Alas, how dul, indevout, and even profane, Sect. 7 muſt that marriage ſeem among Chriſtians, wonted to better faſhions, wherein no memory ſhall be had, or mention made of the holineſſe of that Covenant, which is called the vow, or Covenant of God, between man and wife: How bald and bare (like a ſhorn captive) muſt it appear, wherein nothing is propounded of that excellent wiſdome, v. 2.17. ſet forth in the Word of God; which may teach, and furniſh us, with what graces we need, both to begin, and carry on the duties, cares and comforts of that condition; • jugii aurea 〈◊〉 vincula; ſed • ula tamen: • b. when no ſacred charge, no ſolemn injunction in the name, and fear of God, is either heard, or thought of; whereby to keep (as by an holy charm) both ſouls and bodies, within thoſe bounds of chaſtity, honor, and fidelity, which God requires; alſo to repreſſe the ſordid extravagancies of ſenſual fancies, inordinate affections, and even brutiſh deſires; to which lapſed and corrupted humanity is but too ſubject, both by its own innate impulſes, and by the Divels temptations; which are prone (as St. Hierom ſays) to ſowre the ſweeteſt marriages; • il in rebus • anis perinde • erandum est • ue matrimo • m; generis • mani fulcrum; 〈◊〉 pub • icae fun • nentum; ce • iae ſuſtentacu •• , &c. Juſti. and corrupt a ſenſual matrimony to a ſpiritual adultery: while God, and Chriſt, and the Church are all neglected; and only the world, the fleſh, and the Divel are gratified. Oh! how ſad and ſimple is that Silence in marriage, which ſuggeſts not a word (or very flatly, poorly, and coldly concerning any bleſſings, which ſinful mortals extremely want, and ought earneſtly to pray for, that their choice may be both pious and prudent; their obtaining proſperous; and their enjoyments holy; ſo as becomes thankful ſouls to God, for thoſe ſpecial mercies and gifts, which from him alone muſt crown with happineſſe the marriages of Chriſtians! • omnis congre • io haeretico • n Chriſti Ec • ſia dici non • eſt; ſic nec • rimonium • d ſecundum • riſti praecepta 〈◊〉 conjungitur • jugium dici • eſt, ſed magis • lterium. Je • m. in. Epheſ. In which there is a momentary ſhadow, and little embleme of a ſhort Heaven or Hell; So that no part of our ſinful life requires (as St. Chryſoſtom obſerves) more wiſe conduct, more religious care; For next to the diſpoſing of our ſouls to God, and our ſpiritual marriage to Chriſt; it is of greateſt concernment, how we diſpoſe of our perſons as to a conjugal relation in this world; So much cauſe there may ſeem, indeed, rather to have heightned and augmented the holy ſolemnity of marriage, being ſo weighty a matter, than any way to have depreciated, or lightned it, by putting it (only) into Lay hands, and making it ſeem a matter meerly of civill tranſaction among Chriſtians. 〈 in non-Latin alphabet 〉 . Chryſoſt. in Epheſ. 5. Ad obſervantiam diſciplinae, ad ſancti gernis foecunditatem, ad augmentum pudoris, ad cuſtodiam caſtitatis, ad ſuperni Thalami ſacrum reverenm que ſecretum, ad Myſticam Thor • coeleſtis unitatem. Cryſologus. ſer. 115.

And however ſome thing ſeemingly godly, Sect. 8 might be by ſome men advantageouſly propounded, and oratoriouſly impoſed upon weak capacities, and credulous mindes, in order to obtain ſo great an alteration: yet never any ſolid grounds, either of reaſon or Religion, of ſacred or civil intereſts, as to the publique good, hitherto have appeared, to ſober and unpartial judgements; ſome private fancies, or paſſions might poſſibly be gratified, by the change; but it never was, nor will be juſtified, by the children of true wiſedome; who are rather amazed, to ſee the priſtine ſanctity of Chriſtian marriages, ſo abaſed and aboliſhed in England, by ſo eaſie heads, and heavy hands. In which if Parliamentary Authority had been as indiſputable, as themſelves voted it; yet neither their choyce, nor their number, nor their delegation (as from the people) nor their repreſentation, as to the community of this Nation, was ſo compleat and ſatisfactory, as Parliaments of former times, and of contrary judgments had been: Their conduct alſo and managing of great publique affairs, (which ſome thought to graſp within unwaſhen hands and narrow fiſts) was not ſo every way conſpicuous, for diſcretion, and prudence, as to render their Edicts Oracles; or to make their dictates like the irreverſible Laws of Medes and Perſians; nor indeed was that Convention free from the ſuſpicion of being ſhrewdly leavened with ſome illiterate, weak, paſſionate, and plebeian ſpirits; who better underſtood their counting books or tallies, than our Laws and Statutes; having better skill in ordering of cattel, than governing of States or Churches: whoſe inexperience of things beyond their private and ſmall fortunes, made them leſſe proper or pertinent, for any influence in a legiſlative way, than ever Phaeton was for Phaebus his Chariot: Inſomuch that (we ſee) in a ſhort time they hampered and ſo intangled themſelves in their own traiſe and carriere, that they could goe no further; but finding publique buſineſſe and Parliamentary authority, like Sauls armour, too large and ponderous for their narrow breaſts, and feeble ſhoulders, they were glad to put it off quickly; leſt the preſſure and incumbrance of it ſhould have made them a ridiculous and deformed ſpectacle to the world; while like ſhort leg'd Pygmies ſome men in vain ſtretcht themſelves to ſupport heaven; which is the work only of a mighty and invincible Atlas.

