Chapter XI: General Conclusion

It is very remarkable, as has been already observed, that the buildings of those who most strongly object to the principle of symbolism, do in effect contain as striking an exemplification of it as it would be possible to find.

Let us look at a Protestant place of worship. It is choked up and concealed by surrounding shops and houses, for religion, nowadays, must give way to business and pleasure: it stands north and south, for all idea of fellow-feeling with the Church Catholic is looked on as mere trifling, or worse: the front which faces the High Street is of stone, because the uniformity of the street so required it: or (which is more likely) of stucco, which answers as well, and is cheaper: the sides, however, are of brick, because no one can see them: there is at the entrance a large vestibule, to allow people to stand while their carriages are being called up, and to enter into conversation on the news of the day, or the merits of the preacher: it also serves the purpose of making the church warmer, and contains the doors and staircases to the galleries. On entering, the pulpit occupies the central position, and towards it every seat is directed: for preaching is the great object of the Christian ministry: galleries run all round the building, because hearing is the great object of a Christian congregation: {cxxix} the altar stands under the organ gallery, as being of no use, except once a month: there are a few free seats in out-of-the-way places, where no one could hear, and no pews would be hired, and therefore no money is lost by making the places free: and whether the few poor people who occupy them can hear or not, what matters it? The font, a cast-iron vase on a marble pillar, stands within the altar rails; because it there takes up no room: the reading pew is under the pulpit, and faces the congregation; because the prayers are to be read to them and not addressed to God. Look at this place on Sunday or Thursday evening. Carriages crash up through the cast-iron gates, and, amidst the wrangling and oaths of rival coachmen, deposit their loads at the portico: people come, dressed out in the full fashion of the day, to occupy their luxurious pew, to lay their smelling-bottles and prayer-books on its desk, and reclining on its soft cushions, to confess themselves--if they are in time--miserable sinners: to see the poor and infirm standing in the narrow passages, and close their pew doors against them, lest themselves should be contaminated, or their cushions spoilt, at the same time beseeching God to give their fellow-creatures the comfort which they refuse to bestow: the Royal Arms occupy a conspicuous position; for it is a chapel of the Establishment: there are neat cast-iron pillars to hold up the galleries, and still neater pillars in the galleries to hold up the roof; thereby typifying that the whole existence of the building depends on the good-will of the congregation: the roof is flat, with an elegant cornice, and serves principally to support a gas-lighted chandelier: and the administration of this chapel is carried on by clerk, organist, beadle, and certain bonnetless pew-openers.

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We need not point out how strongly all this symbolises the spiritual pride, the luxury, the self-sufficiency, the bigotry of the congregations of too many a pew-rented Episcopal chapel.

In contrast to this, let us close with a general view of the symbolism of a Catholic church.

Far away, and long ere we catch our first view of the city itself, the three spires of its cathedral, rising high above its din and turmoil, preach to us of the Most Holy and Undivided Trinity. As we approach, the transepts, striking out cross-wise, tell of the Atonement: the Communion of Saints is set forth by the chapels clustering round choir and nave: the mystical weathercock bids us to watch and pray and endure hardness: the hideous forms that seem hurrying from the eaves speak the misery of those who are cast out of the Church: spire, pinnacle, and finial, the upward curl of the sculptured foliage, the upward spring of the flying buttress, the sharp rise of the window arch, the high-thrown pitch of the roof, all these, overpowering the horizontal tendency of string course and parapet, teach us, that vanquishing earthly desires, we also should ascend in heart and mind. Lessons of holy wisdom are written in the delicate tracery of the windows: the unity of many members is shadowed forth by the multiplex arcade: the duty of letting our light shine before men, by the pierced and flowered parapet that crowns the whole.

