piety, viz. Sarah and Rebekah, Rachel and Elizabeth, &c. The Roman ladies also had their Caia Cæcilia propounded to them for a pattern: and if the wife make such as these her copy, no doubt she will become an excellent person; especially if she do not only imitate those blessed women, who are long since dead, and become glorious, but also consort herself with holy and godly matrons yet alive, who are eminent for their quietness in their own houses, their sobriety and moderation in the government of themselves, and their peaceableness among their neighbours. These will be continual and living monitors of her duty to her, and instil virtue into her with the greatest pleasure imaginable: and besides, the keeping company with such will get her the reputation of being very good, and like to those she converses with"; whereas the consorting with wanton, intemperate, idle and prating women, is a scandal in itself, and insensibly corrupts the best disposed person. Lastly, we pray for both the husband and wife together, who if they do these duties, we shall certainly obtain for them that God shall bless them, and make them prosperous in this world; and after this life is ended, he will make them eternally happy in his kingdom, where they neither marry, nor are given in marriage, but are as the angels of God. And now how blessed are every holy couple, whom God will make truly happy both here and hereafter also! The Lord hear us for all that enter into this sacred estate, for Jesus' sake. Amen.

§. V. There remains now no more but the Final

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Benediction, in this rank, to be treated of; and we may note, that all the ancient Christian forms have several sorts of blessing, according to the several parts of the office, which made the whole order be called The Blessing of the Spouse, as we noted before; and since it hath been usual to take leave with a blessing at the parting, Gen. xlvii. 10. 2 Chron. xxx. 27, our church placeth this in the conclusion of the office, following herein the example of other liturgies, as the French church seems to have followed our copy, for they conclude with a benediction to the same sense with this P. The words of ours have an evident respect to the last prayer, which was made upon so excellent grounds, and with so great probability of success, that the priest here pronounces the same thing by way of blessing which he asked of God before, and it contains three principal parts, first, the grounds of this blessing, viz.: 1. God's creating man and woman; 2. his joining them together in marriage. Secondly, the matter of it: 1. the grace of God; 2. his blessing. Thirdly, the end of it: 1. that they may please God; 2. live lovingly together.

1. ALMIGHTY GOD, WHO AT THE BEGINNING DID CREATE OUR FIRST PARENTS, ADAM AND EVE, AND DID SANCTIFY AND JOIN THEM TOGETHER IN MARRIAGE] Whatsoever God did to our first parents, was done partly with respect to us, to direct us what to do upon the like occasion. He created two, that he might make them one again by marriage, and when he joined them he gave them his blessing: wherefore we, having imitated this divine pattern in joining these two, ought also to bless them; but we cannot do it by our own

P Nôtre Seigneur vous remplisse de toutes graces, et en tout bien vous doint vivre en

semble longuement et sainctement. Amen.

power, and therefore we presume not to do it in our own name, nor do we do it by way of direct donation, but humble petition, praying the same Almighty God which made and blessed the first marriage, to bless this also.

2. POUR UPON YOU THE RICHES OF HIS GRACE, SANCTIFY AND BLESS YOU, THAT YE MAY PLEASE HIM BOTH IN BODY AND SOUL, AND LIVE TOGETHER IN HOLY LOVE

UNTO YOUR LIVES' END. AMEN] The grace of God is often compared to the holy oil, wherewith such persons were anointed as were to be sanctified for any eminent employment, and the riches of his grace is put for the abundance thereof, Ephes. i. 7. ii. 7, as richly signifies plentifully, Colos. iii. 16. 1 Tim. vi. 17. So that the priest desires Almighty God to pour out abundance of his grace upon these two, that they may be inwardly sanctified and outwardly blessed; and if their souls be endued with love and charity, meekness and humility, &c. and their affairs conducted by God's providence, no doubt they will please God, and oblige one another so long as their lives do last, for so long this contract stands good. And now if the parties be prepared to receive this great blessing, they may be assured God is ready to bestow it upon this invocation of his deputed servant; and then the married persons shall be blessed indeed. The good Lord make them holy, and furnish them with the graces proper for this estate; that they doing their several duties therein, may please God, and oblige one another; and then they are as happy as they can be on this side heaven.

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SECTION III.

OF THE EXHORTATIONS TAKEN OUT OF HOLY SCRIPTURE.

§. I. THE married persons have mutually engaged to live together according to God's holy ordinance, that is, according to those laws which God hath ordained in his word; wherefore our church thinks it very necessary they should hear and know what these laws are which they have so solemnly engaged to keep and perform; and therefore instead of the Epistle and Gospel used in the offices of the east and the west, we have made a plain and full collection of the duties of both parties; and I find that the primitive church was wont to make such a kind of exhortation to such as were not baptized till after marriage, admonishing them to keep their conjugal vow inviolate 9; yea, it was God's own order, that the king of Israel should have a copy of the law delivered to him at his coronation, that he might know what charge he had undertaken, Deut. xvii. 8. 2 Kings xi. 12; and there is the same reason to give this abstract unto those who take the estate of matrimony upon them; and that they may know the intent thereof, they are introduced with a short preface, declaring 1, who these rules are designed for first, those that are married, ALL YE THAT ARE MARRIED; for these two especially, and for all others in this estate, whose duty being the same it was the first day of their marriage, we take this occasion to remind them also thereof. Secondly, for those who intend it, OR THAT INTEND TO TAKE THE HOLY ESTATE OF MATRIMONY UPON YOU, that they may

4 Aug. de Civ. Dei, lib. 1. cap. 27.

consider well before, whether they be willing to submit to the duties which will be then required of them. 2. Whence these rules are taken, HEAR WHAT THE HOLY SCRIPTURE DOTH SAY; we give them in God's own words, and none dares despise his orders, or can dispute his authority. Thirdly, what they concern, viz. I. the husband's duty, AS TOUCHING THE DUTY OF HUSBANDS TOWARDS THEIR WIVES; II. the wife's duty, AND WIVES TOWARDS THEIR HUSBANDS. And these we have for order's sake so digested, as to put together first, all those places concerning the husband's duty, and then those concerning the wife's. We begin first with that famous place of St. Paul, Ephes. v. 25, which is all read for the Epistle in the Greek church, in the office of marriage: and first, let the husband hear what God enjoins him there.

§. II. Ephes. v. 25. HUSBANDS, LOVE YOUR WIVES, EVEN AS CHRIST ALSO LOVED THE CHURCH, AND GAVE HIMSELF FOR IT] The husband is superior to his wife in dignity, but yet he must not despise his wife nor tyrannize over her, but love her with the same dear affection that Christ, who is the head of his church, loved it; now he laid down his life for his church, and we must love our wives so well, as to undergo the greatest perils for their good. We read of Tiberius Gracchus, who chose to die for the safety of his wife": and Fulgosus mentions a Neapolitan, whose wife being taken captive by the Moors, he sold himself for a slave, that he might bear her company. Nor is it strange that true love should produce such excesses of kindness towards a dear and obliging wife; but Jesus died for his church while it was averse from him, and loves it exceedingly, though there be nothing

Valer. Maximus, 1. 4. c. 6.

S

Bapt. Fulgos. rer. mem.