AND TRUTH.29 Now tropology hath his name from tropos, a turning, and logos, which is a discourse. 12. Anagoge is so called from ana, which is upwards, and goge, a leading as it were an upward leading. Whence the anagogic sense is that which leadeth from the visible to the invisible as light, made the first day, signifieth a thing invisible, namely the angelic nature which was made in the beginning. Anagoge, therefore, is that sense which leadeth the mind upwards to heavenly things: that is to the TRINITY and the Orders of Angels, and speaketh concerning future rewards, and the future life which is in the Heaven and it useth both obvious and mystical expressions; obvious, as in that saying, BLESSED ARE THE PURE IN HEART: FOR THEy shall see GOD: 30 mystical, as that, BLESSED ARE THEY THAT HAVE MADE WHITE THEIR ROBES THAT THEY MAY HAVE RIGHT UNTO THE TREE OF LIFE, AND ENTER IN THROUGH THE GATE INTO THE CITY.31 Which signifieth, Blessed are they who make pure their thoughts, that they may have a right to see GOD, WHO IS the Way, the Truth, and the LIFE: 32 and after the example of the Fathers, enter into the kingdom of heaven. In like manner, Jerusalem is understood historically of that earthly city whither pilgrims journey; allegorically, of the Church militant; tropologically, of every faithful soul; anagogically, of the celestial Jerusalem, which is 30 S. MATTHEW V, 8. 32 S. JOHN Xiv, 6. 29 1 S. JOHN iii, 18. our Country.33 Of these things, more examples may be seen in the lessons for Holy Saturday. 84 But in this work many senses are applied: and speedy changes are made from one to another, as the diligent reader will perceive. 13. For as none is prohibited from using divers grounds of exception and manners of defence, so neither are they forbidden to employ divers expositions in the praise of GOD, so that faith be not injured. 14. Notice must also be taken of the variety of rites used in the Divine Worship. For nearly every Church hath her own observances, and attacheth to them a full meaning of her own neither is it thought blame-worthy or absurd to worship with various chants, or modulations of the voice, nor yet with different observances: when the Church Triumphant herself is surrounded, 35 according to the Prophet, with the like diversity, and in the administration of the Sacraments themselves a variety of customs is tolerated, and that rightly. 15. Whence, according to Austin of ecclesiastical institutions in the Divine Office, some we have received from Holy Scriptures: some from the traditions or writings of the Apostles, being confirmed by their successors: some, 33 How beautifully, observes a writer in the British Critic, do old ecclesiastical writers use patria and DOMUS of our celestial Country, and our everlasting Home! 34 Reference is here apparently made to the fifth chapter of the book of Lamentations, which appears as the 3rd lesson at Matins. 35 The author appears to refer here to the (XLV) Psalm, " Eructavit cor meum." moreover, of which however the institution is unknown, are confirmed by custom and approved by use: and to them equal observance is due as to the others. 16. Let not, then, the reader be angry if he perchance read in this work of observances which he never saw in his own Church or does not read of some that are there in use. For we endeavour not to go through the particular rites of particular places, but those which be more common and usual: because we labour to set forth that doctrine which is of universal, and not that which is of particular bearing, nor would it be possible for us to examine the particular rites of every Church. Therefore we have determined for the health of our soul and the benefit of the readers, to set forth and to arrange the secret mysteries of Divine Offices in a clear state, to the best of our power: and to inculcate and thoroughly to explain that which appears necessary for ecclesiastics, towards the understanding of the Daily Service: even as it is well known that, when in a different condition of life, we did faithfully in our Mirror of Magistrates do the like for the use of those who were employed in secular courts. 17. But it must diligently be noted that in the Divine Offices themselves 35 many ceremonies there be of usual employment which have, from their institution, respect 35 This passage is worth noting, as shewing that our Author does not proceed with the determination of making a meaning where he could not find one: but that he is willing to leave much, explained only in the principles of necessity, or convenience, or reverence. : neither to a moral nor mystical signification. Of these, some are known to have arisen of necessity: some of congruity some of the difference of the Old and New Testament; some of convenience; and some for the mere honour and reverence of the Offices themselves: whence saith Blessed Austin, so many things are varied by the different customs of divers place, that seldom or never can those causes be discovered which men followed in constituting them. For as in 18. This work is described as a RATIONALE. the BREAST PLATE OF JUDGEMENT 36 which the Jewish High Priest wore was written manifestation and truth, so here the reasons of the variations in Divine Offices and their truths are set forth and manifested: which the Prelates and Priests of Churches ought faithfully to preserve in the shrine of their breasts: and as in the breast plate there was a stone by the splendour of which the children of Israel knew that GOD was well pleased with them: so also the pious reader who hath been taught the mysteries of the Divine Offices from the clearness of this work will know that God is favourably disposed towards us, unless we rashly incur His indignation by our offence and fault. The breast plate was woven of four colours and of gold: and here, as we said before, the principles on which are founded the variations in Ecclesiastical Offices, take the hues of four senses, the Historic, the Allegoric, the Tro 36 Vulg. In RATIONALI Judicii. EXODUS xxviii, 30. C 14 The Symbolism of Churches and Church Ornaments. pologic, and the Anagogic, with Faith as the 7 ground work. 19. It is divided into eight parts: which we shall go through, by the LORD's favour, in order. The first treateth of Churches, and ecclesiastical places and ornaments and of consecrations and sacraments. The second of the members of the Church, and their duties: the third of sacerdotal and other vestments: the fourth of the Mass, and of the things therein performed: the fifth of the other Divine Offices: the sixth of the Sundays and Holydays, and Feasts specially pertaining to our Lord: the seventh of Saints' Days, and the Feast of the dedication of a church, and the Office of the Dead: the eighth of the method of computing time, and the calendar. 37 Such appears the meaning of this beautiful comparison. The words are rather obscure, quatuor sensibus fide mediâ colorantur. |