Henry Bullinger and the Covenant of Grace

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MARTIN MBS Texte 52 BUCER 2005 SEMINAR

George M. Ella Henry Bullinger and the Covenant of Grace

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Bullinger’s lasting contribution to the Reformation...... 3 Who influenced whom on the doctrine of the covenant of grace?...... 4 Bullinger often led the way along the Reformed path...... 4 Bullinger emphasised the unity of the Testaments before Zwingli...... 6 Bullinger’s covenant teaching bilateral...... 6 Bullinger’s covenant doctrine developed through his dealings with the Catabaptists...... 7 Annotations...... 9 The Author...... 9 Impressum...... 10

1. Aufl. 2005 Henry Bullinger and the Covenant of Grace

Henry Bullinger and the Covenant of Grace George M. Ella

Bullinger’s lasting contribution in Christ and binding them to Him for to the Reformation eternity. This ‘Covenant’ thus centres alone in the work and offices of the Lord ‘Covenant’ Theology is widely Jesus Christ through whom as Head of accepted today as an essential ingredient the ‘Covenant’ all believers have access of Reformed doctrine. The earliest, most to every ‘Covenant’ blessing. developed, comprehensive and meticu- Trying to prove who was first in reviv- lously perfected exposition of this doc- ing the Scriptural teaching that God’s trine was presented to the public during one ‘Covenant’ was revealed in both the middle 1520s by Heinrich Bullinger Testaments is, however, fraught with (1504–1575) of Zürich. His exposition difficulties. Bullinger’s major rival as of the ‘Covenant’ remains the classical a re-discoverer of ‘Covenant’ theology and most widely accepted view of God’s during Reformation times was thought Testament for His people. Indeed, this for some time to be Ulrich Zwingli teaching is likely the greatest and most (1484–1531) of Zürich. Bullinger was lasting contribution Bullinger ever Zwingli’s colleague from 1523–31 at made to the Reformed churches so nearby Kappel and Bremgarten and that he can truly be called the Father became his successor at Zürich in 1531 of Reformed ‘Covenant’ teaching. He after Zwingli’s death in the Second above all our Reformers pointed out to Kappel War. Zwingli also appears to an all-embracing degree how the same have developed a ‘Covenant’ theology essential message of salvation is seen in the 1520s though it is not easy to throughout the entire Bible from Gen- date each writers’ separate works during esis to Revelation. The ‘Covenant’ thus this period. We know, for instance, that provides a focusing point in Bullinger’s several very early works of Bullinger are teaching for all the doctrines of grace. lost or preserved merely in fragments, For Bullinger, baptism, the Lord’s Sup- and this is also probably the case with per, predestination, election, reproba- some of Zwingli’s seminal Reformed tion, law and gospel, the forgiveness of works, so one cannot be too dog- sins, justification, sanctification and the matic. Furthermore, Bullinger’s Von perseverance of the saints, are all to be dem Touff (On Baptism) which refers understood in the ‘Covenant’ context to one ‘Covenant’ of grace throughout of God choosing a people for Himself the Scriptures, has recently been dated

Reformiertes Forum George M. Ella immediately after Zwingli’s arguments suppose that Bullinger was Zwingli’s referring to a ‘Covenant’ in his Reply to pupil. The evidence brought forward Hubmaier of November 5, 1525, and to back up this hypothesis is meagre. not in late 1524 as formerly supposed. For instance, Hans-Georg vom Berg Hans-Georg vom Berg, in his 1991 edi- believes that he has discovered in Bull- tion of Von dem Touff gives between 5 inger’s Von dem Touff, (notes 20, 25, 38, November and 10 December, 1525, as 54, 78, 79, 92, 108 etc.) evidence that the possible date of writing. Similarly Bullinger followed Zwingli. Bullinger Bullinger’s Answer to Burchard, which refers to baptism as a ‘Pflichtzeichen’ also deals with the ‘Covenant’ to a high or sign of commitment, a term Zwingli degree, previously dated 1525, is now also uses, so the deduction is made that believed to have been written a year Bullinger copied Zwingli. So, too, Bull- later. Zwingli is thus thought, by a very inger likens Anabaptists practice to the slim margin of mere days, to be the first baptizing of geese and thus must have to use the word ‘Covenant’ to describe taken over the idea from Zwingli as the God’s one saving plan outlined in both older man likens Anabaptist re-baptism Testaments. to bathing geese. But all this proves is that the two Swiss-Germans, who both spoke the same kind of idiomatic Ger- Who influenced whom on the man, used much the same terminology doctrine of the ‘Covenant’ of and imagery. Such arguments prove that grace? Bullinger must have taken his theology from Zwingli as little as they prove that This modern view, however, is not Bullinger took his language from his above criticism. The methods used older friend, whom Bullinger did not appear to be like dating what came meet until he himself was already an first, the hen or the egg and, in real- author of several books. ity, are merely based on the assump- tion that Zwingli, being twenty years older than Bullinger, had had a longer Bullinger often led the way time to ripen in his Reformation ideas. along the Reformed path Thus, the criterion used for placing Bullinger’s works on the ‘Covenant’ In the case of Zwingli’s Reply to Hub- after Zwingli’s Reply to Hubmeier is meier, we are asked to believe that as merely one of assumed dependence. In soon as that letter was sent off to Hub- fact, it appears difficult for some schol- meier, Bullinger was given a copy which ars to see any similarities between the he immediately used to compose a far two men’s works without claiming that more detailed, extensive, and in impor- Bullinger must have relied on Zwingli tant parts quite different work, which for his material merely because they he finished on the very next day or very

