Of the Sacraments, XXVII:3

The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither does the efficacy of a sacrament depend upon the piety or intention of him that administers it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

We speak of the sacraments as being "means of grace," or occasions by which God demonstrates or imparts his grace to us. Recall our previous discussions in which we identified other means of grace such as prayer, the right hearing of the preached word, Christian fellowship, etc. But just how are the sacraments means of grace?

According to some who claim to be in the Christian tradition, God literally bestows grace through the administration of the sacraments--"by the working of the works," according to the formula declared by the Council of Trent. That is, when a person receives baptism or participated in the Supper (the Mass, in Roman Catholic parlance) he is given grace. It matters not the spiritual condition of the recipient or the adminstrator--simply participating in the sacrament confers grace. The Confession takes issue with this teaching. While the divines agreed with Rome that the power of the sacraments does not depend upon the spiritual state of the administrator, they disagreed that the sacraments in themselves contain any power to convey grace. Instead, the sacraments are means of grace when they are properly administered (according to the guidance of the Scriptures) and the Spirit of God works through them to the spiritual benefit of the believer. Nonbelievers do not benefit from the sacraments--indeed, we are warned in the Scriptures that unworthy recipients reap greater judgment.

In brief, then, the sacraments of the Christian Church do convey spiritual benefits to believers, but because of the Spirit of God working in them, and not because of any special powers inherent in the physical objects or actions themselves or in the persons administering them.

Tomorrow: How many sacraments?

Of the Sacraments, XXVII:2

There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.

Signs point to other things; they are not themselves the things to which they point. Next to the street that runs past this building there is a large sign that identifies the building. The sign is not the building. So it is necessary to make a distinction between a sign and the thing signified.

However, there must not be any unnecessary separation, especially when it comes to the sacraments. Spiritually there is a connection, a union, between the sign and that to which it points. Accordingly, the Confession may fairly state that we may speak of baptism and the Supper as having the spiritual graces that God provides through them even though they are signs and not actually the grace. In this sense, a sacrament is not "just" a sign in the same way that a traffic sign really is just a sign. More on this tomorrow.

Tomorrow: Sacraments as means of grace.

Of the Sacraments, XXVII:1

Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits; and to confirm our interest in Him: as also, to put a visible difference between those that belong unto the Church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to His Word.

The Confession here begins a rather lengthy treatment of the sacraments of the Christian Church--it stretches out over three substantial chapters. It first considers the concept of sacraments in general and then devotes a chapter apiece to baptism and the Lord's Supper.

What is a sacrament? The word comes from the Latin sacramentum, communicating the idea "to make sacred" and involving an element of "mystery," in the biblical sense of what has previously been hidden is now revealed. The Reformed theologian Louis Berkhof offered this definition: "A sacrament is a holy ordinance instituted by Christ, in which by sensible signs the grace of God in Christ and the benefits of the covenant of grace are represented, sealed, and applied to believers, and these in turn give expression to their faith and alliance to God." Berkhof's definition is actually an amplified quote of the Shorter Catechism (Qu. 92).

As we move through these chapters, we will examine more closely what is meant by "sign" and "seal" and "means of grace." Suffice to say for now that the sacraments are really the Word preached by other means, the gospel for our senses other than our hearing, for in them we see, smell, touch, and taste the reality of Jesus Christ and his benefits.

Some other observations about the language the divines employed here. To say that the sacraments were "immediately" instituted by God mean he gave them to us directly--in other words, Christ himself gave us baptism and the Supper and commanded us to observe them in perpetuity, until he returns. The sacraments are also said to mark Christians apart from the world. While it is true plenty of unbelievers have received baptism or partaken of the Supper, so far there are no religious bodies that observe these same ordinances save the Christian Church. Lastly, observe that the divines make a connection between participation in the sacraments and the service of God in Christ according to the Scriptures. A sort-of contract is being established between God and the believer through the sacraments.

Tomorrow: The sign and the thing signified.

