e Westminster Assembly, and he who does not deny this,
cannot be entitled, I should think, upon any principles of fair
construction, to fix the stigma of persecution on the passage in
question."



24. Of Marriage and Divorce

SECTION 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.

SECTION 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 impurity.

Exposition of 24.1–24.2

Marriage is an ordinance of God, designed for the mutual help of
husband and wife, for the honorable propagation of the human race,
and for other important purposes connected with the comfort and
improvement of the species. It was instituted before the entrance of
sin, and must, therefore, be a holy ordinance, and no hindrance to
men in the service of God. The Lord saw that "it was not good for
Adam;" even in Paradise, "to be alone," and that "there was no help
meet for him" to be found among all the other creatures. He was
therefore pleased to form the woman from his side, as "bone of his
bone, and flesh of his flesh," and, having brought her to Adam, he
joined them together as husband and wife, and thus gave an example
to be imitated by their descendants. As God made no more than one
woman for Adam, he thereby plainly indicated his will that every man
should have only one wife, and every woman only one husband. In this
manner Malachi explains the fact, when he says: "And did not he make
one?"—namely one woman—"yet had he the residue of the Spirit. And
wherefore one? That he might seek a godly seed." Malachi 2:15.
Polygamy was first introduced by Lamech, an abandoned descendant of
Cain (Genesis 4:19), and, though practiced, by the patriarchs, and
other pious men, it is contrary both to the divine institution and
to the law of nature. As God in his providence maintains so near an
equality between the males and females born into the world, it is
manifestly his intention that one woman only should be assigned to
one man; and wherever polygamy has prevailed, it has been attended
with numerous evils, both to the parties themselves and to the
public. It promotes jealousies and contentions among the wives of
the same husband; produces distracted affections, or the loss of all
affection in the husband himself; tends to the degradation of the
female character, to the neglect of children, and manifold other
evils. The words of Christ (Matthew 19:9) plainly imply a
prohibition of polygamy; for if "whoever puts away his wife [except
it be for incontinence], and marries another, commits adultery," he
who marries another without putting away the first, must be no less
guilty of adultery.

SECTION 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.

Exposition of 24.3

The Church of Rome forbids the marriage of the clergy, and of all
under the celibate vow. This is one of "the doctrines of devils"
which is mentioned as characteristic of the great apostasy (1
Timothy 4:1–3): "Now the Spirit speaks expressly, that in the latter
times some shall depart from the faith, giving heed to seducing
spirits, and DOCTRINES OF DEVILS, speaking lies in hypocrisy, having
their conscience seared with a hot iron; FORBIDDING TO MARRY," etc.
It is a doctrine in direct opposition to the Word of God, which
allows "all sorts of people to marry, who are able with judgment to
give their consent." An apostle declares that "marriage is honorable
in all" (Hebrews 13:4), without excepting those who are employed in
the public offices of religion. Under the Old Testament, the
prophets, the priests, and all those who attended more immediately
upon the service of God, were permitted to marry. Under the New
Testament, also, the ministers of religion have an express allowance
to enter into the marriage state. That the Apostle Peter was a
married man is evident from Matthew 8:14. Philip the evangelist "had
four daughters, virgins, which did prophesy." Acts 21:9. Paul
claimed a right to "lead about a sister, a wife, as well as the
other apostles." 1 Corinthians 9:6. And it is repeatedly mentioned
that "a bishop must be blameless, the husband of one wife." 1
Timothy 3:2; Titus 1:6. It is thus evident that the ministers of
religion have the same liberty in that matter that other men enjoy.
The constrained celibacy of the Romish clergy is one of the chief
causes of the abandoned profligacy which has ever existed in that
Church.

Under the former dispensation, the people of God were expressly
prohibited entering into marriages with heathens, and especially
with the Canaanites.—Exodus. 34:12–16; Deuteronomy 7:3. Such
marriages were reckoned in themselves null, and so Ezra and Nehemiah
caused the Jews to put away their heathenish wives.—Ezra 10;
Nehemiah 13. Upon the introduction of the gospel, it must have
frequently happened that a husband or a wife embraced the Christian
faith, while their partner continued attached to idolatry. In this
case, the Apostle Paul determines that the believing husband or wife
should continue with the unbeliever: "If any brother has a wife that
believes not, and she be pleased to dwell with him, let him not put
her away. And the woman which has an husband that believes not, and
he be pleased to dwell with her, let her not leave him." 1
Corinthians 7:12, 13. The apostle thus decides, that after marriage,
if either the husband or the wife embrace the Christian religion,
the other party still continuing a heathen, this difference in
religion is not a sufficient ground for a separation. If the
idolatrous party is still willing to live with the party converted,
it is the duty of the believer cheerfully and faithfully to perform
his or her obligations, notwithstanding their different sentiments
regarding religion. But if a Christian man or woman have their
choice to make, they are required to marry "only in the Lord." The
intermarrying of the professors of the true with those of a false
religion, or of believers with those who are evidently strangers to
true godliness, is prohibited, at least in ordinary cases (2
Corinthians 6:14): "Be you not unequally yoked together with
unbelievers." The disregard of this rule is productive of many
evils. The Christian who unites himself to such a partner exposes
himself to many powerful temptations. He must necessarily mingle in
the society of those whose views and pursuits are of a character
entirely opposite to his own. His opportunities of religious
improvement will be greatly lessened. Family worship can scarcely be
maintained. His endeavors to train up his children in the fear of
God will be counteracted by the example and instructions of his
unbelieving partner. Instead of an help meet for him in his
Christian warfare, she will prove a snare to his soul. From this
cause, many have apostatized from the faith, and others who have
maintained their integrity have pierced themselves through with many
sorrows.

