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A
TEXT-BOOK OF POPERY: 7
COMPRISING
A BRIEF HISTORY
OF THE
COUNCIL OF TRENT,
A TRANSLATION OF ITS DOCTRINAL DECREES,
AND COPIOUS EXTRACTS
FROM THE CATECHISM PUBLISHED BY ITS AUTHORITY;
aa?tt& Notts anlr EUustrations :
TO WHICH IS ADDED, IN AN APPENDIX, THE DOCTRINAL DECREES,
AND CANONS OF THE COUNCIL OF TRENT,
Jn Latin, as published at Rome, Anno Domini 1564 :
THE WHOLE INTENDED TO FURNISH
A CORRECT AND COMPLETE VIEW
OF THE
THEOLOGICAL SYSTEM OF POPERY.

BY J. M. CRAMP.

WITH ADDITIONAL NOTES TRANSLATED.

NEW- YORK:
PUBLISHED BY DANIEL APPLETON,
CLINTON HALL.
1831.

ENTERED ACCORDING TO ACT OF CONGRESS,
In the year 1831, by Daniel Appleton, in the Clerk's Office of the District
Court ofthe Southern District of New- York.

RIGHT HONOURABLE
ROBERT, EARL OF RODEN,
BARON CLANBRASSIL, K. P.
SfC. Sj-c. fyc.
My Lord,
In contemplating the publication of this volume,
I was anxious that it should go forth to the world
under the auspices of some illustrious individual,
well known for his love to evangelical truth, and
his zeal in the cause of Protestantism.
With these views, I was induced to seek your
Lordship's patronage, and now avail myself of
the permission so readily and condescendingly
granted. Your Lordship is fully acquainted with the the
ological errors and pernicious tendencies of Popery,
and its effects in the sister country. In striving
to counteract the influence of that baneful system
on the minds and morals of the people, your Lord
ship's talents and energies have been most usefully
employed ; especially (may I be allowed to say,)
in the dissemination of the pure word of God, and
the scriptural education of the poor.
The favourite sentiment of our great naval hero
js frequently brought to your Lordship's recollec*

IV DEDICATION.
tion. Ireland, too, " expects every man to do
his duty." Nor can he be worthy the name of a
patriot who does not exert his best efforts for the
diffusion of the principles of Protestantism ; since
the religion of the Bible, understood and practised,
and " the Bible only is the religion of (Protest
ants,") is the best pledge of peace and good order,
and the surest source of a nation's prosperity.
May your Lordship long be spared to enjoy the
high privilege and refined bliss of Christian exer
tion, and to support, by your patronage, your ex
ample, and your benevolent aid, those institutions
which are the glory ofthe present age, and the true
bulwarks of the land 1
I have the honour to be,
My Lord,
Your Lordship's much obliged
and obedient servant,
John Mockett Cramp.
May 20, 1831.

PREFACE.

Mr. Butler maintains, in his "Book of the Roman
Catholic Church," that, "in every religious controversy
between Protestants and Roman Catholics, the follow
ing rule should be rigidly observed: — ' That no doc-
trine should be ascribed to the Roman Catholics as a
body, except such as is an, article of their faith.' "
Protestants have no objections to meet their oppo
nents on their own terms. The articles of faith of the
Roman Catholic church are to be found in its accre
dited creeds, catechisms, formularies, and decrees. These
received the finishing touch at the council of Trent.
The doctrinal decisions of that assembly are held sacred
by every Roman Catholic, in every country.
In compiling this small volume, the author has aimed
to delineate the theological system ofthe Romish church,
as definitively and authoritatively settled at Trent, and
exhibited in the decrees of the council, its catechism,
and the creed of Pope Pius IV. He has also endea
voured to render the work interesting to general read
ers by interweaving historical sketches, illustrative of
the spirit and tendency of the sentiments maintained
by Roman Catholics. The whole is intended to pre
sent a picture of Popery as it is, fairly and faithfully
drawn.
J. M. C.
Sf. Peter's, Isle of Thanet, May 20, 1831.
1*

CONTENTS.

CHAPTER I.

INTRODUCTORY SKETCH.

State of Religion and Morals in Europe at the Commencement of
the Sixteenth Century — Rise of the Reformation — Luther's Ap
peal to a Council — His Condemnation by Leo X. — Diet of
Worms — Adrian VI. and the Diet of Nuremburg— The Hundred
Grievances — Clement VII. — Diet of Augsburg — Expectation of
a Council — Peace of Nuremburg — Paul III. — A Council sum
moned — Its Postponement — Commission of Cardinals to inquire
into Abuses — Their Report — Convocation of a Council at Trent
— Its Suspension — Diet of Spire — Re-assembly of the Council
atTrent,  Page 13
CHAPTER II.
THE CHURCH.
Description of Trent — Progress of the Reformation — State of par
ties — Character of the Legates — Intentions of the Emperor —
Fears of the Pope — Opening ofthe Council — Bishop of Bi-
tonto's Sermon — Measures taken by the Pope to manage the
Council — Various Disputes — Second Session — Exhortation of
the Legates — Discussions on the method of procedure — The plan
adopted — Third Session — The Creed Recited — Marks ofthe
Church enumerated — Infallibility — Exclusive salvation  28
CHAPTER III.
THE RULE OF FAITH.
Rejection of the Council by the Protestants — Discussions on the
Canon of Scripture — Tradition— the Vulgate Version — and the
Right of Interpretation — Fourth Session — Decree on Scripture
and Tradition — Manner in which it was received by Protestants —
Explanatory Observations and Reflections  48

Vlll CONTENTS.

CHAPTER IV.

ORIGINAL SIN.

Debates on the Right of the Regulars to preach and deliver Lec
tures — Treatment of the Bishop of Famuli — Debates on Origina'
Sin — The immaculate Conception of the Virgin — Fifth Session
— Decree on Original Sin  , , Page 69
CHAPTER V.
JUSTIFICATION.
Alliance between the Pope and Emperor against the Protestants —
Discussions at Trent, on justification, free will, and predestina
tion — Negotiations for the transfer of the Council — Episcopal re
sidence considered — Sixth Sf.ssion — Decree on Justification,
and on Episcopal Residence — Manner in which the decree on Jus
tification was received by the Protestants — Observations on it —
Publications of Catharine, Soto, and Andrew Vega  82.
CHAPTER VI.
THE SACRAMENTS.  BAPTISM.  CONFIRMATION.
Discussions on the doctrine of the Sacraments, and on baptism and
confirmation — Debates on pluralities — Memorial presented by the
Spanish bishops— Seventh Session — Decreeonthe sacraments
and on baptism and confirmation — also on reform, chiefly plurali
ties — Infectious fever at Trent— Resolution taken to transfer the
Council to Bologna — Eighth Session— The Spanish bishops re
fuse to leave Trent — Observations on the transfer — Indignation
of the Emperor — Proceedings at Bologna — Ninth and Tenth
Sessions — Diet of Augsburg — Submission of the Protestants
procured — The Pope refuses to restore the Council to Trent
— The Emperor protests against it — The interim — Suspension of
the Council — Death of the Pope  , . . _  ..119
CHAPTER VII.
THE EUCHARIST.  TRANSUBSTANTIATION.
Election of Julius III. to the Papal chair — Negotiations between the
Pope and the emperor respecting the resumption ofthe council 
Publication ofthe bull — Objections ofthe Protestants — The coun
cil re-opened — Eleventh Session — Twelfth Session  Ex
hortation of the Legates — Protestation of the King of France 
Debates on the Eucharist, and on appeals to Rome — Thirteenth
Session — Decree on the Eucharist — Postponement of certain ar
ticles till the arrival of the Protestants— Safe conduct granted them
— 'AmbaMadoie from the Elector of Brandenburg  . .... 148

CONTENTS. ix
CHAPTER VIII.
PENANCE.
Rejection of the Safe-conduct by the Protestants— Discussions on
Penance— Opposition to Reform— Affair of the Bishop of Ver
dun — Arrival of Protestant ambassadors from Wirtemburg, Stras
burg, &c. — Fourteenth Session — Decree on Penance — Re
flections thereon — Detection of error in the Decree after its publi
cation  179
CHAPTER IX.

EXTREME UNCTION.
Decree on Extreme Unction — Reflections — Decree on Reformation
— Arrival of ambassadors from Maurice of Saxony — Negotiations
respecting a new Safe-conduct — Refusal to meet the wishes ofthe
Protestants — The Protestant ambassadors admitted to audience —
Defeat ofthe Legate's project to establish the uncontrolled despot
ism ofthe Pope — Fifteenth Session — Insolent Sermon preach
ed by a Monk— Six Protestant Divines an ive at Trent — Their in
effectual attempts to obtain a hearing — War between Charles V.
and Maurice of Saxony — Sixteenth Session — Suspension of
the Council  210

CHAPTER X.
COMMUNION IN ONE KIND.
Abortive project of reform at Rome — Death of Julius III. — Election
of Marcellus II. — His death — Election of Paul IV. — Peace of
Passau — Arrogant behaviour ofthe Pope — His pretended anxiety
for reform — Proceedings of the Inquisition in Italy — State of af
fairs in Europe in 1559 — Death of Paul IV. — Election of Pius IV.
— Re-assembly of the Council projected — Negotiations on that
subject — Nuncios sent to Germany and other countries — Appoint
ment of Legates — Re-opening of the Council — Seventeenth
Session — The prohibition of books considered — Historical notices
— Eighteenth Session — Decree on prohibited books — Safe-
conduct issued to the Protestants — Debates on the divine right of
residence — Nineteenth Session — Arrival of the French ambas
sadors — their reception — Treatment of the reforming bishops —
Twentieth Session — Debates on Communion in one kind, and
the concession of the cup to the laity — Efforts of the Bavarian,
Imperial, and French ambassadors to procure that privilege — Post
ponement of the question— Twenty-first Session — Decree on
communion in one kind — Observations — Decree on reform . .227

X CONTENTS.
CHAPTER XL
THE MASS.
Discussions on the Mass — Debates on the concession of the cup to
the laity — Division on that question — Subsequent determination
to refer it to the Pope — Twenty-second Session — Decree on the
Mass — Reflections  264
CHAPTER XII.
THE PRIESTHOOD.
Determination to close the Council — Debates on the sacrament of
orders, and on the divine right of episcopacy and of residence —
Arrival ofthe cardinal of Lorraine, and the French prelates — their
Tiews and intentions — Fears of the papal party — Miscellaneous
historical notices — Frequent prorogations of the session — Twen
ty-third Session — Decree on the sacrament of orders — View of
the spiritual and temporal power of the Pope — Decree of refor
mation.  287
CHAPTER XIII.
CELIBACY OF THE PRIESTHOOD  MONASTICISM.
Crafty policy of the Legates with respect to reform — Twenty-
foorth Session- — Decree uu Matrimony — Doctrine and practice
ofthe Church of Rome in regard to the celibacy ofthe Clergy —
Monasticism, and its effects — Decree respecting the Monastic Or
ders  317
CHAPTER XIV.

PURGATORY  INDULGENCES.
Haste to finish the Council — News of the Pope's illness — Twenty-
fifth and last session — Decree on Purgatory — Further illustra
tions ofthe sentiments and practice ofthe Roman Catholic Church
on that subject — Doctrine of Indulgences explained — Decree 
Institution and effects of Jubilees — Roman Chancery— Decree
on fasts, feast-days, &c. — Observations  ,333
CHAPTER XV.
SAINTS, RELICS, AND IMAGES.
Decree respecting the invocation of Saints— Relics— and Images-
Facts and Observations relative to each — Worship of the Virgin
Mary  3S48

(CONTENTS, Xi
CHAPTER XVI.
THE INDEX  THE CATECHISM.
Decrees of reformation — Acclamations of the fathers at the close of
the council — Index of prohibited books — Rules ofthe congregation
ofthe Index — Account of a Spanish Index Expurgatorius — Pub
lication ofthe Catechism — Remarks on a recent translation of that
work  367
CHAPTER XVII.
POPE PIUS'S CREED  CONCLUDING OBSERVATIONS.
Decree respecting the observance ofthe enactments ofthe council —
Bull of confirmation — Pope Pius's creed — Concluding observa
tions — Popery and Christianity contrasted  384
APPENDIX.
No. I. Decreta et Canones Concilii Tridentini  401
II. Acclamationes Patrum  445
III. Regular Indicis  446
IV. Pope Pius's Creed (in the original Latin)  450

TEXT-BOOK OF POPERY.

CHAPTER I.
INTRODUCTORY SKETCH.
State of Religion and Morals in Europe at the Commencement of
the Sixteenth Century — Rise of the Reformation — Luther's Ap
peal to a Council — His Condemnation by Leo X. — Diet of
Worms — Adrian VI. and the Diet of Nuremburg— The Hundred
Grievances — Clement VII. — Diet of Augsburg — Expectation of
a Council — Peace of Nuremburg — Paul III. — A Council sum
moned — Its Postponement — Commission of Cardinals to inquire
into Abuses — Their Report — Convocation of a Council at Trent
—Its Suspension — Diet of Spire — Re-assembly of the Council
at Trent.
The state of religion and morals in Europe, at the
commencement of the sixteenth century, was truly
deplorable. In the general depravation of manners that
prevailed, the ecclesiastics, even of the highest order,
largely participated. The murmurs and complaints of
all Christendom, frequently and unequivocally express
ed, verify this fact beyond the possibility of contradic
tion. It is also confirmed by the reluctant admissions
of the parties themselves.
History bears ample testimony to the truth of these
remarks. The writers of the period above-mentioned
agree in confessing that gross immorality and cruel op
pression distinguished the priesthood, and justly ex
posed it to the contempt and hatred of the community.
A volume might be compiled from the statements of
unexceptionable witnesses, who possessed personal
knowledge of the facts which they relate. From such
sources we learn the following facts : — that the forced
celibacy of the priests produced among them unbridled
and shameless licentiousness, concubinage being gene- -
rally practised ; that they had contrived to obtain pos-
%

14 INTRODUCTORY SKETCH\
session of so much wealth, that in Germany more thari
one half of the national property vas in their hands ;
that by their fees and exactions, often wrung from the
people by vile imposture, they impoverished every
Christian country, while they refused to share the bur
den of taxation ; that they claimed exemption from the
jurisdiction of the laity, and could therefore commit
crime with comparative impunity, in which they were
further indulged by the easy terms on which pardon or
dispensation could be procured at Rome ; that the ve
nality of the pontifical court was so notorious that the
sale of offices was open and public ; that the detestable
traffic in indulgences gave rise to the most scandalous
impositions, and legalised every species of avarice and
fraud; that by reservations, appeals, expectative graces,
annates, &c. the Popes had subdued to their will the
whole hierarchy, leaving to the bishops little more than
the shadow of power, and exalting above them the mo
nastic orders, their sworn and faithful vassals ; and that
those same pontiffs, so far from being examples of virtue
and religion, were generally destitute of both, and too
frequently patterns of the most horrible vices. '
It must not be forgotten, that with these abuses were
connected the most awful corruptions in doctrine and
worship. Human merit was substituted for justification
by faith. Fastings, penances, idle ceremonies, and
the opus operatum of the sacraments, were instead of
sanctification by the influences of the Holy Spirit. The

1 Consult every part ofthe Work entitled, Fasciculus Rerum Ex*
petendarum et Fugiendarum, " a collection of things to be desired
and of those to be avoided :" "a Bull of the Devil, in which the fa
ther admonislies his Pope, and instructs him in what manner lie ought
to conduct himself in governing the Roman church and the whole
world" — a rare tract, without name, date, or place, but evidently the
production of the early part of the sixteenth century : " Antilogia
Papa, Reply of the Pope :" concerning the corrupt condition of the
Church and the perverseness of the whole Romish clergy, &c.
Basilea, 1555. Referring to this period, Bellarmine says, " There
waB no restraint in morals, no acquaintance with sacred literature,
no respect paid to holy things, in a word, hardly any Religion."
Opera, torn. vi. col. 296. Edit. Colon. 1617, quoted by Gerdesius,
in his "Historia Evang. Renovati," torn. i. p. 25. Edit. Groningffi,
1744. The English reader may consult Bower's Lives ofthe Popes,
Mosheim's Eccl. Hist. Cent. 16. sect. 1. chap. 1. and Robertson's
Charles V. book 2.

INTRODUCTORY SKETCH. 15
Virgin Mary and the saints had in great measure sup
planted Jesus Christ, and robbed him of his honours.
The Scriptures were studiously withheld from the people,
and little studied by the priests, many of whom were, in
fact, totally ignorant of the word of God. Worship was
performed in Latin, which scarcely any understood.
Incense perfumed the air ;• gold, and jewels, and mag
nificent pageantry, dazzled the eyes ; melodious sounds
of music fell upon the ear ; but the mind was unen
lightened, and the heart unimpressed. Faith had to do
with little else than the "lying wonders" by which a
system of impudent trickery was upheld ; hope rested
on the intercession of saints, the power of priestly abso
lution, and the efficacy of prayers for the dead ; charity
was reserved for those, and those only, who bowed the
knee before the "man of sin."
For a century past, all Europe had felt the necessity
of reformation, and groaned with impatience under the
galling yoke. Several attempts at improvement had
been made. The Councils of Constance2 and Basle3
boldly asserted their superiority to the Pope, and avowed
their intention to effect a reform " in the head and
members," as it used then to Vie expressed. But means
were always found by successive pontiffs to evade the
just demands of an indignant people. Corruptions and
abuses were defended with such tenacity, and the in
trigues of the Romish Court were so successfully em
ployed, that remonstrances, memorials, the requests of
princes, the decrees of councils, and even the general
voice of the church, were unavailing.
In the year 1517, Luther commenced that series of
attacks on the papacy which issued in the great event
usually denominated "The Reformation." At first,
indeed, he thought of nothing less. He was a good
subject of Leo X., and would have submitted to his
decrees, even after his public opposition to Tetzel, had
the pontiff promptly interfered to check his progress, or
adopted mild and conciliatory measures.4 His mind

SA. D. 1414. 3 A. D. 1431.
4 See his Letter to the Pope. The concluding words are truly re
markable : " Wherefore, most holy father, I cast myself at the feet of
thy holiness, and offer op there all that I am, all that I possess.

16 INTRODUCTORY SKETCH.
was solely engaged with the doctrine and abuse of in
dulgences, and against them all his efforts were directed.
Had the Pope yielded to his remonstrances, and either
suppressed or modified that nefarious traffic, it is pro
bable that the world would have heard no more of the
troublesome monk of Wittemburg. But, by the good
providence of God, the "spirit of slumber" fell upon
Leo ; he let Luther alone till it was too late to think of
crushing him, and when he did interfere, he employed
means which rather tended to further, than to stop the
dreaded reform.
Maximilian I. was then Emperor of Germany; a man
of small talent, but firm in his attachment to popery,
and fearful of all innovation. He persuaded Leo to
cite Luther to Rome; but by the interference of Frede
ric, Elector of Saxony, the cause was committed to
Cajetan, the papal legate, who had come into Germany
to attend a diet of the empire at Augsburg. With
him the reformer had three conferences ; it is not sur
prising that they were entirely unsatisfactory. Un
shaken in his opinions, Luther was prevailed on by his
friends to leave Augsburg, but not till he had appealed
from the Pope, ill informed as he then was, to the same
Pope when he should better understand his cause. —
Shortly afterwards, understanding that the legate had
written to Frederic, soliciting him to withdraw his pro
tection, and suffer him to be given up to the Pope, and
hearing also that he had been already condemned at
Rome, he appealed to a general council.5
In this appeal Luther was doubtless influenced by the
prevailing opinion respecting such assemblies. Coun
cils had been long held in the highest veneration, and
the universal church submitted to their decisions. Many
causes, probably, conduced to this veneration ; such as
the reputation and official dignity of the ecclesias' ics
who were convened on those occasions, their number,
and the presumed infallibility of their decrees, secured
by the presence and aid of the Holy Spirit himself!
Give me life or death, cnll, recall, approve or disapprove as it may
please thee, I will acknowledge thy commands— the commands of
Christ ruling and speaking in thee, &c. Le Plat, ii. 1—4, Milner,
iv. 357.
5 Le Plat, ii. p. 37—42.

INTRODUCTORY SKETCH. 17
Experience, it is true, was little in their favour; for it
was notorious that they were managed by imperial or
papal influence, that contention and discord commonly
marked their proceedings, and that the decisions of one
age were not unfrequently reversed in the next. Not
withstanding, when dissensions arose, or supposed here
sies appeared, men regarded a council as their dernier
resort, the panacea for all their woes, the forlorn hope of
the church.6
Leo, engrossed by his pleasures, suffered the year 1519
to pass away without any vigorous endeavours to revive
the declining interests of the popedom. Meanwhile,
the reformation continued to proceed; Zuinglius was
labouring in Switzerland, and Luther daily discovered
fresh evidence of the errors and abominations of the
papal system, and failed not to announce to the world
the results of his inquiries, with his characteristic ardour
and ingenuousness.7 At length, June 15, 1520, after
some warm discussions in the consistory, a bull was
issued, condemning forty-one propositions drawn from
the writings of Luther, as heretical, scandalous, and
false; ordering all his books to be burned; enjoining
him and his followers to renounce their errors within a
limited time; and threatening, in case of obstinacy,
the severest censures and punishments.8 But so little
effect was produced, and so completely was a large
portion of Germany estranged from the Roman See,
that Luther ventured to burn the bull, together with the
famed decretals of the canon law, in the presence of an
immense concourse of people, without the walls of Wit-
temberg:9 at the same time he again appealed to a
general council. So bold a measure could not fail to
draw upon him the vengeance of Rome ; accordingly,

6 Grier's " Epitome of the General Councils of the Church" isa
useful book for general readers. ...
7 Seckendorfs incomparable volume ("Histona Lutheramsmi, )
comprises every thing important relative to Luther. The best ac
count of the Reformer's religious sentiments, and the gradual pro
gress of his convictions, in our own language, is contained in the
last two volumes of Milner's History, and the first of Scott's " Con
tinuation" of that work.
8 Le Plat, ii. 60—72.
» Dec. 10, 1530. Le Plat, ii. 77—79.
2*

18 INTRODUCTORY SKETCH.
another bull was issued, denouncing all the penalties of
the greater excommunication on Luther and his adhe
rents, and giving them up to the secular power as in
corrigible heretics. 1 °
Maximilian I. died Jan. 13, 1519, and was succeeded
by Charles V., then in the twentieth year of his age.
The new emperor soon perceived that the affairs of Ger
many required prompt attention. He summoned a
diet of the empire, which met at Worms in April,
1521. The Pope saw the importance of this assembly,
and appointed two nuncios, Martin Carracioli and Je
rome Aleander, to attend it. Aleander was particularly
zealous in carrying into effect the denunciations of the
late bull. At Cologne, at Mentz, at Treves, and many
other cities and towns, he persuaded the civil authorities
to burn the writings of Luther ; he even proceeded so
far as to lake them from private libraries for that pur
pose. ' l
Luther appeared before the diet, and manfully de
fended his opinions. The nuncio, on the other hand,
in a speech of three hours' length, urged the princes to
act as dutiful sons of the church, by proscribing the
obstinate reformer. He prevailed: the decree of the
diet declared Luther and his adherents to be notorious
heretics ; forbade any to receive, defend, or support
them ; ordered them to be seized and imprisoned, and
their goods to be confiscated ; and prohibited the print
ing, vending, or reading any of Luther's books. ' 3 It is
well known that the reformer was preserved from the
effects of the edict by the opportune intervention of the
Elector of Saxony, and that in his retirement he trans
lated the New Testament into the German languao-e
directed the movements of his friends, and wrote several
of his useful and valuable works. The edict of Worms
was almost wholly a dead letter; for some of the princes
and states were unable, and others disinclined to execute
10 Jan. 3, 1521 . Le Plat, ii. 79—83.
11 Pallavicini laments the frequent failure of his endeavours, as
many noblemen persisted in retaining Luther's publications in their
libraries. Even at this early period they were translated into Spa
nish, and had become a profitable article of trade to the Flemish mer
chants. Pallav. Hist. lib. i. c. 24. s. 1, 7.
12 Le Plat, ii. 84—97, 116—127.

INTRODUCTORY SKTCIIES. 19
it. In fact, the desire for a council began at this time
pretty generally to prevail, It seemed to offer the only
means by which existing controversies could be decided,
and grievances redressed. Civil governors hoped to set
bounds to the overgrown power, of the prelates and other
ecclesiastics, and to restore the ancient discipline, which
was fallen into decay : the sacerdotal order wished to
prevent the Pope from usurping their rights ; and the
middle ranks of the community ardently longed to be
relieved from the oppressive burdens of ecclesiastical
taxation, which well nigh swallowed up all the fruits of
their industry, and served only to administer to the
pleasures of an indolent and sensual priesthood.
Affairs were in this state when Leo X. died. ' a His
successor, Adrian VI., a well-meaning, honest man,
but ill fitted for the intrigues and duplicity of the Court
of Rome, thought to quell the German rebellion by in
termingling concession with severity. He avowed him
self favourable to reform ; instituted inquiry into alleged
abuses ; endeavoured, though ineffectually, to introdffce
some salutary emendations ; and despatched Cheregate,
his nuncio, to attend a diet of the empire at Nuremburg,
in November, 1522. 14 The nuncio met the assembled
princes, and addressed them at great length. He re
proached them for their remissness, in suffering the edict
of Worms to be neglected, and strongly urged them to
adopt prompt and decisive measures for the punishment
of the heretics — as Dathan and Abiram, Ananias and
Sapphira, were smitten of God for their disobedience —
as the Christian emperors of Rome had in after-ages put
to death obstinate schismatics — and as John Huss and
Jerome of Prague, who seemed to live again in Luther,
were punished by the Councils of Constance and Basle.
He could but confess that the general complaints against
corruptions and abuses were not wholly without founda
tion : the pontiff, he said, saw and lamented them, and
was fully resolved on reform : but the evils were of such
a kind as required much time for their removal, and
none ought to be surprised that the progress of reforma
tion was slow15 In reply, the diet informed the nun-
13 Dec. 2, 1521 . " Le Plat, ii. 140—149.
15 Similar statements were given in a letter to the diet, delivered

20 INTRODUCTORY SKETCH.
cio, that in their opinion the best remedy for existing
evils would be the convocation of a free general council
in Germany, within a year. Their proceedings were
afterwards published, and a long memorial was sub
joined, entitled " Centum Gravamina"— the hundred
grievances. It contained an ample exposition of the
grievances suffered from the tyranny and rapaciousness
of the priesthood, and the corrupt state of the Court of
Rome, couched in strong, firm, but respectful language.
In the conclusion the Pope was assured, that unless
immediate and effective attention was paid to these
complaints, they would be compelled, however reluct
antly, to take the business of reform into their own
hands, for that the people neither would nor could en
dure such oppressions and abuses any longer.16
Adrian's public career was short and disturbed : he
died Sept. 14, 1523.17 Roman Catholic writers speak
highly of his personal excellences, but depreciate his
official character, and for obvious reasons. Clement
VII. his successor, was every way fitted for his office,
as the prevailing maxims at Rome required it to be ad
ministered, A profound dissembler — a practised poli
tician—subtle — cautious — evasive — he was admirably
qualified for that management which the Popedom
needed. He seemed to have an instinctive horror of a
council, and the history of his pontificate records little
more than repeated attempts ori the part of the German
States to procure one, and his successful opposition to
their wishes. Diets of the Empire were held nearly
every year, and they scarcely ever closed without a
strong expression of anxiety for the assembling of a •
council, which the continued progress of the reformers
rendered increasingly necessary. The Emperor too
became very desirous for the adjustment ofthe religious
by the nuncio. Adrian promised reform, but said that it must be
|' pedetentim" — step by step— by slow degrees. "Step by step,
indeed," said Luther, who published the letter, with notes of his own|
"he means that between each step there shall bean interval of cen
turies." Sleidan, lib. iv. p. 54. edit. 1559.
16 Le Plat, ii. 160—207.
IV His epitaph is a striking lesson to the ambitious : " Hadrianus
Papa VI. hie situsest, qui, nihil sibi infelicius in vita duxit quam
quod imperaret." Onuphrius Panvin. in Adrian. '

INTRODUCTORY SKETCH. 21
differences that agitated Germany, but could obtain no
thing from the pontiff except a promise to employ all
the machinery of spiritual terror, if he on his part would
unsheath the sword, and save himself the trouble of
convincing heretics by destroying them. During all
this time Luther and his coadjutors were diffusing their
opinions with remarkable success, and evangelical reli
gion daily gained new triumphs, in Sweden, Denmark,
Great Britain, France, the Netherlands, and even in
Italy and Spain.18 At a diet held at Spire in 1529,
the reformers acquired the name of " Protestants," from
their protesting against an iniquitous decree which
declared unlawful all changes in doctrine or worship,
which should be introduced previous to the decision of
a general council. 1 9
The Emperor left no ' means untried to restore the
Protestants to the church of Rome. At the diet of
Augsburg, in 1530, they presented their confession of
faith, written by the elegant pen of Melancthon. It
was read in the presence of the Emperor and the assem
bled princes. The Roman Catholic divines replied to
it : conferences were held ; but it was now evident that
a re-union of the parties was no longer to be expected,
as the points of difference were held by each to be of
vital interest. Charles was enraged at the result. " In
compliance with his opinions and remonstrances, the
diet issued a decree, condemning most of the peculiar
tenets held by the protestants ; forbidding any person
to protect or tolerate such as taught them, enjoining a
strict observance of the established rites ; and prohibit
ing any further innovation under severe penalties. All

'8 See Dr. M'Crie's two interesting volumes, containing the his
tory of the progress and suppression of the Reformation in Spain
and Italy.
19 Le Plat, ii. 301 — 321. The princes who entered this protest
were John, Elector of Saxony, George, Elector of Brandenburg,
Ernest and Francis, Dukes of Lunenburg, the Landgrave of Hesse,
and the prince of Anhalt. They were joined by thirteen imperial
towns, viz. Strasburg, Ulm, Nuremburg, Constance, Reutlingen,
Windsheim,Memmingen,Nortlingen, Lindaw,Kempten,Heilbron,
Weissimburg, and St. Gall. Pallavacini remarks that by " Protest
ants," was meant " enemies both to the Pope and the Emperor."
Hist. lib. ii. c. 18. s. 6. This isa stale calumny: see Amos vii. 10;
John xix. 12 ; Acts xvii. 7.

22 INTRODUCTORY SKETCH.
orders of men were required to assist, with their persons
and fortunes, in carrying this decree into execution ;
and such as refused to obey it were declared incapable
of acting as judges or of appearing as parties in the Im
perial Chamber, the supreme court of judicature in the
empire. To all which was subjoined a promise, that an
application should be made to the Pope, requiring him
to call a general council within six months, in order to
terminate all controversies by its sovereign decisions."3 °
In pursuance of this promise, Charles corresponded
with the Pope respecting a council. Clement, as usual,
hesitated and objected. Still the emperor urged the
matter, and at length the Pope signified that he was
willing to convene the long-desired assembly, on the
following conditions ; — that the objects for which it
should be called should be, to obtain subsidies against
the Turks, restore the Lutherans to the faith, suppress
heresies, and punish the' refractory, but not a word about
reformation ; that the emperor himself should be pre
sent; that it should be holden in Italy, at Bologna,
Placentia, or Mantua ; that none should have the right
of suffrage but those who had enjoyed it by prescription
already; and that the Lutherans should both desire it
and engage to obey its decrees.
It was easy to see that the Pope was insincere. Ne
vertheless, to save appearances, he despatched letters to
the European princes and states, informing them of his
determination, and requesting their assistance, either in
person or by their ambassadors, whenever the council
should be summoned.2 ¦ It seems that at Rome it was
seriously believed that his Holiness was in earnest, and
so great was the panic in consequence that the price
of public offices fell in the market to almost nothing !33
The number and power of the Protestants continued

20 Robertson, book v. Le Plat, ii. 479—501.
21 Le Plat, ii. 501—503. On one occasion Clement had sent
the Emperor two bulls, either of which might be used by h'..a, at his
discretion. By the one, he deprived the elector of Saxony, a Pro
testant, of his right of suffrage in the choice of an emperor, because
he was a heretic ; by the other, he granted him the right, although he
was a heretic ! Pallav. lib. iii. c. 9. s. 2.
82 Vilissimum pretium, " a most mean price," says Pallavicini, to
svhom wo are indebted for this curious fact." Lib. iii. c. 7. ». 1.

INTRODUCTORY SKETCH. 23
to increase, and for the present. Charles was obliged trr
relinquish the hope of forcing them back to popery. By
the peace of Nuremburg, established in July 1532, it
was arranged that the decree of the diet of Augsburg
should be suspended, and that all molestations on ac
count of religion should cease till the convocation of a
general council, which the emperor once more promised
should take place within six months ; but that if it did
not. another diet should be summoned, to determine on
some mode of settling the religious differences of Ger
many.3 3 In the latter end of the year, the Pope and
emperor met at Bologna. The result of their conference -
was that the former sent a nuncio and the latter an
ambassador to the German princes; to negotiate with
them respecting the place, mode of proceeding, &c. of
the proposed council.2 i But the wily pontiff had offered
such conditions as he well knew the Protestant princes
would not accept. In fact, Clement had resoLved that
a council should not be assembled while he possessed
the power to prevent it. He succeeded : by pretexts,
excuses, and artifices, he deferred the dreaded meeting,
and kept all Europe at bay till his death, which took
place, Sept. 25, 1534.
Paul III. who succeeded Clement, professed great
zeal for the reformation of abuses, and would have it
believed that he was extremely desirous of a council.
Scarcely ever did the cardinals meet in consistory but
the Pope harangued them on the necessity of reform,
which, he said, must begin with themselves. But his
own conduct gave little hope that any efficient measures-
would be adopted. Only two months after his elevation
to the pontificate he gave cardinals' hats to two lads,
one aged 14, the other 16, the sons of his own illegiti
mate children !
Early in 1535 nuncios were sent to all the Euro
pean sovereigns, announcing the Pope's intention re
specting a council, and soliciting their co-operation. Pe
ter Paul Vergerio was selected for Germany. 5 He was
23 Le Plat, ii. 503—510.
24 Le Plat, ii. 510—515.
25 Le Plat, ii. 519. An interesting account of an interview
between Luther and Vergerio, and of the conversion of the lat«-

24 INTRODUCTORY SKETCH.
instructed to confine himself to one point, viz. the place
where the council should be held ; for the Pope judged
that if the Protestants would allow him the right to
summon the meeting, and the choice of time and place,
every thing else would be easily settled. Vergerio met
the Protestant princes at Smalcald, but they refused to
accept his proposals, and declared that they would not
submit to any council unless it were free, and held in
Germany. The bull for the convocation of the council was issued
in June 1536, and May 23, in the following year was
appointed for the meeting of the assembly ; the place
was Mantua.3 6 Nuncios were despatched to the Eu
ropean courts with the intelligence. Vorstius, who was
sent to the German Protestant princes, was specially
enjoined to avoid all disputations with the heretics;
such proceedings were found to be dangerous. The
princes were again assembled at Smalcald, and they
again rejected the council for the same reasons as be
fore.3 7 The Pope was further mortified by the refusal of
the Duke of Mantua to receive the assembly in his city,
unless an extra garrison were sent, to be placed abso
lutely under his control, and supported by his Holi
ness. In consequence, the council was prorogued till
Nov. 1, and afterwards till May 1, 1538, on which day
the prelates were summoned to meet at Vicenza, a city
in the Venetian territories.38 Three legates were de
puted to preside in the name of the Pope, the Cardinals
Campeggio, Simonetta, and Aleander. They repaired
to Vicenza at the time appointed, but not a single bishop
appeared; for the Emperor and the King of France were
at war, and travelling was unsafe. Consequently, the
council was prorogued till the following Easter, and
afterwards during the good pleasure of the Pope,2 9 who
it may be supposed, was heartily glad of an opportunity
to-postpone to an indefinite period a meeting which the
pontiffs seemed to hold in utmost dread.
It was probably with a wish to prevent the council
entirely that Paul appointed a commission, consisting of
ter to Protestantism, is given by Mr. Scott in his Continuation of
Milner's History, vol. i. p. 407—415, 452 — 457.
26 Le Plat, ii. 526. 27 ibid. 575—584.
28 Ibid. 588—591. 29 Ibid. 630—633.

INTRODUCTORY SKETCH. 25
four cardinals and five ,bishops, to examine all abuses
and ascertam where reform was most needed. Their
report, which proved a most important document, by
some means got abroad, and was immediately printer!
and widely circulated in Germany, where it greatly
aided the reformation. It presented a deplorable view
of the corruptions and vices of the Papal court. 3 '
During the next three years the Roman Catholics anri
Protestants were busily employed in supporting their
respective interests. Attempts were made from time to
time to reconcile the contending parties, especially at
the diets of Haguenau and Ratisbon ; 3 1 but the breach
was too wide to be healed. The Roman Catholics, with
the emperor at their head, saw no remedy but a council.
The Protestants only desired to be let alone, and uni
formly refused to submit to the decrees of an assembly
convened by the Pope, managed by his agents, and held
in his dominions. But the wishes of the more powerful
party prevailed ; at the diet of Spire, held early in 1542,
it was agreed that the council should be holden in the
city of Trent. A bull was issued, summoning the pre*
lates of Christendom to meet in that place on the first of
November. 3" Le Plat, ii. 596 — 605. Preservative against Popery, vok i,
p. 79 — 84. " The reformation proposed in this plaee was indeed
extremely superficial and partial: yet it contains some particulars
which scarcely could have been expected from the pens of thoser
that composed it. They complained, for instance, ofthe pride and
ignorance of the bishops, and proposed that, none should receive
orders but learned and pious men ; and that, therefore, care should
be taken to have proper masters to instruct the yotfth. They con'
demned translations from one benefice to another, grants of reser
vation, non-residence, and pluralities. They proposed that some
convents should be abolished ; that the liberty of the press should?
be restrained and limited ; that the colloquies of Erasmus should be
suppressed; that no ecclesiastic should enjoy a benefice out of his
own country ; that no cardinal should have a bishopric } that the
questors of St. Anthony, and several other saints, should be abolish'
ed ; and, which was the best of all their proposals, t&at the effects
and personal estates of ecclesiastics should be given' to the poor.
They concluded with complaining ofthe prodigious number of indi
gent and ragged priests that frequented St. Peter's church ; and de
clared that it was a great scandal to see the whores lodged so mag
nificently at Rome, and riding through the streets on fine mules,
while the cardinals and other ecclesiastics accompanied them in a-
most courteous and familiar manner." — Mosheim, cent. xvi. sect. 1,
31 A. D. 1540. 1541. Le Plat: iii. 1—127.
3

26 INTRODUCTORY SKETCH.
Three legates were appointed to preside in the coun
cil, in the name of the Pope, cardinals Parasi, Moron,
and Pole ; the first, observes father Paul, because he
was a skilful canonist; the second, because he was a
good politician, and well acquainted with business ; and
the third, that it might appear that England, though
separated from Rome, had a share in the transactions of
the assembly.32 They were instructed to signify their
arrival to the sovereigns of Europe, to avoid disputes
with the heretics, to do nothing till a sufficient number
of prelates had arrived from Italy, Germany, France, and
Spain, and even then to wait for further orders from the
Pope. The time chosen was extremely inopportune, as the
emperor and the King of France were then at war. Till
peace was restored, there could be no hope of a prosper
ous issue. Nevertheless, some Italian bishops were di
rected by the Pope to proceed to Trent, and the emperor
sent three ambassadors and a few Neapolitan prelates;
but the Germans, French, and Spaniards were prevented
from leaving home on account of the war, and without
them the council could not be held. Consequently,
after the legates had waited eight months in vain, they
were recalled, and the council suspended during the
good pleasure of the Roman Pontiff 3 3
At a diet held at Spire in 1544, the affairs of religion
were again seriously discussed. The emperor so much
needed the assistance of the Protestants in his wars that
he was glad to court them by compliances which in his
more prosperous days he would have disdained. The
Papal legate was prohibited from attending the diet,
and it was enacted that the penal statutes should be
suspended till a general or national council had been
held. Meanwhile, Protestants and Roman Catholics
were exhorted to live in peace, and some civil privileges
were bestowed on the former, of which their presumed
heresy had deprived them. 3 4
Nothing could exceed the grief and anger ofthe Pope
on this occasion. That any thing like equality of rights
should be granted to heretics, and that a German diet
32 Lib. i. sect. 69. 33 Le Plat, iii. 105—200.
34 Pallav. lib. v. c. 5. sect. 3.

INTRODUCTORY SKETCH. 27
should dare to legislate in religious matters without the
concurrence of the Head of the Church, were intolerable
offences. In a long and indignant epistle his Holiness
reproached the emperor for his conduct. He complained
that laymen and even heretics had been permitted to
meddle with spiritual things, the exclusive province of
the priesthood; and that in referring their disputes and
grievances to a council they had not even mentioned the
successor of St. Peter, to whom only the right of con
vening such an assembly belonged. It resembled the
sins of Uzzah, Dathan, Abiram, Korah, and Uzziah.
The judgments of God would fall upon him, unless he
revoked the decree. By such conduct he had not only
endangered the peace and unity of the church, but also
exposed his own soul's salvation to imminent peril!35
The emperor sent him a calm and dignified reply.
In the autumn of the same year, peace was concluded
between the emperor and the King of France. They
engaged; among other things, to co-operate in the de
fence of the Roman Catholic religion, to further, by all
the! means in their power, the reformation of manners in
the church, and to procure the convocation of a general
council, which might now be safely convened. The
Pope did not wait for their interference, but issued a
bull in November, summoning the princes and prelates
of Europe to meet at Trent, March 15, 1545.3a

35 Le Plat, iii. 237 — 247. "JThusbut little reliance can be placed
on the conscience or the promises of princes, although they are not
otherwise wanting in honesty and piety ; if they would only as
sume as the rule of their policy the great command of Jesus Christ,
which ordains that we should seek above all, the Kingdom of God
and his righteousness ; without which, all human wisdom is but
folly before God, and must be attended with unhappy consequen
ces." In Seckendorf Hist. lib. iii. sect. 28. It is easy to con
ceive what the Jesuit meant by A" the kingdom of God and his,
righteousness!" 36 Le Plat, iii. 255—259.

28

CHAPTER II.
THE CHURCH.
Description of Trent — Progress of the Reformation— State of par
ties— Character ofthe Legates — Intentions ofthe Emperor — Fears
of the Pope — Opening of the Council— Bishop of Bitonto's
Sermon — Measures taken by the Pope to manage the Council-
Various disputes — Second Session — Exhortation ofthe Legates
— Discussions on the method of procedure — The plan adopted —
Third Session — The Creed,recited — Marks ofthe Churcn enu
merated — Infallibility — Exclusive salvation.
Trent is a city of the Tyrol, on the confines of Ger
many and Italy, 67 miles from Venice and about 250
from Rome. It is situated in a fertile and pleasant plain,
almost surrounded by the Alps. The river Adige washes
its walls, and thence flows swiftly onwards to the Adri
atic. The city is now in the state of Venice, and is
subject to Austria. In the sixteenth century it was in
the dominions of the King of the Romans, of whom it
was held by the cardinal of Trent. Though not within
the Papal territories, it was so near that the Italian bi
shops, by whose efforts the Pope expected to preserve
his authority and prevent reform, could reach it without
much expense or trouble ; and the distance from Rome
was not so great as to hinder that communication be
tween his Holiness and the legates by which he pur
posed to ensure the management of all the proceedings
of the council.
When Luther first appealed to a general council he
stood almost alone and unsupported ; but at the time
of the opening of that assembly, the cause of Protest
antism had already triumphed extensively in Europe,
and was daily advancing. Among its adherents were
numbered the Kings of Great Britain, Sweden, and Den
mark, a large proportion of the princes and states of
Germany, and many of the most eminent men of the
age, both for learning and piety. The progress of reli-

THE CHURCH. 29
giouB inquiry and the course it had taken were no less
remarkable. Those who had begun with the exposure
of corruptions and abuses, and were at that time most
dutiful sons of the church, ended not till they had ex
plored all the abominations of the papacy, in doctrine,
discipline, and worship, and renounced their allegiance
to the see of Rome. The whole system was declared
to be anti-christian and unscriptural, alike hostile to the
welfare of society, the interests of true religion, and the
glory of the only Saviour. They heard the voice of
God — " Come put of her, my people," and fearlessly
proclaimed the duty of absolute separation from a com
munity in which .none could remain without utmost
hazard to their souls. It may be easily imagined that
those who entertained such views oould indulge very
feeble hopes from the holding of a council. They saw
that fatal errors and childish superstitions had been gra
dually interwoven with the whole economy of life, and
that their eradication would be like plucking out the
right eye and cutting off the right hand. Nothing less
than a complete revolution could satisfy their wishes :
the dogmas of the schoolmen must be exploded, the
human mind unfettered, scripture restored to its just
honours, and the mummeries and tricks of image-wor
ship suppressed for ever. It was hardly to be expected
that such sweeping changes would be sanctioned by a
general council, or that the priesthood would tamely
consent to lose the hope of their gains. These doubts
were justified by facts, and strengthened by time.
On the other hand the sovereigns and states of Eu
rope looked forward to the council with sanguine expec
tations. They resolved to exert all their influence to
procure a thorough reformation of abuses. Were this
effected, they conceived that the Protestants would
cheerfully return to the bosom of the church. Their
own interest was also concerned in the favourable issue
of the assembly ; for ecclesiastical immunities and ex
actions had shorn them of much of their power, and dif
fused general discontent and distress among their sub
jects. The bishops had similar expectations. Their influ
ence and authority had suffered greatly from the en
croachments of the monastic orders, and the frequency

30 THE CHURCH.
of appeals to Rome, which the Popes, took care to en
courage. In the council they intended to assert and
hoped to recover their rights and privileges.
Such was the state of parties. The feelings and de
signs of the Roman Pontiff differed from those of all
the rest. He determined to make no concessions, to
permit no change, except for the further aggrandizement
of the Holy See. Protestants, prelates, princes, all
were to be duped or disappointed : and they were so.
Three legates were appointed to preside in the council
in the name of the Pope — the Cardinals De Monte,
Santa Croce, and Pole. De Monte was chairman or
president : he was well versed in the policy of the court
of Rome, zealous for the continuance of things as they
were, and distinguished by his haughty, overbearing de
meanour. Santa Croce was better fitted for the manage
ment of theological debates, in which department he was
chiefly employed. Pole has been mentioned before.
In the instructions delivered to them the pontiff com
mended their faith, learning, probity, skill and experi
ence ; declared that he sent them as " Angels of peace,"
and exhorted them to fulfil their important duties in
such a manner as to obtain from God, the rewarder of
good works, the glory of eternal happiness.37 With
these instructions thej' received a secret bull, giving
them power to transfer the council to any more suitable
place, whenever they should think fit. This bull, how
ever, was not published, for obvious reasons ; and none
knew of its existence till it was produced as the autho
rity for removing the council to Bologna in 1548. 38
On the arrival of the legates at Trent, March 13,
they found but one prelate there, the bishop of Cava, so
that it was impossible to open the council on the day
appointed. Ten days after two others arrived, the bi
shops of Feltri and Bitonto. They accompanied Men-
doza, the Imperial ambassador, who strongly urged the
legates to proceed to business immediately, and^enter
upon the subject of reformation of abuses. He found,
however, that this was a very distasteful topic ; and the
small number of prelates furnished a sufficient excuse
37 Le Plat, iii. 260.
33 Canones et Decreta, (Le Plat,) p. 75.

THE CHURCH. 81
for remaining inactive. By the end of May about
twenty had assembled. They were employed in adjust
ing the ceremonials to be observed, and in such other
harmless engagements as the cardinal of Trent could
devise ; but his task was by no means easy, for they
soon became impatient of delay, and some of them were
so poor that the legates were obliged to supply them
with money for their support from the papal purse.
The whole summer was spent in various intrigues
and negotiations. A diet was held at Worms, from
March till July. The Protestants soon perceived that
their situation was dangerous. Peace had been granted
them till the convocation of a lawful council: they were
now called upon to submit to the decrees of the church
assembled at Trent, or abide the consequences of their
rebellion. But they maintained that the council was
not a lawful one, inasmuch as the Pope, who presided
in it by his legates, was a party in the cause, and had
already prejudged them. No other indulgence was
granted than the appointment of another diet, and a
conference, to be held at Ratisbon in the ensuing win
ter: and even this .was only done to gain- time, and
enable the emperor to mature those warlike preparations
by which he hoped to humble and subdue the Protest
ant states. He had pledged his word to the Pope that
nothing should be permitted, either in the diet or the
conference, that could in the slightest degree injure
the Roman Catholic faith or the interests of the Apos
tolic See.39
Although the pontiff had convoked the council under
auspices so favourable to himself, he could not dissemble
his fear of the results, 4 ° and laboured hard to persuade
the emperor to agree that the place of meeting should
be changed for Rome or some city within the papal do-

39PallaV. lib. v.c. 14.S.2.
40 " His Holiness cannot digest the council." " One of the rea*
sons why it is said that the Pope dreads the council, is, that there
iare some cardinals, his enemies, to whom money was offered by
him at his election, and these know others who accepted it." So
wrote two good Catholics, the Viceroy of Naples, and the Imperial
Ambassador at Trent. See the Rev. Blanco White's Practical and
Internal Evidence against Catholicism, p. 315-^-318. Second Edi
tion.

32 THE CHURCH.
minions ; but to this his Imperial Majesty would not
consent. On the other hand Charles was anxious that
the council should postpone the decision of doctrinal
points, and commence with reformation, lest the Protest
ants should be exasperated, and begin hostilities before
he was prepared to meet them. His Holiness was too
prudent to make such a concession, which would have
defeated his own projects. There was now no valid rea
son for longer delay, and instructions were issued to the
legates to open the council of Trent on the thirteenth
of December.
Much pomp and religious solemnity were exhibited on
this occasion. The legates, accompanied by the cardi
nal of Trent, four archbishops, twenty-four bishops, five
generals of orders, the ambassadors of the. King of the
Romans, and many divines, assembled in the church of
the Trinity, and thence went in procession to the cathe
dral, the choir singing the hymn Veni Creator. When
all were seated, the cardinal de Monte performed the
mass of the Holy Ghost; at the end of which he an
nounced a bull of indulgences issued by the Pope, pro
mising full pardon of sin to all who in the week imme
diately after the publication of the bull in their respec
tive places of abode should fast on Wednesday and
Friday, receive the sacrament on Sunday, and join in
processions and supplications for a blessing on the
council. i 1 A long discourse followed, delivered by the
bishop of Bitonto. After this the cardinal rose and
briefly addressed the assembly ; the accustomed prayers
were offered, and the hymn Veni Creator again sung.
The papal bull authorizing their meeting was then pro
duced and read ; and a decree was unanimously pass
ed,4 declaring that the sacred and general council of
Trent was then begun — for the praise and glory of thehc-
ly and undivided Trinity — the increase and exaltation of
true religion — the extirpation of heresy — the peace and
union of the church — the reformation of the clergy and
christian people — and the destruction of the enemies ai
the christian name. The cardinal de Monte blessed them,

41 Le Plat, III. 288.
42 Assent was signified by the word Placet— content : those who
dissented said, Non placet — not content.

THE CHURCH. 33
with the sign of the cross : Te Deum was sung, and
the fathers separated, "greatly rejoicing, embracing
each other, and giving God thanks."43
A brief abstract of the bishop of Bitonto's discourse
may be here inserted, as a specimen of the ridiculous
trifling and silly bombast which amused the fathers at
Trent ; the devout reader will observe with pain the pro
fane application of scripture. Adverting to the use and
importance of councils, and tracing their history, the
bishop found example or authority for such assemblies
in the election of the seven deacons, the choice of Mat
thias, the solemn publication of the law to Israel, and
even in the language employed by the Divine Being at
the creation of man and the confusion of tongues. He
divided religion into three parts, doctrine, the sacra
ments, and charity, and affirmed that in each the most
lamentable degeneracy and corruption prevailed; "the
gold was become dim, and the finest colour changed ;"
princes, people, and priests were polluted ; all were
under the influence of lust and ambition, the mother and
the nurse of every evil, the two horse-leeches continually
crying, "bring, bring;" and as the natural consequence,
heresy, sehism, superstition and infidelity triumphed. —
Then followed a laboured eulogy of the Pope, and of
all that he had done, to "gather his children as the
bird doth the brood under her wings." The legates
also had their share of flattery ; their very names fur
nished mystic meanings and happy omens;44 under
their auspices all were invited to join the council, as the
ancient heroes were shut up in the Trojan horse. He
apostrophized the mountains and forests of Trent, and
43 The words ofthe Secretary Massarelli. Le Plat, vii. pars. 2.
p. 48. The ceremonies were nearly the same at all the Sessions,
and therefore need not be described again.
44 We enter upon and commence this General Council lawfully
assembled with the assistance ofthe Holy Spirit, by the sanction of
the Apostolic See, and under the direction of these prelates who
stand conspicuous in this holy company — a new Jerusalem, viz.
Johanne Maria de Monte, whose looks and affections are continual
ly directed upward to the mountain (montem) which is Christ,
whence comes our strength : Marcello Politiano, who formerly di
rected the efforts of his profound and impartial mind to the support
of the Christian Commonwealth, (politiw,) whose corrupt morals
have afforded our enemies an opportunity to attack us : Reginald
Pole more resembling au angel than an Englishman, {rum tam Au-
glo, quam angclo.)

34 THE CHURCH.
charged them to make the echo resound through the
earth, that men might know the day of their visitation,
and that it might not be said, "the light" of the Pope
"is come into the world, and men loved darkness rather
than light, for their works were evil." To the city it
self he applied the glowing, descriptions of prophecy —
"Thy gates shall be open continually; they shall not
"be shut day nor night — salvation shall possess thy walls
and praise thy gates — the Gentiles shall walk in thy
light, and kings in the brightness of thy rising — and
they shall call thee the city of the Lord, the Sion of the
Holy One of Israel." Turning to the fathers, he re
minded them of the honour and glory to which they
were raised ; the gates of the council were the gates of
heaven ; through them the knowledge of the Lord would
cover the earth as the waters cover the sea. They were
admonished to act worthy of their calling, putting away
all fear, favour, and contention, and so demeaning them
selves that they might justly say, "It hath seemed good
to the Holy Ghost and to us," at the sound of which
words the enemies of the council would be smitten with
dismay and fall to the ground. And he assured them
that all who resisted their decrees, and incurred thereby
the indignation of the Pope, the Emperor, and the King
of France, and the guilt of rebellion against the Holy
Spirit, would find it impossible to escape : neither moun
tains, lakes, nor floods should save them : swifter than
eagles, stronger than lions, the pontiff and the sovereigns
would pursue and seize them, and trample them to
death. Finally, he addressed the countries and states
of Christendom, Greece, Spain, France, and Germany,
whom " Satan had desired to have that he might sift
them as wheat," and invited them to " come to the mar
riage, because all things were now ready." and he con
cluded byinvoking the presence and aid, of Jesus Christ
through the intercession of Virgilius, the tutelary saint
of the valley of Trent.45
The Pope adopted decisive measures to secure his
authority, and prevent all intermeddling with his prero
gative. He appointed a congregation or committee of
<» Pallar, lib. v. c. 17, 18. Sarpi. lib. ii. c. 27, S3.~ Le PlatA.
12—22.

THE CHURCH. 35
cardinals to superintend the affairs of the council, watch
its proceedings, and aid him with their advice. The
legates were instructed to begin with the discussion
of disputed doctrines and to treat the reformation of
abuses as a matter of secondary moment; notes were to
be taken and transmitted to him, of any observations
relative to his court, the reform of which he reserved
for himself. , To all letters and documents his own name
and those of the legates were to be prefixed, that it
might appear that he wus not only the author, but also
"the head and ruler" of the council :46 and he appointed
the secretary and other necessary officers without con
sulting the fathers, or permitting them to exercise their
undoubted right of election.
Several congregations47 were held before the second
session, in which there were some interesting discus
sions. The French bishops, of whom there were but
three present, requested that the business of the council
might not be entered upon till the arrival of the ambas
sadors and prelates that were expected from France ;
but this was overruled. Then disputes arose respecting
the right of voting. It was questioned whether abbots
and gerierals of orders enjoyed that right, and some of
the bishops were anxious not to concede it, lest they
should make themselves masters of the council by their
numbers : the legates, however, decided in their favour.
though not without encountering strong opposition.
Another subject of debate was the title of the council':
the French bishops, who were joined by some Italians
and Spaniards, contended that to the epithets, " Sacred"
and "Holy," should be added, '/representing the uni
versal church," which were used by the councils of Con
stance and Basle. The legates were aware that the
assumption of this title would seem to give the council
more power than it was intended it should possess, and
they stoutly resisted it chiefly, as they wrote to the
Pope, bacause of the clause which had been subjoined
46 Pallav. lib. v. c. 16. s. 2.
47 It will be seen iu the sequel that the business of the council
was generally divided into two or three departments, each under the
management of a separate " congregation," or, as we should say,
Committee- A " General Congregation" was like a " Committee
of the whole house" in our Parliament.

36 THE CHURCH.
by the above named assemblies, to this. effect, "that a
general council holds its power immediately from Jesus
Christ, and that all christians, of what condition and
dignity soever, even the Popes themselves, are obliged
to obey it." Their opponents were as zealous for the
insertion of the words'in question as they were against
it : they maintained their sentiments with much tena
city and warmth, and gave such indications of an in
dependent spirit as vexed the legates not a little. 4 8
At the second session, held Jan. 7, 1546, a papal
bull was read, prohibiting the use of proxies, for had
they been allowed, his Holiness would have found it
difficult to maintain a majority. An exhortation was
addressed to the council, written by Cardinal Pole, and
containing some just and useful sentiments. The sub
ject of the decree was the manner of life to be observed
during their residence at Trent : it was rather an ad
monition than a decree. All persons were exhorted to
amend their faults and walk in the fear of God, not
fulfilling the lusts ofthe flesh ; to be constant in prayer,
and frequent in confession ; to go to church often, and
receive the eucharist; to keep the commandments of the
Lord, as far as they were able; to pray for the peace of
Christian princes and the unity of the church ; to fast
at least eveiy Friday, and give alms to the poor. Ec
clesiastics were reminded of the duty of performing mass
every Lord's day, and presenting constant prayers, sup
plications, and thanksgivings, for their most holy lord,
the Pope, for the emperor, for kings and all in autho
rity, and for all men. Bishops- received a special in
junction to observe sobriety and moderation at their
tables ; to have the Scriptures read at their meals ; to
instruct and train their domestics in every virtue. Those
4B The legates made a great ado about the liberty ofthe council.
" Let the fathersspeak freely," they were often saymg. But it was
the mere farce of freedom. The influence of their authority on the
suffrages and opinions of the assembly was notorious. They often
negatived a proposition at once, without allowing the fathers to give
an aflirmative vote. They were accustomed to interrupt and con-
Iradict those who were speaking contrary to their views. One of
their creatures grossly insulted the advocntesof the clause mention
ed above : he called them " secret enemies" and " foxes ;" but no
notice wsb taken of it. " La chose ne diplut point," says Vargas,
Lettres et Memoires de Vargas, p. 55.