We enter. The triple breadth of nave and aisles, the triple height of pier arch, triforium, and clerestory, the triple length of choir, transepts, and nave, again set forth the Holy Trinity. And what besides is there that does not tell of our Blessed Saviour? that does not point out 'Him first' in the two-fold western door: 'Him last' in the distant altar: 'Him midst' in the great rood: 'Him without end' in the monogram carved on boss and corbal, in the Holy Lamb, in the Lion of the tribe of Judah, in the Mystic Fish? Close by us is the font; {cxxxi} for by regeneration we enter the Church: it is deep and capacious; for we are buried in baptism with Christ: it is of stone; for He is the Rock: and its spiry cover teaches us, if we be indeed risen from its waters with Him, to seek those things that are above. Before us, in long drawn vista, are the massy piers, which are the Apostles and Prophets: they are each of many members, for many are the graces in every saint: there is delicate foliage round the head of all; for all were plentiful in good works. Beneath our feet are the badges of worldly pomp and glory, the charges of kings and nobles and knights: all in the presence of God as dross and worthlessness. Over us swells the vast 'valley' of the high-pitched roof: from the crossing and interlacing of its curious rafters hang fadeless flowers and fruits which are not of earth: from its hammer-beams project wreaths and stars, such as adorn heavenly beings: in its centre stands the Lamb as it had been slain: from around Him the Celestial Host, cherubim and seraphim, thrones, principalities, and powers, look down peacefully on the worshippers below. Harpers there are among them harping with their harps: for one is the song of the Church in earth and in heaven. Through the walls wind the narrow cloister galleries: emblems of the path by which holy hermits and anchorites, whose conflicts were known only to their God, have reached their home. And we are compassed about with a mighty cloud of witnesses: the rich deep glass of the windows teems with saintly forms, each in its own fair niche, all invested with the same holy repose: there is the glorious company of the apostles: the goodly fellowship of the prophets: the noble army of martyrs: the shining band of the confessors: the jubilant chorus of the virgins: there are kings who have long since changed an earthly for an heavenly crown: and bishops who have given in a glad account to the Shepherd and Bishop of souls. {cxxxii} But on none of these things do we rest; piers, arch behind arch, windows, light behind light, arcades, shaft behind shaft, the roof, bay behind bay, the saints around us, the heavenly hierarchy above with dignity of pre-eminence still increasing eastward, each and all, lead on eye and soul and thought to the image of the crucified Saviour as displayed in the great east window. Gazing steadfastly on that, we pass up the nave, that is through the Church Militant, till we reach the rood screen, the barrier between it and the Church Triumphant, and therein shadowing forth the death of the faithful. High above it hangs, on His triumphal cross, the image of Him Who by His death hath overcome death; on it are portrayed saints and martyrs, His warriors, who fighting under their Lord have entered into rest and inherit a tearless eternity. They are to be our examples, and the seven lamps above them typify those graces of the Spirit, by Whom alone we can tread in their steps. The screen itself glows with gold and crimson: with gold, for they have on their heads golden crowns: with crimson, for they passed the Red Sea of martyrdom to obtain them. And through the delicate net-work, and the unfolding holy doors, we catch faint glimpses of the chancel beyond. There are the massy stalls; for in heaven is everlasting rest: there are the sedilia, emblems of the seats of the elders round the throne: there is the piscina; for they have washed their robes and made them white: and there, heart and soul and life of all, the altar with its unquenched lights, and golden carvings, and mystic steps, and sparkling jewels: even Christ Himself, by Whose only merits we find admission to our heavenly inheritance. Verily, as we think on the oneness of its design, we may say: _Jerusalem edificatur ut civitas cujus participatio ejus in idipsum_.

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POSTSCRIPTUM

On concluding their work, which from circumstances that need not be specified has been a year in the press, the writers must apologise for the numerous typographical errors which have been allowed to remain. Their separation from each other, and distance from the printer, must plead in excuse.

They take this opportunity of expressing their thanks to the Reverend Dr. Mill, Christian Advocate of the University of Cambridge, and to F. A. Paley, Esq., M.A., of S. John's College, Cambridge, Honorary Secretary of the Cambridge Camden Society, for their advice and assistance.

