The Sum of Sacred Divinity, Book 1 · Chapter 11
CHAP. XI.
Of the ſeuenth Commandement.
THE ſeuenth Commandement requireth,Chaſtitie is, of the duties that touch the purity of one perſon, both ſoule and bodie; and that aſwell in ſingle life, as in the ſtate of Marriage, which God hath inſtituted for a remedie againſt vncleaneneſſe. that wee bee chaſte, and pure, in ſoule and bodie, f1. Theſ 4. 3, 4, 5Poſſeſſing our Ʋeſſell, as the Apoſtle willeth vsus, in Holineſſe and Honor, what eſtate ſoeuer wee bee in, whether ſingle life, or in the eſtate of holy Marriage.
I call the lawfull coniunction of aAnabaptiſts and Nicolaitanes that would hauehave wiues to be common. man and woman into one fleſh: (for out of this eſtate of Matrimonie, there is no honeſt copulation, nor gMal. 2. 15.ſeed of God, as the Prophet termeth it.)
Holy Marriage, I ſay, Firſt, for that it is a holy remedie, inſtituted of God for ſuch as otherwiſe cannot containe to keepe their Veſſell in honeſtie and honour, it being h1 Cor. 7. 9.better to marrie then to burne: wherefore for i1. Cor. 7. 2.auoyding of fornication, let eueryevery man hauehave his Wife, and eueryevery woman her husband, ſaith the Apoſtle. Againe, kHeb. 13. 4.Marriage is honorable among all, or in all things, and the Bed vndefiled: But Whoremongers and Adulterers God will iudge.
Secondly, Becauſe here eſpecially that rule holdeth, which wee are to obſerue in all duties whatſoeuer: That it be l1. Cor. 7. 39.in the Lord.
All ſorts of men mayThe Papiſts that reſtrayne their Prieſts from Marriage, which notwithſtanding (ridiculouſly) they make a Sacrament. indeed lawfully contract Matrimonie, neither is there any ſtate or condition of perſons exempted from it: for as the diſeaſe is generall, ſo the remedie belongeth to them all: Therefore we are told, Marriage mHeb. 13. 4.is honourable among all, and the Bed vndefiled. For n1. Cor. 7. 2.auoyding of Fornication, let eueryevery man hauehave his Wife, and eueryevery woman her Husband: yet I adde in the third place Lawfull coniunction, to ſhew that it muſt be betweene ſuch perſons, as by no degree of Conſanguinitie or Affinitie are prohibited to contract it, which to doe is Inceſt.
Thoſe degrees you hauehave all reckoned, Leuit. 18. and are theſe that follow:
The oLeuit. 18. Verſe 7, 8.Sonne to marrie the Mother, or the Stepmother: The p9.Brother, the Siſter of the whole or the halfe bloud, & whether borne in lawful wedlock or otherwiſe.
The q10.Father, his Sonnes Daughter, or his Daughters Daughter; the Sonne r11.to marrie the Daughter of his Father, borne by his Stepmother:
One ſ12, 13.to marrie his Aunt being his Father or his Mothers Siſter, or to t14.marrie his Vncles Wife:
The Father u15.to marrie his Sonnes Wife:
The x16.Brother to marrie his Brothers Wife:
A y17.Man to marrie his Wiues Daughter, or his Wiues Sonnes Daughter, or his Wiues Daughters Daughter.
All which degrees are in like ſort, and by the ſame analogie and proportion forbidden to the Woman: and in the right line either aſcending or deſcending, the ſame prohibition reacheth in a manner infinitely.
All which Rules are perpetuall, not for the Iewes onelyonly confirmed by the Law of Nature: for the breach of this common honeſtie is reckoned zLe. 18. 27, 28amongſt thoſe abominations, for which the Land of Canaan did vomit vp her Inhabitants.
In the fourth place, I ſay, a manThe defenders of Polygamie. and a woman, becauſe Marriage is betweene two, EueryEvery a1. Cor. 7. 2.man to hauehave his proper Wife, and eueryevery woman her proper Huſband.