THE CHURCH. 3?
who were skilled in the Scriptures, were urged to give
themselves to constant meditation, in older to discover
the best means by which the intention of the council
might be rightly directed, and the wished-for effects
realised.; so that what merited condemnation might be
condemned, and approbation be awarded where it was
deserved ; that throughout the whole world men might
glorify God with one mouth and one confession of faith.
In giving their opinions or votes, they were to avoid all
clamour and tumult, all frivolous or obstinate disputa
tion, and to speak with mildness and modesty. It would "
have been well if these regulations had been observed.4 9
Several of the bishops had expressed in open session
their discontent at the non-insertion of the clause, " re
presenting the universal church." The legates were
very angry at this, -and reproved the offenders for it, at
a congregation held a. few days after. In the debate
which ensued, the bishop of Feltri observed, that if the
clause were admitted, the Protestants would take occa
sion to say, that since the church is composed of two
orders, the clergy and the laity, it could not be fully
represented if the latter were excluded. To this the
bishop of St. Mark replied, that the laity could not be
termed the church, since, according to the canons, they
had only to obey the commands laid upon them ; that
one reason why the council was called was, to decide
that laymen ought to receive the faith which the church
dictated, without disputing or reasoning ; and that con
sequently the clause should be inserted, to convince
them that they were not the church, and had nothing to
do but to hear and submit I Jerome Seripand advised
that the decision should be deferred till the council had
issued some decree that would justify the adoption of
so magnificent a title. Subsequently, the legates so
far yielded as to allow the insertion of the words "oecu
menical and universal," and this was approved by the
Pope. An important question next occupied their attention
49 Two titular archbishops were present ; Olatis Magnus, arch
bishop of UpsaLand Robert Wanchop, archbishop of Armagh, who
is said to have first introduced the Jesuits into Ireland. They were
sent by the Pope, and supported at his expense ; it was easy to see
on which side they would vote. Sarpi, 1. ii. s. 34. ; Pallav. I. vi. c. 5-
4

38 THE CHURCH.
— whether they should begin with doctrine or discipline'..
The Pope had already determined on the former. Orr-
the other side was the Emperor, whose views were power
fully advocated by the Cardinal of Trent. In ar* address
which made a deep impression on the audience, he con- •
tended that the reformation of the ecclesiastics would
be the fittest means of reclaiming men from heretical
pravity. But for the promptitude and address of the
Cardinal de Monte, the Pope's party would have been.
in the minority on this occasion. He perceived the
effect produced on the assembly by the speech just deli
vered, and adroitly replied, that he gave thanks to God,,
who had inspired the Cardinal of Trent with so excel
lent a disposition; that for his own part, as he excelled
the rest in dignity, he was willing to set them an ex
ample \. that to show his sincerity, he would resign the
bishopric of Pavia, part with his splendid furniture,
and diminish the number of his domestics ; that the
same might be done by others, and that this would
excite the clergy every where to imitation. But the-
declaration, of the true faith ought not on this account
to be deferred. The reformation so generally desired
was a matter of great moment; for not only was the
Court of Rome corrupt, but abuses had crept in among
all ranks and orders of men, the correction of which
would require much time; meanwhile the faithful ought
not to be left in uncertainty respecting the true doctrine
of Christ. This plausible speech was loudly praised.
It touched the Cardinal of Trent to the quick, whose
ecclesiastical revenues were immense, and his establish
ment unusually magnificent and expensive. He an
swered, murmuringly, that his meaning had been mis
understood ; he had intended no personal allusions:
of this he was persuaded, that some persons could better.
govern two bishoprics than others could one - but that
he was willing to resign the see of Brescia, if such were
the wish of the council.6 ° In the issue, it was agreed
to adopt a plan proposed by the bishop of Feltri, which
was, that some subject, both of doctrine and discipline,
should be decided in each session. This measure was
observed in all the future proceedings of the council,
SO Pallav. 1. vi. u. 7. s. 6«-8.

THE CHURCH. 39
aud eventually was allowed by the Pope who at first
was violently enraged at a measure which thwarted
his pre-determined plan.
His Holiness began to fear that the free spirit already
shown by some of the fathers would prove very detri
mental to his interests. To counteract this evil, re
quired artful management and perpetual watchfulness.
Under his directions, the council was divided into three
congregations, one being assigned to each ofthe legates,
at whose residence their meetings were held. The rea
sons alleged for this division were the despatch of
business and the prevention of disorder; but the true
motives, as avowed by Pallavicini, were these : first,
that separation would facilitate government, according
to the old maxim, "divide et impera;" secondly, that
cabals and intrigues would be checked; thirdly, that
the boldness of any independent prelate would only in
fluence the congregation to which he was attached, and
would not infect the whole council.31 The same busi
ness was brought before each meeting, and a general
congregation was-afterwards convened, when the results
of the discussions were embodied in a decree. Every
evening the legates assembled by themselves, reported
their observations on the opinionsand behaviour of the
prelates, and matured their plans and negotiations :
thus they preserved the mastery.53
The next session was appointed to be held on the 4th
of February. The day was fast approaching, but no
thing definitive was agreed upon, and the legates were at
a loss how to act, in the absence of instructions from
Rome. In this dilemma, Bertani, bishop of Fano, re
marked, that as the ancient councils had usually pro
mulgated a creed, it appeared highly proper that the
same should be done again ; he therefore proposed that
the Nicene creed should be recited in the forthcoming-
decree, as the received faith of the chureh. In vain
was it objected that it would be very ridiculous to hold
a session for the purpose of repeating a creed 1200 years
old, and which was universally believed ; that it would
be of no service against the Lutherans, who received it
m well as themselves; and that the heretics would take
51 Pallav. 1. vi. c. 8. s,5. 52 Vargas, p. 52,

40 THE CHURCH.
occasion to say, and with good reason, that if that creed
contained the faith of the church, they ought not to be
compelled to believe any thing else. The legates were
so pleased with the expedient, that they procured its
adoption. Nevertheless, many of the fathers could not
help expressing their discontent, and were heard com
plaining to one another as they left the assembly, that
the negotiations of twenty years had ended in coming
together to repeat the belief!
The third session was celebrated on the appointed
da}^. The following decree was passed : —
"In the name of the holy and undivided Trinity,
Father, Son, and Holy Ghost.
" The sacred, holy, oecumenical and general -Council
of Trent, lawfully assembled in the Holy Spirit, under
the presidency of the three before-mentioned legates of
the apostolic see; — considering the importance of the
subjects to be discussed, and especially of those which
are included in these two articles, the extirpation of
heresies, and the reformation of manners, for which
causes chiefly the council has been assembled ; — more
over, acknowledging with the apostle, that its ' wrest
ling is not against flesh and blood, but against the
spirits of .wickedness in high places,' doth in the first
place, after the example of the same apostle, exhort, all
persons to 'be strengthened in the Lord, and in the
might of his power, in all things taking the shield of
faith, wherewith they may be able to extinguish all the
fiery darts of the most wicked one, and the helmet of
salvation with the sword of the spirit, which is the
word of God.'53 Therefore, that this its. pious care
may, both in its commencement and its progress, enjoy
the favour of God, it hath appointed and decreed, that
before all things confession of faith be made ; following
in this the examples of the fathers, who were accus
tomed, in their sacred councils, at the very beginning
of their proceedings, to hold up this shield against all
heresies; by which means alone they have not unfre
quently drawn infidels tq the faith, confuted heretics,
and confirmed believers. Wherefore, the council hath
thought proper to recite in that form of words which ia
53 Ephes. vi. 10—17.

THE CHURCH. 41
read in all churches, the confession of faith adopted by
the holy Roman church, which contains the first prin
ciples in which all who profess the faith of Christ ne
cessarily agree, and is the firm and only foundation,
against which the gates of hell shall never prevail. It
is as follows ; —
"I believe in one God, the Father Almighty,54
Maker of heaven and earth, and. of all things visible
and invisible. And in one Lord Jesus Christ, the only
begotten Son of God, and born of the Father before all
ages. 5 5 God of God ; Light of Light ; true God of
true God ; begotten, not made ; consubstantial to the
Father, by whom all things were made. Who for us
men, and for our salvation, came down from heaven,
and became incarnate by the Holy Ghost of the Virgin
Mary, and was made man.66 He was crucified also
for us, suffered under Pontius Pilate, and was buried.5 7
54 Let him, who by the divine bounty believes these truths, con
stantly beseech and implore God .... that, admitted one day into the
eternal tabernacles, he may be worthy to see how great is the fecun
dity ofthe Father, who, contemplating and understanding himself,
begot the Son like and equal to himself; how a love of charity in
both, entirely the same and equal, which is the Holy Ghost, proceed
ing from the Father and the Son, connects the begetting and the
begotten by an eternal and indissoluble bond ; aud that thus the es
sence of the Trinity is one, and the distinction of the three persons
perfect." Catechism of the Council of Trent, translated by the Rev.
J. Donovan, p. 20.
55 "Amongst the different comparisons employed to elucidate the
mode and manner of this eternal generation, that which is borrow
ed from thought seems to come nearest to its illustration; and hence
St. John calls the Son ' the Word ;' for as the mind, in some sort
looking into and understanding itself forms an image of itself,
which theologians express by the term ' word ;' so God, as far, how
ever, as we may compare human things to divine, understanding
himself, begets the Eternal Word." Ibid. p. 35.
56 As soon as the soul of Christ was united to his body, the
divinity became united to both ; and thus at the same time his body
was formed and animated, and the divinity united to body and soul.
Hence, at the same instant, he was perfect God and perfect man,
and the most Holy Virgin, having at the same moment conceived
God and man, is truly and properly called Mother of God and man."
" As the rays of the sun penetrate, without breaking, or injuring in
the least, the substance of glass; after a like, but more incompre
hensible manner, did Jesus Christ come forth from his mother's
womb without injury to her maternal virginity, which, immaculate
and perpetual, forms the just theme of our eulogy." Ibid. p. 39,42.
m " When, therefore, we say that Jesus died, we mean that his
4*

42 THE CHURCH.
And the third day he rose again according to the Scrip
tures ; and ascended into heaven, sitteth at the right
hand of the Father; and he is to come again with
glory to judge both the living and the dead, of whose
kingdom there shall be no end. And in the Holy
Ghost, the Lord and Giver of life, who proceedeth from
the Father and the Son ; who,' together with the Father
and the Son, is adored and glorified ; who spoke by the
prophets. And one Holy, catholic, and apostolic church.
I confess one baptism for the remission of sins. And I
expect the resurrection of the dead, and the life of the
world to come. Amen." 5 8
As the object of this work is to furnish a correct view
of the peculiar tenets of the church of Rome, it is not
necessary to offer any observations on those doctrines
which she holds in common with other professing chris
tian communities; such as the Trinity, the Deity, in
carnation, and atonement of the Lord Jesus Christ ; the
Deity of the Holy Spirit, &c. How far these truths are
held in righteousness, and whether their glory is not
obscured, and their influence thwarted by the errors and
corruptions which are included in the system, are in
quiries which will occur in the sequel.
It is somewhat surprising that the decrees of the
Council of Trent contain no definition or description of
the true church. This deficiency must be supplied.
The church, according to Roman Catholic writers,
" consists principally of two parts, the one called the
church triumphant, the other the church militant :" in
the former are comprised the blessed spirits in heaven,
in the latter, all the faithful still dwelling on earth.59
soul was disunited from his body ; not that his divinity was so sepa
rated. On the contrary, we firmly believe and profess, that when
his soul was dissociated from his body, his divinity continued always
united, both to his body in the sepulchre, aud to his soul in Limbo."
" It is not, however, our belief, that the body of Christ was alone
interred; these words propose, as the principal object of our belief,
that God was buried, as, according to the rule of Catholic faith, we
also say with the strictest truth, that God was born of a virgin, that
God died ; for as the divinity was never separated from his 'body
which was laid in the sepulchre, we truly confess that God was Jh,
ried." Ibid. p. 49, 51.
58 Sarpi, 1. ii. s. 39, 40. Pallav. 1. vi. u. 8, 9,
SS> Catechism, p. 94,

THE CHURCH. 43
The souls in purgatory, it seems, belong to neither. —
The church militant is further described as "a body of
men united in the profession of the same christian faith,
and communion of the same sacraments, under the go
vernment of lawful pastors, and particularly of the Ro
man pontiff Christ's only vicar on earth." 6 ° Itis "com
posed of two classes of persons, the good and the bad,
both professing the same faith, and partaking of the
same sacraments, yet differing in their manner of life
and morality;" but "the condition of both is very dif
ferent: the wicked are contained in the church as the
chaff is mingled with the grain in the threshing-floor, or
as dead members, sometimes, remain attached to a liv
ing body."61
Four marks of the true church are generally men
tioned by the same writers. 1. Unity, in faith and
worship, under "one ruler and governor — the invisible
one, Christ, whom the Eternal Father 'hath made head
over all things for the church, which is his body ;' the
visible one, him, who as ' legitimate successor of Peter,
.the prince of the apostles, fills the apostolic chair."82
2. Holiness; "because she is consecrated and dedicated
to God, as other things, such as vessels,, vestments,
altars, when appropriated and dedicated to the worship
of God, although material, are called holy ;" because,
"as the body, she is united to her head, Christ Jesus,
the fountain of all holiness" (notwithstanding that this
same body is said to "consist of two classes, the good
and the bad!") and because she "alone has the legi
timate worship of sacrifice, and the salutary use of the
sacraments, by which, as the efficacious instruments of
divine grace, God establishes us in true holiness; so
that, to possess true holiness, we must belong to this
60 Bellarmine, de Eecles. militante, c. 2. " O.. What is the
Church 1 A. It is the congregation of all the faithful under Christ
Jesus, their invisible head, and his vicar on earth, the Pope." — Ab
stract ofthe Douay Catechism, p. 22.
61 Catechism, p. 95, 96. " The unbaptized, heretics and apos
tates, the excommunicate and schismatics, do not belong to the
church- But the non-predestinate, the imperfect, and even open
sinners and concealed infidels, do belong to the church, if they hold
the sacraments and the profession of faith, and are subject to the
Roman pontiff." Bellarmine, ut supra.
62 Catechism, p. 97.

44 THE CHURCH.
church !" » 3 These assertions are usually attempted to
be proved by reference to the holy men who are said to
have lived in the Romish communion, and to the sup
posed constant succession of miracles, the divine attes
tations of holiness.64 3. Catholicity. "Unlike re
publics of human institution, or the conventicles of
heretics, she is not circumscribed within the limits of
anyone kingdom, nor confined to the members of any
one society of men." — "She is also called universal,
because alL who desire eternal salvation must cling to
and embrace her, like those who entered the ark. to
escape perishing in the flood."65 4. Apostolicity : —
"for her doctrines are neither novel nor of recent ori
gin, but were delivered, of old, by the apostles, and
disseminated throughout the world :" — " the Holy
Ghost, who presides over the church, governs her by
no other than apostolic men, and this Spirit, first im
parted to the apostles, has, by the infinite goodness of
God, always continued in the church." 6 « False and
63 Catechism, p. 100.
64 See Miner's " End of Controversy,'.' p. 160—190.
65 Catechism, p. 101.
66 Ibid. p. 102. Bellarmine has increased the number of the
marks or notes ofthe church to fifteen, viz. Catholicity — Antiquity
— Duration — Amplitude, or multitude and variety of believers —
Succession of bishops — Agreement in doctrine with the primitive
church — Union' — Sanctity of doctrine — Efficacy of the doctrine —
Holiness of life — Miracles — Prophecy — Confession of adversaries
— Unhappy end of enemies — Temporal felicity. These are exa
mined and confuted in the " Preservative against Popery," vol. i.
The following summary view of this subject would be amusing,
were it not for the glaring falsehoods which it contains. The cause
must be bad indeed that can require such support ; —
" She alone" [the Roman Catholic Church] "has an uninterrupt
ed succession of her pastors from the apostles of Christ. She alone
has always been one, by all her members professing one faith, in one
communion, under one chief pastor, succeeding St. Peter, to whom
Christ committed the charge ofhiswhole flock, St. John xxi. 15,&c.
and the keys of heaven, St. Matt. xvi. 19. She alone has been al
ways holy and teaching all holiness, by inviting all to holiness, by
affording all helps and means of holiness, and by having in all ages
innumerable holy ones in her communion. She alone is catholic or
universal, by subsisting in all ages, by teaching all nations, and by
maintaining all truths. She alone is apostolical by deriving her
doctrine, her communion, her orders and mission from the apostles
of Christ. She alone has converted infidel nations, with their kings,
to the faith of Christ : and to this day sends her priests and mission-

THE CHURCH. 45
audacious statements ! As if the fictions of the middle
ages, the absurdities of transubstantiation, the blasphe
my of indulgences, the opus operatum ofthe sacraments,
had been revealed by the Holy Spirit, and taught by
the apostles !
Infallibility is the result of these assumptions. All
Roman Catholics believe that " the church cannot err
in faith or morals."6'' This .virtually includes the infal
libility ofthe Pope ; since, according to the Council of
Florence, he is "Head ofthe whole Church, and the
father and teacher of all Christians ; and to him, in St.
Peter, was delegated, by our Lord Jesus Christ, full
power to feed, rule, and govern the universal church." 6 8
That -general councils, representing the whole church,
are infallible, is also implied; but whether always, and
under all circumstances, is more than questioned : that
they have frequently erred, and contradicted each other,
is- not questionable, but plain matter of fact. There
are some knotty points connected with this- subject. —
Bellarmine, expounding Luke xxii. 31, 32, maintains
that the Saviour promised to Peter and his successors,
that they should never lose the true faith, nor teach any
thing contrary to it. 6 9 But history informs us that
many Popes have erred from the faith ; and we know
that there have been numerous schisms in the popedom,
on which occasions two or more persons assumed the
tiara, and that in several instances it is yet disputed
which was the legitimate successor of St. Peter. What
then becomes of infallibility 1 7 ° Be this as it may, the
aries into all parts of the world, to propagate the kingdom of Christ,
She alone has been in all ages illustrated by innumerable miracles.
and by the wonderful lives and deaths of innumerable saints. All
other sects began by separating from her ; their first teachers went
out from her, and had before acknowledged her authority ; they were
all censured by tier at their first appearance ; but shenever departed
or separated from any more ancient church, or was ever censured
by any lawful authority. In a word, she is the great body of Chris
tians, descending from the primitive apostolic church ; consequent
ly she is the one, holy, catholic, and apostolical church," — rGothcr's
" Papist Misrepiesented," &c. p. 85.
67 Catechism, p. 102.
68 Blanco White's " Practical and Internal Evidence," p. 34.
68 De Rom. Pontif. lib. iv. c. 3. p. 973. Ed. Ingolstad. 1696.
TO A fine specimen of ingenious and conclusive argument is con
tained in a pamphlet published a few years ago, entitled, " The

45 THE CHURCH.
obedient son of the church has no doubt that it exists
somewhere. His faith is summarily comprised in those
few words — " I believe in all things according as the
holy catholic church believes ;" 7 ' and he willingly " pro
mises and swears true obedience to the Roman bishop,
the successor of St. Peter, the prince ofthe apostles, and
vicar of Jesus Christ; and professes, and undoubtedly
receives, all things delivered, defined, and declared by
the sacred canons and general councils, and particular
ly by the holy Council of Trent ; and condemns, re
jects, and anathematizes all things contrary thereto, and
all heresies whatsoever, condemned and anathematized
by the church."72
Of such a church, the holy, the apostolic, the infal
lible, how great must be the power! How heinous the
vsin of rebellion against her mandate's ! How awful the
condition of those unhappy beings who are without her
pale! Her injunctions- are placed on an equal footing
with the behests of heaven. The "will" of God, which
we are taught to pray may " be done on earth," com
prehends, it is affirmed, "all things which are proposed
to us as the means of attaining heaven, whether they
regard faith or morals ; all things, in a word, which
Christ our Lord has commanded or prohibited, either in
person or through his church." la Those who "fall
into heresy, who reject what the church of God teach
es," are declared to be guilty of a breach of the first com
mandment:74 they have committed mortal sin, and if
Labyrinth, or Popish Circle; being a confutation of the assumed
infallibility of the church of Rome; translated from the Latin of Si
mon Episcopius. By Richard Watson."
71 Challoner's " Garden of the Soul," p. 35 — a book which Mr.
Butler calls "the most popular Prayer-book ofthe English Catho
lics." Mr. White's description of his own views and feelings, while
a member ofthe church of Rome, will amply confirm the above re
marks. '• I grounded my christian faith upon the infallibility of the
church. No Roman Catholic pretends to a better foundation. ' I be
lieve whatever the holy mother church holds and believes,' is the
compendious creed of every member ofthe Roman communion.— I
believed the infallibility of the church, because the Scripture said
she was infallible ; while I had no better proof that the Scripture
said so, than the assertion ofthe church that she could not mistake
the Scripture." Practical and Internal Evidence, p. 9,
72 Pope Pius's Creed
73 Catechism, p. 506
n Ibid. p. 353.

THE CHURCH. 47
they die in that state, must go " to hell for all eterni
ty I"75 Out of this church, it is positively asserted,
there is no salvation. Members of the Greek commu
nion — Protestants of every class and denomination —
our Leightons, and Hebers, and Martyns — our Owens,
and Baxters, and Howes — our Miltons and Lockes —
our Whitefields and Wesleys — our Bunyans and How
ards — are all included in the same condemning sentence.
No matter what were their excellencies : their piety
might be seraphic, their benevolence godlike, their path
like the "shining. hght," that illuminates and gladdens
all nature : they have cpmmitted the unpardonable sin
of refusing to pay-homage to the man ofthe triple crown,
and therefore the Roman Catholic is bound to believe
that they are lost for ever. The very children are
taught this lesson.7 6 The first lispings of the infant —
the conclusions pf the learned: — the declarations of the
noble — the priests' instructions — the pontiffs' decrees —
re-echo the sound, " Out of the Roman Catholic church
there is no salvation 1" 7 7
75 " Q. What is mortal sin 1 A. It is a wilful transgression in
matter of weight against any known commandment of God or the
church, or of some lawful superior. Q,. Whither go such as die in
mortal sin? A. To hell for all eternity." — Abstract of the Douay
Catechism, p. 71.
76 Douay Catechism, quoted above. The Roman Catholic child
is taught that he is " made a member of Jesus Christ and his church,.
called to Christianity and the Catholic religion, out of which all
those who obstinately remain cannot be saved." — Catholic School
Book, p. 122, 190.
77 " This true Catholic faith, out of which none can be saved." —
Pope Pius's Creed. " If we believe plain Scripture and the univer
sal tradition ofthe fathers, and all antiquity, heresy and schism are
mortal sins ; and therefore, in saying that heretics and schismatics
are out ofthe state of salvation, his (the Papist's) judgment is not
uncharitable, because he advances nothing but a scripture truth." —
Gother's " Papist Misrepresented and Represented," p. 83. See:
" Encyclical Letter of Pope Leo XII." p. 15.

48

CHAPTER III.
THE RULE OF FAITH.
Rejection of the Council by the Protestants — Discussions ou the
Canon of Scripture — Tradition — the Vulgate Version — and the
Right of Interpretation — Fourth Session — Decree on Scripture
and Tradition — Manner in which it was received by Protestants-
Explanatory Observations and Reflections.  48
The proceedings of the council were carefully watched
by the Protestants. They quickly perceived that it was
altogether under the control of the Pope, and would is
sue no enactment contrary to the established order of
things at Rome. Several publications were sent forth,
declaratory of their views and feelings, one of which
was written by Melancthon. In these works, while
they expressed their willingness to abide by the decisions
of a council composed of learned and pious men, emi
nent for the fear and love of God, they positively refus
ed to acknowledge the authority of the assembly at
Trent. Their reasons were numerous and weighty. —
They objected to the presidency of the Pope, he being
a party in the cause ; to the Romish prelates, the ap
pointed judges, many of whom were ignorant and wick
ed men, and all of them declared enemies of the refor
mation; to the rules of judgment laid down in connex
ion with Scripture, and treated with equal or greater
deference — viz. tradition and the scholastic divines- to
the method of proceeding already adopted, manifestly
proving that the council was not free; and finally, to
the place of meeting, rather an Italian than a German
city, and at any rate too near the Pope's dominions to
afford -the assurance of security, should they feel dispos
ed to go.7 a The sequel of this history will show how
rightly they judged. 78 Seckendorf, 1. iii. s. 33, 130.

THE RULE OF FAITH. 49
Immediately after the third session it was agreed that
Scripture .and tradition should be next taken into consi
deration ; that it might evidently appear, De Monte said,
what were the weapons to be used in contending with
the heretics, "and on what foundation the church of God
rested. In pursuing their inquiries, and in tbe debates
which followed, the members of the council now began
to employ the divines who had repaired to Trent, ,and
whose aid was of material service in all their subsequent
labours. These christian bishops wereior the most part
poorly skilled in theology, for which the pursuits of ec
clesiastical ambition had given them little relish.
The reformers steadfastly maintained the sole and ab
solute sufficiency of the Scriptures • tradition and the
apocryphal books were entirely rejected by them ; and
they pleaded for the perspicuity of the ward of God,
which they affirmed, was generally easy to be under
stood, and required neither gloss nor commentary. All
these sentiments were condemned at Trent.
Although the apocryphal books were inserted by Je
rome in the Vulgate Latin edition, it was notorious that
he did not regard them as canonical.79 It was proba
bly in deference to his authority that some proposed to
publish a twofold list, distinguishing the canonical from
the apocryphal, in a' manner resembling the method
adopted by the Anglican church. There was much
discussion on this subject, and the fathers behaved so
clamorously that it was necessary to direct them to give
their votes one by one, and to number them as they were
received- The opinion of the cardinal Santa Croce at
length prevailed, and it was agreed to receive as di
vinely inspired all the books commonly found in the
Vulgate, notwithstanding the known declaration of Je
rome, and the incontrovertible evidence of the ancient
catalogues and the Jewish canon.
Respecting traditions there were as many opinions as
79 He gives a catalogue of the books of the Old Testament, com
prising those- now found in our authorised version, and no other.
He adds, " That we may know what books there arelbeside these,
they are to be placed among those of the Apocrypha — Therefore
that commonly called the wisdom of Solomon — also Jesus the son
ofSirach, Judith, Tobias, and The Shepherd are not in the canon,"
&c. Prolog. Galeat. 5

50 the rule of faith.
tongues. 8 ° Some affirmed that Scripture itself rested
on tradition. Vincent Lunel, a Franciscan, thought it
would be preferable to treat of the church in the first.
instance, because Scripture derived its authority from
the church. He added that if it were once established
that all christian's are bound to obey the church, every
thing else would be easy, and that this was the only
argument that would refute the heretics. Anthony
Marinier was of a different opinion. He observed, that
there was a previous question tp be decided, viz. whe
ther Christianity dees in fact consist of two parts, one
written and the other unwritten : if so, whether the un
written part was left in that state by design or accident.
If by design, no man ought tp commit it tp writing : if
by accident, the wisdem pf Gpd wpuld seem tp be im
peached. On either hand he saw great difficulties, and
therefore judged it best te leave the matter as it was,
follewing the example of the fathers, who ascribed au
thority to the Scriptures only, not presuming to place
tradition en the same foeting. This advice, sound as
it was, had no approvers ; Cardinal Pole, in particular,
vehemently opposed it. Some desired a distinction to
be made between, traditions of faith and those which
related to manners and rites ; the first to be universally
received, but of the rest only such as the custom cf the
church had sanctipned. Others would have the recep
tion of all enjoined, without the least distinction.
When the decree was proposed for consideration, and
that part was read in v/hich it was enacted that Scrip
ture and tradition should be regarded "with equal piety
and veneration," Bertani pbjected te the expression, and
said that though he acknowledged that God was the
¦ author of both, and that every truth, must proceed from
the source of all truth, yet it by no means followed that
whatever was true was divinely inspired; aud that the
fact ofmany traditions having fallen into disuse seemed
to indicate that God himself did not intend that they
should be venerated equally with Scripture. The bishop
of Chiozza went much further : he even ventured to
assert that it was impious to equalise the authority of
80 ' I find that there then were as many Opinions as tongue? ' Pal
lav. lib. vi. c. 2. Sarpi, lib. ii. a. 45—47.

the rule of faith. 51
Scripture and tradition. So bold an exclamation ex
cited strong feelings ; " it was heard," says Pallavicini,
"with surprise and horror;" and it called forth vehe
ment reprehension. The legate De Monte reccmmend-
ed that the divines should be sent for, that they might
hear beth the decree and the bishop's reason against it,
and then decide whether any alteration should be made,
or whether the objector should be punished. "Let
them be called," said the bishop, "I have not charged
the whole decree with impiety, but only certain words
in it ; and in saying they are impious I have hot so
much charged them with heresy as with inhumanity, in
laying upon us a heavier burden than we are able to
bear." But the tumult greatly increased ; the prelates
were loud and angry in their reproaches ; and the poor
bishop, overcome by the insulting and cruel manner in
which he was treated by his brethren, was constrained
to acknowledge himself sorry for having offended them,
and to promise that he would consent to a decree which
was approved by so venerable an assembly ! a l
A committee which had been appointed for the pur
pose reported on sundry evils which required correction.
The variety of versions, the number of errors in the
printed copies of the Scriptures — the right of private in
terpretation, and the freedom of the press, were the
topics handled in the report. It was alleged that the
existence of so many versions, often varying from one
another, tended to involve the meaning of Scripture in
uncertainty, and that the only way to remedy this would
be to fix upon some one version and declare it to be the
authentic and acknowledged authprity in all cases of
controversy. The difficulty lay in the choice. Caje-
tan's opinion was quoted, who strongly urged the study
of the Hebrew and Greek originals, and was accustomed
to say, " that to understand the Latin text was not to
understand the infallible word of God, but ofthe trans
lator, who might err; and that if the divines of former
a°-es had held the same sentiment, Luther's heresies
would not have so easily prevailed ;" and a canon was
mentioned which enjoined the examination of the Old
Testament in the Hebrew language, and of the New iu
81 Pallav. ut sup. c. 11. s, 3, 4,

52 the rule of faith.
the Greek. It weuld seem indeed, that en this question
no argument was necessary, and that none would fall
into the absurdity of preferring a version to the original.
Yet so did the divines at Trent. They said that unless
the Vulgate were declared to be divine and authentic in
every part, immense advantage would be yielded to the
Lutherans, and innumerable heresies would arise and
trouble the church ; if any one might. examine that ver
sion, either by comparing it with other versions or with
the originals, every thing would be thrown into confu
sion, these new grammarians would assume the office of
the judge, and pedants instead of divines would be made
bishops and cardinals; nor would the inquisitors be able
to execute their office without the knowledge ef Greek
and Hebrew, since the heretics wpuld be sure fo turn
round and tell them that the translation was incorrect.
Some added, that as divine providence had given to the
Jews a Hebrew, and to the Greeks a Greek original, it
was reasonable to suppose that the Latin church enjeyed
a similar faveur, and that the Spirit of God who had
dictated the sacred volume to the heavenly penmen,
had in the same supernatural manner presided over the
translation.82 Such cogent reasoning could not be re
sisted ; the Vulgate was undoubtedly divine ! But as
the want of a correct and standard impression cf that
version was universally acknewledged, six persons were
appointed to examine and ccllate cepies, and prepare a
new edition before the termination of the council. a 3
82 Sarpi, lib. ii. s. 51. Pallav. lib. vi. c. 12, 15.
83 The labours of this committee soon closed, as it was ascertained
that the whole proceeding had displeased the Pope. After the ter
mination ofthe council, Pius IV. employed many learned men in
preparing a correct edition ofthe Vulgate. His successor, Pius V-
continued the undertaking. The book was published by Sixtus V.
in 1590. "This active and resolute pontiff not only assembled
round him a number of the most learned and acute linguists and
critics, but_ ardently and personally engaged in the examination of
the work himself." He read the whole before it was committed to
the press, read it over again as it passed through the press, and when
it was all printed off re-examined it, and corrected it anew. This
edition was accompanied^ by a bull, enjoining its universal recep
tion, and forbidding the slightest alterations, under pain ofthe most
dreadful anathemas. But it was scarcely published before it was
discovered to abound with errors, and was quickly called in. A
more correct edition was issued by Clement VIII. in 1592, accom.

the rule of faith. 53
The right of interpreting Scripture was then debated.
Here, top, different and ppppsite ppinions were express
ed. Some few were willing to leave the liberty of inter
pretation unmolested ; among them was the cardinal of
Trent. Others thought that this popular license ought
to be controlled, or there would' be no end to disputes.
Cardinal Pacheco wished to restrict the privilege to
Masters ef Arts pr Dpctprs. Soto thought that in mat
ters of faith no liberty should be granted, but that on
questions relating tomanners and ceremonies men might
be -allowed some latitude of interpretation. ~ -Richard du
Mans, a Franciscan, was not ashamed to say that the
scholastic divines had so well explained the doctrines of
Christianity that it was no longer necessary to take them
from the inspired volume ; that though the Scriptures
¦w"ere formerly read in churches for the instruction of
the people, they were now pnly used in the devetipnal
exercises ef public wprship, and pught tp be confined to
that use; and at any rate that the study of Scripture
should be prohibited to all whp were net versed in scho-
lastic divinity ; for the Lutherans had only succeeded
with those who had been accustomed to read the Scrip
tures. 84 The decision of the council, as might have
been expected, was not in favour of freedcm.
The decree, as passed at the fourth sessipn, was di
vided intp two parts : —
"I. Ofthe Canonical Scriptures!'
" The sacred, holy, oecumenical and general council
of Trent, lawfully assembled in the Holy Spirit, the
three before .mentioned legates of the Apostolic See
presiding therein ; having constantly in view the re-
panied by a similar bull. An edition still further improved left the
press in 1593. The difference between these editions is very consi
derable. " Dr. James, in bis ' Bellum Papale,' notices 2000 va
riations, some of whole verses, and many others clearly and decided
ly contradictory to each other. Yet both editions were respectively
declared to be authentic by the same plenitude of knowledge and
power, and both guarded against the least alteration by the same
tremendous excommunication." Townley's Illustrations of Biblical
Literature, vol. ii. 487 — 495.
84 Sarpi, lib. ii. s. 52. ("
5*

54 the rule of faith.
moval of error and the preservation of the purity o^ the
gespel in the church, which gospel, promised before by
the prophets in the sacred Scriptures, was first orally
published by our Lord Jesus Christ, the Sen pf Gpd,
whp afterwards commanded it to be preached by his
apostles to every creature, as the source of all saving
truth and discipline ; and perceiving that this truth and
discipline are contained both in written bPoks and in
unwritten- traditions, which have come down to us, ei
ther received by the apostles from the lip of Christ him
self, or transmitted by the hands ef the same apostles,
under the dictation of the Holy Spirit; following the
example of the orthodox fathers, doth receive and re
verence, with equal. p'iety and veneration, all the bppks,
as well pf the Old as ef the New Testament, the same
God being the author of both — and also the aforesafd
traditions, pertaining -both to faith and manners, whe
ther received from Christ himself, or dictated by the
Holy Spirit and preserved in the Catholic church by
Continual succession. Moreover, lest any doubt should
arise respecting the sacred books which are received by
the council, it has been judged proper to insert a list of
them in the present decree.
" They are these : of the Old Testament, the five
books of Moses, viz. Genesis, Exodus, Leviticus, Num
bers, and Deuteronomy; Joshua; Judges; Ruth; four
books of Kings; two books of Chronicles ; the first and
second of Esclras (the latter is called Nehcmiah;.) Tobit
Judith; Esther; Job; the Psalms of David, in 'number
150; the Proverbs; Ecclesiastes ; the Song of Songs;
Wisdom ; Ecclesiasticus ; Isaiah ; Jeremiah, with Ba
ruch ; Ezekiel ; Daniel ; the twelve minor Rrophets, viz.
Hdsea, Joel, Amos, Obadiah,. Jonah, Micah, Nahum,
Habakkuk, Zephaniah, Haggai, Zeohariah, and Mala
chi; and two books of Maccabees, the first and second.
Of the New Testament, the four Gospels, according
to Matthew, Mark, Luke, and John ; the Acts of the
Apostles written by the Evangelist Luke ; fourteen Epis
tles ef the Apestle Paul, viz. tp the Romans, two to
the Corinthians, to the Galatians, to the Ephesians, to
the Philippians, to the Colossians, two to the Thessa
lonians, two to Timothy, to Titus, to Philemon, and to
the Hebrews; two of the Apostle Peter; three of the

THE RULE OF FAITH. 55
Apostle John ; one of the Apostle James ; one ef the
Apostle Jude; and the Revelation of the Apostle Jehn.
Whoever shall net receive, as sacred and canonical, all
these books, and every part of them, as they are com
monly read in the Catholic Church, and are contained
in the old Vulgate Latin edition, or shall knowingly and
deliberately despise the aforesaid traditions, let him be
accursed. The foundation being thus laid in the con
fession of faith, all may understand the manner in which
the council intends to proceed, and what proofs and
authorities will be principally used in establishing doc
trine and restoring order in the church.
" II. Of the Edition and use of the Sacred Books. ¦
" Mprepver, the same mest hply cpuneil, ccnsidering
that no small advantage will accrue to the church of
God, if, of all the Latin editions of the Sacred Book
which are in circulation, some one shall be distinguished
as that which ought, to be .regarded as .authentic — doth
crdain and declare, that the same old and Vulgate edir
tion, which has been approved by its use in the church
for so mapy ages, shall be held as authentic, in all pub
lic lectures, disputations, sermens, and expesitions ; and
that np pne shall dare pr presume "to reject it, under any
pretence whatsoever.
"In order to restrain petulant minds, the council fur
ther decrees, that in matters of faith and morals and
whatever relates te the maintenance ef Christian doc-
trine, nc pne, cpnfiding in his own judgment, shall
dare to wrest the sacred Scriptures fo his own sense of
them, contrary to that which hath been held and still
is held by holy mother church, whose right it is' to judge
of the true meaning and interpretation of Sacred Writ ;
or contrary to the unanimous consent of the fathers ;
even though such interpretations should never be pub
lished. If any disobey, let them be denounced by the
ordinaries, and punished according to law.
"Being desirous also, as is reasonable, of setting
bounds to the printers, whe with unlimited bpldness,
supposing themselves at liberty to do as they please,
print editions of the.Holy Scriptures with notes and ex-

56 THE RULE OF FAITH.
positions taken indifferently from any writer without the
permission of their ecclesiastical superiors, aftd that at
a concealed or falsely-designated press, and, -which is
worse, without the name of the author — and also rashly
expose books of this nature to sale in .other ccuntries;
the holy council decrees and ordains, that for the future
the sacred Scriptures and especially the old Vulgate
edition shall be printed in the most correct manner pos
sible; and no one shall be permitted te print pr cause
to be printed any books relating to religion without the
name of the author ; neither shall- any one hereafter sell
such books, or even retain them- in his possession, un*
less they have been first examined and approved by the
ordinary under penalty of anathema, and the pecuniary
fine adjudged by the last council of Jjateran. 85 And if
they be regulars, they shall obtain, besides this examin
ation and approval, the licensee of their superiors, who
shall examine the books according to the forms of their
statutes. Those who circulate or publish them in ma-'
nuscript without being examined and approved, shall be
liable to the same penalties as the printers ; and those
who possess or read them, unless they declare the au
thors of them, shall themselves be censidered as the
author. The approbation of bopks of this description
shall be given in writing, and shall be placed in due
form on the title-page of the book, whether manuscript
or printed ; and the whole, that is, the examination and
the approval, shall be gratuitous, that what is deserving
may be approved, and what is unworthy may be re->
jected. " Finally, the holy ccuncil wishing to repress the
audacity of those who apply and pervert words and
sentences of Holy Scripture to profane uses, making
them serve for railleries, vain and fabulous applications,
flatteries, detractions, superstitions, impious and diabo
lical incantations, divinations, lots, and infamous libels ;
85 A. D. 1515. The decree of that council was to this effect;
that no book whatever should be printed without examination and
license by the bishop, his deputy, or an inquisitor; and that those
who offended should forfeit the whole impression ofthe book printed.
which should be publicly burnt, pay a fine of 100 ducats, be sus
pended from the exercise of their trade for. one year, and lie under
excommunication !

the ru£e of faith. 57
Commands and ordains, in order to abolish this kind of
irreverence and contempt, and to* prevent any one from
daring for the future tp abuse the words of Scripture in
this or any similar way, that such persons shall be pu
nished at the discretion of the Bishops, as wilful vio
lators ef the word of God, in the manner prescribed by
law."88 This decree was received by Protestants with undis-
sembled grief and indignation. They were justly of
fended by" the presumption of air.- assembly so inconsi
derable in numbers, and containing so few men of talent
and learning. 8 7 To place tradition on an equality with
Scripture, was in their opinion an act of daring impiety.
They were surprised to hear, 'that several books which
had ever been regarded as of doubtful authority, and
had only received the sanction pf spme provincial coun
cils and of two or three popes, should now, without
examination, be ranked among the acknowledged pro-
ducticns of inspired men, and constituted portions of
the Sacred Volume. Great astonishment, too, was ex
cited at the decision respecting the Vulgate, in which
that version, though confessed to abound with errors,
was made the authoritative and sole standard of
faith and morals, to the neglect of the -original Greek
and Hebrew Scriptures. Nor -were the free spirits of
the sixteenth century less indignant that so insignificant
a company of priests and monks should endeavour, in
defiance of the existing struggle for freedom, to crush
the germ of inquiry, to strengthen the bends which had
held the nations so long, and to cast the mantle of ig
norance Over the population of a whole continent. All
86 Sarpi, lib. ii. s. 56. Pallav. lib. vi. s. 16. Pallavicini says
that a committee which had been appointed to inquire into the
abuses of the Scriptures, and suggest suitable remedies, presented a
long report, containing an immense catalogue of these alleged cor
ruptions. It was like the Augean Stable ; nothing short of a flood
could cleanse away the filths The fathers shrunk from the burden
some task, and contented themselves with a 'decree couched in gene
ral terms. In these abuses were probably included Scripture
"Plays," and the ancient "Mysteries" and "Moralities," of which
Dr. Townley haslgiven a curious and interesting account in his
" Illustrations of Biblical Literature," i. p. 410— 436.
87 There were present at the fourth session, eight archbishops,
forty-one bishops, throe abhots, and six generals of orders.

68 the rule of faith.
men saw the futility of those hopes which _ had been
indulged in a general ccuncil ; for it was evident that
the fathers at Trent were determined to alter nething in
the established system ef popery, and had pnly met to
confirm by the sanction of the . pretended Universal
Church the unscriptural tenets and anti-christian prac
tices of Rome. 3 8
The decree is sufficiently plain, and therefore needs
no. comment. A few facts and observations will, how
ever, serve to place the subject in a still more striking
point of view.
1. It must be borne in mind that when the Roman
Catholic speaks of the Scriptures he means thereby the
Vulgate Latin edition, or the Douay and Rhemish trans
lations, having the apocryphal books intermingled with
the rest. 8 9 This is his bible, and this, together with
tradition, constitutes his rule of faith. " All the doc-
88 The celebrated Bernard Gilpin had been hesitating between
Popery and Protestantism, butthe publication of thisdecree decided
him for the latter. " While he was distracted with these things, the
rule of faith changed by the council of Trent astonished him. For
he observed, that not only the ancient divines, but even the modern
ones, Lombard, Scotus, and Aquinas, all confessed that the rule of
faith was solely to be drawn from Scripture; ,*vhereas he found,
according to the-eauncil of Trent, that it might as well be drawn
from human traditions  The chnrchof Rome kept the rule of
faith entire till it was changed by the council of Trent. From'that
time he thought it a point of duty to forsake her communion; that
the true chureh, thus called out, might follow the word of God."
Life of Bernard Gilpin, p. 69. Glasgow, 1824.
89 " The next example I shall adduce is that of Toby, the father
of young Toby, whose conduct, as well in his youth as in his more
advanced age, the Scripture declares to be worthy our admiration."
Catholic School Book, p. 136.
The following is the order of the books of the Old Testament in
the authorised Roman Catholic version : — " Genesis—Exodus — Le
viticus— Numbers— Deuteronomy— Josue— Judges— Ruth— 1 Kings
[1 Samuel] — 2 Kings [2 Samuel] — 3 Kings f] Kings] 4 Kings
[2 Kings]-- 1 Paralipomenon [Chronicles]— 2 Paralipomenon —
1 Esdras [Ezra]— 2 Esdras [Nehemiah]— Tobias— Judith— Esther
with the additional chapters— Job- Psalms— Proverbs— Ecclesiastes
—Song of Songs— The Book of Wisdom— Ecclesiasticus— Jsaias— Je-
remias— Lamentations— Baruch— Ezekiel— Daniel, including the
Song of the three children, Susanna, and the story of Bel and the
Dragon— Ose [Hosea]— Joel— Amos— Abdias [Obadiah]— Jonas
— Micheas [Micah]— Nahum— Habacuc— Sophonias [Zephanias]—
Aggias [Haggai]— Zacharias— Malachias— 1 Machabees—2 Mocha-
bees."

THE RULE OF FAITH. 5fJ
trihes of Christianity," '(say the writers of the catechism
or the council of Trent) "are derived from the word of
God, which includes Scripture and Tradition." » »
Again : " If we would have the whole rule ef christian
faith and practice,' we must net be content with those
Scriptures which Timothy knew from his infancy, that
is, with the Old Testament alone ; nor yet with the New
Testament, without taking along with it the traditions
of the apostles, and the interpretation of the church, to
which the apostles delivered both the bopk and the
true meaning of it."91
Tradition is of the utmost importance to the Papist.
It answers many an objection, and stands in the place
of argument and evidence. There are in the Roman
Catholic church many opinions and practices for which,
confessedly, no warrant can be produced from the in
spired, volume. But where Scripture is silent, tradition
speaks. "Such and such things," a Protestant may
argue, "are netTauthorized by the word of God: what
mean ye by this service?" To this the true Catholic
has a ready reply, " We have received them by tradi
tion from the apestles." Dp ypu ask for evidence ?
The only answer to be obtained is, " The priests have
told us se — their predecessprs gave the same instruc
tions to our fathers; -and so by continual succession
these things have come to us from the apostles." In
vain dp ypu urge the great probability of mistake, and
the uncertainty attending oral communications; in vain
do you ask for prppf: written documents, the source of
proof in other cases, are out of the question ; and be
sides, the church has decreed that tradition has the same
authority as the written word, and fulminated its curse
against all impugners !
The rise of this system of tradition is easily accounted
for. Those who had seen and heard the apostles na
turally treasured up in their memories many of their
observations and opinions, and brought them forward in
Support of their sentiments. Great attention would be
paid to a man who cculd affirm, " I heard the apostle
Paul, or Peter, say so and so" • In process pf time the
90 Page 7.
"1 Note on 2 Tim. iii. 16. Roman Catholic authorized Version.

60 THE RULE OF FAITH.
true words of the apostles, by passing through so many
hands, would be corrupted and gradually lost : for it is
utterly impossible to preserve for any lengthened pcried
what is dependent on oral tradition. Nevertheless, the
plea was found too advantageous tp be suffered to. die
away. When new opinions were broached, and new
rites invented, an alleged apostolical tradition supplied
.the place of scriptural authority; the decree of some
council secured its reception ; and all objection would
soon be silenced by the dread cf incurring the vengeance
of " Holy Church." But there is one who has said,
" Ye have made the commandment of God of none
effect by yeur tradition."
2. The unrestrained perusal of the Scriptures, in the
vernacular tongue, is regarded by the Romish church as
pregnant with danger, and is as much as possible pre
vented. " It is manifest from experience," say they,
"that if the Holy Bible, translated into the vulgar
tongue, be indiscriminately allowed to every one, the
temerity ef men will cause mere evil than good te arise
from it."92 Similar assertions have been uttered in
papal bulls from that time to the present, and such still
continue to be the acknowledged and recorded senti
ments cf Roman Catholics. 9 3 The famous bull Uni-
genitus, issued by Clement XI. against the Jansenists,
92 Fourth Rule of the " Congregation of the Index."
93 pins VII. writing to the Archbishop of Gnezn in 1S16, calls
the Bible Society a " most crafty device, by which the very founda
tions of religion are undermined," a " pestilence," and " defilement
of the faith, most imminently dangerous to souls." Leo XII. in
1824, speaking of the same institution, says that it "strolls with
effrontery throughout the world, contemning the traditions of the
Holy Fathers, and contrary 'to the well known decree ofthe council
of Trent, labours with all its might, and by every means, to trans
late, or rather to pervert, the Holy Bible into the vulgar languages
of every nation ; from which proceeding it is greatly to be feared
that what is ascertained to have happened tp some passages, may
also occur with regard to others; to wit, that by a perverse inter
pretation, the gospel of Christ be turned into a human gospel, or
what is still worse, into the gospel of the devil." The Irish Roman
Catholic prelates, to whom this was written, publicly avowed their
full concurrence with the Pope's views, and charged their flocks to
surrender to the parish priests all copies of the Scriptures received
from Bible Societies, as well as all publications disseminated by the
Religious Tract Society. See the Encyclical Letter of Pope Leo
the 12th, pp. 16. 54—57.

THE RULE OF FAITH. 61
(A. D. 1713) condemns sundry propositions drawn from
Father Ouesnel's "Moral Reflections on the New Tes
tament," v/hich it stigmatizes as "false, captious, shock
ing, offensive to" pious ears, scandalous, pernicious, rash,
seditious, impious, blasphemous."" The reader, will be
astounded to learn that among the propositions so un
mercifully condemned are these; that "it is useful and
necessary, at all times, in all places, and for all sorts of
persons, to study and know the spirit, piety, and mys
teries ef the Holy Scripture;" that "the reading of the
Holy Scripture is for every body" — that " the Lord's day
ought to be sanctified by Christians in reading pious
boeks, and above all the Holy Scriptures!!91 This
can only be equalled by the " Declaration of the Ca
tholic Bishops, the Vicars Apostolic, and their coad
jutors in Britain." Thus they write : " When the read
ing and the circulation of the Scriptures are urged and
recommended as the entire rule of faith, as the sole
means by which men are to be brought to the certain
and specific knowledge of the doctrines, precepts, and
institutions of Christ! and when the Scriptures sc read
and circulated are left te the interpretation and private
judgment of each individual; then such reading, circu
lation, and interpretation, are forbidden by the Catholic
church, because the Catholic church knows that the
circulation of the Scriptures, and the interpretation of
them by each one's private judgment, was not the means
ordained by Christ for the communication of the true
knowledge of his law to all nations — she knows that
Christianity was established in many countries before
one book of the New Testament was written — that it
was not by means of the Scriptures, that the apostles
and their successors converted nations, er any pne na
tion to the unity of the Christian faith — that the unau
thorized reading and circulation of the Scriptures, and
the interpretation of them by private judgment, are cal
culated to lead men to contradictory doctrines on the
primary articles of Christian belief; tp inccnsistent
forms pf wprship, which cannct all be ccnstituent parts
of the uniform and sublime system of Christianity ; to
34 Bullarium Romanirm, torn. viii. p. ] 18. Luxemburg, 1727.
6

62 THE RULE OF FAITH.
error and fanaticism in religion, and to seditions and
the greatest disorders in states and kingdoms!"95
3. When the Roman Catholic reads the sacred vo'
lume, it is not with him the exercise of an undoubted
and inalienable right. He has received permission from
his confessor; a great privilege is conceded to him,
which he may assuredly expect will be taken away, if
he ventures to assert his freedom, and presumes to think
for himself. Tradition explains Scripture! the church is
the depository of traditipn, "the living, speaking judge,
te watch over, and explain the rule of faith in all mat
ters of controversy," o 6 and the priest is the representa
tive and interpreter of the church. The law in this case
made and provided is contained in the decree; to which
may be added a further extract from the fourth rule ef
the Congregatien pf the Index: — "It is, on this point,
referred to the judgment of the bishops pr inquisitprs,
whp may, by the ;dvice cf the priest or confessor, per
mit the reading of the Bible translated into the vulgar.
tongue by Caihclic authors to those persons whose faith
and piety, they apprehend, will be augmented, and
not injured by it; and this permission they must have
in writing. But if any one shall have the presumption
to read or possess it without- such written permission
he shall not receive absolution until he have first deli-

95 Declaration, p 8. , A cunning device is mentioned by Mr.
Fisk, an American Missionary. When at Alexandria, in Egypt,
he fell into the company of aRoman Catholic priest. " He showed
me a Catholic prayer-book in English, and also what he called the
Bible in Italian. It was the History of the Bible, written iu other
words, with omissions, abbreviations, and comments. I have seen
a similar work in French, called ' The Bible Royeaumont.' The
general plan of these works is much like that of Jameson's Sacred
History. The fathers are continually quoted as authorities iu sup
port of the expositions given. The grand fault respecting these
books is, that the priests give them to the people under the name of
the Bible, and the latter often do not know that there is any other
Bible, or that these books differ in any respect from the real Scrip
tures," (Bond's Life of Fisk, p. 175.) No, the ichole Bible as il
is, must be by all means kept from the people. Probably this is
the reason of the high price ofthe Roman Catholic Scriptures: the
entire volume costs a guinea. It is obvious that with the foww
classes this operates as an absolute prohibition.
98 Milner's End of Controversy, p. 56.

THE RULE OF FAITH. 63
yered up such bible to the ordinary." » 7 The confession
is in perfect accordance with the law; "I also admit
the sacred Scriptures, acccrding to the sense which the
holy mpther church has held, and dees hold, to whom
it belongs to judge of the true sense and interpretation
of the Holy Scriptures ; nor will I ever take or interpret
them otherwise, than according to the unanimous con
sent of the fathers." s 8
An individual may stand so high in the favour of his
confessor as to obtain the privilege of reading the Scrip
tures. But he must not presume to choose a version
for himself. Luther, Cranmer, Beza, Doddridge, "Camp
bell, Macknight, &c. &c. are prohibited authors; he
must neither read nor possess their bppks, pn pain of
excommunicaticn. None but "authentic" and "ap
proved" versiens are permitted him; that is, none but
the Vulgate Latin, er Rpman Cathplie translations of
it ; if pther translatipns are sometimes allewed, it is enly
to " learned and pious men," and that they may "use
them merely as elucidations of the Vulgate version."98
And then as to the interpretation. Let not such a one
imagine that he may exercise the powers of his own
mind. The work is done already to his hands. ¦ He
may be a good classical scholar, profoundly versed in
Greek and Hebrew, well read in Jewish antiquities,
thoroughly acquainted with oriental customs, the best
critic of his age ; but wo be to him, especially if he
happen to live in Italy or Spain, if he presume to em
ploy his stores of knowledge in investigating the sense
of Scripture, or dare to bring to the light, even though
it should not go beyond the precincts of his own study,
any interpretation different from what was promulgated
by the Holy Fathers, hundreds of years before he was
born. He is taught " in all hard, obscure, and indis
putable points, to refer all to the arbitration of the
97 This is not an obsolete enactment ; it is in full force at the
present time. " The Catholics in England, of mature years, have
permission to read authentic and approved translations of the Holy
Scriptures, with explanatory notes; and are exhorted to read them
in the spirit of piety, humility, and obedience." Declaration, Sfc.
ut supra.
98 Pope Pius's Creed.
99 Third rule of the Congregation of the Index.

64 THE RULE OF FAITH.
church, to the judgment of thpse whom God has ap
pointed pastors and teachers; never presuming to con
tend control, teach or talk cf his own sense and fancy
in deep questions pf divinity, and high mysteries of
faith; but expecting the sense of those from the lips of
the priest, who shall keep knowledge, and from whose
mouth they shall require the law." '
4. Whereas the church of Rome accuses Protestants
of perverting and corrupting the word of God, it is easy
to prove that the charge may be retorted with triumph
ant success. ...
The insertion of an intermingled Apocrypha is in it
self sufficient proof of the correctness of this affirmation.
And it is further confirmed by the care that has been
manifestly taken to render the translation of the Scrip
tures a vehicle for the diffusion of Popish tenets. One
specimen will suffice: the word "repentance" is almost
invariably translated "penance," even in the Old Tes
tament, where, it must be confessed, it sounds oddly
enough; for instance, " Therefore I reprehend myself,
and do penance in dust and ashes," Job. xiii. 6. "If
the wicked do penance for all the sins which he hath
committed," &c. Ezek. xviii. 21. "If they do pe
nance in their heart in the place of their captivity," &c.
1 Kings viii. 47. " Do penance, for the kingdom of
heavenis at hand," Mat. iv. 17! "that, they sheuld
do penance, and turn to God, doing works worthy of
penance," Acts xxvi. 20. The design of this rendering
is obvious.3
j Gother's Papist Misrepresented, &c. p. 31.
3 The following note on Rom. iv. 7, 8, is an affecting instanco of
perversion of the word of God.
" Blessed are they lohose iniquities arc forgiven, and whose sins
are covered. That is, blessed are those who, by doing penance, have
obtained pardon and remission of their sins, and also are covered;
that is, newly clothed with the habit of grace, and vested with the
stole of charity.
" Blessed is the man to whom the Lord hath not imputed sin. That
is, blessed is the man who hath retained his baptismal innocence,
that no grievous sin can be imputed to him. Aud likewise, blessed
is the man, who, after falling into sin, hath done penance and leads
a virtuous life by frequenting the sacraments necessary for obtaining
{he grace to prevent a relapse, that sin is no more imputed to him,"
Roman Catholic Version.

THE RULE OF FAITH, 65
The suppression of, the second commandment, in
which the worship of images is prohibited, is usually
considered as one article of accusation against the Ro
man Catholic church. The fact is this-: the first and
second precepts of the decalogue are blended into pne,
and the tenth is divided into two. This division is
adopted, they say, in deference to the authority of Au
gustine; be this as it may, it answers their purpese.
In catechisms, spelling-books, and small works for the
instruction of the young, the decalogue is often given in
an abridged form, by which arrangement the second
commandment (that is, our second commandment,) is
entirely kept out of sight : thus —
1. "I am the Lord thy God; thou shalt have no
strange gods before me.
2. " Thou shalt not take the name of the Lord thy
God in vain.
3. " Remember that thou keep holy the Sabbath-day.
4. " Honour thy father and thy mother.
5. " Thou shalt not kill.
6. " Thou shalt not commit adultery.
7. "Thou shalt not steal.
8. " Thou shalt not bear false witness against thy
neighbour. 9. " Thou shalt not covet thy neighbour's wife.
10. " Thou shalt not covet thy neighbour's goods."
This is copied from Butler's Ctaechism; a work ex
tensively used in Ireland. A similar abridgment ofthe
decalogue is inserted in the spelling-book commonly
found in Italian schools, but with this difference, that
the fourth commandment is omitted as well as the
second, and that instead of the injunction to observe
the Sabbath, the young Italian reads, "Remember to
keep holy the days of festivals .'" 3
The following fact is perhaps known only to few ; it
deserves some imperishable record. In the year 1685,
Louis XIV. revoked the Edict of Nantes, deprived the
3 Gilly's Travels in Piedmont, p. 167. Grahame's " Three Month's
Residence in the mountains east of Rome," p. 238. It is observ
able, that though the tenth commandment is thus split into two, the
two are again blended into one in the explanations given in Roman
Catholic Catechisms. Is not this a tacit confession that the division.
is untepable ?

66 THE RULE OF FAITH.
Protestants of their civil and religious privileges, and
forced hundreds cf thousand,! of them to leave their
native land, and seek an asylum where they might wor
ship God without molestation and restraint. But it was
soon found that Protestantism, though oppressed, was
not destroyed. A new line ef pplicy was then adppted.
The Papists saw that they could not prevent the scrip
tures from being read, and therefore resolved to force
the sacred volume itself into their service, by the most
audacious corruptions and interpolations. An edition
of the New Testament was published, so translated,
that a Roman Catholic might find in it explicit state
ments of the peculiar dogmas of his church. The
book was printed at Bordeaux, in 1686. It was enti
tled, " The New Testament ef pur Savipur Jesus Christ.
Translated from Latin into French, by the divines of
Louvain :" and the attestation ef the archbishpp pf
Bprdeaux was prefixed to it, assuring the reader that it
was " carefully revised and corrected." Two doctors in
divinity of the university of the same place also recom
mended it as useful to all those, who, with permission of
their superiors, might read it. A few quotatipns will
shpw the manner in which the werk was executed, and
the object which the translators had in view.
In the summary of the "contents" of Matthew xxvi.
Mark xiv. and Luke xxii. it is said that those chapters
contain the account, of the "institution of the mass!"
Acts xiii. 2. ("as they ministered to the Lord and
fasted") is "thus rendered — "as they offered to the Lord
the sacrifice of the mass, and fasted," &c. In Acts
xi. 30, and ether places, where pur English version has
the word "elders," this edition has "priests."
A practice that has proved very productive of gain to
the priesthood, is made scriptural in the following man
ner " And his father and mother went every year in
pilgrimage to Jerusalem," Luke ii. 41. " And not only
so, but also he was appointed by the churches the com
panion of our pilgrimage," 2 Cor. viii. 19. "Beloved,
thou actest as a Irue believer in all that thou doest
towards the brethren, and towards the pilgrims." —
3 John 5.
Tradition is thus introduced : — Ye keep my com
mandments, as I left (hem with you by tradition," 1 Cor.

