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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 benediction 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 continuance and mutual 'defrauding one another for a time is signified, as well as their coming together again'[Footnote 553]and return afterwards to conjugal duties.
[Footnote 553: 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 corruption 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. Summ. Sent., Tract vii.]
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 betrothing brides, because as iron subdueth all things, so doth love conquer all things, since nothing is more violent than its ardour.
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11. And as an adamant cannot be broken, so love cannot be overcome: for love is as strong as death. Therefore 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 wordnuptials(marriage) is so called according to Ambrose, anubendo(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.'[Footnote 554]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.'[Footnote 555]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 the case of such as, having had one wife and her a virgin, have afterwards been admitted into holy orders.
[Footnote 554: I Corinthians vi, 17.][Footnote 555: S. John i, 14.]
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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 beyondone, 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.[Footnote 556]
[Footnote 556: It is laid down that awidowon 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 comforted 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 Ostia bless two widows among the virgins who took the vows' (Proem. II, c. 47).]
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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. According to the custom of some places, if anyone contracts a second marriage with an unmarried woman the benediction 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.[Footnote 557]
[Footnote 557: See chap. viii, note 57.]
16. But it is to be noted that 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 administrator, 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 reverently humbleth himself by the command of God unto insensible and inferior things, he may from this obedience 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.{160}Thirdly, 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.
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[Footnote 558: Job xxxviii, 31. See the Proeme towards the beginning.]
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?[Footnote 559]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 penetrating 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,[Footnote 560]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.{162}For the 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.'[Footnote 561]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.'[Footnote 562]That which is worthy hath been taken from the sayings of others, whose words I have introduced, rather by way of recital[Footnote 563]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 Liber de ecclesiis et ornamentis ecclesiasticis explicit feliciter.
[Footnote 559: See the Preface.][Footnote 560: Book viii, chap. 14.][Footnote 561: S. James i, 17.][Footnote 562: Wisdom ix, 17.][Footnote 563: 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.]
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[For the 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 Edition, 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 my 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 incontinently betook myself to my pen, having invoked the aid of 'Him Who openeth and no man shutteth, and shutteth and no man openeth.'[Footnote 564]Wherefore I have put into the lips of your understanding the tractate which you did desire, flowing within with nectar like the honeycomb: 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.'
[Footnote 564: Apocalypse iii, 7.]
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The material church in which the people cometh together to praise God, signifieth the Holy Catholic Church, which is builded in the heavens of living stones. This is the Lord's house which is firmly builded. The 'chief corner-stone is Christ.'Uponthis, notbesidesthis, is the 'foundation of the apostles and prophets'; as it is written, 'Her foundations are upon the holy hills.'[Footnote 565]The walls builded thereon, be the Jews and Gentiles coming from the four quarters of the world unto Christ. All the stones be polished and squared; that is, all the saints be pure and firm: the which also be placed so as to last for ever by the hands of the Chief Workman. Of these some be borne and do not bear, as the more simple folk in the Church; some be borne and do also bear, as the middling sort; others do only bear, and be not borne, save by Christ alone. Who is the single Cornerstone. And in this house by how much anyone doth differ from and excel others, by so much being the more humble doth he hold up more of the building. One charity doth join all together after the fashion of cement: and the living stones be bound together by the bond of peace. The towers be the preachers and the prelates of the Church: who are her wards and defence.
[Footnote 565: Psalm lxxx (Fundamenta ejus), I.]
