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 Cross, and not a plain one. Upon this again consult the
Appendix.]

{100}

23. Secondly, the writing of the alphabet representeth the page of

both Testaments, because they be fulfilled by the Cross of Christ. For
the veil of the temple was rent asunder at His Passion, because then
the Scriptures were opened, and the Holy of Holies revealed.
Whence He Himself said when dying, 'It IS FINISHED.' In these few
letters also all knowledge is contained; and the alphabet is written
crosswise, because one Testament is contained in the other. For
there was a wheel within a wheel.

24. Thirdly, it representeth the articles of faith; for the pavement of

the church is the foundation of our faith. The elements written
thereon, are the articles of faith, in which ignorant men and
neophytes from both peoples be instructed in the Church; who
indeed ought to esteem themselves dust and ashes. Just as
Abraham saith in the xviii chapter of Genesis, 'Shall I speak to my
Lord, who am but dust and ashes?' Wherefore the writing of the
alphabet on the pavement is the simple teaching of faith in the
human heart.

25. The sambuca or staff, with which the alphabet is written,

showeth the doctrine of the apostles, or the mystery of the teachers,
by which the conversion of the Gentiles hath been effected, and the
perfidy of the Jews. Afterwards approaching the altar the bishop
standeth, and beginneth by saying, 'O God, make speed to save us;'
because he is then beginning the principal part of office. And the
versicle, 'Glory be to the Father,' etc., is then said.

26. Because this benediction is used to set forth the glory of the
Trinity, Alleluia is not then uttered, as will be set forth in the next
chapter. Then the bishop consecrateth the altar, for which he
blesseth other water, as {101} shall also be declared in the next
chapter. With which water also, after that the altar hath been
sprinkled seven times, the whole interior of the church is sprinkled
three times, as at first without any distinction between greater and
smaller stones, since 'there is no respect of persons with God.' For
this reason is the interior sprinkled, to signify that an external
ablution profiteth nothing without an internal charity. And for this
reason three times, because, as hath been premised, that aspersion
signifieth the aspersion and cleansing of baptism, which is conferred
through the invocation of the Trinity, according to the saying, 'Go ye
and teach all nations, baptising them in the name of the Father, and
of the Son, and of the Holy Ghost:' [Footnote 398] for since a church
cannot be immersed in water as a man in baptism is immersed, it is
on this account sprinkled three times with water, as if in the place of
a threefold immersion.

[Footnote 398: S. Matt, xxviii, 19.]

27. Again, the bishop performeth the aspersion proceeding from the
east to the west and once through the middle in the form of the
cross; because Christ gave instructions to baptise the whole of Judea
and all nations in the name of the Trinity, to which baptism He gave
efficacy in the ministry of His Passion, beginning from the Jews, from
whom He had His birth. And what remains of the water is poured
away at the foot of the altar, as shall be mentioned in the next
chapter. Some, however, do not bless any fresh water, but perform
the whole office with that which was blessed at first. In the
meanwhile, however, the choir is chanting the Psalm Exsurgat
Deus ('let God arise and let His enemies be scattered,' etc.), and the
Qui habitat ('whoso dwelleth,' etc.), in which mention is made of
the church and its consecration, as is plain in that verse, 'He is the
God {102} that maketh 'men to be of one mind in an house.'
[Footnote 399] But the bishop saith, 'My house shall be called an house
of prayer,' because it is his duty to cause that the church should be a
house of God, not of merchandise.

[Footnote 399: Psalm lxviii (Exsurgat Deus), v, 5.]

28. Next, when the altar hath been anointed with chrism, the twelve
crosses painted on the walls of the church are also anointed. But the
crosses themselves be painted; first, as a terror to evil spirits, that
they, having been driven forth thence, may be terrified when they
see the sign of the cross, and may not presume to enter therein
again; secondly, as a mark of triumph. For crosses be the banners of
Christ, and the signs of his triumph. [Footnote 400] Crosses therefore
are with reason painted there that it may be made manifest that that
place hath been subdued to the dominion of Christ.

[Footnote 400: Compare the hymn, Vexilla Regis

prodeunt.]

29. For even in the pomp of an earthly sovereign it is customary

when any city hath been yielded, for the imperial standard to be set
up within it. And to represent the same thing, Jacob is said to have
set up the stone, which he had placed under his head, as a
historical, traditional, and triumphal monument. [Footnote 401]

[Footnote 401: Genesis xxviii.]

30. Thirdly, that such as look on them may call to mind the Passion
of Christ, by which he hath consecrated His Church, and their belief
in His Passion. Whence it is said in the Canticles, 'place me as a
signet upon thy arm,' etc. [Footnote 402] The twelve lights placed
before these crosses signify the twelve Apostles who have illumined
the whole world by the faith of the Crucified, and whose teaching
hath dispersed the darkness: whence Bernard saith, 'All prophecy is
verified in the faith of the crucified One;' and the Apostle, 'I
determined not to know anything among you except Jesus Christ
and Him crucified.' [Footnote 403] {103} Wherefore the crosses on the
four walls of the church are lighted up and anointed with chrism,
because the apostles preaching the mystery of the cross have by the
faith of Christ illumined the four quarters of the earth unto
knowledge, have lighted them up unto love, have anointed them
unto purity of conscience—which is signified by the oil; and unto the
savour of a good reputation—which is signified by the balsam. In
addition to this, after the anointing of the altar, the altar itself and
the church are ornamented; the lamps lighted up; a Mass is said, in
which the priest useth different vestments from those which he hath
used in the aspersion, as shall be explained in the sequel.

