I. With respect to the sacraments of the Church, it is

to be noted that, according to Gregory, there is a sacra- ment in any celebration when an outward act is so performed as that we receive inwardly some degree of the thing signified ; the which is to be received holily and worthily. Also a mystery is that which the Holy Ghost worketh secretly, and invisibly, so as to sanctify by His operation, and bless by His sanctification. A mystery is said to exist in sacraments ; a ministry only in ornaments.
2. But, according to Augustine, a sacrament is a visible sign of an invisible grace. Again, a sacrifice is visible ; a sacrament invisible. Again, the same sign is a thing which bringeth under cognisance some thing different from itself over and above the outward appear- ance which it presenteth to the senses.
3. A sacrament is said also to be a sign of a sacred thing, or a sacred concealment of a thing. Of this we shall further speak in the fourth book, under the seventh part of the Canon of the Mass, upon the word
Of the SacraDients of the Cliurcli 153
' the mystery of faith,' and under the head of the Oblation.^
4. Some of the sacraments be of necessity only ; some of dignity and necessity ; some of order and necessity ; some of dignity and choice ; and some of choice only. The sacrament of necessity only is baptism, which when administered by anyone, so it be in the form of the Church, in the greatest extremity profiteth unto salva- tion. And it is said to be ' of necessity,' because with- out it no one can be saved, if it be neglected through contempt. Of this sacrament we shall speak in the sixth book, under the head of Holy Saturday.^ The sacrament of dignity and necessity is confirmation : of dignity, because it is conferred by the bishop alone ; of necessity, because he who neglecteth it through contempt of it, cannot be saved. Of this also we shall speak under the head just specified.
5. The sacraments of order and dignity are Penance, the Eucharist, and Extreme Unction. Of order ; because they ought only to be administered by such as are rightly ordained according to the Church's power of the keys ; except in necessity, in which one may confess even unto a layman : of necessity ; since such as neglect them through contempt of them cannot be saved. About penance, see the sixth book, upon the fifth day of Holy Week, the Co^na Domini v' about the Eucharist, we shall
' The seventh part of the Canon of the Mass is, ' Likewise after supper He took the cup into His holy and venerated hands ; and when He had ^iven thanks, He blessed it and gave it to His disciples, saying. Take and drink ye all of this ; for this is the chalice of My blood, of the New and Everlasting Testament, the mystery of faith, which is shed for you and for many for the remission of sins : Do this as oft as ye shall drink it in re- membrance of me.' — See Rationale iv. 42, 20.
- The chapter referred to treats of holy baptism doctrinally, and does not therefore fall within the province of this volume.
^ What we call Maiinday Thursday, from Mandatum noviun (* A new commandment I give unto you,' etc.), which the Church of England retains as a Lesson for the day, is more properly called llie Cftna Domini,
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speak in the fourth book, upon the Canon ; ^ about Extreme Unction we have spoken in the preceding chapter.
6. But the sacrament of dignity and choice is Orders : of dignity ; because conferred by bishops alone, and because no one is admitted thereunto save a worthy person and in a worthy way : of choice ; because any- one may be saved without it. Of this we shall speak in the preface to the second book.^
7. The sacrament of choice only is matrimony ; and it is said to be of choice, because anyone may be saved without it. Indeed a man seeking to marry is not inclined to tend towards the kingdom of heaven.
With respect to this it is to be remarked that, accord- ing to the canons, the solemnity of marriage ought not to be celebrated from Septuagesima Sunday, because it is a season of sorrow, until the octave of Easter, nor in the three weeks before the Feast of S. John.*^ But accord- ing to the custom of the Catholic Church, marriages may be solemnised in the church from the morrow of Low Sunday, namely, from the octave of Easter, until the first Rogation Day. And from the morning of the first Rogation Day this rite is prohibited until the octave of Whitsuntide inclusively : and so saith Pope Clement in his Decretal. Again, marriages ought not to be celebrated
or Lord's Supper^ in remembrance (as Bishop Andrewes says) of the mighty mystery of 7 hy holy body and precious bloody instituted on the evening of this day. — See S. Isidore, De Offic. Eccles. i, 28. The chapter referred to (73 of the sixth book), shows that penitents were restored to communion on this day, and with what ceremonies.
■^ ^ These, besides their great length, are not required for the explication of our more immediate subject.