Why then ſo ſmal a rivolet lately derived from ſo troubled a fountain, which laſted not ſo long as that in Lehi, (commonly thought the jaw-bone of an Aſſe, which ſatisfied Sampſons thriſt) why this ſhould ſo prevail againſt (as either quite to exhauſt and drain, or wholly to divert) that ancient, fair and goodly ſtream of devout ſolemnity in which marriage had its courſe here in England, through the Sanctuary and Miniſtry (as in other Chriſtian and reformed Churches) no great account in reaſon can be given, but only this; That Civil changes are commonly attended with ſome changes in Religion.

But you (O worthy Gentlemen) are looked upon as perſons Sect. 9 formed of better earth, and hewed out of nobler quarries: Your convening ſeems more benign, and propitious to the Publique; from You ſuch things are expected, as become perſons generally of better extraction, more ingenuous education, larger capacities, and more generous ſpirits; ſuch as may anſwer the expectation of all wiſe men, in thoſe things whereof you have cogniſance.

And certainly in this point of marriages (which however it bee the foundation of all humane and Eccleſiaſtical Society; yet is it no ſundamental of government) as I preſume you have liberty to conſult; ſo your own wiſdome and diſcretion cannot but tell you,

1. How much you owe to the vindication, as of the honor of marriage in general, ſo in particular of your own, and your forefathers marriages; which were ſacred, ſolemn and moſt Chriſtianly; not deſerving in any kinde to be reproached, traduced or overpowered by any Mechanick invention, or Laick innovation.

2. You owe alſo a reparation to the diſcretion, honor, and piety of the much leſſened and degraded Miniſters of Chriſt, in this Church, who are fully as able, (without diſparagement) and I believe more willing to diſcharge the Office of holy and decent celebration of marriages, then many country Juſtices are.

3. You owe alſo a relief and eaſe to the people of this Nation, who are far more troubled, perplexed, and charged to finde a Juſtice of Peace at leiſure or at home, (to whom they muſt travel with their friends ſome miles and poſſibly miſſe of him, to their great defeat and vexation,) than ever they were to finde their Miniſters; who are ten, to one Juſtice; and generally, as of leſſe forain buſineſſe, ſo more conſtantly at home, and more within the reach of the people; who now are forced with horſe and man to make two or three long journeys, to have a ſhort breathed marriage diſpatched: oft times in a haſty and hudled manner; wherein is little reliſh of God, nor much ſavour of Religion.

The main, Sect. 10 if not the only objection, that I have heard made by the enemies to Miniſters officiating in the caſe of publique marriages, Object. and which I muſt at firſt remove, is, The danger of ſtoln and concealed marriages: • e publicis •• iis nemo • ere vel uxducere ſumat. Con • Arelat. • .6. which are indeed (for the moſt part) little better than conſecrated felonies, and hallowed rapes of minors; without and againſt their parents, or guardians conſent; which (they ſay) was ſometimes done by ſome Miniſters; who being either obſcure, or unſetled, or ſordid, cared not (for a little reward) to proſtitute the honor of their function, by ſetting their mark or ſeal Miniſterial to ſtoln goods and furtive compacts: which are alwayes injurious to Parents, and oft very diſhonorable, as well as miſerable, to the parties ſo marryed.

My anſwer to this is; Anſw. Nothing is more juſt, and fit, than according to the intent of laws Divine, Civil, and Eccleſiaſtical, which generally forbid and abhor ſuch clandeſtine marriages, as that ancient Canon of Euaristus in the ſecond of the firſt Century declares, to prevent ſuch miſchiefs, as afflict mankinde in the neereſt relations and moſt tender affections; which are fixed upon their children, as the Centers of all ſecular cares, hopes, and joys.