[Footnote 402: Cant, viii, 6.]

[Footnote 403: I Cor, ii, 2.]

31. Lastly, it is to be noted that a church is said to be consecrated in

the blood of someone; whence, according to Pelagius and Pope
Nicholas, the Roman Church was consecrated in the martyrdom of
the Apostles, Peter and Paul. [Footnote 404] A church therefore is
consecrated in the way just described; and an altar, as will be set
forth in the next chapter; and a cemetery and other things, as is
declared under the head of its consecration. And although we read
in the Old Testament that the Temple was consecrated three times:
first, in the month of September; secondly, in March under Darius;
thirdly, in December by Judas Maccabaeus.

[Footnote 404: This passage is obscure. A confession or

martyrium was built over the place of S. Peter's
martyrdom in the earliest times, and is now covered by
the Vatican. See Ciampini de Vaticana Basilica. The
expression probably means, in honour of the martyrdom.]

32. Yet a church once consecrated, is not to be consecrated again

unless it shall have been profaned, which happeneth in three ways.
First, if it hath been burnt so as that all the walls or the greater part
of them be destroyed. But if only the roof or some part of it hath
been burnt, the walls remaining entire, or at least only {104}
partially destroyed, it need not be reconsecrated. Secondly, if the
whole church or the greater part of it hath fallen to the ground at
the same time, and hath been repaired entirely or not with the
original stones. For the consecration of a church consisteth mainly in
the exterior anointings, and in the conjunction and arrangement of
the stones. If, however, all the walls shall have fallen in, not at the
same time, but in succession, and shall have been repaired, the
church is to be considered the same. And so it need not be
reconsecrated, but only exorcised with water and reconciled by the
solemnisation of a Mass: however, some learned authors have said
that it ought to be reconsecrated. Thirdly, a church must be
reconsecrated, if it be doubtful whether it ever hath been
consecrated, should there remain no writing or painting or
inscription to that effect, nor even a single eye-witness, nor yet an
ear-witness, who (as some say) would be sufficient.

33. An altar also which hath been once consecrated must not be
consecrated again unless it should happen that it become profaned.
Which taketh place first if the table, that is the upper surface on
which the principal part of the consecration is bestowed, be moved
or changed in its form, or broken beyond measure, for instance
above a half. However, a disproportion of this sort may rightly be
referred to the decision of the bishop. The same also is especially
the case, if the whole structure of the altar hath been moved and
repaired. Nevertheless, the church is not to be reconsecrated on
account of either the movement or the breaking of the structure of
the altar: because the consecration of an altar and of a church be
two different things. So conversely if when the church is entirely
destroyed the altar be not injured, the church only is to be repaired,
and the altar not reconsecrated although in such case it is fitting
that it be washed with exorcised water.

{105}

34. Further, when the chief altar hath been consecrated the inferior
altars are not the less to be consecrated: although some have said
that it is sufficient for the rest to be pointed out with the finger while
the former is under consecration.
35. If, however, the altar hath suffered a trifling injury, it is not on
this account to be reconsecrated.

Secondly, an altar is reconsecrated, if the seal of the altar—that is

the little stone by which the sepulchre or cavity in which the relics be
deposited is closed or sealed—be moved or broken. And the cavity
itself is made sometimes on the top part of the block, and
sometimes no other seal is put over it, but the table, being placed
over it, is considered as the seal. But sometimes it is placed in the
hinder part, and sometimes in the front: and in the same cavity the
bishop's letters of consecration be generally carefully deposited in
testimony of the consecration: containing his own name and that of
the other bishops present at the consecration: and declaring in
honour of what saint the altar is consecrated, and also the church
itself, when both be consecrated at the same time, and the year also
and day of consecration.

Thirdly, an altar is reconsecrated, if the junction of the seal to the

cavity, or of the table to the block, where there is no other seal than
this slab, be disturbed; or if any of the stones of the junction or the
block, which toucheth either the table or the seal, be either
disturbed or broken. For in the conjunction of the seal and cavity,
and of the table and block or inferior structure, the consecration is
most especially perceived.

{106}

Fourthly, an altar is reconsecrated, if to it or to the conjunction of

the table with the under structure so great an enlargement be made
as that it loseth its original form, since the form giveth the existence
to the thing. Yet it doth not become profaned on account of a trifling
enlargement: but in that case the sacred part draweth over to itself
the part not sanctified: so long as the conjunction of the top slab
and under structure be not greatly changed.

Fifthly, an altar, just as a church, is reconsecrated in cases of doubt.

Sixthly, a travelling altar, if the stone be removed from the wood in
which it is inserted, which in some sort representeth its seal, and be
replaced again in the same or in other wood, some think should be
reconsecrated, but others only reconciled. But although it be often
by the command of the bishop transferred from place to place, and
carried on a journey (on which account it is called a portable or a
travelling altar) yet it is not reconsecrated in consequence of this,
nor yet reconciled.

