A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. VIII. The seventh Commandment.

Thou shalt not commit adultery.

THese two Commandments the sixth and seventh are immediate to each* 1.1 other, and of the greatest cognation, for anger and lust work upon one subject, and the same fervour of bloud which makes men revengeful will also make them unchast.

This Commandment enjoyns the right ordering of our selves in regard of the power of propagation. Some things it requireth directly, some indirectly. Di∣rectly it commands some things inward, and some things outward. Inward, it enjoyneth an ability to restrain that desire even in the very heart and the thoughts of it, that it be not excessive and vehement and inordinate, carried toward any whom God hath not granted particular leave and license to desire or to enjoy. The Lord would have mans desires of this kinde cool and moderate, and so well order∣ed that they might be under the command of his own will, and subject to the pow∣er of his reason, arising no further, nor to none other then the Lord shall give allowance: for seeing by his gracious gift mankinde is increased, and the increase of mankinde is the end of this action, and it is not fit that mankinde should in∣crease, but according to his pleasure, therefore he would have the heart carried even in this matter, and able to hold its thoughts and inclinations in due compasse for object and measure. This grace is called continency in Scripture, a power of keeping our thoughts from unlawfull ranging in this kinde, and this is the grace

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which the Apostle commends, saying, We should be able to possesse our vessel, that is, our body, in holinesse and honour, and not in the lust of uncleannesse or passion of lust, as the Gentiles. And this is the vertue of the heart: that of the outward man is double.

• 1. Out of Marriage.
• 2. In Marriage.

Out of Marriage, something is required in regard of the means inducing to this act, something in regard of the act it self.

In regard of the things inducing to it in word and in deed. In word, modesty of speech, that is, an abstinence from all grosse and broad words and phrases ei∣ther in speaking or writing, which have an aptnesse in them to provoke or satisfie this desire in our selves or others, and a care of using such phrases when we have need to expresse this action as may be farre from stirring up evil desires in us, even an affected purity of phrase, whereof we have clear example in the Scripture.

Also in deed there is required a carefull holding of the whole body and all the members of it from all gestures and motions that may stirre up, provoke and incite this desire in our selves or others.

Secondly, In regard of the act it self there is required an utter abstinence from using that power so long as a man continues in single life, and a preserving our selves pure and untouched, as it is spoken of the virginity of Rebekah, that she had not known man. And these be the duties out of marriage, now in marriage there are required,

1. A right contracting of it. 2. A right use of it.

First, I say, a right contracting of it▪ for it is not in the power of a man or wo∣man whether they will marry or no, but if they cannot contain let them marry, for it is better to marry then to burn. If any man or woman finde themselves unable to hold their desires in due measure and compasse, they are then bound in consci∣ence to pray to God, and use means to attain the help of a lawful yoke-fellow. If God have called any man to a single life in regard that he cannot attain an help this way, doubtlesse he will help and assist him in a single life, but when God leaves it at his choice, and gives him not the gift of continency, then doth he call him to another estate, and he must know that he shall sinne, if upon unbelief or worldly considerations he refrain from following Gods Ordinance. In contracting matri∣mony, he must proceed according to Gods direction, in making a right choice of a yoke-fellow, and in making a right proceeding in it, not marry another of a con∣trary religion, nor within degrees of the consanguinity or affinity forbidden, or without consent of Parents.

Some things are necessary for the proceeding, the agreement of the parties, and a contract (as some hold) which is a passing of the right of two fit persons either to other by a serious promise of marriage.* 1.2

There is likewise required a right use of matrimony, which consists in a com∣municating of themselves to each other in the Marriage-bed, and a mutual dwel∣ling and abiding together for that purpose; and a total abstinence from all dally∣ing behaviour toward any other whatsoever.

This is the chastity of the married estate, and these things are directly com∣manded.

Indirectly there are commanded in regard of our selves:

• 1. Shamefac'dnesse.
• 2. Temperance.
• 3. Painfulnesse.
• 4. Shunning occasions▪ of time, place and company that may solicite. In regard of others, sober and modest carriage and attire.