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Whence saith the bridegroom unto his spouse in the Song of Songs: 'Thy neck is like the tower of David builded for an armoury.'[Footnote 566]The cock which is placed thereon representeth preachers. For the cock in the deep watches of the night divideth the hours thereof with his song: he arouseth the sleepers; he foretelleth the approach of day; but first he stirreth up himself to crow by the striking of his wings. Behold ye these things mystically: for not one is there without meaning. The sleepers be the children of this world, lying in sins. The cock is the company of preachers, which do preach sharply, do stir up the sleepers to cast away the works of darkness, crying, 'Woe to the sleepers: awake thou that sleepest'; which also do foretell the coming of the light, when they preach of the day of judgment and future glory. But wisely before they preach unto others do they rouse themselves by virtues from the sleep of sin, and do chasten their bodies. Whence saith the Apostle, 'I keep under my body and bring it into subjection.[Footnote 567]The same also do turn themselves to meet the wind when they bravely do contend against and resist the rebellious by admonition and argument, lest they should seem to flee when the wolf cometh. The iron rod upon which the cock sitteth, showeth the straightforward speech of the preacher; that he doth not speak from the spirit of man, but according to the scriptures of God: as it is said, 'If any man speak, let him speak as the oracles of God.'[Footnote 568]In that this rod is placed above the cross, it is shown that the words of Scripture be consummated and confirmed by the cross: whence our Lord said in His Passion, 'It is finished.'[Footnote 569]And His title was indelibly written over Him.
[Footnote 566: Cant. iv, 4. ][Footnote 567: I Corinthians ix, 27.][Footnote 568: I S. Peter iv, 2.][Footnote 569: S. John xix.]
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The ball (tholus) upon which the cross is placed doth signify perfection by its roundness: since the Catholic faith is to be preached and held perfectly and inviolably: 'Which faith, except a man do keep whole and undefiled, without doubt he shall perish everlastingly.' Or else the ball doth signify the world redeemed by the price of the Cross: on which account the cross is placed over it. The cock being set over the cross signifieth that the preacher ought to make sure this point, that Christ redeemed the world by His Cross. The pinnacle and turret show the mind or life of a prelate who tendeth unto things above. The bells, by the voice of which the people are called together unto the church, typify also preachers: the which being necessary for many uses, are called by many names. The clapper, which causeth the sound from the two sides of the bell, is the tongue of the preacher which causeth both Testaments to resound. The wooden frame, whence the bell hangeth, signifieth the Cross; the cramps, charity; by which charity the preacher, being fast bound to the Cross, boasteth, saying, 'God forbid that I should glory save in the Cross of our Lord Jesus Christ'[Footnote 570]The rope is the life and humility of the preacher. Whence the Apostle saith, 'He condescendeth towards others. Whether we exalt ourselves it is for God; whether we abase ourselves it is for you.'[Footnote 571]The rings on the rope are perseverance and the crown of reward. The glazed windows of the church be the Holy Scriptures, which do ward off the wind and the rain, that is, do repel all hurtful things; and when they do transmit the brightness of the True Sun by day into the church, they do give light to them that be therein. These be wider within than without, because the sense mystical is more ample and more pre-eminent than the sense literal. These be frequented of preachers, 'who do fly as a cloud and as the doves to the windows.'[Footnote 572]
[Footnote 570: Galatians vi, 14.][Footnote 571: 2 Corinthians v, 13. Vulgate.][Footnote 572: Isaiah lx, 8.]
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Also by the windows the five senses of the body be signified: which ought to be narrow without, lest they should take in vanities, but should be wide within to receive spiritual good. The door is Christ: whence the Lord saith in the Evangele, 'I am the door.'[Footnote 573]The pillars be doctors; who do hold up spiritually the temple of God by their doctrine, as do the evangelists also the throne of God. These, for the harmony of divine eloquence, be called silver columns: according to that of the Song of Songs, 'He made the pillars thereof of silver.'[Footnote 574]The stalls do denote the contemplative: in whom God doth rest without offence. These, for that they do contemplate the highest divinity and glory of the eternal life, be compared unto gold: whence in the aforesaid Song of Songs it is said, 'He made a golden bed.'[Footnote 575]The beams be such as spiritually sustain the Church: the ceilings such as adorn it and strengthen it; of the which (because they be not corrupted by vices) the bride glorieth in the same Canticles, saying, 'The beams of our house are cedar and our rafters of fir.'[Footnote 576]For God hath built His Church of living stones and imperishable wood: according to that, 'Solomon made himself a litter of the wood of Lebanon;[Footnote 577]that is Christ of His saints made white by chastity. The chancel, when lower than the body of the church, showeth mystically how great humility ought to be in the clergy: according to the saying, 'The greater thou art the more humble thyself.'[Footnote 578]The altar signifieth Christ, without Whom no acceptable gift is offered unto the Father. Whence the Church uttereth her prayers unto the FatherthroughChrist. The vestments with which the altar is adorned be the saints of whom the Prophet speaketh unto God, saying, 'Thou shalt surely clothe Thee with them all as with an ornament.'[Footnote 579]
[Footnote 573: S. John x.][Footnote 574: Cant, iii, 10.][Footnote 575: Cant, iii, 10.][Footnote 576: Cant, i, 17.][Footnote 577: Cant, iii, 9.][Footnote 578: Eccles. iii, 18.][Footnote 579: Isaiah xlix, 18.]