36. But if a consecrated chalice be regilt, is it therefore to be

reconsecrated? It seemeth so, since it appeareth to become a new
chalice. For he who doth renew the old fashion of a work seemeth to
make a new work: and he doth remake, who doth mend a thing
already made. And assuredly consecration doth pertain to the outer
surface. And hence it is that I have said above that a church, if its
walls be stripped of their outer coat, must be reconsecrated.

37. The converse is nevertheless true, that neither on account of

whitewashing or painting the walls, nor of any small addition to
them, is a church to be reconsecrated; as I have already said.
Wherefore, if the shape of the chalice be not changed, it remaineth
the same chalice, and is not to be reconsecrated; just as also a
church being repaired, since it remaineth the same church, is not to
be reconsecrated, as aforesaid. {107} But if the former shape be
changed, the case were otherwise, since, as I have said, the shape
giveth existence to the thing. Nevertheless, it is decent, as well by
reason of its contact with unclean hands as also of the increment of
unconsecrated matter, that a chalice, being regilded, should be
washed with exorcised water before that the most Holy Body and
Blood of the Lord be sacrificed therein. Let us now say something
about Reconciliation.

38. Upon this head it is to be noted that the spiritual temple, which
is man, is ofttimes polluted. Whence we do read in the twentieth of
Leviticus what men be polluted, and how they may not enter the
church until they be washed with water and cleansed: as also in the
nineteenth of Numbers, 'He that toucheth the dead body of a man
shall be unclean .... wherefore he shall purify himself and wash his
clothes and bathe himself in water and shall be clean.' And the
Prophet saith, 'Thou shalt purge me with hyssop and I shall be
clean. [Footnote 405]

[Footnote 405: Psalm li (Miserere mei), 7.]

39. The material temple also, which as Pope Gregory doth testify, is
the church, is sometimes polluted, as we do read in Leviticus.
[Footnote 406] Whence saith the Prophet, 'Thy holy temple have they
defiled and made Jerusalem an heap of stones.' [Footnote 407] And the
material temple is also washed with water in order to be reconciled.
[Footnote 408] Reconciliation is also effected by the celebration of a
Mass, and the aspersion of water duly consecrated with salt, wine,
and ashes. For by the salt, is signified discretion; by the water, the
people; by the wine, the Divinity; by the ashes, the remembrance of
the Passion of Christ; by the wine mixed with water, the union of
Godhead and Manhood.

[Footnote 406: Levit. xv, 31.]

[Footnote 407: Psalm lxxix (Deus, venerunt), I. ]

[Footnote 408: Some of our readers may not know that

reconciliation is the technical term for the restoring a
desecrated church to a state fit for the performance of
the divine offices.]

{108}

These things, therefore, be put together to denote that the people,

being cleansed by a discerning remembrance of the Passion of
Christ, are made one with Him. Also if the church hath once been
consecrated, the reconciliation can be made by a bishop only. And
albeit he might devolve upon a fellow-bishop the whole office,
namely, both the blessing of the water and the reconciliation; or the
benediction of the water only; or even the reconciliation alone with
water blessed beforehand by himself; yet can neither be devolved
upon a mere priest, unless perchance this be competent to him by a
special privilege. But if the church hath not been consecrated, it
ought, according to the Constitution of Gregory, to be washed
forthwith with exorcised water: the which washing some do affirm
may be done by a mere priest, though at the bidding of the bishop:
since it hath to be done by exorcised water, which every priest may
use. Yet some skilful men of the highest authority have written that
it is safer for this also to be done by none but a bishop, and that this
may not be devolved by him to a priest; for certain canons do call
exorcised water that which is solemnly blessed with wine and ashes:
—and this is true indeed in regard of a church which although not
consecrated hath been dedicated unto God. For it is otherwise with a
mere oratory, which is neither a holy nor a religious place, inasmuch
as any man doth order it at his will—at least for prayers, albeit
perchance not for celebration without the license of the diocesan—
and at his will assigneth the same place to another use.

40. A church then is to be reconsecrated in the aforesaid case: and

also if any uncleanness be committed therein, whether by clerk,
layman, heretic, or paynim. But albeit some wise men have thought
otherwise, we opine that the case is different in regard of
unintentional pollution. [Footnote 409]

[Footnote 409: The editors have ventured to make a few

omissions in this and some of the following sections.]

{109}

41. A church also must be reconciled on account of any homicide, in

any way intentionally committed therein, whether with or without
the shedding of blood: and also, besides homicide, for any violence
or injurious shedding of human blood, whether from a wound or not,
or from the nose or the mouth. For we read in the Old Testament, in
the fourteenth and fifteenth of Leviticus, how that any man shedding
blood, or polluted in divers ways, may not enter the temple. If,
however, without violence or injury blood should flow in any natural
way whatsoever within the church; or if any animal should be slain
therein, or if anyone should die suddenly, or be killed by a falling
stone or timber, or by lightning; for these and the like occasions the
church is not reconciled. Nor again, if anyone, having been wounded
elsewhere, should flee to a church and die there even with great
effusion of blood: since then the homicide is not committed in the
church. But conversely, if anyone having been wounded in a church
dieth without, or even if blood flow from the wound away from the
church, the case is otherwise, even if the blood did not flow at all
within the church: since the law regardeth the blow which causeth
the wound. But and if blood be shed or other pollutions be caused
on the roof of a church, no reconciliation is made, because the deed
is committed without the church.