Two bMat. 19. 5.(ſaith our Sauiour) ſhall be one fleſh.
The contrarie whereof is Polygamie, that is, the hauing of moe Wiues then one at once: which, howſoeuer it pleaſed God for a time to tolerate in the Iewes, and in the Patriarkes, before them, for the increaſe of the World, but principally of his Church; yet was alwayes a corruption of holy Marriage and vnlawfull (without ſpeciall diſpenſation from God himſelfe:) for
Firſt, God cGen. …. 22.in the firſt inſtitution of holy Marriage, coupled together but one man and one woman, Adam and Eue, and created onelyonly two from whom all Mankinde ſhould come; when yet all other ſpirits were his alſo, as the Prophet diſputeth, Mal. 2. 15. This reaſon our Sauiour yeeldeth, Mat. 19. 4. HaueHave yee not read, that he which made from the beginning, made them one male, and one female?
Secondly, Hereby there commeth a ſeed of God, or a holy ſeed acceptable vntounto him, in the reſtraint of all rouing luſts: for dMal. 2. 15.why made he one? Becauſe hee ſought a ſeed of God, ſaith the ſame Prophet.
Thirdly, The words of the Law rightly vnderſtood, are expreſſed, eLeuit. 18. 18.Thou ſhalt not take one Wife to another to vexe her, &c.
Laſtly, If a man may meaſure the childes goodneſſe, by the Fathers vertues, the firſt Polygamiſt and corrupter (this way) of Gods Ordinance, was fGen. 4. 19.Lamech, a vile wretch, of the poſterity of wicked Cain.
Fiftly, I ſay, Into one fleſh; For that by Marriage thoſe that were two before, are now become but one. So was the firſt inſtitution, Geneſis 2. 24. They ſhall bee one fleſh. And Matthew 19. 5. Our Sauiour accordingly concludeth, Wherefore they are no more two, but one fleſh.
Whereof it followeth, that Marriage is a perpetuall bond, ſo as Whoſoeuer gMat. 19. 9.putteth away his Wife, except it be for fornication, and marryeth another, committeth adulterie: and he that marrieth her ſo put away, committeth adultery.
Howbeit, if one of theThe Popiſh Bygamy, which accounteth him to hauehave two Wiues that marryeth againe, after the firſt Marriage diſſolued, or hath marryed a Widdow. parties dye, the other then is at libertie to marrie againe: For the h1. Cor. 7. 39.woman is bound by the Law as long as her Huſband liueth: but if her Huſband dye, ſhe is free to marrie whom ſhe will.
Laſtly, concerning Marriage, this one thing is to bee added, that it is conuenient that a ſolemne contract of the parties married ſhould goe before.
By contract, I meane a promiſe of both the parties to marrie the one with the other, if in the meane time there appeare no iuſt cauſe to the contrarie: whereby it is eaſie to diſcerne, what is the right vſe and end of a contract, namely, that before that indiſſoluble knot doe come, the parties may thorowly acquaint themſelues together, that ſo any lawfull impediment to hinder their meeting, may in time be diſcouered, before it proceed further; and this is conuenient;
Firſt, Becauſe it is warranted by the example of Gods Children iAs may bee ſeene, Deut. 22. 23. Mat. 1. 10.in all times, and by the light of Nature among the very Heathen.
Secondly, God himſelfe approueth it, in prouiding for the chaſtitie of a woman ſo contracted, no otherwiſe then as if ſhee were his wedded Wife; that he kDeut. 22. 23, 24.which lyeth with her, ſhall dye the death.
The contraries of this puritie, which hitherto hauehave beene ſpoken of, are
Firſt, Inward and in the minde, the luſts of l1. Cor. 7. 9. It is better to marry, then to burne.concupiſcence, as the Apoſtle doth oppoſe them, 1. Theſſ. 4. 5. Let eueryevery man know how to poſſeſſe his veſſell in holineſſe and honour, not in the luſts of concupiſcence, as the Gentiles that know not God: Which luſts of concupiſcence elſe-where he calleth burning, for that thereby godly motions as with fire are burnt vp and conſumed. Of theſe, Chriſt ſpeaketh, Mat. 5. 28. Whoſoeuer looketh vponupon a woman, to luſt after her, hath alreadie committed adultery with her in his heart.
