We must firmly hold this foundation which we have laid before: that as the Apostle makes two Adams, the first and the second, the earthly and the heavenly, as it were two heads and principles of mankind, one after the flesh, and other after the spirit: so also, even out of that history of Moses, he gathers and sets it down unto us, that there is a double marriage, the first and the second, a carnal and a spiritual marriage, the one simply for the increasing and multiplying of men in this world, the other for the replenishing and filling of the kingdom of heaven wit the sons of God. For the Apostle, as I have showed before, gathered both these marriages out of those very words of Moses, in the second chapter of Genesis.

And we have said something of them both (so much as the history of Moses requires) in the first chapter, where we have compared the one with the other by Moses’ own words.

Now that which we have spoken in the former chapter generally, and in common of both together, that we must declare severally and more at large. And first in this second Chapter we must show what things are set down in the holy scriptures which are proper to be known touching the carnal marriage; afterwards we must consider what we are to learn out of the scriptures touching the spiritual marriage. For this s the true, natural and proper way of teaching, first to begin with those things which are better known unto us, and from them to go to those that are less known; to go from corporal things to spiritual; from types and figures tot he things themselves.

But that which we are to know severally of every part touching the carnal marriage the same, it being faithfully gathered out of the history of Moses, as out of the true and certain fountain of this whole doctrine; the same ( I say) we must confirm and deliver plainly in a short and logical method, according to the order of the causes, the [d----] and the consequences; and that for this end, that everyone may better understand that which shall afterwards be spoken of the spiritual marriage. Now therefore let us come to speak thereof, but yet, after that we have first unfolded some few positions touching this carnal marriage, which remain to be showed out of that former history of Moses.

1. By that which Moses says, that of all living creatures, there was not any found meet for Adam, to be given him for a help: and therefore that it was necessary that Eve should be made of his rib, which might be given unto him to be his wife: we learn that it is contrary to the will of God, and therefore also contrary to nature, that a man should lie with a beast, which was afterward provided for by a law that it should not be done, Leviticus 18.23.
2. Again, in that God gave unto him a woman, he teaches that it is also contrary to nature, an execrable thing and an abomination before God for a man to lie with a man, as one lies with a woman: which the Lord did afterwards most severely punish, and in his law has expressly condemned; ordaining that the person that does so shall be cut off from among his people, Leviticus 18.29.
3. In that he gave unto him a wife, with whom alone he might use carnal copulation; thereby God declared that he condemns all wandering lusts and pollution, which pass the bounds of lawful wedlock.
4. Again, in that which Moses says, that God brought Eve to Adam he teaches that it is not lawful for a man or a woman to come near unto any one whomsoever he or she will to satisfy their lust, but to him or to her only to whom he or she is called and brought, and joined by the Lord. And they are said to be joined by the Lord, who are joined and coupled together according to the world of the Lord.
5. Again, in that which the Lord requires a consent of Adam when he brought Eve unto him we learn that a wife ought not to be thrust and enforced upon a man against his will and by consequence that neither a husband also is to be forced upon a woman against her will.
6. Because God himself brings the woman to the man we are taught that it is not lawful (without the express will of God to divorce and make a separation of such as are married: for "whom God has coupled, let no man separate."
7. Thence also we gather that whatever woman is lawfully and according to the word of God married to another, that that wife is given by the Lord and therefore that she is to be loved and cherished: for God brings the wife to the husband. And Solomon says that "house and riches are the gifts or inheritance of parents, but a prudent wife is the gift of the Lord." Wherefore he that will marry a wife must pray unto god to give him a good wife.
8. Further, in that same Adam in taking Eve to be his wife, says, "This is my bone and my flesh, of my bones and my flesh," we gather that it is the duty of the husband to love and cherish his wife as his own flesh for no man hates his own flesh.
9. And in that that Adam said, "For this shall a man leave his father and his mother and shall cleave unto his own wife," besides that which was said before, we learn that in the contracting of matrimony there must be certain degrees kept and that we must have regard of blood and natural honesty that first we do not marry with them who either are our parents or else are unto us in stead of parents. For hence is that general rule, "that it is never lawful to marry those that ascend or descend of the same line be it of blood or kindred." And that not only in the right line, but also in the cross and overthwart line, that is to say, it is never lawful between those persons which are in stead of parents as well in affinity as consanguinity. Of which degrees the Lord afterwards by Moses spoke more plainly and plentifully in a law made to that purpose, Leviticus 18.
10. Again, polygamy, that is the having of many wives together or more than one at once is here flatly condemned, because God coupled and joined only two, that is to say, one man and one woman. And so our savior Christ interpreted this place, Matthew 19, where he said, "And they shall be two in one flesh." Likewise, "He shall cleave to his wife": therefore not to wives.
11. In the same words also is condemned all adultery: "He shall cleave," he says, "to his own wife": therefore not to another man’s wife, or to her who is not his own wife.
12. Again, here is also a caveat, that there be no divorce made while she is your wife, or he your husband: for he said, "He shall cleave to his wife." Therefore whilst she is your wife your shall not depart from her, neither shall you put her from you. But she is still your wife, if she become not an adulteress and this Christ concluded out of those words.
13. But if your wife either ceases to be one flesh with you, and is made one flesh with an adulterer or if she refuses to have you cleave unto her and forsakes you, you are set free: Christ concluded of the first and the Apostle of the second. But yet still we must understand that first the cause must be lawfully known. For still we must keep that general rule of our Savior Christ: "That which god has joined, let no man separate." If therefore man and wife are to be separated, they must come to God in his word that he may separate them. They therefore alone are truly separated, who are separated by the word of God, the cause being lawfully known.