First, Shamefac'dnesse is a disposition whereby a mans heart irks and refuseth to

give him leave for blushing to do any act that may savour of uncleannesse, chiefly in the presence and sight of others, a great curb to restrain lust, and must be main∣tained, the contrary being condemned in the leud woman, that she had an impu∣dent countenance, and shamed not to utter her evil passions.

Secondly, Painfulnesse is a constant attendance upon the works of a mans cal∣ling, whereby one is so imployed that he hath no leisure to be inordinate this way.

Thirdly, Temperance is moderation in meats and drinks, framing our selves to* 1.3 such a measure and quality or way, as may be most fit to give strength to the body without increasing evil desires; and for shunning evil company, places, times, who cannot tell what it is, and how needfull, that hears Salomon giving warning of the corner of her house?

The last thing is a sobernesse and modesty of carriage and attire, such as may ex∣presse gravity, and a disposition farre from willingnesse to be that way either as∣saulted or overcome.

These be the Duties which this Commandment requires, it forbids many sinnes.

Some things it forbiddeth directly, some things indirectly.

Directly it forbids some things inwardly, some things outwardly:

Inwardly it condemns inordinate lust. Lust is inordinate in three respects:

• 1. For the Degree of it.
• 2. For the Object.
• 3. For the End.

For the Degree, when it comes to be burning, that is, a desire so sharp and ea∣ger, that it is not under the power of will and reason, yea that it detains the soul under its tyranny, and makes the will to runne along with it so vehemently that all other thoughts and desires are almost devoured by it. For seeing the action is a mean action and shamefull, and a meer bodily action, and doth not essentially pertain to the felicity of man, therefore the desire of it should be moderate, and give place to other more necessary desires; but when it wastes the soul, takes up all the room to it self, consumes all holy inclinations and desires, and carries away the soul with a kinde of irresistible violence, this is sinfull and displeasing to God, though it be not directed to any particular person, but much more when it is to a particular person, which is that thing men usually call being in love with some body, as Amnon and Iosephs Mistress were sick with their lust after others. When lust grows so violent that a man cannot represse it without distemperature and unquietness of minde, when it wins the consent of his will to evil, and carries his desire headlong, then it is sinful, and this is that the Apostle means by the passion of lust.

Secondly, This inclination is inordinate for the object, when it tends to one whom God hath not authorized a man to desire, viz. any but that woman who is at least in the mutual purpose of both sides with the allowance of Superiours as∣signed to be his wife, for God hath limited the desires of a man to one woman alone, and of a woman to one man alone, and he that is destitute of a yoke-fel∣low may lawfully wish that he had such a single woman to his wife, and having hers and her friends consent may lawfully desire in due time to enjoy her, neither are those inclinations which he shall finde toward her in the interim betwixt the motioning and consummating sinfull, but all desires assented to that one would put in practice if he had means towards any other, but a party to whom he is thus interessed, are sinful and wicked; For he that looks upon a woman to lust after her, hath committed adultery with her already in his heart.

Thirdly, There is an inordinatenes in lust in regard of the end, when a mans desires of that way tend not to the lawful ends of procreation, and of preventing fornica∣tion, but alone to the pleasure of the action, and satisfying the voluptuous moti∣ons of his heart without any more ado. For this is to be brutish, the unreasona∣ble creatures that have not capacity to conceive of the end of their actions, are carried to them by a kinde of violence, a strong motion in which the pleasure of their senses over-rules them, but man should not be so sensual, yea his de∣sires should be ordered by his reason, and he should know and consider

why he desireth any thing, and be carried in his desires by right motives and inducements.

These be the disorders of lust, or desire of generation, in regard of the Measure, Object, and End thereof. Now follow the outward disorders, in Word and Deed.

