The Sum of Christian Religion 2, Part 3 · Commandment 7
THE SEVENTH COMMANDEMENT.
THOV ſhal not commit adulterie.
The end of this commaundement is, The preſeruation of chaſtitie and wed-locke. Now when God nameth adulterie, hee doth not forbid that only, as being the moſt groſſe vice of all thoſe which are repugnaunt to chaſtity, but alſo al vices that are contrary to chaſtity, and ſuch as are of neere affinity vntounto them; likewiſe their cauſes, occaſions, effects, antecedentes, conſequents; and of the contrary he commandeth al things, which make for the preſeruation of chaſtitie. The reaſons are theſe. 1. By one ſpecial the reſt, that are of neere affinity with that, are vnderſtoode. So when adultery is forbidden, other ſpeciall vices of luſtes are condemned, and Adultery is mentioned, becauſe it is reckoned amongeſt the groſſeſt vices of luſtes. 2. Where the cauſe is condemned, there alſo the effect is condemned, and ſo of the contrarie. So here are commaunded or forbidden, as wel the antecedentes, as the conſequentes. 3. The end and ſcope of this commaundement is, the preſeruing of chaſtity, and protecting of wedlocke among men. Whatſoeuer therefore maketh for the preſeruing of chaſtity, and for the protecting of wedlocke, is commaunded in this Law: and the contrary is withall forbidden. The vertues of the ſeuenth commaundement are in number three, Chaſtitie, Shamefastnes, Temperancy.
Chaſtity is a vertue preſeruiug cleannes of mind & body, agreeing with the will of God, and auoiding all luſtes forbidden by God, all vnlawful companings, and inordinate copulation, & all the deſires, occaſions, cauſes and effects either in ſingle life, or in wedlocke. Chaſtitie hath his firſt original from a*foreign. Greeke woord, which ſignifieth to adorne; becauſe it is an ornament not onelyonly of the whole man, but alſo of all the reſt of the vertues. Wherefore that name was giuen by ſpeciall regard and preeminence to this vertue, becauſe it is one of thoſe principall vertues that make the Image of god. Now there is a double chaſtitie, one of ſingle life; an other of mariage. Chaſtitie of ſingle life is a vertu, auoiding al luſts, remaining in a ſole ſtate without mariage,
Chaſtitie of marriage is to obſerue in marriage the order inſtituted by the woonderful counſell of God. The cauſes of chaſtitie are, 1. The commaundement of GOD. 2. The preſeruation of Gods Image. 3. A ſtudie and deſire to auoide the defacing of Gods image, and the coniunction that is betweene God and the Church. 4. Rewards and puniſhments. The extremities of chaſtitie are, All luſtes, their cauſes, occaſions, and effects: all vnlawfull coniunctions, all corrupt deſires that violate and hurt the conſcience alſo in marriage. For, by reaſon of the corruption of our nature, all ſinnes are not taken away by marriage; as when the chiefe and principall ende of marriage is not reſpected.
Shamefaſtnes, is a vertue abhorring all filthineſſe, ioined with a ſhame, griefe, & ſadnes, either for ſome former vncleannes, or for feare of falling into any hereafter, and hauing a purpoſe and deſire to flie not onelyonly vncleannes it ſelfe, but alſo the occaſions, and tokens, and ſignes of vncleannes. Shamefaſtnes is required vntounto chaſtitie, as a furtheraunce and cauſe of chaſtitie; and alſo as an effect conſequent, and ſigne thereof. The extremities or vices contrarie to ſhamefaſtnes are, 1. Shameleſnes or impudencie, which maketh light of vncleannes. 2. A rude and vplandiſh baſhfulnes, or an vnciuil and peruerſe baſhfulnes, when a man is aſhamed of that, whereof hee ought not to bee aſhamed, as of a thing which is good and honeſt, and requireth not any baſhfulnes to bee ſhewed therein.
Temperancie is a vertue obſeruing the meane agreeable to nature, honeſtie, mediocritie, & order of perſons, places, and times, according to the lawe and rule of nature, in things concerning the body, as in meat & drink. Temperancie is required vntounto chaſtitie, as a cauſe without which wee cannot be chaſt. The extremities of temperancie are, Jntemperancie in meate & quaffings of drink: Likewiſe an hurtful tēperancie, or too great abſtinence & hypocritical, not greeable to nature, ſuch as is the abſtinencie of E…emites.
