The Sum of Christian Religion, Catechism · Part 3 · Question 109 – Question 110
Queſt. 109. Forbiddeth God nothing elſe in this Commandement, but adultery, and ſuch kinds of uncleanneſſe?
Anſ. Seeing both our body and ſoul are the Temples of the holy Ghoſt, God will have us to poſſeſſe both in purity and holineſſe. And therefore deeds, geſtures, wordseEph, 5.3, 4. 1 Cor. 16.18, 19, 20., thoughts, filthy luſtsfMat. 5.27, 28, and whatſoever enticeth a man unto theſe, all that he wholly forbiddethgEpheſ. 5.18. 1 Cor. 15.33..
The Explication.
GOD in this Commandement ratifieth or eſtabliſheth the preſervation of chaſtity and marriage, and farther authoriſeth marriage it ſelf. For, whatſoever he forbiddeth, the contrary thereof he commandeth and willeth to be kept. Now he forbiddeth Adultery, What is meant when adultery is named.which is a breach of wedlocke. Now, when God nameth adultery, he doth not forbid that onelyonly, as being the moſt groſſe vice of all thoſe which are repugnant to chaſtity, but alſo condemneth all wanton and wandring luſts in perſons married or unmarried, all vices that are contrary to chaſtity, and ſuch as are of neere affinity unto them; likewiſe their cauſes, occaſion, effects, antecedents, conſequents: and of the contrary, he commandeth all things which make for the preſervation of chaſtity. The reaſons are theſe: 1. By one ſpeciall, the reſt that are of affinity with that are underſtood. Therefore when adultery is forbidden, other ſpeciall vices or luſts are condemned. 2. Where the cauſe is condemned, there alſo the effect is condemned, and ſo of the contrary. So here are condemned or forbidden, as well the antecedents as the conſequents of adultery. 3. The end and ſcope of this Commandement is, the preſerving of chaſtity, and protecting of wedlocke among men. Whatſoever therefore maketh for the preſerving of chaſtity, and for the protecting of wedlocke, is commanded in the Law: and the contrary is withall forbidden.The vertues of this Commandement. 1. Chaſtity. The vertues of the ſeventh Commandement are in number three; Chaſtity, Shamefaſtneſſe, Temperancy.
IChaſtity.Chaſtity is a vertue preſerving cleanneſſe of minde and body, agreeing with the will of God, and avoiding all luſts forbidden by God, all unlawfull companying, and inordinate copulation, and all the deſires, occaſions, effects, and ſuſpicions either in ſingle life, or in wedlocke. Chaſtity hath his firſt originall from a Greeke word,foreign. 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 given by ſpeciall regard and preheminence to this vertue; becauſe it is one of thoſe principall vertues that make the image of God: God is chaſte, and will be called on by ſuch as are of a chaſte minde, Twofold chaſtity.and ſuffereth chaſte prayers to take effect with him. Now there is a double chaſtity; 1. Of ſingle life.one of ſingle life: another of marriage. Chaſtity of ſingle life is a vertue avoiding all luſts,2. Of marriage. remaining in a ſole eſtate without marriage. Chaſtity of marriage is, to obſerve in marriage the order inſtituted by the wonderfull counſell of God. The cauſes of chaſtity are:Foure cauſes. 1 Theſ. 4.3, 4. 1. The Commandement of God. This is the will of God, even your ſanctification, and that ye ſhould abſtaine from fornication: that every one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour. Follow peace with all men, and holineſſe, without which no man ſhall ſee the Lord. 2. The preſervation of Gods image. 3. A ſtudy and deſire to avoide the defacing of Gods image, and the conjunction that is betweene God and the Church. Heb. 12.14. 1 Cor. 6.15, 18.Flee fornication. Know ye not that your bodies are the numbers of Chriſt? ſhall I then take the members of Chriſt, and make them the members of an Harlot? God forbid. The contrary vices.4. Rewards and puniſhments. The extremities of chaſtity are; counterfeit chaſtity, uncleane ſingle life, whore-hunting, keeping of concubines, inceſt, adultery, and all wanton and unwieldy wicked luſts, their cauſes, occaſions, and effects: all unlawfull conjunctions, all corrupted deſires that violate, and hurt the conſcience alſo in marriage.