But it ſeems very ſtrange, Talia matrim • nia apud Ecc • ſiam firmitatem non habitura, niſi nevi • conſenſus robu • acceſſerit, &c. Gratian. that the wiſdome of this Nation and Church could finde no remedy for ſuch a miſchief, but only ſuch an one as brings with it other great inconveniences, if not miſchiefes too. Was there no means to cure that diſorder, (which was but rare neither) ſave only by putting the whole Nation upon a new charge and trouble? Could no bar be put in againſt furtive and injurious marriages, but only this, that they muſt be done by Juſtices of the Peace? who the more grave and underſtanding perſons they are, are (I am ſure) leſſe pleaſed with this new incumbrance; and leſſe ambitious of this leſſe congruous imployment, than thoſe that are more ſimple and pragmatick, who no doubt may be wrought, as well as ſome Miniſters, to comply with things leſſe commendable.

The Laws of England in former times, Sect. 11 were not wanting to provide againſt this danger, and thoſe evils, which ſometime fell out, by the mercenary baſeneſſe of ſome Miniſters, Vid. Coſin. Politcia Eccleſiae Ang. in 〈◊〉 bulas digesta. or other Eccleſiaſtical Officers, which aroſe, rather from the Indulgences they uſurped, than from any licenſe granted them, by any laws Eccleſiaſtical or Civil: by which they were ſeverely puniſhable in ſuch caſes, if they had not a credible Certificate of the parties being thrice asked; or elſe had a ſpecial Licence, under the hand and ſeal of Authority; which (yet) could not be regularly granted, without good ſecurity, and band, firſt given, as either atteſting the conſent of parents; or that the parties were no longer minors.

But how eaſie (I beſeech you) and obvious (under favour of better judgements) was the remedy, againſt ſuch hazards, Sect. 12 (without any ſuch maim and deformity, as hath now followed) Thus; Nomina conjugandorum per • trinundinum • ad miniſteriu • Eccleſiaſtium publice denun ciantur. So • Hiſt. Eccl. l. c. 5. no marriage ſhould be legally valid; nor any Miniſter might, at any time, marry any perſons (without ſpecial Licenſe in ſpecial caſes) but only publiquely; and this after three times publique asking in the reſpective Churches: to which either party belonged; This to be done, by no Miniſter, but ſuch as is reſponſible, either as beneficed and reſident in a Living; or of a known good eſtate and integrity; under the penalty of loſing his Living, forfeiting his perſonal eſtate, ſequeſtring his lands; and (in ſome caſes) of perpetual impriſonment; This publication ſo long before, is ſufficient notice, and caution to parents and friends: And the ſeverity of the penalty upon any Miniſters offending, would be full as good ſecurity, as the putting of Matrimonial power, wholly into Juſtices hands; who are men too, and may have their temptations: The laying aſide of the Miniſters Office in marriages, only upon this account, ſeems like the project of cutting off the right hand or leg, to adde more united ſtrength to the left; or the putting out the right eye, in order to ſee more acutely with the other.

Having anſwered this Objection; Sect. 13 There is another prejudice, which (with your leave) I muſt ſeek to remove; Object. 2 Namely this; That Miniſters in this caſe of marriages, ſeeme very much to ſeek their own intereſt, either for profit or reputation, or both; Hoping, ſome benefit will accrew by ſuch marriages; and getting hereby no ſmall advantages, upon peoples love, and reſpects; while they would appear the only fit inſtruments to gratifie mankinde in thoſe affections, and in that happineſſe, which every one hopes and fancies to enjoy by their marriage.

Some, Object. 3 with a ſupercilious ſpite, adde further; That in vain doe Miniſters ſeem touchy, and ſo concerned in this caſe of marriages; as lothe to goe leſſe, or to be laid aſide, when as the through reforming genius of this age (which is againſt leaving any horns or hoofs of the Beaſt) wholly againſt root and branch, is ſo ſeraphically zealous, as it intends not only to pare the nayles, and ſhave the beards, but wholly to cut off the Antichriſtian hands and heads of all Miniſters: yea and to hew in pieces this old Amalekite of the ordained Miniſtry; Their all-conſuming Tophet is not only for diminiſhing, but quite extinguiſhing the order and ſucceſſion of ſuch Miniſtere; they burn, not only to mutilate, but utterly to annihilate the pretended power, peculiar office, and divine authority Miniſterial in the Church; (how Chriſtian, how Catholick, how ancient, how divine, how uſeful, how ſucceſſeful and bleſſed ſoever it hath been.)