Whereas all ſorts of luſts are repugnant vntounto chaſtitie, and to the drift and ſcope of this commaundement, the ſame are to bee noted and obſerued. They may bee referred vntounto three ſeuerall kindes: Of the firſt kinde are thoſe which are contrarie to nature, and from the Diuel, namely, ſuch as are euen againſt this our corrupt nature, not onelyonly becauſe they corrupt it, and bereaue it of that conformity with God, but alſo becauſe this our corrupt nature abhorreth them: of this kind are thoſe, which are recited by the Apoſtle, Rom. 1. as confounding of kindes and ſexes, likewiſe the vnnatural abuſage of woman-kind. Theſe heinous ſinnes and horrible treſpaſſes are to bee puniſhed by the magiſtrate with extraordinarie puniſhments. Inceſt hath for a great part, a repugnancie with this our nature, albeit there were examples of inceſts in our firſt parēts, becauſe thoſe were doone but of neceſſitie, and by diſpenſation from God himſelfe. Therefore this was an exception from the generall rule.
Of the ſecond kinde are thoſe which proceed from this our corrupt nature, as fornications amongſt thoſe that are free frō marriage, adulteries betweene perſons that are both married, companings of married perſons with others that are vnmarried. If a married perſon hauehave companie with another married perſon, it is a double adulterie; for he violateth both his owne wedlocke, and the others. If a married man hauehave to doe with an vnmarried woman, it is ſimple adultery. Simple fornication is of thoſe that are vnmarried. Magiſtrates are by duty bound ſeuerely to puniſh inceſtes & adulteries. For they are much more heinous than thefts & robberies. God appointeth death for adulteries. Nowe although God did not ordaine that ſimple-fornication alſo ſhould be puniſhed with death, yet when he ſaith after, Let there not be a whore among you, hee ſignifieth that it is to bee puniſhed in his kinde. There are other things alſo, which are committed of this our corrupt nature with an euil conſcience, as luſtes and euill deſires, vntounto which we yeeld, or wherewith wee are delighted, neither endeuour to auoide them. Such vitious and lewd deſires, and the like, although they bee not puniſhed in the ciuill court, yet are they ioyned with an euill conſcience, and are puniſhed of God.
Of the third kind are corrupt inclinations, vntounto which yet good men doe not yeeld, but with-ſtand them, and take away from them all occaſions, and their conſcience is not troubled, becauſe God is inuocated and called vponupon, and the grace of reſiſtance is deſired, and there is remaining in their hearts a teſtimonie of the remiſſion of their ſinnes. And for a remedie for theſe ſinnes, after the fall was mariage appointed. Therefore againſt theſe inclinations is it to be ſaid, It is better to marrie, than to burne. But yet S. Paul neuertheleſſe by thoſe wordes doth not allowe ſuch mariages as are vntimely, hurtfull to the cōmon wealth, entred into before a lawfull age, or vnhoneſt, that is, againſt good orders and manners.
The ſpecial Queſtions of Marriage.
