Ἱε●●ελεςία Γα●●ὴ  
CHRIST at the WEDDING: The pristine Sanctity and Solemnity OF Christian Marriages, As they were Celebrated By the CHURCH of ENGLAND. Humbly presented to those Gentlemen whom it concerns to Consult and Resolve what is best.  
By John Gauden, D. D. at Bocking in Essex.  HEB. 13.4. Marriage is Honourable among all Men. AUST. de NUPTIIS. Tanto fortius quanto sanctius charitalis vinculum inter conjuges. CHRYSOST. in Ephes. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
LONDON, Printed by E. Cotes, for Andrew Crook, and are to b● 〈…〉   

To the Honourable or Worshipful Gentlemen of the Committee for Marriage, etc.  
HONOURED GENTLEMEN,  
I Once more presume to find so much public patience and candour, Section 1 as to present to you (with the same freedom I not long since used in the case of Tithes, to your short-lived and (for the most part) lower bred predecessors) another great and public Consideration, very worthy, as I conceive, of the review and advice of wise, unpassionate, and unprejudiced persons, such as you are either hoped or wished to be; having a public influence in a Parliamentary way upon this Church and Nation; (Which employment (you know) requires wary Counsellors, not voracious Cormorant's of business; swallowing greedily like Ostriches all that is offered them without any chewing: You have seen some men almost choke themselves, while they sought to show how good stomaches they had, when all the world knew they had very ill digestion.  
The business I now humbly propose is, Section 2 Touching the public celebration and decent Solemnising of Christian Marriage; 
Ann. Chr● Interest d● Presbyter h●tioni qui ●●nedictione juvare debe● consortium omnem san● tem, pag. ● Sir Hen. S● Concil. Britannica. Ann. Christ. 740. Can. 88 in Synodo Eboracensi sub Egberto. Sponsus & sacerdote benedicendi.  whether after the new mode, (which is but as a Mushroom of yesterday, a Gourd of a nights growing, under whose shadow some peevish spirits fancy great refresh); or, whether after the Ancient and Venerable way, ever used (for the main) in the Church of England, by Ministers and People; wherein, Godly Instruction, Pious Exhortation, solemn Obtestations, public Declaration, and Divine Benediction, were with all religious reverence applied to the glory of God, and the great benefit of Christians; to the honour also of this reformed Church, and the renown of this Nation: Agreeable, not only to what had been for many hundred years settled in England by the wisest and most unanimous Parliaments, with Civil sanctions, as well as Ecclesiastical Canons; but also to the practice of most Christian Churches in all ages and places, who generally esteemed such sacred solemnities, 
●he Impe●onstituti●● Hot●man. ●p tiis & Gau●i lib. de se●● ●ustinianaei ●us. c. 15. ●aritanda ●ima Chri● ●er.  attending and crowning the civil Contracts of Marriages among Christians, to be the best way, both as to piety and policy, sanctity and civility, to public order, and private comfort; to inward conscience, and outward conveniency. So fare were your and our pious Progenitors from excluding Christ or his Disciples and Ministers from their Weddings; that they always invited them, as expecting both an honour and a blessing from their presence and Ministry.  
From which holy use and decent custom, Sect. 3 of this and all famous Churches for any Christians not fairly and rationally to recede, but suddenly and abruptly to fly with somewhat short turns, and (as it were) scornful reflections, upon the wisdom of their Ancestors; Truly it may seem not only some reproach to their Christian piety, but also to their natural generation and civil extraction. As if our fathers had been either ill married parents, or we misbegotten posterity, whose descent or production must be thought to have had less honesty, religion and honour, in the public obsignation and solemnity of their Marriages, than their new fangled Nephews and reforming Minors have lately found out.  
Some of whom, Sect. 4 are prove to prefer any dull piece of factious novelty, any fanatic fancy, any Plebeian prostitution as of other holy things, so of that great and venerable mystery Marriage, (as it is called by St. Paul, 
●s. 5.32  Ephes.. 5.32.) before that most judicious, grave, and useful celebration, which both hallowed and adorned, with the word of God and Prayer, the happy Marriages of their forefathers who may seem only unhappy in this, that they were the origin or fountains of such less clear, or more turbulent derivations, as have succeeded them. Who not content to vary in their own judgements and practices from such worthy paternal precedents and ecclesiastical customs, are impatient not to swerve others also. And this, not only to no advantages (yet decernable) but also to the very great charge, trouble and vexation of all sorts of people.  
Which so great and (as some think) grievous alteration, Sect. 5 cannot but seem to all ingenuous and wise men (who are not given to change, 
v. 24.21.  unless it be to the better) rather the effect of some men's itching humours, and innovating genius, (who like no coin but what bears their own image and superscription; and this, though copper or brass, they prefer before old gold or silver) Or else it is the fruit of a bitter spirit, and an implacable despite against the dignity, office, and calling of the Ministry; which they seek (as much as they can) to disparage and depreciate; studying to represent it as burden some; and to tender it every way useless to the public; that so it may seem justly to be despised, and after utterly destroyed, by the enemies of this (as of all) well reform Churches; Nor is there any great doubt to be made, but that the project of prohibiting the Ministers of England to officiate in the marriages of others, is (in some men's design,) one of the first dishes, which are to furnish the Jesuitick feast; which (after) they hope may be followed with such a second Service, as shall fully gratify the palates of the most spiteful Papists; by forbidding Ministers themselves to be married; unless they will degenerate to a Lay kind of concubinacy.  
So far (as in other, so) in this part of some men's deformation, may we seem to have warped from that pristine weight, gravity, 

Allegoriam A● mi & Evae Christo interp● tatur & Ecc●sia: Locus ineffabilibus nus est Sacramentis, & dinum cor quae interpretis. Naz.  
Reliquit Chr● stu● Patrem, 'em, matrem c● lestem Jeruslem; venit a● terras propt● Ecclesiam suay è latere Chris● fabricatam, 〈◊〉 Jerom. in Ep●   and impartiality of wisdom, which heretofore honoured our happy Parliaments; blessed this unanimous Nation; and crowned this reformed Church: while it kept a prudent and just medium, between Papal excess; (which raiseth Matrimony to the height of an Evangelical Sacrament, properly so called as 
* Bellarmine matrim. Vid. Chrysost. in Ephes. 5.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non in Mosis historiam sed in Christi amorem ●●ctans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bellarmine disputes: beyond any Scripture grounds or Primitive doctrine, that we can yet see, save only the wresting of that place of the Apostle St. Paul's, Ephes. 5.32. where he calls marriage a great mystery, as relating to Christ and his Church; agreeable to which the Fathers often use the word Sacrament to set forth the honour of Christian Marriages) And that Plebeian looseness, or mechanic profaneness, (on the other side) which seeks to abate Christian marriage, either to notions, ends, and affections merely natural, sensual and brutal; or at the highest to designs and customs only human, politic, and civil; without any solemn and serious reflections publicly to be made either by Ministers, or people, upon the Divinity of the Institution; the sublimity of the Mystery; or the sanctity of the relation, representing the love of Christ Jesus to his Church.  
Alas, how dull, indevout, and even profane, Sect. 7 must that marriage seem among Christians, wont to better fashions, wherein no memory shall be had, or mention made of the holiness of that Covenant, which is called the vow, or Covenant of God, between man and wife: How bald and bore (like a shorn captive) must it appear, wherein nothing is propounded of that excellent wisdom, 
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, honour, and fidelity, which God requires; also to repress 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 Devil's temptations; which are prove (as St. Hierom says) to sour the sweetest marriages; 
●il in rebus ●anis perinde ●erandum est ●ue matrimo●m; generis ●mani fulcrum; 〈◊〉 pub●icae fun●nentum; ce●iae sustentacu●●, etc. 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 Devil 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 aught 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 happiness 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 emblem 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 heightened and augmented the holy solemnity of marriage, being so weighty a matter, than any way to have depreciated, or lightened it, by putting it (only) into Lay hands, and making it seem a matter merely of civil transaction among Christians. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Ephes. 5. Ad observantiam disciplinae, ad sancti gernis foecunditatem, ad augmentum pudoris, ad custodiam castitatis, ad superni Thalami sacrum reverenmque 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 minds, 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 public 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 wisdom; who are rather amazed, to see the pristine sanctity of Christian marriages, so abased and abolished in England, by so easy heads, and heavy hands. In which if Parliamentary Authority had been as indisputable, as themselves voted it; yet neither their choice, nor their number, nor their delegation (as from the people) nor their representation, as to the community of this Nation, was so complete and satisfactory, as Parliaments of former times, and of contrary judgements had been: Their conduct also and managing of great public affairs, (which some thought to grasp within unwashen hands and narrow fists) was not so every way conspicuous, for discretion, and prudence, as to tender 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 , than governing of States or Churches: whose inexperience of things beyond their private and small fortunes, made them less proper or pertinent, for any influence in a legislative way, than ever Phaeton was for Phoebus his Chariot: Insomuch that (we see) in a short time they hampered and so entangled themselves in their own traise and career, that they could go not further; but finding public business and Parliamentary authority, like Sauls armour, too large and ponderous for their narrow breasts, and feeble shoulders, they were glad to put it of quickly; jest the pressure and encumbrance of it should have made them a ridiculous and deformed spectacle to the world; while like short legged Pigmies some men in vain stretched themselves to support heaven; which is the work only of a mighty and invincible Atlas.  
Why than so small a rivulet lately derived from so troubled a fountain, which lasted not so long as that in Lehi, (commonly thought the jawbone of an Ass, which satisfied Sampsons' thirst) why this should so prevail against (as either quite to exhausted 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) not 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 form of better earth, and hewed out of nobler quarries: Your convening seems more benign, and propitious to the Public; 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 be the foundation of all human and Ecclesiastical Society; yet is it no sundamental of government) as I presume you have liberty to consult; so your own wisdom and discretion cannot but tell you,  
1. How much you own to the vindication, as of the honour 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 kind to be reproached, traduced or overpowered by any Mechanic invention, or Laic innovation.  
2. You own also a reparation to the discretion, honour, 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, than many country Justices are.  
3. You own also a relief and ease to the people of this Nation, who are far more troubled, perplexed, and charged to find a Justice of Peace at leisure or at home, (to whom they must travel with their friends some miles and possibly miss of him, to their great defeat and vexation,) than ever they were to find their Ministers; who are ten, to one Justice; and generally, as of less foreign business, 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: often times in a hasty and huddled 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 public marriages, Object. and which I must at first remove, is, The danger of stolen 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 unsettled, or sordid, cared not (for a little reward) to prostitute the honour of their function, by setting their mark or seal Ministerial to stolen goods and furtive compacts: which are always injurious to Parents, and often very dishonourable, as well as miserable, to the parties so married.  
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 forbidden 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 mankind in the nearest relations and most tender affections; which are fixed upon their children, as the Centres 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, etc. Gratian.  that the wisdom of this Nation and Church could find no remedy for such a mischief, but only such an one as brings with it other great inconveniences, if not mischiefs 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? Can 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) less pleased with this new encumbrance; and less ambitious of this less congruous employment, than those that are more simple and pragmatic, who no doubt may be wrought, as well as some Ministers, to comply with things less 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 baseness of some Ministers, 
Vid. Cousin. Politcia Ecclesiae Ang. in 〈◊〉 bulas digesta.  or other Ecclesiastical Officers, which arose, rather from the Indulgences they usurped, than from any licence 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 not longer minors.  
But how easy (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 Licence in special cases) but only publicly; and this after three times public ask 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, sequestering 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 Justice's 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 of the right hand or leg, to add 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, seem very much to seek their own interest, either for profit or reputation, or both; Hoping, some benefit will accrue by such marriages; and getting hereby no small advantages, upon people's love, and respects; while they would appear the only fit instruments to gratify mankind in those affections, and in that happiness, which every one hopes and fancies to enjoy by their marriage.  
Some, Object. 3 with a supercilious spite, add further; That in vain do Ministers seem touchy, and so concerned in this case of marriages; as loath to go less, 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 pair the nails, and shave the beards, but wholly to cut of the Antichristian hands and heads of all Ministers: yea and to hue 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 Catholic, how ancient, how divine, how useful, how successful and blessed soever it hath been.)  
They have (it seems) found out cheaper prophets, and more compendious ways of piety; so that they are not only for taking down the old exalted brazen 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 settled in all the world, 
●phes. 4.11, ●2.  for the planting and watering, the propagating and preserving of the Church of Christ; Thus these Antiministerial spirits.  
First, Sect. 14 to the calumny of Ministers selfseeking 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 minds, either envy, or seek to deprive them of.  
That a gross stupidity or careless 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 always straight-laced as to be wholly mortified with self-denyals. 3. That, in a case so honest, convenient, and comely, as this of Minister's officiating in Christian's marriages, they do not more pled for their own accustomed honour 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, find so many ignorant detractors and envious enemies: also so few generous Patrons, and assertors in this or any other duty or privilege of their function, they are forced to fly to the patrociny of God's protection, to magnify their office against false and detracting Apostates, and to make their public 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, virtue, and courage; who have an eye beyond the fear or flattery of worms, (as in other things, so) in this of Marriages, to justify their own former practice and judgement: Also to assert the honour and wisdom of your and their pious ancestors; who enjoyed more peace and happiness 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 misshapen productions: to the daily amazement of the world; more than the comfort, advantage, or improvement of any wise and sober Christians; that either dote not on babbles, or are not scared with bugbears.  
2ly As to the Antiministerial menaces, Sect. 15 and destructive humours of some people, I answer; That the so famous, learned, and most deserving Ministers of England, have indeed found by sad experience, the ingrateful minds 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 Manors, and rich revenues, formerly given to, and enjoyed only by Churchmen; That there is no doubt, but the drift of such Alldevouring Reformers, (who are the greatest Factors for Atheism, profaneness, and superstition) is to make the Ministers of this Church, as the filth and offscouring of all things; that the precious 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 doggedness, of some men to be such, that they rather fawn on those, that can feed their bellies, than their souls? That either want of breeding, or depraved affections drive some people to such Scythian fierceness, that they have no veneration, or esteem of any man's learning, knowledge, virtue, gravity, wisdom, or piety; if they do 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 honoured; because these, as Eliah to Jezebel, or Micaiah to Ahab, do most discover and upbraid, both by Scripture rules and holy examples, the exotic folly, the fanatic giddiness, the gross hypocrisy, the crying injustices, and endless madnesses of such Antiministerial intruders; who are never to be seen, on the selfdenying part of Religion, being altogether for the Crown and Kingdom (as they call it,) nothing for the Cross 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 taste of his bitter cup, or to be baptised with Christ's baptism which was of his own, not other men's bloodshed.  
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 not 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 wont excellent Ministers, as the Asses loud and harsh braying was to the singing and Music 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 cursed cows with short horns; who are in nothing more concerned, than to leave Ministers nothing to do, and nothing to enjoy; that so at last they may leave no true Ministers living, of a Catholic Ordination; of Apostolical succession; of Primitive authority; of duly tried and approved sufficiency; But rather bring on a mendicant and mercenary race, of new stamped Teachers; of popular Prophets; Pagan Pastors; Plebeian pieces; sons of the Earth; creatures of the vulgar, unliterated, unauthorised, untried, 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, Ecclesiastic custom, Primitive patterns, and domestic 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 human laws, or Ecclesiastical order, but by providences, events, successes, and interests; wherein their chemical heads, and hands are so very intent and busied, that they are always (by a circle of self-preservation) either distilling piety into policy; or extracting policy out of piety; Seeking to turn Zion into Babel; or building Samaria out of the ruins of Jerusalem; And no wonder if those that affect a levelling self-exalting Magistracy, do also affect a leveled and self-ordaining Ministry; whose necessitous meanness may make them always dependants; 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 livelihood, not less 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 do humbly submit to, the impartiality, and prudence of yourselves, and others; who now sit in the place and bear the name of Parliamentary power: Not doubting, but upon the recognition of the business, your wisdom will easily discern, as the little and weak motives to so great a change; so the grand enforcements 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 needless, Sect. 18 for me largely to suggest to Gentlemen of your knowledge and wisdom; How much in the lawful and holy marriages of Christians, the glory of the Creator is concerned; How much the sanctity of Christ's Incarnation is to be remembered; How much the honour of Humanity is to be regarded; How much the exemplary modesty due to Civil 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 carnal minds of people, from what is brutish and only natural or human 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 ratify so inviolable a conjunction; to keep their passions, and affections from all licentious extravagancies; To bring them to reverence God and nature; to sanctify 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. Alban observes, the peopling of the world is most beholden.  
Certainly there are so many marks of honour and holiness, Sect. 19 by divine and human 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 esteem of that so sacred and mysterious transaction.  
As first, 
〈◊〉 1. 〈◊〉 2.  God's 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; afterwards the Levitical Priests; now the Evangelical Ministers, are as the ordinary means and conduits to convey to God's 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 Emblem of which was that of paternal and sacerdotal benediction.  
2ly Among the Jews after the Mosaic 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 jealousy was to pass 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 aught to be Christiened, before it be consummated: That our demeanour in those solemnities and festivals aught to be such as became Christ's conversation; which certainly, was not only civil and social, but to some spiritual, and gracious advantage; That we can never expect a married estate should be blessed, or happy, unless Christ be there in holy duties, and to the best advantages of Piety: Nor now in his bodily presence (as than he was) but in his Deputies, 
Mat. 28.20  and Ministers, who are to supply Christ's visible presence and external Ministry in his Church, to the end of the world: who, while he strictly confirms the Mosaic bond of marriage, by that prohibition against causeless divorces; Those whom God hath joined together, let no man put asunder, 
Mat. 19 6  intimates clearly, that the ties 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. Paul's judgement of the holiness, 
Ephes. 5. ● Heb. 13. ●  honourableness and mysteriousness of marriage among Christians is such as doth evidently imply, that it is best begun in the fear of the Lord, carried on with the love of Christ; and cannot in Christian society be worthily solemnised 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 do 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 than best done, when by the assistance of those men's gifts and piety whom God hath appointed in the Church for those ends, and who aught 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 business of civil and religious polity; which if honourable in all Nations, and sorts of people, what reason can be given, why among Christians any dishonour, and vilifying should be cast upon it; by making of sacred, only civil, and in some sense common profaneness?  
The Primitive practice, so far as we are by the writings of the Fathers, or others acquainted with the customs of those times, was such, as became the name of Christ and profession of Christians; 
〈◊〉 1.5. ●●deburg. cen●●● 2 the 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 consecrated 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, tells them, it was an Apostolical custom to have parents or friends consent, and the praying of the Church with the Sacerdotal blessing in marriages of Christians: if this be authentic.  
So Anno Christi 174. 
●●●i. n. Sot.  Platina tells us that it was as a Canon of the Church, that no marriages should be celebrated by Christians but with public devotion.  
I omit that of Justin Martyr in Epist. ad Ephesios', as of lest credit. 
●●n. Alex. 〈◊〉. l. 3. 〈◊〉 132. ●●s. ed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ●●tul. l. 2. ●●uxor. c. 6. 〈◊〉 Dei men●●● quae Chri●●vocatio! ubi ●●enta fidei 〈◊〉 cripturae 〈◊〉 one! ubi ●●itus refrigerium; ubi divina benedictio! etc.   
Clemens a Presbyter of Alexandria (who flourished in the second century) advising women against the needless use of false hair, to augment their own tresses, and impose upon their suitors; urges this, as a gross absurdity; that when in their marriage the Presbyter or Minister of the Church, shall lay his hand on their heads, (as the custom than was) to bless them; he shall rather touch, and so bless 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 Christ's 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, administered to maintain, and excite the light and heat of faith and divine love; no refresh of the holy Spirit; no benediction in the name of God.  
So he tells us, 
Lib. de pudic● c. 4. Occultae●● conjunctiones non prius apu● Ecclesiam professae juxtamaechiam, & fornicatioren judicari periclitantur  that secret marriages not publicly 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 happiness of those marriages which are with pious and wont solemnities celebrated in the Church of Christ: Thus; 
Cap. 9 L. 2. ad. ux. Vnde 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 joint offering of prayers and praises to God, the reception of the holy Communion; and the charitable donations to the poor do confirm; which the Angels (or Ministers) of the Church do 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 ratify or establish?  
Upon which words Franciscus Junius, 
Fran. Jun. No● tae in Ter. L●● cum, Quator● hic ponuntur conjugii. inter fideles elogia, etc.  (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 public service of God, expressing their mutual consents, and enjoying the joint 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 custom; and of the best reformed Churches practise; agreeable whereto that in England was, as to the main, most exactly consonant.  
St. Ambrose tells us, as the use of his times, in the the beginning of the fourth Century; 
●●mb Epist. l. 9 〈◊〉 70. add! Vi●ium. Conju●um velamine ●cerdotali & ●nedictione ●ctificari o●tet.  That marriages of Christians aught to be sanctified by the Bishop or Presbyter in the public Congregation; who put upon the Bride and Bridegroom a vail in token of modesty and chastity.  
That they were want to come to the holy Table or Communion Altar, who were to be married by the Minister.  
That the married parties expressed their consent and love by a Ring given and received: 
umb. de Insti. ●rgi. c. 17. (●tarihus tuis) ●istit non ●mmeo nuptia●●● etc. 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, etc.  
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 often to call the marriages of the faithful an holy Sacrament, in the latitude of that sense which the word than 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 evitate Domi●●, in monte ●cto ejus, hoc 〈◊〉 in Ecclesia, ●ptiarum non solum vinculum, sed etiam Sacrament 'em 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 sanctify the name of the Lord in their marrying.  
St. 
●rysost. in Gen. 〈◊〉 in Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chrysostom 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 honour, 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 looks 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.  
Synesius, who lived in the beginning of the fifth Century, 
Nicepho. 〈◊〉 l. 14. c. 55 〈◊〉 Omnibus prae● dico, testatu●● que volo, m●● illam prorsi●● deserturum n●● esse, quam mi●● & Deus ips●● & leges, ips● sacra Theop● li manus ux● rem dedit.  being by the choice of the Citizens of Ptolemais, and the consent of Theophilus Bishop of Alexandria, designed Bishop of Ptolemais; Thus writes to his brother Euopius; excusing himself, as unfit for so great a dignity, and burden; That (among other diversions of life, which indisposed him to that high Office) He was married; nor would he part with his wife, which God, and the laws, or Canons of the Church, and the holy hands of Theophilus himself had given to him.  
The fourth Council of Carthage (Century fourth) testifies, that it was the ancient and usual custom for Parents, to express their consent to their childrens marriage, 
Carthag. c● cil. 4. can. Vsitatum es● ut ad testific● dum parentur● consensum spo● sus & spo● sa a parenti● in Ecclesia s●● cerdoti bene● cendi offeran● tur. Socrat● hist. Eccl. l. 5 c. 5.  by offering them to the Ministers of the Church, that they might by them be publicly blessed; when they were first examined touching their faith in Jesus Christ, and other articles of Christian religion.  
So the Lateran second Council, Cant. 51. appoints marriages to be published with convenient delays in the Church by the Presbyter or Minister; that there may be no impediments when they are to be blessed and declared.  
Isidore Bishop of Sevil in Spain, in the year 605. tells the custom of the Church in those days was, That the Bishop or Minister of the Church did always bless the married parties, after the example of God, at the first marriage, made between man and woman: That after the Priestly blessing, 
Isidorus Hi● palen. de of Eccl. l. 2. c. 〈◊〉 Jam quod in ipsa conjunctione connubii● sacerdote ber● dicuntur, h●c Deo in prima● conjunctione ●●ctum. Hac 〈◊〉 militudine fi● nunc in Ecclesia, quod tunc factum est in Paradiso.  the parties were by a ribbon, white and purple coloured, wound about both their arms, as it were tied together, in sign of their holy and inseparable band. That the Bridegroom also gave 
* Ad perpetuam vinctionem & individuam con●● gatorum societatem annulus spectabant. Scaliger de Arte Poet.  a ring to the Bride, as a token of endless or eternal love, etc.  
Zonar tom. 3. calls the whole celebrity of marriage in the Church, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The Priestly consummating or consecrating of marriages, speaking of the marriage of Constantine and Zoes' the Empress.  
Thus holy Antiquity generally practised, especially among Christians turned from Heathens, whose customs superstitiously sacred, they raised and improved to such solemnities as most became the honour of Christianity, which had the substance and truth of those shadows, which either Jews or Gentiles fancied, 
Selden. ux. braical. 2. c. 〈◊〉 Ritus benedi●ctionis sacrae ac celebrationis nuptialis a Ministro sacro peragendae usus obtinet, ac per plurima setula ●● nuit passim tum in Oriente tum in Occidente.  as to things sacred or religious. All which, a Gentleman of immense learning, and no partial friend to the honour or interest of the Clergy of England, confesseth to have been the constant (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) among all Eastern and Western Christians, Reformed and Pontifician, for many ages past, in the sacred celebration of marriages by the Ministers of the Church.  
What the judgement of the Churches Roman communion is, Sect. 22 touching marriage, 
●●●cil. Tride. matrim. ●llar. Tom. 3. 〈◊〉. c. 2 & ●. 33.  as a Sacrament properly so called, sufficiently appears in the determination of the Tridentine Council, which Bellarmine and others endeavour to assert, by proving (or rather supposing) three things, essential to a Sacrament, to bein Matrimony, 1. Divine Institution; 2. Divine significancy; 3. Divine grace conferred; And these, saith he, not so much to be considered in the first contract, or solemn celebration; as in the continued social union of man, and wise; which is sacred and inseparable, while they live as becomes Christians; who thereby (as he tells us) represent the indissoluble bond of love and spiritual communion between Christ and his Church; 
●●hes. c. 5.  (which St. chrysostom makes rather a mystical Allegory, than a Sacrament:) and obtaining hereby daily those increases and confirmations of divine grace, which saith the Cardinal are conferred upon such, as hold this sacred Covenant, or Mystery and Sacrament, in a pure heart, and with a good conscience.  
Certainly all those that are of the Roman profession, do so necessarily require the office of some Evangelical Priest or Minister, to consecrated, ratify and bless Christian Marriages; that without it, they must needs esteem all conjugating but fornicating, and all posterity so produced, not to be beyond the reproach of Bastardy.  
Now it no way becomes Christian charity so to study sides, Sect. 23 and factions in religion, as to multiply offences, to widen separations or inflame disaffections, by unnecessary differences; Truly I cannot but here freely confess, That as it seems not only to me, but to far wiser and better judgements, a great disadvantage brought upon the Church of England, and the reformed Religion here professed, to remove and quite extirpate, (as the immoderation of some men have sought to do at the expense of much treasure, many lives, and the best blood of England) the ancient, and Catholic order and government of a moderate and paternal Episcopacy; And herewith also, that regular ordination and succession of Ministers, duly tried, blessed and appointed to the ser vice of Christ and his Church by Bishops and Presbyters in the presence of the people; (which truly was a great desense of us, against the calumnies of those Papists, who were most bitter against us, either as Heretics or Schismatics; for it very much took of and blunted the edge of their malice, and heat of their disputes against us, while we were able to justify an holy, and lawful succession uninterrupted, as to the Ministerial Office and power, residing in Bishops with their Presbyters; which since the Catholic practice and judgement of the Church's Christian in all places and ages, from the first primitive persecuted and most unsuspected times had joined together, (agreeable to the divine pattern, the Apostolical precedents, all rules of holy order, and principles of right reason in government) It will never seem (to unpassionate men and times, who hope to gain nothing by the ruin of Episcopacy) either commendable, or except in cases of civil force and necessities, (as are pleaded for some few reformed Churhes) justifiable causelessly to divide Bishops and Presbyters a sunder, by a violent dissection, and voluntary tearing in pieces such a renowned Church as this of England was, which cannot but hold very much in the opinion of our adversaries to the questioning or annulling of all divine Office and authority in Ministers; and in the duties they perform.  
In like manner here, as it must needs enlarge the breach, Sect. 24 so it cannot but further augment the scandals and reproaches, which will be cast upon us and our posterity (not only, as to Ecclesiastical power and succession Ministerial: but even as to Civil honour (and natural derivation;) while the Papists shall (to their great content) behold, how (much under the notion of further-reformation) we degrade and abase the honour of this Nation and Church, not only in the authority and succession of Ministers, (poorly tried, and pitifully ordained:) but also of our persons and posterities; by withdrawing all sacred solenmity and benediction from our marriages; prostituting them to plebeian looseness, and vulgar profaneness, So that in after ages neither the spiritual nor natural succession, (either as Christians, or as men) will by the greatest part of the Christian world be counted as legitimate; if we have neither lawful Ministers ordained, for our spiritual Fathers, nor lawful Marriages solemnised for our natural parents: but both will be thought, by our adversaries, and reproachfully objected against us as base and spurious.  
The dishonour or prostitution of which, the best reformed Churches in all other Countries (as well as in England) were so careful to avoid by their confessions of doctrine, and by their Liturgies, that they still sought by all means to preserve the reverend and holy esteem of marriage by those Scripture forms and holy solemnities they appointed and used in the public celebration of marriages by their Ecclesiastical Ministers only; as at large appears in the Dutch and French Liturgies, with others.  
And however they did not come up to the Roman opinion, That Matrimony was properly a Sacrament; 
●rdus de ●ug. pag. ●. S. 462. ●mnitius ●m. Concil. ●d. de matri. ●. 256. Li●er aliquo ● & Sacra●tum vocaconjugium; ●praeclarius ●ugustius Ecclesia de ●gio & ●endum & ●endum mo●us.  yet they owned it as a mysterious emblem, and in some sense a sacrament or honourable and holy sign of divine love, and Christ's communion with his Church; whereto they were induced by the divine Institution; by the sacred allusions in Scripture speaking of Gods Espousing and marrying of his Church; by the Honour Christ conferred upon it; by the Apostles high expressions to the dignifying of Christians marriages as honourable, and their children as holy: Also by the judgement and answerable practice of pious Antiquity, in all ages of the Church; who perfectly abhorred the devilish opinions of those heretics, Simon Magus, and his scholar Saturninus; the Gnostics, Manichees, Tatianus, and others (of most profligate lubricity) who denied Matrimony to be of God; That it had nothing sacred or Christian; 

opus hematrimoreliquist is ●em a scele●ssate. Salu. ●ub. contra ●games.  
●em. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Tertul. de monogam. Iren. l. 1. c. 22. Just. de haeres. Jerom. l. 1. cont. Jovin. ●ide deus pro rei honestate conjugio henedixit. Tertul. l. cont. Marcio.   That it was from the Devil; and was but the necessity, sin and burden of human nature; against which Tertullian, Irenaeus, Clem. Alexandrinus, St. Austin, Jerome, and others of the Ancients justly inveigh, as against persons of profane spirits; and advancers of the doctrine of Devils, while they decried and debased marriage; which saith Tertullian, God, foreseeing some men's blasphemies, providently blessed; to vindicate and perpetuate its honour against their reproaches.  
Which not only the best Christians in all ages, Sect. 25 and the most famous Churches (as is evident) in all the world did with an high and holy veneration celebrated and sanctify to the glory of the Creator, and of Jesus Christ their blessed Messiah, their incarnate Redeemer; 
●orf. Synag. ●i. c. 38.  but the Jews as of old times to this day look upon it, not only with civil, but sacred regards; Having not only signal espousals, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●utio de●atorum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●lictio con●orum. ● 4 11.  contracting or betrothing, by gifts, dowry, and writing declared before friends and parents; But they used, and use also holy rites and religious solemnities, which were performed in the assembly of ten at lest, with blessings and thanksgiving to God by some person of prime honour and sanctity in the family, who herein sometimes acted, in the right and form of sacerdotal primogeniture, or as Father and Priest in the family.  
The form of their espousals, marrying, and benediction; is still extant in the writings of the Rabbins; as Genebrard and others recite. Blessed be the Lord our God, King of the world, who hath created man after his own Image; and hath thereby prepared to himself an everlasting building: Blessed art thou O Lord our God, who hast createed joy and gladness, the Bridegroom and the Bride, charity and brotherly love, rejoicing and pleasure, peace and security; We beseech thee O Lord let there be heard in the Cities of Judah, and the streets of Jerusalem, the voice of joy and gladness; the voice of the Bride and Bridegroom; the voice of exaltation in the Bride chamber, which is sweeter than any feast; and of children sweeter than the sweetness of any song. The company invited following the Master of the Feast, comprecated all blessings on them by that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which was their usual form; wishing them the influences of propitious and good stars from heaven; And a learned Minister tells us, 
Plin. l. 3 de. Annu● ferteo sim Que sponsi● pignorasser● Annulum 〈◊〉 nubum vo●● Terrul. d●● tu foem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locus ben●●●ctionis. Luk. 1.  that the Bridegroom gave the Bride a Ring, (as the Heathens and Christians after did so:) with that Inscription, or Posy; These solemnities in marriages, among the sober and religious Jews were so sacred and signal, that the house where the celebrity was kept, was called, The House of praise; the place of blessing: and persons married were said to be praised or the blessed of the Lord: as Psal. 78.63. Their Virgins were not praised; which we translate, given in marriage; as the taking away of their reproach, was by bearing children; Agreeable also to our English form, these words were in the Jews marriage solemnly pronounced by the husband, when he took his wife; (as they are cited out of the Babylonick Talmud)  
Be thou to me a wife according to the law of Moses and Israel; 
Esto m●hi● orem scci● legem Mo●●● Israel: 〈◊〉 juxta verb 〈◊〉 Dei colum● honorabo ●●●lam & re● etc. Do tibi dotem virginitatis.  I will worship and honour thee according to the Word of God (to which St. Peter 1.3, 7. alludes, Honour your wifes as the weaker vessels) I shall seed and govern thee, as those who worship, honour, maintain and govern their wifes faithfully; I give thee fifty shekels for thy dowry; Also thy food, clothing, and necessaries; together with the kindness and custom of the whole Earth: Thus the Jews.  
Yea the very light of nature and sparks of right reason, Sect. 26 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fboti. cod. de Alexan●●● nis. The Priests of Isis consecrated all their marriages to make them lawful. Plat. l. 5 rep. F● augusationem, Sacerdotes, preces & facrificia. Veniet cum signatoribus auspex. Juv. sat. 10. Val. Max. l. 2. c. 1. Nuptits auspicia-interpomentus. Sigon. de jure Rom. l. 1. c. 9 Lactant. Just l. ●●olla Me● perd. ● l. 4. L.  among the civilised and soberest Heathens, Greeks, Romans, made them both venerate the Creator, and human nature in their marriages; as Plato relates; having many sacred and (as they esteemed) religious ceremonies; which their Augurs, Flamens, or Priests performed publicly and solemnly with Prayers, Benedictions, Festivities, Sacrifices, farreations, immolations, and the like; which they thought monitory of duty, expiatory of sin, defensatives against mifortunes; and propitiatory to obtain the divine favour of the Gods. They had their Sacrament of sire and water, which one touched, the other sprinkled; Their sacra (as they called them) in Spears, Crowns, Vails, Torches, emblems of love, joy, and lustre and modesty; in the anointing of the posts of the house where the Bride came forth (whence uxor is from unxor as Servius observes;) 
●rch. Q. quae. 87. neid. l. 4. ●i ante 〈◊〉, cui vingalia curae. l. 4. Ae●  They had a God and Goddesses special; as Genius attending and blessing marriage; Jugatina Juno, Diana, Suadela, Ciexia, Manturna, Hymen, and Viriplaca, in order to the peace, prosperity, and fruitfulness and gravity of marriage; intimating thus much, that (by Natural Divinity) they thought marriage sacred, 
●genium ●nnere Juvenal. ●ba Juno ●. Ovid.  and the blessings of it not to be obtained but from the God of Nature.  
Thus the very Heathens that knew not the true God; who brought not only the married parties to the Priests, Altars and Temples of their Gods; but they also brought the Images of their Gods into their Bride-chamber, as St. Austin observes, lib. 6. de Civit. 
● 27. ● sacri so● & pub●ore omni●entium in ●ii con●tione ●mur. Ge●s.  Dei.  
So that I cannot tell from what principle of Sanctity, Reformation, or Religion, that custom (which some would call sacrilegious) should be brought in among Christians; so as may strip marriage of all sacred initiating and Christian solemnities; to degrade the holy honour of it below what Jews or Gentiles ever did; or the Turks themselves at this day do, who have such religious regard to marriage, 
Afric●ap. In noniis ●hendis Pater filiam proco despondet; mox in Templumitur, etc.  that they marry not but in their Temples, and with th● decoration of many Ceremonies, which among the Mahometans are counted sacred.  
I beseech you are we (now living) a more Angelic offspring, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brysost.  or more Saintly generation of men and women in England? Are we less brutish, sensual, libidinous, or licentious; Are men more sober and severe, as to native extravagancies and the impulses of inbred flames; that they should so easily dispense with the Church's prayers, the Minister's Institution, and the divine benediction, and rather bring in their old Fescennina or ribauldries, than use any divine service or orisons? Do they now less need grave and holy counsel; strict and weighty charges; pious and Christian injunctions proper to such occasions? Do they want nothing of direction, of comfort, of grace, of blessing; formerly urged and inculcated upon their minds? Now not so much as mentioned, or suggested to their consideration or consciences; or if it be, (which is not usual with some Justices) yet it is for the most part after so insipid, consused, and rustical a Rhapsody of devotion, as carries no great beauty of holiness; no honour of religion or marriage: and m●ny times great deformities even as to common sense and ordinary discretion, or civility: And this in an age when men and women too, under pretence of Christian liberty are pleading for divorces; for plurality of wives and husbands; for a ranting and fornicating Devil under the notion of spiritual freedom.  
Which slight or slovenly fashion, either of mere Givil, Sect. 28 or but seemingly religious, celebration, all wise men judge to be far short of the Majesty and honour of Christian Marriages, in which God and Christ are so discernible: Being the greatest and most ponderous passage of our mortal pilgrimage: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  Than which nothing should more exercise the prayers and tears, the piety and devotion of good Christians: Nor can indeed the sacred pomp, or holy parade of Christians marriages, easily be too rationally serious, or too religiously solemn, whereby to make deep and lasting impressions on the minds and consciences of men and women.  
Since in marriages is laid the foundation, or root of both human and holy successions; of Christian families, States, and Churches; This is as the conduit and conservative of our reason, and religion; of learning and experience; of truth and faith; of all virtue and sanctity, either preceptive or exemplary, as divine Plato observes. To the fruit of our marriages, as our houses, lands, states; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. c. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so our good examples, our commendable customs; our Religion, our God, our Saviour are to descend; and by these to be derived to after ages, when we are dead and gone; from their nursery hopeful plants arise, which may know and worship and serve the same true God of heaven; and partake of the blessings offered to mankind by the incarnate Messiah; and who may after the ruin of their parents fleshly Tabernacles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato l. 6. de Leg. Elementum mundi & seminarium generis humani, Aeternitas quaedam & immortalitas humanitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. oeconom. 1.  still erect new and lively Temples for the inhabitation of the blessed Spirit. Now where I pray can the Type or Emblem of the communion between Christ and his Church be better celebrated than in the Church and Congregation; by the Minister of that Church, who is to them in Christ's stead, and over them in the Lord?  
How incongruous than (I beseech you) must it seem, Sect 29 to ordinary reason, to vulgar Divinity, and even to high shoe devotion, to see this so great mystery and momentaneous business of Christian Marriages, thus sorely circumcised, and sadly eclipsed, as to its wont honour, and holy solemnity; That so large a Volume, in which are wrote either so many blessings, or so many curses, should be shrunk and rolled up, to such a poor Epitome; or bound up in a Lay decimo sexto? That this tree of life, which anciently stood and flourished in the midst of the Paradise or Garden of God, the Church fenced and adorned with both civil and sacred solemnities, should now, either be removed to the outsides, and skirts of civil and mere secular transactions, (as a plant rather profane, than sacred: and fit to be placed in the circumference of State policy; than in the centre of Ecclesiastical piety;) or else be represented, as the forbidden fruit, guarded by flaming swords, to which neither Minister, nor people may safely (as heretofore) have access, under any religious notion or Church form and holy solemnity, under great penalty, and peril. And all this, as may seem from a principle more of despite and affronted to the learned and faithful Ministers of this Church, than from any motive tending to the good and benefit of the people as men or Christians.  
Which truly is never to be sought, by wise men, nor gained by weak or wilful men, in any ways, so contradictory to Natural divinity; to Scriptural light; to divine precedents; to Apostolical judgement; to Primitive practice, and Catholic custom in the Churches of Christ.  
In all which, Sect. 30 I doubt not, but you as sober and religious Gentlemen, either are, or easily will be so satisfied, by your own reading the Scriptures, and other good Books (from which I take you to be neither strangers nor enemies, (as some sorry undertakers to reform, (before you) have been, who must ever expect from learned pens, either to be buried in oblivion, or only to live in infamy); that you will never think it just or fit to sacrifice all those pregnant testimonies, important reasons, and imitable authorities of ancient times, to novel ignorance, Plebeian prejudice, or modern simplicity; And certainly if it were sit, (as some have, though but as bunglers endeavoured) to reform elder deformities in the Church; there is no cause why wise men should be scrupulous, or fearful to take away later spots, to supply new defects, or to remove recent inconveniences brought upon us: Which arose most what from new modelling shrubs: as far short of our forefathers Cedar-like eminency in all worth and wisdom, as gloe worms, or falling stars, and prodigious Comets are, of that glorious light and benign influence which flows from the munificent constancy of the Sun, Moon, and Stars.  
Having than with great preponderancy of reason and religion, Sect. 31 thus set forth to you, the weight, dignity, and sanctity formerly observed in Christian marriages, by the way of Ministerial instruction, comprecation, and benediction; as in other Christian Churches ancient and modern; so in this of England, whose wise and comely order in this point, neither as to expression nor ceremonies, merited so savere censures as the ignorance of some hypercritical Reformers put upon it; mending all by one blot or dash of severe abolition.  
It will be (I suppose) less necessary for me to cast into the balance of your judgement, the lesser and additional grains of civil and secular conveniencies, or inconveniences; wherein you cannot but see, and daily hear from all parts, how much vexation, trouble, pains, defeats, charges, and encumbrances, are brought upon the people, by this new and exotic mode of marrying; far beyond what was formerly ever felt, while grave Ministers worthily officiated.  
I may add (without any injury) how in this new plantation the weeds of wantonness, licentiousness, petulancy, scurrility, levity, and impudence, grow up to great rankness in the minds and manners of all sorts of people, which St. 
Cyp. de dis& hab. virgi● num. Inter● nuptiarum tu● bas, contra ● dicos & sober mores licenti● sibi de usurpa● one secerunt. ● Lascivientiu● libertas, ser●●num colloqu● incesta misce● audiunt quod non decet: q● non licet dic● inter verba ● pia & temu● ta convivia, bus libidinu● foams accen● tur, etc.  Cyprian long ago observed as ill weeds to grow too easily in such meetings, while they are not now as formerly either seasoned with any modest thoughts of religious principles; nor summoned to consider of any holy duties or purposes, becoming conscientious Christians; beyond mere Heathens or brute beasts; Indeed there is little or nothing usually now passeth, befitting so solemn vow and Covenant made for life, in the name and presence of the great God; But commonly the whole matter of marriage is made up in small cocks, by a Justice many times other ways busied, or bend and designed; (who is sometimes less knowing in his Office than his Clerk) With some brow and severity, he (good man) makes a shift to huddle over with haste, and impatience the pronouncing them man and wife, according to the power given him by a late act or ordinance; Fees are paid; and so Good-bye; (which I mention, not to reproach, or lessen the honour of any grave and worthy Gentlemen, who being Justices of the Peace, do in this what is enjoined them; as not very willingly, so not unhansomely; But to show how poor and peddling a matter some make of Christians marriages.)  
What grave and godly spectator or auditor will think this so quick, so short, so superficial a dispatch, as some use, Sect. 32 to be proportionate to or becoming the nature of that, which so highly concerns the bodies and estates, souls, and consciences, the temporal and eternal welfare of Christian men and women; which offers no occasion of holy meditation or prayer, such as Isaac entertained his soul with all before his bride and wife met him, Gen. 24. v. 33.  
As in many other changes matter of wonder (if not astonishment) hath surprised grave and godly people in this Church of England; so truly in nothing more, than in this vertigo, or turn of the course of marriage; which having held forth so little, or no reasons, also producing so no advantage civil or sacred to the public; is thought (by many) would never have been done, by any persons, but such whose weakness sought to make a show of strength, and activity, by safely trampling upon the dejected Ministry of the Church of England; for they appearing (in the effects which I have hitherto in vain attended, for any convenience or public good, beyond the former comstitution) so little friends to the people's conveniencies, by this change, they may easily seem the more perfect enemies to the Ministers honour and employment, which is not the mote but the beam in some men's blind or bloudshotten eyes.  
Not that learned Ministers are so impertinent, Sect. 33 as to urge or allege in this point of marriage, any precise precept of God, or particular command of Christ; whereby to enjoin them to this holy officiating, or blessing, at the solemnities of marriages, as much as in those duties, properly divine, of Sacramental consecrations; and other undoubted offices of Religion: which require an authoratative, and duly ordained Ministry, not less, than all public civil transactions, or Embassies do require Ambassadors or Agents of public credence and authority: They well understand that Heathens or Jews were married before they became Christians, and had not after ceremony to renew or confirm their marriage, when they turned Christians; whence we conclude Matrimony no Evangelical Sacrament, because it may go before Conversion, Baptism, and admittance into the Church; and yet be valid, and after consecrated by believing.  
They well know, 
●ugium est & mulieris ●nctio in luamvitae eiudinem ●ens. JustiInstit.  that the (esse) or being of marriage (as Civilians define it) consists in the mutual consent, and individual communion of one man and woman, who may lawfully choose and consent to live as man and wife; That the first root or spring is natural; (yet divine, as from the God of Laws and Nature;) It's rise and emanation is social (yet divine, as from the God of order and civil government;) It's highest sublimity and perfection is spiritual and mysterious; 
●consorti●ctissimum humani vini juris as. Models de rit. ●i. ) Divine in the highest notion and degree; In all three regards marriages of Christians are to be highly reverenced, in nature, in policy and in piety; So than, in order to the (bene esse) well being, of marriage, wherein decency, honour, edification, good example, sanctity, holy undertaking the duties, and happy enjoying the blessings of that estate, (all which must come from God) are to be regarded; 
●nsus manialis ma●nium con●, quoad ●entiam; blicatio ●ebet, prop●blicam ●am, & Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gerard. e Cyp. Presbyter nuptiis interesse debet, ut cum Dei Be●one eorum consortium adjuvet in omnem sanctitatem. Concil. Brit. H. Spel. pag. 462. An. 940. ●nem felicita●is plentudine in promovebit.  the public prayers and sacred solemnities of the Church, are as far necessary, as comely clotheses and handsome houses are to civil societies; And as Christian conversation is ever necessary for those, that profess to live in the pale of the true Church, where all things aught in prudence and conscience to be done, to the glory of God, to the honour of the Gospel, and the edisication of others.  
All which ends are undoubtedly best advanced by such celebration of marriage, as the Church and Parliaments of England had excellently settled after the manner of the best Primitive and reformed patterns, wherein there was most seen of God's presence in his word and worship, in the gifts and graces of his Spirit. All which are as eminent in the former way of Ministers officiating, as they are now diminished and vanished, in this new and naked way; wherein so little is to be seen of private blessing, and public benefit: of God's glory, or the Church's honour.  
Certainly, if it would seem very grievous to Bridegrooms and Brides, to be denied the use of their best clotheses, their richest ornaments and Jewels, which God permits, 
Ephes. 5.8. Apoc. 19.7.  and Scripture alludes to as tokens of divine bounty; as emblems of man's dignity, and memorial of inward graces, adorning the soul: If it were a ridiculous tyranny to compel any people to be married, 
Ezek. 16.10  in their Gibeonitish garments, in filthy rags, or mean and slovenly apparel, (Such as Joseph and Joshua had, till God changed them) how much more may it justly seem a dehonestation, indignity and affront, put upon Christians in their marriages, to strip them of all those grave, religious and comely adorn, which were allowed and appointed both for poor and rich in this Church; by persons that had more fear of God and reverence of man, than those may seem to have had, who were the contrivers of this desolation which hath stripped and plundered marriage of all its Primitive Jewels and ancient ornaments of piety, holiness and devotion?  
No wonder than if Ministers and other sober Christians looking upon Marriages as now among Christians under the general rules and directions of order, piety and prudence, which God hath given all civil societies, and specially to this Church; do humbly conceive the former use and custom of solemn and Religious celebration of Marriages by Ministers, had far more pious, and prudential grounds for order, decency and edification, than can be alleged against it, or for any change of it. Besides, the Laws and constitutions of the Nation were added to the Church's custom, which was agreeable to faith and good manners; which aught to have been sacred and inviolable to peaceable Christians (as St Paul intimates 1 Cor. 10.) unless they had potent objections against them, or offered something better in lieu of them; which yet hath not been done; whereby to justify the perverting their course of Marriages from the Temple to the Hall, from the Sanctuary to the Grange, from the Pulpit or Desk to the Market Cross, from the Minister to the Justice, which is to take of those Crowns and Garlands, wont (as St. chrysostom well, in Gen.) to be put on the heads of Married couples, at the day and solemnity of their Marriages, ages, and to make them appear as with shorn and shaved heads, which is a shame for Man and Woman too, as the Apostle, 1 Cor. 10.  
But I shall not need to intimate further any such suggestions to your wisdom, who I believe well know how to distinguish between gold and copper, between the Idol of power, and the God of reason, between the Teraphim of policy, and the Cherubin of piety, between the Galves of Bathel, and the Altar at Jerusalem, between the childish babies of passionate novelty, and the stately statues of Masculine prudence and venerable antiquity.  
I only thus far thought it my duty (who am as little as any man concerned in this, Sect. 35 as to private interest, and as much as any, as to public happiness) humbly to present to your more ordinate power, more tempered spirits, and more discerning judgements, what is not only my private sense (which I do not think you or any men have cause much to regard) but what is the general sense of all sober and impartial Christians in England, who have serious regard both to the honour of the present age, and to the benefit of posterity; who all think, that the late change of Marriage, is like turning Christ's wine again into water, or giving it such a dash of water, as taketh away the taste of the good old wine, which was much better; that it is as much short in life, spirit and vigour of the former grave, solemn and godly way, as the purifying liquor in the Jews water-pots was, of that generous wine which Christ miraculously furnished to the Wedding of Cana in Galilee.  
And truly it will be not much short of honouring Marriage with a new miracle, Sect. 36 if your wisdom and authority can change the late watery Ordinance of Lay-marrying, into the wine of former pious and Christian solemnity; which did as with the right hand of blessing, with a cup of salvation, as much cheer the spirits of Married cupples, by grave counsel, holy comfort, Scripture promises, devout prayers, and divine benedictions, as this last lefthanded Act hath damped and quenched them, as to Religious joys and Christian duties, which aught not (like the Fiddlers and Ministrels which Christ turned out of the Chamber of the dead) be excluded from the Weddings of Christians, who are commanded to marry and to be merry only in the Lord.  
If what I have in this Epistolary Tract alleged of reason and Religion in the case of Marriages, Sect. 37 may take place upon your understandings, I doubt not, but you have conscience and courage sufficient to reprobate the late la●ck or rustic novelty, and to restore the pristine Ecclesiastic sanctity of Marriages here in England.  
If you do not discern the weight of these reasons, Sect. 38 both pious and prudential, which I have produced with all plainness, and with all due respect presented to you; or, if for some unreasonable reasons of State you think it not fit to own and follow them, (so as to make any just revocation or restitution) yet you will give me leave not to despair of your ingenuity and honour, so sar, as to excuse my boldness for interrupting you; which I beseech your nobleness and candour to interpret (as it is) a fruit of my plain hearted Parrhesie and integrity; who in great changes, and public concernments (wherein men of my calling are made only spectators or sufferers) cannot (yet) learn how by a servile licence, to smother my sense of what I think dangerous or inconvenient; nor my approbation of those excellent things, which were long since justified by the consent and suffrages of many persons and Churches, famous for their learning, godliness and wisdom; Lest of all do I know how to flatter or comply with any imperious novelty, to the disgrace of primitive verity; which is, and I hope ever shall be the measure of all the counsels, endeavours and actions of  
Your humble Servant in the Lord John Gauden. October, 1654.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solennis in Atheniensium nuptiis cantilena. Emendate ergo ecclesiae regulam, damnate qui in toto or be sunt sacerdotes, nuptiarum initia benedicentes, consecrantes & in D. imysteriis sociantes. De concupis. Scripturn anno Christi 400. l. 3. p. 210. editum a Sirmondo, 1643. Luculentum sade de p●is o Benedictionis nuptialis, sacrerumque ad muptias spectantium usu in Christian●mo testimonium. Selden. uxor Ebr. l. 2. c. 28. p. 301. 
FINIS.