42. But if theft and rapine be committed in a church, it is reconciled

by the custom which usually obtaineth in such matters. And some do
affirm that the same ought to be done in any case of violence
committed therein without the shedding of blood; for example, if
anyone having taken refuge therein should be drawn forth with
violence. Also if anyone should break into the church or any quarrel
should be tumultuously carried on, though without shedding of
blood: or if anyone should be grievously beaten therein, so as his
bones should be broken, or he be covered with weals and bruises,
though without blood; {110} or again, if anyone, being condemned
while present in a church either to death or mutilation, be led forth
to go to the place of execution. But since these cases be not
expressed in the law, it is not necessary for the church to be
solemnly reconciled by the bishop. Yet we think it is decent for it to
be washed by the priest with exorcised water at the command of the
bishop: and the same is to be said, if the church being a long-time
without roof or doors, should have been open to all impurities, to
animals and the natural use of men, as if a common inn: nor
perchance would it be amiss for it in such case to be solemnly
reconciled by the bishop. Again, if anyone, slain without the church,
be shortly borne into the church, and there the murderer or anyone
else thinking he will not die should inflict on his yet warm body a
blow causing blood to flow, then the church must be reconciled, as
well by reason of the horror and abomination, as of the violence and
intention of sinning: for though a dead man be not a man, yet is his
human blood shed there by violence; and to the corpse itself is
violence, horror, and injury offered. But the case is otherwise if
anyone, having died a natural death, be, through respect of, and
honour to his body, dismembered in the church or disembowelled,
that perhaps one part may be buried in one place, and another in
another.

43. A church must also be reconciled, in which an infidel, or one

publicly excommunicated be buried; and then the walls are to be
scraped.

In the aforesaid cases, however, in which a church is to be

reconciled, it is requisite that the fact causing the reconciliation
should be known at least by report.

{111}

44. For this is a scandal to the church, the horror and abomination of
baseness and sin and violence committed in a sacred place, or in a
church: wherein the pardon for offences is besought, wherein there
ought to be a refuge of defence, wherein is offered the saving
sacrifice for sins, wherein also those that flee for refuge be saved,
and praises be rendered unto God. Furthermore, the intention and
design of sinning mortally therein do cause a church to be
reconciled. But if this design be hidden, reconciliation is not
necessary, since the church itself, being holy, cannot be polluted;
nay, the holiness of the place itself doth do away with the infamy:
albeit some do think the contrary of this, as that it ought to be
reconciled at least privately, so that the delinquents be not exposed.
45. For reconciliation is performed for an example and warning, that
all who behold the church, which hath in no wise sinned, washed
and purified for the delict of another, may reflect how they
themselves must work out the expiation of their own sins.

46. Also a cemetery, in which a paynim, or an infidel or one

excommunicate be buried, is to be reconciled; the bones, however,
of the paynim, if they can be distinguished from those of the faithful,
being interred elsewhere. A cemetery also is reconciled in the above-
mentioned cases, in which a church is to be reconciled: for a
cemetery enjoyeth the same privileges as doth a church, as we shall
say in the chapter of Sacred Unctions; for it is a holy place from the
time of its benediction; and it is reconciled by the bishop, just as a
church, by the aspersion of water, blessed with wine and ashes.

47. But this is to be noted, that in whatsoever part of the church or

the cemetery the violence or pollution be committed, both the
church and the cemetery, and also the several parts of either, by
reason of their contiguity, are understood to be violated. This first
hath of late been set straight by Pope Boniface. For albeit the
consecrations of the church, the altar, and the cemetery be diverse,
yet is the immunity of them one and the same and is not to be
restricted to any one of them separately, nor to any individual part of
either. {112} This indeed is true if the church and cemetery be
adjacent: but if the one be at a distance from the other, one may
well be violated without the other. If therefore when one is violated
or polluted, the other be also violated and polluted; by the like
reason, if one only be reconciled the other is also taken to be
reconciled: since nothing is more natural than that everything should
be loosed in the same method as it is bound, and that the relation of
binding and loosing should be the same. Wherefore when the
cemetery is violated or polluted, it sufficeth that the church be
reconciled. There be nevertheless some who do affirm simply that by
the pollution of the one, the other is in no wise polluted, and by
consequence that each should be reconciled separately. Yet these
doth the authority of the Pontifical oppose, in which is found a
special form for the reconciliation of a cemetery. Lastly, if a church or
a cemetery, or any such thing, be consecrated or blessed by a
bishop under excommunication, these, some affirm, do not require
reconciliation, since sacraments administered by such in the form of
the Church be valid. But since (as aforesaid) one or more
excommunicate persons do profane a cemetery or church, much
more indeed do the external sacraments and benedictions, which
proceed from the hands and mouth of an excommunicate person,
appear so far as pertaineth to their own merits to be contaminated
and to stink before God. Wherefore it is decent that we should
reconcile them before the faithful use these sacraments; as in truth
the reading of the sacred canons doth evidently teach. For the Lord
saith by the Prophet, 'I will curse your blessings.' [Footnote 410]

[Footnote 410: Malachi ii. 2.]

{113}
 CHAPTER VII

OF THE CONSECRATION OF AN ALTAR

Rise of the Consecration of Altars—Manner of the Same—The

Benediction of Water—The Aspersions—The Hyssop—Consideration
of Relics—The Altar must be of Stone—The Incense—The
Benediction of Church Ornaments.

