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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

yet it holds proportion to the Ministry of the Gospell according to their dignity and necessity and being devoted unto God by our fore-fathers famous in their Generations for piety are as obligatory as what God himselfe immediately consecrated Fourthly God calls it a robbing of him in tithes and offerings Mal. 3. 8. and for that pronounces the whole Nation cursed with a curse that is a signall curse which the Spirit of God does not use to do for violating Lawes that are purely judiciall or ceremoniall Fifthly Christ confirms them under the Gospell Matth. 23. 23. telling the Pharisees they pay tithes of Annise Mint and Cummin these things ought to be done And if they could not enter into heaven unlesse their righteousnesse exceeded the righteousnesse of the Scribes and Pharisees what shall become of those that come short of them The Pharisees payed cheerfully things hallowed unto God Christians do not Sixtly the Apostle of the Gentiles makes sacriledge which consists in detaining of tithes and holy things worse than Idolatry Rom. 2. 32. Thou that abhorrest Idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dost thou commit sacri'edge To rob God of his due is a greater sin then through mistake to ascribe that to a false God which is not his due Seventhly it seemes by the Law of Nature or a Positive Law of God to be derived from Noah to all Nations Plutarch saies in Camillus that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay tithes to Jupiter Herodotus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they offered unto Hercules the tenth part of their wealth so did the Hetrurians calling it the Herculian part as Plautus hath it in his Truculentus Xenophon saies the Grecians did offer their tithes at the Temple of Apollo at Delphos Aristotle lib. 2. Oeconomicks saies that the Babylonians payed tithes Hence it was that Princes when they came like Caligula to challenge Deity to themselves usurped the tithes Appian records that the Sicilians and other conquered Nations payed the tenth part to the Roman Emperours therefore the Publicans as Cicero hath it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe-gatherers Eighthly that tithes should be payed was the judgment of the Antients that lived in Primitive times St. Chrysostom saies that Abraham in paying of tithes was our Instructor teaching us what we should do St. Jerom saies Quod qui non fecerit deum defrandare supplantare convincitur that he that paies not tithes defraudes and undermines God St. Austin saies Nolumus partiri cum Deo decimas mod● autem totum tollitur We have been unwilling to pay God his tithes therefore it is just he should take all from us Ninthly many Councills have confirmed the paying of tithes the first Aurelian chap. 17. the second of Matiscone chap. 5. the Forojulium in the last Chapter at Ments in the time of Charls the Great chap. 38. at Mentz under Rabanus chap. 10. at Mentz in the time of the Emperour Arnulph chap. 17. where it was decreed that those that neglected to pay tithes should be excommunicated At Rhemes chap. 38. in the time of Charles the Great at Valence in the time of Lotharius chap. 10. the fourth at Arles chap. 9. with many more besides Panormitan Hostiensis and the Canonists of all Ages Tenthly the Heathens by the glimmering light of reason punished those that were sacrilegious Plato ordained in his Lawes that if a servant or stranger should detain holy things they should be branded in the hands and forehead but if a free-man he should be put to death This was one of the twelve Tables of the ancient Romans Sacrum sacrove commodatum qui rapsit parricida esto Let him that steales any holy thing or dedicated to a holy use be punished as a parricide that is as one that murders his father or mother and that was to be sowen in a sack of Leather with a Serpent in it and throwne into the Sea Amongst the Aethiopians if any was convinced of that crime a potion was given him to drink of divers kinds of poyson which was no sooner taken but it so wrought upon the fancy that they conceived themselves to be stung with all kindes of Serpents and to be rid of that pain they made away themselves Eleventhly Histories tells us that imbezilling or alienating of tithes hath been the Prodrome and Harbinger of ruine to severall Nations Churches and Families In Hezekiah's raigne tithes began to be neglected that he appointed Overseers to look to the payment thereof 2 Chron. 31. 