The canons and decrees of the Council of Trent celebrated under Paul III, Julius III, and Pius IV, Bishops of Rome / faithfully translated into English.

A Decree concerning the most Holy Sacrament of the Eucharist.

THe most Holy Oecumenick and General Council of Trent, lawfully assembled in the Spirit of Holiness, the said Legate and Nuncio's of the Apostolick See

presiding therein, for this end, not without the peculiar Guidance and Gover∣nance of the holy Spirit, to declare the true and ancient Doctrine of Faith and of the Sacraments; and to find out a remedy for all Heresies, and other very weighty Grievances, wherewith the Church of God is miserably rent, and divided into many and various parts, it hath above all things desired this, That it may utterly pluck up the Wild Oats of Damnable Errors and Schisms, which the Devil in these miserable times, has sown so plentifully in the Doctrine of Faith, and in the Use and Worship of the most holy Eucharist, which our Saviour left in the Church, as a Symbol or Pledge of its Unity and Charity, whereby he would have all Christians conjoyn'd and agreed among themselves: Therefore the said most ho∣ly Synod teaching the sound and sincere-Doctrine of the Holy and Divine Sacra∣ment of the Eucharist, which the Catholick Church learn'd from Jesus Christ our Lord himself, and from his Apostles, and from the Holy Ghost, suggesting all truth thereto, hath always kept, and will keep to the end of the World, doth prohibit all the faithful in Christ to believe, teach or preach any otherwise con∣cerning the most holy Eucharist, than as it is defin'd and explain'd in this present Decree.

CHAP. I. Of the Real Presence of our Lord Jesus Christ in the most Holy Sacrament of the Eucharist.

IN the first place, this holy Synod doth teach, and openly and simply profess, That, after the Consecration of the Bread and Wine in the Blessed Sacra∣ment of the holy Eucharist, our Lord Jesus Christ, truly God and Man, is Indeed Really and Substantially contain'd under the Species of those sensible things: Neither are these things contradictory in themselves, That our Saviour may always sit at the right hand of God in Heaven, according to the Natural way of Existing, and that his Substance should nevertheless be present with us Sacramentally in many other places, by that same manner of Existing; which, although we can scarce express it in words, yet it is possible to God, and our imagination being illustrated through Faith, we may follow, and ought most firmly to believe it: For so all our Predecessors, as many as were of Christs true Church, and have writ or discours'd upon this most holy Sacrament, have most clearly professed, That our blessed Redeemer instituted this most holy Sacrament at his Last Sup∣per, when after the Benediction or Blessing of the Bread and Wine, he witnesses in plain and perspicuous words, That he gave them his very Body and Blood: Whose words are recorded by the holy Evangelists, and afterwards repeated by St. Paul; and seeing they carry in them that proper and most apparent significa∣tion, according to which the Fathers understood them, it is indeed a most de∣testable wickedness that they should be wrested by certain contentious and naughty men to fictitious and imaginary Tropes, whereby the Verity of Christs Body and Blood is deny'd, contrary to the universal opinion of the Church:

which devilish comment invented by wicked men, as it were a Pillar and Foun∣dation of Truth, this Council doth detest, always with a grateful and thankful heart acknowledging this most extraordinary Benefit of Christ.

CHAP. II. Of the Reason of the Institution of this most holy Sacrament.

OUr Saviour, being about to depart out of this World to go to the Father, instituted this Sacrament, in which he, as it were, pour'd out the Riches of his Divine Love towards men, making a memorial of his Miracles; and he commanded us at his taking the Supper to reverence his Memory, and shew forth his Death, until he should come to judge the World: And he would have this Sacrament to be taken, as a Spiritual Food for the Soul, whereby they that live after Christ might be nourished and strengthned, who said, He that Eateth me shall have life through me; and as an Antidote, by which we are freed from our daily Trespasses, and preserved from deadly sins: Besides he would have it to be a pledge of our suture Glory, and perpetual Folicity; and by consequence a Symbol of that one Body, of which he is the Head, and to which we are bound as most strict members, by the Bonds of Faith, Hope, and Charity; that we might all jointly say, Neither were there any Divisions amongst us.

CHAP. III. Of the Excellency of the most holy Eucharist above the rest of the Sacraments.