In a word, all wanton and uncleanly speeches, phrases, songs, that may be and* 1.4 is called wanton, which tends to satisfie unlawful lust in ones self, and to provoke it in another. Words that may enkindle and enflame, grosse words, tales of un∣clean acts, and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them. This is that which the Apostle cals rotten communication, when he saith, Let no corrupt or rotten communication come out of your mouths; and again, It is a shame to name the things that are done of them in se∣cret. When a man talks of any impure action with delight, when he maketh mention of any impure part or deed with intent to stirre up others, especially when he doth sollicite another unto this deed by such speeches or means; this is an horrible sinne, for nothing then stands betwixt words and deeds, but want of opportunity.

This is the breach of this Commandment in Word. Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action, or the action it self.

• 1. In regard of things leading to the action there is wantonnesse or lascivious∣nesse,* 1.5 so the Scripture cals it, in the several parts of the body, the eye, the ear, the foot, the hand. And
• 2. In the whole body, as all impure imbracings and kissings, which is called by the Apostle dalliance or chambering, and mixed dancing * 1.6 of men and women, espe∣cially if it be a wanton dance with a wanton ditty.

Thus is this Commandment broken by actions leading to the leud deed. Now by the deed it self, either out of Matrimony or in Matrimony.

Out of Matrimony by two sins:

• 1. Uncleannesse.
• 2. Fornication.

Uncleannesse is all strange kinde of pleasure by this act where it is done other∣wise then according to the rule of nature, this is either with others, or with ones self.

There is a self-pollution:

• 1. Speculative, in wicked and unclean thoughts, therefore God is said to be The searcher of the heart and reins, which are the center of those lusts, Matth. 5. 28.
• 2. Practical, in unclean acts. Some Divines say, polluting of ones self is a grea∣ter sinne then the polluting of others, because it is against a greater relation, but in polluting others they pollute themselves, therefore that is the greatest sinne.

Fornication is, when two single persons that have not entred into a Covenant* 1.7 of Marriage do abuse each others bodies. It is called Fornication * 1.8 à fornicibus in quibus Romae solebant meretrices prostrare, from the vaulted houses where such strumpets used to prostitute themselves.

1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin, vers. 13. 1. It crosseth the end of Gods Creation, The body is not for fornication, but for the Lord. A third Argument is drawn from the glorious resur∣rection, vers. 14. glory and immortality shall be put on the body, therefore it should not be polluted here. A fourth Argument is drawn from the spiritual re∣lation between the body and Jesus Christ, it is a member of his mystical body, ver. 15. A fifth from the spiritual Union between the body and the Lord, vers. 16, 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins, vers. 18. No sins are more against ones own body. A seventh Argument is taken from the inhabitation of the Spirit in them, vers. 19. They are dedicated to the Lord, no unclean thing might come into the Temple when it was dedicated to the Lord, 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves, soul and body unto God, Ye are not your own, vers. 19. therefore Gods, it is an act of justice suum cuique tribuere. The ninth is drawn from the act of redemption, v. 20. You are bought with a price. Christ hath purchased the body as well as the soul, therefore you should gratifie God with both.

It is a fearful sinne, No fornicatour shall enter into the Kingdom of Heaven, 1 Cor.* 1.9 5. 11. & 6. 9.

Reasons.

• 1. It is a cause of many other sins, Prov. 23. 28.
• 2. A punishment of other sin▪, Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24, 26, 28.
• 3. It is directly opposite to sanctification, 1 Thess. 4. 3, 4, 5, 7.
• 4. No sinne is committed with such delight and pleasure as this is, and there∣fore* 1.10 it must bring in the end more bitternesse to the soul, therefore the Scripture speaks so often of the bitternesse of this sinne, Heb. 12. 15, 16. Iob 13. 26. These tricks of youth will be bitter to men one day, Prov. 5. 3, 4. Eccles. 7. 27, 28. See Iob 3. 12. Prov. 6. 30, 31. Heb. 13. 4. Rev. 21. 8.

The Turks thus punish whordom, they take the pa••ch of a bea•••• new killed, and cutting a hole thorow, thrust the adulterers head in this dung-wallet, and so carry him in pomp thorow the streets.

Some Countreys punish it with whipping, others with death.

