692. Will disgust at life, or severe affliction, justify self-murder? 693. In what consists the criminality of suicide?

694. How does it appear that dueling is a violation of the sixth precept?

695. Having shown that dueling involves the crime of murder, how does its absurdity appear, either as a punishment of an offense, or as a reparation?

696. State some other prohibitions under the sixth precept?

697. Why is drunkenness treated under the sixth precept?

698. Upon what other circumstances does its criminality depend?

699. How far is drunkenness an excuse for the crimes which the drunken person commits?

700. What is the only effectual remedy for drunkenness, and the only infallible safeguard against becoming its victim, and thus being led to crime and ruin?

701. What fact will serve to illustrate several of the positions assumed above?

702. What duties are involved in the sixth precept?

703. What consequences would follow upon the universal violation of this precept?

704. How should the tendencies of this evil principle in human nature be counteracted?

SEVENTH COMMANDMENT.

"Thou shalt not commit adultery."

I. Design and Extent of this Prohibition.

As in the last precept, where murder is forbidden, it was observed that everything which tends to it, or proceeds from the same bad principle with it, is forbidden too; so in the seventh precept, where adultery, or illicit intercourse with a married person, is prohibited, it is equally plain that the prohibition must be extended to whatever else is criminal in the same kind of conduct, and the Scriptures fully confirm this principle of interpretation.

705. (1.) The great design of this precept seems to have been to promote the happiness of human society, by maintaining the sacredness of the relation constituted by marriage, and by guarding against its abuse or neglect: for the institution of marriage, duly honored according to the Scriptures, must be regarded as the greatest bulwark of human virtue and human happiness. For this purpose it was instituted by God at the very commencement of human society, Gen. ii. 24; Matt. xix. 3-6. It is by means of this wise and gracious ordinance that he has provided for the regulation of those strong instinctive passions upon which the propagation of the race depends, and nothing is clearer than that a general disregard of this institution would inevitably make havoc of the peace,

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purity, and highest welfare of society. While therefore the sanctity of the marriage relation is the first object aimed to be secured by this precept, it points its prohibition at the same time against everything that is contrary to the spirit and ends of that institution, whether in thought, word, or deed. Matt. v. 28.

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706. (2.) With regard to the extent of this prohibition, as marriage is the sole and exclusive provision made by the Creator to meet the demands of that part of our nature which the Seventh Commandment contemplates, every species of sensual commerce between the sexes except that which comes under its sanction, is doubtless to be viewed as a violation of this precept, as also everything that goes by legitimate tendency to produce it. Hence

“All the arts and blandishments resorted to by the seducer; all the amorous looks, motions, modes of dress and verbal insinuations which go to provoke the passions, and make way for criminal indulgence; all writing, reading, publishing, vending, or circulating obscene books; all exposing or lustfully contemplating indecent pictures or statues; all support of or connivance with the practices of prostitution, whether by drawing a revenue from houses of infamy, or winking at the abominations of their inmates, partake, more or less, of the guilt of violating the Seventh Commandment." [Bush on Exodus.]

To these must be added, marriage with any person who is too nearly related either by blood or affinity, to be a lawful partner; also marriage with those who have not been properly divorced, according to the Scriptures; Matt. v. 32. More flagrant violations of this law are stated in Leviticus xx. 13; xviii. 22-25.

In a word, it forbids all impure actions, all impure words, all impure thoughts, as sinful in themselves, and as leading to sin. This is our Lord's commentary upon the law: "Whoso looketh upon a woman, to lust after her, hath committed adultery with her already in his heart;" and he teaches, in the same connection, that even wanton thoughts must be expelled from the soul, however difficult the act of expulsion, on pain of everlasting death. This is what he intends by the right hand, and the right eye, that are severally to be cut off and plucked out.

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II. Marriage.

707. Marriage is an ordinance of God, for important purposes connected with the comfort and moral improvement of the species. Our first parents were united as husband and wife by their Creator himself, and an example was given to be imitated by their descendants. As such it was considered by Adam, who, instructed, no doubt, by a divine revelation, said on that occasion, "Therefore shall a man leave his father and mother, and shall cleave unto his wife." It may be observed, that Christ quotes this declaration as proceeding from the Creator himself: in either view, it comes to us with the highest authority.

