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also live together so long in tam progeniem incolumes vigodly love and honesty, that deant, et in tua voluntate perthey may see their children severent, et in futuro ad coeChristianly and virtuously lestia regna perveniant. Per brought up, to thy praise and Christum Dominum nostrum. honour; through Jesus Christ Amen".

our Lord. Amen.

Formerly in the English church, that part of the office which we have been considering was followed by the celebration of the eucharist: after which, the solemn benediction, to which I now proceed, occurred. But the celebration of the eucharist at this time is no longer enjoined. Nor is the church of England to be blamed for this, since the churches of Constantinople and the East do not celebrate their solemn marriage benediction during the time of the liturgy, as we may perceive from the euchologium of the Greeks: neither do we find that the new married couple are obliged by the eastern church to receive the sacrament of the eucharist immediately at the time of marriage". The following benediction was formerly repeated after the prayer of consecration, and before communion, according to the English and other western rituals; but a different form is found in the most ancient monuments of the western rites, as in the Sacramentaries of Gelasius and Gregory the Great". However it has been long used in the English churches of Salisbury and York, and is likewise found in manuscripts of the Gallican church, written seven hundred years ago.

* Manuale Sarisb. fol. 49. rum, p. 385, &c. Man. Eboracens. ordo in Spon- P Sacr. Gelasii, Muratori Lit. salibus. Rom. Wet. tom. i. p. 722.

* Goar, Rituale Graecum. Sacr. Gregorii, Menard. p. 287. Officium Coronationis Nuptia

O God, who by thy mighty power hast made all things of nothing; who also (after other things set in order) didst appoint, that out of man (created after thine own image and similitude) woman should take her beginning; and, knitting them together, didst teach that it should never be lawful to put asunder those whom thou by matrimony hadst made one; O God, who hast consecrated the state of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity betwixt Christ and his church; look mercifully upon these thy servants, that both this man may love his wife, according to thy word, (as Christ did love his spouse the church, who gave himself for it, loving and cherishing it even as his own flesh,) and also that this woman may be loving and amiable, faithful and obedient to her husband; and in all quietness, sobriety, and peace, be a follower of holy and godly matrons. O Lord, bless them both, and grant them to inherit thy everlasting kingdom; through Jesus Christ our Lord. Amen.

Deus, qui potestate virtutis tua de nihilo cuncta fecisti, quique dispositis universitatis exordiis, homini ad imaginem Deifacto, ideo inseparabile mulieris adjutorium condidisti; ut foemineo corpori de virili dares carne principium : docens quod ex uno placuisset institui, nunquam liceret disjungi. Hic incipit benedictio sacramentalis. Deus, qui tam excellenti mysterio conjugalem copulam consecrasti ; ut Christi et ecclesiae sacramentum praesignares in foedere nuptiarum. Hic finitur benedictio sacramentalis. Deus, per quem mulier jungitur viro . . . . . . respice propitius super hanc famulam tuam quae maritali jungenda consortio, quae se tua expetit protectione muniri. Sit in ea jugum dilectionis et pacis : fidelis et casta nubat in Christo, imitatrixque sanctarum permaneat foeminarum...... et ad beatorum requiem, atque ad coelestia regna perveniat. Per Dominum &c. per omnia saecula saeculorum. Amen".

* Man. Sarisb. fol. 55. Man. Ebor. Missa in Sponsalibus. MS. Pontificale Monast. Ly

rensis, Martene, lib. i. cap. 9, art. 5, p. 619.

The benediction which concludes the office is found in the ancient manuals of the churches of Salisbury and York, though not exactly in the place which it now occupies; but these manuals varied as much from each other in the arrangement of their prayers and benedictions as the position of the present benediction does from either of them. It is also found in a pontifical of the monastery of Lyre,

in France, seven hundred years old.

Almighty God, who at the beginning did create our first parents Adam and Eve, and didst sanctify and join them together in marriage; pour upon you the riches of his grace, sanctify and bless you, that ye may please him both in body and soul, and live together in holy love unto your lives' end.