MBS Texte 52 Henry Bullinger and the Covenant of Grace shortly afterwards. The truth is that have been raised by other scholars. Yet Bullinger was often ahead of Zwingli in Bullinger was obviously growing in his his Reformed works and he was clearly influence on Zwingli, and we have Bull- often the one who influenced Zwingli, inger’s own testimony in his diary that or at least beat him to writing on the he was the one who wished to inform subject. This had very much to do with the public quickly on newly discovered the fact that Bullinger saw his calling Reformed principles, whereas Zwingli at the time as being principally in writ- pleaded for caution. We do know for ing and not preaching, whereas Zwingli certain, however, that when Zwingli saw his calling primarily in preaching wrote his Reply to Hubmeier in Novem- and only took to his pen when cir- ber of 1525, he must have been influ- cumstances compelled him. So, too, enced in some way by Bullinger or at Bullinger’s works on the ‘Covenant’ least had asked him for help. Evidence were more detailed and developed than for this is found in a letter from Leo Zwingli’s ever became. On December Jud, dated 1 December, 1525, thanking 10, 1525, for instance, Bullinger sent Bullinger for drawing Zwingli’s atten- off his De institutione et genuine eucha- tion to quotes from Tertullian and Lac- ristiae to Bartholomäus Stocker, empha- tantius supporting the ‘Covenant’ unity sising the importance of the Lord’s Sup- of the Scriptures which Zwingli had per in God’s ‘Covenant’ for His people. used in his November work. Bullinger Again, Bullinger was ahead of Zwingli was in Zürich from June to November, here as the Zürich Superintendent had 1525, and the two men consulted each not involved the Eucharist in his refer- other often during this period, espe- ences to a ‘Covenant’ anywhere near as cially concerning the Eucharist. So it is clearly as Bullinger, nor presented any very likely that Bullinger had discussed full-scale plan of how the ‘Covenant’ as his views on the ‘Covenant’ in con- a whole worked. So too, in the coming junction with the Eucharist and Jud’s year, Bullinger was far more productive remark referred to these discussions. than Zwingli on the topic of the ‘Cov- Bullinger’s departure from Zürich enant’ and Zwingli only began to teach coincided with Zwingli’s publication a more detailed doctrine in his Elen- of his Reply to Hubmeier. So, too, there chus (Refutation of the Tricks of the is scarcely any evidence that Bullinger Re-Baptisers) which appeared in July ever stood in Zwingli’s shadow and 1527. This work, however, was still less learnt his doctrines from him. Indeed, comprehensive than Bullinger’s previ- most of the available evidence points to ous works on the subject. independence of thought in Bullinger Oddly enough, the idea that Zwingli which always caused him to pursue might have been dependent on Bull- Reformed paths either in front of or inger, as the two men worked diligently abreast of Zwingli. together at this time, appears not to