This institution (marriage) was honored on at least one occasion by the personal attendance of Christ, and furnished an opportunity for the first of that splendid series of miracles, by which he proved himself to be the Son of God, and the Savior of the world. A further sacredness is thrown about this relation by the apostle Paul, when he compares it to that which subsists between Christ himself and his church, and thence deduces the corresponding obligations of husband and wife. Eph. v. 22-32.

708. Marriage is the union of one man to one woman, as husband and wife. This appears from the record of its original institution: "cleave unto his wife," not his wives, nor their wife; (1 Cor. vii. 2), "Let every man have his own wife," not wives. Hence polygamy is unlawful.

Marriage a Civil as well as Divine Institution.

709. As the relation is of great importance, not only to the individuals, but to society at large, the civil laws have taken it under their cognizance, and prescribed the forms which are necessary to legalize the transaction. These differ in different countries. When the laws have settled the forms, the observance of them becomes indispensable; and as marriage, although a divine institution, is at the same time a civil transaction, a marriage, in contracting which they have been neglected, is not legal, and cannot be considered as valid.

710. In the United States (at least in the state of NewYork), a simple consent of the parties is all that is required

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to render marriage valid: but this consent must be declared before a magistrate, or simply before witnesses, or subsequently acknowledged; or it may be inferred from continual cohabitation and reputation as husband and wife. Regulations have been made by law, in some of the states for the due solemnization and proof of marriage; but where such provisions have not been made, the contract is, in this country, under the government of the English common law.

But marriage, to be valid in law, requires the consent of parties capable of contracting. No persons are capable of binding themselves in marriage, until they have arrived at the age of consent, which, by the common law of the land, is fixed at fourteen years in males, and twelve in females but in the state of New-York, seventeen for males, and fourteen for females. Idiots and lunatics cannot legally contract marriage.

[Young's Science of Government.] 711. Whether it has grown out of some tradition of the divine appointment of marriage in the persons of our first parents, or merely from a design to impress the obligation of the marriage contract with a solemnity suited. to its importance, the marriage rite, in almost all countries of the world, has been made a religious ceremony: and this seems to comport best with its divine origin, sacred character, and great influence upon the future happiness of the parties, and of society. The contract partakes of the solemnity of an oath; and should, therefore, be made in connection with prayer to Almighty God for his benediction, and for his aid in fulfilling its engagements. The parties entering upon marriage, under such circumstances, would be more likely to feel ever afterward the obligation to be faithful, than when the service is performed merely by a justice of the peace, without religious ceremonies and offerings.

712. Marriage is not a temporary contract, like that between master and servant, but the union of a man and woman for life. They cannot separate at their pleasure, or at the expiration of a definite period. They are bound to adhere to each other during the term of their natural lives, and neither of them is at liberty to enter into a similar engagement, without an offense against the law both of God and man. See Rom. vii, 2, 3,

713. In consequence of a certain crime, however, this relation may legally terminate during the lifetime of the parties. The act of adultery, whether committed by the husband or wife, is a just and scriptural ground of divorce, or separation. Matt. v. 32; Luke xvi. 18; Mark x. 4-12; Matt. xix. 3-12. This act furnishes, according to the law of God-the Scriptures-the only just ground of divorce, or of full release from matrimonial obligations. It is a direct violation of the marriage vow, giving the aggrieved party a right to demand the dissolution of an engagement which the other has broken by retracting the pledge solemnly given at the commence

ment.

It is to be observed, however, that adultery does not ipso facto, by the act itself, dissolve the conjugal relation: it only invests the sufferer with the right to demand the dissolution of it from competent authority. If the wife, or the husband, does not choose to exercise the right, things legally remain as they were.

There are other grounds of separation recognized in civil law, and in practice, which will be presented under the head of Divorce.

III. Duties of the Married State.

714. (1.) The ground of all duties, common to husband and wife, is love. A married couple without mutual regard is one of the most pitiable spectacles on earth. They cannot, and indeed, in ordinary circumstances, ought not to separate, and yet they remain united only to be a torment to each other. They serve one important purpose, however, in the history of mankind, and that is, to be a beacon to all who are yet disengaged, to warn them against the sin and folly of forming this union upon any other basis than that of a pure and mutual attachment; and to admonish all that are so united, to watch and maintain, with most assiduous vigilance, their mutual regard.

If they would preserve love, let them be sure to study most accurately each other's tastes and distastes, and most anxiously abstain from whatever, even in the minutest things, they know to be contrary to them.

Further, let them most carefully avoid all curious and