These things also (as afterwards we shall show) do after a manner pertain to the spiritual marriage, which now we speak of. But let us gather into certain positions, and so set down in order that which hath been variously spoken here and there and may be spoken of carnal marriage.

In every marriage these things must be considered in order which Moses additionally speaks of the first marriage and of the institution of marriage: as

1. The material cause.
2. The efficient causes.
3. The formal cause.
4. The final causes.
5. The duties of the husband and the wife.
6. The consequences of the marriage.

1. The matter of marriage is Male and Female for matrimony is defined to be the conjunction and coupling of male and female.

1. But not every female or every male is a lawful matter but they only which are of the same kind. This Moses shows when he said that "Of all the living creatures there was not any found which might be given to Adam for a help." That is to say, to marriage and therefore Eve was created of the rib of Adam.
2. And further, not every woman nor every man is a meet and fit matter for marriage: but it is required that they be grown to full age, that they may consent and agree unto the marriage, and may be fit to perform the duties of such as are married. Therefore God also created Adam and Eve of a full and perfect age.
3. Neither is every man or every woman a lawful matter though they be come to a full and perfect age, but it is required that they be such as the law of the Lord prescribes, Leviticus 18, touching the degrees of consanguinity and affinity. Which condition god also signified by Adam when he said, "He shall leave his father and his mother"" as we have showed before.
4. And also that it may be lawful matter, this is necessary and needful, that they be only two, on man and one woman, and not more. For neither may one woman be married to more than one man, neither may one man marry more wives at once than one. And this the Lord teaches who joined and coupled together only two and brought one woman to one man.
5. He brought a faithful and godly woman to a faithful man. A careful diligence therefore is to be had, that in marriage they be both of tem religious and godly.

[Missing pages 38-39.]

16. Therefore this conjunction is the formal cause of matrimony. For everything has its being by its form.

 

The Final Causes

17. The end is threefold: first, that a man may not be alone, but may have a companion and a help; and again that the woman likewise may not be alone, but may have a husband and a head and a preserver by whom she may be governed and preserved all her lifetime.
18. This end god himself sets down saying, "It is not good that man should be alone, let us make him a help meet for him." So neither is it good, that the woman should be alone, therefore god gave unto her a husband, as a head to rule and govern her.
19. Nothing is more happy than the life of married folks, if that be not wanting which God would have to be in true marriage, that is, especially the union of minds, so that there be one mind in two bodies, and therewithal, if they be truly one flesh. Proverbs 31.10-11, "Who so finds a virtuous woman, her price is far above pearls and precious stones. The heart of her husband trusts in her, and his substance shall not decay." Therefore was matrimony instituted that the life of man might be more happy and more pleasant and because that otherwise it was not good for him, that he should be alone.
20. The second end is, that there might be a certain issue, and succession of children, and lawful heirs, whereby mankind might be increased and multiplied upon the earth and by consequent, whereby the Church that shall live eternally with Christ forever maybe gathered.
21. For God will have mankind to be increased and multiplied not by wandering lusts but by lawful marriage, that the elect may spring and the Church be gathered thence.
22. This end God expresses when blessing Adam and his wife, he says thus unto them, "Increase and multiply…."
23. This end also he noted in the word "built", "And he built the rib into a woman." For he signified by the creation of Eve which was to be given in matrimony to the man, that families, cities, kingdoms and especially the Church should be built afterwards. Whereof also Christ says, "And upon this Rock I will build my Church."
24. The third end was and is that after sin entered wandering lusts and fornication might be avoided.
25. This the apostle teaches, 2 Corinthians 7.2, "To avoid fornication, let every man have his wife…."
26. Some add a fourth end which is that the carnal marriage might be a mystery and sacrament of the spiritual marriage.

