Neither is it to be less adored, because it was instituted by Christ our Lord, as has been stated; for we believe him who is present therein to be the same God of whom the Eternal Father said, when he brought him into the world, And let all the angels of God adore him,' Heb. i. 6; before whom the Magi prostrated themselves, adoring; and whom, as scripture testifies, the apostles worshipped in Galilee.

"The holy council further declares, that the custom of annually celebrating this pre-eminent and adorable sacrament with peculiar veneration and solemnity, on an appointed festal day, carrying it reverently and honourably in procession through the streets and public places, was piously and religiously introduced into the church of God. For it is most proper that certain sacred days should be fixed, on which all Christians may in a special manner testify with what grateful remembrance they regard their common Lord and Redeemer, for a benefit so ineffable and divine, wherein is represented the victory and triumph of his death. Thus also it is fit that all-conquering truth should display its triumph over heresies and lies, that when its enemies witness so great splendour, and such joy in the whole church, they may be disheartened, and as it were, smitten with pining sickness, or else, struck with shame and confusion, may betimes repent.

Chap. VI. Preserving the Sacrament of the Hol Eucharist, and carrying it to the Sick.

“The custom of preserving the holy eucharist in the sacristy is so ancient, that it was acknowledged

even in the age of the council of Nice. Moreover, the practice of carrying the same holy eucharist to the sick, and carefully preserving it for that purpose in churches, is not only perfectly agreeable to the strictest equity and reason, but has also been enjoined by many councils, and sanctioned by the longstanding observance of the Catholic church. There. fore, this holy council decrees, that this very salu. tary and necessary custom be retained.

Chap. VII. Preparation to be used in order to Receiv the Holy Eucharist worthily.

"If it is not fitting to engage in any sacred duty but in a holy manner, the Christian will clearly perceive that the surpassing purity and divinity of this heavenly sacrament require him the more diligently to take heed that he do not attempt to receive it without great reverence and sanctity, especially when those fearful words of the apostle are considered, 'He that eateth and drinketh unworthily, eateth and drinketh judgment to himself not discerning the body of the Lord,' 1 Cor. xi. 29 Wherefore he who wishes to communicate must be reminded of the precept, 'Let a man prove himself, 1 Cor. xi. 28. Now the custom of the church declares this preparation to be necessary-that no one who is conscious of mortal sin, however contrite he may think himself to be should venture to receive the holy eucharist without previous sacramental confession. Which custom this holy council decrees to be strictly observed by all Christians, and even by the priests, whose office it is to administer the sacrament, unless there happens to be no confessor at hand. If, therefore, through necessity, the

priest solemnizes the sacrament without previous confession, let him confess as soon as possible.

Chap. VIII. Use of this admirable Sacrament.

"As regards the use of this holy sacrament, our fathers have rightly and wisely distinguished three ways of receiving it. They have taught that some receive it only sacramentally, as sinners. Others receive it only spiritually, namely, those who eating with desire the heavenly bread presented to them, enjoy its fruit and use, through lively faith, working by charity. A third class receive it both sacramentally and spiritually; these are those who so examine and prepare themselves beforehand, that they come to this divine table, adorned with the nuptial garment. Now it hath been the custom of the church of God, that in receiving this sacrament, the laity should take the communion from the priests, and the officiating priests administer to themselves: which custom, transmitted by apostolic tradition, rightfully deserves to be retained. Lastly, the holy council doth with paternal affection admonish, exhort, beg, and entreat, by the tender mercies of our God, all who bear the Christian name, that they would at length unite and agree, in this sign of unity, this bond of charity, this symbol of concord; and that, mindful of the exceeding majesty and wonderful love of Jesus Christ our Lord, who gave his precious soul as the price of our salvation, and his flesh to us to eat, they would believe in those sacred mysteries of his body and blood, regard them with constant and firm faith, devotion, piety, and reverence, and frequently receive that supersub

stantial bread, which will be the true life of their souls, preserve the health of the mind, and so strengthen them, that they will be able to pursue the course of this miserable pilgrimage till they arrive at the heavenly country, and eat without disguise that angel's food which they now receive under sacred veils."

"But since it is not sufficient to state truth, unless errors are detected and exposed, the holy council has thought fit to subjoin the following canons, that the Catholic doctrine being now declared, all persons may understand what heresies they ought to shun and avoid.

CANONS ON THE EUCHARIST.

"Canon 1. Whoever shall deny, that in the most holy sacrament of the eucharist there are truly, really, and substantially contained the body and blood of our Lord Jesus Christ, together with his soul and divinity, and consequently Christ entire; but shall af. firm that he is present therein only in a sign or figure, or by his power: let him be accursed.

"2. Whoever shall affirm, that in the most holy sacrament of the eucharist there remains the substance of the bread and wine, together with the body and blood of our Lord Jesus Christ; and shall deny that wonderful and peculiar conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, the species only of bread and wine remaining, which conversion the Catholic church most fitly terms transubstantiation: let him be accursed.

"3. Whoever shall deny that Christ entire is contained in the venerable sacrament of the eucharist,

inder such species, and under every part of each species when they are separated: let him be accursed.

"4. Whoever shall affirm, that the body and blood of our Lord Jesus Christ are not present in the ad. mirable eucharist, as soon as the consecration is performed, but only as it is used and received, and neither before nor after; and that the true body of our Lord does not remain in the hosts or consecrated morsels, which are reserved or left after communion: let him be accursed.

"5. Whoever shall affirm, that remission of sins is the chief fruit of the most holy eucharist, or that other effects are not produced thereby let him be accursed.

"6. Whoever shall affirm, that Christ the only begotten Son of God, is not to be adored in the holy eucharist with the external signs of that worship which is due to God; and therefore that the eucharist is not to be honoured with extraordinary festive celebration, nor solemnly carried about in processions, according to the laudable and universal rites and customs of holy church, nor publicly presented to the people for their adoration; and that those who worship the same are idolators: let him be accursed.

"7. Whoever shall affirm that it is not lawful to preserve the holy eucharist in the sacristy, but that immediately after consecration it must of necessity be distributed to those who are present; or that it is not lawful to carry it in procession to the sick: let him be accursed.

"8. Whoever shall affirm that Christ as exhibited in the eucharist is eaten in a spiritual manner only,