The Marrow of Sacred Divinity - William Ames (1642)

1. IUstice which respects the purity of our Neighbour is Chastity.

2. Chastity is a vertue whereby the purity of his person is preserved in respect of those things which pertaine to generation.²⁴⁴ 1. Thess. 4. 3, 4, 5.

3. The parts of Chastity are two, shamefastnes and honesty.

4. Shamefastnesse is a part of chastity drawing back from impurity, which is in the same sence also called bashfulnesse.

5. Honesty is a part of chastity leading to those things, which become purity.

6. Shamefastnesse and honesty are radically in the inward choise of a man, but significatively in the outward conversation.

7. Hence chastity is chiefly named shamefastnesse, as it doth take away the outward signes of impurity: and it is called comlinesse, as it putteth the outward signes of purity.

8. Unto shamefastnesse, modesty is chiefly referred, and to comelinesse gravity.

9. Modesty is a vertue whereby we containe our selves within the bounds of fleshly desire.

10. Gravity is a vertue whereby the decorum of purity is observed.

11. Chastity is virginall, conjugall, or viduall.

12. But this distribution is not of the Genus into Species, but of the adjunct into his subjects.

13. For chastity is the fame in respect of the essence in all, but it admits some accidentall differences, according to the different states of those by whom it is observed.

14. For virginall is that which ought to be kept by a virgin untill she contract mariage. 1. Cor. 7. 34.

15. Conjugall is that which ought to be kept in wedlock, Tit. 2. 5.

16. Viduall is that which is to be kept by Widowes. 1. Tim. 5. 7.

17. Unto conjugall chastity mariage lawfully contracted and observance is referred. Mat. 19. 6. 1. Tim. 2. 14. Heb. 13. 4. 1. Pet. 3. 1, 2, 4.

18. For this is the difference between single estate and maried, that though chastity may and ought to be observed in single estate, yet single estate of it selfe maketh nothing to chastity: but wedlock hath both of it own nature a certaine purity in it selfe, as it is an ordinance of God, and also by vertue of that institution, it becomes a meanes, to preserve purity and chastity.

19. Mariage is the individuall conjunction of one man and one woman by lawfull consent, for a mutuall communion of their bodies, and society of life among themselves.

20. It is of one man with one woman, Genes. 2. 22. Malac. 2. 15. Mat. 19. 4, 5. 1. Cor. 7. 2. Levit. 18. 18.

21. For that perfection of friendship, and mutuall offices, such as mariage is cannot be had but between one and one.

22. Therefore Polygamy, even that which was in use with the ancient Fathers, was alwayes a violation of the Lawes of Mariage, neither was it of old tolerated by God by any other dispensation, then that whereby he is wont to tolerate mens, infirmities, and ignorances, and to turne them to God.²⁴⁵

23. To a lawfull consent is required first, that the persons to be joyned be fit: Secondly, that the consent it selfe be agreeable to the nature of the thing and the Law of God.

24. That the persons may be fit is required. 1. A just distance of blood, Levit. 18.

25. For neernesse of flesh hinders mariage by reason of a certaine speciall reverence due to our owne flesh, contrary to which is that conjugall familiarity which is signified in that phrase. Doe not uncover her nakednesse. Levit. 18. 6. 7. And following.

26. That distance of degrees, either of kindred or affinity, which is propounded, Levit. 18. to be observed, is of common and perpetuall right; for the violation of it was among those abominations, wherewith the Gentilesthemselves are said to have polluted the Land. Vers 37. 28.

27. Yet it is not in all things of such essentiall morall right, but it may admit exception, either upon meere necessity urging, as in the beginning of the world, or upon a speciall command of God. Deut. 25. 5.

28. Spirituall kindred or neernesse (as they call it) brought in by the Papists between him that baptiseth, or the God-father, and the God-son or God-daughter, as they call them baptised, as an impediment of lawfull matrimony, is an idle, and tyrannicall devise of superstition.

29. Secondly, there is also required in the person that is to contract Matrimony, ripenesse of age, 1. Cor. 7. 36. Which if it should be wanting, she could not contract other covenants of lesse moment, much lesse this so great a covenant.

30. That this consent be conformable to the nature of the things, there is required aforehand. 1. Consent of parents, if they be as yet in their power, 1. Cor. 7. 36, 37, 38.

31. 2. Consent also of the persons contracting ought to proceed from certaine & deliberate counsell, without compulsion or deceit.