Three kinds of luſts.Now all ſorts of luſts may be referred unto three ſeverall kinds. Of the firſt kinde are thoſe which are contrary to nature, and from the Devill; namely, ſuch as are even againſt this our corrupt nature, not onelyonly becauſe they corrupt it, and bereave it of that conformity with God, but alſo becauſe this our corrupt nature abhorreth them. Of this kinde are thoſe which are recited by the Apoſtle,Rom. 1. as confounding of kinds and ſexes, likewiſe the unnaturall abuſage of woman-kinde. Theſe haynous ſins and horrible treſpaſſes are to be puniſhed by the Magiſtrate with extraordinary puniſhments. Inceſt hath for a great part a repugnancy with this our nature, albeit there were examples of inceſt in our firſt Parents; becauſe thoſe were done of neceſſity, 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 from marriage, adulteries betweene perſons that are both married, companying of married perſons with others that are unmarried. If a married perſon have company with another married perſon,Double adultery. it is a double adultery: for he violateth both his owne wedlocke, and the others. If a married man have to doe with an unmarried woman,Simple adultery. Simple fornication. it is ſimple adultery. Simple fornication is of thoſe that are unmarried. Magiſtrates are by duty bound ſeverely to puniſh inceſts and adulteries. For they are much more haynous then thefts and robberies. God appointeth death for adulteries. Now although God did not ordaine that ſimple fornication alſo be puniſhed with death, yet when he ſaith after: Let there not be a whore amongst you; he ſignifieth, that it is to be puniſhed in his kinde. There are other things alſo, which are committed of this our corrupt nature with an evill conſcience, as luſt and evill deſires, unto which we yeeld, or wherewith we are delighted, neither endeavour to avoide them. Such vicious and lewd deſires, and the like, although they be not puniſhed in the Civill court, yet are they joyned with an evill conſcience, and are puniſhed of God.
Of the third kinde are corrupt inclinations. unto which yet good men doe not yeeld, but withſtand them, and take away from them all occaſions: and their conſcience is not troubled, becauſe God is invocated and called upon, and the grace of reſiſtance is deſired, and there is remaining in their hearts a teſtimony of the remiſſion of their ſins. And for a remedy for theſe ſins, after the fall, was marriage appointed. Therefore againſt thoſe inclinations it is to be ſaid, It is better to marry, then to burne. 1 Cor. 7.9.But yet S. Paul nevertheleſſe by thoſe words doth not allow ſuch marriages as are untimely, hurtfull to the Common-wealth, entred into before a lawfull age, or unhoneſt; that is, againſt good orders and manners.
IIShamefaſtneſs.Shamefaſtneſſe is a vertue abhorring all filthineſſe, joyned with a ſhame, griefe, and ſadneſſe, either for ſome former uncleanneſſe, or for feare of falling into any hereafter; and having a purpoſe and deſire to flye not onelyonly uncleanneſſe it ſelfe, but alſo the occaſion, and tokens and ſignes of uncleanneſſe. Shamefaſtneſſe is required unto chaſtity, as a furtherance and cauſe of chaſtity, and alſo an effect, conſequent, and ſigne thereof. The extremities or vices contrary to ſhamefaſtneſſe are: The contrary vices.1. Shameleſneſſe or impudency, which maketh light of uncleanneſſe. 2. A rude and uplandiſh baſhfulneſſe, or an uncivill and perverſe baſhfulneſſe, when a man is aſhamed of that, whereof he ought not to be aſhamed; as of a thing which is good and honeſt, and requireth not any baſhfulneſſe to be ſhewed therein. 3. Obſcenity, and ſcurrility, or ribaldry.
IIITemperancy.Temperancy is a vertue, obſerving the meane agreeable to nature, honeſty, mediocrity, and order of perſons, places, and times, according to the law and rule of nature, in things concerning the body; as meate, and drink, and in the deſire of them. Temperancy is required unto chaſtity, as a cauſe without which we cannot be chaſte: and is the mother and nurſe of all other vertues. Take heed to your ſelves, Luke 21.34.leſt at any time your hearts be oppreſſed with ſurfeiting, and drunkenneſſe, and cares of this life. Epheſ. 5.18.Be not drunke with wine, wherein is exceſſe. Walke honeſtly, as in the day: not in gluttony and drunkenneſſe, neither in chambering and wantonneſſe, nor in ſtrife and envying. Rom. 13.13, 14.But put ye on the Lord Jeſus Chriſt, and take no thought for the fleſh, to fulfill the luſts of it. The extremities of temperancy are: 1. Intemperancy in meate,The contrary vices. and quaffing of the drink, gluttony, drunkenneſſe, even to the overture of our ſtomack and head-reeling. 2. Luxury, which is too much prodigality, and needleſſe ſuperfluity in meate, apparrell, houſhold-ſtuffe, &c. 3. Hurtfull temperancy, or too great abſtinency and hypocriticall, not agreeable to nature; ſuch as is the abſtinency of Eremites: Likewiſe ſuperſtitious faſts.
OF MARRIAGE.