" Bp. Cosins says that marriages are not to be solemnised from Advent Sunday, until eight days after (or the octave of) the Epiphany; from Sep- tuagesima Sunday until eight days after Easter ; and from Rogation Sunday until Trinity Sunday. Some of these being times of solemn fasting and abstinence, some of holy festivity and joy, both fit to be spent in such holy exercises, without other avocations. See his ' Devotions,' republished by Messrs Rivington.
Of the Sacraments of the CJiurch 155
from the First Sunday in Advent until the Epiphany : nor would they have been allowed until the octave of the Epiphany had not the Lord honoured a marriage with His presence, and even with a miracle/ Whence they then chant, ' To-day the Church is united to her Heavenly Spouse.' Some, however, say that it is more holy to ex- tend this prohibition unto the octave of the Epiphany.
In the aforesaid times, therefore, marriages are not to be contracted ; because these seasons are set apart for prayer.
8.^ But although the solemnising of marriages is pro- hibited in these intervals, }^et a contract of marriage holds good at whatever time it may have been duly made. But in that it is ordered by the canons that weddings should not be celebrated in the three weeks before the Festival of S. John Baptist, the rule was made that men might be more at leisure for prayer. For the Church had formerly appointed two periods of forty days, besides the great one of Lent : — the one preceding the nativity, usually called S. Martin's, and lasting from his day to the nativity ; ^ the other, forty days before the Feast of S. John Baptist : — in which men should give especial heed unto prayers, alms, and fastings. But in regard of the frailty of man, these two seasons have been
^ We are accustomed to celebrate only the manifestation of Christ to the Gentiles, on the Epiphany. But S. Isidore {De Off. Ecc. i, 26) gives two other objects of commemoration upon this day : viz. the baptism of our Lord, and his first miracle at the marriage in Cana. And so the hymn in the Breviary :
Ibant Magi, quam viderant, Stellam sequentes prceviam ;
Lumen requirunt lumine, Deum fatentur munere.
Lavacra puri gurgitis Ccelestis Agnus attigit ;
Peccata quae non detulit, Nos abluendo sustulit.
Novum genus potentice ! Aquce rubescunt hydride,
\''inumque jussa fundere Nutavit unda originem.
Our own Church, however, retains the old Gospel for the second Sunday after the Epiphany.
•* A few passages have been omitted in the course of this chapter. " Martinmas is the nth November. The forty days are not exactly made out between this and the Nativity.
156 TJie Synibolisni of CJiurcJies
reduced to one, and that one again divided into the three weeks of advent, and three before the nativity of S. John : at which times men ought to fast and abstain from marriage.
9. According to S. Isidore (of Seville), women wear veils, when they are married, so that they may know that they must always be subject to their husbands : and because Rebecca, when she saw Isaac, veiled herself The same saith also that married persons after the bene- diction are coupled by a fillet, to show that they must not break the tie, that is the fidelity, of conjugal unity. And the same fillet is both white and purple mixed; because the white signifieth purity of life, and purple their lawful raising of offspring : so that by this symbol, their con- tinuance and mutual ' defrauding one another for a time is signified, as well as their coming together again'^^ and return afterwards to conjugal duties.
10. Also in that at the beginning of the ceremony the husband giveth a ring to the bride, this is done as a sign of mutual love, or rather in order that their hearts may be united by the same pledge. And the same ring is put on the fourth finger, because (as some say) a certain vein runneth through it which reacheth to the heart. Also one Protheus is said to have first made a ring of iron as a pledge of love, and to have enclosed an adamant therein : and from this he founded the custom of betroth- ing brides, because as iron subdueth all things, so doth love conquer all things, since nothing is more violent than its ardour.
1 1. And as an adamant cannot be broken, so love can-
'" See S. Paul i Corinthians vii, 5. The whole of this passage is quoted from S. Isidore, who is, however, more circumstantial than Durandus, and much more elegant and intelligible in his language. The extreme corrup- tion of the printed copies of our author may be exemplified by referring the reader to the original in S. Isidore. — De Off. Eccles. ii, 19. See also Hugo de S. Victore, Exercit. Theol. Suuiin. Setit., Tract vii.