32. This conjunction is said to be individuall, because from the nature of the thing it selfe, it hath the fame ends with the life of man, Rom. 7. 1, 2, 3. 1. Corinth. 7. 39.

33. They therefore that have concubines, who doe contract between themselves, for a time, doe not marry according to Gods ordinance and allowance, but doe filthily elude it.

34. Neither doth this perpetually depend upon the will only and covenant of the persons contracting: for then by consent of both parts, a covenant so begun may be unloosed again, as it useth to be between master and servant: but the rule and bond of this covenant is the institution of God, whence also it is in the Scriptures fometime called the covenant of God. Prov. 2. 17.

35. This institution of God whereby he establisheth the individuall fellowship of husband and wife, doth respect the good of mankind in a just conservation of it by a certaine education, and hereditary succession of children, which cannot be done without an individuall conjunction of parents.

36. Therefore lawfull marriage cannot be unloosed before death, without most grievous guilt of him who is the cause of it.

37. No not infidelity²⁴⁶ or heresie in either part doth give a just cause of separation. 1. Cor. 7. 12, 13.

38. But if one party make separation with obstinate pertinacy, the other party in that case is freed. 1. Cor. 7. 15.

39. This conjunction is for the communication of bodies, because there is in marriage first sought an holy seed. Malac. 2. 15. And secondarily a remedy against carnall desires which are now since the fall in men, who have not a singular gift of continency, so unbridled, that (unlesse they be helped by this remedy) they doe as it were burne them, that is, make them unfit for pious duties, and make them run headlong to unlawfull and foule mixtures, 1. Cor. 7. 2, 9.

40. Hence the body of the husband is said to be in the power of the wife, and the body of the wife in the power of the husband, so that they ought to give due benevolence one to another without defrauding, 1. Cor. 7. 3, 4, 5.

41. Hence also the vow of single life, as it takes place among the Papists, is not a vow of chastity, but of diabolicall presumption, a snare of the conscience, and the bond of impurity.

42. Also society of life, and that most intimate, for mutuall comfort and helpe, is among the ends of mariage: for seeing a man must leave his father and mother, and cleave to his wife, Gen. 3. 24. And seeing the woman is said to be made a meet help unto man. Gen. 2. 18. This helping society doth not only pertaine to the propogation of mankind: but it must be extented to all the duties of this life.

43. All these are mutuall between the husband and wife, and ought to be observed of equall right, as touching the essence or summe of the matter, yet so as that difference of degree which comes between the husband and the wife (that the husband governe, and the wife obey) be observed in all these things. 1. Pet. 3. 7. 1. Cor. 11. 7. 8. 9. 10. Eph. 5. 33.

44. Unto chastity luxury is opposed in a more strict sence, whereby it sets forth an unlawfull use of those things, which pertaine to generation, which in the same sence is called, uncleannesse inordinate affection, and evill concupiscence. Col. 3. 5. Lasciviousnesse. Rom. 13. 13. The disease of concupiscence 1. Thess 4. 5.

45. Unto Luxury are reckoned all the helping causes, effects, and signes of it as unchast lookes. Iob 3.1. Pro. 9. 13. 2. Pet. 2. 14. Mat. 5. 28. Noddings, Kissings, Embracings, Touchings, Dancing, Showes, Songs, Gestures, and the like. Gal. 5. 15.

46. Unto the helping causes of Luxury are referred, Gluttony and Drunkennesse. Rom. 13. 13. Ezech. 16. 49. Prov. 23. 31. 33.

47. Unto the effects, and signes of it are referred lasciviousnes, and lacivious habit, Prov. 7. 11. And obscene speech. Eph. 5. 4.

48. The kinds of Luxury are. 1. Scortation, which is the mixture of a single man with a single woman, 1. Cor. 6. 16. Whether it be Stuprum, whordome, which is the deflouring of a woman otherwise honest: or fornication properly so called, which is the mixture with a dishonest woman, or a whore. 2. Adultery, when at least one of the persons offending is married or betrothed. 3. Incest, when those are mixed together which are neere in the flesh. 4. Rape, when force is added to Luxury. 5. Mixture against nature.

49. Adultery is most properly and essentially against marriage, the band and covenant whereof it breakes of it own nature; and so is the proper and just cause of a divorce, which is not to be admitted for many other sins, although they be more grievous.

50. A just devorce doth dissolve the band it selfe of mariage.