11. for which cause God suspended the judgment for his time but his successours growing carelesse they were given up to a Babylonish captivity and their temple destroyed About one hundred and thirty years before our Saviour's Incarnation corruption so prevailed that it began to be questionable whether tithes were to be payed or no whence their high Court of Sanhedrim decreed that instead of the tenth as Moses Cotsensis hath it they should pay one part of an hundred and shortly after God took from them their Rulers their Temple their Land and all O what a sad thing is it when men will be wiser than God It was one of Julian the Apostata's projects to supplant Christianity by taking away the livelyhood of the Ministry The Eastern and African Churches acted their parts in this Scene before they were delivered up to the dolefull Catastrophe of Mahometan blindnesse and slavery What successe Henry the Eighth had in pillaging of the Church the dysasters in his Family and the sad tragedies of Cardinall Wolsey the Vicar-generall with the rest of his Agents and many of those Tribes that were enriched by them can signally witnesse Lastly Sacriledge hath been inevitably attended with remarkable judgments in all ages Xerxes and Brennus sent their Souldiers to violate the Temple at Delphos the one was destroyed with all his Army by lightning the other lost forty thousand of his Foot by fire from heaven The Souldiers that Cambyses sent to spoyl the Temple of Ammon were buried quick under heaps of sands and he slain with his own sword Pyrrhus having pillaged the Lucresian Proserpina was wracked with his whole Navy and left to the mercy of the waves Alsimus high Priest of the Jewes attempting the overthrow of the Temple was struck with a dead Palsie and dyed miserably Heliodorus sent by Seleucus to ransack the Temple at Jerusalem felt the revenging hand of God till Onias the high Priest interceded for him out of which Temple when Crassus the Roman Generall had taken two thousand talents of gold he was no sooner passed over the River Euphrates then his whole Army was rooted by the Parthians and part of the gold he had taken melted and poured into his mouth with these words Now surfeit on gold after thy death which thou couldst not be satisfied with all thy life long Herod sending his men to dig into the Sepulchers of David and Solomon where Church-Treasures were laid up for security there brake out thence a fire that burned the

him was nothing made Coloss 1. 16. All things were created by him and for him For him in his Mysticall not in his Personall capacity As God ●e had no use of terrestriall things as Man now he is impassible immortall in Heaven therefore not in his own Person but in the person of his Saints what is done to them he acknowledges don to himself all the world all things in the world are given for the use of his Saints All things to use the Philosophers distinction that are bona animi goods of the mind bond corporis goods of the body bona fortunae goods offortune All things as Divines say internall in the soul externall of both body and soul eternall for the saving welfare of both All things as Aquinas saies upon this place quae cedant in nostrum bonum that may turn to our good divinae personae ad fruendum to behold the vision of the Trinity have communion with Saints and Angells commerce with Men comfort with and from all the Creatures All things as cur Saviour saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we have need Matth. 6. and Him we will follow as the best Interpreter So then we may conclude with the Apostle 1 Cor. 3. 21. All things are ours and God with Christ hath given all things to us all If every man might be his own Interpreter how sweet and heavenly would this Doctrine be the Drunkard would swim in Rivers of Wine the Whoremonger would have more Dalilah's than the Turkish Grand Sultan or Solomon had the Glutton would receive his daily tribute of delicates from Earth Sea and Aire the Tyrant would make the Earth an Aceldama or field of blood the Sea a Golgotha or place of sculs the Covetous man would make the world his Counting-house each Iland a Closet of his Treasury the Pope and each ambitious Roman Prelate would number their Crowns and Scepters by their Beads But look again before thou feed thy soul with this fools Paradise it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ If thou hast Christ thou shalt have all things if thou hast not Christ thou hast nothing but that which thou possessest is not thine own not thine own by a Spirituall right though thine own by a Civill right All things were lost by the first Adam restored by Christ the second Adam who Heb. 1. 2. is heir of all and only they that have Christ are heirs and joynt heirs with Christ of all Rom. 8. 