Of the Communion of Saints, XXVI:3

This communion which the saints have with Christ does not make them in any wise partakers of the substance of His Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor does their communion one with another, as saints, take away, or infringe the title or propriety which each man has in his goods and possessions.

The final paragraph of this chapter deals with two particular issues the divines evidently thought they needed to address.

1. Christians do not become partakers of the substance of the Godhead by virtue of their spiritual union with Christ. This is probably meant to counter the Eastern Orthodox concept of divinization (theosis), the teaching that the ultimate destiny of Christians is to become divine themselves, based in part on a too-literal reading of 2 Peter 1:4.

2. Christians retain individual property rights. Some have tried to make the practice of the early church as recorded in Acts normative, but they evidently overlook such qualifiers as Peter's words to Ananias in Acts 5:4. No Christian may trade on his relationship to another Christian by demanding the latter's private property. That the latter may choose to (indeed, in some circumstances should) share his material goods with the former is a matter of conscience.

Tomorrow: Introducing the sacraments.

Of the Communion of Saints, XXVI:2

Saints by profession are bound to maintain a holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offers opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.

The outworking of our common identity in Christ and our relationship in him to one another falls into three main spheres:

1. Fellowship and communion in worship. The regular gathering together of the body of Christ in worship is the primary and most important characteristic of the Church. As we jointly worship God in spirit and in truth we glorify him and edify one another. Furthermore, we encourage one another in steadfastness. Together we partake of God's graces in the hearing of the preached Word and the observance of the sacraments.

2. Meeting each other's spiritual needs. These we do whenever we encourage one another in Christ by reminding ourselves of God's precious promises, by reading his Word together, by praying and intereceding for one another, and by helping one another out of doubts and poor doctrine.

3. Meeting each other's physical and material needs. Each Christian has a responsibility to his brother to make sure that no one in the body has need of food, clothing, shelter, transportation, or any of the essentials of human life. This is as much a Christian duty as the spiritual works we do for one another--see James 2:14ff. for hard words concerning those who neglect such things.

These ways of working out our common union with and in Christ extend to all who profess his name wherever they may be scattered across this globe. It is certainly important to take care of the local body, but we must not neglect our brothers in need elsewhere. At the very least we must pray for them; whenever possible we must do what we can to lighten their burdens.

Tomorrow: Necessary qualifications.

Of the Communion of Saints, XXVI:1c

All saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

Union with Christ entails union with other believers. Love is the bond (1 John 4:15-5:2). Believers share in each other's gifts and graces; gifts are for the benefit of the body as a whole (e.g., 1 Corinthians 14:31). Believers have an obligation to do good to one another, in public and in private, to the outward and the inward man (1 Thessalonians 5:11, 14; 1 John 3:16-18).

The contemporary evangelical Protestant church in America, that has inhaled deeply of the spirit of individualism, desperately needs to recapture a sense of the interconnectedness of Christians and the essential nature of community. The "lone ranger Christian" idea needs to die.

Tomorrow: The outworking of Christian communion.

Of the Communion of Saints, XXVI:b

All saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

Christians are united to Christ and to each other by the Holy Spirit. According to the Scriptures, we are indwelt by the Spirit of Christ, who applies the graces of redemption in our lives and unites us to him. See 1 Corinthians 2:12-16, 3: 16-17 and Romans 8:9-11.

Christians also enjoy unity and communion by faith, as Paul states in Galatians 2:20--"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave himself up for me."

We also "have fellowship with Him in His graces, sufferings, death, resurrection, and glory," again as stated in the Galatians verse cited above as well as in passages such as Philippians 3:7-15.

Tomorrow: More on the bond between believers in Christ.

Of the Communion of Saints, XXVI:1a

All saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

In the Confession's last chapter we saw how Christ is the head of the church. This paragraph takes up the subject of how this relationship is made manifest.