1. Not only is a church consecrated, but also the altar: and this for
three reasons. First, with regard to the sacrament thereon to be
offered to God. Noah [Footnote 411] built an altar to the Lord, and
offered a sacrifice upon it, taking some of all clean birds and beasts.
But this sacrament is the Body and Blood of Christ which is sacrificed
in remembrance of the Lord's Passion, according to the command,
'This do in commemoration of Me.' [Footnote 412]

[Footnote 411: Genesis viii.]

[Footnote 412: S. Luke xxii, 19.]

2. Secondly, with regard to the invocation in that place of the name

of God: whence [Footnote 413] Abraham built an altar to God who
appeared unto him, and called there upon the name of the Lord. But
this invocation, which takes place over the altar, is properly called
the Mass.

[Footnote 413: Genesis xii.]

3. Thirdly, with regard to chanting: 'He gave him patience against his
enemies, and caused singers also to stand before the altar, that by
their voices they might make sweet melody.' [Footnote 414]

[Footnote 414: Eccles. xlvii, 9.]

{114}

4. The consecration of an altar is performed in this method and

order. The bishop beginneth, 'O God, make speed to save us.'
Afterwards he blesseth the water, and then at the four horns
[Footnote 415] of the altar he describeth four crosses with the
consecrated water. Next, he goeth round the altar seven times, and
sprinkleth the table [Footnote 416] of the altar seven times with holy
water, by means of an aspersory of hyssop. The church also is again
sprinkled, and the remainder of the water is poured at the foot of
the altar: and then four crosses be made with chrism at the four
corners of the sepulchre in which the relics are to be deposited; and
the relics themselves be placed in a case, together with three grains
of frankincense, and so be buried in the sepulchre. Then is placed
upon the sepulchre its cover, [Footnote 417] strengthened in the middle
by the sign of the cross: afterwards the stone, which is called the
table, is fitted to the top of the altar, and when fitted is anointed
with oil in five places, and in the same way is further anointed
afterwards with chrism, as hath been said when speaking about oil.
The altar also is confirmed in front by the chrism applied in the form
of the cross, and incense is burnt upon it in the five places. After this
the altar is covered up, and is spread with clean cloths, and then at
length the sacrifice is celebrated upon it. Now let us follow out each
of the above-mentioned ceremonies in succession.

[Footnote 415: The word horn appears to be used simply

for corner, evidently with reference to the altar of the
temple, which had raised projections, or horns at its
angles.]
 [Footnote 416: We shall use the word table to denote
the mensa or upper surface of the altar, on which the
chief part of the ceremonies of consecration were
performed.]

[Footnote 417: This passage is obscure, and receives no

light from other ritualists who have not spoken much on
the consecration of altars. From the 25 of the chapter we
apprehend that this slab, or cover of the sepulchre, was
marked with a cross of chrism before it was fitted on to
the cavity.]

{115}

5. First, then, it is to be noted, that an altar is consecrated by the

unction of chrism and act of blessing intervening, and that it is only
and entirely of stone. The bishop standing up beginneth, 'O God,
make speed to save us,' because the Lord Himself saith, 'Without Me
ye can do nothing.' [Footnote 418]

[Footnote 418: S. John xv, 5.]

6. And because this dedication signifieth that those must be

baptised, who, after receiving the faith, are preparing themselves to
fight, and who are still situated amongst the sighs and struggles of
this world; on this account the Alleluia is omitted, since those who
be not baptised be not worthy to join in the praises of angels:
whence it is written in Tobit, 'And all her streets shall say Alleluia.'
[Footnote 419] But after that the consecration of the church or of the
altar is completed, the Alleluia is chanted, because the delusions of
devils having been expelled, God shall be praised thereupon. For
Christ even when approaching to the altar of the cross in order to
manifest the glory of His Eternity, paid the penalty of death: not until
after His resurrection sang He Alleluia.

[Footnote 419: Tobit xiii, 18.]

7. Secondly, with respect to the blessing of water, it is to be noted
that this kind of exorcising water is performed in order to expel the
enemy from it. In which blessing four things be necessary; namely,
water, wine, salt, and ashes. And this for three reasons.

8. (i) Because there be four things which expel the enemy. The first
is the outpouring of tears, which is denoted by the water: the
second is the exultation of the soul, which is denoted by the wine:
the third is natural discretion, which by the salt; the fourth, a
profound humility, which is signified by the ashes. Wherefore the
water is penitence, the wine exaltation of mind, the salt wisdom (as
was shown in the preceding chapter), the ashes the humility of
penitence. Whence it is said of the Ninevites that their 'king rose up
from his throne, and clothed himself with sackcloth, and sat in
ashes.' [Footnote 420] {116} Hence also David saith, 'For I have eaten
ashes as it were bread.' [Footnote 421] Hence also Abraham saith, 'Shall
I speak to my Lord, who am but dust and ashes?' [Footnote 422]

[Footnote 420: Jonah iii, 6.]

[Footnote 421: Psalm cii (Domine exaudi), 9.]

[Footnote 422: Genesis xviii, 27.]