17. So then he may be a spirituall usurper that is a civill lawfull possessour possessour either jure gentium by the Law of Nations and that by Conquest as the Israelites subdued Canaan or jure civili by the Civill Law so we possesse things given by the bounty of others got with the sweat of our own brows appropriated unto us by buying exchanging falling upon us by descent death of friends honours given as the reward of vertue Some would have this Civill right to be derived to all by Creation not to be lost by Degeneration God that feeds the Storks cloaths the Lillies will much more feed and cloath his nobler Creatures for whose sake the Storks and Lillies were created Some say they were given in and by Christ to all He that delivered up his Son for all delivered up all things with his Son for all The Turks Infidells Impious that have not Christ are not debarred of these lesser benefits that come by Christ Some give this Civill right onely to the visible members of the Church he that is baptized into Christ hath onely the benefit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that come by Christ Which of these opinions is the truth I will not determine that onely the Faithfull have spirituall claim to this All in the Text it is confessed by all they onely can say and pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us our daily bread For what is it to have spirituall right but to have the Spirit turning all things to their comfort and increase of glory Rom. 8. 28. All things work for the good of them that love God all things to the confusion of them that love not God But how have spirituall men all things A right to all things not a possession of all things Thus Abraham had a right to Canaan because God had promised it though he possessed it not God if it were for their good would give them the fruition of all things An Orphant trusts his Guardian for his means a Patient his Physitian for his dyet and dare not thou trust God While thou art Militant here thou art under tuition and shalt not possesse all till thou be Triumphant We restrain a man in a Lethargy of his appetite of sleep and deny cold drink to one sick of a Feavour though he be owner of all in the house So does God the wise Physician of our Souls give us all things that we need but not all things that we lust To look back again at the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will give us all things with Christ O happy union Christ and his benefits are never severed He that gives Gold will much more give the Drosse He that gives Pearles will give Pebles He that gave Christ the Lord of life wil give all things convenient for life Heat may be separated from fire as in Nebuchandnezzar's Furnace light from the Sun as at our Saviour's Passion but no good thing can be separated from the Son of God he that hath the Son hath life And here me-thinks I see the noble Army of Martyrs that seemed to the World to have nothing to throw down the Gantlet of defiance and triumph that in Christ they have all things Armour of proof a strong Tower an invincible Fort a Rock of salvation that if Men Devills Leviathans Behemoths losses diseases torments swarm about them like the Flies of Aegypt this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in Christ will make them sing under the whip at the stake in the flames make the patient laugh when the Spectatour weeps carry frail flesh singing and rejoycing through a world of bonds rods swords racks wheeles flames strapadoes break through torments armies tempests floods to Heaven shake off bonds fetters manacles and lead captivity captive And if all these things come by Christ O then let us get Christ himselfe which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giver of all Men venture themselves on the angry Seas digg into the bowells of the Earth for Gold and Silver expose their bodies in Warrs to wounds scarrs skirmages massacres death for honour riches wealth empire dignity which without Christ are for substance but shadowes vapours Sodom's apples for continuance but bubbles blasts dreams and for true solace of the soul but like the Vipers conception whose momentary pleasure ends in murdering both body and soul What pain dammage and travail do the Alchymists sustain to gain the Philosophers Stone a thing doubtfull whether it be possible more doubtfull

de nuptiis Concil de Toledo caus 4 quest 21. dispose And this with approbation is quoted by St. Ambrose and is further confirmed by the civill Lawes Canons of severall Oecumeniall Councells the pith and marrow whereof Gratian epitomises saying In contracting of Marriage the consent of parents is alwaies to be required And as the consent of parties and parents is requisite for marriage as it is the seed-plat of Families so the complyance of civill or municipall constitutions and Magistrates which are patres patriae fathers of the Country is to be taken in for the further consummation of it as Families are integrall parts of Provinces Nations or Kingdomes And this is clear from prescription since Adam Gen. 6. 2. which was first violated when the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose and that questionlesse maugre the advice of Enoch Noah and other godly Patriarchs whom God had set Princes over them In conformity to this Gen. 24. 3. Abraham made his servant swear that he should not take a wife to his son Isaac of the daughters of the Canaanites Rebecca Gen. 27. 46. was weary of her life for the daughters of Heth lest Jacob should take a wife of them Gen. 28. 