Our union with Christ can be looked at in three ways:

1. A representative union. Read Romans 5:15-21. Just as Adam was the representative head of the human race (in whom we all fell), so Christ is the representative head of the people of God. These two groups are not identical; some interpreters have misread Paul's statements in this passage to just this effect.

2. A vital union. Three passages are helpful here: John 15:1-6, Ephesians 5:22-27, and 1 Corinthians 12:12-14 and 27. We have a living or organic union with Christ, illustrated by the concepts of the vine and the branches, the bridegroom and the bride, and the head and the body.

3. A mystical union. See Ephesians 5:32. This union with Christ is known by us only through revelation. It is not something we can see, and we can't understand it apart from God's explanation.

Tomorrow: The mechaniscs of the relationship.

Introduction to the Communion of the Saints

One of the phrases contained in the Apostles' Creed is "I believe in...the communion of the saints." The word "communion" here is not a reference to the Lord's Supper but to the relationship Christians have to Christ and, through him, to one another. Recall our recent discussion of the visible and invisible Church.

Another creedal phrase describing the Church comes from the Nicene Creed, where we read, "one holy, catholic, and apostolic church." The emphasis here--as it is in Ephesians 4:4-6, which is useful to read at this point--is on the unity of the church and the faith she holds and proclaims. But is the church truly one? Certainly the church today does not have organizational unity. Here the concepts of visible and invisible Church apply once more. The essence of church unity is the union of all Christians with Christ, and that unity is enunciated in our common confession of the biblical gospel. In this manner, we can affirm that Christ's prayer (John 17:20-23) has proven effective.

Tomorrow: The Confession's introductory words on communion of the saints.

The Confession on the Church

The Church of Jesus Christ is not yet perfect, but she is being made perfect, fit in every way to be a suitable Bride for her Bridegroom. Just as individual believers pursue sanctification over the extent of their earthly lifetimes, so the Church is being molded, shaped, and adorned for her coming wedding banquet. American Protestants would do well to develop a biblical ecclesiology and understand how important the Church is to the Lord who bought her.

Tomorrow: The communion of the saints.

Of the Church, XXV:6

There is no other head of the Church but the Lord Jesus Christ. Nor can the Pope of Rome, in any sense, be head thereof.

The head of the Body of Christ is Christ himself and no one else. We have previously seen that the historical context of the Westminster Confession drives some of the specific statements in it--the divines sought to counter certain Roman Catholic doctrines that they believed were unbiblical and frankly anti-Christian. The authority of the papacy, and here specifically the pope's claim to be the visible head of the Church, is denied. But behind the language of the first sentence of this paragraph may also lie the Anglican doctrine of the supremacy of the king in matters ecclesiastical. When Henry VIII separated from the church of Rome he arranged for himself to be made the head of the English church. Subsequent monarchs perpetuated this--such remains the relationship between crown and church to this day in the United Kingdom. But as far as the divines were concerned, the king of England is no more the legitimate head of the church than is the pope. Only Christ is head.

Tomorrow: The Church summarized.

Of the Church, XXV:5

The purest Churches under heaven are subject both to mixture and error; and some have so degenerated as to become no Churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth to worship God according to His will.

In this world, even the purest of churches are not guaranteed to be or remain 100% pure. Augustine of Hippo used the phrase corpus per mixtum, a mixed body, alluding to our Lord's parable of the wheat and the tares. God knows his people and is able to sort them from the false professors.

Some churches are not only not pure, they have degenerated to the point where they are no part of the Church but are instead "synagogues of Satan." The language is strong but appropriate. In this day, one can cast an eye over the theological landscape and readily identify churches that once upheld the biblical gospel but now are a tool for the spread of error and deception. They have "Ichabod" written over their doors.

It is even possible that the total state of the Church in this world may fall upon such hard times as almost to disappear. But our Lord has assured us this will never be the case. God will always have his witness and his worship.

Tomorrow: The true head of the Church.