They have (it ſeemes) found out cheaper prophets, and more compendious wayes of piety; ſo that they are not only for taking down the old exalted braſen Serpent of the Miniſtry, but for the beating it to powder; and making that Nehuſhtan; which the godly ſimplicity of our forefathers (even from the Apoſtles time) for 1600 years ever eſteemed as ſacred, moſt Chriſtian, and divine; the only ordinary means inſtituted by Chriſt, ſent and ſetled in all the world, • pheſ. 4.11, • 2. for the planting and watering, the propagating and preſerving of the Church of Christ; Thus theſe Antiminiſteriall ſpirits.

Firſt, Sect. 14 to the calumny of Miniſters ſelf-ſeeking in this point, I muſt anſwer as I lately did in the caſe of Miniſters challenging that maintenance, which all Reaſon, Law, and Religion, Anſw. 1 God and man, give them; which none but profane, covetous, and ſacrilegious mindes, either envy, or ſeek to deprive them of.

That a groſſe ſtupidity or careleſſe indifferency doth in no ſort become diſcreet Miniſters in their civil and lawful concernments; it being no ſign of ſanctity, to forget humanity. 2. That many of theſe objecters who pretend to ſome Saintſhip, are yet ſo vigilant and intent to their ſecular profits and worldly preferments, that no Spider is more ſenſible of any Fly or prey that toucheth her cobweb ſnares. And Miniſters hope they may (without blame or ſcandal) follow ſuch examples, as daily teach them, that Religion is not alwayes ſtraight-laced as to be wholly mortified with ſelfdenyals. 3. That, in a caſe ſo honeſt, convenient, and comely, as this of Miniſters officiating in Chriſtians marriages, they doe not more plead for their own accuſtomed honor and advantages, than for the peoples, both eaſe, and benefit every way; who are generally troubled, juſtly unſatisfied with, and much diſaffected to the new way. 4. That ſince able and worthy Miniſters, both as to their perſons and their function, finde ſo many ignorant detractors and envyous enemies: alſo ſo few generous Patrons, and aſſertors in this or any other duty or priviledge of their function, they are forced to fly to the patrociny of Gods protection, to magnifie their office againſt falſe and detracting Apoſtates, and to make their publique appeals to right reaſon, order, juſtice, and religion. 5. That, however it ſhould ſucceed in this point of marriages for the future with them, yet it very much becomes them, as men of learning, vertue, and courage; who have an eye beyond the fear or flattery of worms, (as in other things, ſo) in this of Marriages, to juſtifie their own former practice and judgement: Alſo to aſſert the honor and wiſdome of your and their pious anceſtors; who enjoyed more peace and happineſſe in one year, or month, than hath been diſcovered in many laſt paſt; or may be rationally hoped for, in a century of following years; if they ſhould be pregnant with monſtrous novelties and miſ-ſhapen productions: to the daily amazement of the world; more then the comfort, advantage, or improvement of any wiſe and ſober Chriſtians; that either dote not on bables, or are not ſcared with bugbeares.

2ly As to the Antiminiſterial menaces, Sect. 15 and deſtructive humors of ſome people, I anſwer; That the ſo famous, learned, and moſt deſerving Miniſters of England, have indeed found by ſad experience, the ingrateful mindes of ſome men, the cruel and implacable malice of others; who have ſo much of Nabal and Judas in them, that they grudge the Miniſters of the Church of England ſo much as a cup of gold water; while themſelves are ready to ſwallow (without ſcruple) whole Palaces, and great Cathedrals, goodly Mannors, and rich revenues, formerly given to, and enjoyed only by Churchmen; That there is no doubt, but the drift of ſuch All-devouring Reformers, (who are the greateſt Factors for Atheiſm, profaneneſſe, and ſuperſtition) is to make the Miniſters of this Church, as the filth and off-ſcouring of all things; that the pretious ſons of Zion, who were heretofore comparable to fine gold, might be eſteemed as earthen pitchers, Lam 4.2. What wiſe man ſees not the doggedneſſe, of ſome men to be ſuch, that they rather fawn on thoſe, that can feed their bellies, then their ſouls? That either want of breeding, or depraved affections drive ſome people to ſuch Scythian fierceneſſe, that they have no veneration, or eſteem of any mans learning, knowledge, vertue, gravity, wiſdome, or piety; if they doe not (as in conſcience they cannot) concur with their ſacrilegious and injurious projects; who are therefore juſtly impatient of ſuch able and worthy Miniſters, as the Church of England formerly bred up, nouriſhed, and honored; becauſe theſe, as Eliah to Jezebel, or Micaiah to Ahab, doe moſt diſcover and upbraide, both by Scripture rules and holy examples, the exotick folly, the fanatick giddineſſe, the groſſe hypocriſie, the crying injuſtices, and endleſſe madneſſes of ſuch Antiminiſterial intruders; who are never to be ſeen, on the ſelf-denying part of Religion, being altogether for the Crown and Kingdome (as they call it,) nothing for the Croſſe of Jeſus Chriſt; ſtill dreaming, as Zebedees ſons, of ſitting at his right and left hand, judging the Tribes of Iſrael; but never mean to taſt of his bitter cup, or to be baptized with Chriſts baptiſm which was of his own, not other mens bloudſhed.