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The steps by which we ascend unto the altar do spiritually denote the apostles and martyrs of Christ who have shed their blood for the love of Him. The bride in the Canticles saith, 'The ascent unto it is purple, the midst thereof being paved with love.'[Footnote 580]Furthermore, the fifteen virtues be expressed by the fifteen steps with which they went up unto the temple of Solomon: and the same be shown by the prophet in the fifteen continuous Psalms, which the righteous man hath disposed as steps or degrees in his heart.[Footnote 581]This is the ladder which Jacob saw, the top of which touched the heavens. The lights of the church be they by whose doctrine the Church shineth as the sun and the moon; unto whom it is said by our Lord's voice,[Footnote 582]'Ye are the light of the world.' They be also the examples of good works: whence He saith in His admonitions, 'Let your light so shine before men.'[Footnote 583]In that the church is adorned joyfully within but not without, is shown morally that its 'Glory is all from within.'[Footnote 584]For although it be contemptible externally, yet doth it shine within in the soul, which is the abode of God: whence the Church saith, 'I am black but comely.'[Footnote 585]And again, 'Yea, I have a goodly heritage.'[Footnote 586]Which the Prophet considering, saith, 'Lord, I have loved the habitation of Thy house: and the place where Thine honour dwelleth,'[Footnote 587]which place also Faith, Hope, and Charity do spiritually adorn.
[Footnote 580: Cant, iii, 10. Vulgate.][Footnote 581: The fifteen Psalms, cxx-cxxxiv of our version, are called Songs of Degrees.][Footnote 582: S. Matthew v.][Footnote 583: Ibid.][Footnote 584: Here is an allusion to Psalm xlv (Eructavit cor meum), 14. ][Footnote 585: Cant, i, 5.][Footnote 586: Psalm xvi (Conserva me Domine), 7.][Footnote 587: Psalm xxvi (Judica me Domine), 8. ]
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The cross of triumph is placed in the middle of the church, because the Church loveth her Redeemer in the middle of her heart, and 'the midst thereof is paved with love for the daughters of Jerusalem.'[Footnote 588]The which as a sign of victory, let all who see say one and all, 'Hail, salvation of the whole world: hail, life-giving Tree!' Wherefore, lest we should ever forget the love of God for us, 'Who gave his only-begotten Son' to redeem us His servants, the Church armeth herself in her bosom and forehead with this sign, signifying that the mystery of the cross must always be believed by us in our heart, and confessed openly with our mouth. The figure of which went before her in Egypt. But when we cross ourselves from the forehead downwards, and then from the left to the right, we do set forth this mystery, that God 'bowed the heavens and came down,' to teach us to prefer things eternal unto things temporal. But by this sign the army of the devil is overthrown; the Church triumpheth, 'terrible as an army with banners.'[Footnote 589]'How dreadful is this place: this is none other but the house of God.'[Footnote 590]And the Hymn saith, 'The banners of the King come forth: the Cross unfolds its mystery.'[Footnote 591]Round this do the heavenly legions rally. Of this it is written, 'I saw the holy city. New Jerusalem, coming down from God out of heaven.'[Footnote 592]
[Footnote 588: Cant. iii, 10.][Footnote 589: Cant, vi, 10.][Footnote 590: Genesis xxviii, 17.][Footnote 591: The hymn,Vexilla Regis, occurs in the office for Passion Sunday.][Footnote 592: Apoc. xxi, 2.]