Of the Church, XXV:4

This catholic Church has been sometimes more, sometimes less visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

Again, the true Church, the real Bride of Christ, is not precisely co-extensive or co-terminous with the human institution that identifies itself as the church, although the match has been closer at some times than at others. And so we observe that the Church "has been sometimes more, sometimes less visible."

The Confession now introduces the concept of marks, or characteristics, that define a particular church as being part of the Church. Here listed are three:

1. The doctrine of the gospel is taught and embraced. This is perhaps the most basic, the most important mark. How can a church be of the Church if it neither teaches nor accepts the biblical gospel? The Church is called to be a witness to her Lord. She cannot do this if she gives the wrong testimony.

2. The ordinances are administered. Much more will be said on this point when we study the three chapters on the sacraments.

3. Public worship performed, according to the principles of biblical worship already studied.

Tomorrow: The wheat and the tares.

Of the Church, XXV:3

Unto this catholic visible Church Christ has given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and does, by His own presence and Spirit, according to His promise, make them effectual thereunto.

In order that his people may be gathered in together and sanctified, being made as they are into a suitable Bride for the Bridegroom, Christ has given his Church "the ministry, oracles, and ordinances of God," namely the Word, the sacraments, and the established pastoral and service offices. These are readily available now and will continue until the consummation of the age. That these are guaranteed effective for the purposes God has designated them is assured because of the spiritual presence of Christ and of his Spirit as he himself promised. By themselves there is no power in the written or spoken word of God or in the administration of the sacraments--only as Christ himself works in and through and with them do they become effectual.

Tomorrow: The purity of the Church.

Of the Church, XXV:2

The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

The outwardly visible Church of Christ transcends denominational divides. In no Christian sense can any church body be "independent" of the Church as a whole, which is contained by no political or cultural boundaries. All churches everywhere that truly profess the biblical gospel are part of the visible Church.

The children of believers are likewise included in the visible Church, just as the children of the nation of Israel were included in that body.

The Church is "the kingdom of the Lord Jesus Christ." He is her head, her king. More on this point later.

The Church is also "the house and family of God, out of which there is no ordinary possibility of salvation." All those who would be secure in their salvation do well to associate themselves with God's Church. This is not to say that church membership automatically conveys salvation, nor does any participation in sacramental activity, nor that from time to time individual Christians cannot be saved apart from the visible Church. The Spirit of God blows where he will--it is up to him who will be saved, apart from all human agency. But Scripture and history have taught us that ordinarily the Spirit works through the means of the visible Church.

Tomorrow: Marks and tasks of the visible Church.

Of the Church, XXV:1

The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of Him that fills all in all.

The Confession begins its consideration of ecclesiology by assigning two characteristics to the church of Jesus Christ. She is:

1. Catholic or universal. The latter is the original meaning of the term "catholic," and was meant to convey the idea that the church was the same everywhere. If you were in Jerusalem, or Corinth, or Ephesus, or Rome, or Alexandria, or North Africa, the Christian church was the same body. It wasn't until later that the term "catholic" came to be identified with the Church of Rome; she has no more exclusive right to it than the Eastern church has for "orthodox."

2. Invisible. This means that the church is composed of all believers, past and present, no matter where they are. This group is invisible as a whole--we cannot see those who have gone to be with the Lord, for example. The church is not to be confused with the outward, visible institution.

The Confession next defines the church as "the whole number of the elect," and counts future believers as members already. After all, these have been chosen from the foundation of the earth as well.

Next, the Confession emphasizes that the real, true head of the church is none other than Christ himself. It will elaborate on this point later in the chapter. In relation to Christ, the church is described as his spouse, his body, and "the fullness of Him that fills all in all." Each of these is a biblical concept. What an exalted view of the church, and what a neglected, disrespected view in this day and place!

Tomorrow: The visible church.