THE RULE OF FAITH. 67
xi. 3. "The faith, which has been once given to the
saints by tradition'!' Jude 5.
That the Roman Catholic might be able tc prove that
marriage is a sacrament, he was furnished with these
renderings: — " To those who are joined together in the
sacrament of marriage, I command," &c. 1 Cor. vii.
10. "Do not join yourselves in the sacrament of mar
riage with unbelievers." 2 Cor. vi. 14.
1 Cor. ix. 5, is so directly opposed to the constrained
celibacy of the clergy, that we can scarcely wonder at
finding an addition to the text: it stands thus — "Have
we not power to lead about a sister, aiooman to serve us
in the gospel, and to remember us with her goods, as the
other apostles," &c.
In support of human merit, the translation of Heb.
xiii. 16. may be quoted — " We obtain merit towards God
by such sacrifices."
Purgatory could not be introduced but by a direct
interpolation: " He himself shall be saved, yet in all
cases as by the fire of purgatory!' 1 Cor. iii. 15.
Many other passages might be noticed. " Him only
shalt thou serve with latria," i. e. with the worship spe
cially and solely due to God: this addition was evident
ly made te prevent the text being urged against, the in-
vocation of the saints; Luke iv. 8. "Many pf those
who believed, came to confess and declare their sins." —
Acts xix. 18. "After a procession of seven days round
it." Heb. xi. 30. "Beware, lest being led away with
others, by the error ofthe wicked heretics," &c. 2 Pet.
iii. 17. "There is some sin which is not mortal, but
venial." 1 John v. 17. "And round about the throne
there were twenty-four thrones, and on the thrones
twenty-four priests seated, all clothed with albs!' Rev.
iv. 4. The alb, it will be recollected, is part of the offi
cial attire of a Roman Catholic priest.
But the most flagrant interpolation occurs in 1 Tim.
iv. 1 — 3. " Now the Spirit speaketh expressly, that in.
the latter times some will separate themselves from the
Roman faith, giving themselves up to spirits of error,
and to doctrines taught by devils. Speaking false
things through hypocrisy, having also the conscience
cauterised. Condemning the sacrament of marriage,
the abstinence from meats, which God hath created

68 THE RULE OF FAITH.
for the faithful, and for those who have known the
truth, tp receive them with thanksgiving."
Such was the Bordeaux New Testament. Whether
it was actually translated by the divines of Louvain is
doubtful. This is certain, however, that it was printed
by the royal and university printer, and sanctioned by
dignitaries of the church. It is proper to add, that the
Roman Catholics were soon convinced of the folly of
their conduct, in thus tampering with the inspired vo
lume. To avoid the just odium brought on their cause
by this wicked measure, they have endeavoured to de
stroy the whole edition. In consequence, the book is
now excessively scarce. *
"Every one that doeth evil hateth the light, neither
cometh to the light, lest his deeds should be reproved."
Jphn iii. 20.
4 But four copies are known to exist in this country. One is in
the library ofthe dean and chapter of Durham ; another is possess
ed by the Duke of Devonshire ; a third is in the archiepiscopal li
brary at Lambeth ; and the fourth is in the possession of his Royal
Highness the Duke of Sussex, who most condescendingly permit
ted the writer to visit his valuable library, for the purpose ofexa-s
mining the book.

69

CHAPTER IV.

ORIGINAL SIN.

Debates on the Right ofthe Regulars to preach and deliver Lectures
— Treatment ofthe Bishop of Fajsuli — Debates on Original Sin
— the immaculate Conception ofthe Virgin — Fifth Session —
Decree on Original Sin.
When the Pope received the decrees cf the fourLh ses
sion, perceiving the increasing importance pf the ccun-
cil, he augmented the number ef the cardinals, tc whpse
care its affairs were ccmmitted, directing them to watch
its proceedings very narrpwly; and he wrote to the le
gates, strictly enjoining them not to suffer any thing to
be decided which had not been first sent to Rome, and
there examined and approved.
A subject in which most pf the fathers were personal
ly interested, came next under discussion. This was
the right to preach and deliver lectures on divinity. —
The bishops claimed the sole prerogative te provide for
the wants of the church in these respects, and complain
ed bitterly of the usurpations of the regulars, especially
the mendicant orders, whose overgrown power had been
long regarded with ill-suppressed indignation. The
Pope was too well convinced of the justice of their pre
tensions, to think of offering an unqualified resistance ;
nevertheless, his regard to the religious orders, whose
devotedness to the Roman See was of essential import
ance to his interests, induced him to charge the legates
to exert themselves to the utmost, that the bishops
might be gratified at as little expense as possible to their
rivals. The debates on this subject were distinguished by
great violence and disorder. The prelates stated their
grievances in strong, and not always in temperate lan
guage; but none were so bold asthebishopof Fcesuli. He
exhprted his brethren te be mindful ef the duties of their
office; he complained cf the intrusion of the regulars

70 ORIGINAL SIN.
into the dioceses, and of the liberty they had lo preach
in the monasteries, and even ventured to describe them
as wolves, who had entered into the sheepfold, but not
by the door. He besought the fathers, by all that was.
sacred, not to suffer these abuses any longer ; if they
neglected this opportunity, he would appeal to the tribu
nal of God himself, before which he would stand iniie-
cent in this matter, but that on their heads would be the
blood of the people. It was observed, on the other side,
that the prelates had no reason to find fault with that
which was the consequence of their neglect; that if the
duties of public instruction had been properly discharged
by them, the regulars would have confined themselves
to the more private exercises of religion ; that to their
own ignorance and idleness the present state of things
was mainly attributable; and that they could not justly
complain, since, "while the monks bore theburden of their
ministry, they themselves retained all its gains and ho
nours. The bishop ef Fsesuli renewed the discussion on a
subsequent occasion. He said that there was great want
of liberty in the council, and that attempts were daily
made to diminish the power- and authority of the pre
lates, whom he besought, in the name of Jesus Christ,
not to suffer themselves to be so shamefully treated, but
to resolve on ths restoration of their pristine dignity.—
The legates heard this address with great impatience.
De Monte told the speaker, that his appeal to the tribu
nal of God at a former meeting savoured of heresy. Pole
followed in the same strain, though with much affected
moderation : he hoped that in future such declamations
would not be heard, for they only tended to excite dis
cord and sedition. " A man cannot hold his tongue,"
said the bishop, " when he sees that he is robbed." But
he soon found it necessary to alter his tone. De Monte
sent a copy of his speech to Rome, and at the next meet
ing inveighed most angrily against it; denounced it as
calumnious, insulting, seditious, and schismatical ; and
excited so much feeling among the fathers, that the
poor bishop was fain to humble himself and ask forgive
ness!"* &
5 Pallav. lib, vii. c. 4. Sarpi, lib. ii, a. 61.

ORIGINAL SIN. 71
A decree was framed, but it was so difficult to give
general satisfaction, that it was many times altered and.
amended. In the course of the debates, Seripand, o-e-
neral of the Augustines, spoke largely on the causes of
the alleged encroachments of the regulars. He remark
ed that the liberty of preaching had been enjoyed by
them for 300 years; and that if the bishops designed
to restpre the primitive state ef the church, and under
take persenally the work of public instruction, their re
solve was indeed to be commended: but it would not
be so easy of execution as they imagined. He con-
tended that modern prelates requited very different
qualifications from those which were necessary in the
early ages of Christianity; that now they must under
stand the civil and canon law, and be versed in politics,
and the business of courts, and the arts of government ;
that these studies and engagements equally unfitted
them for the patient investigation of theological truth,
and for the duties of the christian ministry ; that, on
the other hand, the regulars were unencumbered by
worldly matters, and wholly devoted to divinity ; and
that it would be unjust to deprive them of privileges
which had been conceded by successive pontiffs7.
The legates succeeded at last in maturing a plan, in
which the contending parties severally acquiesced. The
regulars were to be prohibited from preaching in churches
not belonging to their order, without a bishop's license ;
in their own churches, the license of their superiors
6 " To preach God's worde is to much for halfe a man. And to
minister a temporall kingdome is to much for halfe a man also.
Either other reqUireth an whole man. One therefore cannot well do
both. He that avengeth himselfe on every trifle is not mete to
preach the patience of Christ, how that a man oughtto forgeve and
to suffer allthynges. He that is overwhelmed with all maner riches,
and doth butseeke more dayly, is not meete to preach povertie. He
that will obey no man, is not mete to preach how we ought to obey
all men. Peter saith, Acts vi. ' It is not meete that we should leave
the word of God, and serve at the tables.' Paule sayth in the ixth
chapter of the first Corinth. ' Wo is me if ( preach not :' a terible
saying, verely, for popes, cardinals, and byshoppes. If he had said,
* Wo be unto nie, if I fight not, and move princes unto warre. or if
I encrease not S. Peter's patrimonie' (as they call it), it had been a
more easy saying for them.' — Tyndais Obedience if a Christian
Man, Works, 124.
1 Pallav. lib. vii. i..5. ». 9—12

12 ORIGINAL SIN.
would suffice, which, however, was tc be presented to
the bishep, whose blessing they were directed to ask,
and who was empowered to proceed against them, if
they preached heresy or acted in a disorderly manner.
But this privilege was clogged with a clause, enacting
that the bishops exercised their power " as delegates of
the holy see !" Thus the Pope gave with one hand
what he took away with the pther, and fastened the
chains ef bpndage while he seemed te bestew freedom.
The qualifying clause ccntinued to be used in the sub
sequent proceedings of the council, whenever the preten
sions ef the prelates appeared tp clash with the prero
gatives ef the holy father. "
Agreeably to the resolution which had been passed,
to treat pf doctrine and reformation at the same time,
the legates proposed for consideration the doctrine of
original sin. The fathers determined to discuss this
subject methodically. They distributed it into five par
ticulars : the nature of original sin — the manner in
which it is transmitted — the effects of the transmission
— the remedy — and the efficacy of the remedy. These
were discussed by the divines, and such of the prelates
as understood theology : the remainder, and they were
not a few, sat silent, and assented to the opinions of
their more learned brethren.9 But it would afford little
pleasure, and less profit to the reader, to peruse a full
report of the debates. Few Protestants would be inte
rested in the disputes of men who paid more deference
to Aquinas and Bonaventura than to the prophets and
apostles, and preferred tho unintelligible dogmas and
subtle distinctions of the scholastic divinity, to the sim
plicity of the word of God.
The contrary opinions maintained by the fathers,
were a severe satire on the boasted unity of faith in the
Roman Catholic church. . Some, following Anselm,
affirmed that original sin is the privation of original
righteousness ; others, after Augustine, said that it ccn-
sists in ccncupiscence ; a large party held the senti
ments ef Bonaventura and St. Thomas, that there are
8 Pallav. lib. vii. t. 5. ». 15. Sarpi, lib. ii. s. 62.
9 " Ubi disciplines theologicas haud professi ibantin sententiam
peritiorum patrum in ea scientia." Pallav. ut sup. u. 8. ». 1.

ORIGINAL SIN. 73
in our corrupt nature two kinds of rebellion, one of -the
spirit against God, the other of sense against the spirit;
that the latter is concupiscence, and the former unright
eousness, and that both together constitute sin. The
conflict of opinions so puzzled- the fathers, and they
found it so difficult to explain precisely the nature of
original sin, in terms in which all could agree, that they
actually published a decree without a definition.
The transmission pf original sin from Adam to his
posterity, was scarcely less perplexing. Some thought.
that it resembled cases cf hereditary deformity pr dis
ease. Some were of opinion that human souls are
created immediately by God, and that the corruption of
our nature chiefly affects the body, and is transmitted
by ordinary generation, the mind being infected thereby,
as liquor may be deteriorated by being put into a tainted
vessel. All agreed that eternal death is the punishment of
the original transgression. All affirmed that baptism
is the- remedy, theugh spme weuld have joined, with it
the merits ef Jesus Christ, and some weuld have added
faith. Infants dying unbaptized were variously dis
posed ef. The Dcminicans said that they would remain
in Limbo, a dark and subterraneous place, without fire.
The Franciscans thought they would reside on the
earth, and enjoy light. Some were of opinion that they
would become philesophers, understand natural science,
and make-great discoveries. Ambrose Catharine added,
that they would be visited and comforted by angels and
the spirits of the just. Many other fantasies and frivo
lities were uttered.
The efficacy of the remedy was considered to be so
great, that no sin remains, and that in the regenerate;
(i. e. the baptized,) there is nothing hateful to God.
There was a long dispute respecting concupiscence,
which it could not be denied dwells in all men, even in
true Christians. The question was " Is it, or is it not
sin V It was decided in the negative. ' °
When the debates were ended, and the decree pro
duced for examination, a fresh discussion arose. If
Adam's sin was transmitted to all his posterity, the
10 Pallav. ut slip, c. 8. Sarpi, lib. ii. e. 63—65.
7

74 ORIGINAL SIN.
Virgin Mary was bprn in sin. This impugned the dog
ma pf the immaculate ccnception, which was zealously
maintained by the Franciscans, and by the Dominicans
as fiercely denied. The legates were divided. De
Monte favoured the immaculate conceptipn; Santa
Croce opposed it; Pole's opinion is not recorded. A
large party sided with the Franciscans, but the fear of
a schism induced them generally to agree to a sugges
tion proposed by the bishop of Astorga, tp this effect? —
that the Council declined any interference with the point
in dispute, leaving it undecided and free.
Some histerical nptices en this subject may not be
unacceptable tc our readers. Those who hold the im
maculate ccncepticn, maintain " that the Virgin Mary
was cenceived in the womb of her mother with the same
purity that is attributed to Christ's conception in her
wemb." The festal celebration of this pretended fact
commenced in the twelfth century. ' * The Dominicans
and Franciscans early embraced epppsite views. Their
contentions were extremely violent, and engendered such
animosity, that the Popes were often pbliged to inter
pose. Sixtus IV., in the years 1477, and 1483, enacted
that indulgences sheuld be granted te thpse who de
voutly celebrated the "wonderful conception" (mira
conceptione) of the Virgin, to the same extent, as were
enjeyed on Corpus Christi day; and that the dispu
tants en both sides should refrain from reviling and
condemning each other, since the church had passed no
decision on the subject. (It may be observed by the
way, that the " ccnception of the blessed Virgin Mary"
is annually celebrated by the church of Rome on Dec. 8.;
the word " immaculate" is not used, but the services of
the day are full of expressions in honour of the Virgin,
in the most laudatory style, which cannot be acquitted
of the charge of profanity : the scripture lesson is Prov.
viii. 22 — 35.) These did not quell the contest, nor did
the decree passed at Trent restore peace. In the seven
teenth century, the kingdom of Spain was thrown into
such confusion, and so miserably divided into factions
by this controversy, that solemn embassies were sent to
Rome, te engage the pontiff to determine the question,
11 Mosheim, Cent. xii. Part. 2. chap, 3. s. 19.

ORIGINAL SIN. 75
or, at any rale, to put an end to fhe.dispute by a public
bull. But "after the most earnest entreaties and im
portunities, all that could be obtained from the pontiff
by the court of Spain, was a declaration, intimating that
the opinion of the Franciscans had a high degree of pro
bability on its side, and forbidding the Dominicans to
oppose it in a public manner ; but this declaration was
accompaniedby another, by which the Franciscans were
prohibited, in their turn, from treating as erroneous the
doctrine of the Dominicans.13 Although the declara
tion decided nothing,' the advocates of the immaculate
conception interpreted it in their favour. Public re
joicings were celebrated on both sides of the Atlantic.
An order was instituted in honour of the supposed event,
and " a law was enacted, requiring a declaration, upon
oath, of a firm belief in the immaculate conception,
from every individual, previous to his taking any degree
at the universities, or being admitted into any of the
corporations, civil or religious, which abound in Spain.
This oath is administered even to mechanics, upon their .
being made free ef a guild."1 3 The Spaniards are re
markably zealous for the Virgin : she is honoured by
them at all times ; the customary salutations and com
mon courtesies of life are not exchanged without men
tioning her name. " When you enter a house," says a
respectable traveller, "unless you wish to be considered
as impious, you must begin with these words — Ave
Maria purissima (hail ! spotless virgin :) to which you
will certainly receive this answer, sin peccado concebida
(conceived without sin.")14 In 1708, Clement XI-
went far beyond his predecessors, by appointing a festi
val to be annually celebrated in honour of the immacu
late conception, throughout the Romish church. Still
the Dominicans deny that the obligation of this law
extends to them, and it does net appear that they are
ever melested, or even censured, for refusing te jpin their
brethren in the celebraticn. * 5 Bellarmine asserts, that
the immaculate conception is "piously believed" by
12 Mosheim, Cent. xvii. Sect. 2. Part 1. chap. 1. s. 48.
13 Doblado's Letters from Spain, p. 24, 25.
14 Bourgoing's Modern State of Spain, vol. ii. p. 276.;
15 Mosheim, ut sup.

76 ORIGINAL SIN.
" the greater part of the church." » " We have not the
means of ascertaining the truth of this affirmation; but
the fact is probable. ] 7
16 De Cultu Sanct. lib. iii. c. 16.
, 17 From "The Little Office of the Immaculate Conception of
the Blessed Virgin Mary, in Latin and English, for the use of the
Confraternity ofthe Scapulory, and of other devout Christians," pub
lished by the Roman Catholic booksellers in London, we extract tho
following passages, that it may be seen how this subject is regarded
iu England. " Sing, O my lips, and joyfully proclaim
The spotless Virgin's praise and glorious name.
O Lady pure! extend thy gracious aid;
Guard me from all my foes, O spotless Maid !"
" Thee from eternity the world's great Lord,
Ordained the mother of his own pure Word:
* * * * * 4
Thee he adorned his Spouse, and made thee free
From Adam's sin, tliat stained his progeny."
" Free art thou from the fatal curse of earth,
Holy and pure before thy joyful birth."
" ffhou Mother of the living! Jacob's star,
Rising in glory o'er his hills afar ;
Gate of the saints, and angel's glorious queen,
Dreadful as mighty hosts embattled seen :
Dispel all terrors from the Christian's breast,
Be thou our refuge, and our port of rest."
" Powerful Virgin ! Mother far renowned!  '
O bounteous Queen, with stars of glory crowned,
All fair art thou, immaculate and chaste,
Higher in glory than the angels placed;
In golden vesture privileged to stand,
By heaven's exalted throne, on God's right hand.
" Mother of grace ! sweet hope is found in thee ;
Heaven, at thy prayer, will set the guilty free I
The ocean's guiding star, serenely bright,
The port that gladdens the wrecked seamaD's sight :
Through thee, the opened gate, the weak one's aid,
May we heaven's king behold, and saints be made."
* * * * * * *
" 0 guard us safely in our dubious way,
Lead us secure to heaven's eternal day ;
And in the last and awful hour of death,
Sweet Virgin Queen, receive our parting breath,"
Is not this downright idolatry ? Yet the late Dr. Milner prefixed
to the book his " approbation," stating that he had found nothing in
it " contrary to the faith of the church, or to the belief and devotion
of its most learned and pious Doctors!"

0RIC1NAL SIN. If
To return. The fifth session was held June 17. Thus
ran the decree on original sin: —
" That our Catholic faith, without which it is impos
sible to please God, may be cleansed from error and re
main in its purity, whole and undefiled, and that Chris
tian people may not be carried about with every wind
of doctrine ; the sacred, holy, ascumehical and general
council of Trent, lawfully assembled, &c. wishing to
reclaim the wandering and confirm such as waver, doth
in the following manner decree, confess, and declare
concerning original sin, according to the authority of
the sacred Scriptures, venerable fathers, approved coun
cils, and the judgment and consent of the church. For
among the many evils with which the old serpent, the
perpetual enemy of the human race, has troubled the
church in our times, is this, that he has revived the old
and excited new dissensions respecting original sin and
the remedy thereof.
" 1. Whoever shall not confess that when Adam, the
first man, transgressed the commandment of God given
him in paradise, he lost immed iately the purity and right
eousness in which he was created, and by the sin ef his
prevaricatipn incurred the wrath and indignation of God,
and consequently death, with which God had before
threatened him ; and with death, captivity to him who
thence hath the power of death, that is the devil ; so
that by this offence of j. n.vnrication the whole man was
changed for the worse, b-jth in body and soul: let him
be accursed.
"2. Whoever shall affirm that Adam's prevarication
injured himself only, and not his posterity, and that he
lost the purity and righteousness which he had received
from Gpd, for himself only, and not also for us ; or that
when he became polluted by disobedience he transmitted
to all mankind corporal death and punishment only, but
not sin also, which is the death of the soul : let him
be accursed. For he contradicts the Apostle, who saith.
' By one man sin entered into this world, and death by
sin, and so death passed upon all men, in whom all have
sinned,' Rom. v. 12.

1 8

18 The quotations from Scripture occurring in the decrees are
taken from the Roman Catholic Authorized Version.

78 ORIGINAL SIN.
" 3. Whoever shall affirm, that this sin of Adam,
which originally was one effence only, but being trans
mitted to all by propagation, not by imitation, becomes
the sin of all, can be taken away by the strength of hu
man nature, or by any pther remedy than the merit of
our Lord Jesus Christ, the ene Mediator, who hath re
conciled us to God by his blood, and is made te us jus
tice, sanctificaticn, and redemptipn.' 1 Cor. i. 30; or
shall deny that the merit of Christ Jesus is applied, both
tp adults and infants, by the sacrament cf baptism,
rightly administered according to the forms of the church;
let him be accursed. " For there is np other name under
heaven given to men, whereby we must be saved."
Acts iv. 12. Whence that saying, ' Behold the Lamb
of God, behold him who taketh away the sin of the
world,' John i. 29 ; and that other, ' As many of you
as have been baptized, have put on Christ,' Gal.
iii. 27.
"4. Whosoever shall affirm, that new-born infants,
even though sprung from baptized parents, ought not to
b« baptized; or shalTsay, that though they are baptized
for the remission of sins, yet they derive not from Adam
that original guilt which must be expiated in the laver
of regeneration, in order to obtain eternal life ; whence
it must follpw that in those instances the form pf bap
tism is not sincerely but deceitfully administered: let
him be accursed. For those words of the Apostle, 'By
one man sin entered into the world, and death by
sin, and so death passed upon all men, in whom all
have sinned,' are to be understood in no other way
than that in which the Catholic church, diffused throu o-h
the whole world, hath understood them. For even
little children, who could not themselves commit sin
are by this rule of faith truly baptized for the remis
sion of sins, according to apostolic tradition, that
in regeneration that may be cleansed away which was
contracted in generation. For 'unless a man be born
again of water and the Holy Ghost, he cannot enter
into the kingdom of God,' John iii. 5.
"5. Whoever shall deny that the guilt of original sin
is remitted by the grace of our Lord Jesus Christ, be
stowed in baptism ; or shall affirm that that wherein sin
truly and properly consists is not wholly rooted up, but

ORIGINAL SIN. 79
is only cut down, » ° or not imputed : let him be accursed.
For God hates nothing in the regenerate, because there
is no condemnation to those who are truly buried with
Christ in baptism unto death, who walk not after the
flesh, but putting off the old man, and putting on the
new, which according to God is created, are made in
nocent, immaculate, pure, harmless, the beloved of God,
and even heirs of God, and joint heirs with Christ, so
that nothing can wholly prevent them from entering into
heaven. Nevertheless, this holy council doth confess and
feel that concupiscence, or the fuel of sin, doth still re
main in the baptized ; which being left to try them will
not hurt those who do not yield thereto, but manfully
resist, through the grace of Christ Jesus; on the contrary,
'he who shall strive lawfully, shall be crowned,' STim.ii.
5. The holy council declares that the Catholic church
hath never understood that this concupiscence, which
the apostle sometimes calls sin, is so called sin, as if
there were truly and properly sin in the regenerate, but
because it is of sin, and inclines to sin.3 ° Whoever
thinks differently, let him be accursed.

10 "Radi." It will be perceived that the allusion is to the dif
ference between merely felling a tree, and grubbing it np by the
roots. 20 " Concupiscence is the effect of sin, and is nothing more than
an appetite ofthe soul, in itself repugnant to reason. If unaccom
panied with the consent of the will, or unattended by neglect on our
part, it differs essentially from the nature of sin. This doctrine does
not dissent from these words of St. Paul, ' I did not know concu
piscence, if the law did not say, thou shalt not covet.' The apos
tle speaks not ofthe importunity of concupiscence, but of the sin
fulness of the interior act of the will, in assenting to its solicita
tions." " Concupiscence, then, is a certain commotion and impulse of
the mind, urging to the desire of pleasures which it does not actually
enjoy ; and as the other propensities of the soul are not always
sinful, neither is the impulse of concupiscence. It is not, for in
stance, sinful to desire meatand drink, when cold to wish for warmth,
when warm to wish to become cool. This species of concupiscence
was originally implanted in the human breast by the Author of
Nature ; but, in consequence of primeval prevarication, it passed
the limits prescribed by nature, and became so depraved, that it
frequently excites to the desire of those things, which conflict with
the spirit, and are repugnant to reason." — Catechism, pp. 179.
—445."

80 ORIGINAL SIN.
" The holy council further declares, that it is not its
design to include in this decree, which treats of original-
sin, the blessed and immaculate Virgin Mary, mother
of God ; but that the constitutions of Pope Sixtus IV.,
of blessed memory, are to be observed, under the penal
ties contained in the same ; which are hereby renew
ed."*1 It would swell this book lo an immoderate size, if we
were to undertake to refute the errors and expose the
perversions of Scripture, with which the decrees abound.
On the subject now before us we will only observe that
the attentive reader will perceive how completely the
doctrine cf salvation by the grace pf Gpd through faith
in the Lord Jesus Christ is excluded by the decree. —
According to Scripture, we partake of the benefits of
the gospel by believing, and in no other way ; and thus
the religion of the New Testament is a "reasonable ser
vice." But the fathers at Trent say that the merits of
Christ are applied, both to adults and infants, by bap
tism ; so that for faith is substituted the opus operatum
of a sacrament. The sequel will show that this is a dis
tinguishing feature of the whole system. Nor will it be
overlooked that in this early period of the council the
exclusiveHoss of Popery is distinctly announced, inas
much as baptism, to be available, must be " rightly ad
ministered, according to the forms pf the church," that
is, the Roman Catholic church.
In the decree of reformation which was passed at the
same time, it was ordained that bishops and parish priests
should preach, either personally or by substitute ; and
provision was made for the establishment of theological
lectures in cathedral churches and monasteries, for the
instruction of the junior clergy, both secular and regular.
Both were salutary measures, but the latter was too im
portant to be suffered to emanate solely from the council.

21 Maimbourg pretends that Sixtus granted indulgences to those
who should celebrate the "immaculate" conception ofthe Virgin.
This is false : The Pope carefully guards against any expression
that would imply a decision ofthe litigated question. But Maim
bourg was a Jesuit! Vid. Seckendorf, lib. iii. sect. 53. and extra
vagant. Commun. tit. xii.

ORIGINAL SIN. 8t
A brief from the Pope was produced, graciously permit-
ling the fathers to legislate in this matter!22 The de
cision on the preaching of the regulars has been already
mentioned. 22 Le Plat, iii. 427. Pallav. lib. vii. c, 10—13. Sarpi, lib. ii.
sect. 70.

82

CHAPTER V.

JUSTIFICATION.

Alliance between the Pope and Emperor against the Protestants —
Discussions ot Trent, on justification, free will, and predestina
tion — Negotiations for the transfer of the Council — Episcopal re
sidence considered — Sixth Session — Decree on Justification,
and on Episcopal Residence — Manner in which the decree on Jus
tification was received by the Protestants — Observations on it —
Publications of Catharine, Soto, and Andrew Vega.
In the Summer of 1546, an offensive and defensive al
liance was concluded between the Emperor and the
Pepc, the avewed pbject of which was the chastisement
of the German Protestants for their continued rejection
of the council. The Emperor engaged to declare war
immediately and reduce the heretics by force ; and he
promised to make no treaty with them nor grant any
concessions in religion without the consent of the Pope,
who, on his part stipulated to send a body of 12,000
men, supported at his own expense for six months, should
they be wanted so long, and to furnish a considerable
pecuniary subsidy.23
This measure entirely accorded with the general po
licy ofthe Papal See, and illustrated the mischievous
tendency of the Roman Catholic system, and its utter
hostility to all freedom. Conferences and disputations
had been held for many years without effect ; bulls had
been issued, and embassies sent, in vain ; and lastly, a
council had been summoned, and had already published
important decisions. Still, these refractory Protestants
remained postulate, and, what was wprse, impugned the
authority ef the council itself, and refused te submit to
its decrees ! What was lo be done? But pne method
was left, and it was one which Roman Pontiffs had
23 Pallav. lib. viii. c. 1. sect. 2, 3.

JUSTIFICATION. S3
lie ver felt scrupulous in employing. It was plainly a
oese of contumacy, and called for the interference of the
secular arm. Since spiritual weaponsproved powerless,
the swerd must decide the contest ; for the motto of
the Papacj', is " Subjection or death" — death in both
worlds. The emperor would fain have kept the chief subject
of quarrel in the back ground, and wished it to be be
lieved' that his sole design was te punish certain rebel
lions princes, against whom he brought heavy charges :
he was very anxious to avoid the odium of a spiritual
war. But neither the Protestants ner the Pppe would
suffer the real intention.of the enterprise te be concealed.
A spirited manifeste was issued by the cenfederate states,
ppenly accusing his Imperial Majesty cf having formed
a plan to suppress the liberties of Germany under the
shallow pretext of quashing a rebellion, informing him
that his views in reference to the council were clearly
understood, and reiterating the formal rejection of that
assembly. On the other hand the Pope evidently re
garded it as a crusade in defence of the faith. He wrote
to the kings of France and Poland, and to other states,
requesting. their co-operation; sent Cardinal Farnesius
as his legate, to accompany the allied forces, gave his
own troops a consecrated banner ; and in a bull pre
pared for the occasion promised ample indulgences and
remission of sin to those who should pray for the success
of the "hely expedition."24 The bull was published
beth at Rpme and at Trent.2 5
It had been determined that the subject te be decided
in the next sessien should be the doctrine of justifica
tion ; and in pursuance of the prescribed order of pro
ceeding, the question of reform proposed for discussion
was the residence of bishops, and the best means of re
moving the ebstacle theretc.
The legate Santa Croce opened the business. He
adverted to the importance of the inquiry they were
about to institute. They had condemned the heresies
that had been promulgated on the subject of original

24 Le Plat, iii. 437—446, 456, 465.
25 At Rome, July 15; at Trent, in the presence of the Legates
aud the whole Council, Aug. 19.

84 JUSTIFICATION.
sin, and must now examine the opinions of the new
teachers respecting grace, which is the remedy for sin.
Luther had introduced the unheard-of doctrine of justi
fication by faith only ; he had maintained that good
works were unnecessary, and had consequently denied
the efficacy of the sacraments, the authority of priests,
purgatery, the sacrifice cf the mass, and all other re
medies instituted by the church for the remission of sins.
Such heresies must be destroyed ; such blasphemies must
be condemned. But the task would not be easy ; for
whereas in their late discussiens they had been so much
assisted by the writings of the scholastic divines, that
help would now almost entirely fail them, as very few
of those authors had treated of the subject of justifica
tion.26 Twenty-three propositions were exhibited, said to con
tain the errors of Luther, Zuinglius, and others, on the
point in question, but consisting in many instances, of
expressions uttered in the heat of controversy, and sen
tences misconstrued or torn from their connexion : the
real opinions ofthe reformers were very partially and un
fairly represented.31 On these preppsitions the subse
quent debates were founded.
With regard to justification itself, the divines were
pretty generally agreed that it means the translation of
an individual from the state of an enemy to that of a
friend and an adopted child of God, and that it con
sists in charity, or grace infused into the soul by the
Divine Being ; thus evidently confounding it with sanc
tification. Marinier maintained that the word is used
in a forensic sense, as opppsed to " condemnation," and
that any other interpretation was contrary to the express
language of the Apostle Paul ; but this opinion found
few supporters. The fathers understood the word "jus
tify" to mean " to make righteous," not " to declare
righteous :" they founded the acceptance of a sinner in
the sight of God, partly, at least, on inherent grace, to
which the work ofthe Lord Jesus Christ was supposed
to impart efficacy; and they rejected the word "impu
tation," which, it was said, the ancients had never used.
26 Pallav. lib. viii. c. 2. Sarpi, lib. ii. „. 73.
«7 Le Plat, iii. 431.

Justification. 85
Soto remarked that he had always suspected that word,
because of the evil consequences which the Lutherans
derived from it : for instance, that the righteousness of
Jesus Christ is sufficient, without inherent righteous
ness — that the sacraments do not confer grace — that the
punishment as well as the guilt of sin is remitted — that
there is no need of satisfaction (that is, penance ;) and
that all are equal in grace, righteousness, and glory ;
whence followed the horrible blasphemy, that every
righteous man is equal to the Virgin !2 "
Eight general congregations were held on this ques
tion, "What k done by the ungodly man himself,
when he attains faith, and thence grace ?" This was in
fact the chief point at issue with the reformers, who
zealously contended that all works done before faith, so
far from being meritorious, are positively sinful. The
Archbishop of Sienna ascribed all merit to Christ, none
to man ; and connected the reception of righteousness
with faith only, without any other preparation. On the
same side was the bishop of Cava, who argued that hope
and love are the companions of faith, but in no respect
the cause of justification. Julius Contarenus, bishop of
Belluno also ascribed every thing to faith in the merits
ofthe Saviour, and nothing to works, which he regarded
as only evidences of faith and righteousness ; and he
maintained that whatever efficacy was attributed to them
detracted from the merit of the Redeemer's blood. But
these statements were much disapproved by the majority
of the prelates :2 9 for the divines agreed that works per
formed before justification have the merit of congruity, 3 *
and this notion met with general approbation. But
Ambrose Catharine held that without the special assist
ance of God no one can perform a truly good work, and
that consequently all the actions of the unbeliever are
sins. In support of this assertion he quoted Augustine,
28 Pallav. lib. viii. c. 4. Sarpl, lib. ii. s. 76.
29 " Such sentiments were listened to with displeasure by the
fathers" — " Such sentiments gave the fathers offence" — " Conta
renus, who was hated by the fathers, troubled them by his noisy."
interruptions — Pallav. as above.
30 " Merit de congruo, signifies a good work which is worthy of
divine reward, not out of any obligation from justice, but out of a
principle of fitness (or congruity) and from the free bounty of God."
Preservative against Popery, vol. ii. tit. 8. p. 91.

86 JUSTIFICATION.
Ambrose, Anselm, and other fathers, and dwelt much
on such passages of scripture as these, " an evil tree
cannot bring forth good fruit;" "make the tree good,
and the fruit will be good;" " unto the unbelieving no
thing is pure." He said that it was better to follow the
fathers than the scholastic divines, who pften contra
dicted one another ; and that it was safer to build on
scripture, the foundatipn pf true theology, than on the
philosophical subtleties which had been too popular in
the schools. Soto warmly opposed him, and treated
his doctrine as heretical, and tending to the denial of
free-will. Jerome Seripand, a Dominican, advanced
the^aotion of two justifications ; the first internal, partly
consisting of infused grace and the gift cf adpptipn,
ccnferred by the sacraments, and partly in virtuous ac
tions and a just life ; the second external, by the impu
tation of the righteousness and merits of the Saviour,
as if they were cur own. In attaining grace and [ djp-
tion he affirmed that works had no share, the mercy of
God received by faith being the sole source. Neither
did he consider works alone as sufficient for the justifi
cation of him who lives righteously, but represented
faith in the righteousness of Jesus Christ as required to
supply the deficiency ; The bishop of the Canaries said
that though works done by man in his natural state do
not merit grace, yet God may be moved by them to be
stow it. The Franciscans contended fiercely for the
merit ef ccngruity against the Dominicans, who openly
avowed their wish for the suppression ~of that dogma,
which they said was never heard of in the early times of
the church, and was unknown to Scripture. 3 ]
With regard to works performed by those who are in
a state of grace, there was no difference of opinion. All
agreed that they are perfect, and merit eternal life : this
is what is called, in Roman Catholic theology, the
merit of condignity.
Great pains were taken to discuss thoroughly the as
sertion that "man is justified by faith," and to affix
some determinate meaning to that expression : but the
task was net easy. Seme busied themselves in search
ing for the different senses in which the word " faith" is
used in Scripture, which they made to amount to fif-
31 Pallav. uVsup. t. 9, ». 5. Sarpi, ut sup,

Justification. 87
teen, but knew not in which it is employed when applied
to justification. At length, after much disputing, it was
agreed that faith is the belief of all things which God
has revealed, or the church has commanded to be be
lieved. It was distinguished into two sorts : the one,
said to exist even in sinners, and which was termed,
unformed, barren, and dead; the other peculiar to the
just, and working by charity, and thence called formed,
efficacious, and living faith. Still, as father Paul ob
serves, " they teuched net the principal pcint pf the
difficulty, which was te ascertain whether a man is jus
tified before he werks righteousness, er whether he is
justified by his werks pf righteeusness." 3 2
These disputes were frequently cenducted with much
heat, and semetimes ended in scenes very unbeceming
the character of christian prelates. The bishep pf Cava,
it has been stated, advanced sentiments much mere cen-
fermable tp Scripture than thpse of the majority. As
he left the meeting, the bishop of Chiron told him that
he would refute all he had said, and expose his igno
rance and obstinacy. Incensed by "such an insult, the
poor bishop forgot his character and station, flew upon
Jiis opppnent, and plucked his beard. The ccuncil was
much scandalized at it, and directed the offender to be
confined in the convent of St. Bernardine till the Pope's
pleasure should be known. When directions arrived
from Rome he was sentenced to perpetual banishment,
and ordered to repair to the holy father, who only could
absolve him from the excommunication he had incurred.
The Pope, however, permitted the legates to give him
absolution, and he was sent home to his diocese.33
The session was to have been held July 28, but so
little progress had been made in preparing the decree,
that a postponement became necessary. There was
some negotiation about the same time respecting a re
moval of the council to some other place. Many of the
bishops were alarmed for their personal safety, on account
of the vicinity of Trent to the seat of war. The legates
were desirous of removing to Sienna, Lucca, or some
city within the Papal dominions ; partly because De
Monte and the Cardinal of Trent had recently quar-
32 Pallav. and Sarpi, ut sup. ' 33 Pallav. lib. viii. u. 6.

88 justification.
relied, partly because heresy was found to prevail to a
considerable extent, even under their own eyes : they
naturally wished to be beyond the reach and observa
tion of their opponents. But when the emperor heard
of it he was violently enraged, and threatened to throw
Santa Croce into the Adige, if he persisted in urging
the translation: the Pope found it needful to be on
good terms with his ally, and directions were given to
drop the project altogether.34
A decree, embracing as much of the subject as had
been then considered had been prepared by the bishop
of Bitonto. After some amendments it was put into
the hands of Seripand to be revised. When it was again
produced, long and intricate debates ensued, on the cer
tainty of grace, the merit of congruity, the imputation
of righteousness, the distinction between grace and cha
rity, and other points, on all which there was great di
versity of opinion. Some, for instance, thought it highly
presumptuous in any man to pretend to assurance, and
said that a state of doubt and uncertainty is useful and
even meritoripus, since it is a species of suffering. On
the other hand it was argued that Jesus Christ frequently
assured individuals that their sins were forgiven — that it
could not be presumptuous in them to believe him — and
that the doctrine of assurance is plainly taught in Scrip
ture, in such passages as these : " Know ye not that
Jesus Christ is in you ?" " The Spirit beareth witness
with our spirit that we are the children of God." But
this sentiment was deemed to savour of Lutheranism. * 5
In the course of these disputes, the question of free
will having been incidentally mentioned, it was resolved
to examine that subject. The alleged doctrines of the
reformers were embodied in six propositions, and warm
discussions again followed. Some were inclined to-think
that when the Lutherans said " that man is at liberty
only to do evil, and is not free to do good," they were
scarcely deserving censure, since it was universally ad
mitted that without the grace cf God nothing truly good
can be accomplished : but this was heard with evident
dissatisfaction. There was much disputing pn the ques-
34 Pallav. ut sup. c. 5, 8, 10. Sarpi, s. 78.
35 Pallav. ut sup. c. 12. Sarpi, s, 80,

justification. 89
tion, " Whether man is at liberty to believe or not to
believe 1" The Franciscans held that as demonstration
produces evidence, conviction is necessarily followed by
faith, and that no man can believe what he will, but
only what appears to him to be true. The Dominicans
advanced the contrary opinion, and asserted that belief
is entirely in man's power. With regard to the consent
of the will to the grace of God, the members of these
two bodies were similarly opposed to each other. The
Franciscans said that as it is in the power of the will to
prepare itself for grace, it is yet much more so in ac
cepting or rejecting grace, when it is offered. The Do
minicans denied that those works which precede calling
can be deemed preparatory, and maintained that the
grace of God is the first cause of all good. 3 6
The last inquiry that engaged the attention of the fa
thers was predestination. Eight propositions were pro
duced, said to contain the views of Zuinglius and other
reformers en this subject. There was little difference cf
opinion respecting any of them, the first excepted, viz.
" that the cause of predestination and reprobation is in
the will of God, and not in man." There were three
varieties of sentiment. The majority held that before
the creation of the world God in his infinite mercy
chose, some from the mass of the human race, for whose
salvation he had made ample provision ; that the num
ber was fixed and determined, and that those whom God
had not predestinated could not complain, as he had
provided means for their salvatien, though in fact none
but the elect would ever obtain it. Others exclaimed
loudly against this doctrine, as cruel, inhuman, and im
pious; they said that it represented God as partial and un
just towards his creatures : and they affirmed that his
mercy wills the salvation pf all men, and has provided
sufficiently for it ; that man is at liberty tp reject pr refuse
grace; and that the Divine being, foreseeing the use
that weuld be made of his goodness, had predestinated
to life those who should accept it, and to misery those
by whom it should be rejected. Catharine proposed a
middle scheme, viz. that God has chosen a certain num
ber, for whose salvation he has infallibly provided ; that
36 Sarpi, ut sup.
8*

90 JUSTIFICATION.
he wills the salvatien of the rest, and has furnished
them with sufficient means, leaving it to themselves to
accept or reject his grace : that a great number will re
ceive mercy and be saved, though they are not of the
elect, and that the lost are the authors of their own
ruin, by voluntarily refusing to embrace the offered par-
den. These details will remind the reader of some mo
dern controversies. 3 7
The debates being ended, nothing remained but to
prepare the decree, according to the sense of the ma
jority, and in such a way that while the heretics were
condemned, the opinions of the Catholics, though often
varying and opposed to each ether, sheuld be left un-
repreved. This was excessively difficult ; and to the
immense labour empleyed in rendering the decree un-
excepticnable must be ascribed much of the obscurity
that so frequently veils its meaning. Seripand's revi-
sipn was sp thproughly revised again that he refused to
acknewledge his own work. That the council might
not only condemn error but explain and establish truth,
it was resolved te divide the decree inte twp parts, pne
containing the Catholic doctrine, and the other anathe
matising those who opposed it. In preparing it the
Legate Santa Croce took incredible pains, that he might
avoid inserting any thing that was disputed, and at the
same time express every sentiment so carefully that none
should have just reason for complaint. From the be
ginning of September till the end of November he was
almost incessantly employed: scarcely a day passed
without spme additien, suppressipn, or alteration. When
he had finished, copies were given to all the fathers for
their examination, and also sent to Rome, when so
many observations were made, so many hints of im
provement suggested, that the whole was gone over
again before it assumed the form in which it was finally
published te the world." 3 8
Meanwhile, the negotiations for a transfer or suspen
sion of the ccuncil were resumed. The legates retained
their former impressions; they foresaw the perplexities
they would be involved in when the question of reform-
37 Sarpi, ut sup. Pallav. c. 13.
38 Pallav. ut sup. c. 13. s. 4. Sarpi, ut sup.

JUSTIFICATION. 91
ation came on ; and the submission of the Protestants
was hopeless. The Pope was willing to forward their
views ; there was a majority of prelates on the same
side ; but the rupugnance of the emperor baffled all
their projects. The prosperous issue of his plans appear
ed to depend on the continuance of the council. He
was anxious for a still further postppnement of the ses
sion, as the publication of the impending decree could
not fail to exasperate the Protestants. Writing to the
legates to that effect, he told them that while he hoped
in a little time to compel all Germany to submit to their
decisions, it would be in vain to expect so desirable an
event if the council were either suspended or transfer
red.39 Notwithstanding the emperor's wish for Ipnger delay,
a day was fixed for the session. Long and warm dis
cussions intervened respecting episcopal residence, and
the utmost variety of sentiment was expressed. The
legates had been ordered not to suffer the cardinals to
be included in the decree; whatever abuses existed
among them, the Pope himself would reform. His Ho
liness gave strict injunctions not to permit the question
of the divine right of residence to be debated ; since, if
it were carried in the affirmative men would conclude
that the exemptions sometimes granted at Rome were
null and void. Nevertheless, the subject was immedi
ately introduced by the Spanish bishops, and it was not
without some trouble that they were silenced. It was
soon ascertained that it would be impossible to proceed
far with the business, and that the near approach of the
session wpuld compel them to be satisfied with an im
perfect and short decree, which was accordingly prepar
ed.40 39 On one occasion the legates had written, advising that the ses
sion should be held, and the council suspended immediately after;
and that the Pope should summon the fathers to Rome, and then by
their advice enact such reforms as he should judge proper, by a Pa
pal bull!! The following fact is also curious: when the legates
were blamed that business was not in a more forward state, scarce
ly any thing having been done respecting reformation, they replied
that it was not their fault, for they had written to the Pope, and he
had not yet informed them how far he was willing that the demands of
the prelates should be indulged ! Pallav. ut sup. c. 15.
40 Pallav. ut sup. c. 18. The Pope had sent a brief to the legates,

92 JUSTIFICATION.
The sixth session was held Jan. 13, 1547. The de
cree passed that day contains the final sentiments ofthe
church of Rome on the subject of justification.
"Seeing that in this age many errors are dissemi
nated concerning the doctrine of jiistification; errors de
structive to the souls of many, and highly injurious to
the unity of the church: the sacred, holy, ecumenical,
and general council of Trent, lawfully assembled, &c.
seeking the praise and glory of Almighty God, the tran
quillity of the church, and the salvation of souls, doth
intend to explain to all the faithful in Christ that true
and wholesome doctrine of justification, which Christ
Jesus, the sun of righteousness, the author and finisher
of our faith hath taught, the Apostles delivered, and the
Catholic church, instructed by the Holy Spirit, hath
ever retained: strictly enjoining that henceforth no one
dare to believe, preach, or teach, otherwise than is ap-
peinted and declared by the present decree.
" Chap. I. Of the inability of nature and the law to
justify men.
"In the first place, the hely ccuncil maintains that it
is necessary, in order to understand the doctrine of justi-
fication truly and well, that every one should acknow
ledge and confess, that since all men had lost innocence
by Adam's prevarication, and had become unclean, and,
as the Apostle says, " by nature children of wrath," as
is expressed in the decree on original sin, they were so
completely the slaves of sin and under the power of the
devil and of death, that neither could the Gentiles be
liberated or rise again by the power of nature, nor even
the Jews, by the letter of the law of Moses. 4 1 Never
theless, free will was not wholly extinct in them, though
weakened and bowed down.
empowering them to make such concessions as might be deemed
adviseable, i. e. to permit a free council to do as it pleased !
41 " Per ipsam etiam literam legis Moysis." Father Paul ob
serves, that at first it was written, " per ipsam etiam legem Moysis,"
'•by the law of Moses," but that as some ofthe divines thought that
circismcision procured the pardon of sin, the word "literam," (letter)
was introduced to please them. Lib. ii. s. 80.

JUSTIFICATION. 93
''Chap. II. Of the dispensation and mystery of [the. ad
vent of Christ.
"Whence it came to pass, that when the blessed ful
ness of time came, the heavenly Father, the Father of
mercies and God of all comfort, sent to men Christ Jesus
his Son, who had been spoken of and promised by ma
ny holy men, both before the law and during the time
of the law; that he might redeem the Jews, who were
under the law, that the Gentiles who had not followed
after justice might attain to justice, and that all might
receive the adoption of sons. Him hath God set forth as
a propitiation for our sins, through faith in his blood ;
yet not for our sins only, but also for thpse of the whole
world. " Chap. III. Who are justified by Christ.
" But though he died for all, yet all receive not the
benefit of his death, but those only to whom the merit of
his passion is imparted. For as men could not be born
unrighteous, were they not the seed of Adam, contract
ing real guilt by being his posterity ; so, unless they
were renewed in Christ, they would never be justified,
since that renewal is bestowed upon them by the merit
of his passion, through grace, by which [grace] they
become just. For this blessing the apostle exhorts us
always to give thanks to God the Father, who hath
made us worthy to be partakers of the lot of the saints
in light, hath delivered us from the power of darkness,
and hath translated us into the kingdom of the Son of
his love, in whom we have redemption and the remission
of sins. Col. i. 12— 14.
"Chap. IV. A brief description of the justification of
the ungodly, and the manner thereof, in a state of
grace." In which words is contained a description of the
justification of the ungodly, which is a translation from
that state in which man is born a child of the first Adam,
into a state of grace and adoption of the children of
God, by Jesus Christ our Saviour, the second Adam,

94 justificatipN.
Which translaticn, now that the gospel is published,
cannot be accomplished withcut the laver ef regenera
tion, or the desire thereof: as it is written, ' Unless a man
be born again of water and the Holy Ghost, he cannot
enter into the kingdom of God.' John iii. 5.42
" Chap. V. Of the necessity and source of preparation
for justification in adult persons.
" The council further declares, that in adult persons
the beginning of justification springs from the prevent
ing grace of God, through Christ Jesus ; that is, from
his calling, wherewith they are called, having in them
selves no merits ; so that those who, in consequence of
sin, were alienated from Gpd, are dispesed tp betake
themselves te his method ofjustifying them, by his grace,
which excites and helps them, and with which grace
they freely agree and ce-pperate. Thus, while Ged
touches the heart of man by the illumination of his Ho
ly Spirit, man is not altogether passive, since he receives
that influence which he had power to reject ; while, on
the other hand, he could not of his free will, without the
grace of God, take any step towards righteousness be
fore him. Hence, when it is said in the sacred Scrip
tures, 'Turn j'e to me, and I will turn to you' (Zech.
i. 3.) we are reminded of our freedom. When we reply,
' Turn us to thyself, O Lord, and we shall be turned,'
we confess that we are influenced by the grace of God,
"Chap. VI. The mode of preparation.
" Men are disposed for this righteousness, when, ex
cited and aided by divine grace, and receiving faith by
hearing, they are freely drawn to God, believing that
42 " When justification is attributed to faith, without mention of
good works, or other christian virtues or sacraments, it is not meant
to exclude any ofthe same from the working of justice or salvation;
for here [Gal. iii. 27.] we learn, that by the sacrament of baptism
also we put on Christ, which is to put on faith, hope, charitie, and
all christian justice. — And the adversary's evasion, that it is faith
which worketh in the sacrament, and not the sacrament itself, is
Elainly false ; baptism giving grace and faith itself to the infant that
ad none before." Rhemish Testament, note on Gal, iii. 27.

JUSTIFICATION. 95
those things are true which are divinely revealed and
promised, and this chiefly, that God justifies the sinner
by his grace, through the redemption which is in Christ
Jesus : and when, perceiving that they are sinners, and
moved by that fear of divine justice with which they are
salutarily smitten, the)' are by the consideration of God's
mercy encouraged to hope, trust that he will be propi
tious to them for Christ's sake, begin to love him as the
fountain pf all righteousness, and consequently regard
sin with a certain hatred and abhorrence, that is, with
that, penitence which must necessarily exist before bap
tism ; and finally, when they reselve tp receive baptism,
to begin a new life, and to keep the divine command
ments. Of this disposition it is written, ' He that cometh
to God must believe that he is, and is a rewarder to
them that seek him,' Heb. xi. 6; and 'Be of gopd heart,
son, thy sins are forgiven thee,' Matt. ix. 2 ; and ' The
fear of the Lord driveth out sin,' Ecclesiasticus i. 27;
and, ' Do penance, and be baptized, every ene of you, in
the name of Jesus Christ, for the remission of your sins,
and you shall receive the gift of the Holy Ghost,' Acts
ii. 38 ; and ' Going therefore, teach ye all nations, bap
tizing them in the name ef the Father, and pf the Sen,
and of the Holy Ghost, teaching them to observe all
things whatsoever I have commanded you,' Matt, xxviii.
19, 20. Lastly, ' Prepare your hearts unto the Lord,'
1 Sam. vii. 5.43
" Chap. VII. Of the nature and causes of the justifica
tion of the ungodly.
"Justification itself follpws this disppsitipn or prepa
ration; and justification is not remission of sin merely,
but also sanctification, and the renewal of the inner
man by the voluntary reception of grace and divine gifts,
so that he who was unrighteous is made righteous, and
the enemy becomes a friend, and an heir according to
the hope of eternal life. The causes of justification are
43 "The Council of Trent enumerates seven acts by which the
ungodly are disposed to justice ; viz. faith, fear, hope, love, peni
tence, the resolution to receive the sacrament [of baptism,] and the
purpose to lead a new life and keep the commandments." Bellarm.
de Justificatione, lib. i. c. 12.

96 JUSTIFICATION.
these: the final cause, the glory of God and of Christ,
and life eternal ; the efficient cause, the merciful God,
who freely cleanses and sanctifies, sealing and anointing
with the Holy Spirit of promise, which is the earnest of
our inheritance; the meritorious cause, his well-beloved
and only-begotten Son, Jesus Christ our Lord, who,
through his great love wherewith he loved us, even when
we were enemies, merited justification for us by his most
holy passion on the cross, and made satisfaction for us
to God the Father ; the instrumental cause, the sacra
ment of baptism, which is the sacrament of faith without
which no one can ever obtain justification : lastly, the
sole formal cause is the righteousness of God ; not that
by which he himself is righteous, but that by which he
makes us righteous;44 with which being endued by
him, we are renewed in the spirit of our mind, and are
not only accounted righteous, but are properly called
righteous, and are so, receiving righteousness in our
selves, each according to his measure, which the Holy
Spirit bestows upon each as he wills, and according to
our respective dispositions and co-operation. For al
though no one can be righteous unless the merits of our
Lord Jesus Christ are imparted to him, yet this takes
place in the justification of the ungodly, when, for the
sake of his most holy passion, the love of God is infused
in the hearts ef thpse whe are justified, and abides in
44 This is generally called by Roman Catholic writers "infused"
or " inherent" righteousness. " Under the name of faith is contein-
ed the whole reformation of our soules and our new creation in good
workes. — Christian justice is a very qualitie, condition, and state of
vertue and grace resident in us, and not a phantasticall apprehension
of Christ's justice only imputed to us. — The faith which justifietb,
joyned with the other vertues, is properly the formall cause, and
not the efficient or instrumentall cause of justification ; that is to say,
these vertues put together, beiag the effect of God's grace, bee our
new creature and our new justice in Christ." Rhemish Testament,
Gal. vi. 15.
" The whole controversy may be brought to this simple question
— whether the formal cause of absolute justification be inherent
righteousness or not. For he who proves the affirmative, does at
the same time refute all opposite errors. For if the formal cause
of justification is inherent righteousness, then it is not the indwelling
righteousness of God ; nor the imputed righteousness of Christ ; nor
solely the remission of sin, without the renewal ofthe inner man."
Bellarm. de Justificatione, lib. 2. c. 2.

JUSTIFICATION. ** 97
them. Therefore when a man is justified, and united
to Jesus Christ, he receives, together with remission of
sins, the following gifts, bestowed upon him at the same
time, namely, faith, hope, and charity. For faith doe3
not perfectly join us to Christ, nor make us living mem
bers of his body, unless hope and charity accompany it ;
for which reason it is most truly said, ' faith without
works is dead' and void, James i. 20. ; and ' in Christ
Jesus neither circumcision availeth any thing, nor un
circumcision, but faith that worketh by charity,' Gal.
v. 6.4 s It is this faith that catechumens ask of the
church before they receive the sacrament of baptism,
according to apostolic tradition ; for they seek that faith
which procures eternal life, which faith cannot procure,
separately from hope and charity. Therefore, they are
immediately reminded of the words pf Christ, ' if thou
wilt enter into life, keep the commandments,' Matt.
xix. 17. Then receiving, in their regeneration," true
and christian righteousness, ae the best rebe, white and
spptless, bestpwed on them through Christ Jesus, in
stead of that which Adam lost by his disobedience, both
for himself and us, they are commanded to preserve the
same, that they may present it before the tribunal of our
Lord Jesus Christ, and possess eternal life.
" Chap. VIII. How il is to be understood that the
ungodly are justified by faith, and freely.
" When the apostle says that man is justified ' by
faith,' and ' freely,' these words are to be understood in
that sense in which the Catholic church hath always
held and explained them; namely, that we are said to
be justified ' by faith,' because faith is the beginning of
human salvation, the foundation and root of all justifi
cation, without which it is impossible to please God,
and come into the fellowship of his children : 4 s and that
45 " The faith to wbich the apostle here (Rom. iii. 28.) attributes
man's justification, is not a presumptuous assurance of our beingjus-
tified ; but a firm and lively belief of all that God has revealed or pro
mised ; a faith working through charity in Jesus Christ ; in short, a
faith which takes in hope, love, repentance, and the use of the sa
craments." Roman Catholic authorized Version, note on Rom. iii. 28.
46 " Justification implieth alt graces and vertues received by Christ's
9

98 J JUSTIFICATIPN.
we are said to be justified 'freely,' because nothing
which precedes justificaticn, whether faith er wprks,
can deserve the grace thereof. ' For if by grace, then
it is not now by werks;' otherwise, as the same apostle
saith, 'Grace is no more grace.' Rom. xi. 6.47
" Chap. IX. Against the vain confidence of the he
retics.
"But although it must be believed that sin is not
forgiven, nor ever was forgiven, unless freely, by the
mercy cf Gpd, for Christ's sake ; yet ne pne is autho
rized to affirm that his sins are or will be forgiven, who
boasts of the assurance and certainty thereof, and rests
only on that assurance ; seeing that this vain and impi
ous confidence may exist among heretics and schisma
tics, and does actually prevail in these times, and is
fiercely contended for, in opposition to the Catholic
church.48 It is on no account to be maintained, that.
those who are really j ustified ought to feel fully assured
pf the fact, without any doubt whatever; or that none
are absolved and justified but those who believe them
selves to be so; or that by this faith only absolution and
justification are procured ; as if he who does not believe
this, doubts the promises of God, and the efficacy of the
death and resurrection of Christ. For while no godly
person ought to doubt the mercy of God, the merit of
Christ, or the virtue and efficacy of the sacraments ; so,
on the other hand, whoever considers his own infirmity
merits, but the entrance and accesse to this grace and happie state
is by faith, because faith is the ground and first foundation to build
on, and port to enter into the rest." Rlwmish Test. Rom. v. 2.
it " No man attaineth his first justification by the merits either
of his faith or workes, but merely by Christ's grace and mercy,
though his faith and workes proceeding of grace, be dispositions
and preparations thereunto." Ibid. Rom. iii. 24.
4& "Here may we lambs tremble (saith a holy father,) when the
ramme, the guide of the flock, must so labour and punish himselfe,
(besides all his other miseries adjoyned to the preaching ofthe gos-
pell,) least perhaps hee misse the marke. A man might thinke
S. Paule should bee as sure and as confident of God's grace and sal
vation as we poor wretched caitives ; but the hereticke's unhappy
securitie, presumption, and faithless persuasion of their salvation, is
not fides aposlolorum, but fides daimoniurum, not the faith of tlic
apostles, but the faith of the devils." Ibid. 1 Cor. ix. 27.