Theſe finding (to their great vexation) that hitherto they have got little or no ground againſt good Miniſters, Sect. 16 either by writing, diſputing, praying, preaching, or better living; yea that by the courage and conſtancy of godly and learned Miniſters, their calumniating folly is much diſcovered; and proceeds no further, (as to the Gangrene of popular credulity) ſo that they are looked upon (now) by all ſober and unflattering Chriſtians, as much inferior to their wonted excellent Miniſters, as the Aſſes loud and harſh braying was to the ſinging and Muſick of Apollo; It is no wonder, if their wrath grow fierce; if they meditate all extremities of inſolent and ſuperfluous malice, againſt true Miniſters; could they but once be Maſters of that power, which might anſwer their rage and deſpite; O what a ſacrifice would thoſe furious Jezebels make of the Prieſts of the Lord to their Baalims! But God and good men have hitherto preſerved a remnant of grave and good Miniſters, by keeping theſe curſt cows with ſhort horns; who are in nothing more concerned, than to leave Miniſters nothing to doe, and nothing to enjoy; that ſo at laſt they may leave no true Miniſters living, of a Catholick Ordination; of Apoſtolical ſucceſſion; of Primitive authority; of duly tryed and approved ſufficiency; But rather bring on a mendicant and mercenary race, of new ſtampt Teachers; of popular Prophets; Pagan Paſtors; Plebeian peeces; ſons of the Earth; creatures of the vulgar, unliterated, unauthoriſed, untryed, unhallowed, unordained by any due authority; who are to aſſert their new calling, title and places, not by pregnant abilities, by ſober reaſons, Scripture grounds, Eccleſiaſtick cuſtome, Primitive patterns, and domeſtick laws; but either by pretended inſpirations and ſoft aſſurances of grace, (which no man can try in another) or with ſuch arguments as thoſe uſed, who came to take Chriſt; ſwords and ſtaves; by tumults, faction, and ſedition: who (thus initiated) muſt preach, pray, and act, not by Scripture rules, or moral precepts, or humane laws, or Eccleſiaſtical order, but by providences, events, ſucceſſes, and intereſts; wherein their chymical heads, and hands are ſo very intent and buſied, that they are alwayes (by a circle of ſelf-preſervation) either diſtilling piety into policy; or extracting policy out of piety; Seeking to turn Sion into Babel; or building Samaria out of the ruines of Jeruſalem; And no wonder if thoſe that affect a levelling ſelf-exalting Magiſtracy, doe alſo affect a levelled and ſelf-ordaining Miniſtery; whoſe neceſſitous meanneſſe may make them alwayes dependents; and their dependency may pay the tribute of Pulpit paraſitiſm, and offering up the calves of their lips, more to man than to God.

But, as in all other main concernments, Sect. 17 (which relate to religion, and conſcience, life, and livelyhood, no leſſe than credit and reputation,) the Miniſters of England have hitherto found in great meaſure the merciful power of God, and the juſt protection of worthy men; So they have never been ſo partial to themſelves, as to refuſe any competent Judges; (not declaredly their enemies).

Alſo in this matter of marriages, they dare appeal, and doe humbly ſubmit to, the impartiality, and prudence of your ſelves, and others; who now ſit in the place and bear the name of Parliamentary power: Not doubting, but upon the recognition of the bufineſſe, your wiſdome will eaſily diſcern, as the little and weak motives to ſo great a change; ſo the grand inforcements of reaſon, civility and religion, which prevailed in the former eſtabliſhment; which ſo required the Miniſters religious aſſiſtance in the ſolemnity of marriages, among ſober Chriſtians, that none was legitimate or valid without them.

I know it is needleſſe, Sect. 18 for me largely to ſuggeſt to Gentlemen of your knowledge and wiſdome; How much in the lawful and holy marriages of Chriſtians, the glory of the Creator is concerned; How much the ſanctity of Chriſts Incarnation is to be remembred; How much the honor of Humanity is to be regarded; How much the exemplary modeſty due to Civill and Chriſtian Societies is to be maintained; How much the good and edification of the Church is to be tendered; How much need there is of grave inſtruction, of good exhortation, of holy admonition, of earneſt ſupplication, of ſolemn adjuration, and of comfortable benediction in the name of God; whereby to raiſe up the carnall mindes of people, from what is brutiſh and only natural or humane in marriage, to what is ſpiritual, Chriſtian, and divine; Since no charms or bands can be too ſtrong, and potent, whereby to oblige both parties to their duties; to ratifie ſo inviolable a conjunction; to keep their paſſions, and affections from all licentious extravagancies; To bring them to reverence God and nature; to ſanctifie his holy Name, in the allowed indulgences; To look with an holy regard to the great and eternal end of marriage, beyond the momentary pleaſure of the means; Fr. Bacons • ayes. to which, as my Lord St. Albans obſerves, the peopling of the world is moſt beholden.