Summary Thoughts on Marriage and Divorce

In a day where much confusion reigns regarding marriage and divorce has become altogether too easy and too common, the Confession's support for this divine institution merits a wider acceptance. God made us; he knows the best situation in which we are to function. The family, centered around a stable, mutually supportive relationship between one man and one woman, is the ideal for human beings. For God made us in his image, man and female he created us, and the union of man and woman is a marvelous picture of who God is.

The church should do all in her power to support and encourage biblical marriage and to defend it from its many detractors. Divorce should be an unhappy rarity, not the widespread plague it has become.

Tomorrow: Defining the church.

Of Marriage and Divorce, XXIV:6

Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God has joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the Church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills and discretion in their own case.

The Confession recognizes in several places the depravity of sinful man, including the many ways we try to get around God's word. Men are constantly inventive as they try to justify their own sins. Here is stated emphatically that the sole grounds permitted for divorce are adultery and willful desertion that cannot be put right by either the church or the civil authorities--in other words, a decent attempt is to be made to avoid divorce, and not to make it easier as we have. Keep in mind Hebrews 13:4. Marriage should be in every way upheld and encouraged and divorce discouraged. We seem to be running in the opposite direction these days.

Tomorrow: Some summary statements on marriage and divorce.

Of Marriage and Divorce, XXIV:5

Adultery or fornication committed after a contract, being detected before marriage, gives just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce. and, after the divorce, to marry another, as if the offending party were dead.

Unfaithfulness during engagement/betrothal or after marriage and desertion by an unbelieving spouse are biblical grounds for divorce, although the Confession does not mention the last circumstance here. See Matthew 5:31-32 and 19:9 as well as 1 Corinthians 7:10-15. Yet while both Scripture and the Confession permit divorce under these circumstances no Christian is required to pursue divorce.

The current state of marriage in our society and the ease with which one may obtain a divorce from the civil authorities are rather distressing. Unhappily the American church is no different from the surrounding culture in this regard and may even be worse. This is certainly cause for God's displeasure. We are just plain disobedient in our attitudes toward marriage.

Tomorrow: Supporting marriage.

Of Marriage and Divorce, XXIV:4

Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor can such incestuous marriage ever be made by any law of man or consent of parties, so as those persons may live together as man and wife.

The Confession appeals to the relationship rules set forth in Scripture. Remember our previous discussion of the uses of the Law. Restrictions regarding consanguinity also included one's in-laws. The value of observing these restrictions, aside from the commonly regarded intent of preventing genetic diseases, is to preserve morality and seemliness and decent order within relationships. It is therefore interesting to learn that, while these restrictions have largely been observed in the West at least up to the present time, there have been some Presbyterian bodies that have deleted this paragraph despite accepting the Confession as a whole. I have not done sufficient research to investigate the thought behind such an exception. Perhaps there has been some thinking that the OT consanguinity rules were too restrictive.

Tomorrow: Lawful grounds for divorce.

Of Marriage and Divorce, XXIV:3

It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.

Marriage is lawful for anyone, including unbelievers, who can properly give consent. It is good to support civil laws that encourage marriage according to the laws of God, to decrease the sins even of unbelievers. Society as a whole benefits from a healthy respect for and support for the institution of marriage.

But when it comes to Christians and marriage there are restrictions. A Christian may not marry just anybody, even with mutual consent. Firstly, Christians must marry within the Lord--see 2 Corinthians 6:14-18 for a most clear statement to that effect. The Confession then supplies us with a list of unqualified candidates. This list is definitely not politically correct! It includes infidels, "papists," idolators, heretics, and the infamously ungodly. I'm sure Roman Catholics are quite unhappy to be listed here and would condemn the Westminster divines as anti-Catholic bigots. I have commented elsewhere on the flavor of the times respecting the English/Scots Puritans and their views on Roman Catholicism so will not repeat that here. Clearly they felt strongly that marriage with a Roman Catholic was unsuitable. From our perspective, it may suffice to observe that American Protestants generally don't give due consideration to the spiritual appropriateness of their romantic relationships. Frequently a couple first falls in love and then one or the other may or may not deal with the consequences of unequal yoking. This gets the cart before the horse, but it reflects deeper issues regarding our contemporary views on what marriage is.