8. Esau saw the daughters of Canaan pleased not his father Isaac And when the Jewes after their departure out of Egypt were incorporated into a body politick God who is Lord Paramount as well of judiciall as cerimoniall and morall Lawes gave a Directory for marriage Levit. 18. which being sleighted by Solomon he was deserted of God and lapsed into Idolatry The Jewes were hurried into captivity for taking strange wives which crime after their reducement Shechaniah and Ezra endeavoured to expiate by a generall Ezr. cap. 9. 10. 〈◊〉 Aristotl polit 1. Gellius noct Attic. lib. 12. cap. 18. Florus Plutarch in vitâ Solonis Lycurg● Ad Odyss ● divorce and deposition of their illegitimate budds Ezr. 9. 10. The Pagans had a glimmering sight of this which Minos expressed in his Lawes at Crete Rhadamanthus at Lycia Aeacus in Aenopia Draco in blood at Areopagus Numa Pompilius at Rome Lycurgus at Sparta Solon at Athens rearing his superstructure upon Cecrops his basis who there first instituted the contract of matrimony and for that cause was saluted by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eustathius as if he were an Hermophrodite or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participating of both sexes or according to the Scholiast upon Aristophanes quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. Scen. 3. Because with much ado the coalition of the two natures of father and mother into one was his inventory This the Egyptians received from the Hebrewes the Phoenicians from the Egyptians the Ionians from the Phoenicians the Romans their Justin. Hist Carion Chron. duodec●m tabulas from the Ionians or Grecians which twelve Tables were the root whence the Arbor of the civill Lawes consisting of the Code Digestes Constitutions Pandectes Extravagants hath spread its branches over the western world and all treates of Marriage This Nation as far as the Torch of History Vxores habent deni duodenique inter se communes sed si qui sunt ex his nati eorum habentur liberi à quibus primum virgines quaeque ductae sunt Caesar de Bello Gallic l. 5 Libro constitutionum Londinensium pertaining to the Guild hall yields us light had alwaies their Nuptialls regulated by Lawes even the antient Britaines while uncivilized as Caesar their enemy confesses had their conjugall knot But when the Sun of Righteousnesse arose with healing in his wings Lucius the first Christian Monarch by Elutherius his direction gave Scripture-grounded rules for Marriage as well as other perquisites how this was inviolably observed through the Saxon's Heptarchy till Ina's Monarchy from thence till Alfrid and Edward the Confessor from them till Magna Charta and so successively till our times I leave it to the recognition of the learned Sages of our Lawes onely observing this That what provisoes as preparatory to Marriage were formerly executed by the Officers of civill Constitutions are now defalked and the power wholly transmitted to the Magistrate or Ministers of the common Law the legality whereof far be it from me to dispute or question which obliquely all this while I have been proving But the scope I aime at is this to which I doubt not every unbiassed judgment will subscribe that as the first step of matrimoniall solemnity takes in the consent of parties and parents the second of Magistrates and municipall Lawes and both of these but in a domestick and politicall capacity common to us with Turks and Pagans so there is a further graduall perfection which requires the consent and benediction of the Church as the parties contracting are members thereof and so pleads for the expediency of the solemnization thereof by a Lawfull Minister in the publick Assembly This I 'le endeavour to evidence founding the structure of my whole fabrick upon a three-fold bottom first the Law of Nations secondly praescription of the Church thirdly deductions from Scripture These single may seem weak but in conjunction will make a threefold cord not easily broken First the Law of Nations though barbarous some of them concenters in this that Marriage is but rough cast till polished by the sacred hand of a Priest and this Tradition doubtlesse they had hereditary from Noah Noah from Methusalem Methusalem from Adam Adam from God who consecrated the yoke of our first Parents not abstractly as man and woman but as his servants and in covenant with him gave a benediction not onely as they were to replenish the earth but as their Seed was to bruise the Serpents head And that act was managed by the Creator rather as he was the prototype of Priestly than Kingly office leaving a president to posterity which all future ages observed till Moses acknowledging the first-born in this sense as consecrated to God which selling Esau heard profane because the Priesthood a thing holy was an appendix of his birth-right And that the nuptialls of all their children were to be celebrated by the Patriarcks or heads of their respective Families is as transparent from Scripture-light as if writ with the Sun-beams This other Nations whether civilized or barbarians religiously observed Let the Grecians be mustered in the van who for the consummation of their marriages usually repaired to the Temple where in the presence of the Priest they engaged themselves Achil. Tat. libr. 5. mutually by Oath as appears by the practice of Clitiphon and Leucippe where the man in the Temple of Isis swore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love sincerely and the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she would accept him for her Husband and Lord of all And as preparative Cael. Rhod. lib. 7. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip

in ●phig v. 1 112. Eurip. v. 711. to this which is said to be the invention of Erato the Priest did sacrifice to Minerva a Heifer never married in the yoke Wherefore Clytemnestra speaking of her daughter whom they pretended to marry to Achilles demanded of her husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether he had seen the sacrifices performed They did also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offer their baskets to Diana their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nuptiall gifts and nuptiall votes to Juno And these were not to be interrupted for any civill solemnity as appears by Agamemnon who importunately called upon by his wife to attend the wedding feast religiously makes answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Iph. v. 721. Flat delegibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I have done my wedding sacrifice Hence their Priests were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebraters of marriage and the solemnities themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriage ceremonies which was performed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or master of Ceremonies Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. at the nuptialls of Cadmus under the Dramma of Muses and Graces as Theogenis personates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To joyne in one body with the Grecians the antient Romans may next ●ally up their Forces who usually first contracted the parties to be matched in their espousalls Salmuth in Pancirol lib. rerum deperd cap. de nuptiis This resembles the preparatory acts of our Magistrates and Registers Juvenal Satyr 6. which were termed sponsialia a spondendo because each engaged to other to live as man and wife This preludiatory act might be commenced by the Parents or civill Officers who for their greater security writ down the form of the Contract upon Tables of Record as appeareth by Juvenal Si tibi legitimis pactam junctamque tabellis Non es amaturus These tables were sealed with the Signet of competent witnesses there present who thence were denominated Signatores not without the Omen of Sooth-sayers procured by either sex as the Satyrist emblazons it Veniet cum signatoribus Auspex Juvenal Satyr 10. This done certain solemnities were used by a Pontifex or chiefe Priest and the woman made sure to the man by pronouncing a set form of words in the presence of ten witnesses at least then a solemn sacrifice was offered part whereof the married couple were joyntly to eat especially the consecrated Cake a farre the bread-corn or matter of it the sacrifice was termed confarreatio and the marriage it selfe farracia the dissolution of it diffarreatio If any of these Hieron ferarius Philippic orat Ceremonies especially the last were relinquished they were judged nuptiae innuptae marriage unmarried as we call our enemies gifts no gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrewes shall bring up the rear whose Patriarchs as is formerly glanced by vertue of primogeniture being Priested did sanctifie and blesse their childrens marriages as Rebecca's Parents and Brother did hers Gen. 24. 60. saying Be thou the mother of thousands of millions and let thy seed possesse the gate of those that hate them The latter Jewes acted their nuptiall solemnities under a Tent or Canopy called in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisbite Chuppa to which the Psalmist alludes Psal 19. 4. In them thou hast set a tabernacle for the Sun which as a bridegrrom comming out of his chamber rejoyceth as a strong man to run a race And this was done in the assembly of ten men at least where the Master of the Ceremonies was styled by them Baal Mischte which by St. John Joh. 2. 9. is languaged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefe of the marriage Chamber The tabernacle or chamber it selfe was called Beth hillula the house of praise the marriage Song Hillulim praises they that sung this Epithalamium or marriage Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of the Scukius de convivio lib 2. c. 3. bridechamber Matth. 9. 