The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate, was death, Levit. 20. 10.

Thus is this Commandment broken out of marriage; in marriage it is broken by the married in regard of others or themselves. In regard of others by the sinne of* 1.11 adultery, which is coming near another mans husband or wife; For whoremongers and adulterers God will judge; and those that do such things shall not inherit the king∣dom of Heaven.

He that committeth this sinne doth his neighbour greater wrong then if he had* 1.12 robbed and spoiled him of all other his goods and possessions whatsoever. There∣fore the Lord in the Decalogue hath placed that Commandment as a greater be∣fore that of theft, and Salomon Prov. 6. 30, 35. maketh the Adulterer farre worse then a thief, because he may make satisfaction to a man for the wrong he hath done him, so cannot the Adulterer. That is a dreadful Text, Prov. 2. 19.

The mother of Peter Lombard the Master of the Sentences, and Gratian the Collector of the Decrees, and Peter Comestor an Authour of School-Divinity, was but a whore, and she being near unto death confessed her sinne, and her Con∣fessour reproving the crime of her adultery committed, and exhorting her to se∣rious repentance; she answered, she confessed adultery was a great sinne; but* 1.13 when she considered how great a good followed thence, since those her sons were great lights in the Church, she could not repent of it.

A Papist in Queen Maries time taken in adultery in Red-Crosse-street, said, Yet I thank God I am a good Catholick.

Sylla sirnamed Faustus, hearing that his Sister had entertained two adulterers

into her service at once, which were Fulvius Fullo and Pomponius, whose sirname was Macula, he put it off with a jest upon their names, Miror (inquit) sororem meam Maculam habere cum Fullonem habet.

Of this sinne there are two kindes:

First, Single adultery, when one alone, either man or woman is married, and the other not married, as if Ioseph had abused his Mistresse, here if the woman were either married or contracted, both were to die: if the woman be single we* 1.14 reade no Law of death: there is also a double adultery, when both the man and woman are married, as David and Bathsheba which deserves death also by the Law, so married folks do break this Law in regard of others.

Also secondly, in regard of themselves, both for the entrance into matrimony and use of it, for entrance by a sinfull choice, and a sinful proceeding. Choice, if one choose one within degrees prohibited, as he in Corinth his fathers wife, his step-mother; or one formerly contracted, and not justly severed from another. Also for manner of proceeding, when it is without consent of parents, such a mar∣riage is unlawful.

And so much for the breach in the entrance, in the use it is by aversnesse to each other, and by abuse.

These are the things directly forbidden in this Commandment, indirectly there are forbidden all occasions of filthinesse, and all appearances of it: occasions to ones self and others. To others by garish and overcostly attire, especially the* 1.15 manner of the attire when it is light and fantastical, also by impudent and immodest carriage.

Occasions of lusts to ones self are chiefly three:

1. Idlenesse and sloth, when men do give themselves leave to neglect their cal∣ling; this we have examples of in Sodom, David, and this the Heathens by light of nature have discovered,

Quaeritur, Aegystus quare sit factus adulter:* 1.16 In promptu causa est, desidiosus erat.

Secondly, Intemperance provokes and nourisheth lust, whether it be in meat or* 1.17 drink, the Sodomites after fulnesse of bread fell to strange flesh, especially drink∣ing wine and strong drink to the inflaming of the body. Drunkennesse and uncleannesse commonly go together, Hosea 4. 11. Ephesians 5. 18. Iames 5. 5.* 1.18 1 Pet. 4. 4.

Reasons. 1. The body is enflamed, and the minde then made uncapable of those wise and holy considerations which should resist Satans temptations; wine takes away the heart, the reason, turns a man into a Swine, and then into a Goat or Horse.

2. Intemperance banisheth modesty which is the keeper of chastity, Prov. 47, 8, 13. Tit. 2. 3.

Thirdly, Another occasion of lust to ones self is indiscreet venturing upon soli∣tary places, chiefly in the dark, and conversing with such persons as a man findes himself inclin'd unto in this affection, for then is a man out of Gods protection, then the Angels cease to guard him, and the Spirit to confirm him.