9. (ii) In a second sense water is the people or mankind, because

many waters are many peoples; wine is the Deity; salt, the teaching
of the divine law which is the salt of the covenant; ashes, that which
preserveth the remembrance of the Lord's Passion. Wine mixed with
water, is Christ, God and Man. For by means of faith in the Lord's
Passion (ashes), which is had through the teaching of the Divine
Law (salt), the people, denoted by the water, is joined through the
union of faith, to its Head, God and Man.

10. (iii) In a third method we may say also that this consecrated
water signifieth the Holy Spirit, without Whose influence nothing
ever is sanctified, and without Whose grace there is no remission of
sins. That the Holy Spirit is called water, truth itself showeth when
He saith, 'Whosoever believeth in Me, out of his belly shall flow
rivers of living water': [Footnote 423] which the Evangelist explaining
saith, 'This He spake of the Holy Ghost which they should receive
who believed upon Him.'

[Footnote 423: S. John vii, 38, 39.]

11. And note the order of the sacrament; the church is consecrated
outwardly by water, inwardly by the Spirit. For this is what the Lord
saith, 'Unless a man shall be born again of water and of the Holy
Ghost,' etc. [Footnote 424] Here is the water: here the Holy Spirit. For in
the sacrament of baptism, neither is the water without the Spirit, nor
the Spirit without the water: which element indeed the Spirit Himself
did sanctify, when in the first creation of the world 'He moved upon
the face {117} of the waters.' [Footnote 425] With this water therefore,
both the altar itself and the whole interior of the church is sprinkled,
when both it and the altar are dedicated on the same occasion.

[Footnote 424: S. John iii, 5.]

[Footnote 425: Genesis i, 2.]

12. Although therefore the Spirit and water would suffice for the
perfect operation of baptism and the consecration of a church, yet
the holy fathers who have made this constitution, wished to satisfy
us not only in those particulars which pertain to the efficacy of the
sacraments, but in those also which relate to its greater
sanctification: and on this account they have added salt, wine, oil,
ashes, and chrism. (For Philip, when he baptised the eunuch, had
neither oil nor chrism.) Therefore not one of these ingredients ought
to be wanting; and they ought all to be mixed together, because the
people of God, which is the Church, is neither sanctified nor released
from sins without the union of these qualities. On this I shall treat
also in the chapter upon consecrations. With respect to water indeed
the case is evident, because 'unless a man be born again,' etc.
13. With respect to the salt also; because without the seasoning of
faith, which is typified by the salt, no one shall ever be saved, albeit
he be sprinkled by the water of baptism. Also with respect to wine,
by means of which the spiritual intelligence of the divine law is
denoted. Whence the Lord at the marriage in Cana turned the water
into wine. But if anyone shall not have been sprinkled with this, that
is, shall not have drunk of this or have believed those who offered it
to him to drink, he shall not attain to the blessedness of eternal life.
The aspersion of ashes also, by which the humility of penitence is
understood, is so necessary, that without it there is no remission of
sins in adults; for through it they come to baptism, and it is the sole
refuge for such as have sinned {118} after baptism. Whence not
without reason is baptism called from it: the Lord speaking in the
gospel concerning John Baptist 'that he came into the whole region
of Galilee, preaching the baptism of repentance for the remission of
sins.' [Footnote 426] Note also that there be four kinds of consecrated
water, of which we shall speak in the fourth book, and at the head of
'The aspersion of holy water.' [Footnote 427]

[Footnote 426: S. Mark i, 4.]

[Footnote 427: There be four kinds of holy water, one, by

the which is made the judgment of expurgation, which is
no longer used; a second, which doth sanctify in the
consecration of a church or an altar; a third, with which
aspersions be made in the church; and a fourth, the
water of baptism.'—Durandus, Lib. IV, iv, 10.]

14. When all these ingredients have been mixed, the bishop maketh
four crosses with this water at the four horns of the altar, and one in
the middle; [Footnote 428] the four crosses represent the fourfold
charity which they ought to have who approach the altar, viz., love
for God, themselves, their friends, and their enemies. Of which four
corners of charity it is said in Genesis, 'Thou shalt spread into the
east, and the west, and the north, and the south': and for this
reason be the four crosses made at the four corners to show that
Christ, by His Cross, hath saved the four quarters of the world.
Secondly, they be made to point out that we ought to bear the cross
of the Lord in four ways; namely, in our heart by meditation, in our
mouth by confession, in our body by mortification of the flesh, in our
face by constant impression. The cross in the middle of the altar
signifieth the Passion which Christ underwent in the middle of the
earth, by which He worked out salvation in the middle of the earth;
that is, in Jerusalem.

[Footnote 428: The tables, or upper slabs of the altar,

were inscribed with five crosses, one at each corner and
one in the middle: as are also the altar stones which are
found in the middle of the frightful wooden altars abroad
at this day. See an interesting list of altar slabs in the
'Few Hints' of the Cambridge Camden Society.]

{119}

15. Next, the bishop goeth seven times round the altar, (i) Firstly, to
signify that he ought to exercise care for all, and to keep himself
vigilant, which is denoted by the act of going round. Whence at that
time they chant, 'The watchmen that went about the city found me.'
[Footnote 429] For a bishop ought to watch anxiously over the flocks
committed to him: for as Gilbert saith, 'A ridiculous thing it is, a blind
watchman, a lame leader, a negligent prelate, an untaught teacher,
and a dumb preacher.'

[Footnote 429: Cant. v, 7.]