Certainly there are ſo many marks of honor and holineſſe, Sect. 19 by divine and humane authority, ſet upon the banner of marriage, in all ages among ſuch as ſeared the true God, that they cannot but mightily ſway the judgements and excite the conſcience of wiſe and religious men; ſtill to preſerve the priſtine veneration and eſteeme of that ſo ſacred and myſterious tranſaction.

As firſt, 〈◊〉 1. 〈◊〉 2. Gods immediate inſtitution, with ſolemn declaration and divine benediction; who himſelf made the firſt match: He built, brought, and gave to man the firſt wife: In whoſe ſtead, firſt the fathers of families; afterward the Levitical Prieſts; now the Evangelical Miniſters, are as the ordinary means and conduits to convey to Gods people divine benediction, and graces, in the name, according to the Word, and by the Spirit of the ſame God, the firſt Inſtitutor of holy marriage.

In the paternal Prieſthood, which continued till Moſes his time, the holy Fathers of families were not only careful to have their children marry prudently as to eſtate and kindred, but alſo piouſly as to the true religion profeſſed. So was Abraham for Iſaac, • n. 24.3. • n. 27.46. ſo Iſaac and Rebecca for Jacob and Eſau; That they might in marrying enjoy the bleſſing of God, a means, Type, or Embleme of which was that of paternal and ſacerdotal benediction.

2ly Among the Jews after the Moſaick Law, • ſt. 20. the light of Nature, and traditional Divinity (agreeable to the Scriptures, was ſo clear and convincing, as to the ſanctity and ſolemnity of their marriages, that they eſteemed it the holy Covenant of their God; Prov. 2.17. Mal. 2.14. Numb. 5. • . The trial of which in point of jealouſie was to paſſe before the Prieſt, with ſolemn execrations; Not only the parents and friends beſtowed their bleſſings, verbal and real, by prayers, and gifts, but the Levitical Prieſt (and Congregation, as ſome learned men ſuppoſe) alſo added to the ſolemnity, by ſuch forms of bleſſing, as were proper for that occaſion, reciting (as other paſſages in Scripture) ſo that Pſalm. 128. which is the Pſalm of marriage bleſſing, Pſal. 128. uſed with other proper Scriptures in that office of marriage.

3ly In the New Teſtament, we read the beloved Diſciple St. Sect. 21 John emphatically recording the preſence and firſt miracle of Chriſt at a marriage; As if he would thereby teach Chriſtians, Joh. 2. that conjugal love ought to be Chriſtiened, before it be conſummated: That our demeanor in thoſe ſolemnities and feſtivals ought to be ſuch as became Chriſts converſation; which certainly, was not only civil and ſocial, but to ſome ſpiritual, and gracious advantage; That we can never expect a marryed eſtate ſhould be bleſſed, or happy, unleſſe Chriſt be there in holy duties, and to the beſt advantages of Piety: Nor now in his bodily preſence (as then he was) but in his Deputies, Mat. 28.20 and Miniſters, who are to ſupply Chriſts viſible preſence and external Miniſtry in his Church, to the end of the world: who, while he ſtrictly confirms the Moſaick bond of marriage, by that prohibition againſt cauſeleſſe divorces; Thoſe whom God hath joyned together, let no man put aſunder, Mat. 19 6 intimates clearly, that the tyes of conſcience in marriage and its comforts are ſo much the firmer, by how much God is moſt evident in their marriages, by the preſence of his Miniſters, with the Word and Prayer, invocating Gods grace, bleſſing and Spirit, upon the married parties in the name of Jeſus Chriſt, the holy and only Spouſe of the Church and all true believers.

