Journal: Bibliotheca Sacra
Volume: BSAC 48:191 (Jul 1891)
Article: The Doctrine Of The “Testimonium Spiritus Sancti”: A Contribution To Its History In The Reformed Church During The Sixteenth And Seventeenth Centuries
Author: D. W. Simon

BSac 48:191 (July 1891) p. 369

The Doctrine Of The “Testimonium Spiritus Sancti”: A Contribution To Its History In The Reformed Church During The Sixteenth And Seventeenth Centuries1

D. W. Simon

Three stages may be distinguished in the history of the theology of the Reformed Church down to the close of the seventeenth century; or, as it perhaps would be more exact to say, three classes of theological writings—using the word “theological” in a wide sense—may be distinguished down to the date mentioned: First, the prae-Systematic; secondly, the Systematic; thirdly, the Scholastic. In the praesystematic class, we may place the writings of Zwingli, Capito, Bullinger, Peter Martyr Vermilius, Œcolampadius, Beza, and others; to the systematic class, belong, first, as its founder and leader, Calvin; then W. Musculus, Dusanus, Hyperius, Aretius, Boquin, Olevian, Ursinus, and Sohnius;

BSac 48:191 (July 1891) p. 370

in the third class, Zanchius, Piscator, Keckermann, Chamier, Alsted, Wendelin, Heidegger, Turretine, Maresius, Alting, and Voetius, in whom the Reformed scholasticism may be said to have culminated; with the chief Federalists, Burmann, Heidanus, and Witsius.2 The list of names here given lays no claim to completeness.

I. First, in point of time, comes Zwingli, with his more immediate coadjutors, who, whether from constitutional disinclination or previous training, or because their minds were so fully absorbed in the practical tasks that devolved upon them, wrote little that can be properly designated theological; at all events, in the systematic sense. Their position, in this respect, was more like that of Luther than that of Calvin.

1. Zwingli.

Zwingli, no less than the rest of his fellow-Reformers, attaches great importance to assurance of faith in relation both to personal salvation and to the divine authority of Scripture. But, from whatever reason, his statements on the subject are far more vague and indefinite than those of Luther and Calvin. Something was due, no doubt, to the native character of his mind, which was sober, practical, common-sense, little disposed to speculation or mysticism, more external than internal in its habit. More, still probably, to the fact that, instead of having, like Luther, to fight his way through difficulties due to his early training, to his firm belief in the authority of the church, to the lack of sound teaching and other causes, Zwingli grew up in refined surroundings, where the noblest elements of the natural man were called into play; and fell early under the influence of a teacher, Thomas Wyttenbach, who taught his pupils to expec...