These be occasions of evil, appearances also are light behaviour, light attire, su∣spected company.

Lust is, 1. Unseemly for man, it makes us unlike God and the holy Angels. A∣lexander* 1.19 knew by two things that he was not God, by his lust and sleep.

2. It makes us unlike Christians and like Heathens, 1 Thess. 4. 5. The Turks keep their Festival-day on Venus-day, and the happinesse they did look for is a Pa∣radise of bodily pleasures, nay this makes you like the beasts.

2. Full of vanity, it doth not satisfie, Ezek. 16. 18, 29, 30. Messalina was tired but not satisfied with her lust.

3. Full of vexation, how many are the fears, jealousies and quarrels, in the pleasures of lust!

Notes

• * 1.1

  Ut Sexto prae∣cepto Deus pro∣sp exit vitae tum proximi, tum no∣strae, ne quo vis pacto loedatur, sed omnibus modis conserve∣tur•• ••ita septimo conjugium, tan∣quam medium generis humani propagandi & conservandi, sanxit. Adeoque omnia prohibet quae hui•• sanctoe justae & legiti∣mae mari & fae∣minae conjuncti∣oni adversantur: vult enim gene∣ric humani ho∣nestissimam ac sanctissimam propagationem. Fabric. D. Tayl. Life and Death of Christ. Lo tineaph ad verbum, non adulterabis. Brevissimum verbum (inquit Lutherus) sed latissima sententia, Psa. 119. 96. Naaph propriè est adulterare. Aliud enim habent verbum He∣braei, quo scortationem in genere significent. Nempe Zanah, quod discrimen notatur, Hos. 4. 14. Peccatum quod prohibetur est alieni thori violatio. Latini utuntur voce maechari & maechissare, à nomine maechus, quod Graecum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adul∣terium quasi ad alterius torum. Triplici modo fit adulterium, 1. Quando conjugatus rem habet cum soluta. 2. Solutus cum conjugata. 3. Conjugatus cum conjugata. Postremum gravius est, quod nonnulli etiam duplex adulterium appellant: secundum etiam est gravius primo, propter suppositionem alieni foetus. Rivet. in Exod. 20. 9. Vide Cartw. in loc. Castitas à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••rn•• quia praecipuum est hominis ornamentum. Rivet. Chastity is a vertue of ordering ones self aright in regard of the fa∣culty of generation. It is two-fold, 1. In a single life, which is the abstaining from the inordinate desire of exer∣cising that faculty commonly called virginity. 2. In the married estate, a keeping ones self entirely to his yok••∣fellow.
• * 1.2

  Duke Robert passing tho∣row Felaise in France, and seeing Arlete a Skinners daughter, he took such no∣tice of her (as he beheld her in a dance among other Damsels) that he sent for her to accompany him that night in bed, and be∣got on her William the bastard Duke of Normandy, and King of England. Her immodesty that night is said to be so great, that either in regard thereof, or in spite to her Son, the English called all Strumpets by the name of Harlots, the word continuing to this day. Hoc est quod pudct, hoc est quod intuentium oculos ••rub••scedo devitat: magisque fert homo spe∣ctantium multitudinem, quando injustè ••rascitur homini, quàm vel unjus aspectum, quando justè miscetur uxori. August. de civit. Dei, lib. 14. cap. 19.
• * 1.3

  1 Cor. 6. 6. Sinc Cerere & Baccho friget Venus. Prov. 23. 33. See Gen. 19. 32, 39. It is called Temperance, because it re∣straineth a man of his liberty. Mode∣ration and Temperance is the health and soundnesse of the minde. In Greek the word hath its name from its effect, the pre∣servation and safety of the minde.
• * 1.4

  Cor & oculi duo sunt prox∣enetae trans∣gressionis, Num. 15. 39. Primi capiuntur oculi: inde in corde exoritur appetitus sive concupiscentia: juxta illud Poetae,—Oculi sunt in amo∣re duces. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut est in veteri verbo. Vossius in Maimon. de Idolol. cap. 2.
• * 1.5

