allowed in case of death.

This is the doctrine of the Church according to that of our Lord (St. Matt., c. 5, v. 32): "I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is put away, committeth adultery." And again (c. 19, v. 9): "Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery; and he who shall marry her that is put away, committeth adultery." We see here two things, namely, the liberty, for the innocent party, to put away the guilty monster for the cause of fornication; and the prohibition, for both, even for the innocent, to marry again to any other; since both the innocent and the criminal are said, by our Lord, to commit adultery if they marry to another. From this it appears evident that the crime of adultery, in either of the married couple, is a sufficient cause for separation, or dissolution of family society, in favor of the innocent, who has not given cause to it, nor has he been guilty of the same crime either before or after; in which case he could not claim any privilege over the other, the rights of matrimony being equal for both male and female, and where there are equal rights, there is also equal injustice, and a kind of compensation; although the crime be more grievous in the female, owing to the uncertainty of the matrimonial fruit and the right of inheritance, which might sometimes ensue.

The above said cause of adultery sets at liberty, as we have said, the innocent party, forever, of the matrimonial engagement, as to cohabitation and family society; so that he can withdraw from the companion of

his own authority, which the Lord gives him without expecting the decision of the Church, provided he be certain of the crime voluntarily and willfully committed; and can enter even a religious life, and consecrate himself to God forever in religion; which he could not do for any other cause, they being by their own nature temporary, whilst the former is perpetual, making of them more than "two in one flesh," contrary to God's command; thus destroying as it were, what renders the Christian matrimony so sacred and venerable, the union of Jesus Christ with his church, which it represents. This shows to married people what great care and zeal they should have to preserve the unity of matrimony by mutual fidelity; the first duty resulting from matrimonial engagement, and the most efficacious means to preserve likewise its perpetuity by constant and mutual society of life, second duty of matrimony; and thus it will also be a society of mutual love and assistance; third duty, and we might call it the reward of their fidelity, by which they will preserve the sacredness and sanctity of the sacrament.

To them who fully comprehend the dignity and sanctity of matrimony, which is called by St. Paul "a great sacrament . . in Christ and in the church," it is easy likewise to understand the duty of mutual love and assistance resulting from it, which renders the yoke really sweet and light, strengthens the unity of the matrimonial engagement, confirms its perpetuity, and forms the happiness of family society. It seems to us that we can do nothing better in this respect than to speak with, or rather quote the words of the Apostle to the Ephesians (chap. 5), scarcely leave anything to be

added: "Let women," says he, "be subject to their husbands, as to the Lord; because the husband is the head of the wife, as Christ is the head of the church; He is the Saviour of his body. Therefore as the church is subject to Christ, so also let the wives be to their husbands in all things. Husbands, love your wives, as Christ also loved the church, and delivered himself up for it, that He might sanctify it, cleansing it by the laver of water in the word of life; that He might present it to himself a glorious church, not having spot or wrinkle, nor any such thing, but that it should be holy and without blemish. So also ought men to love their wives as their own bodies. He that loveth his wife, loveth himself. For no man ever hated his own flesh, but nourisheth and cherisheth it, as also Christ doth the church; for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh. This is a great sacrament; but I speak in Christ and in the church. Nevertheless, let every one of you in particular love his wife as himself, and let the wife reverence her husband." Thus far the Apostle, presenting before the eyes of the married people the union between Christ and his church, developing the admirable effects of said union, the unbounded charity of Jesus Christ for the church, and the untiring zeal of the church for the honor of her divine spouse, Jesus Christ; and proposing the same as a model to them who, being called to the matrimonial state, are to be also a living figure and image of that great mystery of charity and love; that being thus united by the bond of mutual affection and

devotedness, they may have but one heart and one soul, as they are united in one flesh; they may perpetually preserve their marriage "honorable in all things," by mutual fidelity, mutual society, and mutual affection, which will certainly bring them to that marriage feast where they shall be inebriated with the plenty of the house of God. (Psalms 35, v.

9.)

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