SECTION 4. Marriage ought not to be within the degrees of
consanguinity or affinity forbidden in the Word; nor can such
incestuous marriages ever be made lawful by any law of man, or
consent of parties, so as those persons may live together as man and
wife. The man may not marry any of his wife's kindred nearer in
blood then he may of his own, nor the woman of her husband's kindred
nearer in blood than of her own.

SECTION 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.

SECTION 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.

Exposition of 24.4–24.6

In the Mosaic law marriage was expressly forbidden within certain
degrees of consanguinity or affinity (Leviticus 17); and by the laws
of our country the prohibition is extended to the same degrees.
Marriages contracted within these degrees are in themselves justly
deemed invalid, and may properly be dissolved.

Moses permitted the Jews, "because of the hardness of their hearts,"
to put away their wives, to prevent greater evils; but in the New
Testament a divorce is only permitted in case of adultery, or of
willful and obstinate desertion. There can be no question that
adultery is a just ground for "the innocent party to sue out a
divorce, and, after the divorce, to marry another, as if the
offending party were dead;" for Christ has plainly decided this case
(Matthew 5:32): "I say unto you, That whoever shall put away his
wife, saving for the cause of fornication, causes her to commit
adultery; and whoever shall marry her that is divorced, commits
adultery." But whether the willful and obstinate desertion of one of
the parties sets the other party at liberty to marry again, may
admit of dispute. Many divines of great name have maintained the
affirmative, and have thought the case to be expressly determined by
the Apostle Paul (1 Corinthians 7:15): "If the unbelieving depart,
let him depart. A brother or a sister is not under bondage in such
cases." At verse 11, the apostle plainly declares, that the party
who willfully and obstinately deserted the other, was not at liberty
to marry again during the other's life. But at verse 15, he appears
to declare that the party who was deserted, after using due means
for the return of the party deserting, was free to marry again. And
the decision seems just; for by irreclaimable desertion the marriage
bond is broken, and the ends for which marriage was appointed are
effectually defeated; and it is not reasonable that the innocent
party should be denied all relief. Our Confession, accordingly,
teaches that not only adultery, but also "such willful desertion as
can no way be remedied by the Church or civil magistrate, is cause
sufficient for dissolving the bond of marriage;" and the law of
Scotland also allows of divorce in case of willful and irreclaimable
desertion. It ought to be observed, however, that even adultery does
not, ipso facto, dissolve the bond of marriage, nor may it be
dissolved by consent of parties. The violation of the marriage vow
only invests the injured party with a right to demand the
dissolution of it by the competent authority; and if he chooses to
exercise that right, the divorce must be effected "by a public and
orderly course of proceeding."



26. Of Communion of Saints

SECTION 1. All saints that are united to Jesus Christ, their Head,
by his Spirit, and by faith, have fellowship with him in his graces,
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.

SECTION 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.

Exposition of 26.1–26.2

Communion is founded in union. The above sections embrace—First, The
union of the saints to Jesus Christ, and their communion with him;
Secondly, The union and communion of real saints with one another;
Thirdly, The union of saints by profession, and the communion which
they are bound to maintain.

1. All saints are united to Jesus Christ. This is not an essential
union, such as exists between the sacred persons of the Godhead; nor
a personal union, such as exists between the divine and human
natures in the person of Christ; nor merely a political union, like
that between a king and his subjects; nor a mere moral union, like
that between two friends. Between Christ and believers there is a
legal union, like that between a surety and the person for whom he
engages. This union was formed from all eternity, when Christ was
appointed their federal head. But, besides this, there is a
spiritual union formed between them in time, of which our Confession
here treats. It is a profound mystery, and, for this reason, is
usually denominated a mystical union. But, though deeply mysterious,
its reality cannot be questioned. Sometimes it is expressed in
Scripture by believers being in Christ: "There is now, therefore, no
condemnation to them which are in Christ Jesus." Romans 8:1. At
other times Christ is said to be in believers: "know you not your
own selves, how that Jesus Christ is in you, except you be
reprobates." 2 Corinthians 13:5. Sometimes both modes of expression
are joined together: "Abide in me, and I in you." John 15:4. This
union is exhibited and illustrated in Scripture by various
similitudes. It is compared to the union between a tree and its
branches (John 15:5)—to the union between the building and the
foundation by which it is supported (1 Peter 2:4, 6)—to the union
between husband and wife (Ephesians 5:31, 32)—and to the union
between the head and the members of the body.—Ephesians 4:15, 16.
These similitudes, though they come far short of the union which
they represent, yet clearly import its reality. In all unions, there
is something which binds together the things or persons united. As
the union between Christ and his people is spiritual in its nature,
so are its bonds; and these are the Holy Spirit on Christ's part,
and faith on their part. Christ apprehends them by his Spirit, and
they receive him by that with which his Spirit produces in them.
Hence he is said to dwell in their hearts by faith. So close and
intimate is this union, that Christ and believers are said to be one
spirit: "He who is joined to the Lord is one spirit" with him.—1
Corinthians 6:17. But it is the crowning excellence of this union,
that it can never be dissolved. The Holy Spirit will never depart
from any in whom he has taken up his residence.—John 14:16, 17.
Satan and all his agents, with all their combined strength and
subtlety