The Substance of Christian Religion, Lecture 41
The forty first Lords day.
Exod. 20. 14.
Thou shalt not commit Adultery.
IN this seventh Commandment are handled such duties as belong to the begetting & propagating of humane life. For these have place next after such as belong to preservation of life, which were ranked in the sixth Commandment, which takes care for continuing the life of this and that party in particular; but this seventh Commandement, of all men in general. By name then one special impurity and dishonesty is onelyonly forbidden; but by the usual Synecdoche▪ or comprehensive sort of speech, all others of that kinde are understood, whether disordered actions like unto this, or whether such as tend either of their owne nature, or of the intention of the doer, to the furtherance of such impure acts.
Doct. 1. We ought out of conscience towards God to keep our selves from all impurity and unchastity.
Reas. 1. Because sins of this kind bring disorder into such things as belong to the propagation of mans life, and so tend some way to the corrupting of mankind.
Reas. 2. Because from such sins a sort of most inward uncleannesse followeth in the person or body of man; whence it is, that the Apostle, 1 Cor. 6. 18. distinguisheth this sin from all others, in that others are without the body, this in and against the body it self; though there be some other sins that seem to be in and against the body, as drunkennesse, surfet, &c. yet they neither so inwardly arise from the body, nor so directly affect it, and primarily, as these lustfull dishonesties.
Reas. 3. Because from this kind of uncleannesse followeth that dishonouring of our owne bodies, the contrary whereof is naturally due to them, and to our persons, as appears, … Thes. 4. 4.
Reas. 4. Because these impurities in a special manner withstand inward holiness, as appears both from that place of the Thessalonians, where holinesse is conjoyned with the honour of the body in opposition to this uncleannesse; and from that to the Corinthians, where our bodies by these faults, are said of temples of the Holy Ghost, and of members of Christ, to become the members of an Harlot.
Use, Of Admonition, that with the greater care and conscience we shunne all such uncleannesses, which ought so much the more to be called to mind by us, as the depravednesse of mans nature useth most to appear in these kind of sins, because they are most common, most prevalenr; and keep strongest dominion in him, possessing the whole man, in whom they are, and that most deeply, and with a kind of violence and force. Hence it is, that in Scripture they are called a burning, because they burne up all in their way, and by little and little consume the whole man, as fire doth the thing that it burnes; more especially we ought to keep our selves, 1. From that lust which is properly called carnal, that we be not subject to, or obey the affections and dispositions of it. 2. From all outward conversation, whereby such lust is cherished and furthered in our selves, or in others; as are, 1. Such thoughts, as with pleasure and delight are taken up and used about unchast matters. 2. Wanton apparel and behaviour, or which savour of wantonnesse, or cherish it. 3. Filthy and unclean communication, either in common discourses, or songs. 4. Unclean company, and wanton representations, as are commonly in Stage-playes and interludes, pictures, and rooms hung with such, &c. 5. All occasions and provocations to lust, as idlenesse, drunkennesse, surfetting, and the like. 6. Most of all the acts themselves, of unchastnesse in whordome, adultery, fornication, and the like.
Doct. 2. By vertue of this command we are bound to study all cleannesse of soule and body, that belongs unto procreation.
This is commanded in the same words, that the contrary faults are forbidden by, according to the constant use of speech in the decalogue.
Reas. 1. Because this cleannese is a part of our inward sanctification.
Reas 2. Because from this part of our sanctification a special sort of honour ariseth, 1 Thes. 4. 4. While our bodies are not made drudges for the fulfilling the base and vile affections of the flesh, but are applied unto nobler uses.
Reas▪ 3. Because this purity is needfull, that we may be fit to worship God, as we should. For carnal impurity where it prevailes and gets the dominion, it not onelyonly presses downe and burthens the minde, so that it cannot raise up it self unto spiritual thoughts and affections, but also it infecteth with contagion, and pollutes those very thoughts and endeavours, whereby we seek after and breath for spiritual life.
Use, Of Admonition, that we indulge not, nor allow the inclinations of our corrupt natures in these things, nor suffer our selves to be carried away with the evill manners and examples of the vulgar sort, who in this kind, are more beasts often, than Christians; but let us alwayes be thinking, how we may keep our selves clean, as well from these lusts of the flesh, as from other sins: This cleannesse is maintained by modesty and temperance. Modesty is herein kept, if neither by words, nor by gestures, nor by any other such way, we uncover as it were without reverence, what nature tells us should be covered and hid, and be ashamed of the uncovering. Temperance or sobriety consists in the keeping a moderation or measure in the pleasures of the flesh or body, especially in meat and drink. The cleannesse or chastity, as to the diversity of manner, is divided into chastity of single life, and chastity of mariage For mariage is appointed now since the fall, by God, to be a meanes of keeping this cleannesse or chastity, in things that belongs to the generation of mankinde. We ought therefore to have a care, 1. That we so marry as that it be in such cleannesse; that is, with such a person, in such a manner, for such an end, that from a good conscience it may be said, that the contract or bargaine was made in the Lord, and in his fear. 2. That it be used and exercised in this cleannesse; that is, that neither the end of it may be broken, nor it self be drawne beyond the bounds of modesty and temperance; nor that it be any way from a remedy of sin and lust, turned into a cover for uncleannesse and wantonnesse.