the priests that rule well, be esteemed worthy of double honour, especially they who labour in the word and doctrine; for the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn, and the labourer is worthy of his hire," 1 Tim. v. 17. This Scripture he also cites for the same purpose to the Corinthians, and applies it thus, "Does God care for the oxen? or doth he say this for our sakes; for these things are written for our sakes. And a little after he concludes, "If we have sown unto you spiritual things, is it a great matter if you reap your carnal things?" I Cor. ix. 11. Thus we see how strongly both the law of nature and the written law of God, both in the Old and New Testament, inculcate and enforce this duty upon us.

Q. 50. How then does this law of the Church interpose to it.

A. This duty was so liberal and so cheerfully complied with in the primitive ages, that there was no need of any further authority to enforce it; and the necessities of the pastors of the Church were amply supplied by the voluntary offerings of the people; but, in process of time, the charity of many waxing cold, and a worldly spirit getting in among them, they became more remiss in the observance of this duty, and several abuses were practised in it; and, as our Saviour had only ordained, in general, that "those who preach the gospel, should live by the gospel," without specifying any particular quantity to be given by the people for this purpose; therefore the Church interposed her authority, and made a law, requiring a certain portion, called tithes, to be contributed by the people for the decent support of their pastors. This law was confirmed and promulgated by the civil powers of all Christian nations; some in one form, some in another, according to the

different genius and circumstances of the people; so that the duty of supporting the pastors is established by all different kinds of laws, natural, divine, and human, civil and ecclesiastic.

Q. 51. Is this law strictly observed in the Church?

A. It is universally observed in all countries where the Catholic Religion is established; but where it is not established, and especially where it is exposed to persecution, it is not enforced. In these places, the pastors study more the salvation of souls in such difficult circumstances, than their own worldly convenience; and content themselves with the scanty subsistence that Providence otherwise provides for them, and with such voluntary benefactions and offerings as it pleases God to inspire their people to give them. In this they imitate the example of that great model of all apostolical men, St. Paul, who, after having, by repeated arguments, established this right which pastors have, from the law of God and nature, to be maintained by their flock, declares, however, that he never exacted any maintenance from them himself, nor writes so strongly upon it with any view of exacting it, but only to inform them of their duty concerning it; for, after declaring that "so hath the Lord also ordained, that they who preach the gospel, should live by the gospel," he immediately adds, "but I have used none of these things, neither have I written these, that they should be so done unto me; for it is good for me to die rather than to make my glory void," 1 Cor. ix. 15.

SECTION V.

OF THE SIXTH COMMAND OF THE CHURCH.

Q. 52. What is the sixth command of the Church?

A. Not to solemnize marriage at certain times, nor to marry within forbidden degrees of kindred. Q. 53. What are the times in which it is forbidden to solemnize marriage?

A. From the first Sunday of Advent to Epiphany; and from the first day of Lent, or Ash Wednesday, to Low Sunday, both included.

Q. 54. Why does the Church forbid to solemnize marriage at these times ?

. A. Because the time of Advent and Lent are times set apart for humiliation, penance, and prayer; and, therefore, it is quite contrary to, and inconsistent with, the spirit of those times, to be employed in feasting, drinking, and dancing, which generally accompany the solemnizing of marriage.

Q. 55. Would it be a sin to be present at marriage feasts in these forbidden times of Advent and Lent?

A. It would: because St. Paul declares, that not only they are worthy of death who do things forbidden by the law, but also they who consent to those who do them. Now, to be present at such meetings, in these forbidden times, is not only to consent to them, but also to encourage them; besides the great offence and scandal it gives to others.

Q. 56. Why does the Church forbid marriage between those who are within certain degrees of kindred?

A. Nature itself has an abhorrence to marriage connexions between those who are nearly related

in blood, which nothing but absolute necessity could excuse, as was the case at the first propagation of mankind; but afterwards, Almighty God made several laws forbidding such near connexions among his chosen people; even the heathens themselves had an aversion to them, from the very feeling of nature. The Church, therefore, enforces this dictate of God and nature, by the particular law she has made for this purpose. For, as the light of nature only points out, in general, that people should not marry who are nearly connected in blood, the Church determines the particular degrees to which this prohibition is to be extended, and forbids marriage as far as the fourth degree of kindred, counting in a direct line from the common stock in which the parties are united in the same father and mother.

Q. 57. How is this to be understood?

A. The father and mother are the common stock; their children, to wit, brothers and sisters, are in the first degree of kindred, because they are one degree from this common stock; the children of brothers and sisters, or cousin-germans, are in the second degree of kindred, because they are two steps or degrees from the common stock; the children of cousin-germans are in the third degree of kindred, because they are three degrees from the common stock; and the children of these last are in the fourth degree of kindred, being four steps from the common stock, in which they are united in the same father and mother. Within these degrees the laws of the Church prohibit marriage to be contracted; as also between those who are connected by affinity from lawful marriage within the same degrees.

Q. 58. What do you mean by affinity from lawful marriage?

A. The Scripture declares that husband and wife are no longer two, but one flesh," Matth. xix. 5. consequently the blood relations of the one become equally connected with the other; and this connexion, which the husband contracts with the blood relations of his wife, and which the wife contracts with those of her husband, is called affinity.

Q. 59. Is the same connexion contracted by cohabitation between people not married, and the relation of each other?

A. It is; for the Scripture says, "Know ye not that he who is joined to a harlot is made one body; for they shall be," says he, "two in one flesh?" 1 Cor. vi. 16.

Q. 60. Does the prohibition of marriage extend to the fourth degree of affinity, of cohabitation without marriage?

A. No; it only extends, in this case, to the second degree.

Q. 61. Why is the prohibition of marriage extended to the fourth degree of kindred?

A. Chiefly for two reasons; (1.) That, by this means, people being obliged to marry at a greater distance from their own blood relations, marriage connexions may be the more extended, and different families be the more united in the bonds of human society and Christian charity. (2.) Because people who are nearly connected in kindred, being frequently in one another's company, and upon a family footing among themselves, there is great danger that they might be guilty of unlawful familiarities and crimes, were they encouraged to it by the hopes of marriage; but all such hopes. being cut off by the prohibition of marriage between such relations, this puts an efficacious bar against such unlawful doings.