15. Now whether that mazel tob good luck wished for by all the guests was not specially implored by one who was consecrated for that end I leave it to the scrutenie of others Their marriage Liturgie copied out at large by Genebrard speaks no lesse the system whereof epitomized was this The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefe of the marriage chamber took a cup and blessed it saying Blessed be thou O Lord our God the King of the world which createst the fruit of the Vine Blessed be the Lord our God the King of the world who hath created man after his own Image according to the Image of his own likenesse and hath thereby prepared unto himselfe an everlasting building Blessed be thou O Lord who hast created him Then descending to particular invocation for the Bride-groom and the Bride closes with a benediction and in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or poculo charitatis drinks to them both Now seeing Uzzah by a sudden syderation was unmanned for touching the Arke Saul and Uzziah un-kinged for approaching the Altar Corah and his complices sodomized in a new Asphaltic gulph for counter-censuring Moses and Aaron shall we think that any did attempt this sacram palestram solemn wrastling with God by publick prayers and praises without holy oyle and sacerdoticall unction especially seeing the Jewes held Targum Hierosolumit Gen. 30. 21. a quaternion of blessings more immediately dependent on God to wit the key of Rain the key of Food the key of the Grave and the key of the Womb These say they were neither deposited to Angells nor Seraphims and therefore fittest to be worn at the girdle of them to whom our Saviour entrusted the keyes of the kingdome of heaven The whole informed thus It is expedient that the Law of Nations Argum. 1 be observed It is the Law of Nations Greek Latine Jewes c. that marriage be solemnized by a Priest Therefore it is expedient that marriage be solemnized by a Priest Therefore it is expedient that marriage be solemnized by a Priest or lawfull Minister So I have spent my forelorn hope consisting of ragged Regiments emprested out of scattered Lawes of Nations which if they seem not to charge home my auxiliaries shall make amends which now draw up consisting of whole Brigads of Ecclesiasticall prescriptions marching with Canons mounted successivly since the Apostles times taken out of the Magazin of generall Councells For the originall of Christian Marriage by Ministers is like the heads of Nilus unknown I 'le build upward ascending the scale of Ecclesiasticall practice beginning with that demi-canon of our late Assembly of Divines charged by Ordinance of Parliament the Report whereof is this Because Solemnization of marriage Directory pag. 28. die Jovis 13. Mart. 1644. Anordinance of Parliament for establishing and observing this present Directory throughout the Kingdom of England and Dominion of Wales The form of solenmization of Matrimony confirmed by severall Acts of Parliament such as marry

Histories that Sacraments and Mysteries were immediately entrusted to any but Ministers or Hierodulists hence Mysterie is etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eustathius Because the Priests were to keep the mysteries of Religion Augustinus de doctrinâ Christiana l. 2. c. 1. especially visible signes of invisible grace secret and inviolable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from dogs and profane or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate to holy things as Budeus From the same root Nazianzene calls the Ministeriall function 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemnity of Mysteries Ministers themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensers of mysteries The quintesscence extracted is this It is expedient that that mystery or sacrament Argum. 6 that represents and signifies the union of Christ with his Church by Incarnation of God with the Soul by sanctification should be solemnized by dispensers of Mysteries or Ministers But Marriage is a Mystery or Sacrament that represents and signifies the union of Christ with his Church by Incarnation of God with the Soul by sanctification Therefore it is expedient that Marriage be solemnized by the dispensers of Mysteries or Ministers The Author use and ends of marriage displayed arguments drawn from the prescribed rules thereof brings up the Rere One Scripture-Canon is that marriage be sanctified by the Word and Prayer The Apostle of the Gentiles 1 Tim. 4. 1 3 4 5. having told expresly that in the latter Paulus conjugium cibos similia● ait sanctificari per verbum oratiorem B● can institut Theol. pag. 111. times some should depart from the faith giving heed to seducing spirits and doctrine of devills forbidding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from meats which God hath created to be received with thanksgiving of them that believe and know the truth gives his reason For every creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the word of God and prayer This forbidding to marry cannot rationally be interpreted to be a prohibition of mutuall consent and carnall copulation which nature dictates and continuation of mankind necessitates but a forbidding the sanctified solemnization of marriage by the word of God and prayer which as Castitatem esse concubitum cum propriâ uxore Sozomen lib. 1. cap. 23. Argum. 