luted by being partakers of the table of devils, cannot be partakers of the Lord's table;" in each place by the word table meaning altar. This, lastly, is that which, during the time of nature and of the law, was prefigured by the various kinds of sacrifices; as that which embraces all the good things signified by it, as being the consummation and perfection of them all.

sint, mensæ Domini participes fieri :" per mensam altare utrobique intelligens. Hæc denique illa est, quæ per varias sacrificiorum, naturæ et legis tempore, similitudines figurabatur; utpote quæ bona omnia, per illa significata, velut illorum omnium consummatio, et perfectio complectitur.

CHAPTER II.-(The Sacrifice of the Mass is propitiatory as well for the living as for the dead.)

And, since in the divine sacrifice, which is performed in the mass, that same Christ is contained and offered in an unbloody manner, who, on the altar of the cross offered Himself with blood once for all; the holy Synod teaches, that that sacrifice is, and becomes of itself truly propitiatory, so that if, with a true heart and right faith, with fear and reve

Caput II.

Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur, et incruente immolatur, qui in ara crucis semel se ipsum cruente obtulit; docet sancta Synodus, sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero corde et recta fide, cum metu et reverentia, con

rence we approach to God, contrite and penitent, we may obtain mercy and find grace to help in time of need. The Lord, forsooth, being appeased by the offering of this, and granting grace and the gift of repentance, remits crimes and sins, even great ones; for it is one and the same host, the same person now offering by the ministry of the priests, who then offered Himself upon the cross, only in a different manner of offering; and by this unbloody sacrifice the fruits of that bloody one are abundantly received; only, far be it that any dishonour should be done to that by this. Wherefore, according to the tradition of the apostles, offering is duly made, not only for the sins, pains, satisfactions, and other necessities of the faithful who are alive, but also for the dead in Christ, who are not yet wholly cleansed.

triti ac pœnitentes ad Deum accedamus, misericordiam consequamur, et gratiam inveniamus in auxilio opportuno. Hujus quippe oblatione placatus Dominus, gratiam, et donum pœnitentiæ concedens, crimina, et peccata, etiam ingentia, dimittit. Una enim eademque est hostia, idemque nunc offerens sacerdotum ministerio, qui se ipsum tunc in cruce obtulit, sola offerendi ratione diversa: cujus quidem oblationis cruenta, inquam, fructus per hanc incruentam uberrime percipiuntur; tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium vivorum peccatis, pœnis, satisfactionibus, et aliis necessitatibus, sed et pro defunctis in Christo, nondum ad plenum purgatis, rite, juxta apostolorum traditionem, offertur.

CHAPTER III. (Of Masses in Honour of the Saints.)

And although the Church has been wont sometimes to offer masses in honour and memory of the saints, yet she does not teach that sacrifice is to be offered to them, but to God alone, who has crowned them and, therefore, the priest does not say, I offer sacrifice to thee, Peter or Paul; but giving thanks to God for their victories, he implores their patronage, that they whom we remember upon earth may deign to intercede for us in heaven.

Caput III.

Et quamvis in honorem et memoriam sanctorum nonnullas interdum missas Ecclesia celebrare consueverit; non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit. Unde nec sacerdos dicere solet, Offero tibi sacrificium, Petre, vel Paule; sed Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in cœlis, quorum memoriam facimus in terris.

CHAPTER IV. (Of the Canon of the Mass.)

And since it is fitting that holy things should be holily administered, and this sacrifice is the most holy of all; the Catholic Church, to the end that it might be worthily and reverently offered and received,

Caput IV.

Et cum sancta sancte administrari conveniat, sitque hoc omnium sanctissimum sacrificium; Ecclesia Catholica, ut digne, reverenterque offerretur, ac perciperetur, sacrum canonem multis ante sæculis

appointed, many ages ago, the sacred canon, so pure from all error that nothing is contained in it which does not, to the greatest degree, savour of holiness and piety, and raise the minds of the offerers to God: for it is composed both of the very words of the Lord, and the traditions of the apostles, and the pious appointments of holy Pontiffs.

instituit, ita omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem, ac pietatem quandam redoleat, mentesque offerentium in Deum erigat. Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum traditionibus, ac sanctorum quoque Pontificum piis institutionibus.

CHAPTER V. (Of the Ceremonies and Rites of the Mass.)

And since the nature of man is such that it may not be sustained to the meditation of divine things without exterior helps, on this account, holy mother Church instituted certain rites, as, for instance, that in the mass, some things should be pronounced in a low voice, and some in a louder. She set forth also ceremonies from apostolic tradition and discipline, as

Caput V.

Cumque natura hominum ea sit, ut non facile queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli; propterea pia mater Ecclesia ritus quosdam, ut scilicet quædam summissa voce, alia vero elatiore, in missa pronunciarentur, instituit. Cærimonias item adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex apostolica

mystical benedictions, lights, incense, vestments, and many other things of that kind, by which both the majesty of so great a sacrifice might be approved, and that by means of these visible signs of religion and piety, the minds of the faithful might be excited to the contemplation of the highest matters which are hidden in this sacrifice.

disciplina, et traditione, quo et majestas tanti sacrificii commendaretur, et mentes fidelium per hæc visibilia religionis, et pietatis signa, ad rerum altissimarum, quæ in hoc sacrificio latent, contemplationem excitarentur.

CHAPTER VI.-(Of the Mass, in which the Priest alone communicates.)

The holy Synod could indeed wish, that in all masses the faithful, who are present, should communicate not only in spiritual affection, but also in sacramental receiving of the eucharist, in order that they might more abundantly profit by this most holy sacrifice but if this may not always be, she does not therefore condemn those masses in which the priest alone sacramentally communicates, as if they were

Caput VI.

Optaret quidem sacrosancta Synodus, ut in singulis missis fideles adstantes non solum spirituali affectu, sed sacramentali Eucharistiæ perceptione communicarent, quo ad eos sanctissimi hujus sacrificii fructus uberior proveniret: nec tamen, si id non semper fiat, propterea missas illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas damnat, sed