JUSTIFICATION. 99
and corruption, may dcubt and fear whether he is in a
state of grace; since no one can certainly and infallibly
know that he has obtained the grace of Gpd.
" Chap. X. Of the increase of actual justification.
" Thus, therefore, these whp are justified and made
the friends and servants ef Gpd, gp from strength tp
strength, and are renewed, as the apestle says, ' day by
day:' that is, mortifying the members of their flesh, and
' presenting them as instruments of justice, unto sancti
fication,' (Rom. vi. 13, 19.) by the observance of the
commandments of God and the church, faith co-operat
ing with good works, they gain an increase of that
righteousness which was received by the grace of Christ,
and are the more justified.49 As it is written, 'He
that is just, let him be justified still,' Rev. xxii. 11.;
and again, ' Be not afraid to be justified, even to death,'
Ecclesiasticus xviii. 22. ; and again, ' Do you see that
by works a man is justified, and not by faith only?'
James ii. 24. Holy Church seeks thistincfease of right
eousness, when 'she prays, ' Grant us, O Lord, an in
crease of faith, hope, and charity !' s °
" Chap. XI. Of the necessity and possibility of keep
ing the Commandments.
"But no one ought to think that, because he is justi
fied, he is released from obligation to keep the com
mandments; nor is that rash saying to be used, which
the fathers have prohibited and anathematized, 'that it
is impossible for a justified man to keep God's precepts :'
for God does not enjoin impossibilities, but commands
and admonishes us to dp what we can, and te ask his
help for what we cannot perform, and by his grace we
are strengthened. Whose commandments are not heavy,

49 This is what the Roman Catholic divines call the " second jus
tification." In the first justification the sinner is supposed to have
no absolute merit, although his faith, hope, &c. dispose and prepare
him for justification ; that is, have the merit of congruity. In his
second justification, his works are positively meritorious, and deserve
heaven ; this is the merit of condignity.
50 Orat. in 13. Domin. post Pentecost.

EDO JTTSTlFICATtOR.
whose yoke is sweet, and his burden light, 1 John v. 9.
Matt. xi. 30. The children of God love Christ ; but
those who love him 'keep his words,' as he himself
testifieth, John xiv. 23; which by divine aid they are
able <to do. For though the most holy and righteous
persons, while they are in this mortal life, may daily
commit small offences (which are termed venial), they
do not on that account cease to be righteous: ' forgive
us our debts' is the humble and sincere prayer of the
just. Therefore the just should consider themselves the
more bound to walk in the ways of righteousness, be
cause, being freed from sin and become servants of God,
they are able to persevere in a sober, righteous, and
pious life, through Christ -Jesus, by whom they have
access into this graee. For God does not forsake those
•who are once justified by his grace, unless he is first for
saken by them. No one therefore ought to flatter him
self on account of his faith only, supposing that by faith
alpne he is made an heir, and shall obtain the inherit
ance, although he has not suffered with Christ, that he
may be glorified together. For Christ himself, as the
apostle affirms, ' though he was the Son of God, learn
ed obedience by the things which he suffered, and being
consummated, he became to all who obey him the cause
of eternal salvation.' Heb. v. 8, 9. Wherefore the same
apostle admonishes the justified in these words : 'Know
you not that they that run in the race, all run indeed, but
one receiveth the prize ? So run that you may obtain 
I therefore so run, not as at an uncertainty ; I so fight,
not as one beating the air ; but I ehastise my body, and
bring it into subjection, lest perhaps, when I have preach
ed to others I myself should become a cast-away.'
1 Cor. ix. 24 — 27. To the same effect Peter, the prince
of the apostles : ' Labour the more, that by gppd wprks
ypu may make sure yeur calling and electicn: for
doing these things you shall not sin at any time,' 2 Pet.
i. 10. Whence it is plain that they are enemies to
the orthodox doctrine of religion, who affirm that the
just man sins in every good work, at least venially;
or, which is yet more intolerable, that he deserves ever
lasting punishment ; and they also are enemies, who
maintain that the just sin in all works in which, by way
of rousing themselves from their sloth, and stimulating

JUSTIFICATION, 101
Iheir diligence in running the christian race, they set
before their minds the eternal reward, as well as the
glory of God, which is first pf all tp be regarded ; since
it is written, ' I have inclined my heart te dp thy justi-
ficaticns for ever, for the reward,' Psalm cxix. 1 12. And
the apostle says of Moses, that ' he looked unto the
reward,' Heb. xi. 26.
" Chap. XII. That the rash confidence of predesti
nation is to be avoided.
" Let no man, while he continues in this mortal state,
so far presume respecting the hidden mystery of divine
predestination, as to conclude that he is certainly one
of the predestinate; as if it were true that a justified
man cannot sin any more, or that if he sin, he can as
sure himself of repentance ; for np pne can know whom
God hath chosen for himself, unless by special revela
tion. "Chap. XIII. Of the gift of perseverance.
"In like manner concerning the gift of perseverance,
of which it is written, 'he that shall persevere to the
end, he shall be saved,' Matt. xxiv. 13.; which gift
can only be received from him who is able to establish
him who stands, that he may continue to stand, and to
restore the fallen. Let no one indulge himself in the
assurance of absolute certainty ; although it behoves all
to place the strongest confidence in the help of Gpd.
Fpr as Gpd hath begun a gppd wprk, sp he will perfect
it, wcrking in them beth to will and to accomplish, (Phil.
i. 6.; ii. 13.) unless they fail of his grace. Neverthe
less, let those who think they stand, take heed lest they
fall, and work out their own salvatipn with fear and
trembling, by labeurs, by watchings, by alms, by prayers,
by cfferings, by fasts, and by chastity. For they ought
to fear, knowing that they are renewed to the hope of
glory, but are not yet in glory, being still engaged in
ccnfiict with the flesh, the werld, and the devil ; in
which conflict they cannot overcome, unless by the
grace of God they ebey the apestolic word, which saith,
'We are debtors, not te the flesh, te live acccrding to
9*

i02 JUSTIFICATION.
the flesh ; for if you live according to the flesh, you shall
die; but if by the Spirit you mortify the deeds of the
body, you shall live. Rom. viii. 12, 13.
"Chap. XIV. Of the lapsed, and their recovery.
" Those who by sin have fallen from the grace of jus
tification received may be justified again, when, moved
by divine influence, they succeed in recovering their lost
grace by the sacrament of penance, through the merits
of Christ. For this methed pf justification is that re
covery of the lapsed which the holy fathers have fitly
called the ' second plank after shipwreck' of lost grace. * *
Moreover, Christ Jesus instituted the sacrament of pe
nance for thpse who may fall intp sin after baptism,
when he said, ' receive ye the Hely Ghost ; whose sins
you shall forgive, they are forgiven them ; and whose
sins you shall retain, they are retained,' John xx. 22, 23.
Therefore we must teach that the penance of a Chris
tian irian after his fall is very different from baptismal
penance, and includes not only the cessation from sin,
and the hatred thereof or a contrite and humble heart,
but also the sacramental confession of sin, at least in
desire, to be performed in due time, with priestly abso
lution; satisfaction also, by fasts, alms, prayers, and
other pious exercises of the spiritual life.; not satisfac
tion for eternal punishment, which, together with the
offence, is remitted by the sacrament, or the desire
thereof — but for the temporal punishment, which, as the
Sacred Scriptures teach, is not always remitted (as it is
in baptism) to those who being ungrateful for the grace
of God which they received, have grieved the Holy
Spirit and dared to profane the temple of God. Of this
penance it is written, Be mindful, therefore, from whence
thou art fallen, and do penance, and to the first Works."
Rev. ii. 5. And again, ' The sorrow that is according
51 >' The words of S. Jerome, which say, that penance is a ' se
cond plank,' are universally known, and highly commended by all
who have written on this sacrament. As he who suffers shipwreck
has no hope of safety, unless, perchance, he seize on some plank
from the wreck ; so he that suffers the shipwrecE of baptismal in
nocence, unless he cling to the saving plank of penance, may aban
don all hope of salvation." Catechism, p. 351.

JUSTIFICATION. 103
to God worketh penance, steadfast unto salvation,' 2
Cor. vii. 10. And again, ' Do penance, and bring forth
fruit worthy of penance,' Mat,, iv. 2, 17.
" Chap. XV. That grace, although not faith, may be
lost by any mortal sin.
"We must maintain, in opposition to the attfu^
schemes of some men, whe by smooth words and flat*
tery deceive innccent minds, that althcugh faith is not
lost, the received grace of justification may be, net pnly
by infidelity (in which even faith itself is lest,) but also
by any pther mertal sin ; in this uphplding the doctrine
of the divine word, which not only excludes unbelievers
from the kingdom of God, but believers also, such as for
nicators, adulterers, the effeminate, those who defile
themselves with mankind, covetous persons, drunkards,
railers, extortioners, and all others who cemmit deadly
sin, from which they might abstain by the help cf divine
grace, and for which they are separated frem the grace
of Christ.
"Chap. XVI. Of the fruit of justification ; that is,
of the merit of good works, and the reason of that
merit. " For this reason the words of the apostle ars to be
addressed to the j ustified , whether they have always pre
served the grace they received, or whether they have
recevered it after it was lest: 'Abpund in every geod
wprk, knowing that your labour is not in vain ill the
Lord,' 1 Cpr. xv. 58: 'Fpr God is npt unjust, that he
sheuld forget yeur wprk, and the lpve which yeu have
shpwn in his name,' Heb. vi. 10; and ' Dp not there
fore lose your cenfidence, which hath a great reward.'
Heb. x. 35. Therefore eternal life is to be set before
those who persevere in good works to the end, and hope
in God, both as a favour mercifully promised to the
children of God through Christ Jesus, and as a reward
to be faithfully rendered to their good works and merits,
according to the divine engagement. For this is the
'crown of justice' which the apostles said was laid up
for him and would be rendered to him by the just Judge,

104 JUSTIFICATION.
after he had fought his fight and finished his course;
and not to him only, but to all them also that love his
ccming, 2 Tim. iv. 7, 8. And seeing that Christ Jesus
imparts energy to the justified, as the head te the mem
bers, and the vine te the branches; which energy always
precedes, accompanies, and follows their good works,
and without which they could not be acceptable to
God, nor meritorious; it must be believed that the
justified are in no respect deficient, but that they may
be considered as fully satisfying the divine law, (as far
as is compatible with our present condition,) by their
works, which are wrought in God, and as really deserv
ing eternal life, to be bestowed in due time, if they die
in a state of grace f2 for Christ our Saviour saith, ' He
that shall drink of the water that I shall give him,
shall net thirst for ever, but the water that I shallgive him,
shall become in him a fountain cf water, springing tip
into life everlasting.' John iv. 13, 14. So that neither
is our righteousness set up as if it were actually de
rived from ourselves, nor is the righteousness of Gpd
unknown pr disallowed. For it is called our righteous-
52 " Christ's paines or passions have not so satisfied for all that
Christian men be discharged of their particular suffering or satisfy
ing for each man's own part; neither be our paines nothing worth
to the attainment of heaven, because Christ hath done enough, but
quite contrary: he was by his passion exalted to the glory of heaven,
therefore we by compassion or partaking with him in the like passions,
shall atteine to be fellowes with him in his kingdoms." Rhemish
Testament, Rom. viii. 17. Elsewhere, the same writers affirm that
" Christian men's workes" are "joyned with God's grace, as causes
of our salvation," and that they "doe merit heaven!" Notes on
Rom. ii. 6, 32.
"We will prove," says Bellarmine, "and this is the common
opinion of all Catholics, that the good works of the just are truly
and properly merits, deserving eternal life itself," De Justif. lib.
v. c. 1.
" Not only are we promised those blessings which seem to have
reference to earthly happiness, to be ' blessed in the city, and blessed
in the field,' (Deut. xxviii. 3.,) but we are also promised 'a very
great reward in heaven,' 'good measure, pressed down, shaken
together, and running over,' (Mat. v. 12 ; Luke vi. 38,) which aided
by the divine mercy, we merit by our actions when recommended by
piety andjustice."- — " When we offend God by sin, wrong our neigh
bour, or injure ourselves, we appease the wrath of God by prayer ;
by alms-deeds we redeem our offences against man ; and by fasting
we appease God, and efface from our own souls the stains of sin,"
Catechism, pp. 347, 475.

TESTIFICATION. 105
ness, because we are justified thereby, through its in
dwelling in us ; and at the same time if. is the righte
ousness of God, because it is infused into us by God
through the merits of Christ. Nevertheless, it is not
to be forgotten that though the sacred Scriptures attaeh
eo much value to good works, that Christ promises ' that
whosoever shall give to drink to one of his little ones
a cup of cold water only he shall net lose his reward,'
(Mat. x. 42,) and the apostle testifies that ' that which
is at present mpmentary and light of pur afflictipn
wprketh for us abpve measure exceedingly an eternal
weight pf glory,' (2 Cor. iv. 17 ;) yet far be it from a
Christian man that he should trust er glpry in himself,
and npt in the Lord, whose goodness towards all men is
so great, that he wills those excellencies which are his
own gifts to be also regarded as their merits. And
since in many things we all offend, every one pught to
set before his eyes the severity and justice of God, as
well as his mercy and gopdness, nor judge himself, al
though unconscious of guilt : for the actions of men are
not tp be examined and judged by human judgment,
but by Ged's ; who both will bring to light the hidden
things of darkness, and will make manifest the counsels
of the hearts, and then shall every man have praise from
God,' who, it is written, ' will render to every man ac-
eprding tp his wprks.' 1 Cor. iv. 5 ; Rom. ii. 6."

" To this exposition ef the Catholic doctrine cf jusfi-
ficaticn, without a sincere and firm faith in which no
one can be justified, the holy council hath thought fit
to subjoin these canons, that all may know, not pnly
what is tp be held and fellpwed, but alsp what is tp be
rejected and shunned : —
" Canon 1. Whcever shall affirm, that a man may
be justified before Gpd by his own works, whether per
formed by the strength of human nature, or acccrding
tp the teaching cf the law, withput the grace of God
in Christ Jesus, let him be accursed.
" 2. Whoever shall affirm, that divine grace by Christ
Jesus was given to this end only, -that man might be
better able tp liye righteously, and deserve eternal tife j

106 JUSTIFICATION.
as if he could do both by his own free will, although
with extreme'difficulty : let him be accursed.
" 3. Whoever shall affirm, that man is able to be
lieve, hope, love, or repent as he ought, so as to attain
to the grace of justification, without the preventing
influence and aid cf the Hely Spirit : let him be ac
cursed. " 4. Whcever shall affirm, that when man's free will
is meved and wrought uppn by Gpd, it dpes in ne re
spect co operate and consent te divine influence and
calling, sc as to disppse and prepare him te obtain the
grace of justification ; or that he cannot refuse if he
would, but is like a lifeless thing, altogether inert, and
merely passive : let him be accursed.
" 5. Whoever shall affirm, that the free will of man
has been lost and extinct since the fall of Adam ; or
that it exists only in name, or rather as a name without
substance; or that it is a ficticn, introduced by Satan
intc the church: let him be accursed.
6. " Whcever shall affirm, that it is net in the pewer of
man to ccmmit sin pf himself, but that evil as well as
good works are wrought by Gpd, not only permissively,
but really, as his own act ; so that the treachery of
Judas was no less his work than the calling of Paul:
let him be accursed.
" 7. Whoever shall affirm, that all works done before
justification, in whatever way performed, are actually
sins, and deserve God's hatred; or that the more ear
nestly a man labeurs to dispose himself for grace, he does
but sin the more: let him be accursed.5 3
" 8. Whoever shall affirm, that the fear ef hell, under
the influence of which we flee to the mercy of God, sor
rowing for sin and abstaining therefrom, is itself sin, or
makes sinners worse : let him be accursed,
" 9. Whoever shall affirm, that the ungodly is jus
tified by faith only, so that it is to be understood that
nothing else is to be required, to co-operate therewith in
order to obtain justification ; and that it is on no ac-

53 " They curse the Apostle who denies that any ono can please
God without faith. They curse Christ and Paul, who pronounce
all unbelievers to be dead, and to be awakened from the sleep of
death by the Gospel." Calvin. Antvlot. p. 230.

JUSTIFICATION. 107
count necessary that he should prepare and dispose
himself by the effect of his own will : let him be ac
cursed. " 10. Whoever shall affirm, that men are justified
without the righteousness of Christ, by which he has
merited for us; or that they at'e thereby formally just ;5 4
let him be accursed.
"11. Whoever shall affirm, that men are justified
solely by the imputatien pf the righteousness of Christ,
or the remission of sin, to the exclusion of grace and
charity, which is shed abroad in their hearts, and in
heres in them; or that the grace by which we are jus
tified is only the favour of God;55 let him be ac
cursed. " 12. Whoever shall affirm, that justifying faith is
nothing else than confidence in the divine mercy, by
which sins are forgiven for Christ's sake ; pr that it
is that ccnfidence only by which we are justified: let
him be accursed.
"13. Whoever shall affirm, that in order to obtain
the forgiveness of sin it is necessary in all cases that
the individual should firmly believe, without any doubt
ccncerning his ewn infirmity and cnrruptipn, that his
sins are forgiven : let him be accursed.
" 14. Whcever shall affirm, that a man is forgiven
and justified, because he steadfastly believes that he is
forgiven and justified; or that no one is truly justified
unless he believes himself to be so ; or that it is by such
faith cnly that pardpn and justification are ebtained : let
him be accursed.56
54 It has been already affirmed, that " inherent" righteousness is
like formal cause of justification ; the redemption of Christ is termed
the meritorious cause, not because thereby solely we are accepted
before God — this is denied in the next canon, but because it gives
efficacy to our righteousness ; so that, according to the Roman Ca
tholic scheme, salvation is of works.
55 Bellarmine gives this gloss upon Rom. iii. 24. " The ' favour
of God,' is sufficiently explained by the word 'freely,' for he who
justifies freely, certainly justifies out of benevolence and liberality.
Therefore the additional clause, 'by his grace,' does not signify his
favour, but something else, namely, the effect thereof." De Justific.
lib. ii. c. 3.
56 " I do not see why they should condemn the same individual
twice; unless thev were afraid that the thundeibolt did not strike
bim the first time." Calvin ut sup. p. 251.

f08 JUSTIFICATION.
"15. Whoever shall affirm, that the faith of a re1-
newed and justified man requires him to believe that
he is certainly ene of the predestinate ; let him be ac
cursed. " 16. Whoever shall affirm, that he shall most surely,
certainly, and infallibly enjoy the great gift of persever
ance unto the end; unless he hath learned the same
by special revelation ; let him be accursed.
" 17. Whcever shall affirm, that the grace of justifi
cation belongs pnly to those who are predestinated to
life ; and that all others though they are called, are not
called te receive grace, being by the ordinance of God
predestinated to misery; let him be accursed.
"18. Whoever shall affirm, that it is impossible even
fer a justified man, living in a state ef grace, to keep
the commandments cf God; let him be accursed.
" 19. Whcever shall affirm, that the gespel ccntains
np positive command but to believe; and that all the
rest are indifferent, being neither enjoined npr prohibited,
but free ; er that the ten cemmandments are npt bind-
ina; upon Christians; let him be accursed.
""" 20. Whoever shall affirm, that a justified man, how
perfect soever, is not bound to keep the commandments
of God and the church, but only to believe ; as if the
gospel were a naked and absolute promise of eternal
life, without the condition of keeping the command
ments: let him be accursed.
"21. Whoever shall affirm, that Christ Jesus was
given by God to men as a Redeemer to be trusted in,
but not also as a Lawgiver tp be ebeyed ; let him be
accursed. "22. Whoever shall affirm, that a justified man is
able to persevere in righteousness received without the
special help of God; or with that help he cannot: let
him be accursed.
" 23. Whoever shall affirm, that a man once justi
fied cannot fall into sin any more, nor lose grace, and
therefore that he who falls into sin never was truly jus
tified ; or, on the other hand, that he is able, all his life
long, to avoid all sins, even such as are venial, and that
without a special privilege from Gpd, such as the
church believes was granted te the blessed Virgin ; kt
him be accursed,

JUSTIFICATION. 109-
" 24. Whoever shall affirm, that justification received
is not preserved, and even increased, in the sight of God,
by good works ; but that works are' only the fruits and
evidences cf justificatipn received, and net the causes of
its increase : let him be accursed.
" 25. Whcever shall affirm, that a righteous man
sins in every good work, at least venially ; er, which
is yet mere intplerable, mortally; and that he therefore
deserves eternal punishment, and only for this reason is
not condemned, that God does not impute his works to
condemnation : let him be accursed.
" 26. Whoever shall affirm, that the righteous ought
net to expect and hope for everlasting reward from Gpd
fort heir gepd werks, which are wrought in Ged, through
his mercy and the merits ef Jesus Christ, if they per
severe te the end in well-deing and pbservance of tha
divine commandments: let him be accursed.
" 27. Whoever shall affirm, that there is no mortal
sin, except infidelity ; or that grace cnce received can-
net be lost by any other sin than infidelity, however
great and enormous : let him be accursed.
" 28. Whoever shall affirm, that when grace is lost
by sin, faith is always lost at the same time ; or that
the faith which remains is not true faith, being confess
edly inactive ; or that he who has faith without charity
is not a Christian : let him be accursed.
" 29. Whoever shall affirm, that he who has fallen
after baptism cannot by the grace of God rise again ; or
that if he can, it is possible for him to recover his lost
righteousness by faith only, without the sacrament of
penance, which the holy Roman and universal church,
instructed by Christ the Lord and his Apostles, has
to this day professed, kept, and taught : let him be ac
cursed. " 30. Whoever shall affirm, that when the grace of
justification is received, the offence of the penitent sin
ner is so forgiven, and the sentence of eternal punish
ment reversed, that there remains no temporal punish
ment to be endured, before his entrance into the king
dom of heaven, either in this world, or in the future
state, in purgatory : let him be accursed.57
"31. Whoever shall affirm, that a righteous man
S» " It was an easy matter for the priests, intoxicated by the
10

110 JUSTIFICATION.
sins, if he performs good works with a view to the ever
lasting reward : let him be accursed.
"32. Whoever shall affirm, that the good works of a
justified man are in such sense the gifts of God, that
they are not also his worthy merits ; or that he, being
justified by his: good works, which are wrought by him
through the grace of God, and the merits of Jesus Christ,
of whom he is a living member, does npt really deserve
increase of grace, eternal life, the enjoyment, ef that
eternal life if he dies in a state of grace, and even an
increase of glory : let him be accursed.5 8
" 33. Whoever shall affirm, that the Catholic doc
trine of justification, as stated by the holy council in
the present decree does in respect derogate from the
glory of Gpd and the merits of Jesus Christ eur Lord-
or that the truth of eur faith is npt thereby clearly ex
plained, and the glory pf Gpd and of Christ Jesus pro--
moted : let him be accursed." 5 3
devilish security they enjoyed, to invoke temporal punishments 
men who regard nothing as a crime except murder — in whose eyes
whoring is a slight offence and the indulgence of vilest lusts-
virtuous practices deserving of praise — who look upon every se
cret sin against conscience as of no importance. But this is not a
satisfactory solution to us who, as it were, confounded and troubled
afteralongexamination, are compelled to cry out with David: 'who
shall understand his faults.' " — Calvin. Antidot. ut sup. p. 253.
58 " But it will be said, if the merits of men are necessary, rt
proves that the merits of Christ are insufficient. Not so. For the
merits of men are not required because ofthe insufficiency of those
of Christ, but because of their own very great efficacy. For the
work of Christ hath not only deserved of God that we should obtain
salvation ; but also that we should obtain it by our own merits." 
Bellarmin. de Justific. Kb. v. e. 5.
"The Catholic church pursues a middle course ¦, teaching that
our chief 'hope and confidence must be placed in God, yet some also
in our own merits." Ibid. c. 7. In another place Bellarmine ob
serves that there is some difference of sentiment respecting the kind
of merit attached to good works ; but that according to the " gene
ral" opinion of divines, it is the merit of condignity, properly so call
ed. "Which opinion," he adds, "is certainly true. Qua: senten
tia vcrissima est." Ibid c. 16.
59 " A well directed caution : that no one may perceive, what none
can avoid perceiving. At the same time that they armost deprive
God of all glory and Christ of all honour, they pass the sentence of
excommunication on all who shall attempt to derogate from the just
claims of either. As if a man should commit murder in the midst
ofthe market-place, in the presence of a multitude, and should for
bid them to beheve what they all saw. Moreover, they make mani-

JUSTIFICATION. Ill
By these decisions ' faith is made void,' the finished
work of the Lord Jesus Christ is transformed into a
mere stepping stone for human merit ; and men are
taught te lppk rather tp themselves than to the Savieur,
and tp rely on their own doings, to the exclusion, or at
least the depreciation of his all-glorious righteousness.
" We are accounted righteous before God," says the
Church of England, only for the merit of our Lord and
Saviour Jesus Christ by faith, and not for our own
werks pr deservings : wherefore, that we arejustifiedby
faith only is a most wholesome doctrine, and very full
of comfort." e ° Of the importance of right views of
this doctrine no well-informed Protestant can entertain
any doubt. Whatever else may be censidered indifferent
or nen-essential, this cannet be. It is a foundatipn-
principle ; errer here is fatal. We may be mistaken in
our views of the external or miner points of Christianity,
and yet be saved ; but if we build our hopes of ever
lasting life on any thing short of theatonementof Christ,
or " go about to establish our own righteousness," we
are confiding in " refuges of lies," and must expect to
"lie down in sprrow." "Other foundatipn can no
man lay than that is laid, which is Christ Jesus." 1
Ccr. iii. 11.
The Apostle Paul has so clearly and fully explained
this subject in his epistles to the Romans and the Ga
latians, that one might almost suppose it impossible to
misapprehend him, and that whatever might be the fate
of other truths, this would be transmitted, unimpaired,
from one generation te another. But there is reason to
belieye that the scriptural view of justification was lost
or obscured at a very early period in the history of the
church. By the introduction of numerous ceremonies
and ecclesiastical observances, a scrupulous attention
tp which was held tp be meriterious, the self-righteeus
principle was daily fed and neurished^ a sagacious
and aspiring priesthepd quickly perceived the advan
tage te be gained by keeping up the delusion ; and alt
length, by the just judgment ef Gpd, men came to
fest the falsity of their reasoning from the fact, that they threaten
others with the terrors of excommunication that they may not dare
to^perceive what they themselves believe to be wrong." Calyin.
Antidot. ut sup. p. 253.
£o Eleventh article.

112 JUSTIFICATION.
"believe their own lie," and the free grace of God, the
imputation pfthe Redeemer's righteousness, and justifi
catipn by faith in him, were clean banished away from
the creed of Christendom.
Such was the state of things in the early part of the
sixteenth century, when the reformers entered on their
splendid career. Convinced that a right understanding
and hearty reception of this doctrine would ensure the
downfall of the whole fabric of self-righteousness and
superstition, they exerted themselves to the utmost in
explaining and defending it. It was their favourite sub
ject — that on which they were all agreed, and its vast
importance was deeply felt and constantly urged. " The
somme and hole cause ofthe writing of this Epistle,"
said Tyndal, in his "Prologe to the Romayns," "is, to
prove that a man is justified by fayth onely ; which
proposition whoso denyeth, to him is not' onely this
Epistle and al that Paul wryteth, but also the hole
Scripture so locked up, that he shall never understand
it to his soul' s health!' Luther observes pf this dpctrine
that "it is the head corner-stene which supports, nay,
gives existence and life to the church of God ; so that
without it the church cannot subsist for an hour." —
He calls it the " only solid rock!' " This christian
article," he writes, " can never be handled and incul
cated enough. If this doctrine fall and perish, the
knowledge of every truth in religion will fall and perish
with it. On the contrary, if this do but flourish, all
good things will also flourish, namely, true -religion, the
true worship of God, the glory of God, and a right
knowledge of every thing which it becomes a Christian
to know."61
That salvation is entirely owing to divine grace, and
that the sinner is justified when he believes the gospel,
are truths written as with a sunbeam in the Inspired Vo
lume. But they are so opposed to the whole system of
popery that none can be surprised at the earnestness
with which the prelates and divines at Trent laboured
to dilute their meaning and explain them away. In
effecting this, they first confounded justification and
«1 Milner's Church history, vol. iv. p. 515. Scott's Continuation
of Milner, vol. i. p. 527.

JUSTIFICATIPN. 113
sanctification, and by making the former include the
latter (which they well knew their adversaries weuld
deny) supposed that they had provided a ready and
conclusive answer to thpse whp held that man is justified
by faith enly. This disingenueus artifice can deceive
ne pne. Protestants never maintained the absurd po
sition, that we are sanctified by faith only; but they
distinguish between things that differ. Justification is
the foundation ; .sanctification, the building ; in the for
mer the rebel is pardoned and reconciled; the latter is
the obedience of a loyal subject: — "by grace ye are
saved, through faitli," explains the one ; the ether is
thus described — " we are his wcrkmanship, created in
Christ Jesus unto good works, which God hath before
ordained, that we should walk in them."62
Next, the council taught the necessity of " disposi
tions" and "preparations," holding that they constitute
a fitness for the favour of God ; among these "disposi-
tipns," faith is but pne put pf seven, and faith, acccrd-
ing tp Roman Catholic doctrine, is believing Gcd and
the Church. Still further to "darken counsel," they
connected justification with baptism, whether in the case
of an infant or an adult Is an individual distressed on
account of sin ? If he was baptized in infancy, he is
told that he was then justified, and that penance is now
the path to peace, the " second plank after shipwreck."
If he was not baptized in infancy, as soon as that or
dinance is administered he is assured that he is safe. —
He is not bidden tp look to the cross of Christ ; nothing
is said ofthe "blood that cleanseth from all sin;" he
has been washed in the"laverof regeneration;" the
"instrumental cause" of justification, and with this he
is to be satisfied. Here is no room for the Apostolic de
claration, " Being justified by faith, we have peace with
God through our Lord Jesus Christ:"63 it is shut out
altogether. The consummation of impiety is the doctrine of hu
man merit, so explicitly and shamelessly set forth. Our
blessed Saviour said, "When ye shall have dene all
these things which are cemmanded you, say, We are
unprofitable servants ; we have done that which was our
62 Ephes. ii. 8—10. 63 Rom. v. 1.
10*

414 JUSTIFICATION.
duty to do." 8 * The glorified spirits in heaven, the con-
fessors and martyrs of the church, have " washed their
robes and made them white in the blood of the Lamb,
therefore are they before the throne ef Gpd." 6 5 Such
is the language cf Hply Writ. In direct ppppsitipn to
this, the council of Trent declares, and Roman Catho
lics believe, that the good works of the justified man
" really deserve increase of grace, and eternal life!"
The effect of these sentiments on the mind, and the
influence it is intended they should exert, may be ascer
tained by a reference tc the manner in which they are
interwoven with the benevolent efforts and devotional
exercises of Rpman Catholics.
One specimen ef the former will suffice. An insti-
tutipn exists, called the " Lcndpn Missipn Fund," es
tablished "for the purpose of providing funds for the
education of Pastors for the mission, and alsp tp assist
in the erection of chapels, or any work that might pro
mote the interests of religion." Liberality is thus re
commended and urged ; — " Each person becoming a
member enjoys the benefit of having the holy sacrifice
offered up for him the first Sunday in every month at
Virginia-street chapel ; and he also participates in the
benefit of four masses, that are celebrated every week in
the Bishop's College for its members and benefactors. —
Such are the advantages, and such are the objects that
are aimed at by this institution ; objects that should in-
-duce every Catholic who is sincerely attached to the faith
of his ancestors, to seize with gladness this opportunity
oi propitiating the favour of the Almighty, and laying
up for himself immortal treasures in heaven" 6 e
The following extracts are taken from Challoner's
" Garden ofthe Soul." A " Morning Prayer" contains
these expressions : " I desire by thy grace to make satis
faction for my sins by worthy fruits of penance ; and I
will willingly accept from thy hands whatever pains,
crosses, or sufferings I shall meet with during the re
mainder ofmy life, or at my death, as just punishments
of my iniquities ; begging that they may be united to
the sufferings and death of my Redeemer, and sanctified
64 Luke xvii. 10. 65 Rev. vii. 14, 15.
6« Laity's Directory, 1830, p. 4.

JUSTIFICATION. 115
by his passion, in which is all my hope for mercy, grace,
and salvation." p. 31. "How very short the time of this
life is, which is given us in order te labpur for eternity, and
te send before us a stock of good works, on which we may
live for eternity" p. 201. The sick person is thus in
structed, "Beg that God would accept of all your pains
and uneasiness, in union with the sufferings of your
Saviour Jesus Christ, in deduction of the punishment
due to ypur sins." p. 275. On these passages ne ccm-
ment is required : their design and tendency are suffi
ciently apparent.
We add seme specimens cf the prayers prescribed in
the Reman Missal. "Let eur fasts, we beseech thee, O
Lcrd, be acceptable tc thee, that by atoning for our sins,
they may both make us worthy of thy grace, and bring
us to the everlasting effects of thy promise." " Receive,
O Lord, we beseech thee, the prayers ofthe faithful, to
gether with these oblations; that by these duties of piety
they may obtain eternal life." 6 7 — " O God, who by in
numerable miracles hast honoured blessed Nicholas, the
bishop ; grant, we beseech thee, that by his merits and
intercession we may be delivered from eternal flames." " a
— " O God, who was pleased to send blessed Patrick,
thy bishop and confessor, to preach thy glory to the
Gentiles; grant, that by his merits and intercession we
may, through thy grace, be enabled to keep thy com
mandments." 80 — "O God, who hast translated the bless
ed Dunstan, thy high priest, to thy heavenly kingdom ;
grant that we, by his glorious merits, may pass from
hence to never-ending joys." ° — " O God, who grant-
est us to celebrate the translation of the relics of blessed
Thomas, thy martyr and bishop; we humbly beseech
thee that, by his merits and prayers, we may pass from
vice to virtue, and from the prison of this flesh to an eter
nal kingdom." 7 '
The reader has now before him the sentiments of the
Roman Catholic church on the doctrine of justification ;
and he sees the use that is made of these sentiments,
67 Roman Missal for the use ofthe Laity, pp. 61, 337.
68 Ibid. p. 527. 69 Ibid. p. 563. to Ibid. p. 585.
71 Ibid. p. 614. The late Dr. Milner said of bishop Poynter,
" that he would give the universe to possess half his merit m the sight
of God." Laity's Directory, 1839, p. 74.

116 JUSTIFICATION.
and their practical tendency and effect. The conclu
sion is necessarily this — that he who thoroughly receives
the Romish system, and imbibes its spirit, is an enemy
to the "righteousness of God, which is by faith ;" he is
instructed either to overlook the finished work of the Sav
iour, or to use it simply as the passport for his own
doings, his fasts, his alms, his penance ; and his practi
cal reliance for eternal life is partly on his own merits,
and partly en the merits of those saints whose aid he is
taught te implpre. We knew that Rpman Cathplic ad-
vecates attempt te represent the degmas pf their church
as far less excepticnable than has been new stated, and
would refuse to admit some ef pur Protestant infer
ences: but with their thecries and unauthorized "decla-
ratipns" we have nelhing tp dp ; we have gene te the
highest authority for our information, and we challenge
them to disprove our statements if they can.
That such an exposition of the doctrine as the decree
passed at Trent contains, should satisfy the Protestants,
was neither intended nor expected. The bold avowai
of human merit — the implied undervaluing of the Sav
iour's righteousness; the severe and uncompromising
denunciation of truths which they had long held dear,
convinced the reformers that their censures of the Ro
man Catholic system were amply vindicated, and
strengthened their attachment to those doctrines by the
profession of which they were distinguished from their
opponents — especially justification by faitli — articulus
stantisvel cadentis ecclesia.''2
l The canons and anathemas, it must be confessed,
72 " Thus, indeed, they begin with saying, that they can be desi
rous of nothing but the honour of Christ: but the truth is, they leave
him but little of all which properly belongs to him. In fact, their de
finition embraces nothing but the trite dogma of the schools, men
are to be justified partly by the grace of God and partly by their own
icorks : this is done thatthey may appear a little more within bounds
than Pelagius." Calvin. Antidot. ut sup. p. 259.
Melancthon uses much stronger language : — " There is an article
published by the synod of Trent respecting tlie righteousness of faith,
which, in an audacious and impious manner condemns the words
ofthe Apostle heard in your churches." — And again, " Let us trust
to the assertions of God, and not listen to the decree of the council of
Trent, which compels men to doubt after the manner ofthe disci
ples of Pyrrhus." Epistolas, pp. 556, 571. Ed. Lond. 1692.

JUSTIFICATION. 11?
are sufficiently intelligible; but the decree itself was in
several instances purpcsely rendered ambigueus, that it
might include the differing sentiments ef the divines and
prelates. Of this ambiguity np pther prppf is needed
than the publications that were issued shortly after by
Catharin and Setp. The latter, in a wprk "pn nature
and grace," maintained that man cannet have an entire
and absolute certainty cf being in a justified state: the
former argued in favour ef that certainty. Andrew Ve
ga alse published vpluminpus " Cemmentaries" on the
decree, in the course of which he controverted many of
Sptp's sentiments. These authers dedicated their werks
tp the ceuncil : in suppprt pf their cenflicting nptipns
they appealed te its decree en justificatipn, in preparing
which they themselves were cencerned, and yet inter
preted it differently, each in favour of his own scheme !
Cardinal Santa Croce sided with Catharin ; De Monte
professed te- be neutral.13 Where was the beasted in
fallibility of the church 1
In passing the doctrinal decree the fathers were nearly
unanimous.74 But when their votes were required for
the decree of reformation, there was such difference
and opposition of sentiment, such confusion and uproar,
that the legates dismissed the assembly without pass
ing the decree. After undergoing frequent revisien
and amendment, it was at length suffered te'be pub
lished, abput six weeks after the sessien.75 The prin
cipal enactment related te residence. Patriarchs, Arch
bishops, and Bishcps, were directed te reside in their
respective sees under the penalties inflicted by the an
cient cancns; if they were absent six months, a fourth
73 Sarpi, s. 80, 83. Pallav. lib. viii. c. 19. s. 16. Du Pin, cent. xvi.
book 5.
74 One prelate was determined to signalize his zeal in an extra
ordinary manner. Instead of contenting himself with the ordinary
expression of assent, he wrote thus: "I, archbishop of Turia, vene
rate this holy and catholic doctrine concerning justification: and
thus I faithfully and heartily receive it. So may God always think
fit to justify me. Amen. And whatever this holy council of Trent
assents to, I assent to : whatever it condemns, I condemn. This I
have subscribed with my own hand." Le Plat, iii. 495.
75 Pallav. lib. ix. c. 1, 3.

118 JUSTIFICATION.
part of the year's revenue might be confiscated; if
twelve mcnths, one-half ; and they were further enjoin
ed to enforce residence en the lewer erders of the cler
gy. But "just and reasonable causes" cf absence were
excepted ; and indulgences and dispensaticns remained
in full force, sc that provision was made for the dis
charge of the official duties of the absentee. Ample
scope was thus afforded for evasion of the decree,
and it was found necessary to recur to the subject again
in subsequent sessions.

119

CHAPTER VI.

THE SACRAMENTS. — BAPTISM.  CPNFIRMATION,
Discussions on the doctrine of the Sacraments, and on baptism and
confirmation — Debates on pluralities — Memorial presented by the
Spanish bishops — Seventh Session — Decreeonthe sacraments,
and on baptism and confirmation — also on reform, chiefly plurali
ties — Infectious fever at Trent — Resolution taken to transfer the
Council to Bologna — Eighth Session — The Spanish bishops re
fuse to leave Trent — Observations ou the transfer — Indignation
of the Emperor — Proceedings at Bologna — Ninth and Tenth
Sessions — Diet of Augsburg — Submission of the Protestants
procured — The Pope refuses to restore the Council to Trent
— The Emperor protests against it — The interim — Suspension of
the Council — Death ofthe Pope.
At the first general ccngregatipn held after the sixth
sessien, it was reselved that the subject ef the sacra
ments sheuld be next censidered, and in cennexien with
it the questien pf episcepal residence, chiefly with a
view te the refermatipn pf those abuses by which it was
hindered. These subjects were committed to two sepa
rate congregations : doctrine was discussed by the di
vines, discipline by the doctors of the canon law : over
the former Santa Crece presided, and De Mente ever
the latter.
The fathers were pretty generally agreed respecting
the number cf the sacraments. It was held that they
were neither mere nor fewer than seven, viz. baptism,
confirmatipn, the eucharist, penance, extreme uncticn,
orders, and matrimony. In support of this number,
nothing better could be adduced than tradition and fan
ciful analogies;76 for thpugh it was endeavpured tp be
proved that all the seven sacraments were instituted by
76 It was argued, for instance, that seven is a perfect number;
since there are seven days in the week, seven excellent virtues, se
ven deadly sins, seven planets, &c. Sarpi, 1. ii. s. 85. Such cogent
reasoning was irresistible !

120 THE SACRAMENTS.
the authority of Jesus Christ, it is perfectly obvious that
the record ofthe institution is not to be found in the New
Testament. There was alse an entire unanimity in the condem
nation of the reformers, for denying that the sacraments
confer grace. But they were not united in their expo
sitions of the manner in which this effect is produced.
The divines generally maintained that grace is acquired
in two ways : — it may flow from the good disposition of
the recipient — this is grace ex opere operantis: or it may
be produced by a supposed virtue in the sacrament it
self, as baptism bestows grace on infants and idiots, and
extreme unction pn the unconscious sick and dying —
this is grace ex opere opcrato. Here the Dominicans
and Franciscans differed widely in their explanaticns.
The former asserted that the sacraments pcssess in
themselves an efficacicus power, producing in the soul
a disposition to receive grace, and that they contain
grace as the effect is contained in the cause. The latter
denied this efficacious power, and held that the virtue cf
the sacraments consists solely in the promise of God to
confer grace when they are administered, and conse
quently that grace does not flow from any actual energy
in the sacrament itself but from the promise of God,
who has ccnnected both tpgether. Long and angry
disputatipns resulted: each party charged the ether
with heresy, and the legates were ccmpelled te seek the
interference cf the Pppe, te curb the viclence ef the
mpnks, and restrain their ungovernable fury.
Baptism, confirmation, and orders, are supposed by
the Romish church to produce a peculiar and indelible
effect on the party, called the impression ef a character.
The divines at Trent were divided en this subject : whe
ther to call it a spiritual power, a habit, a disposition, a
relation, or a quality, they could not agree ; nor were
they unanimous respecting its seat, some placing it in
the essence of the soul, some in the mind, others in the
will, and a fourth class in the hands and tongue. Je
rome Oleaster thought that the sacraments impart a
twofold spiritual quality, the one termed a "character,"
and the other an "ornament;" the first being indelible,
the second, not ; that the sacraments which confer the
first are never to be repeated, but that the rest are to be

BAPTISM— CONFIRMATION. 121
resorted to again when the effect is lost, in order to its
recovery. 7 7
Much was said respecting the intention of the mi
nister from whom a sacrament is received. It was
generally thought that the validity of the sacrament
depends on that intention being rightly directed, in
default of which the oeremony is null, and all its pre
sumed benefits lost. Ambrose Catharin laboured hard
to procure some modification of this sentiment. He
dwelt on the pernicious consequences that must ensue
if the decree were so ccnstructed. A priest might be
an infidel er a hypocrite : in such a corrupt age, it was
to be feared there were many of that description. These
individuals would mean nothing less in the administra
tion of the sacraments than what the church intended,
and would commonly administer them with secret deri
sion and centempt. But if the inward intentien of the
priest were essential, how sad must be the condition of
those who had received baptism, absolution, extreme
unction, &c. from an ungpdly administrator, and who
must be deemed to be in an unchristianised state ! He
therefore thought it should be sufficient if the forms pre
scribed by the church were duly observed, whatever
might be the intention of the priest; but the majority
were of a different mind.78
As it was soon found impracticable to comprise the
whole of the sacraments in one decree, it was decided
that only baptism and confirmation should be then dis
cussed. There was scarcely any division pf sentiment
on these topics.79 When the debates had finished,
canons were prepared, backed with anathemas, as in the
preceding session, and so dexterously formed, by the
use of general and vague expressions, as to include the

77 Sarpi, ut snp. s. 86.
78 Sarpi, ut sup. Pallav. 1. ix. c. 6. s. 4.
79 Cardinal Cajetan, writing on baptism, had supposed that infants
dying in the birth might be saved if a benediction in the name ofthe
Trinity was pronounced upon them, baptism in such cases being
plainly impossible. It was not thought necessary to condemn this
notion. Nevertheless, the passage containing it was afterwards or
dered to be expunged by Pope Pius V. The infallible Pope de
tected heresy where the infallible council had not discerned it ! Pal
lav. nt sup. c. 8. s. 1—3. 11

122 THE SACRAMENTS.
several varieties of Roman Catholic opinion, and con
demn none but Protestants. All parties were satisfied
with the manner in which this part of the decree was
executed ; but when a similar attempt was made in pre
paring explanatory chapters, as on justification, there
was so much difficulty in combining opposite sentiments,
that the project was abandoned, and canons only were
published. While the divines were empleyed in their theological
discussions, the canonists were equally busy in prepar
ing the decree of reformation. But it was impossible
to meet the views and wishes of all the prelates, espe
cially the Spaniards, who had determined to make a
bold stand against fhe usurpaticns pf the Pepe, and to
put a stop, if possible, to the aggrandizement of the
regulars. In addition to their just complaints on this
head, the scandalous intrigues and rapacious exactions
of the court of Rome gave great and general offence.
Almost any thing could be accomplished by money and
influence ; and the decrees and canons of ancient coun
cils were unceremoniously set aside, when some needy
favourite or busy tool of the papacy was to be enriched.
These evils were attacked with much vigour. The
prelates revived the discussion of the divine right of
residence, which, if it were once determined and de
clared, would destroy most of the alleged abuses. But
here they were treading on forbidden ground. They had
touched the Pope's prerogative ; and De Monte teld
them, with an angry and haughty air, that they must
not presume to meddle with this subject : such was the
will of the Pontiff, and he must be obeyed. Besides,
too severe a reformation would not suit the times ; they
must consider what was possible, as well as what was
proper.80 It was agreed that their attention should be princi
pally confined to the abuses arising cut pf pluralities.
The disease was universally acknowledged ;el every
one was ready to prescribe for it, and each thought his
own remedy the best. While some wished all pluralities
to be declared unlawful, ethers thought it sufficient to
80 Sarpi, s. 84. Pallav. I. ix, u. 1. s. 10.
81 Thirty or forty benefices were sometimes enjoyed by one person !

BAPTISM — CPNFIRMATIPN. 123
quash such dispensaticns, commendams, and unions for
life, as had been evidently granted on considerations cf
private emplument alone. The bishop of Albenga de
precated the enactment of an ex post facto law, and
recommended that they should only legislate for the
future. Those who held the divine right ef residence,
maintained the unlawfulness ef pluralities in the same
sense: their epppnents regarded it as a questien pf ec
clesiastical right cnly. The bishop of Astorga hoped,
that however they might differ on some ppints, they
wpuld at least agree in prohibiting commendams and
unions for life, which he stigmatised as the fruits ef ava
rice and ambiticn, and said that it wpuld be shameful to
preserve abuses se pernicicus. But the Italian bishpps,
the Pope's deveted servants, would not consent to any
thing beyond a very partial and moderate reform.82
Perceiving that their wishes were either resisted or
evaded, the Spanish prelates held a private meeting at
the close of one of the congregations, and determined to
present in writing a full and formal statement of all their
demands. When the legates received the document, 8 3
they were greatly disconcerted. In a letter to the Pope,
inclosing the paper, they told his holiness that the bi
shops were becoming bolder every day ; that they spoke
of the cardinals with little respect, and even dared to
insinuate that he himself intended only to amuse the
world with vain hopes, instead of accomplishing a tho
rough reform ; and that it would soon be very difficult
to. restrain them, especially as they had begun to hold
secret meetings. After consulting with the cardinals,
the Pope replied, expressing entire satisfaction with the
conduct of his representatives, and leaving it to them to
decide according te circumstances, as they judged best
fer the interests ef the holy see. Santa Croce weuld
have made some concessions, but De Monte maintained
the contrary opinion with so much warmth, that his

82 Sarpi, ». 88.
83 The Spanish bishops demanded the unequivocal declaration of
the divine right of residence, and that the same should be enforced
on all ecclesiastics, from cardinals to the lowest ranks — the utter
abolition of pluralities — and the revocation of all dispensations and
unions for life.

124 THE SACRAMENT&
colleague yielded, and the decree was prepared aeCorrl'
ingly. 8 4
The legates had inserted in the prologue the follpw-
ing clause: "saving in all things the autherity of the
appstplic see." This plainly nullified the whele, since
it would be worse than useless to issue enactments which
the Pope might afterwards dispense with by a stroke of
his pen. Nevertheless, though vigorously opposed by
the reforming party, the clause was suffered to remain.
Various attempts were made te procure a mere exten
sive reform than the decree centemplated, but they were
entirely ineffectual. Seme were afraid tp speak their
minds freely ; seme were gained by flattery, or cajoled
by assurances that the Pope himself would remedy all
evils ; and the decree was in consequence approved by
a large majority.9 5
The seventh session was held March 3. No sermon
was delivered, as the bishop of St. Marc, who had been
appointed to preach, was detained at his lcdgings by a
violent cold, and no one was able to ascend the pulpit
at so shprt a nptice. The dectrinal decree was divided
inte three parts, pf which the first treated ef the sacra
ments in general. It is as fellows : —
" In order tp cpmplete the expesitipn of the wholesome
doctrine of justification, published in the last session by
the unanimeus consent of the fathers, it hath been
deemed proper to treat of the holy sacraments of the
church, by which all true righteousness is at first im
parted, then increased, and afterwards restored, if lost.
For which cause the sacred, holy, fficumenical and ge
neral Council of Trent, lawfully assembled, &c. abiding
by the doctrine of the sacred scriptures, the tradition of
the apostles, and the uniform consent of other ceuncils,
and cf the fathers, hath reselved tp frame and decree
these following canons, in order to expel and extirpate
the errors and heresies respecting the most holy sacra-
ments, which have appeared in these times — partly
the revival of heresies long ago condemned by our an
cestors — partly new inventions — and have proved highly
detrimental to the purity of the Catholic church and the
salvation of souls. The remaining canons, necessary to
84 Sarpi, s. 89, 93. 85 Ibid, s. 94.

BAPTISM — CCNFIRMATIPST. 125
the completion of the work, will be published hereafter,
by the help of God.
" Canon 1. Whpever shall affirm that the sacraments
of the new law were net all instituted by Jesus Christ
our Lord, 8 6 or that they are more or fewer than seven,
namely, baptism, confirmation, the eucharist, penance,
extreme unctien, orders, and matrimony, 8 7 or that any
of these is not truly and properly a sacrament : let him
be accursed.
" 2. Whoever shall affirm that the sacraments of the
new law only differ from those of the old law, in that
their ceremonies and external rites are different : let him
be accursed.
" 3. Whoever shall affirm that these seven sacra
ments are in such sense equal, 8 8 that no one pf them is

S6 "Justification comes from God; the sacraments are the won
derful instruments of justification ; one, and the same God in Christ
must, therefore, be the author of justification and ofthe sacraments.
The sacraments, moreover, contain a power and efficacy which
reach the inmost recesses of the soul ; and as God alone has power
to enter into the sanctuary of the heart, he alone, through Christ, is
manifestly the author of the sacraments." Catechism, p. 149.
87 " The sacraments then ofthe Catholic church are seven, as is
proved from Scripture, from the unbroken tradition of the fathers,
and from the authoritative definitions of councils. Why they are
neither more nor less, may be shown, at least with some degree of
probability, even from the analogy that exists between natural and
spiritual life. In order to exist, to preserve existence, and to con
tribute to his own and the public good, seven things seem necessa
ry to man — to be born, to grow, to be nurtured, to be cured when
sick, when weak to be strengthened, as far as regards the public
weal to have magistrates invested with authority to govern, and
finally, to perpetuate himself and his species by legitimate offspring.
Analogous then , as all these things obviously are, to that life by which
the soul lives to God, we discover in them a reason to account for
the number of the sacraments." The writers proceed to show that
by baptism we are born again ; by confirmation we grow j by the
eucharist, are nurtured, &c. Catechism, p. 147.
88 " All and each of the sacraments, it is true, possess an admirable
efficacy given them by God ; but it is well worthy of remark, that
all are not of equal necessity or of equal dignity, nor is the signifi
cation of all the same. Amongst them are three of paramount ne
cessity,' a necessity, however, which arises from different causes :" :
these are baptism, penance, and orders. " But, the dignity of the
sacraments considered, the eucharist, for holiness, and for the num
ber and greatness of its mysteries, is eminently superior to all the
rest." Catechism, p. 148. 11*

126 THE SACRAMENTS.
in any respect more honourable than another : let him
be accursed.
"4. Whoever shall affirm that the sacraments of the
new law are not necessary to salvation, but superfluous;
or that men may obtain the grace of justification by
faith only, without these sacraments (although it is
granted that they are not all necessary to every indiv-
dual:)89 let him be accursed.
" 5. Whoever shall affirm that the sacraments were
instituted solely for the purpose of strengthening our
faith : let him be accursed.
" 6. Whoever shall affirm that the sacraments of the
new law do npt ccntain the grace which they signify ;
or that they de npt confer that grace on those who place
no obstacle in its way ; as if they were only the external
signs of grace or righteousness received by faith, and
marks of Christian professipn, whereby the faithful are
distinguished from unbelievers:9 ° let him be accursed.
" 7. Whoever shall affirm that grace is not always
conferred by these sacraments, and upon all persons, as
far as God is concerned, if they be rightly received ; but
that it is only bestowed sometimes, and on some .per
sons : let him be accursed.
" 8. Whoever shall affirm that grace is not conferred
by these sacraments of the new law, by their own
power [ex opere operato ;] but that faith in the divine
promise is all that is necessary to obtain grace : let him
be accursed.
" 9. Whoever shall affirm that a character, that is, a
certain spiritual and indelible mark, is not impressed on
the soul by the three sacraments of baptism, confirma-
89 Orders, for instance, are peculiar to the priesthood.
90 " They [the sacraments] possess an admirable and unfailing
virtue to cure our spiritual maladies, and communicate to us the in
exhaustible riches of the passion of our Lord." — " The principal
effects ofthe sacraments are two. sanctifying grace, and the charac
ter which they impress." Of the former, it is observed, " how so great
and so admirable an effect is produced by the sacraments, that, to
use the words of St. Augustine, water cleanses the body and reach
es the heart;" this, indeed, the mind of man, aided by the light of
reason alone, is unequal to comprehend. It ought to be an establish
ed law, that nothing sensible can, of its own nature, reach the soul i
but we know by the light of faith, that in the sacraments exists the
power of the Omnipotent, effectuating that whicli the elements cannot
ef themselves accomplish." Catechism, pi 152, 155,

BAPTISM — CONFIRMATION. 127
tion, and orders ; for which reason they cannot be re
peated : 9 ' let him be accursed.
" 10. Whoever shall affirm that all Christians have
power to preach the word and administer all the sacra
ments : let him be accursed.
" 11. Whoever shall affirm that when ministers per
form and confer a sacrament, it is not necessary that
they should at least have the intention to do what the
church does:02 let him be accursed.
" 12. Whoever shall affirm that a minister who is in
a state of mortal sin, does not perform or confer a sacra
ment, although he observes every thing that is essential
to the performance and bestowment thereof: let him be
accursed. " 13. Whoever shall affirm that the received and ap
proved rites ef the Cathelic Church, cemmpnly used in
the solemn administration of the sacraments, may be
despised, or omitted, without sin, by the minister, at his
pleasure; or that any pastor of a church may change
them for others : let him be accursed."
It will be seen that the decree contains no definition
of a sacrament. This deficiency is supplied in the
91 "When the apostle says, 'God has anointed us, who hath
also sealed us, and given the pledge of the Spirit in our hearts,' he
clearly designates' by the word ' sealed,' this sacramental character,
the property of which is to impress a seal and mark on the soul. This
character is, as it were, a distinctive and indelible impression stamp
ed on the soul.". . . .It " has a twofold effect; it qualifies us to re
ceive or perform something sacred, and distinguishes us. one from
another." Catechism, p. 154. Calvin says of it, "It is more like
the incantations of a magician than the sound doctrines of an Apos
tle." Antidot. p. 257.
92 " Representing, as he does, in the discharge of his sacred func
tions, not his own, but the person of Christ, the minister of the
sacraments, be he good or bad, validly consecrates and confers the
sacraments, provided he make use of the matter and form instituted
by Christ, and also observed in the Catholic church, and intends
to do what the church does in their administration." Catechism,
p. 150.
"If the intention of the minister is of such vital importance, no
one of us who can now confidently approach the holy table, would
dare to place a firm reliance on the ceremony of his baptism. I
have only this respect for the sacred institution of the holy Christ,
that if an Epicurean, who at heart ridiculed the whole ceremony,
should lawfully administer to me the sacrament commanded by
Christ, and according to the form instituted by him — I should not
doubt that the bread and the cup offered me by him were the truo
•ymbols ofthe body and blood of Christ." Calvin. Antidot. ut sup.

128 THE SACRAMENTS.
catechism, where it is asserted that a sacrament " is a
thing subject to the senses, and possessing, by divine
institution, at once the power of signifying sanctity
and justice, and of imparting both to the receiver!'92
As the administration of the sacraments is the preroga
tive of the priesthood, it will be observed how admirably
this doctrine is adapted to exalt the sacerdotal order,
which, by the way, is the leading principal of the Roman
Catholic system. The religion of the New Testament
consists cf faith and hpliness: "faith cemeth by hear
ing, and hearing by the werd of God ;" and faith "pu
rifieth the heart." Here is beautiful simplicity ; but
what a ccmplex affair is the religion of Rome — (if it
be not a prostitution of that venerable name to apply it
in this connexion!) We find baptisn> and the Lord's
supper in the word of God : the pne an initiatnry ordi-
nance, the ether commemorative; as for the remaining
five sacraments, so called, scripture knows nothing cf
them, as such, and tc affirm that they were all insti
tuted by eur Lord Jesus Christ, is tp be guilty pf glaring
falsehpod. Baptism was the subject of the secend part pf the
decree. "Canon 1. Whcever shall affirm that the baptism
of John had the same virtue as the baptism of Christ ;
let him be accursed.
" 2. Whoever shall affirm that real and natural water-
is not necessary to baptism, 9 4 and therefore that those

93 Catechism, p. 141.
94 " The pastor will teach that water, which is always at hand
and within the reach of all, was the fittest matter of a sacrament
whicli is essentially necessary to all ; and also that water is best
adapted to signify the effect of baptism. It washes away unclean
ness, and is, therefore, strikingly illustrative of the virtue and effi
cacy of baptism, which washes away the stains of sin. We may
also add, that like water which cools the body, baptism in a great
measure extinguishes the fire of concupiscence in the soul.."....
"Our Lord, when baptized by John, gave to the water a power of
sanctifying. Should we, however, ask how our Lord has endowed
water with a virtue so great, so divine ; this indeed is an inquiry
which transcends the power of the human understanding. That
when our Lord was baptized, water was consecrated to the salutary
use of baptism, deriving although instituted before the passion, all
its virtue and efficacy from the passion, which is the consumma
tion, as it were, of all the actions of Christ — this, indeed, we suf
ficiently comprehend," Catechism, p. 160, 165.