THis indeed is common to the most Holy Eucharist with the rest of the Sa∣craments, That it is the Symbol of a thing Sacred, and the visible Form of an invisible Grace. But it has that Excelling and Singular found in it, which the rest of the Sacraments only have in the using of them; it has in it, before used, the Author of Sanctity; for the Apostles had not yet received the Eucharist from the hand of our Lord, when he affirmed, That which he gave them was really his Body: And this belief was always in the Church of God. That presently after Consecration the real Body and Blood of our Lord, did ex∣ist, together with his Life and Divinity, under the Species of Bread and Wine: But his Body indeed under the Species of Bread, and his Blood under the Species of Wine by the force of the Words; and the same Body under the Species of Wine, and the Blood under the Species of Bread, and the Soul under Both, by the force of that natural Connexion and Concomitance, whereby the parts of our Lord, who is already risen from the Dead, and shall die no more, are cou∣pled one with another: As also by that admirable Divinity of his with the Body; and Hypostatical Union with the Soul. Wherefore it is at length most true that

he is contain'd under either or both Species; for whole and intire Christ exists under the Species of Bread, and under any part thereof; as also under the Speci∣es of Wine or any part thereof.

CHAP. IV. Of Transubstantiation.

AND because Christ, our Redeemer, did really call that his Body which he gave under the Species of Bread, it has therefore always been the opini∣on of the Church of God: And this Holy Synod doth now again declare, That by the Consecrating of the Bread and Wine, there is made a Conversion of the whole substance of the Bread into the substance of the Body of Christ, and of the whole substance of the Wine into his Blood: Which Conversion by the Holy Catholick Church is aptly and properly called Transubstantiation.

CHAP. V. Of the Worship and Reverence to be shew'd to this most Holy Sa∣crament.

THere is therefore no place of doubt remaining, but that all the Faithful in Christ, according to the Custom always received in the Catholick Church, give that Religious Worship which is due to the true God, to this most Holy Sacrament in Veneration: Nor is it therefore the less to be Ador'd, because it was instituted by Christ our Lord, that it may be received: For we believe him the same God present, which his Eternal Father bringing into the World, said; And all the Angels of God shall Worship him: whom the Wise Men falling on their Faces, Worshipped: whom lastly, Scripture witnesses, was Worshipped in Gallilee of the Apostles.

This Holy Synod doth moreover declare, That this Custom was very pi∣ously and religiously brought into the Church of God: That every Year on a certain Peculiar and Festival Day, this Holy and Venerable Sacrament should be Celebrated with Singular Veneration and Solemnity; and, That it should be carryed in Procession Reverently and Honourably through the Streets and pub∣lick Places: For it is most Just that there should be some Holy Days set apart, when all Christians by a singular and certain firm signification should shew themselves grateful and thankful to our Common Lord and Redeemer, for so ineffable and plainly divine benefit, whereby are represented the Victory and Triumph of his Death. And thus ought Truth to Triumph over Falsehood and Heresie, that its Adversaries seeing its so great splendor and general joy of the whole Church may, being weaken'd and shaken, come to nothing, or being affected and confused with shame may at one time or other repent.

CHAP. VI. Of Preserving the Sacrament of the holy Eucharist, and carry∣ing it to the Sick.

THE Custom of preserving the Holy Eucharist in the Sacristy or Holy Place, is so ancient, that the Council of Nice does acknowledge it. More∣over the carrying the Holy Eucharist to the Sick and Infirm has been a custom diligently preserved in the Church, being join'd both with great Equity and Reason, as also found commanded by many Councils, and very anciently ob∣serv'd by the Catholick Church: Wherefore this holy Synod doth think this Cu∣stom very wholsom and necessary to be kept.

CHAP. VII. Of the Preparation which is to be made, that a Man may wor∣thily receive the Holy Eucharist.

IF it does not befit any one to come unto any Sacred Function, unless holily, surely the more the Holiness and Divinity of this heavenly Sacrament is in any Christian man, the more diligently he ought to take heed that he do not ap∣proach to partake thereof, but with great Reverence and Holiness, especially seeing we read such terrible words in the Apostle; He that eateth and drinketh un∣worthily, eateth and drinketh Damnation to himself, not discerning the Lords Body. Wherefore he that has a mind to communicate must call to mind that Command or Precept; Let a man examine himself. And the Custom of the Church doth declare such Examination to be necessary, that none ought to come unto the holy Eucharist that are guilty of Mortal Sin, although he may seem humbled therefore, unless admitted by Sacramental Confession: Which this holy Synod hath decreed perpetually to be observed by all Christians, and by such Priests also whose office it is to celebrate, if so be a Confessor be not wanting. But if, upon urgent necessity, the Priest shall celebrate without previous Confession, let him do it with the first opportunity.

CHAP. VIII. Of the Ʋse of this Admirable Sacrament.

