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.' 12 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.

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 neparted 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.

1 Corinthians vi, 17.

13 S. John i, 14.

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.13

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.1⁄44

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

13 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 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).

14 See chap. viii, note 57.

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. 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.

END OF THE FIRST BOOK

EPILOGUE TO THE WHOLE WORK*

2

1

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? 1 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, 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 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 See the Proeme towards the beginning. * Book viii, chap. 14.

Job xxxviii, 31.
See the Preface.

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.' 4 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 Liber de ecclesiis et ornamentis 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,