as mystic benedictions, lights, fumigations of incense,[1] vestments, and many other things of this kind, derived from an apostolical discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be excited, by these visible signs of religion and piety, to the contemplation of those most sublime things which lie hidden in this sacrifice.
CHAPTER VI.
On the mass wherein the Priest alone communicates.
The sacred and holy synod would wish indeed that, at each mass, the faithful who are present should communicate, not only in spiritual desire, but also by the sacramental participation of the Eucharist, that thereby a more abundant fruit of this most holy sacrifice might be derived unto them: but nevertheless, if this be not always done, it doth not therefore condemn, as private and unlawful, but approves of, and therefore commends, those masses in which the priest alone communicates sacramentally; since those masses ought also to be considered as truly common; partly because in them the people communicate spiritually; partly also because they are celebrated by a public minister of the Church, not for himself only, but for all the faithful, who appertain to the body of Christ.
CHAPTER VII.
On the Water to be mixed with the Wine to be offered in the Chalice.
The holy synod in the next place observes, that it hath been enjoined by the Church on priests, to mix water with the wine that is to be offered in the chalice; as well because it is believed that Christ our Lord did so, as also because from His side there came out blood and water;[2] which sacramental mystery[3] is renewed by this mixture; and, whereas in the Revelation of the blessed John, the peoples are called waters,[4] the union of that faithful people with Christ their head is hereby represented.
