The Sixth Commandment

The commandments following are made plain by the explanation of the preceding ones; for they all teach us to guard against harming our neighbor and they are admirably arranged. They deal first with the security of one's own person. Next, with that which is nearest and dearest to him—his wedded wife, who is one flesh and blood with himself. Greater injury cannot be done him in his possessions than that harm come to him in this second way. Explicit injunction is here given against dishonoring the neighbor's wife. Adultery is particularly mentioned, because among the Jewish people marriage was obligatory. Young people were advised to marry at the earliest age possible. Virginity was not particularly commended, harlots and libertines were never tolerated; consequently, there was no form of unchastity more common than that of the breaking of the marriage vow.

But since there is among us such a shameful and vile mixture of all forms of vice and lewdness, this commandment is directed against every form of unchastity, under any name. Not only the actual deed is forbidden, but also every prompting and incentive to it. Heart, lips and the whole body must be chaste and give no occasion, no help or suggestion to unchastity. Further, we are to restrain, protect and rescue where there is need. We are to assist our neighbors to maintain their honor. Neglecting these duties when we could thereby have prevented the wrong, conniving at it in unconcern, we become equally guilty with the doer of the deed. In brief, the requirements of this command are chastity for one's self and the endeavor to secure it for his neighbor; and God has ordained the command for the protection of every wife.

But since particular attention is here called to the married state, let us carefully note, first, how God especially honors and commends wedded life, since he confirms and protects it with a special command. In the fourth commandment he confirmed it, saying: "Thou shalt honor thy father and thy mother." But here, as I said, he preserves and protects it. Hence he requires us to honor, guard and observe it as a divine and blessed estate. Significantly he established it as the first of all institutions, and with it in view he did not create man and woman alike. God's purpose, as is plain, was not that they should live a life of wickedness, but that they might be true to each other, beget children, and nourish and rear them to his glory. Therefore, God blessed this institution above all others and made everything on earth to serve and spring from it, so that it might be well and amply provided for. Hence, married life is not a jest nor an affair for curious interest, but a glorious institution and the embodiment of divine earnestness. It is of the highest importance to God that in contending against Satan and wickedness people be reared who serve the world and help it to a knowledge of God, a happy life and all the virtues.

Therefore, I have always taught that we should not despise marriage nor esteem it lightly, as the short-sighted world and the hypocritical clergy do; but view it in the light of God's Word, by which it is adorned and sanctified, so that it may not be placed on a level with other estates, but may be placed before and above all, be they of emperor, prince, bishop or any other. Whatever the spiritual and temporal estates are, all must humble themselves and enter this estate, as we shall hear. Hence, it is not an exceptional estate, but the most universal and the noblest, pervading all Christendom, yea, extending through the whole world.

In the second place, remember that marriage is not only an honorable but also a necessary estate, earnestly commanded by God, so that in general men and women of all conditions, created for it, should be found in it. Yet there are some exceptions, although few, whom God has especially exempted, either because they are unfit for wedded life or because, by reason of extraordinary gifts, they have become free to live chaste lives unmarried. To unaided human nature, as God created it, chastity apart from matrimony is an impossibility. For flesh and blood remain flesh and blood, and the natural inclination and excitement run their course without let or hindrance, as everyone's observation and experience testify. Therefore, that man might more easily keep his evil lust in bounds, God commanded marriage, that each may have his proper portion and be satisfied; although God's grace is still needed for the heart to be pure.

From this you see how the papal rabble, priests, monks and nuns, who dishonor and prohibit marriage, resist God's command. They vow and presume to observe perpetual chastity, and besides deceive the common people with false words and wrong impressions. For none possess less love and inclination for purity than those who, under the cloak of great sanctity, avoid matrimony, and either publicly and shamelessly indulge in fornication, or privately practice something worse and unmentionable, as, alas, has been only too well proven. And in short, where they even abstain from actual commission of sin, unchaste thoughts and evil passions so fill their hearts that they suffer incessant ragings of passion which may be avoided in married life. Hence, all vows of chastity apart from that of marriage are condemned by this commandment, and permission is given—yea, even command is made—to all poor captive consciences deceived by monastic vows, to forsake their unchaste conditions and enter upon married life. Even granting that cloister life is godly, it is not in the power of the incumbents to observe continence, and if they remain they must sin only more and more against this commandment.

I refer to these things that our youth may be led to acquire a love for married life and to know that it is a blessed estate and well pleasing to God. For in this way it may, in the course of time, be restored to its honor, and correct that lewd, vicious and disorderly conduct now so rampant in the world in public prostitution and other shameful vices arising from contempt of married life. Hence, parents and civil authorities are under obligation to rear the young with discipline and honor, and to have them, when grown, married honorably and in the fear of God. Then God will not fail to add his blessing and grace, that people may receive joy and happiness from wedded life.

From all this it may be said in conclusion that this commandment requires man, not only to live chaste in act, word and thought in his station, and especially in his married life, but also to love and appreciate the consort God has given him. For love and harmony between husband and wife are above all things essential to conjugal chastity. Heart confidence and perfect fidelity must obtain. They are of chief importance, for thereby is created love and the desire for chastity. From such a condition, chastity always follows spontaneously, without commandment. St. Paul diligently admonishes married people to love and honor each other (Eph 5, 22-25; Col 3, 18-19). Here you have another precious work—yea, many and great good works—which you may joyfully oppose to all ecclesiastical orders, established without God's Word and commandment.