7. Paphnutius avouched in the Councill of Nice renders the marriage-bed chast The Elixir is this It is expedient that that which is to be sanctified by the Word and Prayer the contrary whereof is a doctrine of devills be solemnized by a lawfull Minister But marriage is to be sanctified by the Word of God and Prayer the contrary whereof is a doctrine of devills Therefore it is expedient that marriage be solemnized by a lawfull Minister A second Scripture-rule is 1 Cor. 7. Religiose in timore Dei Bucan institut Theolog. p. 119. 1 Thess 4. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. that marriage be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely in the Lord that is religiously and in the fear of God This is the will of God your sanctification that ye should abstain from fornication that every one of you should know how to possesse his vessell in holinesse and honour Which is best glossed in the antiquated form of solemnization of matrimony where it is said to be commended of St. Paul to be honourable amongst all men and therefore not to be enterprized nor taken in hand by any unadvisedly leightly or wantonly to satisfie mens carnall lusts and appetites like bruit beasts that have no understanding but reverendly discreetly advisedly soberly and in the fear of God The rebound is That which ought to be onely in the Argum. 8 Lord and according to his will our sanctification and possessing of our vessells in holinesse and honour is expedient to be solemnized by a lawfull Minister But marriage ought to be onely in the Lord and according to his will our sanctification and possessing of our vessells in holinesse and honour Therefore marriage ought to be solemnized by a lawfull Minister A third Scripture-rule is That marriage Argum. 9 be without scandall and that we may avoid that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tragick woe denounced by our Saviour Matth. 18. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the world because of scandalls But by marriage-solemnity by a Minister Greek Latine Popish Reformed Churches abroad many conscientious Brethren at home cease to be scandalized A fourth rule is that it be 1 Cor. 14. Argum. 10 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 done to edification But marriage tends most to the edification of the parties contracted of the spectators when it is solemnized by a Minister who is commissioned from Heaven to endoctrinate them concerning the institution nature use and ends of marriage and after exhortation to mutuall duties is impoured to confer a blessing A fifth that it be in subordination and Argum. 11 Facit mos iste ad matrimonii dignitatem novos conjuges omni provâ suspicione liber at nè scortorum instar cohabitare putentur Bucan obedience unto God who 1 Cor. 14. 33. is not the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confusion but peace as in all Churches of the Saints But the author of peace to avoid confusion hath established matrimoniall solemnity by Ministers in all Churches of the Saints and if any one seem to be contentious in opposing it 1 Cor. 11. 16. our British Church may answer them in the Apostles Dialect after fifteen hundred years prescription We have no such custom neither the Churches of God A sixth that it be 1 Cor. 14. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and in order Argum. 12 But it is most decent that marriage be solemnized in the Assembly of Believers most orderly that from consent of parties and parents as men they should proceed to approbation of Magistrates and politicall Lawes as civilized men from thence to the Churches complacency and Ministeriall instruction and benediction as they are Christian men And this is the Herculean pillar beyond which nè plus ultra is no further progresse and if we make a halt before Marriage is abortive and born before its time Now to sound a retreat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather my Forces to within their Trenches The Law of Nations Greek Roman Jewish Prescription of the Church Eastern Western Deductions from Scripture whether taken from the Author God or the end and use of Marriage Issue Fidelity and the sacred Mystery or the Rules praescribed for Marriage that it be sanctified by the Word and by Prayer that it be in the Lord that it be without scandall that it be for edification that it be in obedience unto God who is not the Author of confusion but peace that it be done decently and in order All of them single respectively and all of them joyned composedly conclude the expediency of Marriage to be solemnized by a lawfull Minister in the Church or publick Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS