as many hands "." It being true of such a couple which Ovid feigns of Argus his eyes, that one ever supplies the cessations of the otherd: when one is weary, the other can labour; when one is absent, the other is present; when one is sick, the other is healthful, and able to attend and make provision. And, doubtless, it is not easy to determine whether it be a greater pleasure or advantage to have a prudent counsellor in our doubts; a faithful concealer of our secrets; a compassionate comforter in our sorrows; a willing companion in our labours, and a loving sharer in our joys. Such relatives are sometimes so necessary, often so comfortable, and always so useful, that they can scarce be happy that are without them, and none can tell the felicity of such an enjoyment but those whom providence hath blessed with such a choice; which consideration should engage all married persons, for their own sakes, to resolve to be such mutual helps and comforts to one another; they should lay aside all their little private ends, and esteem themselves but one-half of themselves, espousing one common interest, and believing 18 the body can never be well while the one-half only is

provided for; they should be as ready to assist each other, as the one hand is to help the other; for whatever is truly for the good of either party, will redound to the profit of both at last. Finally, let us all admire the wisdom and goodness of Almighty God, in contriving so happy a conjunction for so blessed an end; and whensoever we find the comfort and convenience of this mutual succour, let us bless his Name for it, who deserves the glory of it for designing so useful a favour to the children of men in this valley of misery

• Αντὶ γὰρ δύο ὀφθαλμῶν χρῶνται τέταρσιν, καὶ ἀντὶ δύο χειρῶν ἑτέραις τοσαύταις. Antipho.

d Inde suis vicibus capiebant

bina quietem, Catera servabant atque in statione manebant. Ovid.

and necessity, where our wants are so pressing and so many, that if we had not such society to cheer us, such help to aid us, and such comfort to support us, we should even sink under the burden of them.

§. IX. INTO WHICH HOLY ESTATE THESE TWO PERSONS PRESENT COME NOW TO BE JOINED. THEREFORE IF ANY MAN CAN SHEW ANY JUST CAUSE, WHY THEY MAY NOT LAWFULLY BE JOINED TOGETHER, LET HIM NOW SPEAK, OR ELSE HEREAFTER FOR EVER HOLD HIS PEACE]

Having taken care thus far that this duty may be done well, it follows that we use our best endeavours to prevent the doing of it in evil manner, which is done by this charge to the congregation, requiring any of them to declare those impediments which might unhallow the present nuptials, and to publish all exceptions that can be made against this marriage, just now before it be consummate, since afterwards they cannot be heard to the benefit of either party. Thus Anselm, at the marriage of king Henry the First, "declared in God's name, that if any knew any just impediment to that marriage, they should be heard freely," Eadmer. Hist. lib. 3. And truly since matrimony is so divine in its institution, so honourable in its own nature, so useful to mankind, and so noble in its ends, it is infinite pity it should be abused, and therefore we make this public inquiry of all the bystanders concerning any impediments that can be alleged in this case. The parties themselves are often blinded by their affections, but the congregation we hope will be impartial, and many of them know more than the young couple understand, or are willing to confess; wherefore they must not hold their peace when they are thus legally required to speak their knowledge, neither for fear or favour; if they do, they are guilty of all the sin committed in this unlawful marriage, which

they might have hindered by a discovery, but have not done it; it being evident that a man makes that sin his own, which he might prevent and will not. The priest hath delivered his own soul by this due summons, and the sin must now lie at their doors, who being able and invited to speak, yet for evil ends of hypocrisy and flattery hold their peace, and suffer the married persons to bind their souls with the bands of death. The church requires we should come in the company of our friends, but herein they shew themselves our worst enemies, in silently suffering us to go on to destruction; and indeed they shew their love in nothing, but in that most desperate way of being damned with us for company, since by this designed concealment the sin is theirs as well as ours. It may be it will be asked what these impediments are, but I reserve my discourse on that to the next section.

19

SECTION II.

OF THE CHARGE TO THE TWO PERSONS NOW TO BE

JOINED.

§. I. THE learned writers on this subject do reckon it a necessary circumstance in a Christian marriage, that both the persons should protest in the presence of God and of his minister, that they are free from all other obligations f, and their marriage liable to no just exceptions. And though others are first charged to discover all known impediments, as being most likely to reveal them, yet here we charge the parties them

e In cujus manu est ut pro- fFrancisc. Hotman de Sponhibeat, jubet agi si non prohibet sal. cap. 5.

admitti. Salvian.

selves also, as being most concerned to declare them, since if there shall appear any just objection against their marriage afterwards, they must necessarily fall into one of these two intolerable evils, either to live in a perpetual sin, or to be separated by an eternal divorce, because nothing but death can loose this knot if it were legally tied at first. Wherefore, that it may be the better considered by all whom it concerns, we will first shew the method of this charge, and then discourse upon each part. The charge consists of three particulars: 1. The manner how it is given, I require, &c. 2. The matter which is given in charge, that if either of you, &c. 3. The reason why it is so given in charge, For be ye well assured, &c.

§. II. I REQUIRE AND CHARGE YOU BOTH, AS YE WILL

ANSWER AT THE DREADFUL DAY OF JUDGMENT WHEN

THE SECRETS OF ALL HEARTS SHALL BE DISCLOSED]

This introduction is the solemn manner of giving this charge, being very suitable to so weighty a matter; for it is a sacred kind of adjuring the parties in the name of God, not to conceal any of those things which make it unlawful for them to be joined together; the form being not much unlike that of St. Paul, 1 Tim. vi. 13, I give thee charge in the sight of God, &c. Only we mind them that they must answer their contempt of this charge at the day of judgment, that so such as despise the inquiries of men, as being unable to discern their secret thoughts, may tremble at the dreadful judgment of an all-seeing God, who sees those impediments which they so wickedly conceal, and will one day publish them before all the world, and condemn them for profaning this sacred ordinance by illegal and forbidden mixtures. And that this denunciation may make the deeper impression, the minister ought to pronounce it with a grave majesty, and the

persons to whom it is directed ought to hear it with great reverence, and withal to consider the desperate danger of their souls, if they shall wilfully conceal any just impediments; nor must they dare to hide the truth, how much soever the discovery may oppose their carnal desires or worldly interest, for what is a man profited, (saith our Lord,) if he gain the whole world, and lose his own soul? Matth. xvi. 26.

III. THAT IF EITHER OF YOU KNOW ANY IMPEDIMENT, WHY YE MAY NOT BE LAWFULLY JOINED TOGETHER IN MATRIMONY, YE DO NOW CONFESS IT]

This being the matter of this charge, is the main thing to be considered therein, and must be more largely handled for the instruction as well of the parties as the congregation, that they may not pretend they knew not what these impediments were, which they were so strictly charged to discover or confess. Let such know that the Church of England, in the 102d Canon, doth instruct us concerning three things which make a marriage unlawful, and those are the impediments which are to be revealed beforehand, viz., 1. A preceding marriage or pre-contract with any other person. 2. Kindred either by blood or marriage, between the parties within the degrees prohibited. 3. Want of the consent of parents or of guardians in case of minority. Of each of which we will briefly discourse.

1. The first impediment is preceding marriage, or 20 pre-contract with any other, which is grounded upon the unlawfulness of polygamy, a thing always condemned among Christians. The primitive Fathers (especially Tertullian and St. Hierome) furnish us with many arguments, to prove that God did intend man no more than one wife from his very first institution of marriage; the places are too long and too many to be