Omnipotens sempiterne Deus, qui primos parentes nostros Adam et Evam sua virtute creavit, et in sua sanctificatione copulavit, ipse corda et corpora vestra sanctificet et benedicat, atque in societate et amore verae dilectionis conjungat. Per Christum Dominum nostrum. Amen".

Amen.

The office of matrimony is followed by an exhortation or address from the presbyter to the persons newly married, instructing them in their relative duties. It does not seem that such an exhortation was used in the English churches before the reform of our offices in the time of Edward the Sixth; but the rituals of the churches of Llege and Milan" contain directions for a similar exhortation in this place.

* Man. Sarisb. fol. 50. Man. Ebor. ordo in Sponsalibus.

* Martene, p. 648. 650,651.

CHAPTER VIII.

VISITATION OF THE SICK.

IT has ever been customary for the presbyters of the church to visit the sick, and after praying for them, and (if necessary) reconciling them to the church by the blessing of absolution, to communicate to them the sacraments of our Lord's body and blood". For these purposes the English ritual contains a formulary, which has for the most part been used from a period of remote antiquity in our churches. Almost all the succeeding directions and prayers are found in the ancient manuals of Salisbury and York, and some of them may be traced to the primitive ages. Formerly, the sick were anointed with oil; but as the original object of this was to “save” or procure a miraculous recovery of the infirm, by remission of the temporal punishment which they had merited for their sins, and such cures had long ceased in the church, it was thought unnecessary to be continued". Nor did the sick receive any injury by this; for on repentance, accompanied by the

* Concil. Nicaen. 1. can. 13. Concil. Gangr. can. 6. Cartha

Martene, de Antiq. Eccl. Rit. lib. iii. c. 11, p. 546, &c. The

gin. 4, can. 76, 77, 78. Aurelianens. 2, can. 12. Aurausic. 1, can. 3. Toletan. 1, can. 18. Concil. Agathens. can. 15. Dionys. Alex. Epistola ad Fabium, ap. Euseb. Hist. lib. vi. c. 44. See Bingham, Antiq. book xv. c. 4, sect. 9; and

absolution of penitents in sick-
ness appears to have been ef-
fected iu the first ages by ad-
ministering to them the holy
Eucharist.
* See Clagget on Extreme
Unction, part i. § 3, p. 13, &c.

benediction and prayer of the priest, and the worthy reception of the sacraments of Christ's body and blood, they obtained remission of all their sins.

T The minister of the parish.. coming into the sick person's house, shall say, Peace be to this house, and

to all that dwell in it.

TI When he cometh into the sick man's presence he shall say, kneeling down, Remember not, Lord, our iniquities, nor the iniquities of our forefathers: spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Ans. Spare us, good Lord. T Then the minister shall say, Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Our Father, which art in heaven, hallowed be thy name, &c. Min. O Lord, save thy serwant ; Answ. Which putteth his trust in thee. Min. Send him help from thy holy place; Answ. And evermore mightily defend him. Min. Let the enemy have no advantage of him; Answ. Nor the wicked approach to hurt him.

Et cum intraverit domum dicat,

Pax huic domui, et omnibus habitantibus in ea, pax ingredientibus, et egredientibus....

Ne reminiscaris, Domine, delicta nostra vel parentum nostrorum, neque vindictum sumas de peccatis nostris. Parce Domine, parce famulo tuo, quem redemisti precioso sanguine tuo et ne in aeternum irascaris ei..

. . . . et statim sequatur,

Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster quies in coelis, sanctificetur nomen tuum, &c. Vers. Salvum fac servum tuum, Resp. Deus meus, sperantem in te. Vers. Mitte ei, Domine, auxilium de sancto, Resp. Et de Sion tuere eum.

Vers. Nihil proficiat inimicus in eo,

Resp. Etfilius iniquitatis non opponat nocere ei.

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