Secondly, All bodily pollution and vncleanneſſe, as the ſinne of Onan, for which the Lord ſlue him, Geneſis 38. 8. The like whereof is that, Deut. 23. 10, 11. when it commeth from immoderate dyet or vnchaſte thoughts.
More particularly is condemned all vnlawfull copulation in the ſeuerall kindes thereof; Buggerie, Adulterie, Fornication.
Buggerie (a ſinne not to be named) is a copulation againſt nature, whether with beaſts, diſhonouring our owne Sexe, or of men or women in the ſame Sexe committing filthineſſe: Thou mLeuit. 18. 23, 24.ſhalt not lye with a male, as a man lyeth with a woman, that is abomination. Thou ſhalt not lye with any Beaſt, to pollute thy ſelfe therewith. Neither ſhall a woman ſtand before a Beaſt, to lye with it; that is confuſion. Curſed nDeut. 28. 21.be hee that lyeth with any Beaſt. For this oRom. 1. 26. 27.cauſe, God deliuered them vp into diſhonorable luſts; for euen the Females changed the naturall vſe, into that which is contrarie to nature: likewiſe alſo the Males, leauing the naturall vſe of the Female, burned in their deſire one vntounto another, Males with Males committing filthineſſe.
This was the ſinne of Sodome: pGen. 19. 5.Bring forth the men vntounto vsus, that we may know them.
The other two are Adulterie and Fornication.
Adulterie, when one or both are marrryed to another.
Fornication, when two vnmarryed perſons commit it: Of both which, the Apoſtle ſaith, qHeb. 13. 4.Whoremongers and Adulterers God will iudge. The rGal. 5. 19.workes of the fleſh are Adulterie, Fornication, &c. And our Sauiour, Mat. 15. 19, 20. Out of the heart come Adulteries, Fornications, &c. Theſe are the things that defile a man. And here, if in any of theſe, force be vſed, it is called Rape, and maketh the ſinne more haynous. But the partie ſDeut. 22. 26, 27.forced, is to bee held guiltleſſe.
There bee two eſpeciall meanes both to ſet and toThe two preſeruatiues of Chaſtitie, are Modeſtie and Temperance. Modeſtie, which keepeth a comely ſhamefaſtneſſe in words, hold vsus in the puritie both of ſoule and bodie, whether we be ſole or marryed; Modeſtie and Temperance.
Modeſtie is that, which keepeth a comelineſſe and decencie in things.
Firſt, Our words to bee modeſt and ſhamefaſt, euen when wee ſpeake of things that ſinne hath made ſhamefull, as we ſee the Holy Ghoſt eueryevery where to doe Gen. 4. 1. ADAM knew EVE his Wife. Gen. 29. 22. Hee tooke LEAH, and brought her vntounto IACOB, who went in vntounto her. 1. Sam 24. 3. SAVL went to couer his feet. The contrarie whereof are,
Firſt, Lewd ſpeeches, and much noyſe; whereby Salomon deſcribeth the vnchaſte woman, Pro. 7. 11. and 9. 13 Secondly, filthie ſpeeches: whither referre LoueLove-Songs, amarous Bookes, filthy Ballads, Enterludes, &c. comprehended vnderunder the name of filthineſſe, fooliſh ſpeaking, and ieſting, which are not things comely, Epheſ. 5. 34.
Secondly, Our eyes and countenance to bee chaſte,Countenance, making, as Iob tIob 31. 1.did, a couenant with our eyes, not to looke vponupon a Mayde. The contrarie whereof is
Firſt, a whoriſh uPro. 7. 31.countenance.
