“The Second Helvetic Confession” was a confession that Mr. (Canterbury) Matthew Parker endorsed. He wrote that it expressed the beliefs “of all of us.” Mr. Parker wrote that letter in 1566 to the author of the “Second Helvetic Confession,” Mr. Heinrich Bullinger. Mr. Parker did not further explain the “all of us,” but he did—in fact—bring Reformed Professors to teach in England.
Furthermore, in another lengthy document, Mr. Bullinger’s Decades were required studies for ordinands (future ministers) in the Church of England. Imagine if that was required today of those claiming the name “Anglican.” Required studies in Reformed Theology?
Mr. (Rev. Dr. Prof.) R. Scott Clark, Professor of Church History, has provided an outline of the Decades at:. http://clark.wscal.edu/
There are several volumes of the Decades on the market. Yes, these volumes ARE NOT required for Anglican ordinands. It was required THEN BUT NOT NOW.
For the Decades, one version is available at: http://www.amazon.com/
The "Second Helvetic Confession" is found at: http://www.ccel.org/creeds/
Now, for a few words from Mr. Bullinger, “Reforming the Un-Reformed Anglicans: Teachable Moments with Heinrich Bullinger.”
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At the same time we recognize that God can illuminate whom and when he will, Even without the external ministry, for that is in his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.
HERESIES. We therefore detest all the heresies of Artemon, the Manichaeans, the Valentinians, of Cerdon, and the Marcionites, who deny that the Scriptures proceeded from the Holy Spirit; or did not accept some parts of them, or interpolated and corrupted them.
APOCRYPHA. And yet we do not conceal the fact that certain books of the Old Testament were by the ancient authors called apocryphal, and by the others ecclesiastical; in as much as some would have them read in the churches, but not advanced as an authority from which the faith is to be established. As Augustine also, in his De Civitate Dei, book 18, ch. 38, remarks that "In the books of the Kings, the names and books of certain prophets are cited"; but he adds that "They are not in the canon"; and that "those books which we have suffice unto godliness."
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CHAPTER II
Of Interpreting The Holy Scripture;
and of Fathers, Councils, and Traditions
THE TRUE INTERPRETATION OF SCRIPTURE. The apostle peter has said that the Holy Scriptures are not of private interpretation (2 Pet. 1:20), and thus we do not allow all possible interpretations. Nor consequently do we acknowledge as the true or genuine interpretation of the Scriptures what is called the conception of the Roman Church, that is, what the defenders of the Roman Church plainly maintain should be thrust upon all for acceptance. But we hold that the interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of and unlike passages and of many and clearer passages) and which agree with the rule of faith and love, and contributes much to the glory of God and man's salvation.
INTERPRETATIONS OF THE HOLY FATHERS. Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises concerning sacred matters as far as they agree with the Scriptures; but we modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings equated with the canonical Scriptures, but command us to prove how far they agree or disagree with them, and to accept what is in agreement and to reject what is in disagreement.
COUNCILS. And in the same order also we place the decrees and canons of councils.
Wherefore we do not permit ourselves, in controversies about religion or matters of faith, to urge our case with only the opinions of the fathers or decrees of councils; much less by received customs, or by the large number of those who share the same opinion, or by the prescription of a long time. Who Is The Judge? Therefore, we do not admit any other judge than God himself, who proclaims by the Holy Scriptures what is true, what is false, what is to be followed, or what to be avoided. So we do assent to the judgments of spiritual men which are drawn from the Word of God. Certainly Jeremiah and other prophets vehemently condemned the assemblies of priests which were set up against the law of God; and diligently admonished us that we should not listen to the fathers, or tread in their path who, walking in their own inventions, swerved from the law of God.
TRADITIONS OF MEN. Likewise we reject human traditions, even if they be adorned with high-sounding titles, as though they were divine and apostolical, delivered to the Church by the living voice of the apostles, and, as it were, through the hands of apostolical men to succeeding bishops which, when compared with the Scriptures, disagree with them; and by their disagreement show that they are not Apostolic at all. For as the apostles did not contradict themselves in doctrine, so the apostolic men did not set forth things contrary to the apostles. On the contrary, it would be wicked to assert that the apostles by a living voice delivered anything contrary to their writings. Paul affirms expressly that he taught the same things in all churches (I Cor. 4:17). And, again, "For we write you nothing but what you can read and understand." (II Cor. 1:13). Also, in another place, he testifies that he and his disciples - that is, apostolic men - walked in the same way, and jointly by the same Spirit did all things (II Cor. 12:18). Moreover, the Jews in former times had the traditions of their elders; but these traditions were severely rejected by the Lord, indicating that the keeping of them hinders God's law, and that God is worshipped in vain by such traditions (Matt. 15:1 ff.; Mark 7:1 ff).
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