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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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
THe same holy Council of Trent, lawfully assembled in the Spirit of Holi∣ness, the said Legat and Nuncio's of the Apostolick See presiding therein, intending to decree some things, that belong to the jurisdiction of Bishops, That, according to a Decree of the last Session, they may so much the more willingly reside in the Churches committed to them, by how much they may the more easily and commodiously govern them that are subject to them, and keep them in honesty of Life and Manners, that they may remember they are Pastors not Smiters, and that it behoves them so to be over their flocks, as not to domineer or lord it, but to love them as Sons and Brothers; that they may labour by in∣treaties and perswasions to deter them from things unlawful; lest, when they have offended they be forced to restrain them by lawful and due Punishments: Whom yet, if they happen to sin through human Frailty, they shall hold to that precept of the Apostle, That they may reprove, entreat and check them in all Goodness and Patience; seeing it very often happens that good Will does more than Severity, Exhortation than Threats, Charity than Power, towards their amend∣ment. But if the Lash must be made use of, by reason of the Greatness of the Offence, even then Rigor with Gentleness, Justice with Mercy, and Severity with Lenity or Meekness is to be used, that without asperity or harshness, wholesome and necessary discipline may be preserved among the People, and that they that are corrected may be amended; or, if they will not repent, the rest, by animadverting upon this example, may be deterr'd from Vices; seeing it is the office of a diligent and pious Pastor, to administer first of all gentle medi∣cines to the Distempers of his Sheep; afterwards, where the grievousness of the Disease so requires, to descend to more sharp and harsh remedies: but if even these do no good, at least to free the rest of the flock from the danger of Conta∣gion, by taking such from among them. Seeing therefore that the Guilty very often, to avoid punishments, and evade the censures of their Bishops, do coun∣terfeit Complaints and Grievances; and by the protection of an Appeal do hin∣der the progress of Justice, lest the remedy instituted for the Defence of the In∣nocent, be abused to the Defence of Iniquity, and that this their Craft and Tergi∣versation may be put a stop to, it hath thus Determin'd and Decree'd; That there be no Appeal made in Cases of Visitation and Correction, or of Hability or Inha∣bility, nor in Criminal Cases, from the Bishop or his Vicar General in Spirituals, before definitive Sentence in case of Interlocution, or any other grievance what∣soever. And neither the Bishop nor his Vicar may deferr this Appeal as frivo∣lous; but, that, or any other inhibition, coming from the Judge of any Appeal, as also all Style and Custom, even time out of mind, to the Contrary notwith∣standing, may proceed to other things, if this sort of Grievance cannot be deci∣ded
by a Definitive Sentence, or therefrom lie no Appeal: In which Cases the Decrees of the Holy and Ancient Canons stand good.
WHere there is place for an Appeal, from the Sentence of the Bishop, or of his Vicar General in Spirituals upon the account of an Appeal in Cri∣minals, if by Apostolick Authority it happen to be committed in any place to the Metropolitan, or to his Vicar General in Spirituals; or if he shall for any reason be suspected, or be distant two lawful days Journey, though he be call'd for by him, it may be committed to one of the neighbouring Bishops or their Vicars, but not to inferiour Judges.
THe Guilty Person Appealing in a Criminal Case from the Bishop or from his Vicar General in Spirituals, shall produce the acts of his very first instance before the Judge, to whom he makes his Appeal: And the Judge before having seen them, may not by any means proceed to his Absolution. And He, from whom the Appeal is made, shall within 30 days, shew him the Records them∣selves gratis when he shall require it, otherwise the Cause of this sort of Appeal to be ended without them as Justice shall perswade.
BUt seeing such grievous Enormities are sometimes committed by Persons Ec∣clesiastick, that for their atrocity they may be deposed from their holy Or∣ders, and deliver'd over to a Secular Court: In which according to the holy Ca∣nons a certain number of Bishops is required: If it be difficult to convene them all, the due execution of the Law may be deferr'd: But and if they be able at any time to intervene their Residence may be hindred, This holy Council hath therefore determin'd and decreed, it Lawful for a Bishop of himself, or his Vi∣car General in Spirituals, to proceed against a Clergy-man in holy orders, even of a Persbytership, to the very condemning of him, as also a Verbal Depositi∣on; he may of himself also without any other assisting him, actually and solemnly degrade from Orders and Ecclesiastical Dignities, in Cases wherein the presence of other Bishops in a Definitive number mention'd in the Canons is requir'd: Ne∣vertheless taking to himself to be assisting herein so many Abbots, having the use of the Mitre and Crosier by Apostolick privilege, if they may be found in the City or Diocess and can conveniently be present: If not other Persons in Church Dignity, Grave through Age, and commendable for their Knowledge of the Law, may serve.
BEcause for feigned Reasons, which notwithstanding seem probable enough, it sometimes falls out, that some do extort favours by which the punishments, to be inflicted on them by the Just Severity of Bishops, are either quite remitted, or very much lessen'd; and seeing it is a thing not to be endured, that a Lye, which is so displeasing to God, should not only go unpunish'd, but also be plead∣ed as an Excuse for the Commission of other offences; This Synod hath there∣fore Determin'd and Decreed, as follows; That a Bishop Resident in his Church, upon any ones procuring favour by any unlawful Means towards the Absolution of a fault or offence, into which the Bishop has already begun to inquire, or by false entreaties be begg'd to remit the punishment, to which the Criminal has by him been Condemn'd, he shall briefly himself make it known, as being Delegate of the Apostolick See, and shall not admit that favour for lawfully receiv'd, which was got by telling of a Lye and concealing the Truth.