  Quid ego de cy∣nicis loquar, quibus in pro∣patulo coire cum conjugibus mos fuit? Quid mi∣rum, si a cani∣bus, quorum vi∣tam imitantur; etiam vocabulum nomenque traxerunt? Lactant. Div. Instit. l. 3. de falsa sapientia. August. de civit. Dei.
• * 1.6

  Gulielmus Parisiensis dixit choream esse circulum, cujus centrum sit diabolus. Urbs est in Brabant••a Buscunducis, in qua ut in aliis ejusdem terrae stato anno di••, quo serunt, Maximum urbis Templum dedicatum, publice supplicatur, ludique variis divis exhib••ntur. Sunt qui tunc personas divorum induant: sunt qui damonum. Ex his unum quum visa puella ex••r∣sisset, domum saltitando se subduxisse, & correptam vt erat personatus uxorem suam in lectum conjecit, se ex ••a daemonium vel∣le gignere dicen••, concubuit. Concepit mulier, & infans quem peperit, simul primum aeditus est, saltitare coepit, forma qua∣li daemones pinguntur. Haec Margareta Augusta Maximiliani ••ilia, hujus Caroli amita narravit Joanni Lanucae, ho∣mini prudentia incredibili, qui tum erat hic legatus à Ferdinando rege. Nunc est bujus Caesaris praefectus in Arragonia, vir qui non modo praefecti nomen & personam, sed regis quoque posset sustinere. Ludovic. Viv. in lib. 12. c. 25. August. de civit. Dei.
• * 1.7

  Simple forni∣cation is soluti cum soluta.
• * 1.8

  Beza in Mat. 19. 9.
• * 1.9

  See Rom. 29. & D. Sclater upon it, Ephes. 5. 3, 4. If both be sin∣gle it is Forni∣cation, if one be married it is Adultery, when with many Whoredome, if with a Virgin Stuprum, if with a near kinswoman Incest, if there be force a Rape.
• * 1.10

  Non est flagiti∣um (mibi cre∣de) adolescen∣tulum scortari. Terent. Brevis est volu∣ptas fornica∣tionis, aeterna poena fornicatio∣nis. Purchase his Pilgr. l. 3. c. 10.
• * 1.11

  Jer. 5. 6, 7, 8.
• * 1.12

  M. Hildersam on Psal. 51. 4. See VVillet on Levit. 20. 10. p. 492. & Burr. on Hos. 2. 5. p. 294.
• * 1.13

  Rivet. in Gen. 30. Exercit. 13.
• * 1.14

  Levit. 20. 10. Deu. 22. 22, 23
• * 1.15

  Isa. 3. 16.
• * 1.16

  Ovid.
• * 1.17

  Jer. 7. 6, 7. See Pro. 23. 31 & Jude 8. to 13.
• * 1.18

  Venter mero ae∣stuans facilè de∣spumat in libi∣dinem. Hieron. Lots daughters had no other way to over∣come the cha∣stity of their aged Father but by making him drink wine.
• * 1.19

  Theoninus in∣sanus & uxorius homo de quo Ambrosius, Cùm gravi ocu∣lorum incommo∣do laboraret, & amaret uxorem, interdict a sibi à medico facultate coeundi, cupiditatis impatiens sibi moderari non potuit, oculos amittere, quam aestum & impetum suae libidinis reprimere maluit, Vale, inquit, amicum lumen. Humfr. de Iesuit. part. 2. rat. 4. de Patribus. Ioan à Casu Florentinus Sodomiae laudes rythmis Italicis celebravit, divinum opus appellans, nec aliam se ven••rem experium ait. Ad. Hamiton. Apostat. Smetonii Orthod. Resp. Sixtus quartus Cardinalis, cuidam, sanctae Luciae, nisi fallor, indulgentiam fecit clausulam illam, fiat ut petitur, praepostera venere per tres aestivos anni menses. Montac. Antidiat.