Tomorrow: Other restrictions on marriage.

Of Marriage and Divorce, XXIV:2

Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with a holy seed; and for preventing of uncleanness.

As background, one should read 1 Corinthians 7.

Marriage as ordained by God has several purposes. It provides for "the mutual help of husband and wife," harkening back to the provision to Adam of Eve as a suitable helpmate. Life in general is better when one has a like-minded partner able to tackle the problems that come up over the course of the years. Marriage is also God's appointed vehicle for multiplying not just mankind in general but the church. All of those appointed to salvation from the foundation of the earth need to be born. This is the means by which God works out his eternal purposes, to provide a suitable bride for his Son. And marriage is a means toward sexual continence. While procreation is certainly a worthy purpose it should not be the only reason for the legitimate expression of sexuality within marriage. But by the same token, a Christian marriage is expected to result in children whenever possible, and the purposive avoidance of children is roundly discouraged.

Tomorrow: Lawful marriage.

Of Marriage and Divorce, XXIV:1

Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time.

At the start of a chapter that is most germane to the current times, the Confession sets forth a definition of marriage. The divine institution of marriage has a set composition by sex (a man and a woman; other combinations are not permitted) and number (one man and one woman; no polyandry or polygamy despite what sometimes took place in the history of Israel--see below).

There are several biblical texts to which one may go for insight into God's prescription for marriage. Genesis 2:18-25 and Matthew 19:3-9 provide positive examples. Genesis 4:19-24 gives us a negative example of one who departed from God's ordination of marriage, characteristic of a greater departure from God and his ways. Our contemporary culture likewise strives to loose its moorings from traditional definitions of marriage because it long since abandoned the ways of God. Paul's warnings in Romans 1 sound like the tolling of a bell now.

Some who look for loopholes appeal to behavior recorded in the Old Testament regarding polygamy practiced by the patriarchs without evident reproof by God and allowances for divorce under the Mosaic law. But see what Jesus had to say to the Pharisees as recorded in Matthew 19.

Tomorrow: The purposes of marriage.

Of the Civil Magistrate, XXIII:4

It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, does not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less has the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever.

Following Paul's admonition at the start of 1 Timothy 2 it is fit and proper for all Christians to keep their civic leaders in prayer. But our regard for our secular leaders goes further than that--because they participate in a godly authority they command our respect and obedience, and we owe them proper and just support in the form of taxes and other lawful levies. Many will argue that a government that disdains or belittles biblical religion should get no cooperation from Christians, but the Confession says otherwise. The legal authority of the civil magistrate under God is not affected by his unbelief, so long as he upholds justice in his own sphere.

This paragraph has deep roots in the history of Western Europe, marked as it was by contention between church and state over matters of jurisdiction and influence. Historically the church endeavored to keep members of the clergy outside the juridiction of the secular courts. A priest, for example, charged with theft or some other crime would be tried by ecclesiastical courts and was "untouchable" by the secular authorities. Sometimes it was perceived that clergy guilty of civil or criminal infractions received less than satisfactory punishment or even went unpunished altogether, which was no little cause of resentment on the part of people outside the church as an institution. On an even grander scale, the Roman papacy was intensely politically active through much of the Middle Ages and Reformation period preceding the Westminster Assembly--England had much experience of Roman meddling in her political affairs, especially during the latter half of the 16th century. Here the Confession is rather blunt in denying to the papacy any right to deprive people of lands, properties, or lives under any circumstances. This all may seem rather remote to us, living in the early 21st century, but much of the thought underlying these concepts has been encorporated into our own system of government. We take for granted liberties that were hard-fought and hard-bought not all that long ago.

Tomorrow: Introduction to marriage and divorce.