BAPTISM — CONFIRMATION. 129
Words of our Lord Jesus Christ, ' Unless a man be born
again of water and the Holy Ghost,' (John iii. 5.) are
to be figuratively interpreted : let him be accursed.
" 3. Whoever shall affirm that the true doctrine of
the sacrament of baptism is not in the Roman church,
which is the mother and mistress of all churches : let
him be accursed.
" 4. Whoever shall affirm that baptism, when admi
nistered by heretics, in the name of the Father, and of
the Son, and of the Holy Ghost, with the intention to
do what the church does, 9 5 is not true baptism ; let him
be accursed.
" 5. Whoever shall affirm that baptism is indifferent,
that isr not necessary to salvation:96 let him be ac
cursed. "6. Whoever shall affirm that a baptized person
cannot lose grace, even if he wishes to do so, how griev
ously soever he may sin, unless indeed, he becomes an
infidel : let him be accursed.
" 7. Whoever shall affirm that the baptized are by their
baptism brought under obligatipn to faith only, and not
to the observance ofthe whole law of Christ: let him
be accursed.
"8. Whoever shall affirm that. the baptized are free
from all the precepts of holy church, either written or
delivered by tradition, so that they are npt pbliged to
observe them, unless they will submit to them of their
own accord : let him be accursed.
" 9. Whoever shall affirm that men are se tp call to
mind the baptism they have received, as to understand
that all vows made after baptism are null and void, by
virtue of the promise made in that baptism ; as if by
95 Bellarmine expounds it thus: by "the church" is not meant
the Roman church, but the true church, as understood by the admi.
nwtrator; so that when administer of the church of Geneva, for in
stance, baptizes any one, he intends to do what the church does, that
is, the church of Geneva, which he holds to be the true church. De
Sacramentis in Genere, 1. i c. 27. There was a reason for this ap
parent liberality : see note 99.
96 " The law of baptism, as established by our Lord, extends to
all, insomuch that, unless they are regenerated by the grace of bap
tism, be their parents, Christians or infidels, they are born to eternal
misery and everlasting destruction." Catechism, p. 171.

130 THE SACRAMENTS.
such vows any injury were done to the faith which] they
professed, or te their baptism itself: let him be ac
cursed. " 10. Whcever shall affirm that all sins ccmmitted
after baptism are forgiven, or- become venial, solely by
the remembrance of that baptism, er faith therein : 9 7
let him be accursed.
"11. Whoever shall affirm that baptism, truly 'and
regularly administered, is te be repeated when a man is
brought tp repentance, who has denied the faith of
Christ, after the manner of the infidels : let him be ac
cursed. " 12. Whoever shall affirm that no one ought to be
baptized, but at the age at which Christ was baptized,
or in the article of death : let him be accursed.
" 13. Whoever shall affirm that children are not to
be reckoned among the faithful by the reception of bap
tism, because they do not actually believe ; and there
fore that they are to be re-baptized when they come to
years of discretion ; or that, since they cannot personally
believe, it is better to omit their baptism, than that they
should be baptized only in the faith of the church:08
let him be accursed.
" 14. Whoever shall affirm that when these baptized
97 It is obvious that this canon is directed against those who deny
the necessity of penance.
98 " That when baptized they receive the mysterious gifts of faith
cannot be matter of doubt ; not that they believe by the formal assent
of the mind, but because their incapacity is supplied by the faith of
their parents, if the parents profess the true faith ; if not, (to use the
words of St. Augustine) 'by that of the universal society of the
saints:' for they are said, with propriety, to be presented for baptism
by all those to whom their initiation in that sacred rite was a source of
joy, and by whose charity they are united to the communion of the
Holy Ghost." Catechism, p. 173  " Insane persons, who are
favoured with lucid intervals, and during these lucid intervals, ex
press no wish to be baptized, are-not to be admitted to baptism, unless
in extreme cases, when death is apprehended. In such cases, if,
previously to their insanity, they gave intimation of a wish to be
baptized, the sacrament is to be administered: without such intima
tion previously given, they are not to be admitted to baptism; and
the same rule is to be followed with regard to persons in a state of
lethargy. But if they never enjoyed the use of reason, the authority
and practice of the church decide that they are to be baptized in the
faith of the church, on the same principle that children are baptized,
before they come to the use of reason." Ibid. p. 175.

BAPTISM  CPNFIRMATION. 131
children grow up, they are to be asked whether they
will confirm the promises made by their godfathers in
their name at their baptism ; and that if they say they
will not, they are to be left to their own choice, and not
tp be ccmpelled in the mean time te lead a Christian
life, by any ether punishment than exclusicn from the
eucharist and the ether sacraments, until they repent : ° 9
let him be accursed."
Other cpinions and practices ccnnected with this sa
crament are detailed in the " Catechism ;" they must
be briefly noticed.
The mcde of baptism is declared to be indifferent.
"According to the commpn practice of the church,
baptism may be administered by immersicn, infusion, pr
aspersion : administered in either ef these forms, it is
equally valid. In baptism, water is used te signify the
spiritual ablutien which it acccmplishes, and pn this
acccunt, baptism is called by the apcstle a 'laver.' This
ablutien takes place as effectually by immersicn, which
was for a considerable time the practice in the early
ages of the church, as by infusion, which is now the
99 " Every member of the church of Rome is bound to believe that
all baptized persons are liable to be compelled, by punishment, to be
Christians; or, what is the same in Roman Catholic divinity, spiri
tual subjects of the Pope. It is indeed curious to see the Council' of
Trent, who passed that law, prepare for the free and extended action
of its claims by an unexpected stroke of liberality. In the session on
baptism, the Trent fathers are observed anxiously securing to Protes
tants the privilege of true baptism:" [see Canon 4. J "Observe
now the consequences of this enlarged spirit of concession, in the
two subjoined canons:" [See Canons 8 and 14.] Thus the council
"has converted the sacrament of baptism into an indelible brand of
. slavery : whoever has received the waters of regeneration, is in the
thrall of her who declares that there is no other church of Christ.
She claims her slaves wherever they may be found, declares them
subject to her laws, both written and traditional, and, by her infal
lible sanction, dooms them to indefinite punishment, till they shall
acknowledge her authority and bend their necks to her yoke. Such
is, has been, and will ever be, the doctrine of the Roman Catholic
church ; such is the belief of ber true and sincere members; such
the spirit that actuates her views, and which by every possible means
she has always spread among her children. Him that denies this
doctrine, Rome devotes to . perdition. The principle of religious ty
ranny, supported by persecution, is a necessary condition of Roman
Catholicism: he who revolts at the idea of compelling belief by pu
nish ment, is severed at once from the communion of Rome." Prac
tical and Internal Evidence against Catholicism, p. 121- — 12-1.

132 THE SACRAMENTS.
general practice, or by aspersion, which was the man
ner in which Peter baptized, when he converted and
gave baptism to 'about three thousand souls.' It is
also matter of indifference to the validity of the sacra
ment, whether the ablution is performed once or thrice ;
we learn from the epistle of St. Gregory the Great to
Leander, that baptism was formerly, and may still be
validly administered in the church in either way." > .
The ministers of the . sacrament are bishops and
priests, by right of office ; deacons, by permission of
the bishop or priest ; in case cf necessity, all persons,
" even the laity, men and women, to whatever sect they
may belcng. This ppwer extends, in case ef necessity,
even te Jews, infidels, and heretics; provided, hewever,
they intend tp dp what the Cathelic church dees in that
act of her ministry.". . . " Let not the faithful, hewever,
imagine that this effice is given promiscuously to all,
so as to supersede the propriety of observing a certain
order amongst those who administer baptism : when a
man is present, a woman; when a clerk, a layman;
when a priest, a simple clerk should not administer this
sacrament. Midwives, however, when accustomed to
its administration, are not to be found fault with, if
sometimes, when a man is present, who is unacquainted
with the manner of its administration, they perform what
may otherwise appear te belpng more properly to men."2
It has been found necessary tc limit the number of
sponsors to one male or female, or at most, to one male
and one female; chiefly, "to prevent the multiplication
of affinities, which must impede a wider diffusion of
society by means of lawful marriage;" for the adminis
trator ccntracts a spiritual affinity with the candidate,
and the sponsor with the godchild and its parents, "so
that marriage cannot be lawfully contracted by them,
and if contracted, it is null and void."3
The ceremonies with which the church of Rome has
encumbered baptism, may be reduced to three heads :
such as are observed before coming to the font — such
as are used at the font — and those which immediately
follow the administration.
1 Catechism, p. 164. S Ibid, p. 167, 168.
3 Ibid. p. 170, 171.

BAPTISM. — -OONFfteMATION. 133
In the first place, the water is prepared, and " con
secrated with the cil pf mystic unctinn ,J' this is most
commonly done at the festivals of Easter and Pentecest.
The person to be baptized is brought or ccnducted to
the doer of the church, and is prohibited entrance, " as
unwerthy tp be admitted intp the house of God, until
he has cast off the yoke of the most degrading servitude
of Satan, devoted himself unreservedly to Christ, and
pledged his fidelity to the just sovereignty ofthe Lord;
Jesus." Catechetical instruction follows : " if the per
son to be instructed be an adult, he himself answers the
interrogatories ; if an infant, the sponsor answers ac
cording to the prescribed form, and enters inte a solemn
engagement for the child." Next ccmes exorcism, con
sisting of "words of sacred and religious import, and
of prayers; and is used to expel the devil, te weaken
and crush his pcwer." Salt is put into the mouth, inti
mating that " by the doctrines of faith, and by the gift
of grace, he shall be delivered from the corruption of
sin, experience a relish for gopd works, and be nurtured
with the food of divine wisdom." The forehead, eyes,
breast, shoulders, ears, are signed with the sign of the
cress, " tc declare, that by the mystery cf baptism the
senses of the person baptized are opened and strength
ened, to enable him to receive God, and to understand
and observe 'his commandments." The nostrils and
ears are touched with spittle: " by this ceremony we
understand, that as sight was given to the blind man
mentioned in the gospel, whem the Lprd, having spread
clay en his eyes, cemmanded to wash them in the waters
of Siloe ; se by the efficacy of holy baptism, a light is
let in en the mind, which enables it te discern heavenly
truth." At the font, the person to be baptized is asked, "dost
thou renounce Satan? "and all his works?" "and all
his pomps?" To each question, " he, or the sponspr
in his name, replies in the affirmative." Next, he is
aneinted with the oil of catechumens — " on the breast,
that by the gift of the Holy Ghost he may lay aside
error and ignorance, and receive the true faith; for
1 the just man liveth by faith' — on the shoulders, that
•by the grace cf the Hely Spirit he may be enabled to
shake offnegligence and terppr, and engage actively in
12

134 THE SACRAMENTS.
the performance of good works; 'for faith without
works is dead.' " The apostles' creed, in the form of
questiens, is then propounded to him, and belief is sig
nified, personally or by the sponsor. Upon this baptism
is administered.After baptism, the crown of the head is anointed with
chrism, "thus giving him to understand, that from the
moment of his baptism he is united as a member to
Christ, his head, and engrafted on his body ; and that
he is therefore called a Christian, frem Christ, as Christ
is sp called from Chrism." A white garment is put en
him, with these words, "receive this white garment,
which mayest thou carry unstained before the judgment-
seat of our Lord Jesus Christ, that theu mayest have
eternal life. Amen." Infants receive cnly a white ker
chief, acccmpanied with the same words. " According
to the doctrine cf the holy fathers, this symbol signifies
the glory of the resurrection to which we are bcrn by
baptism, the brightness and beauty with which the seul,
when purified frem the stains pf sin, is invested, and the
innecence and integrity which the persen whp has re
ceived baptism sheuld preserve through life." A burn
ing light is put intp the hand, "te signify that faith
received in baptism, and inflamed by charity, is te be
fed and augmented by the exercise of good works." —
Lastly, a name is given " which should be taken from
some persen whese eminent sanctity has given him a
place in the catalogue of the saints : this similarity of
name will stimulate to the imitation of his virtues, and
the attainment of his holiness; and we should hope and
pray, that he who is the model of our imitation, may
also, by his advocacy, become the guardian of our
safety and salvation!'* Such are the unauthorized
and foolish additions made by the church of Rome to
the simple ritual of scripture. Justly may it be asked,
" Who hath required this at your hands?"
Seven effects of baptism are enumerated by the com
pilers of the " Catechism." It is said to " remit origi-
4 Catechism, p. 187 — 192. The Spaniards are noted for the num
ber of their names. They suppose that " as many saints as have
their names given to a child at baptism, are in some degree engaged
to take it under their protection." Doblado's Letters from Spain,
p. 323.

BAPTISM.  CONFIRMATION. 135
nal sin, and actual guilt, however enormous" — to remit
all the punishment due to sin — to bestow invaluable
privileges, such as justification and adoption — to pro
duce abundance of virtues — to unite the soul to Christ
— to seal it with an ineffaceable character — and to open
the portals of heaven.5 Here, again, "faith is made
void." Confirmation was the last subject of the decree.
'! Canon i. Whoever shall affirm that the confirma
tion of the baptized is a trifling ceremony, and not a
true and proper sacrament ; or that formerly it was
nothing more than a kind of catechizing ; in which
young persons explained the reasons of their faith before
the church: let him be accursed.
" ii. Whoever shall affirm that they effend the Holy
Spirit, who attribute any virtue to the said chrism of
confirmation : let him be accursed.
" iii: Whoever shall affirm that the usual administra
tor of confirmation is not the bishop only, but ally ordi
nary priest: let him be accursed."
According to the doctrine of the Romish church,
confirmation is so called, because the person who re
ceives it " is confirmed in strength, by receiving new
virtue, and becomes a perfect soldier pf Christ." It is
affirmed that it was instituted as a sacrament by the
Redeemer himself, and that "at his last supper he
committed to his apostles the manner of making chrism ;"
for this, no evidence is adduced, but, say the cempilers
ofthe "Catechism," the fact is "of easy proof to those
who believe confirmation to be a sacrament, for all the
sacred mysteries are beyond the power ef man, and
could have been instituted by God alone." Although
not essential te salvatipn, it is "necessary for those
who have occasion for spiritual increase, and hope tp
arrive at religious perfectien; for as nature intends that
all her children should grow up and reach full maturity,
so it is the earnest desire of the Catholic church, the
Common mother of all, that those whem she has regene
rated by baptism may be brought tp perfect maturity in
Christ. This happy consummaticn can be accomplished
only through the mystic unction of confirmation ; and
5 Catechism, p. 177—186.

136 tHe sacraments.
hence it is clear that this sacrament is equally intended
for all the faithful." It is not te be administered till
children have attained the use of reasen ; they must
therefore be at least seven years ef age. Sponsors are
required, as in baptism, and the same spiritual affinity is
contracted. Ccnfirmation is administered in the following man
ner. The bishop anpints the forehead with chrism;
¦saying, " I sign thee with the sign cf the cress, and I
ccnfirm thee with the chrism ef salvatipn, in the name
of the Father, and of the Son, and of the Holy Ghost."
Then he gently slaps the person on the cheek, " to re
mind him, that as a courageeus champion, he should be
prepared tp brave with uncnnquered resplutipn all ad
versities fer the name of Christ." Lastly, he receives
the kiss of peace, " to give him to understand that he
lias been blessed with the fulness of divine grace, and
withthat ' peace which surpasseth all understanding.' "
The chrism is a mixture of oil and balsam, the mystical
meaning of which is thus explained: — "Oil, by its
nature unctuous and fluid, expresses the plenitude of
divine grace, which flows from Christ the head, through
the Holy Ghost, and is poured out, " like the precious
ointment en the head, that ran dnwn uppn the beard of
Aaron, to the skirt of his garment;1 for ' Gpd anointed
him with .the oil of gladness, above his fellpws,' and ' pf
ihis fulness we all have received.' Balsam, too, the odour
of which is most grateful, signifies that the faithful,
imade perfect by the grace of confirmation, diffuse
around them, by reasen of their many virtues, such a
.sweet edpur, that they may truly say with the apestle,
' we are the good odour of Christ unto Gpd.' Balsam
lias also the quality pf preserving inccrrupt whatever it
embalms; a quality wsll adapted te express the virtue
of this sacrament; prepared by the heavenly grace in
fused in confirmation, the souls of the faithful may be
easily preserved from the corruption of sin."6
In common with the other sacraments, confirmation
js said to confer grace. Its peculiar characteristic is to
"perfect the grace of baptism; those who are initiated
jnto the Christian religion, share, as it were, the tender-
6 Catechisrn, p. 197. ?05,

BAPTISM.  CONFIRMATION. 137
ness and infirmity of new-born infants! but they after
wards gather strength from the sacrament of chrism, to
combat the assaults of the world, the flesh and the
devil." Like baptism, it has the effect of impressing a
character, on which acccunt it is not to be administered
a second time.7
The principal provisipns pf the decree of refermatipn
were these : that none sheuld be created bisheps who
were not born in lawful wedlock, or had not arrived at
mature age, whose character was not good, and literary
attainments creditable ; that ho more than one bis£fepric
should be held at the same time ; that other pluralities,
arising from unions for life, cemmendams, &c. should
be abolished ; that dispensations for holding more bene
fices than ene sheuld be produced before the ordinary,
who should see that provision was made for the religious
instructipn pf all ; that perpetual unions pf benefices
constituted within the preceding forty years sheuld be
examined by the bishops, as delegates of the Holy See,
that if any had been made contrary to law they might
be declared null and void ;'that churches exempted from
episcopal government should nevertheless be annually
visited by the bishops, under the authority of the Pon
tiff, in order tp provide for the due observance of the
services and ceremonies of religion, &c. These and
other regulations were good in theory ; many pf them
however, have been little regarded ; and the Pope has
power to dispense with the whole, at the call of interest
or ambition.
_ The subject fixed for the next session was the Eu
charist, and the divines had opened their debates upon
it, when the progress ef the" council was suddenly sus
pended by an event which happened mest pppprtunely
fer the Pepe and his adherents, and enabled them to
accomplish an object which they had long had at heart.
It was notorious that the cpuncil was extremely un
popular at Rome. The Pope feared the diminution pf
his power : his ccurtiers were terrified at the theught of
losing their ill-gotten emoluments; and the resolution
was taken to fight for every inch of ground. Hitherto
theyhad succeeded, though not without difficulty; but
elbid p. 202—204.
12*

138 THE SACRAMENTS.
the sturdy zeal of the reforming party not a little alarmed
them ; and the persevering energy which the Spanish
bishops displayed in seeking the recovery of their lost
rights could not be viewed without deep concern. Those
bishops doubtless acted in compliance with the direc
tions and wishes of the emperpr. That mpnarch had
testified great displeasure at the proceedings ofthe last.
session, respecting justification; his desire for reform
was well known, and the prospect of a favourable issue
of the war in which he was engaged with the Pretest-
ants rendered him an object cf great jealeusy tp the
Pope*- who feared that he might beceme master ef the
cpuncil and dictate all its proceedings. It seemed very
desirable, therefore, te transfer that assembly to some
place within the Papal dominions.
Two days after the sessien it was reported that a dis
temper prevailed in the city, of which many persons had
died; among them were some individuals connected
with the Council — -the bishop of Capaccio, the general
ofthe Friars, Minors, and several servants.- Great alarm
was excited, and some of the prelates left the place,
without asking perrqission of ( he legates. It was affirmed
that the distemper was infectious, and that the neigh
bouring towns would soon interdict all communication
with Trent. Baldwin, domestic physician to De Monte,
and Jerome Fracastorio, physician tp the council, were
consulted; they said that the disease was a ccntagipus
fever, that the danger weuld increase as the weather
became warmer, and that persens pf delicate constitu
tion, studious men, and noblemen and gentlemen were
chiefly in peril. 8
These circumstances were communicated to the
fathers by De Monte. Opinions were various: some
wished for suspension, some for translation, some for
leave of absence. Cardinal Pacheco strongly urged the
necessity ef ccnsulting the emperor and the Pepe
before they came to any decision. After a long debate
the meeting was adjourned till the next day. When
they met again, De Mente said that on mature consi
deration he and his cclleagues had agreed that it was
desirable to transfer the council to some other place
8 Pallav. 1, ix. c. 13. s. 3—5.

"BAPTISM.— CONFIRMATION. 135
wot far distant, and theyjpintly recpmmended Bplogna,
a city belonging to the Pope. Cardinal Pacheco re
plied that the power pf translatipn rested in the* sove
reign Pentiff only. He dwelt on the scandal that would
be occasioned if the council should- be broken up with
out any adequate reason. 'He denied the danger said
to exist, arid denied it after having made particular
inquiry into the alleged facts. It had been ascertained,
he said, that in the pcpulous parish of St. Peter but
two persons had died in the preceding month, pne an
infant, and the other a dropsical patient. There wel©
only forty sick in the whole city, and but five of them
had the fever. He placed little confidence in the tes
timony of Baldwin and Fracastorio, whose depositions
the Trent physicians had refused to sign. He proposed,
therefore, that a committee should be appeinted to
examine witnesses. The majority of the prelates, how
ever, whether really terrified by the fear of death, er
glad to get away from Trent, embraced the views ofthe
legates. Accordingly, the eighth session was held March 1 1 .
After mass, De Monte addressed the council. He dis
coursed on the unwhnlespmeness of the air of Trent,
the sterility of its soil, and the extreme danger of re
maining in the city during the prevalence of the fever.
Having stated that measures had been taken to pro
cure the depositions of witnesses respecting the nature
and effects of the disease, these depesitipns were read;
they cenfirmed the testimony nf the physicians. On
the questien being put, Cardinal Pachecp repeated his
opposition to the measure; he complained that the com
mittee proposed by him had not been appointed, and
that none of those who were hostile to the translation
had been invited to attend the examinatipn pf the wit
nesses, some of whom, to his own knowledge, had per
jured themselves. He placed more confidence in the
Trent physicians, who might be supppsed to understand
the nature ef the air and climate of- the district better
than strangers ; and he advised that the sessicn should
be prorogued for a short time, that the fathers might
enjoy a little rest from their labours, and reccver from
their distressing fears. There were but few disposed to
support this opinion ; thirty-eight voted for the transla-

140 THE SACRAMENTS.
tion, fourteen against it ; four were neutral. The mino
rity were chiefly Spanish bishops, the majority for the
most part Italians. On the next day (it was Sunday)
the legates publicly left the city, accompanied by the
prelates who had voted for the translation. The rest
remained at Trent, waiting the orders of the Empe
ror.* There can be little doubt that this affair was managed
by the legates under the full ccnviction that what they
did would be highly agreeable to the Pope. If they had
not his express erders, they knew very well his repug
nance to the council, and his desire for its removal to
some other place whenever a suitable occasion might
offer. The appearance of the fever at Trent was a for
tunate occurrence, and furnished an opportunity which
they were too sagacious not to discern and embrace.
A plausible pretext for the translation was thus sup
plied, but that it was only a pretext will now, perhaps,
be generally conceded. The impartial inquirer will
weigh well the following considerations : the witnesses
were mostly persons connected with the council, and
under the influence of the legates — they were not ex
amined by the opponents of the translation— the physi
cians of the place were not questioned — the prelates
who remained at Trent enjoyed their usual health — the
danger, if any, was soon over1 ° — and the council met
again in the same place at two subsequent periods with
out any mention being made of the insalubrity of its air,
pr the prevalence of contagious disorders. • ' In fact,
9 Pallav. ut sup. c. 14, 15. Le Plat, iii p. 584—608. Sarpi.
1. ii. s. 97— 99. r'
10 "It ceased by degrees, and at length was brought to a harm
less termination." Pallav. ut sup. c. 16. s. 1.
H A zealous advocate for the council, in a work published the
year after its termination, speaks in the strongest terms of the fine
air of Trent, and the salubrity of the place. When contagion pre
vailed almost throughout Germany, Trent was free: he was there
two years, but neither was the heat oppressive, nor the cold severe,
Inshort, from his account, Trent must be one ofthe healthiest places
under the sun.
"Now, indeed, the atmosphere of Trent is so salubrious and the
climate so mild, that while in most parts of Germany the plague
has been present for the last two years, destioying great numbers ;
that city has been afflicted with no disease, either an epidemic or
capable of exciting the least fear; so that, to this time, hardly one of
the forty bishops and priests who are there assembled, have died ;

"BAPTISM.  CONFIRMATION. 141
th« fover disappeared when the prevailing party had
left for Bologna ; and the world soon saw that the whole
was a crafty manoeuvre to check the spirit of reform,
and bring the business of the council mere fully, if pos-
sible^ than before, under the dictation and control of
the Pope.15
The news of the translation was received at Rome
with undisguised pleasure. The Pope did not fail to
express his entire satisfaction with the proceeding which
he affirmed, was "necessary, prudent and lawful." By
the members of his court it was regarded as a deliver-
notwithstanding they are, for the most part, men advanced in lire,
worn out by old, age, and with their health impaired by study and
toil. To what other cause can the heretics ascribe this, except to
the great kindness of God, who is willing to prs-serve those who
have assembled together to plead the cause of his church, and to re
sist with the sword of the spirit — whieh is the word of God — the
enemies of the true faith and of religion.
We have spent two whole summers and winters at Trent ; but
the heat was never troublesome or oppressive in summer, or the
winter at all severe ; (which, in Germany, is usually very severe,
and extremely unfavourable to foreigners ;) but rather a delightful
mean, so that we seemed always to be refreshed by an enlivening and
heavenly air, and passed our lime withoutany inconveniences from
the weather." Disputations in answer to ttte protest of thirty-four
heretics of the Augustan Confession ; delivered by Caspar, Cardillo
Villalvandeo, p. 54. Venice, 1564.
12 De Thou says of Fracastorio's deposition, "ad id. uti credi
tur, a Pontifice inductus." Hist, sui temp. 1. iv. s. 18.
The following curious particulars are stated by an eyewitness.
" There were some remarkable circumstances, not observed by the
generality of people. The first is, that as the sitting held for the
translation of the council was on the 11th of March, I believe that
it must have been by the advice of some astrologer, on account of
the approaching equinox. The second, that on that day, at the mass,
they chanted the Gospel, Into whatever city ye enter, &;c. where it is
said, Shake off lite dust of your feet, Ite. which is, in a manner, to
execrate this city. The third is, that when they started for Verona,
some of them looked back, saying, There ye may stay, ye swinej
al I ud ing to the Spaniards. The fourth is, that some Italian bishops,
-speaking of the translation, and how the Spaniards opposed it, ob
served, that as the latter had spent two years iii a land of heretics,
they were not disposed to go to that of Christ. The fifth, that they
took so little notice of the reasons given by the bishops against the
.removal, of their protests against the evil consequences which might
ensue therefrom, and of their determination to continue the council
at Trent, in the absence of those who chose to go, that these votes
and protests, written and signed, were left thrown abouton the floor,
though it was necessary that all should appear in actis." Practical
,and Internal Evidence against Catholicism, j>. 323-

142 THE SACRAMENTS.
ance, demanding thanksgivings to God. But the em
peror was excessively enraged. He foresaw that the
Germans would not be persuaded to submit to a coun
cil held in one of the Papal cities ; he felt it as a high
affront to his dignity that the removal to Bologna had
taken place without consulting him ; he denied the va
lidity of the reasons alleged for that measure, and main
tained that it had been procured by false evidence ; and
he scrupled not to say that the Pope was an ebstihate
old man, and would ruin the church, but that he him
self would take care that a council should be held,
which would give satisfaction to all parties, and correct
whatever needed correction. Meanwhile, he commenc
ed a series of negotiations for the return of the prelates
to Trent.1* The Pope, however, whe had fortified
himself by an alliance with the king of France, cared
little for the discontent and anger of Charles, and re
ceived his remonstrances with frigid indifference, bor
dering on contempt.
On the arrival of the legates at Bolognaj the divines
who had accompanied thern commenced discussions on
the eucharist and penance, in order to prepare for the
approaching session. A bull was issued by the Pope,
declaring his approval of the translation, and guaran
teeing the security of all who should repair to Bologna,
and a letter was sent to the prelates at Trent, inviting
them to join their brethren, and resume the business of
the council. The invitation was not accepted, as the
dissentients had been directed hy the emperor to remain
where they were ; but they abstained from all public
acts, lest a schism in the church should result, and
contented themselves with studying in private the sub
jects which yet remained to be decided.'4
No ambassadors had arrived at Bologna, and none
but Italian bishops were there. It seemed hardly con
sistent with the dignity of the council to issue any de
crees under such circumstances, and accordingly a pro
rogation till the second of June was agreed upon, in
compliance with directions transmitted by the Pope.
This was published at the ninth session, held April 21,
13 Pallav. ut sup. c. 17—19. Sarpi, s. 99.
ti Pallav. ut sup. c. 20. Sarpi, 1 iii. s. 1.

BAPTISM  CONFIRMATION. 143
After the session the fathers continued their labours.
A decree on the eucharist was prepared ; considerable
progress was made in framing one on penance ; extreme
unction, orders, the mass, matrimony, purgatory, and
indulgences were successively studied, besides various
questions of reform. The debates and decisions were
carefully preserved, that they might be in readiness
whenever it might be thought proper to publish another
decree. In addition to these exercises, a funeral ser
vice was performed for the late king of France (Fran
cis I. who died March 31, 1547,) and solemn thanks
givings were offered for the victory obtained by Charles
over the Protestants at the fatal battle of Muhlberg,
fought April 24. > 5
As the Pope and the emperor were still at variance,
nothing was done at the tenth session (held June 2,)
save that another prorogation, till Sept. 15, was an
nounced, and power was given to enlarge or contract
the period at a general congregation. In the mean
time, the discussions on doctrine and discipline were to
go on as before. Besides these discussions, the fathers
busied themselves in various ways. Many of the bi
shops and divines preached before the council in the ca
thedral church. Dominic Stella, bishop of Salpi, is
said to have discoursed several months on the " infusion
of righteousness." Florimente, bishop of Sessa, trans
lated into Italian various sermons from the works of
Augustine, Chrysostom, Basil, and other fathers, which
were afterwards published. • 6 On Sept. 1 4, the session
was again prorogued for an indefinite period.
Having humbled and subdued the Protestants, Charles
summoned a diet of the empire, which met at Augsburg
in September. He was extremely anxious to obtain a
general submission to the decrees of the council, but
he had much difficulty in accomplishing that object.
The ecclesiastical electcrs, being Roman Catholics, had
no scruples ; they were willing to yield unconditional
subjection, provided that the assembly was again con
vened at Trent Maurice of Saxony, the elector Pala
is Pallav. ut sup. c. 20 ; 1. x. c. 2. Sarpi, ut sup. *. 2. Le Plat,
iii. p. 608—644.
16 At Venice, in 1556 and 1564, in two volumes 4to. Fleury,
1. cxliv. s. 53.

144 TH"E sacraments:
tine, and the elector of Brandenburg, declared that they
would submit pnly to a free council, in which the Pope
should net preside, either personally er by his legates,
and in which the Protestant divines should have a de
liberative voice ; and in order to secure perfect liberty
they demanded that the prelates sheuld be released from
their oath of allegiance to the Pope, and that the de
crees already passed at Trent should be re-examined.
Charles spared no pains to induce them to comply with
his wishes ; and at length, on his assurance that he
would use all possible efforts that their conditions should
be granted, and that at any rate the Protestant divines
should have full liberty of speech, they gave consent.
The ambassadors of the imperial cities were far less
tractable; they resolutely refused to yield to the coun
cil, and all the negotiatiens and attempts of the em
peror's ministers to procure a different decision -were
unavailing. After several fruitless conferences, being
summoned before the emperor and again urged to sub
mission, they presented a paper, containing the condi
tions on which they would submit. Charles took no
notice of the document, but thanked them for following
the example of Maurice and the others, and thus they
were dismissed, without any further explanation on ei
ther side ! The remaining members of the diet acceded
to the council, and required that all Ahould be pbliged
tp obey its decrees; only they wished that the Pro
testants should be furnished with an ample safe-con
duct, and be permitted to state and defend their opi
nions.18 Npthing now remained but te persuade the Pope ta
rempve the council back again to Trent. But his Ho-
liness was inexorable. He pretended that he had not in
terfered in the translation : the council had vcluntarily
removed to Bologna, and must vcluntarily return to
Trent ; he left it to their unfettered decision. On the
other hand, they were sufficiently aware of his inclina
tions, and refused even to consider the question till the
dissenting prelates had joined them. Various plans
were suggested, in the hope of effecting conciliation or
17 Pallav. 1. x. c, 5.
18 Pallav. ut sup. c. f). Thuan. 1. iv. s. 17,

BAPTISM  CPNFIRMATIPN. 145
mutual compromise ; but every effort was unsuccessful,
and it was evident that a resolution was formed to re
fuse all the emperor's requests. Perceiving this, he or
dered solemn protestation to be made in his name against
the translation, and against all the subsequent proceed
ings ef the ceuncil. This was dene, both at Bplpgna
and Rpme, according to the usual forms. ' 9
The publication of the Interim followed. It was a
bold and extraerdinary step. A system ef dpctrine de
cidedly Reman Cathplic, thcugh framed and expressed
with studied ambiguity, and a scheme ef ecclesiastical
discipline cemprising spme useful innevatipns, were im-
pesed uppn Germany, and both were to remain in force
till the decisions of a satisfactory general council had
restored peace and unity to the church.3 » By this act
the emperor openly set at defiance the authority of the
assembly at Bologna ; and the Papal party saw that it
was necessary to settle the dispute respecting the trans
lation, since otherwise the long-agitated question of re
form would probably be decided in a manner little pala
table to the Roman See.
At first, great excitement was occasioned by the pub
lication of the Interim. Before it was issued to the
world copies had been sent to Bologna and Rome, that
it might be examined by the Papal divines. Catharin
and Seripand, who were charged with the examination,
complained that in the statement of those doctrines
which had been already decided at Trent, the language
of the decrees was not adopted ; and on the remainder
they made sundry unfavourable remarks and criticisms.
Some proposed to declare the translation to Bologna law
ful, in direct opposition to the emperor, and then to sus
pend the council till happier times. De Monte was much
19 At Bologna, Jan. 16, 1548, by Vargas and Velasco : at Rome,
by the ambassador, Mendoza. Pallav. ut sup. c. 11. Sarpi, s. 16.
Le Plat, iii. p. 684 — 727. The narrative is curious and interesting,
but too long for insertion. Vargas says that he was in danger of his
life at Bologna, and owed his safety to the bishop of Venosa. Let
tres et Memoires, p. 378.
20 Pallav. ut sup. c. 17. Sarpi, s. 21—24. Le Plat, iv. p. 32—
101. 13

146 THE SACRAMENTS.
exasperated ; he earnestly requested the Pope to transfer
the whole business of the assembly to Rome, where it
might be managed under his own inspection, without
fear ef interference. Others wished that legates might
be sentinte Germany with all ppssible despatch, in the
hcpe that they would be permitted to mould the Interim
into some more tolerable form, before it was published.
The wiser part exhorted their brethren to let it alone. —
But all were astonished at the arrogance of the empe
ror, a secular prince, in presuming to dictate in matters
cf religion, which had been for ages ccnsidered the sole
prerogative ef the priesthood. As for the Pontiff, though
he was somewhat agitated by this new attempt to in
fringe upon his authority, he soon perceived the folly
and futility of the measure, and foresaw, that like many
other attempts to reconcile opposite systems and in
terests, it would displease all parties. And soit proved.
Both Protestants and Roman Catholics wrote against
the Interim and refused to submit to it: it was altoge
ther a mortifying failure.
Almost two years had now elapsed since the transla
tion of the council, and there was less hope than ever of
healing the breach which was then made. Fear ofthe
emperor, and concern to preserve the friendship of his
new ally, the king of France, kept the Pope in a state
ef hesitation, and prevented him from taking any deci
sive step. But the assembly at Bolpgna had dwindled
intp utter insignificance ; scarcely any were left but the
avcwed pensienaries ef the Apestplic See : tp dignify it
by the appellation of " General Council" was too ridicu
lous to be permitted any longer. The reputation of the
Roman Catholic church required the dissolution of that
body; and De Monte was informed (Sept. 17, 1549)
that as the Pope intended to have the question of reform
discussed at Rome, the labours of the fathers were no
longer required. In obedience to this message the few
remaining prelates left Bologna.2 '
Paul III. did not long survive the suspension of the
council. He died Nov. 10, 1549. In his last mo
st Pallav. 1. xi. c. 4.

BAPTISM  CONFIRMATION. 147
ments he bitterly bewailed the ingratitude and neglect
with which he was treated, and wished he had never
been born.s 2 But few Popes have found a death-bed
easy. 22 Thuan. 1. vi. s. 10. The curious reader may be diverted by
the perusal of an amusing pasquinade, purporting to describe the re
ception of the Pontiff in the infernal regions. Wolf. Lectiones Me-
morabiles, torn. ii. p. 554 — 559.

148

CHAPTER VII.
THE EUCHARIST.  TRANSTJESTANTIATIPN.
Election of Julius III. to the Papal chair — Negotiations between the
Pope and the emperor respecting the resumption ofthe council —
Publication ofthe bull — Objections ofthe Protestants — The coun
cil re-opened — Eleventh Session — Twelfth Session — Ex
hortation of the Legates — Protestation of the King of France —
Debates on the Eucharist, aud on appeals to Rome — Thirteenth
Session — Decree on the Eucharist — Postponement of certain ar
ticles till the arrival ofthe Protestants — Safe conduct granted them
— Ambassadors from the Elector of Brandenburg.
When the cardinals entered inte the cenclave tp chocse
a new Pope, they prepared and signed a series ef reso-
lu tions, which they severally bound themselves by so
lemn oath to observe, in the event of being elected to
the Apostolic chair. The resumpticn pf the council, the
establishment of such reforms as it might enact, and the
reformation of the court of Rome, were included.2 3 It
was long before they could agree, so powerful was the
influence of party feelings and conflicting interests, pro
ducing complicated intrigue, and thereby extending their
deliberations to a most inconvenient and wearisome
length. At last the choice fell on De Monte the former
legate at Trent, who was publicly installed into his
high office, Feb. 23, 1550, and assumed the name ef
Julius HI.*4
The well known character and previous conduct of
the new Pontiff gave little hope of an amicable adjust-
23 Le Plat, iv. p. 156—159.
24 Histoire des Conclaves, torn. i. p. 101 — 110. Julius bestowed
his cardinal's hat on a young man named Innocent, the keeper of
his monkey, of whom he was suspected to be too fond. When the
cardinals remonstrated with him on occasion of this promotion, he
replied, " And what merit did you discover in me, that you raised
me to the Popedom ?" They could not easily answer such a ques
tion. Vide Thuan. Hist, ut sup.

THfi EUCHAJU13T— TRANSUBSTANTIATION. 149
ment in matters of religion. Proud, passionate, and un
yielding, he could not endure to be opposed or thwarted,
and counted that man his enemy who resisted his will.
He who in a subordinate capacity had manifested such
a haughty bearing, could not be expected te lpwer his
tone when raised to so high an exaltation, and regarded
as a god upon earth. Nevertheless, the proudest minds
must sometimes stepp, and circumstances will cften
force concessions which the character and constitutional
tendencies ofthe individual wpuld have induced him in
dignantly to refuse. The difficulties of a new and un
tried situation, and the injury already sustained by the
Roman See through the late contentions led Julius to
think of conciliation. Probably, top, this disposition
was nurtured by his inordinate love of pleasure, for
which he wpuld scarcely have found time, had he rese-
lutely epppsed the remonstrances and demands of the
emperor.2 s
Charles thought this a favourable opportunity to
press the resumption of the council, and sent Mendoza
to Rome to carry on the negotiation. On his arrival,
the matter was referred to a ccmmittee of cardinals,
who, after long deliberation recommended the Pope to
accede to the emperor's wishes, and to convpke the cpun
cil again at Trent, on the following conditipns: — 1.
That the ce-pperation pf the king ef France should be
obtained : 2, that, as great expenses were incurred by
the maintenance ofthe Italian prelates, who were gene
rally poor, arrangements should be made to bring the
council to a speedy conclusion ; 3, that the decrees al
ready passed at Trent should not be disturbed ; 4, that
the Papal authority should be entirely preserved. Ju
lius adopted these suggestions, and gave instructicns to
his nuncios at the courts of the emperor and the king of
France tc inform those mpnarchs cf his intentipn. At
the same time he wrote a private letter to Charles, re
minding him that for this compliance he expected a
suitable return, and that it would be mutually advan-
tagepus to consider themselves under reciprocal engage
ments to preserve each otheiJ s authority and rights. The
52 Julius's love of luxury and pleasure is attested by all the histo-
rianB. Sarpi, 1. iii. b. 29. Pallav. 1. xi. c. 7. ». 4. Onuphrius in
vit. 13*

150 THE EUCHARIST —
sagacious pontiff had no thought of playing an uncer
tain game. He had no objection to arnuse Christendom
with the imposing snlemnities ef a general council, but
he would first be saved harmless. The emperor might
enslave Germany, persecute the Protestants, and do any
thing else he pleased, so that he left the Papal preroga
tives untouched, and repressed those busy in termeddlers
who were always urging the reformation of manners
and discipline. Charles was too ready to further his
views. 2 6 '
A diet was held at Augsburg in the autumn, when
the emperor informed the assembled states of the pro
jected re-opening of the council, and required on their
part an unreserved submission to its decrees. But the
Protestant princes and cities refused to bind themselves
in such an unqualified manner, unless their demands at
the previous diet were conceded. The emperor was
much embarrassed, and wrote to the Pope, stating his
difficulties, and requesting that he might see a rough
copy of the bull for convening the council before it was
published, that if it contained any thing likely to offend
the Germans, it might be altered. Julius, however,
deemed such a proceeding beneath his dignity. In
stead of complying with the emperor's wish he caused
the bull to be immediately prepared, and sent it to him
in its complete state, signed and sealed, though not
published. Nor did he deign to show any moderation
in the style and temper of the document ; on the con
trary, it contained expressions that could not but be
obnoxious and offensive, even to many Roman Catho
lics. The pontiff asserted that he possessed the sole
power of convening and directing general councils;
commanded, "in the plenitude of Apostolic authority,"
the prelates of Europe to repair forthwith to Trent;
promised, unless prevented by his age and infirmi
ties, or the pressure of public affairs, to preside in per
son ; and denounced the vengeance of Almighty God,
26 Pallav. ut sup. c. 8—10. Sarpi, s. 30, 31. " His Majesty has
promised that they shall not go on with the Reformation, except as
far as the Pope shall think it adviseable ; and he will take care that
the Bishops make no opposition to his Holiness, and that they shall
sanction whatever he shall wish." Vargas, p. 76.

TRANSUBSTANTIATION. 151
and of the Apostles Peter and Paul, on any who should
resist or disobey the decree.2 7
The emperor's perplexity was greatly increased by
the arrival cf the bull. There was just cause te appre
hend the effects it would produce on the Protestants,
and that they would be so exasperated as to refuse
submission to the council. To avert that evil, instruc
tions were sent to the Imperial ambassador at Rome to
use his utmost efforts te persuade Julius to revise the
bull, and expunge the most objecticnable passages. But
his Hpliness was inflexible. It was evident that he
wished te hinder the Protestants from going to Trent,
and was determined by this means to prevent the dis
cussions which weuld result from their appearance there;
for that reason he had employed the expressions so
loudly complained cf, nor could any arguments or re
monstrances induce him to consent to the least alter
ation. In short, to get rid of the importunities of the
ambassador, he published the bull in due form, Jan. 27,
1551, and transmitted it to the Archbishcps, tp be by
them cemmunicated to the prelates, and all other par
ties concerned.
When the bull was presented at the diet, it preduced
exactly the effects that were anticipated. The Pretest-
ants declared that such arrogant pretensiens precluded
the hope of conciliatipn, and that they must retract any
promise they had given to submit to the council, since
it could not be done without wpunding their censciences
and effending Gpd. The Catholics said as there was
no probability of reconciling the Protestants, it would
be useless to waste their time and money by going to
Trent. Charles had enough to do to allay the agitation.
He entreated them to consider that the bull was drawn
up in the style usually adopted in convening general
councils, arid assured them that, as far as related to
Germany he would take care that nothing was done

27 Pallav. ut sup. c. 11. s. 3. Sarpi, 1. iii. s. 33. Le Plat, iv.
p, 167. The bull was re-published by Vida, accompanied with a
severe and sarcastic commentary. Wolf. Leet. Memorab. torn. ii.
¦}, 640 — 644. Wolfius says that a new coinage was issued by Ju
nius III. with this motto — " Gens et regnum, quod mihi non parue-
rit peribit — The nation and kingdom which viU, not obey me, shall

Fi

1'5'2 THE EUCHARIST—
prejudicial to their interests. He promised also to repair
in person to Trent or some neighbouring place, to watch
¦over the proceedings of the assembly. Upon these
assurances, the effervescence of feeling partially subsid
ed. In the recess of the diet, published Feb. 13, the
emperor engaged that every thing transacted at the
council should be done in a legal and crderly manner ;
that its decisicns should be according to the doctrine
of Scripture and the fathers : and that none should be
prevented from proppsing whatever they censcienticusly
judged conducive to the general welfare. When the
Pope was informed of it he jocosely said that Charles
had chosen this method cf balancing the acceunt be
tween them for publishing the bull without his concur
rence2 s
Cardinal Crescentio was appointed to preside over the
council, as the Pontifical Legate. With him were
joined in the capacity of nuncios, Pighino, Archbishop
of Siponto, and Lippoman, bishop of Verona. Nomi
nally, the latter were inferior in power and authority to
the legate ; but in reality there was little or no distinc
tion ; the commission was given to them jointly, and
they were instructed with ample power to resume, direct,
and carry on the council, as if the Pope himself were
present. Three ambassadors were sent by the emperor,
Counts de Menfort and Toledo, and William of Poic-
tiers, severally representing his Imperial, Spanish, and
Flemish dominipns. The Protestant States also pre
pared to advocate their cause, both by ambassadcrs and
divines. Melancthcn was selected by Maurice of Sax
ony, and ordered to prepare a cenfessien pf faith, tp be
presented te the assembled fathers in his name. The
Electer pf Brandenburg emplpyed Brentius fer the same
purpese. A safe-conduct granted by the emperor as
sured the Protestants that they should have full liberty
to go to Trent, remain there, and return when they
pleased, without fear of molestation. But the fate of
John Huss had made such an impression on their minds
that even the emperor's pledge for their safety was re
garded as insufficient. For any thing they knew, the
council of Trent might do as the council of Constance
58 Le Plat, iv. p. 170—210. Sarpi, 1. iii, s. 34.

TRANSUBSTANTIATION. 153
had done. These doubts and difficulties being laid be
fore the emperor by Maurice, he engaged tc procure
from the council such a safe-conduct as should satisfy
all parties.29
A quarrel between the Pope and the king of France
had so alienated the mind ef the latter that he refused
te cp-pperate with his Hpliness in his endeavour to re
pair the breaches of the church, and prevented the pre
lates of his kingdom from going to Trent. He even
threatened to summon a.national council, by which his
subjects might obtain redress of grievances, and relieve
themselves from the oppressive yoke of Rome. Fear
ing that the threat would be executed, Julius determined
to proceed to business at once, it being held unlawful
to convene a national council while a general assembly
of the representatives of the church was sitting. Ac
cordingly, having re-appointed Massarelli to the office
of secretary, offered public prayers for the success of the
enterprise, and issued a bull of indulgences, after the
example of his predecessor, 3 ° he despatched the legate
and nuncios to Trent, and ordered all the bisheps then
at Rome to follow them immediately.
On May 1, 1551, the eleventh session was held, and
the council re-opened with the usual solemnities.31 —
During the next four months scarcely any thing was
dene. The fathers were eccupied in settling scmeques-
tiens pf precedence, and the discussiens that had taken
place at Bolcgna were read in their hearing ; but in the
absence cf the Germans they were unwilling te com
mence the regular business of the council. In August,
the Electors of Mentz and Treves, with several prelates,
arrived. StiU, the number assembled was very small,
and it was judged expedient again to postppne the
publicatien pf a decree. Nevertheless, the sessicn
29 Sarpi, 1. iv. s. 4. Le Plat, iv. p. 212. Melancthon anticipat
ed little good effect to result from the appearance of himself and his
brethren at Trent. " Although many blame us for undertaking this
journey (and I should have preferred to have enjoyed at a distance
the company and presence ofmy family and friends;) nevertheless,
whether these things are transacted at the court with honest or de
ceitful intentions I obey the summons, that men may not say, as is
sometimes said, that we have avoided a public meeting from fear or
petulance." Epistolae, p. 286.
30 Le Plat, iv. p. 217. 31 Pallav. 1. xi. c. 40. Sarpi, 1. iv. s. 1.

154 THE EUCHARrST —
was held at the appointed time (Sept. I.) Instead of a
sermon, an exhortation addressed to the assembly in the
name of the president, was read by the secretary. The
fathers were reminded that their undertaking was most
important and difficult, being nothing less than to extir
pate heresy, reform discipline, and restore amity and
concerd among the rulers pf the European States. They
were exhorted te feel their ewn insufficiency, and to
look to God with earnest desire and humble confidence ;
for the cause in which they were engaged was the cause
of religion, and involved the safety of the church, for
which the Supreme Being gave his only-begotten Son.
With humility and godly sorrow it behoved them to pre
sent themselves before the Lprd, and by gppd wprks and
fruits worthy of repentance to prepare their hearts for
the influences ofthe Holy Spirit, who undoubtedly pre
sided ever general ceuncils, lawfully ccnvened. If the
¦Saviour promised to be where only two or three were
gathered together in his name, how much more might
the presence and aid of the Spirit ef God be expected
when so many priests and holy fathers were assembled,
and on such an occasion ! Their decrees would be not
se much the decrees cf men as of God, Did the Re
deemer promise eternal life to him who should give fopd,
clothing, pr relief to one of his disciples1? How much
greater would be their merits, by whose pious care not
one or two souls only, but whole countries would be
snatched from the jaws of Satan ! To them the church
looked for help : the ship was well nigh broken by the
violence of the tempest ; the negligence of the sailors
had exposed her to imminent peril; they only could
bring her safely into port. But if they hoped to succeed
in this attempt, they must put away all contention, envy,
and strife ; be grave, gentle, meek ; exhibiting the
lovely example of charity and perfect union ; not seek
ing their own, but the things that were Jesus Christ's.33
On this occasion the council was compelled to hear
another protestation against itself. James Amyot, Ab
bot of Bellosane, appeared at the session with a letter
from the king of France, which, after some quibbling
about the form of superscription was suffered to be read,
33 Pallav. 1. xi. c. 15. Sarpi, 1. ir. s. 6. Le Plat, i. p. 170—174.

TRANSUBSTANTIATION. 155
as was also the protestation. His most Christian Ma
jesty informed the fathers that being prevented from
taking part in their proceedings by the differences exist'
ing between himself and the Poper he could not ccnsi-
der them as a general council cf the Catholic church,
but enly as a private assembly, ccnvened for the pro
motion of party views and private interests ; that France
would not be bound to pbserve their decrees ; and that
he should adopt such measures as were deemed neces
sary for the welfare of religion in his dominions, with
out any regard te their assembly. 3 3 Np answer was
given at the time, but Amyet was directed to attend at
the next sessien, appointed to be held Oct. 1 1: it was
resolved that on that day a decree should be passed on
the sacrament of the eucharist, and that the remain
ing obstacles to episcopal residence should also be
treated. The debates on the eucharist were unusually languid;
partly because little difference of opinion prevailed among
the fathers, and partly because the whole question had
been examined at Bologna so thoroughly as, almost to
render any further investigation unnecessary. The fol
lowing regulations were made, to be observed by the di
vines in carrying on the discussion : viz. that their sen
timents should be supported by the authority of the
Scriptures, apostolic traditions, approved councils, Papal
constitutions and decrees, the writings of the fathers,
and the general ccnsent ef the Catholic church ; that
they sheuld pbserve brevity, and abstain from all super-
flupus and useless questions, and unseemly contention ;
and that in delivering their opinions the Pope's divines
should first speak, then the emperor's, and after them
the others — the seculars, according to the dates of their
degrees, and the regulars according to the rank of their
33 Pallav. ut sup. c. 17. Sarpi, s. 7. Instructions et Lettres de*
Rois Tres Christiens, &c. p. 21— 37. Paris, 1654. Some of the
prelates, especially the Spaniards, were greatly offended, because
the king's letter was directed to the "assembly" of holy fathers (co»r-
lentus,) and not to the "General Council" (Concilium generate.)
"If you will not hear the king's letter," said the Archbishop ol"
Mentz, "how will you bear the German Protestants, who call us a
mincil ofmalignants ? ' ' The reader will not fail to observe that the
bsence ofthe French prelates totally destroys the claim ofthe conn
cil to be Considered " general," during this period of its history.

156 THE EUCHARIST —
orders. Although this method of proceeding was very
far from being adapted to elicit truth, the word of God
being only considered as one among other authorities,
the Italians were much dissatisfied. They were so ac
customed to the metaphysical subtleties of the scholastic
divinity, and so imperfectly versed in Scripture, that
they dreaded the consequences of being compelled to
adopt even so partial a reference to its pages, and loudly
complained of the regulations. 34
There was some disputing respecting the necessity of
auricular confession before participation of the eucharist,
Melchicr Cann and many others denied that necessity ;
the majority, however, thought differently ; but the lan
guage of the decree was modified and softened, and an
anathema was not pronounced against those who held
the other opinion. Some other minor varieties of sen
timent were observed, which were easily reconciled, and
need not be enumerated. The chief contest respected
the mode of Christ's presence in the sacrament, and the
true meaning cf the werd "transubstantiatipn." The
Dominicans and Franciscans were divided. The for
mer maintained, " that Jesus Christ exists in the sacra
ment, not as coming thither from a place in which he
was before, but because the substance of the bread being
changed into his body, he is in the place where the
bread was before without coming to it from any other
place ; and that as the whole substance of the bread is
changed into the whole substance of his body, that is
to say, the matter and form pf the bread inte the matter
and form pf his bpdy, this is the change which is
prcperly called transubstantiation." They also dis
tinguished two modes of existence in the Saviour ; " the
ene his heavenly, the ether his sacramental presence;
the first being natural, the secend altpgether extraer-
dinary, and tptally different frem all pther beings." —
The Franciscans held, " that the pewer pf Gpd may
cause a bedy tp exist truly and substantially in many
places, and that when it cccupies a new place, it is be
cause it gees thither, net by a successive metipn, as if it
left one to goto another, but by an instantaneous change
which causes it to occupy a second place without leav-
31 Le Plat, iv. p. 258. Sarpi, s. 10.

TRANSUBSTANTIATIPN. 157
ing the first; that, by the erdinance cf God, wherever
the bedy pf Jesus Christ exists there remaineth np other
substance there; net that this latter substance is de
stroyed, but the bedy pf Christ has taken its place ; and
that transubstantiatipn dpes not consist in the formatipn
pf the bedy pf Jesus Christ put of the substance of the
bread, as the Dominicans maintained, but that it is the
succession of the first to the second." They also held,
in opposition to the Dominicans, that the mode of
Christ's existence in heaven is not different from his ex
istence in the sacrament as to substance, but solely as to
quantity ; for that in heaven his body occupies the space
that naturally belongs to it, while, in the sacrament,
substance occupies no place! Each party was fully
convinced of the truth of the opinion it maintained, and
that it was perfectly clear and intelligible; and each
charged the other with folly and absurdity. The de
cree was se framed that bpth could subscribe it, and ac
commodate it to their respective views. 3 5
It was deemed expedient on this occasion to recur to
the plan adopted in the sixth session, and to introduce
the canons by explanatory chapters, containing the
doctrine of the church as now revised and corrected. —
The importance of the subject, involving some of the
leading peculiarities of the Protestants, was a sufficient
reason for this measure. In accordance with the deter
mination, a committee was appointed, by whom the de
cree was prepared. Upon this the imperial ambassa
dors interposed, and represented to the legate, that if the
decree should pass there would be no hope of obtaining
the submission of the Protestants. They therefore
urged the suspension of the decree till their arrival, and
requested on their behalf a safe conduct in the name of
the council. The legate was very*angry at this de
mand, and even threatened to give up his office, if he
were thus thwarted; it was with difficulty that a rup
ture was avoided. At last he reluctantly yielded, and
wrote to the Pope, soliciting direction. After some dis
cussions in the consistory, instructions were sent to sus
pend that part of the decree which related to communion
in both kinds, and to issue a safe-conduct, but in such
33 Pallav. 1. xii. c. 2. Sarpi, a. 13.
14

158 THE EUCHARIST—
general terms that no advantage could be taken of it,
nor any thing inferred prejudicial to the authority of
the Pope or the council. 3 B
It was evident that the arrival of the Protestants was
rather dreaded than desired. The Pope had formed his
plans, and did not intend to be hindered in carrying them
into effect. Much embarrassment, and probably some
mortification, might ensue, if the Protestants were per
mitted tp jpin the council. They would be expected to
declaim freely and fearlessly against those corruptions
and abuses which even good Catholics wished to see
removed, but wished in vain. They had openly declar
ed their purpose to demand a hearing on all the contro
verted points, including those which had been already
decided ; and a revision of decrees passed in solemn ses
sion, and, as men were taught to believe, under the di
rect influences of the Holy Spirit. It was manifestly
inexpedient, therefore, to allow their appearance at.
Trent, unless they came as humble disciples to receive
the instructions of the fathers, and renounce their abo
minable errors. By acting on these principles, the le
gate kept the Protestants at a distance, or neutralized
their efforts, and the papal divines were spared the ne
cessity of encountering their opponents in the field of
controversy. 3 7
Very little was done in furthering ecclesiastical re
form, owing to the determined resistance of the legate,
who resolutely opposed the prelates in their attacks on
the encroachments of the papal court.3 8 The abuse of
36 Pallav. lib. xii. c. 8. Sarpi, s. 12. ' Vargas, p. 115, 11C.
37 "The Pope and his clergy expect the arrival ofthe Protestants
at Trent with the utmost fear and repugnance. ...The wholebody of
the Popish clergy endeavour to make the world think, that they are
waiting for the Lutherans, and that they are anxious to see them. —
But, at the same time, they are employing every method to exclude
them from the council." Vargas, p. 117.
38 " That the reformation may be brought about, it is very neces
sary that his Majesty should give us his support, and that he should
strenuously exert himself with the Pope and the Fathers of the
council. If he should fail us, abuses will be but imperfectly cor
rected. The impure leaven that will remain, will not fail to cor
rupt the whole mass. The presiding officers ofthe council display
neither zeal nor earnestness forthe reformation ofthe clergy. They
openly declare that we ought lo remain satisfied with what they are
willing to grant us, without our being suffered to open our months

TRANSUBSTANTIATION. 159
appeals was the only subject discussed at any length.
By a gradual progress of usurpation, the Popes had con
trived that almost all causes should be carried to Rome.
As a necessary consequence, the power of the bishops
was nearly annihilated, and innumerable vexations and
oppressions, together with enormous expenses, awaited
the hapless individual who found himself involved in
an ecclesiastical suit. John Gropper39 addressed the
fathers on this subject, and his speech produced so pow
erful an impression, and was so much applauded by the
Spaniards and Germans, that the legate engaged John
Baptiste Castelli4 ° to answer it, whicn he did in an ela
borate harangue. The result was, that power triumph
ed over justice, and none but trivial and unsatisfactory
reforms were suffered to pass.4 >
When the decrees were prepared and adopted, the le
gate laid before the council the demands ofthe imperial
ambassadors on behalf of the Protestants, which, he said,
appeared to him reasonable, and ought to be complied
with. On his recommendation it was agreed to post-
, pone till Jan 25, in the following year, the decision of
the question of communion in both kinds, and the com
munion of infants ; and in the mean time to prepare a
decree on penance and extreme unction." The presidents
of the council were requested to prepare a safe-conduct.
This was procured by the legate's management, and
enabled him to make use of the form sent him from
Rome for that purpose.4 2
The thirteenth session was celebrated Oct. 1 1, with
great pomp. In the following terms did the council set
tle the lpng disputed subject of transubstantiation : —
" The sacred, holy, oecumenical, and general Coun
cil of Trent, lawfully assembled, &c. being convened
under the special guidance and government of the Holy
Spirit, in order to expound the true and ancient doctrine
to make any other demands.. ..The Bishops are much troubled that
they are listened to with an appearance of chagrin, whenever they
speak of a reformation." Vargas, p. 170.
39 Archdeacon of Cologne, au eminent divine and canonist. See
Du Pin. Cent. xvi.
40 An Italian. Promotor ofthe Council, an office somewhat ana
logous to that ofthe Speaker of our House of Commons.
41 Pallav. lib. xii. c. 12. s. 4. Sarpi, lib. iv. s. 15, 16.
43 Pallav. lib. xii. c. 8. Sarpi, lib. iv. s. 18.