16. (ii) Secondly, the seven circuits of the altar do signify the seven
meditations which we ought to entertain respecting the sevenfold
virtue of the humility of Christ, and of which we ought to make
frequent circuits in our minds. The first virtue is, that from being rich
He became poor; the second, that He was laid in a manger: the
third, that he was subject to His parents; the fourth, that He bowed
His Head under the hand of a slave; the fifth, that He bore with a
thief and a betrayer as a disciple; the sixth, that He stood gentle
before an unrighteous judge; the seventh, that He mercifully prayed
for them that crucified Him.

17. (iii) Thirdly, by the seven circuits be indicated the seven journeys
of Christ. The first was from heaven to the Virgin's womb; the
second, thence into the manger; the third, from the manger into the
world; the fourth, from the world to the cross; the fifth, from the
cross to the sepulchre; the sixth, from the sepulchre to the place of
spirits; the seventh, from the place of spirits to heaven.

18. After this, the bishop sprinkleth the altar. But what the altar
signifieth in a temple, the Apostle telleth us: 'For the Temple of God
is holy, which temple ye are.' [Footnote 430] Wherefore, if we be the
Temple of God, 'we {120} have an altar.' [Footnote 431] Our altar is our
heart: for the heart is in a man what the altar is in a temple. On this
altar is made the sacrifice of praise and joy, according to the saying
of the Psalmist: 'The sacrifices of God are a broken spirit,' etc.
[Footnote 432] On this altar is made the commemoration of the Body
and Blood of Christ. From it do prayers rise to heaven, because God
looketh to the heart. This altar, therefore, is sprinkled with water
when the hearts of men, by means of the preaching of the gospel,
are cleansed from sin. For preaching is water, according to that
saying: 'All ye that thirst, come to the waters.' [Footnote 433] By this
water, therefore, that is, by the preaching of the gospel and the
sanctification of the Holy Ghost, both the altar of the heart and the
whole man are cleansed and sanctified. For the altar of the heart is
consecrated by the conception of fear, inviting to good, and by the
affection of love, confirming to the better. 'For the fear of the Lord is
the beginning of wisdom.' [Footnote 434]

[Footnote 430: 2 Cor. vi, 16.]

[Footnote 431: Heb. xiii, 10.]

[Footnote 432: Ps. li (Miserere mei Deus), 17.]

 [Footnote 433: Isaiah lv, 1.]

[Footnote 434: Ps. cxi (Confitebor tibi), 10.]

19. But the altar is sprinkled seven times with water to notify that in
baptism the seven gifts of the Holy Spirit be conferred. By this also it
is set forth that we ought to have a remembrance of the Lord's
Passion. For the seven aspersions of water be the seven outpourings
of the Blood of Christ. The first whereof was at circumcision; the
second in prayer, when His sweat was as drops of blood; the third,
at the scourging; the fourth, from the crown of thorns; the fifth,
from His pierced hands; the sixth, when His feet were nailed to the
cross; the seventh, when His side was opened. Some, however,
sprinkle three times, because we baptise in the name of the Holy
Trinity; or because the church is cleansed from sins of thought,
word, and deed; whence also at that time the Miserere mei is said.

{121}

20. Moreover, these aspersions be made with an aspersory made of

hyssop, by which herb, because it is lowly, the lowliness of Christ is
conveniently represented: since the above-mentioned effusions of
blood were accompanied by the hyssop, of the humility and
inextinguishable love of Christ by which the Catholic Church being
sprinkled is purified. This herb also groweth naturally upon rock: and
lowliness of disposition hath grown upon Christ the rock. For
according to the Apostle, 'That rock was Christ.' [Footnote 435] It is also
of a warm nature; and the humility of Christ inflameth cold hearts to
the practice of works of love. Its roots also penetrate the rocks; and
humility breaketh through the hardest of obstinacy. It availeth for
diseases of the breast and against swelling: so doth humility heal the
swelling of pride. The former also is born from, and rooted in, the
earth: whence by it the whole multitude of the faithful may be
understood; and those especially be figured by the hyssop, who,
rooted and grounded in Christ, cannot be plucked up or separated
from His love. By whom what can we understand better than the
bishops and presbyters, because the more dignity they obtain in the
Church, the more firmly ought they to cleave to the faith of Christ.
By these assuredly is the water aspersed; by and through these be
the faithful of Christ baptised; to these is it given to perfect the
sacrament of baptism.

[Footnote 435: I Corinthians x, 4.]

21. But whilst the altar is being sprinkled with water the bishop
chanteth, 'My house shall be called an house of Prayer,' etc.,
[Footnote 436] and again, 'I will tell out thy name to my brethren.'
[Footnote 437] And because without God no work is perfectly
consummated, he prayeth that those who enter therein to seek for
blessings may be heard.

[Footnote 436: S. Matthew xxi, 13.]

[Footnote 437: Psalm xxii (Deus Deus meus), 22.]

{122}

Afterwards, when the church and altar are consecrated at the same
time, the whole church is sprinkled with that water, as was discussed
in the preceding chapter, which being done, the bishop approacheth
the altar repeating Psalms, and what remains of the water is poured
away at the foot of the altar, as in the old Testament [Footnote 438]
what remained of the blood was poured away at the bottom of the
altar; by which it is signified that the remainder in so great a
sacrament, which is beyond human power, is given over unto God,
Who is the Chief High Priest, Whose part it is to supply the defect of
other priests. But the sepulchre or cavity in which relics ought to be
deposited, signifieth the golden pot full of manna, which was placed
in the ark of the testimony, as hath been explained under the head
of the Altar.