For the Church is militant here; in her home she doth reign: a part is in pilgrimage, a part in glory. That which is in pilgrimage coming up from her exile through the desert, doth sigh for her home, from the 'waters of Babylon for the heavenly Jerusalem;' while the other part, continually seeing peace, doth hold perpetual festival. Thus the heavenly city of Jerusalem is called the 'vision of peace.'[Footnote 593]
[Footnote 593: See note 4 on theRationale, I. i, p. 13.]
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How glorious is her kingdom, 'glorious things are spoken of thee, thou city of God.'[Footnote 594]Her guardians be the citizens of heaven, the legions of angels with the glorious company of the apostles, the prophets, and the patriarchs, the armies of martyrs robed in purple, the flowers of virgins, the verdant choir of confessors, compassed about with the universal assembly of all the saints, chaste and glorified! And this wondrous court of heaven is yet more wondrously adorned by that one incomparable jewel, the Virgin Mother, 'whose like there ne'er hath been, whose like there ne'er shall be.' But how great is the admiration of all in beholding the King Himself, and how harmonious be the songs in praise of Him; this is known to those alone, who have deserved to stand amongst the happy throng, and to behold the mystery of the Trinity and the glory of Christ: Who is encircled by the angelic choirs; upon Whom the angels desire continually to gaze. To behold this the Immortal King face to face, the Church below is preparing herself: and while she keepeth here her feasts of time, she is remembering the festivals of her home and of eternity; in which the bridegroom is hymned by angelical instruments. And all the saints continually celebrating the day of great festivity 'which the Lord hath made,' cease not in their nuptial songs to laud the eternal bridegroom, the beautiful in form above the sons of men; Him who hath chosen the Church for Himself of His free mercy. Of whom, as He had seen her from eternity, He saith, 'I will get Me to the mountain of myrrh, and to the hill of frankincense and will speak unto my spouse.'[Footnote 595]For whom 'He came forth as a bridegroom out of His chamber, and rejoiced as a giant to run his course';[Footnote 596]when He went forth from His Father, and returned unto His Father—went forth indeed even unto Hades, returned unto the Throne of God—to make all His elect, from the beginning even unto the end of the world, one kingdom in the vision of the Supreme Trinity: in which is glorified 'one God world without end.'
[Footnote 594: Psalm lxxxvii (Fundamenta ejus), 2.][Footnote 595: Cant, iv, 6.][Footnote 596: Psalm xix (Caeli enarrant), 5.]
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With what carefulness and love Christ doth adorn the bride for Himself and prepare her for her heavenly dedication, is in part signified by the consecration of the material church. The bishop compasseth the church to be dedicated three times, sprinkling it with holy water, the clergy and people following him.
239 A. In the meanwhile without and within there be burning twelve lamps. So often as he cometh to the door (which for a mystical reason is shut), the bishop smiteth the lintel with his pastoral staff, saying 'Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in.'[Footnote 597]
[Footnote 597: Psalm xxiv (Domini est terra).]