AS to the Use of rightly and wisely receiving this holy Sacrament, our Fore-Fathers have laid down three Ways or Reasons: They taught that some

take it only Sacramentally, as Sinners; others Spiritually, those namely, who, out of earnest desire eating that holy Bread set before them, perceive the fruit and benefit thereof in a lively Faith which works by Love; and a third sort both Sacramentally and Spiritually, and those are they, who so try and examine them∣selves before-hand, that having put on the Wedding Garment they may approach this holy Table. But in the receiving this Sacrament, it has always been the Custom in Gods Church, That Lay-persons should receive the Communion from the hands of the Priests, and that the Priests celebrating should communicate them∣selves; which Custom, as descending by Apostolick Tradition, ought deserved∣ly and of right to be retained. Last of all, this holy Synod out of a Fatherly af∣fection, doth admonish, exhort, beseech and intreat through the bowels of the Mercy of our God, that all and singular, who name the Name of Christ, may at last agree and meet together in this sign of Unity, in this Bond of Charity, and in the Symbol of Concord, being mindful of so great Majesty and so ample Love of Jesus Christ our Lord, who laid down his blessed Life, the price of our Salva∣tion, and gave us his Flesh to eat; That they would believe and reverence these holy Mysteries of his Body and Blood with that constancy and firmness of Faith, with that Devotion of mind, with that Piety and Worship, that they may fre∣quently receive that super-substantial Bread, and that it may be to them indeed Life Eternal, and perpetual soundness of Mind; with whose Vigour being strengthen'd, they may be able from this Miserable Pilgrimage here to arrive in Heaven, to eat the Bread of Angels openly, which now they only eat under Sa∣cred Types.

But seeing it is not sufficient to speak the Truth, unless Errors be detected and refell'd; it hath pleas'd this holy Synod to subjoyn these Canons, That all who acknowledge the Catholick Doctrine, may also understand what Heresies they may be aware of and shun.

Of the Thrice Holy Sacrament of the Eucharist.

Can. I. IF any one shall deny, That the Body and Blood, together with the Life and Divinity of our Lord Jesus Christ, and consequently whole Christ, is not tru∣ly, really, and substantially contained in the most holy Sacrament of the Eucha∣rist; but shall say, That they are only in it as in the Sign, or Figure, or Virtue; Let him be Accursed.

Can. II. If any one shall say, That the Substance of Bread and Wine, together with the Body and Blood of our Lord Jesus Christ, remain in the Sacrament of the Holy Eucharist; and shall deny that wonderful and singular conversion of the whole substance of Bread into the Body, and of the whole substance of Wine in∣to the Blood, the Species of Bread and Wine only remaining; which Conversion indeed the Catholick Church very fitly calls Transubstantiation; Let him be Accursed.

Can. III. If any one shall deny, That whole Christ is contain'd in the venerable Sacra∣ment of the Eucharist under each Species, and under each part of each Species af∣ter Separation; Let him be Accursed.

Can. IV. If any one shall say, That after Consecration the Body and Blood of our Lord Jesus Christ is not in the Admirable Sacrament of the Eucharist, but only in the use, while it is taken, and not before or after; and, That in the Hosts or Parts Consecrated, which are kept or Remain after Communion, the real Body of our Lord does not remain; Let him be Accursed.

Can. V. If any one shall say, That the principal fruit of the most holy Eucharist is the Remission of Sins; or, That from it there are produced no other effects; Let him be Accursed.

Can. VI. If any one shall say, That Christ, the only begotten Son of God, is not to be worshipped with Divine, yea, external Worship in the holy Sacrament of the Eucharist; and therefore not to be worshipped by a peculiar festival Celebrati∣on; nor that it may be solemnly carried about in Processions, according to the commendable and universal Rite and Custom of holy Church; or not publickly proposed to the People, that it may be worshipped; and, That its Worshippers are Idolaters; Let him be Accursed.

Can. VII. If any one shall say, That it is not lawful to keep the holy Eucharist in the Sa∣cristy or holy place, but presently after Consecration, that it be of necessity di∣stributed to those present; or, That it is not lawful that it be honourably carried to the Infirm; Let him be Accursed.

Can. VIII. If any one shall say, That Christ exhibited in the Eucharist, is eat only spiri∣tually, and not sacramentally and really also; Let him be Accursed.

Can. IX. If any one shall deny, That all and singular the Faithful in Christ of Both Sexes, when they come to years of Discretion, are bound to communicate every Year at least, at Easter, according to the Command of our holy Mother, the Church; Let him be Accursed.

Can. X. If any one shall say, That it is not Lawful for the Priest that celebrates to communicate himself; Let him be Accursed.

Can. XI. If any one shall say, That Faith alone is a sufficient preparation towards the receiving the Sacrament of the holy Eucharist; Let him be Accursed. And lest so great a Sacrament should be received unworthily, and so to Death and Dam∣nation, This holy Council doth order and appoint them, whose Consciences are troubled with any Grievous sin, notwithstanding they may think themselves hum∣bled for it, if they have the convenience of a Confessor, necessarily to make a Sa∣cramental Confession before hand. If any one shall presume to teach, preach

or pertinaciously assert, or also publickly in dispute defend the contrary, ipso facto he is Excommunicate.