Seventh Commandment.
THOU SHALT NOT COMMIT
ADULTERY.
41. The purport of this commandment is,
that as God loves chastity and purity, we ought to guard against all
uncleanness. The substance of the commandment therefore is, that we
must not defile ourselves with any impurity or libidinous excess. To
this corresponds the affirmative, that we must regulate every part of our
conduct chastely and continently. The thing expressly forbidden is
adultery, to which lust naturally tends, that its filthiness (being of a
grosser and more palpable form, in as much as it casts a stain even on the
body) may dispose us to abominate every form of lust. As the law under
which man was created was not to lead a life of solitude, but enjoy a help
meet for him, and ever since he fell under the curse the necessity for this
mode of life is increased; the Lord made the requisite provision for us in
this respect by the institution of marriage, which, entered into under his
authority, he has also sanctified with his blessing. Hence, it is
evident, that any mode of cohabitation different from marriage is cursed in
his sight, and that the conjugal relation was ordained as a necessary means
of preventing us from giving way to unbridled lust. Let us beware,
therefore, of yielding to indulgence, seeing we are assured that the curse
of God lies on every man and woman cohabiting without marriage.
42. Now, since natural feeling and the
passions unnamed by the fall make the marriage tie doubly necessary, save in
the case of those whom God has by special grace exempted, let every
individual consider how the case stands with himself. Virginity, I
admit, is a virtue not to be despised; but since it is denied to some, and
to others granted only for a season, those who are assailed by incontinence,
and unable successfully to war against it, should retake themselves to the
remedy of marriage, and thus cultivate chastity in the way of their calling.
Those incapable of self-restraint, if they apply not to the remedy allowed
and provided for intemperance, war with God and resist his ordinance.
And let no man tell me (as many in the present day do) that he can do all
things, God helping! The help of God is present with those only who
walk in his ways (Ps.
91:14), that is, in his callings from which
all withdraw themselves who, omitting the remedies provided by God, vainly
and presumptuously strive to struggle with and surmount their natural
feelings. That continence is a special gift from God, and of the class
of those which are not bestowed indiscriminately on the whole body of the
Church, but only on a few of its members, our Lord affirms (Mt.
19:12). He first describes a certain class of individuals
who have made themselves eunuchs for the kingdom of heavenly sake; that is,
in order that they may be able to devote themselves with more liberty and
less restraint to the things of heaven. But lest any one should
suppose that such a sacrifice was in every man’s power, he had shown a
little before that all are not capable, but those only to whom it is
specially given from above. Hence he concludes, “He that is able to
receive it, let him receive it.” Paul asserts the same thing still
more plainly when he says, “Every man has his proper gift of God, one after
this manner, and another after that,” (1
Cor. 7:7).
43. Since we are reminded by an express
declaration, that it is not in every man’s power to live chaste in celibacy
although it may be his most strenuous study and aim to do so—that it is a
special grace which the Lord bestows only on certain individuals, in order
that they may be less encumbered in his service, do we not oppose God, and
nature as constituted by him, if we do not accommodate our mode of life to
the measure of our ability? The Lord prohibits fornication, therefore
he requires purity and chastity. The only method which each has of
preserving it is to measure himself by his capacity. Let no man rashly
despise matrimony as a thing useless or superfluous to him; let no man long
for celibacy unless he is able to dispense with the married state. Nor
even here let him consult the tranquillity or convenience of the flesh, save
only that, freed from this tie, he may be the readier and more prepared for
all the offices of piety. And since there are many on whom this
blessing is conferred only for a time, let every one, in abstaining from
marriage, do it so long as he is fit to endure celibacy. If he has not the
power of subduing his passion, let him understand that the Lord has made it
obligatory on him to marry. The Apostle shows this when he enjoins:
“Nevertheless, to avoid fornication, let every man have his own wife and let
every woman have her own husband.” “If they cannot contain, let them
marry.” He first intimates that the greater part of men are liable to
incontinence; and then of those so liable, he orders all, without exception,
to have recourse to the only remedy by which unchastity may be obviated.
The incontinent, therefore, neglecting to cure their infirmity by this
means, sin by the very circumstance of disobeying the Apostle’s command.
And let not a man flatter himself, that because he abstains from the outward
act he cannot be accused of unchastity. His mind may in the meantime be
inwardly inflamed with lust. For Paul’s definition of chastity is purity of
mind, combined with purity of body. “The unmarried woman careth for
the things of the Lord, that she may be holy both in body and spirit,” (1
Cor. 7:34). Therefore when he gives a reason for the former
precept, he not only says that it is better to marry than to live in
fornication, but that it is better to marry than to burn.
44. Moreover, when spouses are made aware
that their union is blessed by the Lord, they are thereby reminded that they
must not give way to intemperate and unrestrained indulgence. For
though honourable wedlock veils the turpitude of incontinence, it does not
follow that it ought forthwith to become a stimulus to it. Wherefore,
let spouses consider that all things are not lawful for them. Let
there be sobriety in the behaviour of the husband toward the wife, and of
the wife in her turn toward the husband; each so acting as not to do any
thing unbecoming the dignity and temperance of married life. Marriage
contracted in the Lord ought to exhibit measure and modesty—not run to the
extreme of wantonness. This excess Ambrose censured gravely, but not
undeservedly, when he described the man who shows no modesty or comeliness
in conjugal intercourse, as committing adultery with his wife.
Lastly let us consider who the Lawgiver is that thus condemns fornication:
even He who, as he is entitled to possess us entirely, requires integrity of
body, soul, and spirit. Therefore, while he forbids fornication, he at
the same time forbids us to lay snares for our neighbour’s chastity by
lascivious attire, obscene gestures, and impure conversation. There
was reason in the remark made by Archelaus to a youth clothed effeminately
and over-luxuriously, that it mattered not in what part his wantonness
appeared. We must have respect to God, who abhors all contaminations
whatever be the part of soul or body in which it appears. And that there may
be no doubt about it, let us remember, that what the Lord here commends is
chastity. If he requires chastity, he condemns every thing which is opposed
to it. Therefore, if you aspire to obedience, let not your mind burn
within with evil concupiscence, your eyes wanton after corrupting objects,
nor your body be decked for allurement; let neither your tongue by filthy
speeches, nor your appetite by intemperance, entice the mind to
corresponding thoughts. All vices of this description are a kind of
stains which despoil chastity of its purity.