WHereas Marriage is authoriſed in this Commandement, we are to conſider of it,
1. What Marriage is.
2. What are the cauſes of the inſtitution of Marriage.
3. What Marriages are lawfull.
4. Whether it be a thing indifferent.
5. What are the duties of married perſons.
6. What things are contrary to Marriage.
1. What Marriage is.
MArriage is a lawfull and indiſſoluble conjunction of one man and one woman, inſtituted by God, for the propagation and increaſe of mankinde, that we might know him to be chaſte▪ and to deteſt all luſt, and that he will gather unto himſelfe out of mankinde thus lawfully multiplied an everlaſting Church, whereof he may be knowne and worſhipped aright: Laſtly, that it might be a ſociety and fellowſhip betweene man and wife of labours, cares, and prayer.
2. What are the cauſes of the inſtitution of Marriage.
THe author of Marriage is God himſelfe: For marriage is no invention of man, but inſtituted by God in Paradiſe before the fall of man. Now the cauſes for which marriage was inſtituted, are, (as we may learne out of the definition of marriage) 1. The meanes of multiplying mankinde. 2. The gathering of the Church. 3. The image and reſemblance of the conjunction betweene God and the Church. 4. That looſe and wandring luſts might be avoided. 5. That there might be a ſociety and fellowſhip of labours and prayer. That fellowſhip is more neere and ſtrait; and therefore ſendeth out more ardent and earneſt prayers: becauſe we doe more ardently and earneſtly help them by our prayers, unto whom we are joyned in labour and affection. As, the Parents pray more earneſtly for the children, then the children for their Parents: becauſe, as the Proverb goeth, Love doth deſcend, not aſcend.
3. What Marriages are lawfull.
Eight conditions of lawfull marriage.THat Marriage may be a lawfull conjunction, theſe things are thereto required: 1. That Matrimony be contracted betweene perſons fit to be joyned. 2. That is be contracted by the conſent of both parties. 3. That there be adjoyned alſo the conſent of others, whoſe conſent is required by Law; as namely Parents, or thoſe who are in the place of Parents. 4. That there be no errour committed in the perſons. 5. That in the contract honeſt conditions, decency, and a lawfull courſe or proceſſe be obſerved. 6. That Matrimony be contracted betweene two perſons onelyonly: Gen. 2.24. Mat. 19.5.They two ſhall be one fleſh. The Fathers indeed of the Old Teſtament had many wives: but wee are to judge according to laws, and not according to examples. 7. That it be contracted in the Lord; that is, betweene the faithfull, and with the invocation or calling on of God. 8. That it be not contracted betweene perſons in ſuch degrees of kindred as are forbidden of God and honeſt Laws.
Kindred is either conſanguinity or affinity: though ſome take kindred and conſanguinity for one and the ſame thing.Conſanguinity. Conſanguinity is betweene perſons ſpringing from one and the ſame ſtocke,Affinity. and neerly allied in bloud. Affinity is alliance riſing by marriage between the kinsfolks of man and wife.A ſtocke. The ſtock is the perſon, from whom the reſt are derived.A line. Now kinsfolks are diſtinguiſhed by line and degree. A line is an order of kinsfolkes,A degree. deſcending or comming of one ſtocke. A degree is a diſtance betweene kinsfolks on the fathers or mothers ſide, from the firſt ſtocke. Concerning thoſe degrees this common rule is to be obſerved: How many perſons there are from the ſtocke, ſo many degrees there are. By Gods Law the ſecond degree, and by laudible politick Laws of men the third degree is forbidden.The diviſion of a line in kindred. 1. Aſcendents. 2. Deſcendents. 3. Collaterals. Collaterals are, 1. Equall. 2. Unequall. That the degrees prohibited, Levit. 1. are prohibited likewiſe by nature it ſelfe, proved by foure reaſons. The line is either of Aſcendents, or Deſcendents, or Collaterals. The Aſcendents are all the Anceſtors and Progenitors. The Deſcendents are all the Progeny. The Collaterals are they that are not borne one of another, but come all from the ſame two parents. The line of Collaterals is either Equall or Ʋnequ…ll. It is Equall, when there is equall diſtance from the common ſtock. Ʋnequall, when the diſtance is unequall. The prohibitions of degrees of conſanguinity from marriage are expreſſed and ſet downe by God, Levit. 18. And that they are Morall and Naturall, it is proved: 1. Becauſe the Gentiles are ſaid through breach of thoſe degrees to have committed abomination, and to have beene caſt out for them: But the Gentiles had not the Ceremoniall or Civill Law of Moſes. 2. Becauſe for breach of theſe Laws; that is, for looſe luſts, and inceſtuous marriages, God puniſhed the world with a deluge. 3. From the end, becauſe the end; that is, the prohibition of inceſt in reverence of blood, was made univerſall, perpetuall, and morall.1 Cor. 5. 4. Paul moſt ſharply reprehendeth and commandeth the inceſtuous perſon to be excommunicated, which had married his fathers wife: and John the Baptiſt ſaith to Herod, Mat. 6.18.It is not lawfull for thee to have thy brothers wife.