The duties of the husband and the wife.

27. Here also we are to consider the duties of the husband and the wife which duties are as it wee causes preserving marriage pure and undefiled.

These are of two sorts: some common to both parties, some proper to every one severally.

28. Those that are common, are mutual love and mutual faith. For by love many are united into one, because love joins him that loves with him that is loved and by faith all societies are preserved.
29. Adam expresses both the first in saying, "He shall cleave to his wife," that is to say, not so much in body as in mind and in love; the second, in saying, "To his own wife." And again in saying, "They shall be two in one flesh."
30. They must therefore keep this mutual faith one to the other, that they be not joined to another, nor be made by adultery another’s flesh. For by this means especially, is the bond of matrimony preserved.
31. The duties proper to everyone severally, are many of which I have spoken in another place, but in sum they come all to this: that the wife be subject to her husband and depend upon him and suffer herself to be ruled and governed by him and that the man, as the head, govern, cherish, keep and defend his wife.

We must also consider the consequences that follow matrimony.

 

The consequences of matrimony

32. The first and chief consequence is this: that when any man’s body is made common to another, all things also which are proper to the one, whether it be prosperity or adversity, the same is made common to the other: whatsoever is the husband’s, that is made the wife’s; and whatsoever is the wife’s, that is made the husband’s. This is so proper to marriage and follows it so nearly that it cannot be separated from it.
33. This Moses notes when he says, "they shall be two in one flesh."
34. The second is that there are divers crosses and troubles wherewith the state of marriage is exercised, as poverty, sickness, banishment, cares and injuries offered both by familiar friends and by strangers which in matrimony must be born.
35. Again, there are many comforts and blessings wherewith God blesses such as are married, living in true love and faith one to the other, for godly and holy wedlock hath its comfort and fruit. They have children, their substance is increased, in adversity one comforts the other, in prosperity they rejoice together and they praise God together.

To these few consequences of matrimony, all the rest may be referred, even those which we usually reckon among the effects of matrimony. Wherefore I think that I have sufficiently comprehended the whole doctrine of matrimony, in that which has been spoken of marriage in the causes, the duties and the consequences whereof.

36. For confirmation, we may add thereto divers names by which matrimony is called among the Greeks and Latins which signify divers qualities and properties of marriage.
37. The Greeks call it G a m o n : and there is rendered a double reason for this name. Some will have it to be called g a m o n , as it were d a m o n , of the verb d a m a z e i n , which signifies to tame because virgins are tamed and made subject to their husbands. And this is referred to the proper duty of the woman, which is to be subject to her husband. Some others will have to be so called p a r a t o d e d u m h J a i a l l h l o i V t e V o u z u g e V , because they that are married are fast linked and bound together. This is referred to the form. For wedlock is the conjunction and coupling of two, that is to say, one man and one woman. For they are o m o z u g w , that is, such as draw together in one yoke.

To this answers the Latin word conjugium derived from jugum which is a yoke, wherewith the husband and the wife are yoked and tied together: for which cause the Apostle says, "Draw not the yoke with infidels," that is, contract no matrimony with them.

38. But matrimony is so called of Mater, which signifies a mother, because the woman ought especially for this end to be married that she may become a mother. And for this cause Adam called his wife Eve, Haváh, that is to say, living, because she should be the mother of all men living. This is referred to the end of matrimony.
39. It is called Nuptiae, and connubiam of nubendo, that is to say, of covering, because virgins when they were brought to be married did cover themselves for modesty sake and to give a testimony of their subjection to their husband. Example whereof we have in Rebecca, Genesis 24.

Let this suffice to be spoken of the second chapter, that is, of the carnal marriage, which we have therefore comprised in six members or parts, that thereby we may as well understand that which shall be spoken of the spiritual marriage and that which is taught thereof here and there in the scriptures, as we understand that which hath been spoken of the carnal marriage. For we will follow the same method.

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