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.218 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.