Of tJie Sacraments of the CJiurcJi 157
not be overcome : for love is as strong as death. There- fore also he founded the custom of putting the ring on the ring-finger through which a vein passeth to the heart. Afterwards, however, golden rings were substituted for iron, and were set with gems, instead of adamant, because as gold excelleth other metals, so doth love excel all other blessings. And as gold is set off by the gems, so is conjugal love by other virtues. But the word nuptials (marriage) is so called according to Ambrose, a nubendo (from covering the head). For brides are wont to veil the head and abstain from speaking. Whence also Rebecca, when she saw Isaac to whom she was about to be espoused, began to veil her face. For bashfulness ought to precede marriage, inasmuch as bashfulness more highly commendeth wedlock itself: and the bride should appear rather to be sought by the husband, than herself to have sought after him. . . .
12. We have further to note that a threefold spiritual sacrament is signified by the consummation of marriage. The first sacrament is the spiritual union of the soul to God, through faith, love, and charity ; or the union of will, namely charity which consisteth in the spirit, between God and a just soul. Whence saith the Apostle, ' but he that is joined unto the Lord is one spirit.' ^^ This sacrament is signified by the union of soul which takes place at the first betrothal in carnal matrimony. The second is the union of the human nature with the divine, which took place in the incarnation of the Word of God; or the conformity of nature, which existeth in the flesh, between Christ and His Holy Church. To which that saying referreth, ' The Word was made flesh, and dwelt among us.' i- The third sacrament is the unity of the Church, gathered out of all nations and subjected to one spouse, namely Christ. This sacrament is typified in
" I Corinthians vi, 17. '- S. John i, 14.
T
158 TJie Symbolism of Churches
the case of such as, having had one wife and her a virgin, have afterwards been admitted into holy orders.
13. But when anyone yieldeth to a second marriage, he giveth up this unity, and the signification of this third sacrament does not hold in his case : wherefore marriage should not advance beyond one, because such advance cannot signify unity. Besides, by a second marriage he departeth from the union of his former marriage : but the Church ever since she hath united herself to Christ, hath never departed from Him, neither hath Christ ever departed from her. Wherefore one who hath twice married cannot signify such an unity. Whence also deservedly from the defect of this sacramental signification marriage cannot be repeated.
14. Note also this, that according to the statute of the Council of Carthage the bridegroom and bride are to be presented by the parents or bridesmen unto the priest in order to be blessed. And having received the blessing, out of reverence to it, they do not consummate the marriage till the next day.
15. Again by the appointment of Pope Evaristus marriages are to be blessed by the priest not without prayers and offerings. However, a man and woman who contract a second marriage must not be blessed by the priest, since, they having been already blessed, the ceremony may not be repeated. Nor ought marriages to be blessed unless both parties are still unmarried, for the reason given in the preface to the second book.^^
'^ It is laid down that a widow on taking the vows is not veiled by the bishop, as is the case with a virgin. 'A priest,' Durandus continues, 'is prohibited from taking a part in second marriages and from giving the benediction to such as are twice married. But a widow taking the vows is married as it were twice, first to her late husband, and secondly unto Christ in her profession, wherefore the veil of consecration, or even of profession, is not given unto her, but she herself takes it from the altar. . . . Yet in the Pontifical, according to the Roman Order, we find the benediction of a widow professing continence, and also of her veil. For the Lord also com-
Of the Sacraments of the Church 1 59
And any priest who shall have given the blessing in such a second marriage is to be suspended from his office and benefice and to be sent to the apostolical see ; a custom this, introduced as an incitement to continence. Ac- cording to the custom of some places, if anyone contracts a second marriage with an unmarried woman the bene- diction is repeated : but this does not avail unless our Lord the Pope know of it and approve it. Some also say that if any unmarried persons were not blessed when they contracted marriages, they may when marrying a second time receive the benediction ; but if they were blessed at first, it cannot be repeated at a second marriage even though the first were never consummated. Of the benediction of virgins we shall speak in the preface and the second book.^"*
1 6. But it is to be noted thai one sacrament may be more worthy than another in four ways : namely, in efficacy, as baptism ; in sanctity, as the eucharist ; in significancy, as marriage (though some do not admit this way); in the dignity of the adminstrator, as confirmation and orders.
17. But is it asked why sacraments are appointed, when without them God could have given eternal life and His Grace unto mankind ? I answer, for three reasons. First, for our humiliation ; in order that when man rever- ently humbleth himself by the command of God unto insensible and inferior things, he may from this obed- ience become more acceptable unto Him. Secondly, for our instruction ; that by that which is seen objectively in a visible form, our mind may be instructed in that invisible virtue, which is to be perceived within. Thirdly,
forted the widow of Serepta by the hand of Elias the prophet. And I have myself seen in the city (Rome, of course) the [Cardinal] Bishop of Osiia bless two widows among the virgins who took the vows ' (Proem. II, c. 47).