4. Whether it be a thing indifferent.
Marriage granted to ſome: free untu otherstand for others neceſſary.MArriage is licenced by God to all perſons that are fit for it. It is a thing Indifferent; that is, neither preſcribed, nor forbidden of God, but left free to them who have the gift of continency. But whoſoever are not indued with this gift of continency, unto all them marriage is not a thing indifferent, but commanded unto them, as neceſſary, from God himſelfe, that they marry in the Lord.1 Cony. 1, 2, 8, 9. It were good for a man not to touch a woman. Nevertheleſſe, to avoid fornication, let every man have his wife. I ſay unto the unmarried and unto the widowes; it is good for them to abide even as I doe. But if they cannot abſtaine, let them marry: for, it is better to marry, then to burne. But a juſt and convenient time is to be obſerved in firſt and ſecond marriages; and we may not give paſſage to the flames of looſe luſts, but, as much as lyeth in us, coole and allay, and quite quench them by prayer, and by all diligent endeavour: and as we are not to runne on herein untill touch of conſcience; ſo neither are we to proceed ſo farre as to the breach of civill honeſty: which how highly it was reſpected by the ancient Romans, and how heedfully regarded in their Laws, witneſſe Plutarch, who in the life of King Numa thus writeth: Women remained widowes ten months after the deceaſe of their husbands, or elſe ſhe that would marry within that time, was bound by Numa's order to ſacrifice a Cow great with calfe. For when a juſt and lawfull time of marriage is not obſerved, then is that thing a cauſe of many evils and troubles in Civill and Eccleſiaſticall affaires. But, notwithſtanding, whoſoever hath once lawfully and in the Lord contracted matrimony, it is never permitted, or lawfull for them to diſſolve or looſe the bond of matrimony once contracted, except it be for adultery.
5. What are the duties of married perſons.
Duties common to both parties.THE common and mutuall duties of married perſons are: 1. Mutuall Love. 2. Spouſall faith and truth, as each to love the other onelyonly, continually, and conſtantly. 3. Community of goods, and a ſympathy and fellow-feeling in evils and calamities. 4. The bringing forth, and bringing up of children. 5. Bearing with infirmities, with a deſire to cure them. The proper duty of the husband is, 1. To nouriſh his wife and children. The husbands proper duties. The wives.2. To governe them. 3. To defend them. The proper duty of the wife is, 1. To be a helper unto her husband, in maintaining and preſerving their houſhold ſubſtance. 2. To obey and reverence her husband. When theſe things are neglected, they grievouſly treſpaſſe againſt the lawfull uſe of marriage.
6. What things are contrary to Matrimony.
UNto Matrimony the ſame vices are contrary, which are repugnant to chaſtity: 1. Fornications and adulteries, whereby ſpouſall loyalty and chaſtity is broken of one or both parties. Likewiſe inceſts, unlawfull copulation, and abuſes of marriage. 2. Raſh divorces, which of ancient were common among the Romans and Jews, and are uſuall at this day among barbarous Nations; divorces, I ſay, which are made not in caſe of adultery, either parties forſaking the other. But the perſon that is forſaken, or is ſollicited to admit a forſaking, doth not cauſe the divorce, but the other. 3. Forbidding and reproving of marriage.
ON THE 41. SABBATH.Queſt. 110. what doth God forbid in the eighth Commandement?
Anſw. Not only thoſe theftsa1 Cor. 6.10., and robberiesb1 Cor. 5.10. Eſay 33.1., which the Magiſtrate puniſheth; but by the name of theft he comprehendeth whatſoever evill crafts, fetches, and devices, whereby we ſeeke after other mens goods, and endeavour by force, or with ſome ſhew of right, to convey them over unto our ſelves,cLuke 3.14. 1 Theſ 4.6.: of which ſort are, falſe weights, falſe elns, uneven meaſuresdProv. 11.1. & 16.11. Ezek. 45.9, 10. Deut. 25.13. deceitfull merchandiſe, counterfeit coine, uſuryePſal 15.6. Luke 6.35., or any other way or meanes of furthering our eſtate, which God hath forbidden. To theſe we may adde all covetouſneſſef1 Cor. 6.10., and the manifold waſte and abuſing of Gods giftsgProverbes 5.16. & 21.20..