Secondly, Eyes, which the Apoſtle x2. Pet. 2. 14.calleth full of Adulterie, feeding them either with anothers beautie, (whereof our Sauiour ſaith, yMat. 5. 28.He that looketh vponupon a woman, to luſt after her, hath alreadie committed adulterie with her in his heart) or with wanton Pictures, Laſciuious repreſentations of LoueLove-matters in Playes and Comedies, &c. for all which, the Rule of the Apoſtle is generall, Abſtayne z1. Theſſ. 5. 21.from eueryevery euill ſhew.
Thirdly, Our eares to delight to heare honeſt things. The contrarie whereof is, when they delight in that which is filthie and vncleane.
Fourthly, Our hands and all our parts to bee inſtruments of holineſſe. The contrarie whereof is, the reaching of them forth to any filthy and vnſeemely Act, as in that mentioned, Deut. 25. 11, 12.
Fiftly, Our whole geſture to be ſober and good. ContrarieGeſture, whereunto, is wanton dancing, and all other effeminate geſture and behauiour: which wantonneſſe, Paul aGal. 5. 19.maketh a worke of the fleſh. The bEſay 3. 16.Prophet Eſay in his third Chapter, doth notably expreſſe this ſinne: Becauſe the Daughters of Sion are loſtie, and walke with a ſtretched out Necke, twinkling with their eyes, continually mincing it as they goe, and keeping pace with their feet: therefore the Lord will make bald, &c.
Sixthly, Our Apparell to be ſober and comely, ſuch cTit. 2. 3.as Apparell,becommeth Saints. The contrarie whereof is, too curious trimming and decking of our ſelues, forbidden euen vntounto women: who yet (it may bee thought) for the pleaſing of their Husbands, might of all other beſt vſe it. Therefore the Apoſtle d1. Pet. 3. 3.ſaith, Whoſe trimming let it not be that outward trimminig of frizzling of haire, putting of golden things about them, or putting on of apparell, but the hidden man, &c. Likewiſe e1. Tim. 2 9, 10.alſo women, let them adorne themſelues in modeſt garments with ſhamefaſtneſſe and ſobrietie, not with frizzling, ſiluer things, or gold, or pearles, or coſtly apparell. But (which beſeemeth women profeſſing godlineſſe) with good workes.
Secondly, Whoriſh, riotous and laſciuious apparell, ſuch as the Prophet taxeth, Eſay 3. 18. By this note, Salomon fPro. 7. 11.in his Prouerbs painteth out an Harlot: A woman came forth to meete him in whoriſh attyre. The comelineſſe to be obſerued in apparell, ſtandeth in theſe foure things.
Firſt, That it bee according to our ſexe, where gDeut. 22. 5.the man wearing womans apparell, or the woman, mans, is condemned, as being both an abomination to the Lord.
Secondly, That it bee fitting to our Age: for which cauſe the Apoſtle hTitus 2. 3.willeth the elder women to goe in long garments, Titus 2. 3. and 1. Sam. 13. 18. the Holy Ghoſt noteth, that young Virgins, the Kings Daughters, were wont to goe in a Gowne of diuers colours. Such a one Iacob made for Ioſeph, being a childe of ſeuenteene yeeres of age, Gen. 37. 31.
Thirdly, That it bee agreeable to the cuſtome of the place where we liue. Contrarie whereunto is new-fangled apparell, againſt which Zophanie the Prophet thundereth, I iSophon. 1. 18.will viſit the Princes, and the Kings ſonnes, and all that clothe themſelues with ſtrange garments, after the manner of forraine Countries and Nations.
Fourthly, That it be according to our place and calling: They kMath. 11. 8. and other things.that weare ſoft rayment, are in Kings houſes. Some other point, of modeſtie may be noted; as to hauehave a regard of ſhamefaſtnes, euen in that caſe which the Law of God prouideth for, Deut. 23. 12, 13. But that and whatſoeuer elſe, may not vnfitly be reduced vnderunder ſome of the former heads.