Of the Civil Magistrate, XXIII:3

Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ has appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretence of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

Here the Confession sets forth the proper role of the civil magistrate--what he may not do as well as what he must do. This is a lengthy paragraph and an even larger subject. Entire books have been written on the relationship of civil government to the church. I do not pretend to provide a comprehensive discussion here. But a few observations are useful:

1. Caesar may have what is Caesar's; to God belong the things of God. Specifically, God has entrusted the preaching of the word, the administration of the sacraments, and the spiritual discipline of Christians to his church. The civil government may not arrogate to itself these functions, nor is it permitted to interfere with them. The church rightly draws a boundary around these functions that the civil government may not cross.

2. Yet both church and state are secondary authorities under God who has established them. They serve a common Master. It only makes sense that the functions and activities of the two would be parallel. Both church and state exist to glorify God, to obey him, to encourage the growth of his kingdom (insofar as it lies within the power of men to do this), and to shed the blessings of God's truth abroad. Accordingly, the state should do what it can to protect the church, to give her every possible advantage to the accomplishing of her mission, and to prevent outside interference (for example, anti-religious persons attempting to disrupt worship services).

3. The state should be strictly neutral, not as to religion versus anti-religion, but as to the various denominations of the Christian faith. The great shame of our time is that the state pretends to be neutral toward religion as a whole, both biblical religion and bad religion, and in doing so is actually hostile to biblical religion because it pretends that there should be a "level" playing field.

There is probably a great deal more that could be said, but I will leave the subject there.

Tomorrow: The responsibilities of Christians toward civil government.

Of the Civil Magistrate, XXIII:2

It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.

May Christians legitimately participate in civil government? Yes, according to the Confession. It is a good thing to enter into the service of God and the people by attempting to influence society for good, "to maintain piety, justice and peace, according to the wholesome laws of each commonwealth." In 21st century America, few would doubt the benefits of striving for justice and peace, but I'm sure the Confession's exhortation to "maintain piety" would raise a number of eyebrows. This is, of course, entirely constitutional when interpreted strictly. However, the current environment would not as a whole be sympathetic to anyone attempting to adhere to these guidelines. So much the worse for the current environment. The United States of America is subject to the governing purposes of God. He has raised her up and he will bring her down in subjection to Jesus Christ in his time.

Furthermore, there are many who consider themselves Christians who would object vociferously at the Confession's permission for Christian magistrates to participate in war. This permission is hedged in by the requirements that such activity be both just and necessary. Whenever possible we should seek to be at peace with all men, but there come times when obedience to God's commandments necessitates forceful resistance to evil and ungodly men. Such actions should never be undertaken lightly or for anything but the purest motives.

Tomorrow: The relationship between church and state.

Of the Civil Magistrate, XXIII:1

God, the supreme Lord and King of all the world, has ordained civil magistrates to be under Him, over the people, for His own glory, and the public good: and, to this end, has armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.

For the Christian there can be no question who holds supreme authority in this universe. In Matthew 28:16-20 we find the resurrected Christ proclaiming that all authority in heaven and on earth has been given to him. That does not admit of much wiggle room. But at this time he does not make his rule over creation visibly manifest, and has designated certain agents to act on his behalf. Elsewhere we may take up the role of due authority in the family and in the church; here we are concerned about the civil magistrate, or the various levels of the state.

God has ordained this "secular" governmental authority for his glory and for the public good. Note the first purpose. How many times have you heard a government official describe his duties as including the glorification of God? Sadly, never. So while the government may hold its authority from God, it sinfully fails in one of its prime responsibilities. Yet the state still holds a lawful authority--a father is not deposed from being the head of his household just because he is a sinner--that must be respected by all, believers and unbelievers.

That the state may accomplish God's purposes for it, he has armed it with the sword (Romans 13). This power is rightly to be exercised to protect and encourage the good and to discourage and punish evildoers. Again, the state does these things very imperfectly, but when it tries to do them it should not be opposed.

Tomorrow: May Christians participate in civil government?