The deacon answereth, 'Who is the King of Glory?' To whom the bishop, 'The Lord of Hosts: He is the King of Glory.' At the third time, the door being thrown open, he entereth with the clergy and people, saying, 'Peace be to this house.' Then he performeth the other ceremonies which pertain to dedication. But whatever things be here done visibly, the same doth God work by His invisible power in the soul, which is the true Temple of God: wherein Faith layeth the foundation, Hope raiseth the buildings, and Charity finisheth it. Also the Church Catholic herself, being made one out{172}of many stones, is the temple of God; because many temples make one temple, of which there is one Lord and one Faith. Wherefore the house must be dedicated; the soul sanctified. Water is penitence: salt, wisdom; the threefold aspersion, the threefold immersion in baptism; the twelve lights, the twelve apostles, preaching the mystery of the Cross; the bishop, Christ; his staff, Christ's power; the three strokes on the door, Christ's dominion over all things in heaven, earth, and hell: 'that all the threefold frame of things may bow the knee to Him, their Lord.' Again, the question of the deacon within is the ignorance of the people; the opening of the door, the ejection of sin. The bishop entering, prayeth for peace on the house, and Christ entering the world maketh peace between God and men. Then prostrate he prayeth unto the Lord for its sanctification: and so Christ, humbled in His Passion, prayed for His disciples and them that should believe, saying, 'Father, sanctify them in Thy truth.'[Footnote 598]
[Footnote 598: S. John xvii.]
Arising he does not give the salutation but only prayeth: because they who be not yet sanctified must not be blessed but only prayed for. The writing the alphabet upon the pavement is the simple teaching of faith in the heart of man. The line drawn from the left corner of the east unto the right corner of the west, and the other line from the right of the east unto the left of the west, do express the Cross, and also the gathering in of both peoples: according as Jacob blessed the children of Joseph with his hands crossed.[Footnote 599]
[Footnote 599: Genesis xxviii]
For although Christ passing from the east did leave the Jews, because they would not believe, on His left hand, and did come unto the Gentiles; to whom, though they had been in the west. He granteth to be on the right hand: yet will he again, passing from the Gentiles who be placed in the{173}right of the east, visit the Jews in the left hand corner: who, it is evident, be worse than He first found the Gentiles. The staff with which the alphabet is described typifieth the ministry of teachers, by which the conversion of the Gentiles is effected and that of Jews perfected. In that afterwards the bishop standing before the altar saith, 'O God, make speed to save us'; he doth signify those who having received the faith are preparing themselves to fight. And because they be still in conflict, and as it were amongst sighs, the Alleluia is not yet added. After this the water is blessed with salt and ashes; wine mixed with water being also added. The water is the people; the salt, doctrine; the ashes, the remembrance of the Passion of Christ. The wine mixed with water is Christ, God and Man; the wine His Godhead, the water His Manhood. Thus the people is sanctified by the doctrines of faith and remembrance of the Passion, being united with its Head both God and Man. Whence the altar and the church be sprinkled within; to show that within, as without, the spiritual Church must be sanctified. The aspersory, made of hyssop, denoteth humility; with which grace the Catholic Church being sprinkled is purified. The bishop compasseth the church in lustration and as if bestowing his care upon all. In the meanwhile is chanted the Psalm, 'Let God arise and his enemies be scattered,' with its proper response and antiphon, which is followed by another, 'Whoso dwelleth under the defence of the most high.' Then the bishop chanteth, 'My House shall be called an House of Prayer,' and also, 'I will tell out thy name among my brethren.' And because no work can prosper without God, he prayeth in conclusion that they may be heard who shall enter therein to pray for blessings. After this he approacheth unto the altar, saying, 'I will go up unto the altar of the Lord,' with the whole Psalm: and what remains of the water{174}he poureth away at the base of the altar, committing unto God that which surpasseth human abilities in so great a sacrament. After this the altar is wiped with a linen cloth. The altar is Christ, the cloth is his flesh, brought by the beating of His Passion unto the whiteness and glory of immortality. Next the bishop offereth upon the altar frankincense, which is burnt in the shape of a cross in the middle thereof; and at its four corners he maketh crosses with sanctified oil. Then upon each of the four walls of the church there be made three crosses with the same oil: and the consecration being thus finished, the altar is covered with a white veil. Incense, prayers, and oil do denote the grace of the Holy Ghost. Whose fulness—'like the precious ointment upon the head that ran down unto the beard: even unto Aaron's beard,'[Footnote 600]—came down upon the apostles and their disciples: who preached the mystery of the Cross through the four quarters of the world, the Lord working with them. The white covering doth typify the joy of immortality: concerning which the Son exulteth, saying unto the Father, 'Thou hast put off my sackcloth, and girded me with gladness.'[Footnote 601]
[Footnote 600: Psalm cxxxiii (Ecce quam bonum), 2.][Footnote 601: Psalm xxx (Exaltabo te Domine), 12.]
