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iler in Matrimony, by God's Law, or the Laws of this Realm ; and will be bound, and sufficient sureties with him, to the parties ; or else put in a Caution ( to the full value of such charges as the persons to be married do thereby sustain) to prove his allegation ; then the folemnization must be diferred, until fiuch time as the

truth be tried. 5 If no impediment be alleged, then sall the Curate fry

unto the Man, M.

wise, to live together after God's ordinance in the holy estate of Matrimony? . Wilt thou love her, comfort her, honour, and keep her in sickness and in health ; and forsaking all other, keep thee only unto her, so long as ye both shall live ?

The Man firall answer, I will.

Then fall the Prict say unto the Woman, N. ILT thou have this Man to thy wedded

Husband, to live together after God's ordinance in the holy estate bf Matrimony ? Wilt thou obey him, and serve him, love, honour, and keep him in sickness and in health ; and forsaking all other, keep thee only unto him, so long as ye both shall live?

1 The Woman shall answer, I will.

Then shall the Minister say, Who giveth this Woman to be married to this Man? Then shall they give their troih to each other in this

manner : | The Minister, receiving the Il'cmon at her Father's or

Friend's hands, shall cause the Man with his right If no impediment, &c.] This rubric, the questions, and answers, are all found in the firit book of Edw. VI. and are nearly literally translated from the forms in Manual Sar.

Then all they, Sc.] This rubric was added at the last review.

Her father's, &c.] The father (or a friend, his representative) giving the daughter to wife was practised from great antiquity both in the

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hand to take the Woman by her right hand, and to say after him as followeth : M. take thee N. to my wedded Wife, to have and to

hold, from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God's holy ordinance ; and thereto I plight thee my troth.

Then shall they loose their hands; and the Woman, with her right hand taking the Man by his right hand, sball

likecoise say after the Minister, I

N. take thee M. to my wedded Husband, to have and

to hold, from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love, cherish, and to obey, till death us do part, according to God's holy ordinance ; and thereto I give thee my troth. | Then shall they again loose their hands, and the Man

shall give unto the Woman a Ring, laying the same upon Jewish espousals, in the Heathen forms of marriage, and in the Christian church; Gen. xxix. 19. Cic. Flac. Auguft. de Gen. ad lit. I. ii. c. 41. tom. iii. p. 1. col. 295. And the joining of hands has been used, in like manner, by Heathens, Jews, and Christians, in all ages, as a solemn emblem of contracting a firm friendship, and making an indissoluble covenant, 2 Kings X. 15; Prov. xi. 21; Alex. ab Alex. Gen.; Dier. I. 2. C. 19. Tobit vii. 13. The Romih rubric directed that if the female were a virgin, she should have her hand uncovered ; if a widow, it should be covered.

I M. take thee, &c.] This and the subsequent form of ftipulation were used in the Romısh form of marriage before the Reformation, with some verbal alterations, and it is remarkable that, although all the other. forms of the service were in Latin, (save the declaration about the ring) those were in English. In the Salisbury Manual the tirft form runs like ours till the word health, (or Heale, as it there is) and then goes on," till death us do part, if holy church it well ordain, and think &c.” In Edw. VIth's first book, the words to love and to cherish" were introduced, and the other words omitted. In the woman's stipulation, the form in the Sar. Manual runs thus after the word health,“ to be bonere & buxum (i. e. mcek and obedient) in bed and at bord, till death, &c. if holy church, &c."

A ring, &c.]. In the first book of Edw. VI. after this word come the following, " and other tokens of fpoufage as gold or Silver;" which were omitted in the second book. The words gold and silver occurred in the ancient Romish rubric, and were the remains of that most ancient cufton, of purchaling a wife, by laying down a certain sum of money, or else prrforming certain conditions to the father in lieu thereof. Gen. xxxiv.

11. xxix. 18, 27, 30. From the Jews the custom descended to the

the book with the accustomed duty to the Priest and Clerk. And the Priest, taking the Ring, shall deliver it unto the Man, to put it upon the fourth finger of the Woman's left hand. And the Man holding the Ring

there, and taught by the Priesi, shall say, WTH

ITH this Ring I thee wed, wiih my body I thee

worship, and with all my worldly goods I thee endow: In the Name of the Father, and of the Sun, an of the Holy Ghost. Amen.

? Then the Man leaving the Ring upon the fourth finger

of the IVoman's left hand, they shall both kneel down, and the Minister shall say,

Let us pray.

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Eternal God, Creator and Preserver of all man

kind, Giver of all spiritual grace, the Author of everlasting life; Send thy blessing upon these thy fervants, this man and this woman, whom we bless in thy Name;

Romans, and from them to the ancient Christians. The giving and receiring of a ring was an ancient ceremony uf:d by the Romans at ther epousals, and adopted from them by the Christians, as highly emblemarical. Selden Uxor. Heb. lib. i. c. 14. ch. 25. P. 253.

