communicant, but also to all the faithful whether living or numbered amongst those who have died in the Lord, but whose sins have not yet been fully expiated. According to apostolic tradition the most authentic, it is not less available when offered for them than when offered in atonement for the sins, in alleviation of the punishments, the satisfactions, the calamities, or for the relief of the necessities, of the living. [1] It is hence easy to perceive, that the mass, whenever and wherever offered, because conducive to the common interests and salvation of all, is to be considered common to all the faithful.
This great sacrifice is celebrated with many solemn rites and ceremonies: of these rites and ceremonies let none be deemed useless or superfluous: all oh the contrary tend to display the majesty of this august sacrifice, and to excite the faithful, by the celebration of these saving mysteries, to the contemplation of the divine things which lie concealed in the eucharistic sacrifice. On these rites and ceremonies we shall not enter at large: they require a more lengthened exposition than is compatible with the nature of the present work; and the pastor has it in his power to consult on the subject, a variety of treatises composed by men eminent alike for piety and learning. What has been said will, with the divine assistance, be found sufficient to explain the principal things which regard the Holy Eucharist both as a sacrament and sacrifice.
ON THE SACRAMENT OF PENANCE.
As the frailty and weakness of human nature are universally known and felt, no one can be ignorant of the paramount necessity of the Sacrament of Penance. If, therefore, in the exposition of the different matters of instruction, we are to measure the assiduity of the pastor by the weight and importance of the subject, we must come to the conclusion that, in expounding this Sacrament, he can never be sufficiently assiduous. Its exposition demands an accuracy superior to that of baptism. Baptism is administered but once, and cannot be repeated; penance may be administered and becomes necessary, as often as we may have sinned after baptism, according to the definition of the Fathers of Trent. " For those who fall into sin after baptism," say they, " the sacrament of penance is as necessary to salvation, as is baptism for those who have not been already baptized." [2] On this subject the words of St. Jerome, which say, that penance is " a second plank," [3] are universally known, and highly commended by all who have written