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'The temple of old was divided into two parts by a veil hung in the middle thereof. The first part was called the Holy Place, but the inner part the Holy of Holies. Whatever part then of the office of the Mass cometh before the secret[Footnote 602]is performed as it were in the outer place: but the secret itself within the Holy of Holies. There were in the Holy of Holies the altar of incense, the ark of the testimony, the mercy-seat above the ark, and over this two cherubims of glory with their faces looking towards each other. Herein the high priest entered alone once in the year, having the names of the patriarchs written upon the breastplate of judgment and the shoulderplates, and bearing a censer of burning coals and blood, and incense, which with prayer he placed in the thurible until the cloud of incense covered him.[Footnote 603]
[Footnote 602: After theSanctus, which, as we shall find, was performed with the full choir and the accompaniment of organs, came thesecret, which embraced the wholeCanon of the Mass, performed by the celebrant alone, and the celebration of the Holy Eucharist. 'It is called the secret because these things be hidden from us, since the nature of man can in no wise fully comprehend so great a mystery: for the denoting of which it is rightly performed secretly. To signify the same also, the priest when entering upon the secret is veiled as it were with the side curtains.' See other mystical reasons adduced in the remainder of this passage, Book IV, Chapter 35, and in Chapter 39 an account of the side curtains. Upon the use of these see also theDublin Review, vol. x, p. 339. ][Footnote 603: See Leviticus xvi; Exodus xxviii, xxxix, and xl.]
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Afterwards he sprinkled the mercy-seat and the altar with blood, and then he went out to the people, and washed his vestments in the evening. These were types of old, but they have ceased since the things signified thereby have come. But thus the former temple doth denote the present church; the Holy of Holies, heaven; the high priest, Christ; the blood, His Passion; the coals, His love; the thurible. His flesh; the burning incense, prayers of sweet savour; the altar, the hosts of heaven; the ark, Christ in His humanity; the mercy-seat, God the Father; the two cherubims, the twain Testaments, the which do look towards each other because the two do agree; the vestments which be washed, mankind. Wherefore consider what things were done of old, and what things Christ hath done, and then see how the minister of the Church doth represent the same in the office of the Mass. By the ark also is signified the humility of Christ, from which through his mercy all good hath come unto us' (Durandus, Book IV, Preface 13, 14).
In the next section the same subject is further illustrated, though without reference to the immediate subject of this appendix, the necessity of the division of every church into a chancel and nave.
The reader may consult a most interesting series of chapters in Hugo de Sancto Victore (Tituli ii-viii, Ex. Misc. II, Lib. IV) upon this subject: the passages are far too long for insertion here.
Theabsolute necessityof this twofold division is a point which it is more than painful at this time to have to prove. It is only within the last two centuries that our own or any branch of the Church Catholic has dared to depart from an usage which, if any, has universality, antiquity, and consent on its side, and of whose authority was never any doubt in the Church.{177}For some of the arguments which have been adduced in the present controversy we must refer to the publications of the Cambridge Camden Society, and particularly theEcclesiologist. There is nothing more wanted than a careful treatise on the subject which shall in a compendious form put this and several points depending upon it, such as orientation itself, and praying towards the east, in a clear light.