[Footnote 438: Exodus xxix, 12.]

22. A sepulchre of this sort, which by some is termed a confession,
is our heart; and it is consecrated by four crosses made with chrism,
because there be four virtues described in the book of wisdom—
namely, Prudence, Fortitude, Temperance, and Justice—with which
our heart is, as it were, anointed, when it is prepared by the gift of
the Holy Spirit to receive the mysteries of the heavenly secrets. But
this sepulchre is made sometimes at the upper part of the altar,
sometimes in the front side of it.

23. Without the relics of saints, or, where they cannot be had,
without the body of Christ, [Footnote 439] there is no consecration of a
fixed altar: but there may be of a travelling or portable one. Relics in
truth are, after the example of both Testaments, evidences of the
suffering of martyrs and lives of confessors; which things be left to
us as examples. These we enclose in a case, because we retain
them, in order to imitate them in our heart: but if we hear and
understand and do no works, {123} it tendeth rather to damnation
than to salvation; because 'not the hearers of the law are just before
God, but the doers only'; [Footnote 440] whence the Apostle saith, 'Be
ye imitators of me as I am also of Christ.' [Footnote 441]

[Footnote 439: See chapter ii.]

[Footnote 440: Romans ii, 13.]

[Footnote 441: I Corinthians xi, 1.]

24. But the solemn carrying of relics is in imitation of what is read in

the xxv chapter of Exodus. In the ark of the testament there were
two golden rings, going through the whole thickness of the wood,
and through these were put the staves of shittim wood overlaid with
gold, by which the ark was borne. And before the bishop entereth
the church he goeth round it with the relics in order that they may
be protectors of that church. We read also in the viii chapter of the
third book of Kings that at the dedication of the temple 'there were
assembled together all the elders of Israel, with the chiefs of the
tribes, and the heads of families to King Solomon in Jerusalem, to
carry the ark of the covenant of the Lord; and there came all the
elders of Israel, and the priests brought in the ark of the covenant of
the Lord into his place, into the oracle of the house, to the most holy
place, even under the wings of the cherubims. For the cherubims
spread forth their two wings over the place of the ark, and the
cherubims covered the ark and the staves thereof above. And King
Solomon, and all the congregation of Israel that were assembled
unto him, marched with him before the ark.' [Footnote 442] In
remembrance of this event, the prelates, great men, and people
[Footnote 443] of the province meet together, even at this day, for the
dedication of churches, and follow in procession him that
consecrateth: and relics are solemnly carried by priests under a
pavilion or canopy. Afterwards the bishop, before he entereth the
church with these, addresseth the people. For Solomon also, after
the ark had been {124} carried, 'turned his face about, and blessed
all the congregation of Israel,' and prayed for such as should pray in
the church. 'For all the congregation of Israel stood, and Solomon
said, Blessed be the Lord God of Israel,' etc., as is read in the same
place. [Footnote 444 ]

[Footnote 442: I Kings viii, 2, 6, 7.]

[Footnote 443: The Venice edition of 1609 reads

Apostoli here.]

[Footnote 444: I Kings, viii.]

25. But the relics of saints are enclosed in a case together with three
grains of frankincense, because we ought to retain in our
recollection the examples of the saints, together with faith in the
Trinity, that is, in the Father, Son, and Holy Ghost. For we ought to
believe one God, one faith, one baptism, because 'the just liveth by
faith,' [Footnote 445] without which, as the Apostle hath said, 'It is
impossible to please God.' [Footnote 446] There is placed upon and
fitted to the sepulchre itself a certain board fortified by the sign of
the cross made with chrism. [Footnote 447] For by chrism is understood
the gift of the Holy Spirit, with which this board, that is charity, is
anointed; because our heart is fortified by the grace of the Holy
Spirit to observance of the heavenly mysteries. The board therefore
fortified by this sign is placed over the relics, because by the
example of the saints is inflamed charity, 'which covereth a multitude
of sins,' [Footnote 448] just as also the board covereth the relics.
Whence saith the Apostle, 'The love of God is spread abroad in our
hearts by the Holy Spirit which is given unto us.' [Footnote 449] But this
slab or stone containeth, or is called, the seal of the sepulchre; as
saith Pope Alexander III.

[Footnote 445: Romans i, 17.]

[Footnote 446: Hebrews xi 6.]

[Footnote 447: See above, section 4, note 7.]

[Footnote 448: I S. Peter iv, 8.]

[Footnote 449: Romans v, 5.]

After this, however, the stone, which is called the table of the altar,
is fitted to the top of the altar; by which we may understand the
perfection and solidity of the knowledge of God; and it ought to be
of stone, not because of the hardness, but the solidity of faith. Just
as the Lord said unto Peter, 'Thou art Peter, and upon this rock'—
that is, upon this firmness of faith—'I will build My Church.'
[Footnote 450]

[Footnote 450: S Matthew xvi, 18.]

{125}

26. For as this table is the completion and finishing of the altar, so
is the knowledge of God the confirmation and perfection of all good
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