160 THE EUCHARIST 
of faith and the sacraments, and apply a remedy to all
heresies and other most grieveus evils by which the
church of Gcd is now miserably vexed and rent in pieces
— hath from the first particularly desired to root out ut
terly the tares of accursed errors and schisms, which the
enemy has sown in these calamitous times, respecting
the doctrine, use, and worship ofthe most holy eucharist;
which sacrament our Saviour hath left in the church as
a symbol of the unity and love in which he hath willed
all Christians to be joined and knit together. There
fore, the same most holy council strictly enjoins all the
faithful in Christ, that they presume not hereafter to be
lieve, teach or preach otherwise respecting the most ho
ly eucharist, than is explained and defined in this present
decree ; in which is delivered the genuine and whole
some doctrine of the venerable and divine sacrament of
the eucharist, as the Catholic chureh, instructed by our
Lord Jesus Christ and his apostles, and taught by the
Hely Spirit, whp ccnstantly leadeth her intp truth, hath
held, and will keep te the end ef the werld.
"Chap. I. Of the real presence of our Lord Jesus Christ
in the most holy Sacrament of the Eucharist.
"In the first place, the hcly council teacheth, and
openly and plainly professeth, that our Lord Jesus Christ,
true God and man, is truly, really, and substantially
contained in the pure sacrament of the holy eucharist,
after the consecration of the bread and wine, and under
the species of those sensible objects. Neither is it to be
regarded as contradictory, that our Saviour should al
ways sit at the right hand of the Father in heaven ac
cording to his natura] mode of existence, and yet be
sacramentally present with us in his substance in many
other places, according to that mode of existence which,
though we cannot express it in words, we can neverthe
less, when thought is illumined by faith, conceive to be
possible with God, and ought most firmly to believe. —
For all our ancestors who belonged lo the true church
of Christ, did most plainly acknowledge, in discours
ing on this most holy sacrament, that our Redeem
er instituted the same when, after the benediction

TRANSUBSTANTIATION, 161
of the bread and wine, 4 3 he testified in clear and express
words, that he presented to his disciples his ewn bpdy
and his pwn bleod. Which wcrds, reccrded by the
evangelists, and repeated afterwards by blessed Paul,
de evidently require that appropriate and clear interpre
ts The Roman Catholh church orders wheaten bread only to be
used, and unleavened, because the eucharist was instituted " on the
first day of unleavened bread." A little wine is mingled with the
water : the reasons for this mixture are thus stated : —
" With the wine used in the sacred mysteries, the church of God,
however, has always mingled water ; because, as we know on the
authority ofthe councils and the testimony of St. Cyprian, our Lord
himself did so ; and also because this admixture renews the recol
lection ofthe blood and water which issued from his sacred side. —
The word water we also find used in the Apocalypse, to signify the
people, and therefore water mixed with wine signifies the union of
the faithful with Christ their head. This rite, derived from aposto
lic tradition, the Catholic church has at all times observed. The
propriety of mingling water with the wine, rests, it is true, on autho
rity so grave, that to omit the practice would be to incur the guilt of
mortal sin ; however, its sole omission would be insufficient to ren
der the sacrament null. But care must be taken, not only to min
gle water with the wine, but also to mingle it in small quantity ;for
in the opinion of ecclesiastical writers, the water is changed into wine."
The following remarks are made on " the aptitude of these two
elements to declare those things of which they are the sensible signs :"
" In the first place, they signify Christ, the true life ofthe world ;
for our Lord himself has said, 'My flesh is meat indeed, and my
blood is drink indeed.' As, therefore, the body of our Lord Jestis
Christ nourishes to eternal life those who receive it with purity and
holiness, with great propriety is this sacrament composed principal
ly of those elements which sustain life; thus giving the faithful to
understand, that the soul is nurtured with grace by a participation of
the precious body and blood of Christ. These elements serve also
to prove the dogma of the real presence. Seeing, as we do, that
bread and wine are every day changed by the power of nature into hu
man flesh and blood, we are, by the obvious analogy of the fact, the more
readily induced to believe that the substance of the bread and wine is
changed, by the celestial benediction, into the real body and blood of
Christ. This admirable change also contributes to illustrate what
takes place in the soul. As the bread and wine, although invisibly,
are really and substantially, changed into the body and blood of
Christ, so are we, although interiorly and invisibly, yet really re
newed to life, receiving in the sacrament ofthe eucharist the true
life. Moreover, the body ofthe church, although one and undivid
ed, consists of the union of many members, and of this mysterious
nnion nothing is more strikingly illustrative than bread and wine. —
Bread is made from many grains, wine is pressed from many grapes,
and thus are we too, although many, closely united by this myste
rious bond of union, and made as it were one body." Catechism, p.
812—216. 14*

162 THE EUCHARIST 
tation which has been given them by the fathers ; it is
therefore a most heinous crime that they should be
turned by certain contentious and wicked men into pre
tended and imaginary figures, to the denial of the truth
of the flesh and blood of Christ ; contradicting therein
the universal sense of the church, 4 4 the pillar and
ground of the truth, which detests these vain comments,
devised by impious men under the influence of Satan,
and thankfully acknowledges and holds in perpetual re
membrance, this most excellent gift of Christ.
"Chap. II. Of the reason of the institution of this most
holy sacrament.
"Therefore, when our Saviour was about to depart
from this world to the Father, he instituted this sacra
ment, in which he did as it were pour forth the riches
of his divine love to men, and establish a memorial of
his wonderful deeds : and he hath commanded us, in
partaking thereof, to cherish his memory, and declare
his death, till he shall come to judge the world. Now
he intended this sacrament to be received as the spiritu
al food of souls, by which those who live by his life
should be sustained and strengthened, as he said, 'he
who eateth me, the same shall live by me;' and as an
antidote, to deliver us from daily faults, and preserve us
from mortal sins. Moreover he designed it as a pledge
of our future glory and everlasting bliss, and therefore
as a symbol of that one body of which he is the head,
and to which it is his will that we, the members, should
be joined by the closest bonds of faith, hope, and chari
ty, that we might all speak the same thing, and no
schisms be among us.45
44 Vide Bellarmine de Sac. Eucharist, lib. ii. ; and, on the other
ride, Preservative against Popery, vol. ii. tit. 7. p. 176—252.
45 The reasons, or effects ofthe Sacrament, are thus enumerated
and described by the compilers ofthe " Catechism:" — 1. Itimparts
grace: " it is not, like bread and wine, changed into our substance;
but, in some measure, changes us into its own nature." 2. It remits
venial sins: " whatever losses the soul sustains by falling into some
slight offences, through the violence of passion, these the eucharist,
which cancels lesser sins, repairs in the same manner, not to depart
from the illustration already adduced, that natural food, as we know
from experience, gradually repairs the daily waste caused by the vital

TRANSUBSTANTIATION. 163
"Chap. III. Ofthe excellence of the most holy eu
charist above the other sacraments.
" The most holy eucharist hath this in common with
the other sacraments, that it is a symbol of sacred things,
a visible form of invisible grace. But herein is disco
vered its peculiar excellence, that while the other sacra
ments then first possess the power of sanctifying when
they are used by any one, the very auther pf sanctity is
in the eucharist before it is used :4 6 for the apostles had
net yet received the eucharist from the hand of the Lord.
when he affirmed that what he was presenting to them
was really his body. And this faith has always remained
in the church of God, that immediately after the conse
cration,47 the true body of our Lord, and his true blood,
lieat ofthe system." 3. It is " an antidote against the contagion of
ein, and a shield against the violent assaults of temptation." 4. It
" represses the licentious desires ofthe flesh, and keeps them in due
jsubjection to the spirit." 5. It "facilitates to an extraordinary de
gree the attainment of eternal life." . ..." The grace which it imparts
hrings peace and tranquillity to the soul, and when the hour shail
have arrived in which he is to take his departure from this mortal
life, like another Elias, who, in the strength of his miraculous re
past, walked to Horeb, the mount of God, the Christian, invigo
rated by the strengthening influence of this heavenly food, shall
wiag his way to the mansions of everlasting glory and never-end
ing bliss." Catechism, p. 234 — 237.
46 " With great truth is the holy eucharist called the fountain of
.all grace, containing, as it does, after an admirable manner, the
source of all gifts and graces, the author of all the sacraments,
Christ our Lord, from whom, as from their source, they derive all
their goodness and perfection." Catechism, p. 234.
47 It is surely passing strange that our Lord should have commit
ted so wondrous a power to the Christian priesthood, as is claimed
by the Roman Catholic church, and yet have left no instructions as
to the form and manner in which it is to be exercised ; so that they
have been obliged to borrow or alter his own words, and turn them
into presumed forms of consecration : thus —
" From the Evangelists Matthew and Luke, and also from the
Apostle [Paul,] we learn that the form ofthe sacrament consists in
these words, ' Ihisismybody ,-' . .and this form of consecration, made
use of by Jesus Christ, has been uniformly and inviolably observed
in the Catholic church."  " The form of consecrating the chalice
is comprehended in these words,- ' This is the chalice of my blood of
the new and eternal testament; the mystery of faith ; which shall be
shed for you, und for many, to live remission of sins. These words
are for the most part taken from scripture ; some of them, however,
have been preserved in the church by apostolic tradition," — " The

164 THE EUCHARIST 
together with his soul and divinity, do exist under the
species of the bread and wine ; his body under the spe
cies of bread, and his blood under the species of wine,
by virtue of the words of consecration; his body also
under the species of wine, and his blood under the spe
cies of bread, and his soul under each species, through
that natural connexion and concomitance bj which all
the parts of Christ our Lord, who has risen from the
dead, no more to die, are closely connected together;4 8
and his divinity, through the wcndeiful and hypostatical
union thereof with his body and soul. Wherefore it is
most certain that all is contained under either species,
and under both ; for Christ, whole and entire,49 exists
under the species of bread, and in every particle thereof,
and under the species cf wine, and in all its parts. 5 °

words ' and eternal,' and also the words - the mystery of faith,' have
been tr;"- milted to us by holy tradition, the interpreter and guar
dian of Catholic unity." Ibid, p: 216 — 218.
48 " As, however, to the body are united his blood, his soul, his
divinity, they too must be found to co-exist in the sacrament ; not,
however, by virtue of the consecration, but by virtue of the union
that subsists between them and his body ; and this theologians ex
press by the word ' concomitance.' " Ibid. p. 227.
49 "The word Christ designates the man-God, that is to say, one
person in whom are united the divine and human natures ; the holy
eucharist, therefore, contains both, and whatever is included in the
idea of both, the diviniiy and humanity whole and entire, the soul,
the body and blood of Christ with all their component parts — all of
which faith teaches us are contained in the sacrament. In heaven
the whole humanity is united to the divinity in one hypostasis or per
son, and it were impious, therefore, to suppose that the body of
Christ, which is contained in the sacrament, is separated from his
divinity." Catechism, p. 226. This extract forms part of a para
graph which begins thus : — " Here the pastor will also explain to the
faithful, t hat in this sacrament not only the true body of Christ, and all
the constituents of a true body, as bones and sinews {velut ossa et ner-
vos.) but also Christ, whole and entire, <fcc. It is remarkable that
the clause in italics (" as bones and sinews') is omitted in the Ro
man Catholic translation! The reader will guess the reason of the
omission: the lesson is, that Popish translations must be vigilantly
scrutinized. 50 " The Catholic church, then, firmly believes, and openly pro
fesses, that in this sacrament the words of consecration accomplish
three things; first, that the true and real body of Christ, the same
that was born of the Virgin, aod is now seated at the right hand of
the Father in heaven, is rendered present in the holy eucharist; se
condly, that however repugnant it may appear to the dictate of the
flenses, no substance of the elements remains in the sacraments; and

TRAINSUUSXAJMTIATlOK. 165
" Chap. IV. Of Transubstantiation.
" Since therefore Christ our Redeemer affirmed, that
it was truly his body which was presented under the
species cf bread, the church ef God hath always held,
and this holy council doth npw renew the declaraticn,
that by the censecraticn pf the bread and wine, the
whele substance ef the bread is ccnverted inte the sub
stance ef the bpdy pf Christ pur Lord, and the whole
substance of the wine into the substance of his blood ;
which conversion is by the holy Catholic church fitly
and properly called transubstantiation.51
thirdly, a natural consequence of the two preceding, and one which
the words of consecration also express, that the accidents which
present themselves to the eyes, or other senses exist in a wonderful
and ineffable manner, without a subject. The accidents of bread
and wine we see; (it should be ' all the accidents' — ' accidentia om
nia' — another omission !) but they inhere inno substance, and exist in
dependently of any. The substance of the bread and wine is so
changed into the body and blood of our Lord, that they altogether
cease to be the substance of bread and wine." Ibid. p. 221. " The
accidents cannot inhere in the body and blood of Christ; they must,
therefore, contrary to the physical laws, subsist of themselves, inher
ing in no subject-" p. 232.
51 "If, after consecration, the body of Christ is really and truly
present under the species of bread and wine, not having been there
before, it must have become so by change of' place, by creation, or
by transubstantiation. It cannot be rendered present by change of
place, because it would then cease to be in heaven ; for whatever is
moved must necessarily cease to occupy the place from which it is
moved. Still less can we suppose it to be rendered present by crea
tion, an idea which the mind instantly rejects. In order that the
body of our Lord be present in the sacrament, it remains, therefore,
that it be rendered present by transubstantiation, and of course, that
the substance ofthe bread entirely cease to exist." Catechism, p. 228.
" This admirable change, as the Council of Trent teaches, the Ca
tholic church most appropriately expresses by the word ' transubstan
tiation.' When, in the natural order, the form of a being is changed,
that change may be properly termed a ' transformation ;' in like man
ner, when in the sacrament of the eucharist. the whole substance of
onethingpassesinto the whole substance of another, the change our
predecessors in the faith wisely and appropriately called ' transu bstan-
tiation.' But according to the admonition so frequently repeated by
the holy fathers, the faithful are to be admonished against the danger
of gratifying a prurient curiosity by searching into the manner in
which this change is effected. It mocks thepowers of conception, nor
can we find any example of it in natural transmutations, nor even in
the wide range of creation. The change itself is the object not of our
comprehension, but of our humble faith ; and the manner of that

166 THE EUCHARIST 
" Chap. V. Of the worship and veneration to be ren
dered to this most holy sacrament.
" There is, therefore, no room to doubt, that all the
faithful in Christ are bound to venerate this most holy
sacrament, and to render thereto the worship of latria,
which is due to the true God (latria? cultum, qui vero
Dep debetur,) according to the custom always ebserved
in the Catholic church. Neither is it tc be less adprcd,
because it was instituted by Christ the Lerd, 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 Gpd adpre him' (Heb. i. 6.;) before whem 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 ho
nourably 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 sa
cred days should be fixed, on which all Christians may
in a special manner testify with what grateful remem
brance they regard their common Lord and Redeemer,
change forbids the temerity of a too curious inquiry," Ibid. p. 231.
Again : " To explain this mystery in a proper manner is extremely
difficult. On the manner of this admirable conversion, the pastor,
however, will endeavour to instruct those who are more advanced in
the knowledge and contemplation of divine things: those who are
yet weak, may, it were to be ap;>:ehended, be overwhelmed by its
greatness," Ibid. p. 230. How those " who are more advanced"
are to be instructed, is more fully explained in another place : the
pastor " will, first of all, impress on the minds of the faithful, the
-necessity of detaching, as much as possible, their minds and under
standings from the dominion of the senses; for were they, with regard
to this sublime mystery, to constitute the senses the only tribunal to
which they are to appeal, the awful consequenrc must be, their precipi
tation into the extreme of impiety. Consulting the sight, the touch,
the smell, the taste, and finding nothing but the appearances of
bread and wine, the senses must naturally lead them to think, that
this sacrament contains nothing more than bread and wine. Their
minds, therefore, are as much as possible to be withdrawn from sub
jection to the senses, and excited to the contemplation of the stu
pendous power of God," Ibid. p. 220.

TRANSUBSTANTIATION 16'7
for a benefit so ineffable and divine, wherein is repre
sented the victory and triumph of his death. Thus also
it is fit that all-conquering truth should display its tri
umph over heresy and lies, that when its enemies wit
ness so great splendour, and such joy in the whole
church, they may be disheartened, and as it were, smit
ten with pining sickness, or else, struck with shame and
confusion, may betimes repent.52
52 The annual festival of the Holy Sacrament, or Corpus Christi
day, was instituted by Urb in IV. in 1204, and the institution was
confirmed at a general council held at Vienna in 1311. Its origin
is variously related. Some say that a woman named Juliana, re
siding at Leige, had a vision, "intimating to her, that it was the
will of God, that a peculiar festival should be annually observed
in honour of the holy sacrament, or rather of the real presence of
Christ's body in that sacred institution," and that this induced the
Pope to institute the feast. Juliana declared, "that as often as she
addressed herself to God or to the saints in prayer, she saw the full
moon with a small defect or breach in it ; and that having long stu
died to find out the signification of this strange appearance, she was
inwardly informed by the Spirit, that the moon signified the church,
and that the defect or breach was the want of an annual festival in
honour of the holy sacrament." Others say that a certain priest
was performing mass, who doubted the dogma of the real presence,
and that blood flowed from the host which he held in his hands,
which of course completed his conviction: this being reported to
the Pope, he instituted the festival. See Mosheim, cent. xiii. part
ii. chap. 4. s. 2. Hospinian de Orig. Fest. Christian, p. 74 — 78.
Regnum Papisticum, p. 153 — 156.
Corpus Christi day is the Thursday afler Trinity Sunday. In
Rom in Catholic countries it is celebrated with much pomp. The
host is carried about in solemn procession and devoutly adored; the
streets and houses are splendidly decorated ; all is joy and fes
tivity. In some iustances allegorical representations of truths or
events form part of the pageant. A Spanish custom is thus de
scribed : —
"At a short distance in front of the procession appeared a group
of seven gigantic figures, male and female, whose dresses, contrived
by the most skilful tailors and milliners of the town, regulated the
fashion at Seville forthe ensuing season. A strong man being con
cealed under each of the giants and giantesses, they amused the
gaping multitude, at certain intervals, with a very clumsy dance
performed to the sound of the pipe and tabor. Next to the Biob-
dignag dancers, and taking precedence of all, there followed, on a
moveable stage, the figure of a Hydra encircling a castle, from which,
to the great delight of all the children at Seville, a puppet not unlike
punch, dressed up in a scarlet jacket trimmed with morrice-bells,
used often to start up, and having performed a kind of wild dance,
vanished again from view into the body ofthe monster. The whole
of this compound figure bore the name of Tarasca, a word of which

168 THE EUCHARIST  ¦
" Chap. VI. Of preserving the sacrament of the holy
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 ofthe council of Nice. Moreover, the practice
cf carrying the same hely eucharist tp the sick, and
carefully preserving it for that purppse 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 long-standing observance of the
Catholic church. Therefore, this holy council decrees,
that this very salutary and necessary custom be retain
ed.53
I do not know either the meaning or the derivation. That these
figures were allegorical no one can doubt who has any knowledge of
the pageants ofthe sixteenth and seventeenth centuries. It would
be difficult, however, without the help of an obscure tradition, to
guess that the giants in perriwigs and swords, and their fair partners
in caps and petticoats, were emblems of the seven deadly sins. The
Hydra, it should seem, represented heresy, guarding the castle of
schism, where folly, symbolized by the strange figure in scarlet, dis
played her supreme command. This band of monsters was supposed
to be flying in confusion before the triumphant sacrament." Dob-
lado's Letters from Spain, p. 303. See also Miss A. Plumtre's
"Residence in France," vol. ii. p. 220 — 241.
53 In Spain, when a priest carries the consecrated wafer to a dy
ing man, a person with a small bell accompanies him. At the sound
ofthe bell, all who hear it are obliged to fall on their knees, and to
remaiu in that posture till they hear it no longer. " Its sound ope
rates like magic upon the Spaniards. In the midst of a gay, noisy
party, the word, ' Sa Majestad' (his Majesty, the same expression
being applied both to God and the king) will bring every one upon
his knees until the tinkling dies in the distance. Are you at dinner ?
you must leave the table. In bed? you must, at least, sit up. But
the most preposterous effect of this custom is to be seen at the thea
tres. On the approach ofthe host to any military guard, the drum
beats, the men are drawn out, and as soon as the priest can be seen,
they bend the right knee, and invert the firelocks, placing the point
ofthe bayonet on the ground. As an officer's guard is always sta
tioned at the door of a Spanish theatre, I have often laughed inmy
sleeve at the effect ofthe chamade both upon the actors andthe com
pany. ' Dios, Dios !' resounds from all parts ofthe house, and eve
ry one falls, that moment, upon his knees. The actors' ranting, or
the rattling ofthe castanets in thefandango, is hushed for a few mi
nutes, till the sound of the bell growing fainter and fainter, the
amusement is resumed, and the devout performers are once more
upon their legs, anxious to make amends for the interruption."—
Doblado's Letters from Spain, p. 13.

TRANSUBSTANTIATION 16$
" Chap. VII. Of the preparation to be used in order
to receive 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 cf this heavenly sa
crament require him the more diligently tc take heed
that he dp npt attempt te receive it withput great reve
rence and sanctity, especially when these fearful words
of the apostle are censidered, '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. Npw the custcm pf the church
declares this preparatien tp be necessary — that np pne'
who is conscious of mprtal 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, there
fore, through necessity, the priest solemnizes the sacra
ment withcut previeus cenfession, let him confess as;
soon as possible."54
54"]. The first preparation, then, which the faithful should;
make, is to distinguish table from table, this sacred table from pro
fane tables, this celestial bread from common bread. This we do-
when we firmly believe, that the eucharist really and truly contains
the body and blood of the Lord, of him whom the angels adore in
heaven, ' at whose nod the pillars of heaven fear and tremble,' of
whose glory the heavens and the earth are full. This is to discern
the body ofthe Lord, in accordance with the admonition ofthe apos
tle, venerating rather the greatness of the' mystery than too curiously
investigating its truth by idle disquisition. 2. Another very neces
sary preparation is to ask ourselves, if we are at peace with, if we
sincerely and from the heart love our neighbour. 3. We should
in the next place, carefully examine our consciences lest perhaps
they be defiled by mortal guilt, which sincere repentance alone can;
efface. This severe scrutiny is necessary in order to cleanse the
soul from its defilement, by applying to it the salutary medicine of
contrition and confession. 4. We should also reflect in the silence
of our own hearts, how unworthy we are that God should bestow on
us this divine gift. 5. We should also put the question to ourselves,
whether we can truly say with Peter, ' Lord thou knowest that I
love thee." €. Our preparation should not, however, be confined
15

1/0 THE EUCHARIST 
" Chap. VIII. Of the use of this admirable sacra
ment.
" As regards the use of this holy sacrament, our fa
thers have rightly and wisely distinguished three ways
of receiving it. They have taught that some receive it
only sacramentally, as sinners. Others receive it cnly
spiritually, namely, these whe 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 be
forehand, that they come to this divine table, adorned
with the nuptial garment. Now it hath been the cus
tom of the church of God, that in receiving this sacra
ment, the laity should take the communion fiom the
priests, and the officiating priests administer tp them
selves:55 which custcm, transmitted by apestplic tradi
tion, rightfully deserves te be retained. Lastly, the
hely council dcth with paternal affecticn admcnish ex
hort, beg and entreat, by (he tender mercies cf our God,
to the soul : it should also extend to the body. We are to approach
the holy eucharist fasting, having neither eaten nor drunk, at least
from the preceding midnight. The dignity of so great a sacrament
also demands, that married persons abstain from the marriage-debt
for some days previous to communion." Catechism, p. 239, 240.
55 " To priests alone has been given power to consecrate and ad
minister the holy eucharist. That the unvarying practice of the
church has also been, that the faithful receive the sacrament from
the hand of the priest, and that the priest communicates himself,
has been explained by the council of Trent ; and the same holy
council has shown that this practice is always to be scrupulously ad
hered to, stamped, as it is, with the authoritative impress of apostolic
tradition, and sanctioned by the illustrious example of our Lord him
self, who with his own hands, consecrated aud gave to his disciples
his most sacred body.
" To consult as much as possible for the dignity of this so august
a sacrament, not only is its administration confided exclusively to
the priestly order ; but the church has also, by an express law, pro
hibited any but those who are consecrated to religion, unless in case
of necessity, to touch the sacred vessels, the linen, or other imme
diate necessaries for consecration. Priest and people may hence
learn, what piety and holiness they should possess who consecrate,
administer, or receive the Holy of holies. The eucharist, however,
as was observed with regard to the other sacraments, whether, ad
ministered by holy or unholy hands, is equally valid." Catechism,.
p. 245.

TRANSUBSTANTIATION. 171
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 Cf concord ; and that mindful
of the exceeding majesty and wonderful love of Jesus
Christ our Lord, who gave his precipus spul as the price
ef pur salvatipn, and his flesh te us tp eat, thejr weuld
believe in these sacred mysteries ef his bpdy and blppd,
regard them with ccnstant and firm faith, devetipn,
piety and reverence, and frequently receive that super-
substantial bread, which will be the true life cf their
spuls, preserve the health ef the mind, and se strengthen
them that they will be able te pursue the ceurse pf this
miserable pilgrimage till they arrive at the heavenly
ceuntry,56 and eat withput disguise that angel's fopd
which they npw receive under sacred veils. 5 7
56 When the eucharist is administered to a dying person, it is
called the " Viaticum," " because it prepares for us a passage to
eternal happiness and everlasting glory. Hence, in accordance
with the ancient practice of the church, none ofthe faithful are suf
fered to depart this life without being previously fortified with this
living bread from heaven." Catechism, p. 208.
57 Dr. Challoner gives the following direction for receiving the
communion : —
"At the time of communion go up to the rail, and take up the
towel and hold it before you. Whilst the olerk says the confiteor,
humbly confess your sins, and beg God's pardon for them. When
the priest turns about to give the absolution, receive it with your
head bowed down, as from the hand of the invisible High Priest,
whom yon are going to receive.
" When the priest holds up a particle ofthe blessed sacrament,
with these words, Ecce Agnus Dei, Sfc. Behold the Lamb of God, be
hold him who taketh away the sins oftlie world, humbly beg, with a
lively confidence in the merits of his death and passion, that he
would take away your sins.
" When the priest repeats three times, Domine, Tion sunt dignus,
8fc. Lord I am not worthy thou shouldst enter under my roof, speak
only the word, and my soul sltall be healed, say the same with him
in your heart, and humble yourself exceedingly through the sense
of your unworthiness and sins ; but let this be joined with a lively
confidence in him, who can raise you up, and perfectly heal your
soul by his only word.
" V\ hen the priest gives you the blessed sacrament, saying, The
body of our Lord Jesus Christ preserve thy soul to life everlasting,
Amen, receive it with a lively faith, a profound humility, and a
heart inflamed with love. At the time of your receiving, let your
head be erect, your mouth opened moderately wide, and your tongue
a little advanced, so as to rest upon your under lip, that the priest

172 THE EUCHARIST 
" But since it is not sufficient to state truth, unless
•errors are detected and exposed, the holy ccuncil 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.
" Canon 1. Whoever shall deny, that in the most
Jholy 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 affirm that he
is present therein pnly in a sign or figure, or by his
;power : let him be accursed.
" 2. Wheever shall affirm, that in the most hply sa
crament of the eucharist there remains the substance cf
the bread and wine, tpgether with the bpdy and blood of
'our Lord Jesus Christ ; and shall deny that wonderful
and peculiar conversion of the whele substance ef the
bread into his bedy, and pf the whele 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, under 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 admi
rable eucharist, as soon as the eonsecratipn is performed,
but only as it is used and received, and neither before
nor after ; and that the true body ef pur Lprd dpes not
remain in the hpsts pr consecrated morsels, which are
¦reserved or left after communion : let him be accursed.
mray conveniently convey the blessed sacrament into your mouth:
which being done shut your mouth, let the sacred host moisten a
little upon your tongue, and then swallow it down as soon as you
eau, and afterwards abstain awhile from spitting. If the host
should chance to stick to the roof of your mouth, be not disturbed ;
neither must you put your finger into your mouth to remove it, but
gently and quietly remove it with your tongue, and so convey it
down : and then return to your place, and endeavour to entertain,
as well as you can, the guest whom you have received. Spend at
least a quarter of an hour after communion in devotions suitable to
that occasion." Garden ofthe Soul, p. 251.

TRANSUBSTANTIATION 173
"5. Whpever shall affirm, that remissien pf sins is
the chief fruit ef the mest hply eucharist, cr that pther
effects are npt produced thereby : let him be accursed.
" 6. Whcever shall affirm, that Christ the enly be-
gptten Spn pf Gpd, is npt tp be adered in the holy eu
charist 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 celebratien, npr
splemnly carried about in processions, according to the
laudable and universal rites and customs of holy church,
nor publicly presented tp the people for their adora
tion:5 3 and that those who worship the same are idola
ters: let "him be accursed.
" 7. Whoever shall affirm that it is not lawful to
preserve the holy eucharist in the sacristry, but that im
mediately 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, and
npt also sacramentally and really: let him be accursed.
" 9. Whoever shall deny that all and every ene nf
the faithful in Christ, of both sexes, are beund tp com-
municate every year, at least at Easter, according to
the injunction of holy mother church :59 let him be ac
cursed. o
s s It is well known, that at the elevation of the host in Roman
Catholic chapels, all present (excepting Protestants) kneel down
and adore. Many a semi-Protestant would call this an imposing
sight : rightly consideied, it is deeply humiliating and affecting —
the triumph of superstition over common sense, reason and scrip
tural piety.
se" The faithful are frequently to be reminded that they are all
bound to receive this sacrament ; and that the church has decreed
that whoever neglects to approach the holy communion once a year
at Easter, subjects himself to sentenceof excommunication, How
ever, let not the faithful imagine that it is enough to receive the
body of the Lord once a year only , in obedience to the decree of the
church ; they should approach oftener, but whether monthly,
weekly, or daily, cannot be decided by any fixed universal rule.''
The obligation of communion is not considered as binding on in
fants. " From persons labouring under actual insanity the sacra
ment should also be withheld. However, according to the decree of
the council of Carthage, it may be administered to them at the close
15*

174 THE EUCHARIST —
" 10. Whoever shall affirm, that it is not lawful for
the efficiating priest to administer the communipn to
himself : let him be accursed.
" 11. Whcever shall affirm, that faith enly is a suf
ficient preparatien for the recepticn pf the mest hply sa
crament cf the eucharist: let him be accursed. And
lest sc great a sacrament sheuld be taken unworthily,
and therefore to death and condemnation, the said holy
council doth decree and declare, that previous sacra
mental confession is absolutely necessary, if a confessor
is at hand, fer those whp are ccnscicus pf the guilt of
mortal sin, however contrite they may think themselves
to be. Whoever shall presume te teach, preach, er ob
stinately assert the contrary, or to maintain opppsite
opinions in public disputation : let him be ipse facto
ex-ccmmunicated.60 O the " depths ef Satan !" Surely here we have his
master-piece. Te what a state ef degradatipn is the
mind reduced that can swallcw the monstrous dogma
maintained in this decree, and submit to the imperieus
dictation of a pretended infallible church, in opposition
to reason and common sense, the laws of nature, and
of life, provided they had evinced previously to their insanity, a sin
cerely pious desire of being admitted to its participation, and if no
danger arising from the state of the stomach, or other inconvenience
or indignity is to be apprehended." Catechism, p. 241 — 243.
<"> Certain additional canons were framed at Bologna, which did
not ultimately pass. They were intended to counteract the " cold
and negligent devotion" which, according to the confession of the
fathers, was extensively prevalent: " from which sprang irreverence
from irreverence contempt, and from contempt impiety." These
provisions were — that whenever the host was exhibited on the altar
or carried in the street, none should be allowed to sit or stand, but
all should kneel, with uncovered heads; that it should be constantly
kept in churches, in a clean and stately vessel — be carried to the
sick whenever necessary — be renewed always withinfifteen days —
and have a lamp burning before it both by day and night ; that
when the priest carried the host to the sick, he should appear in
becoming and splendid attire, never without a light, and bear the
object of adoration in a reverent manner, so as to be recognized by
all ; and that great care should be taken to persuade the people
-to frequent communion, aad punish defaulters. Le Plat, iii. p. 637.
The reader scarcely need be reminded that these are existing cui-
toms in decidedly Roman Catholic countries, such as Spain, Por
tugal, &c.

TRANSUBSTANTIATION. 175
£he wprd pf God 1 s ' The bread is placed upcn the
altar. All know that it is bread, netbing but bread,
prepared from the fleur pf wheat "Hoc est corpus
-meum," exclaims the priest, and it is held to be bread
no longer. It looks like bread— -tastes like bread ; no
visible change has passed upcn' it. And the wine, in
Jike manner, has undergene no discernible alteration ;
its colour, appearance, flavour, are just the same. But
an defiance of the senses we are commanded te believe
that the one has become the body and the other the blood
«of the Lord Jesus Christ, and that his soul and divinity
are included in the same space. Nor is this enough:
as if in very mockery of their humiliation, the victims
«f this debasing superstition are further required to hold
that "Christ whole and entire," is present in both the
bread and the wine, respectively, and that the smallest
«rumb of bread, the minutest drop of the wine, contains
as much as the whole quantity consecrated ! And the
communicant eats, swallows, digests — what ? Horrible
profaness! Is not this to "crucify the Son of God
afresh, and put him to an open shame 1"
But we check ourselves. Sorrowful and indignant
feelings agitate the breast of the friend of scriptural re-
61 " Believing as they do, the Holy Catholic church, they must
necessarily believe that the doctrine propounded by us is that which
was revealed by the Sou of God." Catechism, p. 225. So then,
whatever this "church" may think fit to promulgate, however re
pugnant to reason and Scripture, is to be ¦' necessarily," received
as divine. Is not this abject slavery!
" If Juggernaut be not true," said the Hindoo priest to one of
their countrymen whose mind had been impressed by a Missionary's
discourses, " If Juggernaut be not true, how can his car move for
ward of itselfl" The man confessed the force ofthe argument, and
determined to go on pilgrimage to the idol's temple, to ascertain the
truth of the fact. After waiting a good while, " at last there came
running several thousands of men, who took hold on the car-ropes,
and after a deal of flogging and pulling, the car began to grate on
its wheels. When I saw this," observed the inquirer, "I said, this
is all a lie." He remonstrated with them on their wickedness in
deluding the people with lies. " Why," said they, " don't you see
that he is going by himself now?" "Where? where?" he asked.
" Where !" they rejoined, " every body sees that he is going by him
self now ; but the fact is, that you are so sinful that you can see
nothing; and it is for your sins that Juggernaut has blinded your
eyes that you cannot see!" Missionary Register, 1830, p. 541. Ve
rily, Popery and Hindooism are not dissimilar.

176 THE EUCHARIST 
ligion. The blasphemous absurdities of transubstan
tiation cannot be contemplated without keenest emo
tions, nor exposed but in language of the sternest seve
rity. This task belongs to professed controversialists.
From their instructive pages the reader will learn how
artfully this branch of the Roman Catholic system has
been contrived to further the great ebjects cf that im-
pesture, the substitutien of the carnal for the spiritual,
and the exaltation of the priesthood. Pardon and holi
ness are te be obtained, not by faith in the atoning
sacrifice, but by the reception ef the cpnsecrated wafer:
and the wondrous transformatipn which the sacramental
element has undergone, then and then only took place
when the appointed words were uttered by the rjriest.
How reverently must he be regarded, who possesses
such authority and power; "whe dpes net say, ' This
is the body ef Christ,' but ' This is my bedy;' and thus
invested with the character of Christ, changes the sub
stance cf the bread and wine inte the substance of his
real body and bleod !" 6 2
The decree cf refermatipn passed at this sessien was
brief and unsatisfactory, comprising only certain enact
ments for the regulatien pf appeals, and provisions for
the preservation ef the rights and dignities of prelates,
and the preventien of hasty or vexatious procedures
against them, if accused of any crime. It was received
with chagrin and disappointment.63
The questions of communion in both kinds, and the
communion of infants were postponed till the arrival of
the Pretestants : meanwhile decrees were te be pre
pared and passed en the sacraments of penance and
extreme unction. Had any desire existed to conciliate
the Protestant party, all doctrinal discussions would
have been deferred till their representatives had at least
been allowed a hearing. But it was already evident
that every possible obstacle would be placed in their
62 Catechism, p. 249.
63 "I have only one remark to make respecting the decrees con
cerning the Reformation, They are of such trifling importance,
that many people cannot understand them without becoming c n-
fused. Every one could perceive this, if care had not been taken
to clothe them in bombastic language. Every thing will be so con
ducted, at least every thing which God doth not favour." Vargas,
p. 133,

•TRANSITBSTANTIATION. If?
¦way; and of this, sufficient propf was given in the safe-
conduct published in this session. It is true, that full
liberty was guaranteed, to go to Trent, remain there,
and leave the place — and to discuss the disputed sub
jects with the fathers, or such cf them as might be se
lected for that purpose. But this liberty was granted
" as far as the council was concerned," without men
tion ef the civil powers — nothing was said of the right
of suffrage; and if judges favourable to themselves
might be appointed, to award punishment for any of-
fences cemmitted by the Prctestants during their stay,
it was expressly added, '' even such as savour of he
resy," indicating that security for the exercise of their
religion was not to be expected.64
This session was distinguished by the first appear
ance of ambassadors from a Protestant prince — Joachim,
Elector of Brandenburg. Christopher Strassen, one of
the number, addressed the fathers in very respectful and
complimentary terms, promising on behalf of his mas
ter all that regard to their decisions which would become
an obedient son ofthe church, yet cautiously confining
himself to very general expressions, that might be va
riously interpreted. The papal party were greatly elated
by this circumstance, and predicted the speedy and
unqualified subjection of all the Protestants. But they
were mistaken ; for Joachim meant much less than the
language of his ambassador was understood to convey,
and his seeming reverence for the Pope and the council
was merely an act cf policy, intended te serve his pri
vate interests. His sen, a Roman Catholic, had been
chosen bishop of Halberstad and archbishop of Magde
burg, which dignities could not be held together with
out a papal dispensation. By his apparent obsequious
ness to the council the elector hoped to obtain his wishes
in this respect.65
64 Vargas had prepared a safe-conduct of a much less objection
able character. It was presented to the legate, and received, but
so retrenched and altered before it appeared in the decree, that he
hardly knew his own work again. Its rejection was anticipated
and even desired, on account of the delay it would occasion, p.
126—129. -65 Sleidan, 1. 23. Vargas, p. 123—126.

178 THE EUCHARIST  TRANSUBSTANTIATION.
The session closed by reciting an answer to the pro
testation of the King of France. The council replied
at some length to his objections and complaints, and
entreated his most christian majesty tc lay aside all
resentment, and cc-pperate with them in their great
undertaking : but they entreated in vain. 6 °
66 Pallav. 1. xii. c, 9. Sarpi, 1. iv. s. 19. Vargas, p. 134—154.

179

CHAPTER VIII.

PENANCE.
Rejection of the Safe-conduct by the Protestants — Discussions ott
Penance — Opposition to Reform — Affair of the Bishop x>f Ver
dun—Arrival of Protestant ambassadors from Wirtemburg, Stras
burg, &c. — Fourteenth Session — Decree on Penance — Re
flections thereon — Detection of error in the Decree after its publi
cation.
It might have been expected that the Protestants would
be dissatisfied with the safe-conduct issued by the coun
cil; and .so it proved. They particularly animadverted
on the words " as far as the council is concerned,"
which they thought left an opening for a breach of faith
on the part of the civil power ; and they complained,
that in the clause containing the proposed appointment
of judges, to take cognizance of any crimes they might
commit during their stay at Trent, this expression was
found — -"even such as savour of heresy;" they could
not help suspecting that it concealed a purpose to en
trap them. The safe-conduct was therefore unanimously
rejected, and it was agreed to demand another, exactly
conformable to that which had been granted to the Bo
hemians by the Council of Basle. Should this request
be denied, they would be justified in rejecting the coun
cil altogether; should it be conceded, a great advantage
would be gained, as they would then have power to
"deliberate and decide," and the decisions cf the as
sembly must be founded en the autherity of scripture. 6 T
Penance and extreme unction were the subjects fixed
for the ensuing session. With a view to expedite busi
ness, and decide as much as possible before the arrival
of the Pretestants, two ccngregations were held every
67 Sarpi, lib. iv. s. 20,

180 PENANCE.
day, one in the morning, the other in the afternoon. **'
Certain articles containing the presumed heresies of the
reformers, were submitted to the consideration of the
divines. But it was impossible to confine them to the
prescribed rules of discussipn. They were much more
apt at citing the schcpl doctors and the canon law than
the word of God : and when they did appeal to the
testimony of scripture, the manner in which they used
it showed how poorly skilled they were in biblical the
ology, and how imperfectly they understood the true
method of ascertaining the " mind of the Spirit." For
instance, tp prove that auricular confession is taught by
the inspired writers, they collected all the passages in
which the words "confess" and "confession" are
found, and unceremoniously converted them into evi
dence on their side, regardless ef the real meaning pf
the texts so quoted ; and they busied themselves in
searching the Old Testament for figures, by which it
might be supposed that confession was typified, and he
was accounted the most skilful who produced the great
est number.69 By such labours were the decisions of
an infallible council framed !
Although there wasrnuch better agreement among the
fathers on the present than on some previous occasions,
some differences of opinion appeared, which led to warm
and complicated disputes. The divines of Louvain
and Cologne objected to the condemnation of those
who disapproved of "reserved cases." Protestants, they
said, regarded them as only contrivances to get money,
and cardinal Campeggio had confessed the same in his
work on reformation. They required also that public
penance should be mentioned, which Cyprian and Gre
gory the Great had so strongly recommended in their
writings, and even declared to be of divine right. The
Franciscans complained that those were condemned whp
held sacramental absolution to be only declarative, and
who in this followed Jerome, the Master of the Sentences
68 From 14 o'clock to 17, and from 20 o'clock to 23. The Italians'
reckon from sunset. The hours just mentioned were about equiva
lent, at that time of the year, to S and 11 o'clock in the morning,.
and i and 6 o ciosk in the afternoon, according to our reckoning,
69 garpi, lib. iv. s, 23. Pallav. lib. xii, t. 10,

PENANCE. 181
Bonaventura, and almost all the scholastic divines.
Ambrose Pelargo said, that scarcely any of the fathers
had considered the words of Christ, " Whose sins so
ever," &c. to contain the institution of the sacrament of
penance, and that to restrict them to that interpretation,
and declare those to be heretics who understood them
otherwise, would be' in effect, to condemn the ancient
doctrine of the church.70
The legate was extremely angry at these observations.
It was beneath the dignity of the council, he said, thus
to humpur the inclinations of private individuals ; the
decrees and canons had been composed with great care,
and ought to pass; nevertheless, any one might suggest
such alteraticns as he thpught prpper. This was the
language pf his public addresses; in conversing with
his colleagues and confidants he was les? guarded. The
custom of disputing, the freedom of speech, he would
remark, must be suppressed; or the Protestants, when
they come, will follow the evil example in defending their
heresies. He maintained that all reasonable liberty was
given if every- one was permitted to speak freely during
the course of discussion ; but that when the decrees had
been framed by a committee, approved by the presidents,
examined and confirmed at Rome, they must not be
again called in question.71
Very little was done in furtherance of ecclesiastical
reform. The legate's furious oppositipn, his haughty
and tyrannical demeanour to those who resisted his mea
sures, and the number of purchased votes, left no chance
of success. Many prelates would have retired in dis
gust, but for the selicitations cf the imperial ambassa
dors : despair enfeebled their energies ; they began to
think that nothing short of a miracle could cleanse away
the corruptions and abuses of the church: and there
were not wanting some suspicicns that the Protestant
interpretations of the prophecies respecting antichrist
were founded in truth.73 ;
70 Sarpi, ut sup. s. 24. TI Sarpi, ut sup.
72 " The legate endeavours to frighten us by speaking in a haugh
ty and fierce tone. He treats the Bishops like slaves. He use8
threats, and declares that he will depart. The termination and issue
ofthe Council will be as I have always predicted, at least, unless
God should interfere in a miraculous manner." Vargas, p. 21 8,
16

i'-S2- PENANCE.
An occurrence that happened a short time before the
session will illustrate these statements. The legate pro
posed that no bishopric should be given in commendam
to those who had not attained the age prescribed by the
canons. Many objected to this, as it seemed to imply a
tacit approbation of commendams, if bestowed on per
sons pf suitable age; the article was ultimately with
drawn. In the ccurse ef the debate, the bishop of
Verdun saitl that such a reformation as was evidently
intended would be fruitless, unworthy of the ccuncil,
and ill suited to the exigencies of the times. He added,
that commendams were a gulf that swallowed up the
wealth of the church, and in the honest warmth of his
zeal, ventured to utter the words "pretended reforma
tion." The legate was much enraged, and grossly in
sulted thcprelate, calling him an ignorant, stupid fellow,
and using many other ppprpbrious epithets. This ccn-
duct was repeated seme days after, and when the bishep
attempted tp defend himself, he was silenced. All this
toek place in the full assembly cf the fathers : yet so
completely had they the fear of the legate before their
eyes, that no one ventured to say a word in defence of
his injured brother. Stifled murmurs and low whispers
were the only manifestations of concern and anger.
" Tell me now," said the archbishop of Cologne to the
bishop of Orenza, as thej' left the place of meeting,
"do you think that this is a free council 1" " My lord,"
replied the bishop, "you ask me a very difficult ques
tion. I cannot answer it immediately. All that I can
say now is, that the council ought to be free." " Speak
plainly," rejoined the archbishop, " is there really any
liberty in the council?" " I beseech you, my lord,"
answered the timid prelate, " do not press me any fur
ther with the subject now. I will give you a reply at
your own house." 7 3
219. "The prediction of St. Paul in the second Epistle to the
Thessalonicans, chapter second, is fully accomplished in the Romish
Chnrcb. fn truth, St. Anselmo explains this passage referring to
the Romish Church, by attributing it to the vices and abuses which
prevail there ; other writers are of the same opinion. I know very
well, also, that there are others who give a different interpretation
to this passage. God is willing to pity us, and wishes not to punish
as as much as our sins deserve." Ibid. p. 237, See also p. 222, 230.
73 Vargas, p. 245, 263. Some ofthe Spanish bishops, white they

PENANCE. 1&3
Towards the end of October, John Theodoric Ple-
ninger and John Echlin, ambassadors from the Duke of
Wirtemburg, arrived at Trent. They were instructed to
present the confession of faith prepared by Brentius,
and tp demand asafe-cnnduct for the divines, whp were
ready to enter the lists with their Roman Catholic oppo
nents as soon as that document should be received. In
the following month they were joined by the ambassa
dors from Strasburg and five ether cities; among them
was Sleidan, the celebrated historian. As they all en
gaged to act in concert, and refused the offer of a pri
vate audience with the legate, lest it should be construed
into a recognition of the Pope's authority, their arrival
was regarded with no small anxiety and alarm. In re
ply to a letter sent to the pontiff, his holiness instructed
the legate to take particular care that the papal autho
rity should not be infringed; to avoid mild measures
and temporising expedients; if necessary, to transfer or
dissolve the council, the odium of which measure he [the
Pope] undertook to bear ; to propose as many doctrinal
questions as possible, partly that the Lutherans might
despair of any accommodation without subjection to
the council, and partly to furnish employment to the
prelates, and prevent them from thinking on reform.74
If he found himself compelled to yield to the bishops,
in regard to the increase of their authority, he might do
so, after having resisted as long as possible ; because,
should any thing be done prejudicial to the interests of
the court of Rome, it would be easy to restore things
afterwards to their former stale, if the papal autho
rity were preserved uninjured.1 5
appeared among the most zealous adherents of reform, employed
their leisure moments in endeavours to procure better benefices by
flattering and cringing to the emperor's prime minister, Granville,
bishop of Arras. Ibid. p. 204— 209.
74 Sarpi, lib. iv. s. 28. Vargas bears similar testimony. It was
too evident to be unobserved, that the legate purposely protracted
doctrinal discussions, in order to abridge the deliberations on reform .
" All tiiis is only a premeditated trick. The council can do nothing
of itself; "it has lost all its power, all its liberty. The legate is the mas
ter there, and has every thing under his direction." Vargas, p. 203.
75 " It is a surprising tiling," said Vargas, " that God's affairs go
on so badly. No oneison his side, iio.onedaresspeak for him. We
are all dumb dogs, that cannot bark." p. 247

184 PENANCE.
The fourteenth session was held Nov. 25. The deci
sions of the council on the subject of penance were
expressed in the following terms :
"Although in the decree concerning justification
many observations on the sacrament, of penance were
necessarily introduced, on account of the connexion of
the subjects: nevertheless, such is the multitude and
variety of errors promulgated in our times on that point,
that it will greatly tend to the public welfare to give a
more exact and full explanaticn thereof, by which,
through the assistance of the Holy Spirit, all errors
may be exposed and eradicated, and the Catholic truth
rendered more clear and illustrious; which explanation
the sacred, hcly, oecumenical, and universal Ccuncil ef
Trent, lawfully assembled, &c. doth now propound to
all Christians, to be by them ever preserved.

"Chap. I. Of the necessity aud institution of the sa
crament of penance.
" If, in all the regenerate, there were such gratitude
to God, that they always kept the righteousness received
by his goodness and grace in baptism, there would have
been no need to institute another sacrament for the
remission of sins, besides baptism. But since God, who
is rich in mercy, knoweth our frame, he hath provided
a saving remedy for those who yield themselves again
to the slavery of sin and the power of the devil ; namely,
the sacrament of penance, whereby the benefits of the
death of Christ are applied to those who sin after bap
tism.76 Now, in order to obtain grace and riarhteous-
•
76 The word "penance" is used by Roman Catholic writers ina
twofold sense. 1 " Interior sorrow of heart" on account of sin:
this is "penance as a virtue," and it "consists in turning .to God
sincerely and from the heart, and in hating and detesting our past
transgressions, with a firm resolution of amendment of life, hoping
to obtain pardon through the mercy of God." 2. " Exterior indica
tion of such sorrow;" this is external penance, or the sacrament of
penance; and it "consists of certain sensible things, significant of
that which passes interiorly in the soul."  " Pronouncing upon his

PENANCE. 1SS
ness, penance was always necessary for all men who had
defiled themselves with mortal sin, even for those who
spught tp be washed in the sacrament pf baptism, that,
renouncing and amending their perverseness, they might
regard so great offences against God with utmost abhor
rence and hatred, and pious grief of mind. Whence the
prophet saith, 'Be converted, and do penance for all
your iniquities, and iniquity shall not be your ruin.'
Ezek. xviii. 30. The Lord also said, ' Except you do
penance, you shall all likewise perish.' Luke xiii. 5.
And Peter, the prince of the apostles, recommending
penance to those sinners who were about to be initiated
by baptism, said, ' Do penance, and be baptized every
one of you." Acts ii. 38. Yet penance was not a sacra
ment before the coining ef Christ, npr since his ccming
is it a sacrament to any before baptism. But the Lord
specially instituted the sacrament cf penance, when, after
his resurrection, he breathed on his disciples, saying,
' Receive ye the Holy Ghost ; whose sins you shall for
give, they are forgiven them ; and whose sins j'ou shall
retain, they are retained.' John xx. 22, 23. By this
remarkable action, and by these express w-ords, as the
fathers have by universal consent always understood the
same, the power of forgiving and retaining sins, in order
to reconcile the faithful who have sinned after baptism,
was communicated to the apostles and their lawful suc-
own action:, every man has reason to question the accuracy of his
own judgment, and hence, on the sincerity of interior penance, the
mind must be held in anxious suspense. To calm this our solici
tude, the Redeemer instituted the sacrament of penance, in which
wo cherish a well founded hope that our sins are forgiven us by the
absolution of the priest; and the faith which we justly have in the
efficacy of the sacraments has much influence in tranquillizing the
troubled conscience, and giving peace to the soul. The voice ofthe
priest, who is legitimately constituted a minister for the remission of
sins, is to be heard as that of Christ himself, who said to the lame
man, 'Son, be of good cheer, thy sins are forgiven thee.'". ...
" Moreover, as salvation is unattainable but through Christ andtlie
merits of his passion, the institution of this sacrament was in itself
accordant to the views of divine wisdom, and pregnant with bless
ings to the Christian. Penance is the channel through which the
blood of Christ flows into the soul, washes away the stains con
tracted after baptism, and calls forth from us the grateful acknow
ledgement, that to the Saviour alone we are indebted for the bless
ing of a reconciliation with God." Cate 'hism, p. 253 — 257.
16*

186 [penance.
cessors : and the Catholic church hath with good reason
rejected and condemned as heretics the Novatians, who
obstinately deny the ppwer pf forgiving.7 7 Wherefore
this holy synod, approving and receiving the above most
evident sense of those words of our Lord, condemns the
vain interpretations of those persons who falsely restrict
them to the power of preaching the word of God and
publishing the gospel of Christ, in opposition to the
institution of this sacrament.78
"Chap. II. Of the difference between the sacrament of
penance and the sacrament of baptism.
"But this sacrament is known to differ from baptism
in many respects. For besides that the matter and
form, in which the essence cf a sacrament ccnsists, are
exceedingly different, it is very plain that the minister cf
baptism cannct be a judge, since the church exercises
judgment cnly pn thpse who have first entered into her
by the gate of baptism. 'For what have I to do,' saith
the apostle, 'to judge them who are without?' 1 Cor.
v. 12. But it is otherwise with those who are of the
household of faith, whom Christ the Lord hath made
members of his body in the laver of baptism. For if
these afterwards defile themselves by any transgression,
it is not his will that they should be cleansed by a repe-
77 The Noiatians first appeared in the third century. They held
that those who had lapsed in the time of persecution were not to be
restored to the fellowship ofthe church, although they did not deny
the possibility of their repentance and final salvation.
78 " That penance is a sacrament the pastor will not find it diffi
cult to establish ; baptism is a sacrament because it washes away all,
particularly original sin; penance also washes away all sins of
thought or deed committed after baptism : on the same principle,
therefore, penance is a sacrament. Again, and the argument is
conclusive, a sacrament is the sign of a sacred thing, and what is
done externally, by the priestand the penitent, is a sign of what takes
place internally, in the soul : the penitent unequivocally expresses,
by words and actions, that he has turned away from sin: this is
also clearly evinced 'by these words ofthe Saviour, 'I will give to
thee the keys of the kingdom of heaven ; whatever sins you loose
on earth s|iall be loosed also in heaven.' The absolution ofthe
priest, which is expressed in words, seals, therefore, the remission
of sins, which it accomplishes in the soul, and thus is penance in
vested with all the necessary conditions of a sacrament, and is,
therefore, truly a sacrament." Catechism, p. 257.

PENANCE. 187
titipn of baptism, which is on no account lawful in the
Catholic church, but they should be placed as offenders
before the tribunal of penance, that they may be ab
solved by the sentence ef the. priests, net once only, but
as often as they penitently flee thereto, confessing their
sins. The fruit of baptism is also different from the
fruit of penance: for in baptism we put on Christ and
are made new creatures in him, obtaining the full and
entire remission of all our sins ; but divine justice re
quires that we should not be able again to attain this
new and perfect state, through the sacrament of pe
nance, without many tears and great efforts, so that
penance was deservedly called by the holy fathers a
kind of laborious baptism. And the sacrament of pe
nance is as necessary to salvation for those who have
sinned after baptism, as baptism itself for the unre
generate. 7 9
"Chap. III. Of the parts and fruit of this sacra
ment.
" The holy council further teaches that the form of
the sacrament of penance, in which its power chiefly
lies, resides in the words of the minister, ' I absolve
thee from thy sins, in the name of the Father, and of
the Son, and of the Holy Ghost." To which words
certain prayers are added, by a laudable custom of holy
church : yet they do not belong to the essence of its
form, nor are they necessary to the administration of
the sacrament itself. Moreover, the acts of the peni
tent, namely, contrition, confession, and satisfaction, are
the matter, as it were, of this sacrament ; 8 ° which in-
79 " To it belongs, in so special a manner, the efficacy of remit
ting actual guilt, that without its intervention we cannot obtain or
even hope for pardon." Catechism, p. 261.
80 " When the holy synod says that they are ' the matter as it
weraji it is not because they are not the real matter, but because
they are not, like water in baptism, and chrism in confirmation, mat
ter that may be applied externally. With regard to the opinion of
some, who hold that the sins themselves constitute the matter of this
sacrament, if well weighed, it will not be found to differ from what
has been already laid down : we say that wood which is consumed
by fire is the matter of fire ; and sins which are destroyed by pe
nance may be also called, with propriety, the matter of penance."
Catechism, p. 258.

188 ' ^ PENANCE.
asmuch as they are required by divine appointment in
order to the ccmpleteness cf the sacrament, and the
full and perfect remissicn pf sins, are fer this reason
called the parts pf penance.8 1 And assuredly the sub
stance and effect cf this sacrament, as far as relates tp
its power and efficacy, is reconciliation with God ; which
sometimes produces in pious souls, who receive this sa
crament in a devotional manner, tranquillity and peace
of conscience, accompanied with strong spiritual con
solation.32 In making these statements respecting the
parts and effects of this sacrament, the holy council
condemns the sentiments of these persons whp ccntend
81 " To this sacrament it is peculiar that, besides matter and form,
which are common to all the sacraments, it has also, what are called
integral parts of penance, and these integral parts are contrition,
confession, and satisfaction. These component parts of penance
are such as we say are necessary to constitute a whole. The human
form, for instance, is composed of many members, of hands, of feet.
of eyes, &c. of which, if any are wanting, man is justly deemed
imperfect, and if not, perfect. Analogous to this, penance consists
ofthe three parts which we have already enumerated ; and although
as far as regards the nature of penance, contrition and confession
are sufficient for justification, yet, if unaccompanied with satisfac
tion, something is still wanting to its integrity. . . . Why these are
integral parts of penance may be thus explained. We sin against
God by thought, word, and deed ; when recurring to the power of
the keys we should therefore endeavour to appease his wrath, and
obtain the pardon of our sins, by the veiy same means by which we
offended his supreme majesty. In further explanation we may also
add, that penance is, as it were, a compensation for offences, which
proceed from the free-will of the person offending, and is appointed
by the will of God, to whom the offence has been offered. On the
part ofthe penitent, therefore, a willingness to make this compensa
tion is required, and in this willingness chiefly consists contrition.
The penitent must also submit himself to the judgment ofthe priest,
who is the vicegerent of God, to enable him to award a punishment
proportioned to his guilt, and hence are clearly understood the
nature and necessity of confession and satisfaction." Catechism,
p. 262. S3 " Of penance it may be truly said, that its root is bitter, but
its fruit sweet. The great efficacy of penance is, therefore, ttabt it
restores us to the favour of God, and unites us to him in the closest
bonds of friendship. From this reconciliation with God, the devout
soul who approaches the sacrament with deep sentiments of piety
and religion, sometimes experiences the greatest tranquillity and
peace of conscience, a tranquillity and peace accompanied with the
sweetest spiritual joy. There is no sin, however grievous, no
crime, however enormous or however frequently repeated, which
penance does not remit." Ibid. p. 260.

