15. Again by the appointment of Pope Evaristus marriages are to be blessed by the priest not without prayers and offerings. However, a man and woman who contract a second marriage must not be blessed by the priest, since, they having been already blessed, the ceremony may not be repeated. Nor ought marriages to be blessed unless both parties are still unmarried, for the reason given in the preface to the second book. [Footnote 556]
[Footnote 556: It is laid down that 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).]
And any priest who shall have given the blessing in such a second marriage is to be suspended from his office and benefice and to be sent to the apostolical see; a custom this, introduced as an incitement to continence. According to the custom of some places, if anyone contracts a second marriage with an unmarried woman the benediction is repeated: but this does not avail unless our Lord the Pope know of it and approve it. Some also say that if any unmarried persons were not blessed when they contracted marriages, they may when marrying a second time receive the benediction; but if they were blessed at first, it cannot be repeated at a second marriage even though the first were never consummated. Of the benediction of virgins we shall speak in the preface and the second book. [Footnote 557]
[Footnote 557: See chap. viii, note 57.]
16. But it is to be noted that one sacrament may be more worthy than another in four ways: namely, in efficacy, as baptism; in sanctity, as the eucharist; in significancy, as marriage (though some do not admit this way); in the dignity of the administrator, as confirmation and orders.
17. But is it asked why sacraments are appointed, when without them God could have given eternal life and His Grace unto mankind? I answer, for three reasons. First, for our humiliation; in order that when man reverently humbleth himself by the command of God unto insensible and inferior things, he may from this obedience become more acceptable unto Him. Secondly, for our instruction; that by that which is seen objectively in a visible form, our mind may be instructed in that invisible virtue, which is to be perceived within. [{160}] Thirdly, for our exercising: in order that, since man ought not to be idle, there may be set before him a useful and healthy exercise in the sacraments; so that he may avoid vain and hurtful occupation. According to that saying, 'Always be doing some good work, that the devil may find you occupied.' Wherefore, as we said in the foregoing chapter, they must never be neglected.