It remains to say that some doubt has been felt by persons who have read the Introductory Essay in proofs, whether the writers have given Mr. Pugin sufficient credit for several passages in his works which seem to _involve_ the principle now contended for. We had thought that no misapprehension could be feared on this head. It was enough to know that the principle in question, even though _felt_ (as we indeed allowed) by this architect, had not been _expressed in terms_. In short, we took this fact for our ground: that whereas Mr. Pugin's book professed to assert the _true principles_ of Christian architecture, yet reality, according to his definition, was not at least so accurately a 'true principle' as sacramentality. The principles themselves, as enunciated by Mr. Pugin, apply as well to any secular building as to a church: they are true for _construction_, but not adequate in themselves to form a rule for ecclesiastical design.

Kemerton, _August_ 16, 1843.

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The following very curious passage ought to have come in at page lxxvii of the Introductory Essay, but was not accessible at the time. It is an extract from the 'Fardle of Facions' printed A.D. 1555.

FROM THE 'FARDLE OF FACIONS,' PRINTED 1555

Oratories, temples, or places of praier (whiche we calle churches) might not to be built without the good will of the bishoppe of the diocese. And when the timbre was redy to be framed, and the foundacion digged, it behoved them to sende for the bishoppe, to hallowe the firste corner stone of the foundacion, and to make the signe of the Crosse thereupon, and to laie it, and directe it juste easte and west. And then might the masons sette upon the stone, but not afore. This churche did they use to builde after the facion of a crosse, and not unlike the shape of a manne. The channcelle (in the whiche is conteined the highe altare and the quiere) directe fulle in the easte, representeth the heade, and therefore ought to be somewhat rounde, and muche shorter than the body of the churche. And yet upon respect that the heade is the place for the eyes, it ought to be of more lighte, and to bee seperate with a particion, in the steade of a necke, from the bodye of the churche. This particion the Latine calleth cancelli, and out of that cometh our terme channcelle. On eche side of this channcelle peradventure (for so fitteth it beste) should stand a turret; as it were for two ears, and in these the belles to be hanged, to calle the people to service, by daie and by night. Undre one of these turretts is there commonly a vaulte, whose doore openeth into the quiere, and in this are laid up the hallowed vesselles and ornamentes, and other utensils of the churche. We call it a vestrie. {cxxxv} The other parte oughte to be fitted, that having as it were on eche side an arme, the reste maye resemble the bodye with the fete stretched in breadthe, and in lengthe. On eche side of the bodye the pillers to stande, upon whose coronettes or heades the vaulte or rophe of the churche maye reste. And to the foote beneth aulters to be joyned. Those aulters to be orderly alway covered with two aulter clothes, and garnished with the crosse of Christe, or some little cofre of reliques. At eche ende a candelsticke, and a booke towarde the middes. The walls to be painted without and within, and diversely paineted. That they also should have in every parishe a faire round stone, made hollowe and fitte to holde water, in the whiche the water consecrate for baptisme maye be kept for the christening of children. Upon the right hand of the highe aulter that ther should be an almorie, either cutte into the walle, or framed upon it, in the whiche they woulde have the sacrament of the Lorde's bodye, the holy oyle for the sicke, and chrismatorie, alwaie to be locked. Furthermore they would that ther should be a pullpite in the middes of the churche, wherein the prieste maye stonde upon Sondaies and holidays to teache the people those things that it behoveth them to knowe. The channcelle to serve only for the priests and clerks; the rest of the temporalle multitude to be in the bodye of the churche, seperate notwithstanding, the men on the righte side, and the women on the left.

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_Here beginneth the First Book of_ GULIELMUS DURANDUS _his_ RATIONALE _of the_ DIVINE OFFICES.

THE PROEME

Importance and Difficulty of the Study of Symbolism--Necessity of its Cultivation by Priests--Consideration of Unlearned Priests--Mystical and Moral Meaning of the Law--Four-fold Sense of Scripture: the Historical, the Allegoric, the Tropologic, the Anagogic--Different Ceremonies used by Different Churches--Name of Rationale, whence derived--Division of the Work.