PENANCE. 189
that the terrors with which the conscience is smitten,
and faith, are the parts of penance.
" Chap. IV. Of contrition.
" Contrition, which holds the first place in the above
mentioned acts cf the penitent, is the sprrow and de-
testatipn which the mind feels for past sin, with a pur-
pese ef sinning np more. Now this emotion of con
trition was always necessary in order to obtain the
pardon of sins ; and when a man has sinned after bap
tism it prepares him for the remission of sin, if jpined
with ccnfidence in the mercy ef Gpd, and an earnest
desire of performing whatever is necessary tp the proper
reception cf the sacrament. Therefore the hply cpuncil
declares, that this ccntrition includes not only the ces
sation frem sin, and the purppse pf beginning a new
life, but alsp hatred of former transgression, according
as it is written, ' Cast away from you all your trans
gressions by which you have transgressed, and make to
yourselves a new heart and a new spirit,' Ezek. xviii. 31.
And certainly, whoever considers those cries of the
saints, ' To thee enly have I sinned, and have dene
evil before thee,' Psalm li 6. — ' I have laboured in my
groanings, every night I will wash my bed,' Psalm vi. 7.
— ' I will recount to the Lord my years, in the bitter
ness of my soul,' Isa. xxxviii. 15 : and others of the
same kind, will easily perceive that they spring from
vehement hatred ofthe past life, and a strong abhorrence
of sin. The council further teaches, that although it
may sometimes happen that this contrition is perfect
in charity and reconciles a man to God before the sa
crament of penance is actually received, nevertheless
the reconciliation is not tc be ascribed te ccntritipn
without the desire of the sacrament, which was in fact
included in it.83 The council also declares that that
« 3 The qualities of true contrition are thus described : — " 1. We
must in the first place, detest and deplore all our sins : if our sorrow
and detestation extend only to some, our repentance cannot be sin
cere orsalutary. 2. In the next place, our contrition must be accom
panied with a desire of confessing and satisfying for oursins. 3. The
penitent must form a fixed and firm purpose of amendment of life.
4. True contrition must be accompanied with forgiveness of the

190 PENANCE.
imperfect contrition which is called attrition, commonly
arising from a consideration of the turpitude of sin, and
a fear of hell and punishment (the intention ef con-
tinuing in sin with the hope of receiving pardon at last
being disavowed,) not only does not make a man a hy
pocrite and a greater sinner, but is really a gift of God,
and an impulse ofthe Holy Spirit ; not'that the Spirit
does as yet dwell in the soul, but merely excites the
penitent, who, thus aided, prepares his way to right
eousness. And although it cannot of itself conduct
the sinner to justification, without the sacrament of
penance, yet it disposes him to seek the grace of Gpd
in the sacrament ef penance : for the Ninevites, being
salutarily impressed with this fear by the terrer-inspir-
ing preaching cf Jpnah, did penance and spught mercy
of the Lcrd. Therefore Catholic writers have been
basely calumniated, as if they had affirmed that the
sacrament of penance confers grace on those who re
ceive it, without good dispositions ; which sentiment the
church of God hath never taught nor held. Some also
falsely teach that contrition is extorted and forced, not
free and voluntary. " Chap. V. Of confession.
" The universal chureh has always understood that a
full confession of sins was instituted by the Lord as a
part of the sacrament cf penance, new explained, and
that it is necessary, by divine appeintment, for all who
sin after baptism : because our Lord Jesus Christ, when
injuries which we may have sustained from others." Catechism,
p. 268.On the efficacy of contrition the same writers observe — " Other
pious exercises, such as alms, fasting, prayer and the like, in them
selves holy and commendable, are sometimes, through human in
firmity, rejected by Almighty God ; but contrition can never be re- .
jected by him, never prove unacceptable to him : •" A contrite and
humble heart, O God !' exclaims the ,prophet, ' thou wilt not de
spise.' Nay more, the same prophet declares that, as soon as we
have received this contrition in our hearts, our sins are forgiven:
' I said, I will confess my injustice to the Lord, and thou hast for
given the wickedness of my sin." Ibid. p. 269. Query. If sin is
forgiven as soon as contrition is experienced, what becomes ofthe
assertion that the sacrament of peuance is " necessary to salvation ?"
See chap. IL

PENANCE. 191
he was abeut to ascend from earth to heaven, left his
priests in his place, as presidents and judges, tp whpm
all mprtal' pffences into which the faithful might fall
should be submitted, that they might pronounce sen
tence of remission er retentipn pf sins, by the power of
the keys. For it is plain that the priests cannot sus
tain the office of judge, if the cause be unknown to them,,
nor- inflict equitable punishments if sins are only con-
fessed in general, and net minutely and individually
described. For this reason it follows that penitents are
bound to rehearse in confession all mortal sins, of which
after diligent examination of themselves, they are con
scious, even though they be of the most secret kind,
and only committed against the two last precepts ofthe
decalogue,84 which sometimes do more grievously
wound souls, and are more perilous than those which are
open and manifest. For venial offences, by which we
are not excluded from the grace of God, and into whicli
we so frequently fall, may be concealed without fault,
and expiated in many other ways, although, as the pious
custom of many demonstrates, they may be mentioned
in confessien very properly and usefully, and withput
any presumption. But seeing that all mprtal sins, even
pf thpught, make men children cf wrath and enemies
of God, it is necessary to seek from him pardon of every
one of them, with open and humble confession. There
fore when the faithful in Christ labour to confess every
sin that occurs to their memcry, withput dpubt they
place all before the divine mercy, that they maybe par
doned. Those who do otherwise, and knowingly con
ceal any sins, present nothing to the divine goodness,
to be forgiven by the priest ; for if the sick man is
ashamed tc shpw his wound tp the surgeon, that cannot
be cured which is unknown. Moreover, it follows that
even those circumstances which alter the species of sin
are to be explained in confession, since otherwise the
penitents cailnct fully confess their sins, nor the. judges
know them ; and it becomes impossible to form a right
estimate of the heinousness of the offence, or inflict a
suitable punishment. 8 5 Whence it is very unreasonable
84 The tenth, according to the Protestant classification.
85 With the bare enumeration of our mortal sins, we should not

192 PENANCE.
to teach that these circumstances are the inventions of
idle men, or that it is sufficient to confess one circum
stance only, as for instance, that we have sinned against
a brother. And it is truly impious to assert that such
confession as is here enjoined is impossible, or to call
it a torture of conscience : for it is plain that nothing
else is required by the church of penitents, than that
when they have carefully examined themselves, and'ex-
plored all the corners and recesses of their consciences,
they should confess those sins in the commission of
which they remember te have mortally offended their
Lord and God ; but that other offences, which are not
brought to mind in this diligent inquiry, are understopd
tp be generally included in the same ccnfessipn : con-
cerning which offences we sincerely adopt the language
of the prophet, ' From secret ones cleanse me, O Lord,'
Psalm xix. 13. 86 Besides, the difficulty of such con-
be satisfied ; that enumeration we should accompany with the rela
tion of such circumstances as considerably aggravate or extenuate
their malice. Some circumstances are such as of themselves to con^
stitute mortal guilt : on no account or occasion whatever, therefore,
^are such circumstances to be omitted. Has any one imbrued his
¦ hands in the blood of his fellow-man 1 He must state whether his
victim was a layman or an ecclesiastic. Has he had criminal in
tercourse with any one ? He must state whether the female was
married or unmarried, a relative or a person consecrated to God by
vow. These are circumstances which alter the species ofthe sins :
the first is called simple fornication ; the second, adultery ; the third,
incest ; and the fourth sacrilege. Again, theft is numbered in the
catalogue of sins ; but if a person has stolen a guinea, his sin is
less grievous than if he had stolen one or two hundred guineas, or
a considerable sum ; and if the stolen money were sacred, the sin
would be still aggravated." " So important, as we have already
said, is integrity to confession, that if the penitent wilfully neglect
to accuse himself of some sins which should be confessed, and sup
press others, he not only does not obtain the pardon of his sins, but
involves himself in deeper guilt. Such an enumeration cannot be
called sacramental confession : on the contrary the penitent must
repeat his confession, not omitting to accuse himself of having, under
the semblance of confession, profaned the sanctity of the sacra
ment." " Our confession should be such as to reflect a true image
of our lives, such as we ourselves know them to be, exhibiting as
doubtful that which is doubtful, and as certain that which is certain."
Catechism, p. 278.
a e Dr. Challoner has furnished Roman Catholics with an " Ex
amination of conscience upon the ten commandments," to be used
before confession. Take some specimens : —
1. " Have you been guilty of heresv, or disbelief of any article of

PENANCE. 193
fessipn as this, and the shame ef disccvering our of
fences, which seem hard to be pvercome, are alleviated
by the many and great advantages and consplatipns
which are unquestienably bestpwed in absplutipn pn thpse
whp wprthily receive the sacrament. And new with re
gard tp the practice pf cenfessing secretly, tp the priest
alpne : altheugh Christ has not prphibited any one from
publicly confessing his crimes^ as a punishment for his
offences, and for his own humiliation, as well as for an
example tp others and for the edificaticn of the offended
church ; nevertheless, such public confession, especially
of secret sins, is -net enjeined by any divine cemmand,
nor has it been expressly provided for by any human
law. Therefore, seeing that sacramental confession, as
faith, or of voluntary doubting of any article of faith 7 How often ?
and for how long a time ? or have you rashly expossd yourself to
the danger of infidelity, by reading bad books, or keeping wicked
company? How often?
" Have you by word or deed denied your religion, or gone to the
churches or meetings of heretics, so as to join anyway with them
in their worship? or to give scandal ? How often?
" Have you blasphemed God or his saints ? How often ?"
3. [4] " Have you broke the days of abstinence cOmmandeefby
the church, oreaten more than one meal on fasting days ? or been
accessary to others so doing? How often 1
" Have you neglected to confess your sins once a year ; or to re
ceive the blessed sacraments at Easter ?
" Have you presumed to receive the blessed sacrament after hav
ing broken your fast?" _,
5. [6] " Have you committed any thing that you judged ordoubl-
ed to be a mortal sin, though perhaps it was not so ? How often?
Or have you exposed yourself to "the evident danger of mortal sin?
How often ? And of what sin?"
9. [10] " Have you entertained with pleasure the thoughts of
saying or doing any thing which it would be a sin to say or do ? —
How often ?
" Have you had the desire or design of committing any sin 1 Of
what sin ? How often ?"
" Have you been guilty of eating and drinking to excess, so far as
considerably to prejudice or endanger either your health or reason ?
How often ? And with what scandal ?"
•' Have you made others drunk, or sought to make them so ? or
gloried in having made them so ? How often ?
" Have you gloried in any other sin whatsoever ? How often ?
And before what company? And what sin ?" Garden ofthe Soul,.
p. 208—218.
The questions on the seventh commandment (the sixth ofthe Ro
man Catholics) are positively indecent. The publication of them
reflects deep disgrace on their author. ir

194 PENANCE.
it has been practised by holy church frem the begin
ning and is still practised, was at all times recpmmend
ed by the manifest and unanimcus cpnsent ofthe holiest
and most ancient fathers, the groundless calumny of
those persons is clearly refuted, who presume to teach
that such confession is opposed to divine commands,
and that it is a human invention, -first introduced by
the council cf Lateran. 8 7 Whereas the church assem
bled in the council pf Lateran did not decree that Chris
tians should ccnfess, which was well known to be ne
cessary and instituted by divine command, but only that
the duty of confession should be fulfilled at least once a
year by all persons who have attained to years of dis
cretion. For which reason the salutary custom of
confessing at the sacred and mpst acceptable season of
Lent has been observed by the whole church with very
great benefit to the souls of believers ; which custom
this holy council highly approves and adopts, as pious
and deserving to be retained.
" Chap. VI. Of the minister, of this sacrament, and
of absolution.
" Respecting the minister ef this sacrament, the hely
council declares that all those opinions are false and
utterly opposed to the truth of the gospel, which mis
chievously extend the power of the keys to" all men
whatsoever, besides bishops and priests ; supposing that
those words of our Lprd, 'Whatsoever you shall bind
upon earth shall be bound also in heaven, and whatsoever
you shall loose upon earth shall be loosed also in hea
ven,' ( Mat. xviii. 18,) and ' Whose sins you shall forgive
they are forgiven them, ahd whose sins you shall retain,
they are retained,' (John xx. 23,) were spoken indiffer
ently and promiscuously to all believers in Christ (to
the denial of the institution, of this sacrament,) so that
every one has the power of forgiving sins, public sins
by reproof, if the offender shall acquiesce therein, and
secret sins by voluntary confession, to whomsoever
made. a 8 The council further teaches that even those
87 Held A.D. 1215.
88 " That the ministerof the sacrament of penance must be a priest

penance. 195
priests who are living.in mortal sin exercise the function
of forgiving sins, "as the minister's of Christ, by the
power of the Holy Spirit conferred upon them in ordi-
natipn ; and that thpse who ccntend that wicked priests
have not this ppwer held very erreneeus sentiments.
Again ;' though the priest's absolution • is the dispensa
tion of a benefit which,, belongs to another, yet it is not
to be censidered as merely a ministry ^ whether te pub
lish the gospel pr tp declare the remissicn of sins, but
as of the nature ef a judicial act, in which sentence is
pronounced by him as a judge : 8 9 and therefore the
possessing ordinary or delegated jurisdiction, the laws ofthe church
sufficiently -declare ; whoever discharges this sacred function must
he invested, not only with the power of orders, but also with that of
jurisdiction. This admirably accords with the economy of religion,
for as the grace imparted by this sacrament emanates from Christ
the head, and is diffused through his members, they who alone have
power to consecrate his true body, should alone have power to ad
minister this sacrament to his mystical body, the faithful ; particu
larly as they are qualified and disposed by' means of the sacrament
of penance, to receive the holy eucharist." . Iu imminent danger of
death, any priest may give absolution, even from excommunication.
And in all cases inviolable secresy is enjoined. " All laws human
and divine guard the inviolability of the seal of confession, and
against its sacrilegious infraction the church denounces her heaviest
chastisements." Catechism, p. 280 — 282. It is obvious that this
may be productive, of the most dangerous and destructive conse
quences;' the Jesuit Garnet justified his concealment of the Gun
powder Plot by the plea that he had received the knowledge of it in
confession. See Townsend's " Accusations of History against the
¦church of Rome," p. 302—306.
89 "Humbled in spirit, the sincere penitent casts himself down
at the feet of the priest, to testify, by this his humble demeanour,
that he acknowledges the necessity of eradicating pride, the root of
all those enormities which he now deplores. In the minister of
God, who sits in the tribunal of .penance, as his legitimate judge,
he venerates the power and person of our Lord Jesus -Christ; for in
the administration of this as in that ofthe other sacraments; the priest
represents the character, and dischargtsthefunctiohs of Jesus Christ."
Oatechisnr, p. 260.
The following is a copy of the confiteor, or usual form of confes
sion: —
"I confess to Almighty God, to blessed Mary, ever a Virgin, to
blessed Michael the Archangel, to blessed John Baptist, to the holy
apostles Peter and Paul, and to all the saints, 'that I have sinned
exceedingly in thought, word, and deed, through my fault, through
my most grievous fault : Therefore I beseech the blessed Mary,
ever a Virgin, the blessed Michael the Archangel; the blessed John
Baptist, the holy apostles Peter and Paul, and all the saints, to pray
to the Lord our God for me.

196 PENANCE,
penitent ought not to flatter himself on account of his
faith, so as that, though he should have no contrition,
and thpugh the priest sheuld npt intend te act serieusly
and really tp absplve him; he sheuld supppse that he is
nevertheless truly abselved before God, en the greund
of his faith only. For faith withput penance cannot
procure remission of sins ; nor would any one, unless
extremely negligent of his own salvation, be satisfied
with a priest who absolved him jestingly, but would

" May Almighty God have mercy on me, and forgive me my
sins, and bring me to everlasting life. Amen.
"May the Almighty aud merciful Lord grant me pardon, abso
lution, and remission of all my sins. ' Amen." Garden ofthe Soul.
p. 28.
The " method of confession" is thus described in the same work : —
" 1. The penitent kneeling down at the side of his ghostly father,
makes the sign of the cross, and asks his blessing : Pray father give
me your blessing, lliave sinned. Then he says the confiteor in Latin,
or in 'English, as far as mea culpa, $*c. through my fault, 8fc.
" 2. After this he accuses himself of his sins, either according to
the order of God's commandments, or such other order as be finds
most helpful to his memory : adding after eac'n sin the number of
times that he lia^ been guilty of it, and .such circumstances as may
very considerably aggravate the guilt ; but carefully abstaining from
such as are impertinent or unnecessary, and from excuses and long
narrations. "3. After he has confessed all that he can remember, he may
conclude with this or the.like form : For these and all other my sins,
which I cannot at this present call lo my remembrance, I am lieartily
sorry; purpose amendment for the future; most humbly askpardon
of God, and penance and absolution of you my ghostly father : and
so he may finish his confiteor, and then give attentive ear to the in
structions -and advices of his confessor, and humbly accept of the
penance enjoined by him.
" 4. Whilst the priest gives him absolution, let him bow down
his head, and with great humility call upon God for mercy; andi
beg of him that he would be pleased to primounce the sentence of
absolution in heaven, whilst his minister absolves him upon earth.
" 5. After confession let the penitent return to his prayers ; and
after having heartily given God thanks for having admitted him by
the means of this sacrament to the grace of reconciliation, and re
ceived him, like the prodigal child, returning home, let him make
an offering of his confession to Jesus Christ, begging pardon for
whatever defects he may have been guilty of in it ; offering up his
resolutions to his Saviour, and begging grace thai he may put them
in execution.
" 6. Let him be careful to perform his penance in due time, and
in a penitential spirit." Ibid. p. 229, 230.

PENANCE. 197
carefully seek for one who should be serious in the per
formance of his office.
" Chap. VII. Ofthe reservation of cases.
" Since therefore the nature and reason pf a judicial
process require that sentence should be pronounced only
on those who are inferior to the judge ; the church of
God has always been persuaded, and this council esta
blishes it as a certain truth, that absolution can be of no
value when it is bestowed on one over whom the priest
has not ordinary or delegated jurisdiction. Now, our
venerable ancestors judged, it greatly to the advance
ment of christian discipline that certain heavy and
heinous offences should not receive absolution from any
priests but those of the highest rank. Whence the
Supreme, Pontiffs, deservedly exercising the sovereign
power which is given them over the universal church,
have been accustomed to reserve to their own decision
the. more weighty causes and .crimes.9 ° Nor, seeing
thatin the divine government all things are well ordered,
is it to bequestionedthat similar power, (given for edifi
cation, not for destruction) belongs to all bishops in
their respeclive dioceses, according to the authority in
vested in them over inferior priests, especially with re
gard to those offences to which the censure of excom
munication is annexed, Moreover, it is perfectly con
sistent with the method of the divine administration
that this reservation of sins should be valid, not only in
the external government of the church, but also before
God. Nevertheless, lest for this cause any should pe
rish, the church of God has alwa}'s piously taken care
that 4 here should be no reservation in the article of
death, and therefore that in that case all priests may
absolve such penitents as they think proper, from all
90 These " weighty causes and crimes" are not enumerated. From
other sources we learn that they are such as these; — heresy, simony,
assault on an ecclesiastic, robbery of a church, violation of an inter
dict, attempts to tax the clergy, and generally all offenders against
the persons and property of that privileged order. Vide Decret.
Causa 17. 9. 4. Extravagant. Commun. lib. v. tit. 9. c. 3. On
Thursday and Friday in Passion week a cardinal sits to receive
confessions of such crimes, " armed with the delegated powers of
the Pope." Rome in the nineteenth Century, vol. ii. p. 261.
17*

198 penance.
sins and censures whatscever ; enly, as priests have no
ppwer in reserved cases, except in the article cf death,
it becomes them tp- endeavour to persuade penitents to
repair to their superior and lawful judges for the benefit
of absplution.
" Chap. VIII. Of the necessity and fruit of satis
faction.
" It remains te treat ef satisfacticn, which, cf all the
parts pf penance, was ever particularly reccmrhended
tp Christian peeple by pur fathers, and has in pur days
been chiefly impugned, and that with great pretences
to piety, by men who have indeed the appearance of
godliness but deny the power thereof. The holy coun
cil declares that the notion that offence is never forgiven
by the Lord, without a remission of the whole punish
ment, is altogether false and contrary to the word of
God. For, besides the evidence of divine tradition,
there are many plain and striking examples in hely
writ, by which this errcr is clearly refuted.9 ' And truly
the justice cf Gpd seems reasonably tp require that those
whp have sinned through ignorance before baptism
should be received into a state of grace in a different
manner from those whp, having been pnce freed frem
the slavery pf sin and the devil, and having received the
gift ef the Holy Spirit, dread not knpwingly to viplate
the temple of God, and grieve the Holy Ghost. And
it is agreeable te the divine gopdness that our sins should
not be forgiven without satisfaction, lest, taking occa
sion therefrom, we should think lightly of them, treat
the Hely Spirit in an injurious and contumelious man
ner, fall into more grievous offence's, and treasure up
for ourselves wrath against the day of wrath. For doubt
less these satisfactory penances tend powerfully to pre-
91 The case of David, and several ciroumstances in the history of
the Israelites are adduced in the " Catechism," (p. 287) in illustra
tion of this position. It is readily admitted that forgiveness of sin
may; be fully enjoyed, while the effects and consequences of sin are
to a certain extent endured, even to the end of life, as all sufferingis
the effect of sin. The believer regards affliction as the " cliasteningn
of the Lord, intended to mortify sin and promote holiness. But
how different is this from compensation and satisfaction !

PENANCE. 199
serve and restrain penitents from sin, and render them
more cautious and watchful in future : they cure also
the remains of sin, and remove vicious habits, contract
ed by evil living, substituting for them the opposite
practices of virtue. Nor has the cburch of God ever
devised a more efficacious method ef averting the punish
ment impending over us from the Divine Being than a
frequent performance of these works of penance, with
genuine sorrow of heart. In addition to this, when in
making satisfaction we suffer for Qur sins, we are con
formed to Christ Jesus, who has satisfied for our offences
and from whom is ail our sufficiency ; receiving thence
also the sure pledge that-if we suffer with him we shall
be glorified together. Nevertheless, this our satisfaction
which we make for our offences is net otherwise to be
regarded than as being through Christ Jesus; for we,
who of ourselves, as of ourselves, can do nothing, can
do all things through his co-operation who strengthen-
eth us : so that man has nothing to glory in, but all our
glorying is in Christ, in whom we live, in whom we
merit, in whom we make satisfaction, bringing forth
fruits worthy of penance, which from him derive their
value, by him are offered to the father, and through him
are accepted by the Father.03 Therefore the priests of
of the Lord, following the suggestions of wisdom and
prudence, are bound to enjoin salutary and suitable sa
tisfaction, according to the nature of the offence and
the capability of the offender ; 9 3 lest, if they connive at
92 Still, according to the Roman Catholic system, something is
done, and done meritoriously, by the sinner. If he believes that
Christ's merits have rescued him from eternal punishment, he
equally believes that by his own merits the stajn of sin is effaced,
and satisfaction made for temporal punishment. To say that the
efficacy of human works is derived from Christ is nothing to the
purpose: it is maintained that they are meritorious, and thus, ac
cording to this scheme, salvation cannot be wholly of grace in flat
contradiction to Holy Scripture.
93 " Every species of satisfaction is included under these three
heads, prayer, fasting, and alms-deeds, which correspond with these
three sorts of goods, those ofthe soul, of the body, and what are
called external goods, all of which are the gifts of God. Than these
three sorts of satisfaction, nothing can be more effectual in eradicat
ing sin from the .soul. Whatever is in the world is ' the lust ofthe
flesh,' the ' lust of the 'eyes,' or the ' pride of life,' and fasting, alms-

200 PENANCE.
sin and deal too indulgently with penitents, -by adjudg
ing small penalties to heinous crimes, they become par
takers of other men's transgressions. But let them take
special care that the satisfaction which they impose
shall not only tend to the preservation of r. ne j life and
the cure of human infirmity, but shall also act as a pu
nishment and affliction for past sins ;94 for, as the an
cient fathers believed and taught, the power of the keys
was not given to loose only, but also to bind. Yet they
did not imagine that for this reason the sacrament of
penance is a tribunal of anger and punishment, nor has
any Catholic ever supposed that the efficacy of the me
rit and satisfaction of our Lord Jesus Christ is obscur
ed or in the least diminished by these our work's of
satisfaction : 9 5 although this has been maintained by
deeds, and prayer are, it is obvious, most judiciously employed as
antidotes to neutralize the operation of these three causes of spiritual
disease; to the first is opposed fasting; to the second alms-deeds;
to the third prayer. If, moreover, we consider those whom our sins
injure, we shall easily perceive why all satisfaction is referred prin
cipally to God, to our neighbour, and to ourselves : God we appease
by prayer, our neighbour we satisfy by alm3, and ourselves we chas
tise by fasting." Catechism, p. 292.
94 "In satisfaction two things are particularly required ; the one,
that he who satisfies be in a state of grace, the friend of God ; works
done without faith and charity cannot be acceptable to God ; the
other, that the works performed be such as are of their own nature
painful or laborious. They are a compensation for past sins, and to
use the words of S. Cyprian, ' the redeemers, as it were, of sins,'
and must, therefore, be such as we have described. It does not,
however, always follow that they are painful or laborious to those
who undergo them : the influence of hauit or the intensity of divine
love frequently renders the soul insensible to things the most diffi
cult to be endured. Such works, however, do not, therefore, cease
to be satisfactory : il is the privilege of the children of God to be so
inflamed with his love, that, whilst undergoing the most cruel tor
tures for his sake, they are either entirely insensible to them, or at
least bear them not only with fortitude but with the greatest joy." —
Ibid. p. 291.
95 " His passion imparls to our good actions the twofold quality of
meriting tlie rewards of eternal life, so that a cup of cold water given
in his name shall not be without its reward, and also of satisfying
for our sins. Nor does this derogate from the most perfect and su
perabundant satisfaction of Christ, but, on the contrary, renders it
still more conspicuous and illustrious; the grace of Jesus Christ
appears to abound more, inasmuch as it communicates to us not
only what he alone merited, but also what, as head, he merited
and paid in his members, that is, in holy and just men. This it is

PENANCE. 201
recent innovators, who teach that a new life is the best
penance, and thus take away all the efficacy and use of
satisfaction.90 "Chap. IX Of works of satisfaction.
"The council further teaches, that such is the abun-
danceofthe divine bounty that we are able to make
satisfaction to God the Father through Christ Jesus,
not only by punishments voluntarily endured by us as
chastisements for sin,97 or imposed at the pleasure of
that imparts such weight and dignity to the good actions ofthe pious
Christian, for our Lord Jesus Christ continually infuses his grace
into the devout soul united to him by charity, as the head to the mem
bers, or as the vine through the branches, and this grace always
precedes, accompanies, and follows our good works ; without it we
can have no merit, nor can we at all satisfy God." Catechism, p.
290. 96 Great indeed is that efficacy, if it be believed that " the punish
ment which the sinner endures, disarms the vengeance of God, and
prevents the punishments decreed against us ;" that " he has grant
ed to our frailty the privilege, that one may satisfy for another ;"
that " those who are gifted with divine grace may pay through others
what is due to the divine justice, and thus we may be said in some
measure to bear each other's burdens; ' and that " works of satisfac
tion are common to all the members of the church." Ibid. p. 290,
292. 97 Of these punishments there is an almost inconceivable variety,
from the repetition of Ave Marias and Pater Nosters to the endur-
anceof the most excruciatingtortures and painful privations. " Open
the Breviary at any ofthe pages containing the lives of saints, males.
or females, and you will find uninterrupted abstinence from food,
(whether real or not, certainly held out to admiration, and sanction
ed by the assertion of miracles in its favour) from Ash-Wednesday
till Whitsunday ; living one half of the year on bread and water;
.confinement for four years to a niche excavated in a rock ; and eve
ry where the constant use of flagellation, lacerating bandages, and
iron chains bound constantly about the body, immersions iu freezing
water, and every method of gradually and painfully destioying life."
St. Theresa's " ardour in punishing the body was so vehement as
to make her use hair shirts, chains, nettles, scourges, and even to roll
herself among thorns, regardless of a diseased constitution." St.
Rose " bore day and night three folds of an iron chain round her
waist, a belt set with small needles, and an iron crown armed inside
with points ; she made to herself a bed ofthe unpolished trunks of
trees, and filled up the interstices with pieces of broken pottery.'' —
Practical and Internal Evidence, &c. p. 2i 8 — 21-2. The folly of
these self-inflictions might provoke a smile : but when such persons
are lauded as models of sanctity, and such deeds are represented as
methods of satisfaction for sin, it is'enough to make an angel weep.

202 PENANCE.
the priest according to the degree of the offence, but
also (and this is an amazing proof of love) by temporal
pains inflicted by God himself, and by us patiently
borne. 9 8
The council also delivers the following canons, to be
inviolably observed, and condemns and anathematizes
for ever those who assert the contrary.
"Canon 1. Whoever shall affirm that penance, as
used in the Catholic church, is not truly and properly a
sacrament, instituted by Christ our Lord, for the benefit
of the faithful, to reconcile them to God, as often as
they shall fall into sin after baptism: let him be ac
cursed. "2. Whoever, confounding the sacraments,-shall af
firm that baptism itself is penance, as if these two sacra
ments were not distinct, and penance were not rightly
called a 'second plank after shipwreck:' let him be ac
cursed. "3. Whoever shall affirm that the werds of the Lerd
our Saviour, 'Receive ye the Hely Ghost; whose sins
you shall forgive, they are forgiven them, and whose
sins you shall retain, they are retained ;' are_ not to be
understood of the power of forgiving and retaining sins
in the sacrament of penance, as the Catholic church has
always from the very first understood them ; but shall
restrict them to the authority of preaching the gospel, in
opposition to the institution of this sacrament : let him
be accursed.
"4. Whoever shall deny, that in order to the full and
perfect forgiveness of sins three acts are required of the
penitent, constituting as it were the matter of the sacra
ment of penance, namely, centritior, confection, and
satisfaction, which are called th? ,%vee parts of penance;
or shall affirm that there are only two-p ts of penance,
najnely, terrors wherewith the conscience is'snritten by
the sense of sin, and faith, produced by '.he gospel, or
by absolution, whereby the person believes that his sins
are forgiven him through Christ: let him be c^cursed,
" 5. Whoever shall affirm that that contrition which is
98 " The faithful are to be particularly reminded, that afflictions
coming from the hand of God, if borne with patience, are an abund*
Ant source of satisfaction and merit." Catechism, p. 292.

PENANCE. 203
produced by examination, enumeration, and hatred of
sins, and in the exercise of which the penitent recounts
his years in the bitterness of his soul, pondering the
weight, multitude, and baseness of his offences, the luss
of eternal happiness, and the desert of eternal condemp i-
tion, with a resolution to lead a better life — that such
contrition is not sincere and useful sorrow, and does not
prepare for giace, but makes a man a hypocrite and a
greater sinner, and that it is in fact a forced sorrow, and
not free and voluntary : let him be accursed.
" 6. Whoever shall deny that sacramental confession
was instituted by divine command, or that it is necessa
ry to salvation ; or shall affirm that the practice of se
cretly confessing to the priest alone, as it has been ever
observed from the beginning by the Catholic church,
and is still observed, is foreign to the institution and com
mand of Christ, and is a human invention : let him be
accursed. " 7. Whoever shall affirm, that in order to obtain for
giveness of sins in the sacrament of penance, it is not
by divine command necessary to confess all and every
mortal sin which occurs to the memory after due and
diligent. premeditation — including secret offences, and
those which have been committed against the two last
precepts of the decalogue, and those circumstances
which change the species of sin ; but that such confes
sion is only useful for the instruction and consolation of
the penitent, and was formerly observed merely as a ca
nonical satisfaction imposed upon him ; or shall affirm
that tho^e who labour to confess all thei* sins wish to
leave njtLmg to be pardoned by the divine mercy ; or,
finally, that It is not lawful to confess venial sins: let
him be accursed.
" 8. Whoe—r shall affirm that the confession of every
sin, according to tha custom ofthe church, is impossible,
and merely a human tradition, which the pious should
reject ; or that all Christians, of both sexes, are not
bound to observe the same once a year, according to
the constitution of the great Council of Lateran ;99 and
99 This is not a dead letter. The following extracts describe its
operation in Italy : —
"If every true-bom Italian, man, woman, and child, within the

204 PENANCE.
therefore that the faithful in Christ are to be persuaded
not to confess in Lent: let him be accursed.
"9. Whoever shall affirm that the priest's sacrament
al absolution is not a judicial act, but only a ministry, to
pronounce and declare that the sins of the party con
fessing are forgiven, so that he believes himself to be ab
solved, even though the priest should not absolve seri
ously, but in jest; or shall affirm that the confession of
the penitent is not necessary in order to obtain absolution
from the priest: let him be accursed.
" 10. Whoever shall affirm, that priests living in mor
tal sin have not the power of binding and lopsing ; or
that priests are net the pnly ministers ef absolutipn, but
that it was said tp all believers, ' Whatseever ypu shall
bind uppn earth shall be""bound alsp in heaven, and
whatspever ypu shall loose upon earth, shall be loosed
alse in heaven ;' and 'whpse sinsyeu shall forgive, they
are forgiven, and whose sins you shall retain, they are
Pope's dominions, does not confess and receive the communion at
least once a year, before Daster, his name is posted up in the parish
church; if he still refrain, he is exhorted, entreated, and otherwise
tormented; and if he persist in his contumacy, he is excommunicat
ed, which is a very good joke to us, but none at all to an Italian,
since it involves the loss of civil rights, and perhaps of liberty and
property." Rome in the Nineteenth Century, ii. 262.
" Every Italian must at this time confess and receive the com
munion. A friend of ours, who has lived a great deal in foreign
countries, and there imbibed very heterodox notions, and who has
never to us made any secret of his confirmed unbelief of Catholic
ism, went to-day to confession with the strongest repugnance. —
' Whatcan I do ?' he said. ' If I neglect il, I am reprimanded by the
parish priest ; if I delay it, my name is posted up in the parish church ;
if I persist in my contumacy, the arm ofthe church will overtake me,
and my rank and fortune only serve to make me more obnoxious to
its power. If I choose to make myself a martyr to infidelity, as the
saints of old did to religion, and to suffer the extremity of punishment
in the loss of property and personal rights, what is to becomeofmy
wife and family ? The same ruin would overtake them, though they
are Catholics ; for I am obliged not only to conceal my true belief,
and profess what I despise, but I must bring up my children in their
abominable idolatries and superstition; or, if I teach them the truth,
make them either hypocrites or beggars.' I shall not enter into the
soundness of my friend's arguments, or defend the rectitude of his
conduct, but certainly the alternative is a hard one; and I believe
there are thousands whose virtue would not be proof against it ; for
this reason, he would not live a day in Italy if ha could live oat of it,
whioh is not in his power." Ibid. iii. p. 160.

PENANCE. 205
retained ;' by virtue of which words any one may ab
solve from sin, from public sin by [public] repropf, if the
offender shall acquiesce therein, and frem private sins.
by voluntary confession ; let him be accursed.
"11. Whoever shall affirm that bishops have not the
power of reserving to themselves certain cases, except
ing sueh as relate to the external polity of the church,
and therefore that the reservation of cases does not hin
der priests from absolving, even in OTch reserved cases :
let him be accursed.
" 12. Whoever shall affirm, that the entire punish
ment is always remitted by God, together with the fault,
and therefore that penitents need ho other satisfaction
than faith, whereby they apprehend Christ, who. has
made satisfaction for them : let him be accursed.
" 13. Whoever shall affirm, that we can by no means
make satisfaction to God for our sins, through the me
rits of Christ, as far as the temporal penalty is concern
ed, either by punishments inflicted on us by him, and
patiently borne, or enjeined by the priest, theugh not
undertaken ef put pwn accord, such as fastings, pray
ers, alms, er other wprks pf piety ; and therefore that
the best penance is nothing more than a new life: let
him be accursed.
" 14. Whoever shall affirm, that the satisfactions by
which penitents redeem themselves from sin through
Christ Jesus, are no part of the service of God, but, on
the contrary, human traditions, which obscure the dec-
trine of grace, and the true worship of God, and the
benefits ef the death of Christ: let him be accursed.
'' 15. Whoever shall affirm, that the keys are given to
the church to loose only, and not also to bind ; and that
therefore when priests impose punishments on those
who confess, they act in opposition to the -design ef the
keys, and against the institutien of Christ ; and that to
maintain, that if the power of the keys be denied, both
temporal arid eternal punishment remain to be endured,
is to advance a mere ficticn ; let him be accursed.

The ccntrariety between Scripture and this decree is
too evident to require any proof. How different is po=
18

206 PENANCE.
pery from the simple, intelligible system of the werd of
Gpd ! Whp that was previeusly unacquainted with the
fact, cculd have suppesed that the " repentance cf the
New Testament weuld be metamerphpsed intp pppish
"penance," and that besides the " godly serrow" for
which the sacred writers plead, wherein the essence of
true repentance consists, auricular ccnfessien tp a priest
would be declared necessary, and satisfaction demand
ed, even to God — as if that were possible for a sinful
being? To maintain that all this was intended by the
Saviour, when he said, " Repent ye and believe the
gospel," and to assert that it was acted upon by the
apcstles and their fellpw-labpurers, in the absence ef all
evidence in suppert pf the allegatipn, may indeed be
ccnsistent with the religipu pf Kpme ; but that religipn
has lpng agp received its appropriate designation, and
the impartial student ef prophecy will knew where to
fix the charge ef fraud and imppsture, and " deceivable
ness cf unrightepusness."
By the dpctrine and practice of penance, the priest
hood is armed with tremendous power. The director of
a king's cpnscience, for instance, has the means cf in
flicting incalculable misery en millipns. The refusal to
give abselutipn till his behests are pbeyed, may enable
him tp procure the sancticn pf measures ef the most
cruel and tyrannical character, and even to advance for
them a claim to sanctity, as in the persecution of alleged
heretics. Illustrations of this remark are not infrequent
in the histories of Spain, Portugal, and France. Many
an act of despotism, many a deed of oppression has been
committed, and many a martyr's fire has blazed, to make
satisfaction for some royal sin, and move the cenfessor
tp absplve his sceptred slave. If the proud masters of
millions have thus succumbed to a shaven crown, none
can be surprised that their ignorant subjects have parti
cipated in the thraldom. The awful majesty of the
priest may well appal the penitent. He is to him as
Christ, as God : he holds the keys of heaven and hell;
he may bind or loose, remit or retain sin. These are
they that "creep into houses, and lead captive silly
women" and foolish men. With such pretensions and
autherity, it is not to be wondered at that they obtain
absolute sway. The enthralled Catholic will do any

PENANCE. 207
thing, go any where, submit to any privation or suffer
ing that his ghostly father may chopse to enjoin ;' and
he believes, in his simplicity, that when the words " I
absolve thee" are uttered, his sins are all forgiven.
" Believe in the Lord Jesus Christ, and theu shalt be
saved," was the primitive exhprtatipn tp a troubled
ccnscience. Such language is never empleyed by the
Remish .priesthppd ; It presents teo short and easy a
path to pardon to serve their purpose. The Redeemer
occupies but~a subordinate statien in their system ; his
commands are nullified or superseded by tradition ; the
sufficiency of his atonement is denied, or merged in the
vaunted efficacy of fastings, pilgrimages, and painful
austeriges : under pretence cf exalting him, they have
thrust him from his throne and usurped, his place ; and
every member ef the hierarchy is to his flock as pro
phet, priest, and king.
Here is the show of liberty and consolation, but the
sad reality of bondage. At the early age of seven years,
the Roman Catholic child is taught to kneel before his
confessor, and ransack his young heart for sin. From
that time till the hour of his death, he is bound under
the heaviest penalties to disburden his soul at stated
periods to the priest. Nor is he allpwed te conceal any
thing. It is not enough to confess actions and words:
thoughts, purppses, wishes must be equally disclcsed.
The laws of delicacy are rudely violated, and the timid
female dares net refuse to answer questions which ether
lips than thpse pf her spiritual instructcr wpuld npt have
presumed to utter in her presence, or even to withhold
from him such feelings and imaginations as are kept
secret from the dearest earthly friend. It is industri
ously inculcated that concealment is mortal sin. Hence
absolution often fails to produce comfort. Some trivial
matter, some thought which the penitent was ashamed
to avow, remained unacknowledged. The tender con
science is racked and torn with agony ; no peace can be
enjoyed till all obstacles are surmeunted, and the tengue
is made willing te betray the most retired privacies pf the
seul. Thus the- priest beccmes entire master. Cenfes-
sion may npt reach the ear of Deity but by his inter
vention ; and pardon is supposed to be bestowed, not

208 PENANCE.
when the gracious promises of the gospel are believed,
but at the will of a sinful fellow-mortal.
" Confession," say the compilers of the Catechism,
" contributes powerfully to the preservation of social
order. Abolish sacramental ccnfession, and that mo
ment you deluge society with all sorts of secret crimes —
crimes too, and others of still greater enormity, which
men, enee that they have been depraved by vicieus ha
bits, will not dread to commit in open day. The salu
tary shame that attends confession restrains licentious
ness, bridles desire, and coerces the evil propensities of
corrupt nature." l Seldom have so much misrepresen
tation and untruth been conveyed in so few words. The
very reverse of these statements is the fact, as might be
shown by a comparative view of the state of morals in
popish and protestant countries. History fully warrants
the assertion, that priestly absolution, as practised in
the Romish chureh, offers a large bounty to crime, and
that the confessienal is a schpol pf every vice.
It was remarked that the legate did all in his power to
prevent any publication of the decrees. He even hin
dered the ambassadors and others from obtaining copies.2
There was a reason for this, which was not generally
known at the time. After the session, certain divines of
Louvain and Cologne who were attending the council,
discovered several errors, both in the decrees and cancns.
They immediately informed the archbishop of Cologne,
who reported it to the legate. He was excessively cha
grined, but found himself compelled to hear the observa-
tipns ofthe divines, and refer the matter to a committee.
The result was, that the divines established their charge.
What was to be done? Sheuld the decrees be ccrrected,
or should they be permitted to go forth to the world as
passed at the session ? Of two evils, the archbishop
rightly observed, it was wise to choose the least. Some
additions and corrections being made, the divines were
satisfied, and the publication was allowed to take place.
Where was the boasted infallibility ef the church cf
Rpme en this pccasicn 1 The council holds its solemn
session " under the presiding influence of the Holy
Spirit," and announces its decrees. Theological blwi"
X Page 272. 3 Sarpi, 1. iv. ». 29. Vargas, p. 238.

PENANCE. 200
ders are detected in those decrees : they are examined,
acknowledged to be erronepus, and amended before
they arc cemmitted te the press. Whp, then, were in
spired — the fathers ef the ceuncil, or the divines of
Leuvain and Cplogne 1 If the former, how was it that
their labeurs required ccrrectien? If the latter, whp
can trust tc the decisions of a council ?3
But notwithstanding all the pains that were taken,
the decree on penance was far from being satisfactory to
Roman Catholics. Hitherto free discussion had been
allowed on this subject, and instead of enforcing abso
lute uniformity of opinion, the church had permitted
her sons to differ from each other in their explanations.
This freedom was now at an end. Dpgmas invented in
the middle ages were constituted articles of faith, and
dissent from them subjected to anathema. It was use
less to murmur. Those who consent to wear the Romish
yoke have no right to complain that it galls the neck.
3 Vargas, p. 79, 80, 243, 257. " If the Pope suffer himself to
be guided by reason this circumstance ought to make a forcible im
pression on his mind. I believe that God permitted this accident to
happen in order to overwhelm them with shame and confusion.
After this they will open their eyes, according to the words of the
Psalmist — Cover them with ignominy, that they may seek thy name.
May God grant that they shall understand this well. For myself I
dare not hope for it yet. I have always said that God must work a
miracle to effect that."
Pallavicini says that there is no account of this affair in the acts
ofthe council. He may be believed : Vargas informs us, that even
in his time the secretary and notaries were suspected of unfair deal
ing, p. 62
It is amusing to read Vargas's professions of entire submission to
the council, notwithstanding the chicanery which he daily witness
ed. "As for myself, I shall always take the oath, andsuhmit with
out difficulty to every thing laid down regarding matters of faith."
" I have said that the Holy Spirit will not permit the Council to be
deceived in the principal articles." p. 235, 245.

210

CHAPTER IX.
EXTREME UNCTION.
Decree on Extreme Unction — Reflections — Decree on Reformation
— Arrival of ambassadors from Maurice of Saxony — Negotiations
respecting a new Safe-conduct — Refusal lo meet the wishes ofthe
Protestants — The Protestant ambassadors admitted to audience —
Defeat ofthe Legate's project to establish the uncontrolled despot
ism of the Pope— Fifteenth Session — Insolent Sermon preach
ed by a Monk — Six Protestant Divines arrive at Trent — Their in
effectual attempts to obtain a hearing — War between Charles V.
aad Maurice of Saxony — Sixteenth Session — Suspension of
the Council.
" It hath seemed good to the holy council to subjoin to
the preceding exposition of the doctrine of penance
what now follows concerning the sacrament of extreme
unction, which was regarded by the fathers as the con
summating act, not of penance only, but of the whole
Christian life, which ought to be a perpetual penance.
In the first place, therefore, with regard to its institu
tion, the council declares and teaches, that as our most
merciful Redeemer, who intended that his servants
should be provided at all times with salutary remedies
against every dart of their enemies, has in the other
sacraments prepared powerful helps, by which Chris
tians may be safely preserved during life, from all great
spiritual evils — so he has fortified the close of their
existence with the sacrament of extreme unction, as
with a most secure defence. , For though our adversa
ry seeks and takes occasion, during our whole life, to
devour our souls, in whatever manner he may ; there is
no period in which he se vigprpusly exerts all the
strength ef his subtlety to acccmplish pur utter ruin,
and disturb, if ppssible, pur ccnfidence in the divine
mercy, as when he sees that we are approaching the
termination of our course.

EXTREMIS UNCTION. 211
q!CsiAP. I. Of tlie institution of the sacrament of extreme
unction.
"This sacred unction cf the sick was instituted as a
true and proper sacrament ef the New Testament by
Christ Jesus cur Lord ; being first intimated4 by Mark,
(ch. vi. 13.) and afterwards recommended and publish
ed to the faithful by James the apostle, brother of our
Lord. 'Is any man,' saith he, 'sick among you? Let
him bring in the priests of the church, and let them pray-
over him, anointing him with oil in the name of the
Lord; and the prayer of faith shall save the sick man ;
and the Lord shall raise him up ; and if he be in sins,
they shall be forgiven him.' James v. 14, 15. In which
words, as the church has learned by apostolical tradi
tion, handed down from age to age, he teaches the mat
ter, form, proper minister, and effect of this salutary sa
crament. For the church understands the matter ofthe
sacrament to be the oil, blessed by the bishop; the unc
tion most fitly representing the grace of the Holy Spirit,
wherewith the soul of the sick man is invisibly anoint
ed.5 The form is contained in the werds pf adminis
tration. 6
4 "Intimated :" — It is a doctrine ofthe Roman Catholic church,
that the apostles were not made priests before the institution of tho
Lord's supper. Had it been affirmed that the passage in Mark re
corded the institution of the sacrament in question, it would have
followed that other persons besides priests might administer it. To
avoid this, the word "intimated" (insinuatum) was employed: so
that though the apostles did the very same thing which James after
wards enjoined, in the latter instance it is to be considered as the
sacrament of extreme unction, but in the first as only something like
it! Sarpi, 1. iv. s. 25.
5 " Its element or matter, as defined by many councils, particu
larly by the Council of Trent, consists of oil of olives, consecrated
by episcopal hands. No other sort of oil can be the matter of this
sacrament; and this its matter is most significant of its efficacy. —
Oil is very efficacious in soothing bodily pain, and this sacrament
soothes and alleviates the pain and anguish ofthe soul. Oil also con
tributes to restore health and -spirits, serves to give light, and re
freshes fatigue ; and these effects correspond with and are express
ive of those produced, through the divinepower, on the sick, by the
administration of this sacrament." Catechism, p. 296.
6 " This sacred unction is to be applied, not to the entire body, but
to the organs of sense only — to the eyes, the organs of sight; lo the
ears, of hearing; to the nostrils, of smelling; to the mouth, of taste
and speech; ID the hands, of touch. The sense of touch, it is true,

212 EXTREME UNCTION.
" Chap. II. Of the effect of this sacrament.
" The power and effect of this sacrament are explained
in the words — ' and the prayer of faith shall save ths
sick man ; and the Lord shall raise him up ; and if he
be in sins, they shall be forgiven him.' For this power
is the grace of the Holy Spirit ; whose unction cleanses
away sins, if any remain to be expiated, even the last
traces of sin;7 and relieves and confirms the soul ofthe
sick man, exciting in him strong ccnfidence ofthe divine
mercy; by which strengthened, he bears far better the
inconveniences and pains of his disorder; resists more
easily the temptations of the devil, who does, as it were,
lie in wait at, his heels ; and sometimes obtains the res
toration of his bodily health, if the same shall_ further
the salvation of his soul.8
is diffused throughout the entire body, yet the hands are its peculiar
seat. This manner of administering extreme unction is observed
throughout the universal church, and accords with the medicinal
nature of this sacrament. As in corporal disease, although it affects
the entire body, yet the cure is applied to that part only which is the
seat ofthe disease, so in spiritual malady, this sacrament is applied
not to the entire body, but to these members which are properly
the organs of sense, and also to the loins, which are, as it were, the
seat of concupiscence, and to the feet, by which we move from one
place to another." Ibid. p. 309.
The unction is applied to al! the parts above mentioned At each
anointing the priest says, '¦ By this holy unction, and through his
great mercy, may God indulge thee whatever sins thou hast committed
by sight" — or "smell" — or " touch," &c. This is called the " form"
of the sacrament. " The form is to be applied by way of prayer,
although the apostle does not say of what particular words that prayer
is to consist. But this form has been handed down to us by apostolic
tradition, and is universally retained, as observed by the church of
Rome, the mother and mistress of all churches." Ibid. p. 297.
Many other prayers are also used : " there is no sacrament, the ad
ministration of which is accompanied with more numerous prayers."
7 " The grace of this sacrament remits sins, especially lighter
offences, or as they are commonly called venial sins. Its primary
object is not to remit mortal sins. For this the sacrament of penance
was instituted, as was that of baptism for the remission of original
sin." Catechism, p. 30J .
8 "However, shouldJthis effect not follow, it arises not from any
defect in the sacrament, but from weakness of faith on the part of
him by whom it is received, or of him by whom it is administered;
for the Evangelist informs us, that our Lord wrought not many mira
cles amongst his countrymen, because of their incredulity. It may
however be proper to observe, that Christianity, note that it has taken deep

EXTREME UNCTION. 21$
" Chap. III. Ofthe minister of this sacrament, andiJie
time at which it is to be given.
"And now as to the law relative to the persons who
are to receive and administer this sacrament ; this is
laid down with sufficient clearness in the afore-cited
words. For there it appears that the 'elders ef the
church' ° are the prcper ministers ef this sacrament :
which appellation is to be understppd in that passage as
meaning either bisheps, pr priests regularly erdained by
them, with laying en pf the hands ef the presbytery,
and net persons advanced in years, or of elevated rank. * °
The council also declares that this unction is to be ap
plied to the sick, and especially to those who lie in so
dangerous a state, as in all appearance to be appointed
to death, whence it is called 'the sacrament cf the
dying.'1 ' But if the sick reccver after receiving this
root in tlie minds of men, stands less in need ofthe aid of such miracles
in our days, than in the early ages of the cliurch." Ibid. p. 303. It
would have been well had this observation been better regarded :
fewer "lying wonders" would have disgraced the pages of Roman
Catholic history.
9 " Priests ofthe Church." — Douay version. The reader will see
that in this place it was necessary to give the Protestant translation,
which every scholar knows is the only correct one.
1° " In this, as in the other sacraments, it is also to be distinctly
recollected, that the priest is the representative of Jesus Christ and
of hischurch." Ibid. p. 301.
11 " Extreme unction is to be administered to those only whose
malady is such as to excite apprehensions of approaching dissolu
tion. It is, however, a very grievous sin to defer the holy unction
until, all hope of recovery now lost, life begins to ebb, and the sick
person is fast verging into insensibility."...." Extreme unction, then,
ean be administered only to the sick, and not to persons in health,
although engaged in any thing however dangerous, such as a peril
ous voyage, or the fatal dangers of battle. It cannot be administer
ed even to persons condemned to death, and already ordered for
execution. Its participation is also denied to insane persons, and to
children incapable of committing 6in, who, therefore, do not require
to be purified from its stains, and also to those who labour under the
awfal visitation of madness, unless they give indications, in their
lucid intervals, of a disposition to piety, and express a desire to be
anointed. To persons insane from their birth this saerament is not
to be administered ; but if a sick person, whilst in the possession of
his faculties, expressed a wish to receive extreme unction, and af
terwards becomes delirious, he is to be anointed."...." The pastor
will follow the uniform practice ofthe Catholic church, and not ad
minister extreme unction until the penitent has confessed ami re
ceived." Catechism, p. 299, 300.

214 EXTREME UNCTION.
unction, they may again enjoy the aid of the sacrament,
when they are in similar danger cf their lives. Where
fore, those persons are on no account to be listened to,
who teach, in opposition to the most express and lucid
statements of the apostle James, that this unction is a
human invention, or a rite received from the fathers, but
not a command of God, with promise of grace; nor
thpse who affirm that its power has long agp ceased, as
if the gift cf healing belonged to the primitive church
only; nor those who say that the rites and customs
observed by the holy Roman church, in the administra
tion of this sacrament, are opposed to the language of
the apostle James, and therefore may be changed for
any other ; nor, finally, those who assert that this ex
treme unction may be despised by the faithful without
sin. For all these assertions are manifestly contradic
tory to the plain words of the great apostle. Nor,
indeed, has the church of Rome, the mother and mis
tress of all other churches, adopted any observance in
administering this unction, as far as relates to the sub
stance of the sacrament, than was enjoined by the
blessed appstle James. Neither can se important a sa
crament be despised, without great sin, and insult to the
Holy Spirit himself."
The following canons were added : —
"Canon 1. Whoever shall affirm that extreme unc
tion is not truly and properly a sacrament, instituted by
Christ our Lord, and published by the blessed Apostle
James, but only a ceremony received fiom the fathers,
or a human invention : let him be accursed.
" 2. Whoever shall affirm, that the sacred unction of
the sick does not confer grace, nor forgive sin, nor re
lieve the sick: but that its power has ceased, as if the
gift of healing existed only in past ages : let Jiim be
accursed. " 3. Whoever shall affirm, that the rite and practice
of extreme unction observed by the holy Roman church
is repugnant to the doctrine of the blessed apostle James,
and therefore that it may be altered or despised without
sin : let him be accursed.
" 4. Whoever shall affirm, that the ' elders of the
church,' whom blessed James exhorts to be brought in
to anoint the sick man, are not priests, ordained by

EXTREME UNCTION. 215
the bishop, but persons advanced in years, in any com
munity; and therefore that the priest is not the only
proper minister pf extreme unction: let him be accursed."

All will confess the vast importance pf right views
and feelings in the prospect of death. Perilous as is
deception or delusion in things spiritual at any time,
the danger is immeasurably increased when the last
change is fast approaching, and the final destiny is
about to be sealed for ever. It is then that the church
of Rome "lays the flattering unction to the soul." The
dying man sends for the priest, and makes confession ;
absolution is promptly bestowed : the eucharist is ad
ministered; and lastly, the sacred chrism is applied.
These are the credentials of pardon, the passports to
heaven. No attempt is made to investigate the state of
the heart, detect false hopes, bring the character to the
infallible standard : nothing is said of the atonement of
Christ and the sanctifying influences of the Spirit.
Without repentance, without faith, without holiness,
the departing soul feels happy and secure, and is net
undeceived till eternity disclcses its dreadful realities—
and then it is tep late. It is net affirmed, indeed, that
the descriptien is universally applicable: but that, with
regard to a large majority of instances, it is a fair state
ment of facts, cannot, alas, be questioned.
The decree of reformatipn embraced the fellpwing par
ticulars: papal dispensations or licenses, exempting
their possessors from episcopal jurisdiction, were abo
lished ; titular bishops were forbidden to exercise their
authority in extra-diocesan places, or to ordain priests
whom Pther bjsheps had rejected ; the pewer pf issuing
letters conservatory, by which certain individuals and
public bodies were privileged to have their causes tried
by 'a judge appointed by the Pope, was restrained, though
very partially — priests were ordered to appear in grave
and becoming attire — ecclesiastics who had committed
murder were adjudged to be for ever deprived of all
their dignities and benefices — for involuntary homicide
dispensations might be granted, under some restrictions,

Z16 EXTREME UNCTION.
which, however, were not to bind the Roman pontiff —
the right pf patronage was granted te thpse pnly who
built a new church or endowed ene already built— and
patrons were required to present the priests of their
eheice to nene but the bishpp of the diocese, for induc
tion. Som? regulations of less importance were also
included. But the decree was received by the friends
of reform with great dissatisfactien. It was very evident
that all their zeal and labeur would be expended te very
little purppse. !2
It had been decided that the subjects ef the next de
cree should be communion in one kind, the mass, and
orders. Of the debates no account need be given in
this place, as the decrees on those points were not passed
till the third period of the histpry of the council. The
circumstances that occurred between the fourteenth
session and the suspension of the council will now be
briefly stated.
Early in January the Protestant ambassadprs already
at Trent were jpined by Wolfius Coler and Leenard
Badehern, the representatives pf Maurice cf Saxpny.
They were instructed te say that it was indispensably
necessary to issue a safe-conduct exactly conformable
to that granted by the council of Basle, to suspend the
decision of those matters which were then under dis
cussion, and to re-examine all the former decrees ; be
sides which, the Pope must not preside, but declare his
own submission to the enactments of the council, and
absolve the bishops from their oath of allegiance to him
self, that their suffrages might be free. They were di-
12 " The Reformation, on its present footing, could not be in a more
unfortunate condition. It is useless and unfortunate for us, but
advantageous to the Court of Rome. The subtleties that have been
introduced into the decrees, are the source of jndless disputes,
which will tend to maintain existing abuses. We live in an unfortu
nate age. If the Court of Rome grant you any thing, it is only
to do yon more harm." Vargas, p. 244, 248.
The bishop of Astorga writes to the same effect. " Some decrees
have been passed concerning the reformation ; but they are not such as
they should be to correct the abuses which exist in the Catholic
Church, or to put an end to the errors which have caused men to be
deceived. We do all that we have power to do, and not what the
exigences of the times seem to us to require." Ibid. p. 254.

EXTREME UNCTION. 217
rected te request an early audience, in erder te lay these
demands before the fathers, as the Protestant divines
were abeut forty miles frem Trent, and wpuld repair tp
the city as soon as they were assured of safety. The
ambassadors refused tp treat with the legate and his
cclleagues, lest that act should be construed into an ac
knowledgment of the supremacy of the Pope. Con
sequently, the negotiatipns were carried on by the inter
vention of the Imperial Envoys. ' 3
The presidents of the council conducted themselves
with great haughtiness and viclence, and absolutely re
fused to concede any thing. It was a great insult, they
said, that the sectaries should hesitate to trust a coun
cil that represented the universal church : they would
rather lose their lives than permit the relaxation of the
episcopal oath, or hear such impious blasphemies as
were then uttered against the holy see; the ambassa
dors were sent to the council, and were bound to ac
knowledge them as its presidents. If such unreason
able demands were persisted in they would withdraw,
dismiss the assembly, and forbid the fathers to perform
any public and official act. So far did Crescentio suf
fer himself to be influenced by his indignation and
fears, that to prevent the council from granting the re
quired safe-conduct, he abstracted the seal, and thus left
them without the means of issuing a formal and au
thoritative decree of any kind. ' 4
It was soon perceived, however, that such conduct
was both unwise and unsafe. The emperor directed his
ambassadors to interfere and remonstrate ; and after a
hard struggle the legate consented that the Protestants
should be received, not in public session, but at a ge
neral congregatien, tp be held in his own hpuse. This
ppint being gained, the ambassaders next pressed the
suspensien pf the forthccming decree. Ccunt Tpledo
remarked that he had often heard preachers say that
the salvation of one soul was so dear to Jesus Christ
that if it were necessary lie would consent to be cru
cified afresh in erder tp redeem it ; hew then cculd
they refuse to grant the little delay that was asked, when
13 Sarpi, 1. iv. s. 36. Sleidan, I. 23; p. 389. Ed. 1559.
*4 Vargas, p. 401, 403. Sarpi, ut sup.
19

21'8 EXTREME UNCTION.
on that delay the salvation of Germany depended?
The legate started various objections, but they were
quickly answered, and he at last agreed to propose the
matter to the council.
A cpngregation being convened, the suspensicn pf the
decree was readily conceded. But the affair cf the
safe-ccnduct was net sp easily settled. The very name
of the council of Basle awakened the most unpleasant
emotions in the breasts of the fathers ; and the conces
sions demanded went far beyond their intentions. No
cpnsiderations could induce them to follow the ominpus
example ef that detested ceuncil, althcugh they knew
that the pacificatien cf the heretics depended upon it.
A new safe-conduct was indeed granted, which was
affirmed to be substantially the same as that of Basle, ' s
but in fact, those parts on which the greatest stress had
been laid were either omitted or altered. l 6
When the safe-conduct was prepared, a copy was
given to the Imperial ambassadors, by whom it was pre
sented to the Protestant envoys, who had all agreed to
act in concert. On examining it they found that it
materially differed from the model which had been pro-
ppsed tp the council. Four things had been granted at
Basle to the Bohemians: 1. That they should have a
deliberative voice, or right of suffrage: 2, that every
thing should be decided by the authority of Scripture,
the practice of Christ and his apostles, and the primi
tive church, approved councils, and those fathers who
regarded the word of God as the sole appeal in matters
of faith ; 3, that they should have liberty to exercise
their religion in their own houses ; 4, that nothing should
be said or done to bring their doctrine into ccntempt.17
Of these, the first, third and fourth were altogether
omitted, and the second was so altered as to neutralise
its provisions, for the legate had added " Apostplic tra-
ditinn," and "the censent pf the Catholic church," to
the authorities there mentioned ; and they well knew
that if these were suffered to remain, a Romanist might
prove any thing he wished, and justify every corruption
15 "Ipsa pene verba." Pallav. 1. xii. c. 15. s. 17.
16 Sarpi, ut sup. Varga3, p. 487 — 489
17 Decreta et Acta Concilii Basiliensis, "The Decrees and Pro
ceedings of the Council of Basle," fol. 38. Parisiis, 1512.

