Q. Why is the ring to be put upon the fourth finger of the woman's left hand?

A. Because it is the least active finger of the hand least used; upon which, therefore, the ring may be always in view, and yet least subject to accidents, or to be worn out: which may also teach us, that the two parties should carefully cherish each other's love, that it may endure and last for ever.

Q. What does the man, holding the ring upon this finger, and speaking to the woman, as taught by the minister, assure her of?

A. That this is a visible pledge that he now takes her to his wedded wife: with this ring I thee wed, or make covenant, (for so the word signifies) that all the rights and privileges of a lawful wife do from this instant belong to her..

Q. What is the design of these words, "and with all my worldly goods I thee endow {"

A. Not so much to invest the woman with a right to all her husband's goods, as to declare that by marriage she has acquired such right; for from the very instant of their making the stipulation, the woman has a right to demand her maintenance during the life of her husband, should he refuse it; and, after his decease, is entitled to such a share of his estate as the law of the land where she lives has provided: only it is to be noted, that during the husband's life the wife has no power to alienate or dispose of any thing without her husband's consent, but to enjoy and use it as there is occasion.

2. Why does the man further add, “ In the name of the Father, and of the Son, and of the Holy Ghost?

A. Because these words are a solemn confirmation of the engagement here made, being an invocation of the sacred Trinity as witness to this compact, who will therefore undoubtedly revenge the perjury. on those who break it.

XI. Of the Lord's Prayer.

2. Why is the Lord's prayer used here?

A. To sanctify and prepare the way for the res maining part of the office, that all may be done to the glory of God.

2. How is this divine prayer introduced?

A. With this solemn address to the company, Let us pray; in order to turn their attention from the bride and bridegroom to God, than which nothing can be more proper in this place.

XII. Of the Prayer for a Blessing.

Q. Why is this prayer added next?

A. Because, the covenant being now finished, it is very requisite we should desire a blessing on it:* for even the Heathens looked upon their marriagecovenant as inauspicious if it were not accompanied with a sacrifice; and, therefore, Christians surely can do no less than call upon the divine Majesty on the like occasion. For this reason the minister begs for them the blessing of God, that they may always perform and keep the covenant which they have now been making.

XIII. Of the Ratification.

Q. What follows the prayer for a blessing? A. The ratification of the marriage; for as it was an ancient custom among the Romans, and other Heathens, for masters to ratify the marriages of their servants; so, since we profess to be the servants of God, it is necessary that he should confirm our contract. To which end the minister, who is

Conradus Pellicanus, a learned commentator, very justly observes, that “prayers and benedictions are never to be omitted in marriage"

his representative, joining the right hands of the married persons together, declares, in the words of our blessed Lord, that they are joined by God, and that therefore no human power can separate them: "Those whom God hath joined together let no man put asunder."

XIV. Of the Publication.

2. Why is the publication placed next?

A. Because the holy covenant being now firmly made, it ought to be duly proclaimed to the company; and, therefore, the minister, addressing himself to those who are present, and recapitulating all that has been done between the parties, makes proclamation that the marriage is legal and valid, and pronounces that they be man and wife together, in the name of the Father," &c.

2 What is the design of setting God's name to this sacred contract?

A. To make it hallowed, reverend, and irreversible.

XV. Of the Blessing.

How is this office concluded?

A. With a blessing; for the covenant being made by the authority of God, the institution being his, the method his, and he being the author, witness,. and ratifier of this contract; nothing could be added more properly at the conclusion, than a solemn benediction from that holy and undivided Trinity, who is so many ways engaged to bless it.

2. How ought we to consider this ministerial benediction?

A. As of great efficacy with God, and very beneficial to us, if we duly prepare ourselves to receive it.

Epiphanius was of opinion that our great Redeemer was invited to the marriage in Cana in Galilee, that as a prophet he might pronounce the nuptial benediction.

CHAPTER XIII.

Of the Order for the Visitation of the Sick.

JAMES V. 14, 15.

Is any sick among you? Let him call for the elders of the church; and let them pray over him:And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

I. Of visiting the Sick in general.

Q. How does it appear that visiting the sick is a duty incumbent upon all mankind?

A. Because, as no age nor sex, no state nor condition can secure us from this calamity, therefore no man should forget that it will, one day or other, prove to be his own lot; but all men should endeavour to comfort those who at present are in this affliction.

Q. Are there any particular promises annexed to this duty?

A. Yes, many great and precious promises; and our Saviour especially mentions it as one of the conditions of our entrance into the kingdom of glory, and the neglect of it as what will consign us to endless woe. Matt. xxiv.

Q. How was it esteemed by the primitive Fathers of the church?

A. As one of the most solemn and charitable exercises of religion.

2. Why are the clergy more peculiarly obliged to this duty?

A. Because it is a divine command; for though private friends may pray for us, and with us, yet we can by no means place such confidence in their prayers as we may in those which are offered up to heaven in our behalf by such as are peculiarly

For this reason it

commissioned to pray for us. is enjoined by St. James, that "if any be sick, they shall call for the elders of the church." Whence we may observe, that the duty of sending for the minister devolves on the sick.

Q. Why are the sick to send for the minister?

A. Because the minister, it is very probable, may not hear of his sickness; or he may not be so good a judge when his visit will be seasonable, or when the party shall be best able to join with him.

2. When is the sick to send for the minister?

A. When the disease first discovers itself, and not when the person is just expiring, as is too often the case.

Q. Why may not the sick postpone it to the last hour of life?

A. Because, if it is thus deferred, the minister may do the sick no good. To pray for recovery when the distemper has become mortal, is only to mock the Almighty. Nor can any spiritual advantage. be reasonably expected from the minister's assistance to one who is unable to do any thing for himself.

Q. What charge did the ancient constitutions lay upon the bodily physician?

A. That when they were called to the sick, they did, before all things, persuade them to send for the physician of souls, that when care should be taken of the sick man's spirit, they might more successfully apply bodily remedies.

II. Of the Salutation.

Q. Why is the minister, on entering the sick man's house, directed to say, "Peace be to this house, and to all that dwell in it?

A. Because it is the salutation that our Saviour commanded his Apostles to use to every house into which they should enter; and, what is particularly to our purpose, one end of the Apostles' mission was to heal the sick.