Reformiertes Forum George M. Ella

Bullinger emphasised the the two Testaments. He must have thus unity of the Testaments before moved from a belief in two separate Zwingli Testaments with contrasting teaching to a unity of doctrine regarding God’s There is far more to a doctrine, how- plan of salvation in both Testaments ever, than the word that describes it. between late May and early November Bullinger’s teaching on the subject was of 1525. By that time, however, Bull- worked out in conjunction with his inger had been teaching the unity of studies of the two Testaments so that the Testaments for at least two years, when looking back on his rise to faith though he did not use exactly the same through reading the Scriptures in his terms as Zwingli. Indeed, it is clear from De Scripturae negotio of November 30, Bullinger’s works that he rarely uses a 1523, Bullinger could write, “In brief, fixed terminus technicus to describe the I discover that the New Testament is eternal ‘Covenant’ of grace but speaks nothing other than the interpretation sometimes of a ‘punt’, sometimes of a of the Old, in that the latter promises, ‘gmecht’, sometimes of a ‘testament’. He the former teaches what has been made also uses various Latin equivalents such real; the latter more concealed, the for- as ‘ foedus’, ‘testamentum’ and ‘pactum’, mer more open; the latter in veils and the words being used as synonyms at figures, the former with clear evidence times and at other times with divers and the things itself.”1 In a footnote, he meanings. adds “The New Testament is a com- mentary”.2 In this passage, Bullinger also shows that Christ based His call- Bullinger’s ‘Covenant’ teaching ing on the Old Testament Scriptures bilateral and proclaimed that the Old Testament bore witness to Him (John 5:39–47). Peter Opitz in his Habilitationschrift Likewise, Acts 15:14–21 shows that the on Heinrich Bullinger’s theology agrees Apostles saw their work as carrying out that in Von dem Touff, which Bullinger the message of the Old Testament. So, wrote for Henry Simler to help him too, Paul, when he told Timothy that contend with the Catabaptists, Bull- all Scripture was written on inspiration inger deals with elements concerning of God, he was chiefly referring to the baptism which Zwingli had also dis- Old Testament (2 Timothy 3:16–17).3 cussed earlier in the year but adds that If we, however, compare Zwingli’s in his doctrine of the ‘Covenant’ out- teaching with Bullinger’s at this time, lined in that work, he takes on a posi- we find the older man, on the appear- tion and emphasis (Stellung und Prä- ance of his Taufbüchlein in late May gung) which can be traced back to his 1525, still emphasising the distinctions work before meeting up with Zwingli.4 and contrast rather than the unity of In Von dem Touff, Bullinger emphasises

MBS Texte 52 Henry Bullinger and the Covenant of Grace

God’s ‘Covenantal’ requirements con- Be this as it may, in Bullinger’s 1527 cerning His creatures, a point almost work Studiorum ratio, Bullinger points totally left out by Zwingli. Unlike out that all the books of the whole Zwingli, Bullinger anchors baptism Bible point to the one eternal ‘Cov- firmly in God’s ‘Covenantal’ dealings enant’ which is thus the central theme with man and relates how God by His of God’s Word. Furthermore, Bullinger mercy alone first made a ‘Covenant’ of goes down in history, as far as we know grace with Adam, then Enoch, then at the present time, as the Reformer Noah and then with Abraham and who first penned a complete work solely his seed for ever. Zwingli saw the idea on the topic of the ‘Covenant’. This was of ‘Covenant’ simply in the form of his De testamento seu foedere dei unico how God obliged Himself in mercy et aeterno expositio or On the One and to serve man, whereas Bullinger adds Eternal Testament or ‘Covenant’ of God how obliged man is to walk uprightly of 1534 which quickly went into 15 edi- before God. There is thus a bilateral tions and in which Bullinger outlines aspect in Bullinger’s doctrine lacking in that all God’s ‘Covenant’ promises in Zwingli. Furthermore, in outlining this both the Old and New Testaments are bilateral responsibility, Bullinger sees centred in the eternal son of God and one of Abraham’s major ‘Covenantal’ are thus ‘one and eternal’ in themselves. tasks being to institute circumcision as The subtitle of this work is Bullinger’s a ‘Covenant’ sign pointing to the grace most used text, “This is my beloved God offers. In the same way, Christian Son in whom I am well pleased; hear ye parents are obliged to have their chil- him,” (Matt. 17:5). dren baptised as a ‘Covenant’ sign. Sim- ilar comparisons provided by Wayne Baker make him also conclude that: Bullinger’s ‘Covenant’ doctrine developed through his dealings “This does not mean, however, that with the Catabaptists Bullinger then became Zwingli’s stu- dent any more than he had previously Bullinger tells us in his diary for been bound to Luther and Melanchton. 1534 that he wrote his work on the Rather, he worked on his own point of ‘Covenant’, as hinted above by Opitz view with some intellectual and spiri- concerning Bullinger’s Von dem Touff, tual freedom. Indeed, the single time chiefly against the Catabaptist views Bullinger mentioned a theological of the day. Many of these varied move- matter in connection with Zwingli in ments rejected the entire ‘Covenant’ his Diarium, he emphasised his own idea as being merely Jewish and part independence.”5 of an Old Testament which had no rel- evance to Christians. Bullinger pointed out that in rejecting the Old Testament,