1. All things, as many as pertain to offices and matters ecclesiastical, be full of divine significations and mysteries, and overflow with a celestial sweetness; if so be that a man be diligent in his study of them, and know how to draw 'honey from the rock, and oil from the hardest stone.' [Footnote 79] But who 'knoweth the ordinances of heaven, or can fix the reasons thereof upon the earth?' [Footnote 80] For he that prieth into their majesty, is overwhelmed by the glory of them. Of a truth 'the well is deep, and I have nothing to draw with': [Footnote 81] unless He giveth it unto me Who 'giveth to all men liberally, and upbraideth not': [Footnote 82] so that 'while I journey through the mountains' [Footnote 83] I may 'draw water with joy out of the wells of salvation.' [Footnote 84] {2} Wherefore, albeit of the things handed down from our forefathers, capable we are not to explain all, yet if among them there be anything which is done without reason, it should forthwith be put away. 'Wherefore I, William, by the alone tender mercy of God, Bishop of the Holy Church which is in Mende,' [Footnote 85] will knock diligently at the door, if so be that 'the key of David' [Footnote 86] will open unto me: that the King may 'bring me in to His treasury,' [Footnote 87] and show unto me the heavenly pattern which was showed unto Moses in the Mount: so that I may learn those things which pertain to rites ecclesiastical, whereof they teach and what they signify: and that I may be able plainly to reveal and make manifest the reasons of them, by His help, 'Who hath ordained strength out of the mouth of babes and sucklings': [Footnote 88] 'Whose spirit bloweth where it listeth,' [Footnote 89 ] dividing to 'each severally as it will' [Footnote 90] to the praise and glory of the Trinity.

[Footnote 79: Deut. xxxii, 13.]

[Footnote 80: Job xxxviii, 33]

[Footnote 81: S. John iv, 11.]

[Footnote 82: S. James i, 5.]

[Footnote 83: Psalm ciii. Vulgate.]

[Footnote 84: Isaiah xii, 3. ]

[Footnote 85: A city of France, and capital of the department of
Lozére, situated on an eminence near the Lot: before the Revolution,
the See of a Bishop. The number of inhabitants is about
5000.'--Cruttwell's _Gazetteer_, s.v.]

[Footnote 86: Apocalypse iii, 7.]

[Footnote 87: Cant, ii, 4.]

[Footnote 88: Psalm viii, 2. See also Wisdom x, 21.]

[Footnote 89: S. John iii, 8. ]

[Footnote 90: I Cor. xii, II.]

2. Sacraments we have received to be signs or figures, not in themselves virtues, but the significations of virtues, by which men are taught as by letters. Now of signs there be that are natural, and there be that are positive: concerning which, and also of the nature of a Sacrament, we shall speak hereafter.

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3. Therefore the priests and the bishops to whom 'it is given to know the mysteries of the kingdom of God,' [Footnote 91] as He saith in Luke, and who be the stewards and dispensers of sacred things, ought both to understand the sacred mysteries, and to shine in the virtues which they signify: so that by their light others may be illuminated: otherwise 'they be blind leaders of the blind.' [Footnote 92] As saith the Prophet, 'Let their eyes be darkened, that they see not.' [Footnote 93] But, woe therefore is me! in these days they apprehend but little of those things which day by day they handle and perform, what they signify, and wherefore they were instituted: so that the saying of the Prophet seemeth to be fulfilled, 'As is the people, so is the priest.' [Footnote 94] For when they bear the bread of Prothesis [Footnote 95] to the Lord's Table and the Mysteries, they understand not its signification more than brute beasts which carry bread for the use of others. Of which ignorance they shall give account in the day of vengeance and wrath. 'When the cedars of Paradise shall tremble, what shall the bush of the desert do?' [Footnote 96] For to them is that saying of the Prophet, 'They have not known My ways: so I swear in my wrath, if they shall enter into My rest.' [Footnote 97]

[Footnote 91: S. Luke viii, 10.]

