Civil Government and Last Things
Second Helvetic Confession · 10.1–10.2
10.1. Of Celibacy, Marriage and the Management of Domestic Affairs
SINGLE PEOPLE. Those who have the gift of celibacy from heaven, so that from the heart or with their whole soul are pure and continent and are not aflame with passion, let them serve the Lord in that calling, as long as they feel endued with that divine gift; and let them not lift up themselves above others, but let them serve the Lord continuously in simplicity and humility (I Cor. 7:7 ff.). For such are more apt to attend to divine things than those who are distracted with the private affairs of a family. But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle: "It is better to marry than to be aflame" (I Cor. 7:9). MARRIAGE. For marriage (which is the medicine of incontinency, and continency itself) was instituted by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparable, and to live together in complete love and concord (Matt. 19:4 ff.). Whereupon we know that the apostle said: "Let marriage be held in honor among all, and let the marriage bed be undefiled" (Heb. 13:4). And again: "If a girl marries, she does not sin" (I Cor. 7:28). THE SECTS. We therefore condemn polygamy, and those who condemn second marriages. HOW MARRIAGES ARE TO BE CONTRACTED. We teach that marriages are to be lawfully contracted in the fear of the Lord, and not against the laws which forbid certain degrees of consanguinity, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or of those who take the place of parents, and above all for that purpose for which the Lord instituted marriages. Moreover, let them be kept holy with the utmost faithfulness, piety, love and purity of those joined together. Therefore let them guard against quarrels, dissensions, lust and adultery. MATRIMONIAL FORUM. Let lawful courts be established in the Church, and holy judges who may care for marriages, and may repress all unchastity and shamefulness, and before whom matrimonial disputes may be settled. THE REARING OF CHILDREN. Children are to be brought up by the parents in the fear of the Lord; and parents are to provide for their children, remembering the saying of the apostle: "If anyone does not provide for his relatives, he has disowned the faith and is worse than an unbeliever" (I Tim. 5:8). But especially they should teach their children honest trades or professions by which they may support themselves. They should ;keep them from idleness and in all these things instill in them true faith in God, lest through a lack of confidence or too much security or filthy greed they become dissolute and achieve no success. And it is most certain that those works which are done by parents in true faith by way of domestic duties and the management of their households are in God's sight holy and truly good works. They are no less pleasing to God than prayers, fasting and almsgiving. For thus the apostle has taught in his epistles, especially in those to Timothy and Titus. And with the same apostle we account the doctrine of those who forbid marriage or openly castigate or indirectly discredit it, as if it were not holy and pure, among the doctrine of demons. We also detest an impure single life, the secret and open lusts and fornications of hypocrites pretending to be continent when they are the most incontinent of all. All these God will judge. We do not disapprove of riches or rich men, if they be godly and use their riches well. But we reject the sect of the Apostolicals (The Apostolicals were followers of a religious fanatic, Gherardo Segarelli, of Parma, who in the thirteenth century wanted to restore the poverty of the apostolic life.)
Proof texts
- I Cor. 7:7 ff. — [1] Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” [2] But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. [3] The husband should give to his wife her conjugal rights, and likewise the wife to her husband. [4] For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. [5] Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control. [6] Now as a concession, not a command, I say this. [7] I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another. [8] To the unmarried and the widows I say that it is good for them to remain single, as I am. [9] But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion. [10] To the married I give this charge (not I, but the Lord): the wife should not separate from her husband [11] (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife. [12] To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. [13] If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. [14] For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. [15] But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace. [16] For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife? [17] Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. [18] Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. [19] For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. [20] Each one should remain in the condition in which he was called. [21] Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) [22] For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. [23] You were bought with a price; do not become bondservants of men. [24] So, brothers, in whatever condition each was called, there let him remain with God. [25] Now concerning the betrothed, I have no command from the Lord, but I give my judgment as one who by the Lord's mercy is trustworthy. [26] I think that in view of the present distress it is good for a person to remain as he is. [27] Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. [28] But if you do marry, you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. [29] This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, [30] and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, [31] and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away. [32] I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. [33] But the married man is anxious about worldly things, how to please his wife, [34] and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. [35] I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord. [36] If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry — it is no sin. [37] But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well. [38] So then he who marries his betrothed does well, and he who refrains from marriage will do even better. [39] A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. [40] Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God.
- I Cor. 7:9 — [9] But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.
- Matt. 19:4 ff. — [1] Now when Jesus had finished these sayings, he went away from Galilee and entered the region of Judea beyond the Jordan. [2] And large crowds followed him, and he healed them there. [3] And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one's wife for any cause?” [4] He answered, “Have you not read that he who created them from the beginning made them male and female, [5] and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? [6] So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” [7] They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” [8] He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. [9] And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.” [10] The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.” [11] But he said to them, “Not everyone can receive this saying, but only those to whom it is given. [12] For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.” [13] Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people, [14] but Jesus said, “Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.” [15] And he laid his hands on them and went away. [16] And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?” [17] And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.” [18] He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, [19] Honor your father and mother, and, You shall love your neighbor as yourself.” [20] The young man said to him, “All these I have kept. What do I still lack?” [21] Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” [22] When the young man heard this he went away sorrowful, for he had great possessions. [23] And Jesus said to his disciples, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. [24] Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” [25] When the disciples heard this, they were greatly astonished, saying, “Who then can be saved?” [26] But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” [27] Then Peter said in reply, “See, we have left everything and followed you. What then will we have?” [28] Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. [29] And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold and will inherit eternal life. [30] But many who are first will be last, and the last first.
- Heb. 13:4 — [4] Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.
- I Cor. 7:28 — [28] But if you do marry, you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that.
- I Tim. 5:8 — [8] But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
For discussion
- The Assembly cited I Cor. 7:7 ff. in support of this answer. Read it in context — how does it bear on what is claimed here?
- 6 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
- WCF 22.1 treats the same ground. What does it add, and why might it put things differently?
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10.2. Of the Magistracy
THE MAGISTRACY IS FROM GOD. Magistracy of every kind is instituted by God himself for the peace and tranquillity of the human race, and thus it should have the chief place in the world. If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all. THE DUTY OF THE MAGISTRATE. The chief duty of the magistrate is to secured and preserve peace and public tranquillity. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate. Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught. Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience. Let him exercise judgment by judging uprightly. Let him not respect any man's person or accept bribes. Let him protect widows, orphans and the afflicted. Let him punish and even banish criminals, impostors and barbarians. For he does not bear the sword in vain (Rom. 13:4). Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute. Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God. WAR. And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord. We condemn the Anabaptists, who when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things. THE DUTY OF SUBJECTS. For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands. Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly. And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate. And let them do this in the name of God willingly, bravely and cheerfully. For he who opposes the magistrate provokes the severe wrath of God against himself. SECTS AND SEDITIONS. We, therefore, condemn all who are contemptuous of the magistrate - rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe. We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving,for all ages. Amen.
Proof texts
- Rom. 13:4 — [4] for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer.
For discussion
- The Assembly cited Rom. 13:4 in support of this answer. Read it in context — how does it bear on what is claimed here?
- WCF 22.1 treats the same ground. What does it add, and why might it put things differently?