" See chap, viii, note 57.
i6o TJie Syinbolism of Churches
for our exercising : in order that, since man ought not to be idle, there may be set before him a useful and healthy exercise in the sacraments ; so that he may avoid vain and hurtful occupation. According to that saying, 'Always be doing some good work, that the devil may find you occupied.' Wherefore, as we said in the foregoing chapter, they must never be neglected.
END OF THE FIRST BOOK
EPILOGUE TO THE WHOLE WORK=^
Let none imagine that in the foregoing work the divine offices be sufficiently set forth, lest by extolling that which is human, he rashly depreciate that which is divine. For in the divine offices of the Mass, so many and so great be the mysteries involved, that none, unless he be taught of the spirit, is sufficient to explain them. ' For who knoweth the ordinances of heaven, or can explain the reasons of them upon earth ? ^ For he that prieth into their Majesty is overwhelmed by their glory. But I, who cannot from the weakness of mine eyes behold the sun in his brightness, have looked on these mysteries, as through a glass, darkly : and, not penetrat- ing into the interior of the palace, but sitting at the door, have done diligently, as I could, not sufficiently, as I would. For on account of the innumerable and inevitable business of the Apostolic See,^ pressing on me daily, like a flood, and holding down the mind of him that would diligently rise to a contemplation of heavenly things: I, perplexed as it were, and entangled in the knots of various employments, could not have the leisure that I wished for, and could scarcely either dictate what I had composed, or compose what I had conceived. For the
'Job xxxviii, 31. See the Proeme towards the beginning, ■•^See the Preface, * Book viii, chap. 14.
1 62 TJie Syvibolisvi of Churches
mind that is divided in several trains of thought hath less power in each. Wherefore I not only ask pardon of the courteous reader, but implore the assistance of a friendly corrector. For I cannot deny that many things are inserted in this book which may be blamed, and that justly and without temerity. But if anything worthy be found in it, let the praise thereof be ascribed entirely to Divine Grace : for * every good gift, and every perfect gift is from above, and cometh down from the Father of Light' ^ But let that which is unworthy, be set down to human insufficiency, ' for the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things.'^ That which is worthy hath been taken from the sayings of others, whose words I have introduced, rather by way of recital ^ after than of approval. I have collected from diverse books, the manner of the honey making bee, not without profit, of those things which divine grace hath held forth to me : and this doctrine, flowing with sweetness like the honeycomb, I offer, trusting in God's help, to those who desire to meditate on the divine offices : expecting this reward alone of my great toil among men, that they will pray earnestly to the merciful Judge for the pardon of my transgressions.
GULIELMI DURANDI, Epi Mimatensis Libej^ de ecclesiis et ornanientis ecclesiasticis explicit feliciter.
^S. James i, 17. ''Wisdom ix, 17.
^ The passage seems corrupt : but the sense appears to be, ' reciting them, as testimonies in my favour, and not presuming to add my testimony to their worth.
SUPPLEMENT
[Forthe avoiding continual reference, for the extreme beauty of the treatise itself, for its value as an older document than the ' Rationale,' and for the advantage of comparison with the latter in subject, sentiment, style, and often language, the Editors have subjoined a translation of the first and second chapters of the 'Mystical Mirror of the Church' of Hugo de Sancto Victore.]
{Folio Editiojt, 237 E)
A Prologue to the ' Mystical Mirror of the Church,' made by Master Hugh of S. Victor.
Your love hath asked of me to treat of the sacraments of the Church, and to set forth unto you their mystical sweetness. But since with the more willingness, because with the more ease and boldness I do evolve (after m\- custom) points of logic rather than of theology ; I began to doubt whether to withstand your admonition or the rather to write. But when I presently remembered how that every good thing when shared with others becometh more bright and beautiful when it is shared, I incontin- ently betook myself to my pen, having invoked the aid of ' Him Who openeth and no man shutteth, and shutteth and no man openeth.' ^ Wherefore I have put into the lips of your understanding the tractate which you did desire, flowing within with nectar like the honeycomb :
' if^pocalypse iii, 7.
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and the same, because therein ye may see as in a mirror what every thing in the church doth mystically denote, I have called ' The Mystical Mirror of a Church.'