[Footnote 92: S. Matthew xv, 14.]

[Footnote 93: Psalm lxix, 23.]

[Footnote 94: Isaiah xxiv, 2.]

[Footnote 95: Here is a distinct reference to the Prothesis: the
more valuable because in writers of the Middle Ages it does not hold
so prominent a place as we might have expected: and the table of
Prothesis appears not to have occupied a certainly defined situation
in Catholic churches. There is also a reference to Lev. xxi, 8, and
the showbread.]

[Footnote 96: S. Luke xxii, 3.]

[Footnote 97: Psalm xcv, 11.]

4. Now the professors of the arts liberal, and of all other arts, seek how they may clothe, support, and adorn with causes and hidden reasons those things which be nakedly and without ornament therein set forth; painters moreover, and mechanics and handicraftsmen of what {4} sort soever, study in every variety of their works to render and to have at hand probable reasons thereof. So, also, unseemly is it to the magistrate to be ignorant of this world's laws; and to the pleader to know nothing of the law, wherein he is exercised.

5. But although learning be necessary unto priests for the sake of doctrine: yet must not scholastics think slightingly of unlettered priests; according to that saying in Exodus, 'Thou shalt not revile the gods.' [Footnote 98] Whence, saith S. Augustine, they shall not deride if they hear the priests and ministers of the Church, either invoking God with barbarisms and solecisms, or not understanding and misdividing the words which they pronounce. Not but that such things are to be corrected; but they must firstly be tolerated of the more learned. But that which priests ought to learn, shall be said below.

[Footnote 98: Exodus xxii, 28.]

6. Furthermore, the symbolism which existeth in things and offices ecclesiastical, is often not seen, both because figures have departed, and now it is the time of truth; and also because we ought not to judaise. But, albeit those types of which the truth is made manifest have departed, yet even to this time manifold truth is concealed, which we see not; wherefore the Church useth figures. For so by white vestments we understand the beauty in which our souls shall be arrayed, or the glory of our immortality, which we cannot manifestly behold: and in the Mass, by the oblation on the altar, [Footnote 99] the Passion of Christ is represented, that it be held in the memory more faithfully and more firmly.

[Footnote 99: The prayer of oblation is as follows--'Suscipe,
Sancta Trinitas, hanc oblationem quam Tibi offerimus _ob memoriam
Passionis_, resurrectionis et ascensionis Jesu Christi Domini
nostri,' etc.]

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7. Furthermore, of the things which be commanded in the law, some be moral, and others mystical. They be moral which inform the morals, and are to be understood in the simple tenour of the words: 'Love God: honour thy father: thou shalt do no murder,' and such like. Mystical be such as are typical: where something is set forth beyond the literal meaning. Of these, some be sacramental, and some ceremonial. Sacramental be such as may be accounted for, why thus they were ordered: such as circumcision, and the observance of the Sabbath, and the like. Ceremonial be they for which no reason can be given. Such be, 'Thou shalt not plough with an ox and an ass together:' [Footnote 100] Thou shalt not wear a garment of linen and woollen mixed.' [Footnote 101]

[Footnote 100: Deut. xxii, 10.]

[Footnote 101: Deut. xxii, 11.]

8. Now in things that are moral commands, the law hath received no change: but in things sacramental and ceremonial its outward form is altered: yet not one of the mystical significations is done away: for the law is not done away. Though the 'priesthood being changed, there is made of necessity a change likewise of the law.' [Footnote 102]

[Footnote 102: Hebrews vii, 12.]

9. Now, in Holy Scriptures there be divers senses: as historic, allegoric, tropologic, and anagogic. Whence, according to Boethius, all divine authority ariseth from a sense either historical or allegorical or from both. And according to S. Hierom, we ought to study Holy Scriptures in three ways:--firstly, according to the letter; secondly, after the allegory, that is, the spiritual meaning; thirdly, according to the blessedness of the future.