Reformiertes Forum George M. Ella

Catabaptists rejected not only the ‘Cov- God has no cause to punish eternally enant’ and the signs pointing to the because our ‘Covenant’ Head, the Lord work of grace in Christ but to a right Jesus Christ, has sealed the ‘Covenant’ use of the ordinances and the central in His own obedience to the law and themes of law and gospel. Bullinger’s His vicarious death under its penalties. On the One and Eternal ‘Covenant’ is Then, thirdly, Bullinger deals with all divided into three parts, the first of the questions which might arise during which is taken up with a Biblical defini- a study of his ‘Covenantal’ doctrines tion of the term ‘Covenant’ which Bull- such as the relationship between the inger sees as being synonymous with Old and New Testaments, body and ‘testament’. This testament is bi-lateral spirit, law and gospel and also the rela- because it outlines not only the eternal tionship of baptism to the ‘Covenant’ inheritance of God’s people through gospel. As Bullinger explained in Von an act of grace, but also the binding dem Touff, he sees the ‘Covenant’ sign duties of believers in living according to of circumcision as pointing ahead to the ‘Covenant’. The German word for the blood sacrifice of Christ. After that ‘Covenant’ is Bund which is similar in sacrifice was made once and for all eter- meaning to the English word ‘Bond’. It nity, the ‘Covenant’ sign became the includes not only the idea of the ‘Cov- unbloody sign of water baptism demon- enant’ itself as used in English but also strating the cleansing powers of Christ’s the idea of ‘keeping the Covenant’. Then, work on the cross and the outpouring of secondly, Bullinger shows that through the Spirit of God on His people. this ‘Covenant’, God first unbinds the sinner from his bondage to sin and then binds him to Himself, placing him under a mutual obligation to serve his God. Thus Bullinger emphasises not only Psalm 103:8 ff. and Romans 11:36 when stressing that the ‘Covenant’ is all of grace, but he equally emphasises Genesis 17:1 which states that the believer must walk before God and be perfect. The Zürich Bible translates Gen. 17:1 as “I am the almighty God, walk before me then you will be unpun- ishable.” For Bullinger, the perfect man is the man whose condemnation has been removed from him and who has been justified and sanctified in Christ. The ‘Covenant’ people are those whom

MBS Texte 52 Henry Bullinger and the Covenant of Grace

AnnotationsAnmerkungen

1 Unveröffentliche Werke aus der Kappeler Zeit, 4 Opitz, p. 320. De Scripturae negotio, p. 25. 5 This was the reference on September 12, 1524 2 Novum testa(mentum) est commentarius. when Zwingli asked him not to publish his fin- 3 De Scripturtae negotio, p. 25. dings on the Lord’s Supper.

TheÜber den Author Autor

Dr. George M. Ella was born in England in February 1939, and as a teenager moved to Sweden to continue his train- ing as a Forestry Apprentice. After his conversion he returned to England to study theology. Whilst at the Lon- don Bible College, he attended the worship services of the well-known Dr. Martyn Lloyd-Jones. Upon graduation at London and Hull Universities, he worked as a school teacher and evangelist among the Lapps. For the past 32 years Dr. Ella has lived in Germany, near the Dutch bor- der. Now retired, his career included work as a Senior Civil Servant, university examiner and writer of curricula for librarian assistants and apprentice retailers for the state’s commercial col- leges. This work included editing and grading textbooks. After adding various external degrees and post-graduate qualifications in theology/literature, business studies, education, history, psychology and library science at Uppsala, Duisburg and Essen universities, he gained a doctorate in English Literature at Duisburg University. He has written a number of books prior to this volume, including works on William Cowper, James Hervey, John Gill, Andrew Fuller, William Huntington and Augustus Toplady. Dr. Ella was nominated for the John Pollock Award by Prof. Timothy George in 2001. A major work on the English Reformation Exiles under Mary I will appear shortly. Dr. Ella has authored numerous biographical essays and doctrinal studies which have appeared in magazines such as the Banner of Truth, the Banner of Sovereign Grace Truth, the English Churchman, the Baptist Quarterly, Focus, New Focus, the Bible League Quarterly, and the Evangelical Times.

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