because His priesthood was not to be extinguished by death, in His last supper, the night in which He was betrayed, that He might leave to His beloved spouse the Church, a visible sacrifice according to the exigencies of man's nature, by which that bloody one, once for all, performed on the cross, might be represented, and the memory of it remain even to the end of the world, and its saving virtue be applied for the remission of those sins which are daily committed by us; declaring Himself to be ordained a priest for ever after the order of Melchisedec, offered to God the Father, His body and His blood, under the species of bread and wine: and under the symbols of the same things, delivered them to the apostles, whom He then appointed priests of the New Testament, that they might receive them; and in these words, "Do this in remembrance of me," he charged them and their successors in the priest

nem operaretur: quia tamen per mortem sacerdotium ejus extinguendum non erat; in cœna novissima, qua nocte tradebatur, ut dilectæ suæ sponsæ Ecclesiæ visibile, sicut hominum natura exigit, relinqueret sacrificium, quo cruentum illud, semel in cruce peragendum, repræsentaretur, ejusque memoria in finem usque sæculi permaneret, atque illius salutaris virtus in remissionem eorum, quæ a nobis quotidie committuntur, peccatorum applicaretur; sacerdotem secundum ordinem Melchisedech se in æternum constitutum declarans, corpus, et sanguinem suum sub speciebus panis et vini Deo Patri obtulit; ac sub earumdem rerum symbolis, apostolis, quos tunc Novi Testamenti sacerdotes constituebat, ut sumerent, tradidit; et eisdem, eorumque in sacerdotio successoribus, ut offerrent, præcepit per hæc verba, "Hoc facite in

hood that they should offer them as the Catholic Church has always understood and taught. For, after the celebration of the old passover, which the multitude of the children of Israel sacrificed in memory of the departure from Egypt, He instituted a new passover, even Himself to be sacrificed by the Church, through the priests under visible signs, in memory of His departure from this world unto the Father, when, by the shedding of His blood, He redeemed us, and snatched us from the power of darkness, and translated us into His kingdom. And this indeed is that pure offering which cannot be stained by any unworthiness or wickedness of the offerers which the Lord by Malachi foretold should be offered clean in every place, to His name, which should be great among the Gentiles: and to which the Apostle Paul not obscurely alludes when, writing to the Corinthians, he says, that "they who are pol

meam commemorationem :" uti semper Catholica Ecclesia intellexit, et docuit. Nam celebrato veteri pascha, quod in memoriam exitus de Ægypto multitudo filiorum Israel immolabat, novum instituit pascha, se ipsum ab Ecclesia per sacerdotes sub signis visibilibus immolandum in memoriam transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis effusionem nos redemit, atque eripuit de potestate tenebrarum, et in regnum suum transtulit. Et hæc quidem illa munda oblatio est, quæ nulla indignitate, aut malitia offerentium inquinari potest: quam Dominus per Malachiam nomini suo, quod magnum futurum esset in gentibus, in omni loco mundam offerendam prædixit: et quam non obscure innuit Apostolus Paulus, Corinthiis scribens, cum dicit, "Non posse eos, qui participatione mensæ dæmoniorum polluti

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 cruentæ, 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