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History is _things signified by words:_ as when a plain relation is made how certain events took place: as when the children of Israel, after their deliverance from Egypt, made a tabernacle to the Lord. And history is derived from [Greek text], which is to gesticulate: [Footnote 103] whence gesticulators (that is, players) are called _histriones_.

[Footnote 103: Here is a notable instance of Durandus's
misderivations, of which we have spoken in the Introduction.]

10. Allegory is when one thing is said and another meant: as when by one deed another is intended: which other thing, if it be visible, the whole is simply an allegory, if invisible and heavenly, an _anagoge_. Also an allegory is when one state of things is described by another: as when the patience of Christ, and the sacraments of the Church are set forth by mystical words or deeds. As in that place: 'There shall come forth a rod of the stem of Jesse, and a branch shall grow out of his roots:' [Footnote 104] which is in plain language. The Virgin Mary shall be born of the family of David, who was the son of Jesse. [This is an example of mysticism in words.] Truth is also set forth by mystic deeds: as the children of Israel's freedom from Egyptian slavery, wrought by the blood of a lamb, signifieth that the Church is freed by the Passion of Christ from demoniacal servitude. [Footnote 105] The word allegory is derived from the Greek _allon_, which means _foreign_, and _gore_, which is _sense_; that is, a _foreign sense_.

[Footnote 104: Isaiah xi, 1.]

[Footnote 105: See Appendix I.]

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11. _Tropology_ is an injunction unto morality: or a moral speech, either with a symbolical or an obvious bearing, devised to evince and instruct our behaviour. _Symbolical_; as where he saith, 'Let thy garments be always white: and let the oil of thy head never fail.' [Footnote 106] That is, let all thy works be pure, and charity never fail from thy mind. And again, It is fit that David should slay the Goliath within us: that is, that humbleness may subdue our pride. _Obvious_ as in that saying, 'Deal thy bread to the hungry.' [Footnote 107] And in that text: 'Let us not love in word, neither in tongue: but in deed and truth.' [Footnote 108] Now tropology hath his name from _tropos_, a turning, and _logos_, which is a discourse.

[Footnote 106: Ecclesiastes ix, 8. ]

[Footnote 107: Isaiah lviii, 7.]

[Footnote 108: 1 S. John iii, 18.]

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:' [Footnote 109] 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.' [Footnote 110] 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:' [Footnote 111] and after the example of the fathers, enter into the kingdom of heaven.

[Footnote 109: S. Matthew v, 8.]

[Footnote 110: Apocalypse vii, 14.]

[Footnote 111: S. John xiv, 6.]

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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 our country. [Footnote 112] Of these things, more examples may be seen in the lessons for Holy Saturday. [Footnote 113] But in this work many senses are applied: and speedy changes are made from one to another, as the diligent reader will perceive.

[Footnote 112: 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!]

[Footnote 113: Reference is here apparently made to the fifth
chapter of the book, of Lamentations, which appears as the 3rd
lesson at Matins.]

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 blameworthy or absurd to worship with various chants, or modulations of the voice, nor yet with different observances: when the Church Triumphant herself is surrounded, [Footnote 114] 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.

[Footnote 114: The author appears to refer here to the XLV Psalm,
'Eructavit cor meum.']

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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, 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.

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17. But it must diligently be noted that in the divine offices themselves [Footnote 115] many ceremonies there be of usual employment which have, from their institution, respect 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.

[Footnote 115: This passage is worth noting, as showing 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.]

18. This work is described as a Rationale. For as in the 'breastplate of judgment' [Footnote 116] 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 breastplate 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 breastplate 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 tropologic, and the anagogic, with faith as the [Footnote 117] groundwork.

[Footnote 116: Vulg. In Rationali Judicii. Exodus xxviii, 3.]

[Footnote 117: Such appears the meaning of this beautiful
comparison. The words are rather obscure, _quatuor sensibus fide
media colorantur_.]

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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.

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_Tradatus Gulielmi Durandi de ecclesia et ecclesiasticis locis et sacramentis et ornamentis et de consecrationibus incipit feliciter._