1 What Marriage is.
2 What are the cauſes of the inſtitution of Marriage.
3 Whether it be a thing indifferent.
4 What are the duties of married perſons.
5 What things are contrarie to Marriage.
1 WHAT MARRIAGE IS.
MArriage is a lawfull & indiſſoluble coniunction of one man and one woman, inſtituted by God, that we might know him to be chaſt, and to deteſt all luſt: that alſo we might therein chaſtly ſerue the Lord, and that eſpecially it might be a meanes whereby mankind might be multiplied, and God gather thence afterwardes vntounto himſelfe a Church; Laſtlie, that it might bee a ſocietie and fellowſhip of labours, cares, and praier. That marriage may bee a lawfull coniunction, theſe thinges are thereto required: 1 That matrimonie bee contracted by the conſent of both parties. 2 That there be adioined alſo the conſent of others, whoſe conſent is required, as namelie Parents, or thoſe who are in the place of Parents. 3 That honeſt conditions be obſerued. 4 That there be no errour committed in the perſons. 5 That Matrimonie be contracted betweene ſuch perſons as are not forbidden by Gods Lawe, as betweene them, vntounto whome the degrees of conſanguinitie may be no hinderance. The degree of conſanguinity is the diſtance of kinsfolke in diſcent. Concerning thoſe degrees this rule is to be obſerued: How manie perſons there are from the ſtock ſo manie degrees there are. Now the ſtocke is the perſon from whome the reſt are deriued. The Line is either of aſcendents, or deſcendents, or collaterals. The Aſcendents are all the anceſtors and progenitors. The Deſcendents are all the poſterity or progenie. The Line of Collaterals is either equall, or vnequall; It is Equall, when there is equall diſtance from the common ſtocke. Vnequal, when the diſtance is vnequall. Thoſe prohibitions of degrees of conſanguinitie from marriage, which are expreſſed and ſet downe, Leuit. 18. are Morall, 1 Becauſe the Gentiles are ſaide to be caſt out for theſe abominations. But the Gentiles had no ceremoniall Lawe. 2 Paul doth moſt ſharplie reprooue him, who married his fathers wife. 1. Cor. 5. Iohn Baptiſt ſaith vntounto Herod, Mar. 6.18. It is not lawfull for thee to hauehave thy brothers wife. From the end, becauſe the end, that is, the prohibition of inceſt in reuerence of Bloud was made vniuerſall, perpetuall, and morall. 4 Jt is the Law of nature. 5 The coniunction ſhal be lawfull, or the marriage lawfull, if ſuch perſons be ioined in matrimonie, as are fit to be ioined. 6 If this coniunction be in the Lord, that is, that a beleeuer marrie not with an vnbeleeuer, but with a beleeuer, and that religiouſlie in the feare of God. 7 If Matrimonie be contracted between two perſons. For they ſhall be two in one fleſhe. Obiection. The Fathers had moe wiues. Aunſwere. We muſt iudge not according to examples, but according to Lawes.
2 What are the cauſes of marriage.
THE author of marriage is God himſelfe. For marriage is no inuention of Man, but inſtituted by God in Paradiſe. Now the cauſes for which mariage was inſtituted are, as we may learne out of the definition of marriage, 1 The meanes of multiplieng mankind. 2 The gathering of the Church. 3 The image and reſemblance of the coniunction between God & the Church. 4 That looſe and wandering luſts might be auoided. 5 That there might bee a ſocietie and fellowſhippe of labours and praier. That fellowſhip is more neere and ſtrait, and therefore ſendeth out more ardent and earneſt praiers: becauſe we doe more ardently and earneſtly helpe them, by our praiers, vntounto whom wee are ioined in labour and affection. As, the Parents pray more earneſtly for the children, than the children for their Parents; becauſe louelove doth deſcend, not aſcend.
3 Whether marriage be a thing indifferent.
MArriage is a thing indifferent vntounto them, who hauehave the gift of continencie. But whoſoeuer are not endewed with this gift of continencie, vntounto all them marriage is not a thing indifferent, but commanded vntounto them as neceſſary from God himſelfe. And as marriage is a thing indifferent to all thoſe that are endued with the gift of continencie, ſo the ſame is graunted vntounto all perſons that are fitte and meete for it. But when a iuſt and lawfull time of contracting marriage is not obſerued, then is that thing a cauſe of many euils and troubles in ciuill and Eccleſiaſticall affaires. But notwithſtanding whoſoeuer hauehave once lawfully and in the Lord contracted Matrimony, it is neuer permitted or lawfull for them to diſſolue or looſe the bond of Matrimony once contracted, except it be for adulterie.
4 What are the duties of married perſons.
THE duties of married perſons, are, 1 Mutuall LoueLove, 2 Spouſall faith & troth, as each to louelove the other only, continually and conſtantly. 3 Communitie of goods, and a Sympathie or fellow-feeling in euils and calamities. 4 The bringing foorth, and bringing vp of children. 5 Bearing with infirmities, with a deſire to cure them. The proper duety of the huſband is, 1 To nouriſh his wiſe, and children. 2 To gouerne them. 3 To defend them. The proper duety of the wife is, 1 To be a helper vntounto her husband in maintaining and preſeruing their houſhold ſubſtance. 2 To obey and reuerence her husband. When theſe thinges are neglected, they grieuouſlie treſpaſſe againſt the lawful vſe of marriage.
5 What thinges are contrarie to matrimonie.
VNTOUNTO matrimonie are contrarie, fornications, adulteries, inceſts, vnlawful copulation, abuſes of marriage, & diuorces not in caſe of adulterie. But the perſon that is forſaken, or is ſolicited to admit a forſaking, doth not cauſe the diuorce, but the other.