4ly The Apoſtle St. Pauls judgement of the holineſſe, Epheſ. 5. • Heb. 13. • honorableneſse and myſteriouſneſſe of marriage among Chriſtians is ſuch as doth evidently imply, that it is beſt begun in the fear of the Lord, carryed on with the love of Chriſt; and cannot in Chriſtian ſociety be worthily ſolemnized without ſome ſuch modeſt, reverend and uſeful form, as is moſt comely for the occaſion, and moſt tends to the edification of Chriſtians; According to thoſe general rules of Chriſtian prudence, 1 Cor. 14. • which commands us to doe all things decently, and in order; and to the Churches edifying in love. Alſo take care that all things be ſanctified by the Word of God and prayer; 1 Tim. 4 5 Which are preſumed then beſt done, when by the aſſiſtance of thoſe mens gifts and piety whom God hath appointed in the Church for thoſe ends, and who ought of all men moſt to give themſelves to the Word and Prayer, for the Churches good, upon all occaſions: and very juſtly upon this; as a buſineſſe of civill and religious polity; which if honorable in all Nations, and ſorts of people, what reaſon can be given, why among Chriſtians any diſhonor, and vilifying ſhould be caſt upon it; by making of ſacred, only civill, and in ſome ſenſe common profaneneſſe?

The Primitive practiſe, ſo far as we are by the writings of the Fathers, or others acquainted with the cuſtomes of thoſe times, was ſuch, as became the name of Chriſt and profeſſion of Chriſtians; 〈◊〉 1.5. •• deburg. cen ••• 2 de rit. •• im. who were holy in all manner of holy converſation; And in this of marriage they were ſo devoutly ſolemn, that the ſuperſtition of after times by miſtake raiſed Matrimony to an Evangelical Sacrament; properly ſo called; and ſo, only under the Ministerial authority and ſpecial power to conſecrate it, as a great, and holy Myſtery.

Baronius and others tell us, 〈◊〉 . 1. Concil. •• 6. in the year of Chriſt 97. Euariſtus Biſhop of Rome, in an Epiſtle to the Africans, tels them, it was an Apoſtolical cuſtome to have parents or friends conſent, and the praying of the Church with the Sacerdotal bleſſing in marriages of Chriſtians: if this be authentick.

So Anno Chriſti 174. ••• i. n. Sot. Platina tels us that it was as a Canon of the Church, that no marriages ſhould be celebrated by Chriſtians but with publique devotion.

I omit that of Justin Martyr in Epiſt. ad Epheſios, as of leaſt credit. •• n. Alex. 〈◊〉 . l. 3. 〈◊〉 132. •• ſ. ed. 〈 in non-Latin alphabet 〉 , &c. •• tul. l. 2. •• uxor. c. 6. 〈◊〉 Dei men ••• quae Chri •• vocatio! ubi •• enta fidei 〈◊〉 cripturae 〈◊〉 one! ubi •• itus refrigerium; ubi divina benedictio! &c.

Clemens a Presbyter of Alexandria (who flouriſhed in the ſecond century) adviſing women againſt the needleſſe uſe of falſe hair, to augment their own treſſes, and impoſe upon their ſuiters; urges this, as a groſſe abſurdity; that when in their marriage the Preſbyter or Miniſter of the Church, ſhall lay his hand on their heads, (as the cuſtome then was) to bleſſe them; he ſhall rather touch, and ſo bleſſe the falſe hair and head of one dead, than of her living, and which he counts a reproach to God and man; urging that place that the head of the woman is the husband, and the head of the husband, is God: Intimating, That as they carefully uſe the duties of true Religion; ſo they ſhould content themſelves with the true ornaments of nature.

Tertullian alſo who lived in the beginning of the 2. century, after Chriſts birth, (in the Primitive, and perſecuted times) dehorting his wife (in caſe ſhe outlived him) from marrying to an unbeliever, uſeth theſe expreſſions, referring to the holy and comfortable manner of marriage, among Chriſtians; That in ſuch unſanctified and unbleſſed marriages with Infidels, there can be nothing ſacred to initiate the myſterious ſolemnity; No mention of God; no invocation of Chriſt; no Scripture fuel, adminiſtred to maintain, and excite the light and heat of faith and divine love; no refreſhings of the holy Spirit; no benediction in the name of God.

So he tels us, Lib. de pudic • c. 4. Occultae •• conjunctiones non prius apu • Eccleſiam profeſſae juxtamaechiam, & fornicatioren judicari periclitantur that ſecret marriages not publiquely profeſſed and celebrated in the Church, are next to the ſcandal and ſhame of fornication.

Again the ſame Tertullian, more clearly and preciſely to my purpoſe; commending the happineſſe of thoſe marriages which are with pious and wonted ſolemnities celebrated in the Church of Chriſt: Thus; Cap. 9. L. 2. ad. ux. Ʋnde ſufficiam ad enarrandam ſelicitatem eju Matrimonit, quod Eccleſiae conciliat, & confirmat oblatio, & obſignatum angeli renunciant, & Pater ratum haber • What words ſhall I uſe ſufficient to ſet forth the felicity of that Manrimony, or thoſe matches, which the Church of Chriſt makes up; which (oblations) (i. e.) the joynt offering of prayers and praiſes to God, the reception of the holy Communion; and the charitable donations to the poor doe confirm; which the Angels (or Miniſters) of the Church doe ſolemnly proclaim, being ſignified and ſealed by mutual conſent, which God the Father of all, (both in nature and in the Church) doth by his bleſſing ratifie or eſtabliſh?