'Furthermore albeit God is everywhere, yet ought the priest at the altar and in the offices to pray towards the east: according to the constitutions of Vigilius, Pope. Whence in churches which have the doors at the west, he that celebrateth turneth in the salutations to the people: but in churches which have the entrance at the east,[Footnote 604]as at Rome, there is no need in the salutations for turning round, because the priest always turneth to the people. The temple also of Solomon, and the tabernacle of Moses had their entrance from the east. Pray we therefore towards the east, being mindful, firstly, that He, Who is the splendour of eternal light, hath illuminated 'them[Footnote 605]that sit in darkness and the shadow of death, rising with healing in his wings':[Footnote 606]of whom it is said, 'Behold the man, whose name is the East.'[Footnote 607]For the which cause he saith in the book of Wisdom,[Footnote 608]{178}'We ought to pray eastward, where the light ariseth.' Not because the Divine Majesty is locally in the east: which is potentially and essentially in all places; as it is written, 'Do not I fill[Footnote 609]heaven and earth'; and in like manner speaketh the Prophet,[Footnote 610]'If I ascend into heaven. Thou art there: if I go down to hell, Thou art there also': but because to those 'who fear His name shall[Footnote 611]the sun of righteousness arise,' 'which lighteth every man that Cometh into the world.'[Footnote 612]
[Footnote 604: S. John Lateran is an instance. We may observe that the reasons for the orientation of churches must have been very strong to have caused an universal disregard of an example thus set at the centre of Western Christendom.][Footnote 605: S. Luke i, 79.][Footnote 606: Malachi iv, 2.][Footnote 607: Zechariah vi, 12. ][Footnote 608: Wisdom xvi, 28.][Footnote 609: Jeremiah xxiii, 24.][Footnote 610: Psalm cxxxix (Domine probasti), 7.][Footnote 611: Malachi iv, 2.][Footnote 612: S. John i, 9.]
Secondly, that our souls be thereby taught to turn themselves to the things that are more desirable.
Thirdly, because they who praise God ought not to turn their backs on Him.
Fourthly, according to Joannes Damascenus (who giveth also the three following reasons),[Footnote 613]to show that we seek our country.
[Footnote 613:Quatuor orationes.We should probably read,rationes.]
Fifthly, that we may look upon Christ crucified, who is the True East.
Sixthly, that we may prove that we expect Him to come to be our Judge. For Damascenus saith in that place, 'God planted a garden eastward';[Footnote 614]whence man's sin made him an exile, and instead of Paradise made him to dwell in the west: therefore, looking to our ancient home, we pray towards the east.
[Footnote 614: Genesis ii, 8.]
Seventhly, because our Lord, at His Crucifixion, looked towards the east: and also when he ascended into heaven. He ascended towards the east: and thus the apostles adored Him: and thus 'He shall come again in like manner as they saw Him go into heaven.'[Footnote 615]
[Footnote 615: Acts i, 11.]
Eighthly, Daniel likewise in the Jewish captivity prayed towards the temple.
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Yet Augustine saith that 'no Scripture hath taught us to pray towards the east' [He, however, says also, 'Though I find not a thing on record in Scripture, yet I receive it as proceeding from the apostles if the Universal Church embrace it'][Footnote 616](Durandus V, ii, 57).
[Footnote 616: This section is in several places corrupt: for example—from Damascenus the quotation in the sixth head belongs properly to the seventh.Our readers may perhaps be reminded of the anecdote of the good Earl of Derby (who, if the Reformed Church in England should ever have a calendar of her own, will assuredly be one of its martyrs), when on the scaffold. The church of Bolton was in sight: and the Earl requested that he might be allowed to kneel on the western side of the block, so that the last object on which his eyes were fixed might be God's house. His executioners showed their poor malice to the last, by denying him this wish.]
S. Isidore has a curious passage about orientation. A place, he says, designed so as to face the east was calledtemplum, fromcontemplating. Of which there were four parts; the front facing the east, the back the west, the right hand the south, and the left hand the north: whence also when they builded temples, they took their east at the equinox, so that lines drawn from east to west would make the sections of the sky on the right and left hands equal, in order that he who prayed might look at the direct east (Orig. XV, iv).