BUt seeing such as are under the subjection of a Bishop, although restrained by Law, do yet bear him a deadly hatred, and as if they had receiv'd some injury from him, are wont to object false Crimes to him; that if by any means possible, they may molest or trouble him, whose fear of vexing them does very often render him more backward to enquire into and punish their offences: There∣fore, lest a Bishop should be forced, to the great Damage both of himself and Church, to leave his flock, and wander up and down, not without the lessening of his Episcopal Dignity, this Synod hath Determin'd and Decreed; That a Bi∣shop may not in any wise be cited or warn'd to appear personally, unless in a Cause for which, any one is to be depos'd or depriv'd, even from his Office, in which he may proceed either by Inquisition, or Denunciation, or Accusation, or any other way he pleases.
WItnesses in a Criminal Case for Information or Evidence, or otherwise in a Case principal, against a Bishop, unless they agree in their Depositions, and be known to be of good Conversation, Fame and Estate, may not be recei∣ved; and if they shall depose any thing out of Hatred, Rashness or Covetous∣ness, Let him be sounldy punish'd.
CAuses of Bishops, when for the quality of the Offence they ought to ap∣pear, may be referr'd to the Pope, and by him may be decided.
THE same Holy Synod, willing to pluck up all the Errors, which as briers in the Lord's Vineyard, have again sprouted up about this Holy Sacrament, and desiring to provide for the safety of all the Faithful, by daily Prayers pi∣ously offer'd up to Almighty God, amongst other Articles belonging to this Sa∣crament, and handled with the most diligent enquiry of Catholick Verity, very Many and very Learned Disputations had, according to the Gravity of the Mat∣ter, as also the Opinions of the best Divines, being known, has likewise treated of these Following: Whether it be Necessary to Salvation, and commanded by the di∣vine Law, That every one of Christ's Faithful, should receive the Venerable Sacrament of the Eucharist under both kinds. And, Whether he does not as Fully receive the Sa∣crament who receives it under one kind, as he that Communicates under both. And, Whether our Holy Mother the Church, hath erred in communicating Lay-Persons under the Species of Bread Only, and not the Priests that Celebrate. And, Whether little Children may receive the Communion; And because those of the most Famous Pro∣vince of Germany, who call themselves Protestants, having before given their Opinions, upon these Articles, do desire to be heard by this holy Synod, and have required for that end our general Leave, That they may come hither with Safety, and Sojourn in this City, and speak freely before the Synod, and propose what they shall think meet, and afterwards, when they have a mind, they may depart; This Holy Synod, although for several Months last past it had earnestly desired their coming, yet, as a Godly Mother, in the pangs of Travel, very much desiring and endeavouring, that there may be no Schisms amongst them, who name the Name of Christ; but as all do acknowledge the same God and Redee∣mer, they may so say, so believe, and so think, as one People; Trusting in God's Mercy, and hoping that he will bring it about, so as that they may be brought into that most holy and saving Concord of one Faith, Hope, and Cha∣rity, hath freely, complying with them in this Matter, as they have desired, gi∣ven and granted them Security and Publick Faith, which they call Safe Conduct, as to what belongs to them, in the Tenor following; and for their sakes hath de∣ferr'd the Definition of the foresaid Articles till the next Session; which, that they may be conveniently present at it, is ordered to be held on the Day of the Con∣version of St. Paul, which will be the 25th day of January, the Year following. And hath further instituted, that it be debated in the same Session, concerning the Sacrifice of the Mass, by reason of the great connexion of each of them; In the Interim, at the next Session to treat of the Sacrament of Pennance, and Ex∣tream Unction, which Session it hath decreed to be held, on the Day of St. Catha∣rine, the Virgin, and Martyr, which will be the 25th day of November; so that in both of them the matter of Reformation may be Prosecuted.
THe most Holy and General Council of Trent, lawfully met together in the Spirit of Holiness, the same Nuncio's and Legate of the Apostolick See pre∣siding therein, doth grant to all and singular, whether Ecclesiastical or Civil per∣sons of Germany, of what Degree, Station, Condition, or Quality soever they be, that are willing to come to this Oecumenick and General Council, that they may with all possible liberty, confer, propound, and discourse of those things which ought in the said Synod to be treated of, and that they may safely and freely come to the said Synod, and abide and sojourn therein, and offer and pro∣pound as many Articles as they please, as well in Writing, as by word of mouth, and confer and dispute without any Reproach or Contumely, with Fa∣thers, or such as shall be chosen by the said Holy Council for that purpose; And also they can and may be able whensoever they please, to depart upon publick Faith and full security, which they call Safe Conduct, with all and singular the Clauses and Decrees necessary and fit, although they ought not particularly, and in general words to be expressed, which the said Synod, as much as in it lies, would have understood, as if express'd. Moreover, it hath pleased the said Sy∣nod, That if for their greater Liberty and Security they desire certain Judges to be deputed them, as well for Offences committed, as to be committed, they may name such as are favourable to them, even though their Offences be never so Enormous, and tending to Heresie.