It was made of gold to signify the purity of the attachment. It was made round, i the emblem of eternity) to point out the dieration of conjugal love. In the old Romish ceremony the priett enquired whether the ring had been blefied, if not, he read a prayer, and blessed and croffed it.

Foarth finger, &c.] The Salisbury Manual gives a curious reason for preferring this finger;" quia in medico ett quædam veoa procedens usque au cor;” because, as medical men fay, there is a vein goes thence quite to the heart an opinion which was fanctioned by many great names in forher times.

I thee wel] After these words in Ediv. Vith's first book came the following, (adopted from the Sal. Manual, where this declaration is in English) this gold and silver I give thee;" on repeating which it was customary to give the woman a purse of money, as livery and seizen of the husband's estate. These words however were omitted in Edw. Vith's second book; and the custom appendant thereon was discontinued.

Warship! That is, honour ; or admit you to a participation of all the konours which are belonging to me, or due to my person. The Jews ana ciently used the same phraie,“ Be unto me a wire, and I according to the word of God will worship, honour, &c.”—Godwin's Jew. Customs.

I ken the man from this rubric to the end of the bleTing the service is exactly the same as in Edward VIth's first book. The blessing is adopted from the Salisbury Manual.

that as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this Ring given and received is a token and pledge;) and may ever remain in perfect love and peace together, and live according to thy laws; through Jesus Christ our Lord. Amen.

Then shall the Priest join their right hands together,

and fuy,

Those whom God hath joined together, let no man

put asunder.


( Then shall the Minister speak unto the People. "Orasmuch as M. and N. have consented together in

holy wedlock, and have witnessed the same before God and this company, and thereto have given and pledged their troth either to other, and have declared the fame by giving and receiving of a Ring, and by joining of hands ; I pronounce that they be Man and Wife together, In the Name of the Father, and of the Son, and of the Holy Ghoft. Amen.

And the Minister shall add this Blessing.
OD the Father, God the Son, God the Holy

Ghost, bless, preserve, and keep you; the Lord mercifully with his favour look upon you; and so fill you with all spiritual benediction and grace, that ye may so live together in this life, that in the world to come ye may have life everlasting. Amen. Then the Minister or Clerks going to the Lord's Table,

shall say or sing this Psalm following.
Beati omnes.

Psalm 128.
LESSED are all they that fear the Lord : and walk


in his ways.

Ifaac and Rebecca] After these words in Edw. VIth's first book, the following were inserted, “ after bracelets and jewels of gold given the one to the other, for tokens of their matrimony.” They were omitted in his second book.

Then the Minister, &c.] In Edward VIth's first book, the rubric is as follows: “ Then shall they go into the quire, and the ministers or clerks

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· For thou shalt eat the labour of thine hands: O well is thee, and happy shalt thou be.

Thy wife shall be as the fruitful vine : upon the walls of thine house.

Thy children like the olive-branches : round about thy table.

Lo, thus shall the man be blefled: that feareth the Lord.

The Lord from out of Sion shall so bless thee: that thou shalt see Jerusalem in prosperity all thy life long ;

Yea, that thou shalt see thy children's children ; and peace upon Israel.

Glory be to the Father, &c.
As it was in the beginning, &c.

Or this Psalm.
Psalm 67. Deus mifereatur.
OD be merciful unto us, and bless us: and shew us

the light of his countenance, and be merciful unto us. That thy way may be known upon earth : thy saving health among ail nations.

Let the people praise thee, O God: yea, let all the people praise thee.

O let the nations rejoice and be glad : for thou shalt judge the folk righteously, and govern the nations upon earth.

Let the people praise thee, O God: yea, let all the people praise thee.

Then shall the earth bring forth her increase : and God, even our own God, shall give us his blessing. fhall sing this pfalm following.” In the Salisbury Manual the rubric is, " that they shall enter the church and go to the foot of the altar, the spriest with the clerks, &c.” for in the Popilh times, it was customary for the couple who were to enter the holy Itate, to be placed at the church dear, where the priest joined their hands, and performed all this previous part of the matrimonial office. Selden's Uxor. Hebraic. L. V. c. 270 p. 203. The service from the above rubric to the end of the prayer "O God of Abraham,” was adopted at the Reformation from the Salifbury Manual ; and a passage in that prayer was continued in Edward Vith's first book, as follows : “ And as thou didst send thy angel Raphael to Thobie and Sarah the daughter of Raguel, to their great comfort, &c. At the review, 1551, this form of words was expunged, and the present adopted in its room.


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