Temperance is a moderate and a ſober vſe of lawfullTemperance, which is a moderate and ſober vſe of lawfull Pleaſures, eſpecially in meates and drinkes, pleaſures, eſpecially in Meates and Drinks, and in marriage matters. In meates and drinks:
Firſt, By abſtinence and faſting oftentimes, whereunto the Apoſtle by his example doth inuite vsus, 1. Cor. 9. 27. But I beate downe my Body, and bring it into ſubiection, leſt by any meanes, after that I hauehave preached to others, I my ſelfe ſhould be reprooued. The contrary whereof is, to fill the gorge eueryevery day, as the rich lLuk. 16. 19.man did in the Goſpell.
Secondly, By a moderate and ſober diet, ſo as the body may receiue ſtrength, and be more freſh and liuely to performe the actions of godlines: Take mLuk. 21. 34.heede to your ſelues, leſt at any time your hearts bee oppreſſed with ſurfeting and drunkenneſſe, and cares of this life, and leſt that day c…me on you vnawares. nProu. 23. 29. 30.To whom is woe, &c? Euen to them that tarrie long at the Wine, to them that goe ſeeke mixt wine. oProu. 25. 16,If thou hauehave found hony, eate that is ſufficient for thee, leſt thou be ouerfull & vomit it. It pProu. 31. 4.is not for Kings, O LEMVEL: it is not for Kings to drinke wine, nor for Princes to drinke ſtrong drinke. The contrary whereof is firſt, Gluttonie and Fulnes of bread, one of the Sinnes of Sodome, qEzech. 16. 49.whereof the Apoſtle hath a commandement, Rom. 13. 13. Walke honeſtly as in the day, not in Gluttony and Drunkenneſſe, &c.
Secondly, Too much daintineſſe for the quality and varietie of fare, eſpecially of thoſe meates and drinks which prouoke moſt vntounto the Sinne of vncleanneſſe. This the ſame rich man is taxed with, That he rLuk. 16. 19.was clothed in Purple and fine Linnen, and fared well and diliciouſly eueryevery day. Salomon ſProu. 23. 1, 2, 3in his wiſdome giueth vsus a rule to bridle our vntemperate deſires this way: When thou ſitteſt to eate with a Ruler, conſider diligently what is before thee, and put thy knife to thy throte, if thou be a man giuen to the appetite. Be not deſirous of his dainty meates: for it is a deceiueable meate. Howbeit this is not ſo ſtrictly to be taken, but that eyther for the wel-comming of a friend, or for our owne refreſhing, we may, and it is ſometimes lawfull to furniſh our Table with ſtore and variety of diſhes: as tGen. 21. 8.Abraham made a great feaſt that day Iſack was weaned:and in the vſe of marriage. ſo did Leui uLuk. 5. 29.to our Sauiour Chriſt, inuiting withall (for his better entertainement) a great number of gueſts to beare him companie. The xPſal. 104. 15.Pſalmiſt alſo noteth, thatForbidding to marry, and commanding to abſtain from meats, which God hath created to be receiued with giuing thanks, of them which beleeue and know the Truth. For eueryevery creature of God is good, and nothing ought to he refuſed, if the receiued with thanksgiuing. God of his bountie giueth vsus not onelyonly bread or meate, that ſtrengtheneth the heart of man, but wine to cheere it vp, and to make his face ſhine more then with oyle.
Wherefore Marie, at the Supper was made vntounto Chriſt in Bethania, is yIoh. 12, 2. 3.recorded to hauehave taken a pound of oyntment of ſpikenard very coſtly, and to hauehave anoynted Ieſus feete, that all the houſe was filled with the ſauour of the oyntment.
Temperance in marriage-matters is, when we vſe it ſoberly and with ſeemelineſſe, rather to ſuppreſſe, then to ſatisfie the fleſh, which is one part of the z1. Theſ. 4. 4.poſſeſſing of our veſſell in holines and honor. For this cauſe it is, that the Apoſtle a1. Tim. 434.teacheth vsus, our marriages and the liberty that God hath giuen vsus therein, are to be ſanctified by prayer and thankeſgiuing. The contrary whereof among other, is, that forbidden in the Law, Leuit. 18. 19. and reckoned vp as one of thoſe ſinnes that bring Gods heauie wrath, Ezech. 18. 16.