Upon which words Franciſcus Junius, Fran. Jun. No • tae in Ter. L •• cum, Quator • hic ponuntur conjugii. inter fideles elogia, &c. (one of the moſt learned Proteſtant Divines) thus paraphraſeth in his notes upon Tertullian, Here (ſaith he) Tertullian expreſſeth four commendable things in the marriages of Primitive Chriſtians. 1t They did not only follow the dictates of nature, but took the directions, and rule of the Church of Chriſt. 2ly They preſented themſelves (for ſo he explains oblatio) before the Congregation in the publique ſervice of God, expreſſing their mutual conſents, and enjoying the joynt prayers of the Church. 3ly The Miniſters, (which are as the meſſengers or Angels of God in his Church) did with holy inſtruction, ſolemn benediction, declare the marriage vow, covenant, as in the name and preſence of God. 4ly That they had from hence the comfort, and hope, that God their Father in heaven, bleſſed and confirmed ſuch orderly and conſecrated marriages on earth.

Thus Junius: at once expreſſing his approbation of the ancient Chriſtians cuſtome; and of the beſt reformed Churches practiſe; agreeable whereto that in England was, as to the main, moſt exactly conſonant.

St. Ambroſe tels us, as the uſe of his times, in the the beginning of the fourth Century; •• mb Epiſt. l. 9. 〈◊〉 70. ad! Vi • ium. Conju • um velamine • cerdotali & • nedictione • ctificari o • tet. That marriages of Chriſtians ought to be ſanctified by the Biſhop or Presbyter in the publique Congregation; who put upon the Bride and Bridegroome a vail in token of modeſty and chaſtity.

That they were wont to come to the holy Table or Communion Altar, who were to be marryed by the Miniſter.

That the marryed parties expreſſed their conſent and love by a Ring given and received: • mb. de Inſti. • rgi. c. 17. ( • tarihus tuis) • iſtit non • mmeo nuptia ••• &c. Amb. ſerm. 9. de Agnete. Annulo fidei ſuaeſubarrhavit me Chriſtus. to which the holy Virgin Agnes alludes, when he brings her in ſaying, that Chriſt Jeſus had wedded her to himſelf with the ring of Faith, &c.

St. Auſtin, • uſt. lib. de • no conjugal. 〈◊〉 18. In no •• atium nuptiis • us valet ſan • tas Sacramen •• quam foe •• nditas uteri. in his Book of the Benefit of marriage, hath this excellent commendation of Chriſtians modeſty and ſanctity in their marriages; That they much more regarded the holy Sacrament, or Myſtery in it, than the natural pleaſure of poſterity by it. Nor doth he ſcruple oft to cal the marriages of the faithful an holy Sacrament, in the latitude of that ſenſe which the word then did bear in the dialect of Chriſtians. In his Tract of Faith and Works, thus he ſpeaks; • e Bono Con • g. cap. 24. 〈◊〉 . de fide & • eri. c. 7. In • vitate Domi •• , in monte • cto ejus, hoc 〈◊〉 in Eccleſia, • ptiarum non ſolum vinculum, ſed etiam Sacrament um commendatur. In the City of the Lord, in his holy Mount, (the Church of Chriſt,) not only the civil bond of marriages, but alſo the holy Myſtery or Sacrament of it is commended; Namely by the holy regard Chriſtians had to Chriſt; and the holy duties they uſed in the Church to ſanctifie the name of the Lord in their marrying.

St. • ryſoſt. in Gen. 〈◊〉 in Epheſ. 〈 in non-Latin alphabet 〉 . Chryſoſtome in his Commentary on Gen. 2. and on the 5. ch. of the Epheſians, and other where largely, and after his manner, moſt eloquently ſets forth the honor, duties, and ſacred myſteries to be conſidered in the marriages of Chriſtians; which he ſays, God from the firſt took care of, and which he commends, not as a natural or civil relation only, but as a ſacred bond to us; and ſuch as falls not more under the care of the civil Magiſtrate, than of the Miniſter of the Church; The one lookes to their age, eſtates and conſents, as men; The other to their graces, and bleſſings, as Chriſtians: The one conſiders the Citizens, which may thence ariſe to earthly ſocieties; The other prepares them by prayer, inſtitution and benediction for the polity of heaven, the new Jeruſalem.