EXTREME UNCTIPN. 219
that wpuld pay for its preservation. The Imperial am
bassadors were immediately informed that such a safe-
ccnduct cculd npt be received.
When the presidents cf the ceuncil heard this, they
affected great surprise and displeasure. They denied
that a deliberative voice had been granted to the Bohe ¦
mians ; and with regard te the rest, they maintained
that the safe-cenduct was in substance like that of
Basle, but that, as the Protestants evidently sought a
pretext for complaint and dispute, nothing remained but
to publish the decree as it was, and leave it to them to
accept it or not. Count Montfort replied that if it was
really in substance like that given at Basle, the best
plan would be to stop the mouths pf their ppppnents by
transcribing the latter word for word. The presidents
looked at one another in silence : it was an observation
they were not prepared to meet. At length Crescentio
said that the whole affair should be laid before the fa
thers, and the result cemmunicated te them. A con
gregation was summoned ; the fathers were persuaded
that the cause of Gpd and the church was in danger,
and the legate manoeuvred so well that it was unani
mously agreed to preserve the original form of the safe-
conduct, without any alteration. * 8
The general congregation for the reception of the Pro
testant ambassadors met at Crescent.io's house, Jan. 24.
The legate addressed the assembly in a short discourse;
he said that the business on which they had met was
more important than any that had occurred to the church
for many ages, and that pn such an occasion they needed
special assistance from God. Prayers followed. Then
the secretary read a protestation in the name of the
council, purporting that the reception of the Protestant
ambassadors was entirely an act of condescension and
grace, and that it was not to be considered as a prece
dent, nor any consequence derived therefrom, preju
dicial to the autherity and rights of general councils. ' 9
The Wirtemburg ambassadors being introduced, they
presented their confession of faith, and briefly stated
their master's demands. This was in the morning. In

18 Sleidan, p. 390. Sarpi, 1. iv. s. 38.
n> Vargas, p. 474—476. Le Plat, iv. p. 217.

220 EXTREME UNCTION.
the evening the congregation was again assembled, and
the Saxon ambassadors were admitted. Badehorne
spoke with great freedom and courage, little regarding
the presumed dignity of his audience. He renewed the
demand for a safe conduct similar to that granted at
Basle, and justified the demand by referring to .the un
repealed decision of the council of Constance, " that
faith is not to be kept with heretics." He strongly
urged the propriety of absolving the bishops from their
oath of allegiance to the Pope, that they might be en
tirely unshackled and uninfluenced in considering the
important question of leform, the necessity for which
became every day more apparent. The free spirit and
bpld manner of the ambassadors produced a powerful
impression in their favour. " They have spoken," said
the bishop of Orenza, " much at length in full congre
gation, and said such things respecting reform as we
eurselves dare not say. It is true there were some bad
passages in their discourse; but there were so many
good ones that it was right to take care that the people
should not hear them. We have great hopes of doing
something for the service of God, if they would give us
liberty !"2 ° There was the evil — the secret cause of all
the mischief that was practised at Trent: the most part
spoke and voted according to orders; if any acted
otherwise, they were insulted and silenced. It need
scarcely be added that the speeches of the ambassa
dors were delivered in vain, and that the fathers re
solved to leave the safe-conduct unaltered and risk the
consequences.2 '
The resolution to suspend the publication of the de
crees till the Protestants had been heard, prevented the
accomplishmentofa project which the legate had secretly
formed, in the true spirit of Romish policy. During
the progress of the negotiations with the Protestant
ambassadors, the subject of the sacrament of orders had
been discussed by the divines. A decree was framed.
comprising three chapters and eight canons, and con-
20 Vargas, p. 472.
21 Pallav. 1. xii. c. 15. Sarpi, 1. iv. s. 39, 40. Le Plat, iv. p. 418 —
533. La Plat has reprinted the confessions presented by the am
bassadors: they may also be seen in the " Corpus et Syntagma
Confessionum Fidei." " A Volume and Treatise on the Confes
sions of Faith." Geneva, 1654.

EXTREME UNCTION. 221
veying the sentiments of the council on " the necessity
and instituticn of the sacrament of orders," the " visible
and external priesthood of the church," and " the ec
clesiastical hierarchy, and the difference between priests
and bishops." In the last chapter, which taught the
divine right of episcopacy and enumerated the exclu
sive privileges belonging to that order, the crafty legate
had caused to be inserted a direct acknowledgment of
the absolute and unqualified supremacy of the Pope in
all things pertaining to the church, expressed in such
strong and unequivocal terms that if the decree had
passed in that state all hopes of amendment and re
form would have been completely quashed, and the
chains of spiritual tyranny more firmly riveted than
ever.33 By consenting to the decree the prelates would have
yielded to the pontiff the little remnant ef ppwer that
was left, and cenfessed themselves his slaves. Yet,
strange to say, none of them saw their danger, and the
decree was about to receive the final approval of a ge
neral congregatien, when Vargas discovered the objec-
tienable passages and immediately gave the alarm. By
his means the Spanish bisheps were awakened te a sense
pf their peril, and placed themselves in the attitude cf
determined ppppsitipn. Probably the concession of the
divine right of their order had so gratified and soothed
them that the jealous suspicions with which they were
accustomed to watch the proceedings of the legate
were lulled to rest. But they were soon convinced that
this concession was entirely nullified by the grasping
pretensions with which it was associated. Crescentio
had indeed acknowledged the divine right of episco
pacy ; but at the same time he had taught that the
Pope was absolute lord and master of bishpps in every
thing pertaining te their pffice, sc that in fact they were
only to be considered as the servants and delegates ef
the hely see ! And he had denied te the laity, ef what
ever rank, all right, of interference in the appointment
or electicn pf the clergy, resting the same ultimately in
the Pcpe. Had the decree passed, a perfect ecclesias
tical despotism would have been established, without
22 Vargas, p. 345—369. Le Plat, iv. p. 397—405.
19*

222 EXTREME UNCTION.
remedy or appeal. A lpng and angry ccntest ensued.
The legate was infuriated by the ppppsitipn he enceun-
tered. His colleagues disapproved of his measures ; the
whole strength of the Imperial party was vigorously di
rected against him ; while on every side he met the re
sistance of the incensed prelates. Yet he recklessly
maintained his ground, and endeavoured to obtain by
threats what his wily policy had failed to accomplish.
The bishop of Grenza presumed to say that he doubted
the truth of the assertions contained in the obnoxious
paragraphs. " He who doubts in a matter of faith,"
said Crescentio, " is a heretic, therefore you are one."2 3
Taunting insults and fierce menaces awaited all who
dared oppose him : deep-laid intrigues were employed
to procure favourable suffrages; and there was some
reason to fear that he would succeed, monstrous as were
the claims which he sought to establish. The postpone
ment of the decree was a most opportune event for the
Catholic church, as it saved her from the shame of a
publicly acknowledged thraldom. But the Protestant
will discern in this affair the natural fruits of pure and
undisguised popery.
The fifteenth session was held Jan. 25. In the de
cree passed on that occasion the postponement of the
doctrinal articles was announced, and a hope expressed
that the Protestants, for whose sake the delay had been
granted, would at length repair to Trent, not obstinately
to oppose the Catholic faith, but to learn the truth and
acquiesce in the decrees and discipline of holy mother
church. The new safe-conduct was published in the
form previou^ settled, without any regard to the re-
mcnstrances and demands of the ambassadors ; and it
was particularly observable that in guaranteeing perfect
liberty, notwithstanding any statutes, decrees, laws,
canons, or decisions of councils, and especially of the
council of Constance, the infamous enactment of that

23 Vargas, p. 434. " The Legate has become more infuriated
than any one else. It is his object to carry his point by threats and
bravados." " The Legate has acted, and still acts, as if possessed
by an evil spirit." " The Legate insults aud threatens all who op
pose him. I know not how God can permit such excesses. Per
haps he wishes to cover us still more with shame and confusion."
Jbfd. p. 433, 436, 492.

EXTREME UNCTION. 223
assembly respecting the preservation of faith with here
tics was declared tc be superseded "for that time,"2*
an expressien npt pbscurely intimating that the church
cf Rpme still tenacicusly clings to the sentiment con
tained in that abcminable decree. An cfficial ccpy pf
the safe-ccnduct was forwarded to the Protestant am
bassadors : their own opininns on it had been already
expressed; all they could do was to transmit it to Ger
many, and wait for further directiens.25
It seems that the fathers occupied the interval of lei
sure they now enjoyed, partly in hearing sermons and
attending the devotional solemnities of the church, and
partly in intrigue. What sort of discourses were usually
delivered before the prelates we have not the means of
ascertaining ; but it will be confessed that there was
little to promote conciliation and charity in the sermon
preached by Ambrose Pelargo. His subject was the
parable of the tares. The tares he understood to signi
fy the heretics, and he taught, in epen ccntradicticn
tp his text, that they shpuld be rppted up, if it cculd be
dene witheut injury tp the wheat. When cemplaints
were made and the preacher was interrogated respecting
his asserticns, he boldly vindicated himself. It was his
decided epinipn, he said, that heretics pught tp be exter
minated, by fire, by swerd, by the halter, pr in any
other way in which their destruction might be safely
accomplished : but he had taken care to empley pnly
general terms, net mentipning the Protestants by name,
and he had said nothing in contravention of the safe-
conduct recently granted by the council. This impu
dent excuse was accepted, and the fellow went free.26
Doubtless the monk's sermon expressed the feelings of
a large proportion of the fathers at Trent. But it
augured ill for reconciliation or union that such an out
rage should be committed with impunity. And small
hopes pf reform ceuld be indulged when an effice in the
gift ef the Pepe was put up fer sale by public auction,
in the city of Rome ; and that, too, while a general
council was sitting, avowedly for the purpose of retriev-
24 " Pro hac vice."
25 Pallav. 1. xii. c. 15. Sarpi, 1, iv. a. 41.
26 Sleidan, p. 392.

224 EXTREME UNCTION.
ing the lost honour of the church, by the removal of
its manifold corrupticns and abuses ! 2 T
Six protestant divines arrived at Trent in the mcnth
of March, four from Wirtemburg (Brentius was ene ef
them,) and two from Strasburg; notwithstanding the
acknowledged deficiency of the safe-conduct they had
ventured to the council to explain and defend their con
fession of faith, should the fathers give them oppor
tunity. They had brought with them printed copies of
their confession, which were eagerly sought after by the
bishops and divines, .much to the annoyance of the le
gate, who had contrived that very few should see it in
manuscript, though it had been publicly presented to
the ceuncil.2 a
Varicus ineffectual endeavours were made by the Im
perial ambassadors to procure a hearing for the Pro
testant divines; but some excuse for delay was always
at hand. They would have consented to any method
of discussion which the legate might prefer ; they were
willing to re-examine the former decrees of the council,
or to discuss separately the articles of their confession,
or to proceed in any other way that their adversaries
might choose to adppt. But it had been already deter
mined that they shpuld npt be heard ; difficulty after
difficulty was placed in their way, and at length it was
se evident that there existed no sincere desire te effect
an amicable adjustment cf the differences between them,
that the divines resclved to return home. The Protest
ant ambassadors had already departed, in consequence
cf the serious aspect of pplitical affairs, and the rumours
of approaching war.29
Charles V. had aimed a deadly blow at the civil and
religious liberties of Germany. For many years he had
prosecuted his favourite scheme of becoming uncon
trolled despot of that country. But the day of retri-
27 Vargas, p. 531. Manners and morals were at alow ebb at
Trent. The Imperial ambassador confesses having indulged too
freely with the bottle ; and the Spanish bishops had taken the pre
caution to secure good cooks : unfortunately, they had forgotten to
provide themselves with a physician, and they suffered for their
neglect. Ibid. p. 509, 547.
as Sleidan, p. 394.
29 Ibid. p. 395. Le Plat, iv. p. 542.

EXTREME UNCTIPN. 225
butiort was now come. An event for which he was
totally unprovided dissipated all his plans, and dashed
to the ground the edifice en which he had spent sp
much time and treasure and bleod, just when he ex
pected to lay the last stone and enjoy the reward of his
toils. Nor could it fail to be observed that his defeat
was the more signal, inasmuch as it was accomplished
in such a way as deeply to mortify his pride at the same
time that it crushed his power. By detaching Maurice of
Saxeny from the Protestant cause, he had ensured his
former success. When that same individual, perceiv
ing the imminent danger of his country, took up arms
against Charles and declared himself the avenger of
the wrongs pf Germany, he whp had sp pften valued
himself on his skill in the arts of worldly policy was
foiled and overreached in the sight of all tne world, and
" the wise was taken in his own craftiness."
As almost every day brought fresh intelligence cf
Maurice's success, and his forces were known to be
moving in the direction of Trent, the necessity of sus
pending the proceedings of the council was generally
confessed. The cardinal of Trent wrote to the Pope
stating that he could not answer for the safety ef the
city; and at the same time Pighino, whc had presided
since the latter end of March in consequence of the
dangerous illness of the legate, sent to Rome for explicit
directions how to act. At a cpngregatien pf cardinals
it was unanimously decreed that the council should be
suspended for two years. Still the nuncio hesitated to
execute his orders, on account of the opposition of the
Spaniards, who affected to disbelieve the extent of the
danger. But before he could receive further instruc
tions the consternation had become so general that all
difficulty was removed. On the 28th of April the six
teenth session was held, but with much less pomp than
ordinary. No sermon was preached. Instead of the
gospel for the day the following passage from the gos
pel of John was chanted, " Yet a little while, andye shall
see rne," &c. The decree was then read, declaring the
council to be suspended for two years, with this proviso,
that whenever peace should be restored, whether before
or after the terminatien pf that period, the suspension
should be considered at an end. Meanwhile, christian

226 EXTREME UNCTION.
princes and prelates were exhorted to observe, and
cause to be observed, within their respective kingdoms,
dominions, or dioceses, all the decrees and enactments
of the council. 3 °
Immediately after the session the prelates separated,
anxious to secure their personal safety by getting as far
as possible from the seat of war. Crescentio, though
very 'ill, had sufficient strength to reach Verona, where
he died three days after his arrival.
It was asserted that great dissatisfaction was express
ed at Rome on account of that part of the decree in
which the observance of the enactments of the council
was enjoined, but without any reference to their con
firmation by the Pope, which was supposed to be es
sential to their validity. Some went so far as to say
that according to the canon a censure had been incur
red by the nuncios for infringing on the authority of
the holy see. They alleged in their defence that the
decree only exhorted to the pbservance, but did net com
mand it. It wpuld have been much better, as father
Paul observes, te cpnfess the truth, viz. that the Pppe
had seen and confirmed every thing beforehand.
30 Pallav. 1. xiii. c. 3. Sarpi, 1. iv. s. 50. Twelve Spanish hi-
jshons protested against the suspension.

227

CHAPTER X.
COMMUNION IN ONE KIND.
Abortive project of reform at Rome — Death of Julius III. — Election!
of Marcellus II. — His death — Election of Paul IV. — Peace of
Passau — Arrogant behaviour ofthe Pope — His pretended anxiety
for reform — Proceedings of the Inquisition in Italy — State of af
fairs in Europe in 1559 — Death of Paul IV. — Election of Pius IV.
—Re-assembly of the Council projected — Negotiations on that
subject — Nuncios sent to Germany and other countries — Appoint
ment of Legates — Re-opening of the Council — Seventeenth
Session — The prohibition of books considered — Historical notices
— Eighteenth Session — Decree on prohibited books — Safe-
conduct issued to the Protestants — Debates on the divine right of
residence — Nineteenth Session — Arrival ofthe French ambas
sadors — their reception — Treatment of the reforming bishops —
Twentieth Session — Debates on Communion in one kind, and
the concession of the cup to the laity — Efforts of the Bavarian,
Imperial, and French ambassadors to procure that privilege — Post
ponement of the question — Twenty-ftrst Session — Decree on
communion in one kind — Observations — Decree on reform.
It was decreed that the council should be suspended
fer twp years. Ten years, hewever, elapsed before it
was re-assembled. The events that occurred in the in
terval must be briefly detailed.
When the Pope saw that he was delivered from the
council, he affected to think that the best means of pre
venting the disquietude which the existence of such an
assembly always occasioned in the minds of the Roman
Pontiffs would be to set about ecclesiastical reform. —
With this view he appointed a committee cr ccngrega-
tion, composed of a large number of cardinals and pre^
lates, to whom this important affair was entrusted. But
the hindrances and objections that arose in the papal
court were so great, and the opposition of interested
persons so powerful, that this project shared the fate

228 COMMUNION IN ONE KIND.
of itspredecessors, and was almost entirely unproductive
of good. 3 1
At the expiration of the term for which the council
was suspended, a meeting of the consistory was held,
and the propriety of summoning that assembly again
was debated. The majority were of opinion that a dor
mant evil should not be roused, and that since both
princes and people seemed to have forgotten the coun
cil, the best policy weuld be tp say nothing about it. —
To this the Pope agreed, and a profound silence was
observed en the subject.33
Julius III. died March 23, 1555. His character re
quires ne comment. Preud, crafty, fierce, luxurious,
dissclute and profane, he lived witheut hpnnur and died
unlamented. 3 3
The chcice ef the cenclave fell pn Marcellus Cervi-
nus, the cardinal Santa Croce, one of the former legates
at Trent. It soon appeared that his views differed
greatly from those of his predecessors, for he signified
his intention to re-assemble the council as early as pos
sible, and avowed the conviction of his mind that the
interests of the church would be best promoted by a
vigorous and extensive reform, in prosecuting which he
purposed that the luxury and pomp of the prelates
should be effectually retrenched. In furtherance of these
designs a congregation of cardinals was appointed, and
the well known sincerity and uprightness of the Pontiff
induced the belief that his would be a pure and energetic
administration. But these expectations were disap
pointed by the early and sudden death of the Pope. —
The excessive fatigue attendant on the burdensome
ceremonies of Easter week was more than his feeble
frame could bear. An attack of apoplexy was the result,
and Marcellus died April 30, having enjoyed the pon
tificate but twenty-one days.34
31 Pallav. 1. xiii. c. 10. Sarpi, 1. v. s. 1.
32 Sarpi, ut sup. b. 11.
33 Pallav. ut sup. The cardinal is sadly perplexed with Julius's
character, and labours hard to modify the censure he feels compelled
to pass upon him : his concluding words are, " for his greater faults
had the appearance of virtues, although, perhaps, the real character
of vices." See also Thuan. Hist. L xv. s. 7. Wolf, Lect. Mem.
ii. p. 638.
34 Pallav. 1. xiii. c. 11. Sarpi, 1. v. ». 14.

COMMUNION IN ONE KIND. 229
Cardinal Caraffa was chosen to succeed Marcellus,
and assumed the name of Paul IV. This election was
viewed by many with great alarm. Caraffa had always
affected severe sanctity, and was equally noted for the
austerity of his manners and his ferocious disposition.
He had founded the order of the Theatine monks, and
was supposed to be the sworn enemy of all indulgence
and display ; hence the creatures of the court expected
nothing less than a sweeping reformation. But no soon
er had he ascended the pontifical chair than he laid
aside his austerity and self-denial. When he was asked
how he wished to be served, he replied, "splendidly,
as becomes a great prince." His installation was un
usually magnificent, and at all public solemnities he
chose to appear with more than ordinary pomp. 3 5
By the peace of Passau, confirmed by the decree of
the diet of Augsburg, 3 6 the Protestants of Germany
were not only secured from molestation, but also ac
quired the complete recognition and establishment of
their religious freedom. The struggles of the preceding
twenty-five years had issued in the erection ef this bul
wark pf their liberties, which, thcugh it was npt raised
without great sacrifices, and the less of much precious
blopd, was wprth all that itcpst, and happily proved firm
and secure. It must be confessed, indeed, that the edict
was far from being perfect, since it included in iv pro
visions those Protestants only who followed the confes
sion of Augsburg, and it may be doubted whether either
party acted from enlightened views of the rights of con
science. But a great point is gained when opposing
sects agree to let each other alone, whatever may be the
motives by which they are influenced. Almost three
centuries have passed away since this celebrated decree
was published, and still there are those to be found who
claim the privilege of dictation to. their brethren, and
deny to others the liberty which they demand for them
selves. It will be a happy time for the Christian church
when the apostolic law shall be universally obeyed —
" Let every man be fully persuaded in his own mind."
The pontiff was excessively irritated at the result of
35 Sarpi, ut sup. a. 15. 36 A. D, 1552—1555.
20

230 COMMUNION IN ONE KIND.
the diet of Augsburg and its "pernicious" decree, as he
chose to call it. 3 7 He expressed his dissatisfaction in
the most violent manner, and even threatened the em
peror with excommunication, unless the decree were
repealed. When the imperial ambassador urged the
power of the Protestants, his master's late defeat, and
the solemn oaths by which he was bound to fulfil his
engagements, the Pope replied that he would release him
from those' oaths, and command him not to keep them!
All this was in perfect accordance with his known cha
racter. Few Popes have had such high conceptions of
the dignity of their office as Paul IV. He advanced
the most extravagant pretensions, and supported them
with a violence and haughtiness of demeanpur that
have been seldem equalled. He claimed absolute domi
nation over all crders pf men, civil and ecclesiastical,
and the right te disppse pf kingdoms. No prince, he
said, should be his companion ; he would be above them
all, and (stamping on the floor, and thus suiting the ac
tion to the word,) he would have them all under his
feet.38 Paul IV. professed great concern for reform, and
within a few months after his election had established
a numerous congregation, consisting of twenty-four car
dinals, forty-five bishops, and pther learned men, amount-
ing in the whole tp a hundred and fifty persens. He
charged them tc inquire intp the abuses connected with
simcny, and sent nptificaticns pf his proceedings tp all
the sovereigns of Europe, that they might procure the
assistance and advice ef the universities in an affair pf
sp great impprtance. Npt indeed, he said, that he him
self needed instructipn, for he understppd all the ccm-
mands pf Christ ; but in a matter pf universal cpncern,
he was desirous that it shpuld be seen that he did npt
take every thing upen himself. Tp this he added, that
when he had reformed his ewn ccurt, and thus prevent
ed the application of the proverb, " Physician, heal thy
self," he intended to show that simony prevailed also in
the courts of princes, which he would take care should
be reformed in their turn. Several meetings of the con
gregation were held, and various opinions expressed :
37 Le Plat, iv. p. 569. 38 Sarpi, lib. v. s. 17.

COMMUNION IN ONE KIND. 231
some thought that money might be taken for the use of
the church, provided that it was not received as the price
of an office, but from some other motive; others judged
it unlawful under any pretence whatever. The Pepe
tppk the severest view ef the subject, and designed te
publish a bull declaring it utterly unlawful tc ask pr re
ceive a price, a present, cr a voluntary alms, for any
spiritual favour. But so many difficulties and delays
intervened, that his resolution was never carried into
effect.09 Some of the cardinals having ventured to suggest
that these matters should be discussed in a general coun
cil, he flew into a violent passion, and said that he need
ed no council, for he was above them all. It was ob
served, that though a council added nothing to the au
thority of the Pope, it was useful in devising the means
of executing his designs. Whereupon he replied, that
if there must be a council, he would have it at Rome,
and no where else ; and that he would suffer none but
bishops to attend it. He had always ebjected tc Trent,
because it was situated in the midst cf heretics : it was a
foplish thing tp send seme threescore bishops and forty
divines among the mountains, and to suppose that they
were better able to reform the world than the vicar of
Jesus Christ, aided by all his cardinals, and prelates,
and divines, the most learned in Christendom, who
were always to be found at Rome in greater numbers
than had ever assembled at Trent. He would have an
other council in the Lateran, and he enjoined the am
bassadors at his court to send information of his purpose
to their respective masters. How far he was sincere
may be justly questiened; fer while he avewed this in
tention in public, he was engaged in intrigues that in
volved almost all Europe in war, and entirely precluded
the possibility of the projected assembly.4 °
The resignation of the empire by Charles, in faveur
of his brother Ferdinand, afforded another eppprtunity
for the display of the insufferable pride and haughty pre
tensions of the pontiff. A meeting pf the electors was
held at Frankfort, Feb. 24, 1558, when the instrument of
39 Sarpi, ut sup, s. 22.
-40 Sarpi, ut sup. s. 23. Pallav. 1. xiii. c. 17.

232 COMMUNION IN ONE KIND.
Charles's abdication was laid before them, Fei'dinand
was immediately chosen as his successor, and shortly
after solemnly installed into office. But the Pope re
fused to admit the validity of the election, and never
acknowledged the new emperor. He pretended that the
empire ought to have been resigned into his hands, and
that the appointment of a successor rested with him
also ; besides this, three ofthe electors were heretics, and
therefore the whole proceeding was null and void."*1
But the fierceness of his anger was reserved for he
retical pravity. The establishment ef the inquisition in
Italy was chiefly owing to his zeal. In full unison with
the principles of that infamous tribunal, he issued a de
cree, (February, 1558,) by which all the ancient canons
and edicts against heresy, of whatever age, were re
vived, with the censures and penalties enacted by his
predecessors ; obsolete and forgotten laws were renew
ed; and all prelates, princes, kings, and emperors who
should fall into heresy, were declared to be ipso facto
deprived of their benefices, dominions, kingdoms, or em
pires, which his Holiness bestowed on the first good
Catholic who was strong enough to lay his hands on
them.42 Men smiled at the childish ravings ofthe old
man; but he seriously meant all he said, and those who
were within reach of his power felt it to their cost —
During his government the inquisitors found ample em
ployment; the dungeons were crowded with prisoners,
and the dreadful work of torture and death was plied
with unremitting diligence. " The inquisition spread
alarm every where, and created the very evils which it
sought to allay. Princes and princesses, priests, friars,
and bishops, entire academies, the sacred college, and
even the holy office itself, foil under the suspicion of
heretical pravity. The conclave was subjected to an
expurgatory process. Cardinals Morone and Pole, with
Foscarari, bishop of Modena, Aloysio Priuli, and other
persons of eminence, were prosecuted as heretics. It was
at last found necessary tc introduce laymen inte the in
quisition, 'because,' to use the words of a cpntemporary
Pallav. 1. xiv. c. 6. Sarpi, s. 37.
4% Sarpi, s. 36. Raynald, ad An. 1558. ». 14.

COMMUNION IN ONE KIND. 233
writer, ' not pnly many bishpps, and vicars, and friars,
but alsp many pf the inquisiters themselves, were taint
ed with heresy .'.... Such was the frenzied zeal ef this in
fallible dotard, that, if his life had been spared a little
longer, the poet's description of the effects of supersti
tion would have been realized, ' and one capricious curse
enveloped all' "43
The peace of Cambray (April, 1559.) restored gene
ral tranquillity to Europe. By one of its articles, the
contracting parties (the kings of France and Spain)
bound themselves to use their utmost endeaveurs to pro
cure the resumption of the council. The execution of
their design would probably have involved them in a
quarrel with the Pope, since it is not likely that he
would have met their wishes, either as tp the place cf
meeting er the method of procedure. But his death re
moved every difficulty cut pf the way.
At his advanced age, (he was upwards of eighty)
and in the shattered state of his health, which had been
long declining, Paul was ill prepared to struggle with
disappointment and mortification. Several events oc
curred about this time that deeply affected his mind,
filled him with anxiety and alarm, and ultimately
brought him to the grave.
At home, the popular discontent was daily increas
ing. The general distress occasioned by the late
war, and the heavy taxes with which the people had
been burdened in order to carry it on, together with the
violent and sanguinary proceedings of the pontiff, had
completely alienated from him the affections of his sub
jects, so that he had become the object of universal de
testation, and only the supposed sanctity of his office
prevented open rebellion. 4 4
Abroad, there was no cheering prospect to counter
balance these evils. Protestantism was almost every
where triumphant, and bade defiance to the efforts which
had been employed for its suppression. Spain itself
was not free from the infection, and even the household
of the late emperor had been suspected of the taint of
heresy. In France, the labours of Calvin and Beza, and
43 M'Crie's History ofthe Reformation in Italy, p. 269.
« Pallav. 1. xiv. c. 9. 20*

234 COMMUNION IN ONE. KIND.
their excellent coadjutors, had produced a very consider
able impression. The reformed opinions were adopted
by the king and queen of Navarre, many members of
the legislature, and great numbers of the people. Paul
had hoped that the king's avowed zeal for popery would
have sufficed te check the growing evil, and indeed he
had already commenced a course of energetic measures,
and signified his intention to proceed with unrelenting
severity; but his death disappointed these expectations.
His son and successor, Francis II. was but sixteen years
ef age, and it ceuld npt be. supposed that during his mi-
nprity he would be able te carry inte effect his father's
plans. But ne where was the defecticn from the Ro
man Catholic church so marked and extensive as in
Flanders. Fifty thousand persons had been put to death
for their attachment to the Protestant faith, and still
that faith prevailed. Added to this, England was again
separated from the holy see by the accession of Eliza
beth, and Germany was farther removed than ever from
re-union At a diet held at Augsburg in the early part
of the year, Ferdinand had made a last effort te restpre
the Protestants te the bosorn of the church, by again
urging them to yield submission to a general council,
should one be convened. But they steadfastly refused
to obey the decrees of such an assembly, unless on the con
ditions which had been repeatedly proposed in former
years, and as often rejected by the Roman pontiffs. The
emperor knew that it would be useless to refer such pre-
positions to the Pope; he therefore confirmed the peace
of Passau and the proceedings of all subsequent diets,
and thus finally settled this long-agitated contro
versy.45 Such was the state of affairs in 1559. It was con
templated by Paul with much apprehension and con
cern. He saw enemies on every side — he had no friends.
Worn out with grief and vexation, he found death fast
approaching, and summoned the cardinals to his bed
side. But it was not to give utterance to pious emo
tions, nor to discourse on the solemn truths and realities
of religion. His last breath was spent in commending
to their attention the office of the holy inquisition, as
45 Pallav. ut sup, Sarpi, 1. v. o. 40.

COMMUNION IN ONE KIND. 235
their best defence against prevailing heresies. Thus he
died, Aug. 18, 1559. No sooner was his death an
nounced, than the pppulace rose in tumultuous fury,
forced cpen the prison of the inquisition, liberated all
the prisoners, burned the building to the ground, pulled
down the Pepe's statue, which he had set up enly three
months before, broke erf its head and right hand, and
after having dragged the head through the city with
every mark of ignominy, threw it into the Tiber. They
carried their indignation so far, that the very name of
Caraffa was proscribed, and the venders ef earthenware
whe were accustcmed tp cry in the streets, bichieri, ca-
raffe, (cups, pots,) were compelled to change the latter
word for another (ampolle,) though less proper. The
cardinals saw that it was impossible to quell the storm,
and judged it best to let it spend its fury. They waited
eight days beyond the usual time for this purpose, and
then went into conclave to elect a new Pope.40
The intrigues of opposing parties protracted the elec
tion till Christmas-day, when cardinal de Medici was
chosen, and assumed the name of Pius IV. Agreeably
tp resplutions which had been passed by the cardinals
before proceeding to the election, he immediately de
clared his intention to acknowledge Ferdinand as em
peror pf Germany, and tp ccnvene a general ceuncil as
quickly as pcssible. 4 7 He also professed great ccncern
fer reform, and directed the cardinals to inquire into all
alleged abuses, and point out suitable remedies. But
these professions speedily evaporated and vanished.
Like his predecessors in the papal chair, Pius IV.
cherished mortal hatred against all dissidents from the
Romish faith, and was by no means scrupulous in the
choice of preventing or exterminating measures. Like
them also, he dreaded a council, unless controlled and
directed by himself, and consequently divested of all
freedom. For this reason, hoping to divert the minds
of men from that hated subject, by lighting up the flame
of general war, he proposed to the French King a cru
sade against Geneva, the residence of Calvin and nursery
4e Pallav. ut sup. Sarpi, ut sup. s. 46.
« Le Plat, iv. p. 612.

236 CPMMUNIPN IN ONE KIND.
of the reformed faith.4 8 When this propositipn was
rejected, he began te ccnsult in earnest with the cardi
nals respecting the convocation of a council, or rather
the resumption pf that which had already met twice at
Trent. But he was reselved npt tp suffer the former
decrees ef that assembly tp be re-examined, er called
intc question ; in prder tp which, it was decided that it
sheuld be considered as a " continuation" of the pro
ceedings at Trent and that those subjects only should be
discussed which were then left unsettled. The Pope's
intention was communicated to the foreign ambassadors
at an extraordinary meeting called for the purpose, at
which his Hcliness addressed them at great length, and
ccncluded by expressing his ccnvicticn that no benefit
would result from the council, unless the Catholic prin
ces would form a general league to execute its decrees
by force of arms. 4 9
The sovereigns most interested were the kings of
Spain and France, and the emperor of Germany. When
the intelligence reached them, they severally communi
cated lo the Pope their opinions and wishes. The king
of Spain readily acquiesced in the views of his Holiness.
The king of France received the intimation with much
pleasure, but strongly objected to Trent, and suggested
Constance, Treves, Spire, Worms, or Haguenau, as
much more convenient, both for his subjects and the
Germans ; neither would he consent that it should be
considered as a continuatipn pf the former meeting, but
required that it sheuld be entirely a new ceuncil : en np
pther terms cpuld he anticipate the submissien of the
Protestants in his kingdom. Along memorial was sent
by the emperor, in which, besides alleging the same ob
jections as had been advanced by the king of France,
he stated that he cculd npt answer for the German
princes and states, whose views and intentions could
only be know n by summoning , a diet ; and that even
with regard to his hereditary dominions, he had no hnpe
pf procuring subjection to the council, unless the use of
the cup and the marriage cf the priests were cenceded,
and a thorough reform accomplished. s °
48 Sarpi, ut sup. s. 53, 54. Thuan. Hist. 1. xxvi. s. 16.
49 Sarpi, ut sup. s. 55. Pallav. 1. xiv. u. 14.
50 Pallav. 1. xiv. c. 13. Sarpi, 1. v. s. 56. Le Plat, iv. p. 626—637.

COMMUNION IN ONE KIND. 237
Intelligence received from France quickened the tardy
steps of the pontiff. He was assured that the state of
religion in that country required prompt and decisive
measures, and that it would be impossible to prevent
the meeting of a national council, unless the projected
assembly of the prelates of Christendom shortly took
place. Having succeeded in removing the objections
that had been raised against Trent, he resolved to make
immediate arrangements for the opening pf the ceuncil.
On the 24th of November, 1560. he went in solemn
processien attended by the cardinals and all his court
from St. Peter's to the church of Minerva, and cele
brated the mass of the Holy Ghost for the success of
the undertaking. Five days after, the bull of convpea-
tipn was issued. That dpcument had been cpmppsed
with great care, in erder tp avpid expressions that might
be offensive to any of the sovereigns and states whom it
cencerned ; but it was sufficiently clear that theugh the
werd " enntinuation" was nnt used, the Pepe meant it
tp be understood, and thus, iu the very onset, all inten
tion of conciliating the Protestants was publicly dis
avowed, in opposition to the known wishes of the empe
ror and the king of France.51 The latter died before
the bull could reach him, and was succeed by his bro
ther, Charles IX. then only eleven years old. When it
was perceived that the repeated demands for a new
council had not been complied with, but that, on the
contrary, the former decisions at Trent were evidently
sanctioned and confirmed, negotiations with the Pope
and the emperor were immediately commenced, in order
to the removal of this difficulty, which, as far as the
Protestants were concerned, was knewn tp be insuper
able. On the ether hand, there was sufficient ambiguity
in the language ef the bull tp awaken the suspiciens of
the king of Spain. He saw that the enntinuatipn of the
council was not actually expressed, and feared that there
51 Pallav. ut sup. c. 17. S.:rpi, 1. vi. s. 4. At this very time,
when the final decisions ofthe church of Rome on several articles
of faith were yet to be promulgated, the Pope required of all prelates,
before they entered into office, subscription to a creed in which all
the peculiarities of popery were contained, expressed even more
strongly than in that celebrated confession which bears his name.
Le Plat, iv. p. 647.

238 CPMMUNIPN IN PNE KIND.
was some concealed intrigue to prevent it : in conse
quence, he declined dcing any thing till his doubts were
removed. Ultimately, all parties were satisfied or si
lenced ; but the pontiff as usual, gained his end, and
made no concessions.52 . ,.
The Pope spared neither pains nor. expense in an
nouncing the convocation of the council, and inviting
the several states of Europe to assist at its deliberations.
He determined, if possible, to have an assembly on a
scale suited to the grandeur of the Roman see, and he
was equally resolved te procure an obsequipus subjection
to his own will, and to make use of the council as the
instrument of accomplishing his purposes and forward
ing the plans of his ambition. In accordance with
these views, he exerted himself to the utmost to obtain
the countenance of the ruling ppwers pf Christendpm,
and secure a numerous attendance of prelates and di
vines well affected to the interests of the papacy. In
ddition to his communications with the scvereigns be
fore mentioned, whose co-operation was first and chiefly
desirable, he wrote to the kings pf Denmark, Norway,
Sweden and Poland, to all the German states, and
even to the Czar of Muscovy and the emperor of Abys
sinia.53 He sent the abbot Martinenghi to the queen
of England, in the. vain hope of persuading her to ac
knowledge the council. But Elizabeth would not per
mit the papal envoy to touch the shores of this country,
although the Spanish ambassador employed all his in
fluence to obtain her consent. If a free council were
convened, her majesty said that she would send thither
fit representatives ef the English church : as for the ex
pected assembly at Trent, she well knew that there
would be no freedom in its proceedings ; and she did
not scruple to avow her fears, that the real object of the
abbot's mission was very different from his pretended
one, and that his chief purpose was to excite her Roman
Catholic subjects to rebellion. Experience had furnished
just grounds for this suspicion.54
52 Pallav. 1. xv. c. 2. Sarpi, 1. v. s. 65, 66. Le Plat, iv. p. 668—
674. ' v
53 Raynald. ad An. 1560. s. 70—78 ; An. 1561. a. 1—6, 63, 64,
Le Plat, iv. p. 617, 625, 666—668, 678.
54 Pallav. 1. xv. c. 7. Le Plat. iv. p. 623.

COMMUNION IN ONE KIND. 239
Two nuncios were appointed tp visit the numereus
princes and states ef Germany — Zechariah Delphino
and James Commendon. Having waited on the empe
ror (January, 1561,) they proceeded to Naumburg,
where a meeting of the Protestant states was to be held.
There were assembled on that occasicn the electpr pf
Saxpny, the electpr Palatine, the dukes ef Naumburg
and Wittemburg, the marquis ef Baden, and ether
princes, tegether with several ambassaders. The nun-
cics were admitted te a public audience, delivered the
Pcpe's letters, and addressed the assembly, strengly
urging the recepticn pf the ceuncil. 5 5 Three d ays aft er
a deputaticn was sent tp them, with the folfowing an
swer : — That the princes cf Germany greatly wendered
at the beldness of the Pope in sending an embassy tp
them, since he cculd npt ppssibly be ignorant pf their
separation from the church ef Rome thirty years before
— a separatien which was not grounded on slight rea-
, sens ; that they shpuld npt pbey the papal requisition to
attend the ceuncil, not acknowledging the authority by
which it was convened ; and that it was not to be borne
that he should be appointed arbiter of the controversies
and discord then existing, who was himself the fountain
and origin pf them all, and that the criminal sheuld
usurp, the judge's pffice. Fer who had not heard pf the
vielent and wicked dealings cf the Reman ppntiffs —
their attempts te sow divisions among nations for their
own emolument — their cruel treatment of such as op
posed the errors and superstitions of popery — their open
resistance of the pure truth of the gospel — their con
stant refusal to sanction any effectual reform — and the
specious pretences by which they sought to conceal or
justify the most notorious corruptions and crimes ? As
for themselves, they acknowledged no other earthly sove
reign than the emperor, and judged that to him be
longed the power and right of convening a general coun
cil : to his ambassadors they would state the reasons of
55 The nuncios had scarcely left the meeting a quarter of an hour
when the Pope's letters were returned to them. The princes had
not observed when the letters were presented, that the pontiff had
addressed them as his " beloved sons ;" they owned him not as
their spiritual father, and therefore could not receive any commu
nication from him with such a superscription..

240 COMMUNION IN ONE KIND.
their conduct ; but with the Pcpe they were determined
to have no communication whatever. To this address
Commendon replied with much warmth. He indig
nantly repelled the accusations brought against the holy
see, expatiated on the Pope's deep concern for the peace
and purity of the church, asserted his absolute supre
macy, and inveighed bitterly against the reformers, re
proaching them for their want of unity, and the almost
innumerable divisions of sentiment found among their
jarring sects. Scarcely a house, he said, was free from
religious discord. Husbands and wives, parents and
children, disputed about the meaning of scripture : and
even women and boys presumed to intermeddle with
sacred things. Far wiser and better would it have been
had they followed the example ofthe apostle Paul, who
submitted his opinions to the judgment of the apostolic
council, lest, as he himself affirmed, he should run, or
had run in vain. But since they refused to accept the
invitation now given them, the holy father, having dis
charged towards them the duties of his paternal relation,
and done all in his power to restore his wandering and
rebellious sons, could only say, in the words of the Sav
iour, " How often would I have gathered thy children,"
&c. This harangue produced nc effect : the states re
solved that they would not acknowledge the council,
unless the former decrees were re-examined, and the
right of suffrage granted to the Protestant divines ;
conditions which they had good reason to believe would
not be granted at Rome.5 6 The wisdom of this resolu
tion cannot be disputed.
On leaving Naumburg, the nuncios separated ; Com
mendon being appointed to Upper, Delphino to Lower
Germany. The former visited the elector pf Branden
burg, the dukes of Brunswick and Cleves,the archbishop
of Cologne, and many other princes and prelates ; his
success was various, some receiving, some rejecting the
council. Then he traversed Belgium, publishing the
council every where. From Saxony he would have
crossed over to Denmark, but the king of that country,
-a zealous friend of the reformation, refused admittance
56 Pallav. 1. xv. c. 2, 3, 4. Sarpi, L ». s. 64. Le Plat, iv. p. 679
—687.

COMMUNION IN ONE KIND. 24J
to any agent of the Pope. Commendon spent the whole
year in attending to the duties of his mission, and did
not return to Rpme till March, 1562. Delphino met
with little encouragement in lower Germany. The free
cities, Strasburg, Nuremburg, Frankfort, Augsburg, and
others, refused submission to any council called by the
Pope. Even Roman Catholic prelates were very luke
warm and indifferent. They promised unqualified obe-
dience, it is true ; but seme pleaded their age, ethers
their bad state ef health, and few wpuld engage tp leave
their dipceses tp attend the ceuncil. Abcut the same
time a nuncio was sent to Switzerland, where nine can
tons accepted the papal bull ; the remaining five refused.
" Thus," observes Pallavicini, " there was much seed
sown, but a small harvest : nevertheless," he adds, "this
was not the fault of the sower, but ofthe soil."5 ,
While the nuncios were thus engaged, the Pope's at
tention was fully occupied in making the necessary pre
parations for the opening of the council. His first care
was to select suitable legates. Hercules Gonzaga, car
dinal of Mantua, Stanislaus Osius, bishop of Varmia,
and cardinals Seripand and Simonetta were appointed
to that office. 6 8 Full power was given them to preside,
direct, and manage, in the name and on the behalf of
the pentiff; and authority alsp tp grant indulgences tp
all whp shpuld attend their entry into Trent, and offer
prayers for the success of the council. Massarelli was
re-appointed secretary. 5 °
The legates Gonzaga and Seripand entered Trent
April, 16, L561, but they found only nine prelates there.
It would have been manifestly ridiculous to open the
council with so small a number, and several circum
stances combined to delay that event till nearly twelve
months beyond the time first fixed. 6 ° Towards the
57 Lib. xv. c. 9.
58 James Dupuy, cardinal of Nice, was also appointed, but he was
prevented by illness, from undertaking the office.
59 Pallav. ut sup. c. 1 1. Le Plat, iv. 697.
60 The king of Spain did not accept the bull till June. The
French prelates were prevented leaving France by the astonishing
progress of the Reformation, requiring personal and unremitting
attention to their dioceses. The state of that country perplexed the
Pope not a little. He wrote to the king, strongly urging him to ex
terminate the heretics " by fire and sword ;" but the government had
21

242 COMMUNION IN ONE KIND.
latter end of the year the Pope made final arrangements
for the commencement of proceedings. Determined to
prevent if possible, any ill consequences to the Roman
see, he furnished the legates with a bull, giving them
power, to transfer the council to any other place, should
circumstances render such a measure desirable. He
procured resolutions to be passed in the consistory, re
stricting the election of the Pope to the cardinals, in
the event of a vacancy occurring while the council was
sitting. Voting by proxy was prohibited. Another
legate was appointed, cardinal Altemps, the Pope's
nephew ; and a congregation of cardinals was establish
ed, as on former occasions, to superintend and manage
the affairs of the council. Prayer and fasting were
again decreed, and ample indulgences promised to those
who should observe the decree : the Pope himself went
in procession, bareheaded and on foot, attended by his
court, to celebrate high mass for the success of the un
dertaking. And having been informed that some of the
prelates who had already arrived were disaffected, that
is, inclined to oppose his arbitrary measures, 6 ' he col
lected together a number of Italian bishops, appointed
them salaries of twenty-five crowns a month, and up
wards, and sent them immediately to Trent, to support
and defend his interests by their votes.62
Simpnetta entered Trent, December 8, and found
ninety-two prelates assembled there.63 He was the
bearer of a letter from the Pope, directing the legates
resolved to adopt milder measures, severity having been already
tried in vain. A long and fruitless conference between the Roman
Catholics and Protestants took place, at a meeting held at Poissy,
(August and September, 1561.) At the same meeting some reform
ing enactments were passed : bishops were enjoined to reside in their
dioceses, and to preach ; priests were required to explain the gospel
to the people, and to repeat the Lord's Prayer, the Creed, Ave Maria,
and the Decalogue, in the vulgar tongue ; strict discipline was al
so euforced. The French ambassador at Rome received instruc
tions to apply to the Pope for the use of the cup to the laity, and
permission of marriage to the priests; whereat his Holiness was
highly indignant. A history of the reformation in France is still a
disideratum. Le Plat, iv. p. 713 — 717, 733. Du Pin, Cent. xvi.
book 3. e. 13. Pallav. 1. xv. c. 14.
61 " Infectez de mauvaise humeur "
62 Le Plat, iv. p. 721—724, 739—751, 753-755.
63 Osius had been there since August 20.

COMMUNION IN ONE KIND. 243
to prepare for the opening of the council as soon as
possible. The 18th ef January, 1562, was the day
appointed. In the interval an admonition to the pre
lates was written and circulated by the legates, earnestly
recommending a pious and discreet deportment, silent
reverence in the exercise ef public wcrship, and absti
nence and spbriety in their mtinner pf living. 6 *
On Sunday, January 18, the first session under Pope
Pius IV., or seventeenth from the commencement, was
held. After mass and a sermon, the bull of convocation
was read. Four other bulls or briefs were also pro
duced: the first contained the Pope's instructions to the
legates; in the second and third he gave them authority
to grant licenses to the prelates and divines to read he
retical books, and to receive privately into communion
with the Romish church any persons who might abjure
their heresies ; by the fourth he regulated the order of
precedence among the fathers, some childish disputes
having already arisen among them on that account.
The decree was then read by the secretary, setting forth
that the council was then assembled to discuss such
measures as the legates and presidents should propose,
and which might be adapted to alleviate the calamities
of the times, settle religious controversies, restrain de
ceitful tongues, correct depraved manners, and promote
the true peace cf the church. On the suffrages being
ccllected, the archbishep pf Granada and three ether
Spanish prelates reccrded their dissent frem the clause
in which the legates had artfully secured te themselves
the sele right pf proppsing the subjects cf debate, and
thus made themselves abselute masters of the assembly.
They said, and very justly, that the expressien in ques-
tipn was unusual, unnecessary, and ill suited to the
times ; that a disgraceful restriction was thereby laid on
the council, and that the papal bull by which the de
cree ought to have been framed, contained nothing to
justify it. But they constituted a very small minority,
for there were present one hundred and six bishops,
chiefly Italians, four abbots, and four generals of orders,
besides the duke of Mantua and the legates. 6 3
64 Pallav, 1. xv. c. 15.
65 Pallav. 1. xv. c. 16. Sarpi, 1. vi. ». 3. Seripand augured fa-

244 COMMUNION IN ONE KIND.
A new subject was introduced to the fathers after the
session. It was the question of prohibited books. Va
rious efforts had been made at different times to prevent
the circulation of the works pf presumed heretics, it
being sometimes much easier to punish an author and
suppress his book, than to answer his arguments. Se
veral of the emperors had prohibited the publicatipns of
the heteredpx pf their times, and inflicted penalties en
thpse whp purchased, pcssessed, pr read them ; but no
systematic er general measure was adepted till the rise
of the reformation. The revival of literature, and the
invention of the art of printing, effected a wonderful
change in society ; books multiplied with unexampled
rapidity, and were eagerly read. The appetite for men
tal fopd being once excited, the necessity of a constant
supply became obvipus; npr was it difficult to make
adequate provisipn. A powerful stimulus was pperating
on the human mind, and with a force so great, that no
subject, sacred or secular, was left untcuched, and in a
short time there were as many writers as formerly there
had been readers. 6 e This altered state ef things was
viewed by the Reman ppn tiffs with deep and melanchcly
interest. They saw that a mighty engine of attack was
brought to bear on the system of iniquity, and that it
would work with tremendous effect. Every thing con
nected with themselves and their proceedings would be
openly exposed and freely canvassed. The darkness
and secrecy in which their nefarious deeds had been
perpetrated would conceal them no longer. The tide of
yourably for the council, because January 18, the day of the session,
was the festival of St. Peter's chair, and also St. Prisca's day.
Pius IV. was cardinal of St. Prisca when he was elevated to the
popedom. These coincidences led Seripand to inferthat Peter'ssuc-
cessor would derive much advantage from the council — "ut prisca
redeat fides, et prisca religio." " when the ancient faith and the an
cient religion should be established." His holiness was as much
pleased with the good omen as the legate. Le Plat, v. p. 17.!
66 Speaking of printing, John Fox says — " Hereby tongues are
known, knowledge groweth, judgment increaseth, books are dis
persed, the scripture is seen, the doctors be read, stories be opened,
times compared, truth discerned, falsehood detected, aud with finger
pointed, and all through the benefit of printing. Wherefore I sup
pose, that either the Pope must abolish printing, or he must seek a
new world to reign over; for else, as this world standeth, printing
doubtless will abolish him." Acts and Monuments, vol. i. 803. Ed.
1684.

knowledge was setting in with irresistible force ; no hu
man power could stop it. What was to be done 1 One
method only seemed feasible. If the press could not be
destroyed, it might pessibly be ccntrolled. This policy
was adopted by the fifth ceuncil cf Lateran, (A. D. 1515)
which ordained that no books should be printed without
being examined and approved by the master of the sa
cred palace at Rome, the inquisitor, or the bishop of the
diocese in which the printer lived. Disobedience ex
posed the offender to excommunication. But this had
no effect on Protestant presses. It was requisite that
semething shpuld be done to prevent Roman Catholics
from reading publications issued by their opponents, and
this object could not be accomplished but by printing
indexes or catalogues of such works. The most com
plete that had yet appeared was sent forth by Paul IV.
in 1559. A decree accompanied it te the following
effect: that if any one should dare to buy, sell, print or
cause to be bought, sold, or printed, any of the works
therein mentioned — or should borrow, give, receive, or
possess them, he should incur the awful penalty of ex
communication. Then followed a list of sixty-one pro
hibited printers, whose presses were interdicted, with
equal severity. ° 7 Still the evil was not exterminated,
and new works being published from time to time, no
index could be long complete, but must require frequent
revision and enlargement.
Several meetings were held before the fathers came
to a decision. Although there was no division on the
main question, they differed with regard to the means of
effecting the object. Some thought that the late pon-
tiff's index was bpth faulty and defective, and that it
needed a careful revisal. The archbishop of Granada
recommended that the work should be entrusted to the
universities of Bologna, Paris, Salamanca, and Coim
bra. Others advised to call in the assistance ef thpse
whp had prepared Paul the Feurth's Index, and sug
gested that it weuld be unnecessary te read the werks pf
ackncwledged heretics, which might be forthwith ccn-
demned : enly bopks of doubtful tendency required ex-
67 Mendham's " Account of the Indexes, both prohibitory and
expurgatory, ofthe Church of Rome," p. 21 — 85.
21*

246 COMMUNION IN ONE KIND.
animation. The general ofthe Eremites recommended
a scrupulous care in distinguishing the good from the
evil, since it would be discovered that many volumes
containing here and there a hurtful sentence, were other
wise well adapted for instruction ; a suitable expurgation
would restore them to the public, fitted for use. In the
issue, however, all acquiesced in the opinion of the
patriarch of Jerusalem, namely, that the proposed mea
sure, though difficult of execution, would be fraught
with advantage to the church, and that the best plan
would be te place the whele business in the hands ef a
cpmmittee, te be appointed by the legates.68
The eighteenth sessinn was held February 26. A
papal brief was read, authorizing the council to prepare
a catalogue of prohibited beoks ; this expedient was
adopted by Pius, lest it should be said that the council
was superior to the Pope, which the proposed revision
of Paul the Fourth's index would seem to imply. The
decree adverted to the wide dissemination of pernicious,
i. e. heretical books, and the importance of interfering to
avert the dangers to which the souls of men were ex
posed thereby, and separate the tares from the wheat.
Then, in a strain of affected tenderness and compassion,
the dissidents from the Romish communion were invited
to the council, and exhorted net to harden their hearts,
nor seek to please themselves, but te listen te the whele-
spme admpnitipns pf the church, and turn at her re
propf. A committee was subsequently appeinted by the
legates, to prepare the catalogue of prohibited books :
the result of their labours will appear in the sequel. 6 9
At the request of the emperor, the discussion of doc
trinal points had been postponed, to give time for the
arrival of the Protestants, whom he hoped to persuade
to attend the council ; that hope, however, proved fal
lacious, for the experience of past years afforded no
encouragement to the friends of scriptural truth and
religion, and warned them to place no reliance on any
assembly centrolled by the Pope. In compliance with
the imperial wishes, the propriety ef issuing a safe-con
duct was discussed. Thomas Stella, a Dominican, ob-
68 Pallav. 1. xv. u. 19. Sarpi, 1. vi. ». 5.
69 Pallav. I. xv. c. 21. Sarpi, 1. vi. ». 9.

  247
jected te it altogether. The heretics, he said were
treacherous foxes and vencmpus vipers, and it wpuld be
a mest dangerous indulgence tc suffer them to come near
the council. Some feared that so many would take ad
vantage of the permission, that the fathers would be
overwhelmed by numbers, and perhaps exposed to vio
lence. The archbishop of Granada remarked,that while
he acknowledged and lamented the deep depravity of
the heretics, he trusted that they would ccme tp the
ceuncil as to a salutary laver, where the foxes would
wash away their treachery, and the vipers their venom ;
he advised that the safe-conduct to be issued should be
an exact copy of that granted to the Germans in the
fifteenth session, with an additional clause, extending
the privilege to other nations. His advice was followed :
the safe-conduct was published March 8, and copies
transmitted to the European spvereigns. "• ° But the
German Protestants had already decided the questipn,
and promulgated their reasons for rejecting the coun
cil.71 The legates had resolved to take the whole question
of reform into their own hands. The management of
this business was confided to Seripand, who was assist
ed by a select committee of prelates, privately appointed
by himself and his colleagues. Twelve articles were
presented to the fathers for discussion, but they were re
ceived with little satisfaction. The bishops had thought
to explore the length and breadth of papal abuses, but
they now saw that a very slight and insufficient reform
was intended, and could not refrain from expressing their
discontent. In fact, the conduct of the legates began
to be viewed with jealous distrust ; persevering oppo
sition to their measures was not obscurely threatened :
they beheld the gathering storm with apprehension and
dismay. Of the twelve articles, the first and the last were the
most important ; that relating to ecclesiastical residence,
this to the abuse pf indulgences. When the debates
cemmenced, the patriarch cf Jerusalem observed that
the question of residence had been discussed before, and
10 Pallav. 1. xvi. c. 1. Sarpi, ut sup. s. 10.
« Le Pkt, v. p. 48—76.

248 COMMUNION IN ONE KIND.
that two remedies had been proposed for the evil which
was so generally complained of, viz. the infliction of
heavy penalties en npn-residents, and the removal of
impediments to residence. With regard to the first, the
council had already done all that was necessary, and
had made good progress in the second: nothing now
remained but to perfect the measures that were then
begun. But the archbishop cf Granada was pf a differ
ent opinion. He reminded the fathers, that another
and more effectual remedy had been proposed at the
former meetings of the council — the declaration of the
divine right of residence ; that it had been discussed
at great length, and would have been decided but for
the unfortunate interruption of their proceedings. He
regarded this as the only true and lasting cure for the
disease, and strongly urged its adoption.
A violent and protracted contest followed. The ques
tion thus mooted became the rallying point of the
opposing parties. On the affirmative side were the
Spanish bishops, some few Italians, and all who sin
cerely wished for reform. On the negative appeared
the larger portion of the prelates of Italy, and the hired
creatures of the Pope, supported by the influence ef
the legates. Eleven congregations were held previous
to any attempt at decision; during which time the
council exhibited scenes ofthe most disgraceful tumult,
and the sober dignity of theological debate was ex
changed for the noise of passion, and the fury of con
tentious zeal. When order was sufficiently restored,
the votes were collected. The numbers were — for the
declaration of the divine right, sixty-six — against it,
thirty-three; besides thirty-eight who gave their suf
frages on the negative side, with this qualifying clause,
"unless the Pope be first consulted."72 Thus stated,
the numbers appear to be almost equally balanced ; but
a large majority would have declared themselves en the
affirmative side, cculd they have ascertained that the
Pepe would consent. Their opponents were chiefly
Italians. Of this circumstance his Holiness was fully
aware, and he could not but perceive that the spirit of
72 These debates are related at length by the historians of the
council, but would be uninteresting to modern readers.

COMMUNION IN ONE KIND. 249
reform was extensively diffused among the bisheps. An
opinipn pretty generally prevailed, that the alarming
growth of Protestantism cculd only be checked by an
effectual restoration of ecclesiastical discipline, and that
the former enactments ofthe council were trivial, inade
quate, and fruitless. The prelates openly avowed their
intentions; they said that nothing effective could be
accomplished till the court of Rome itself was reformed,
and they even purppsed tp make the attempt, taking as
the basis ef their measures the memorable "advice"
given by the committee ef cardinals to Paul III.
The legates despatched a trusty messenger to Rome,
who took with him a scheme of reformation, comprised
in ninety-five particulars, and containing the substance
of the bishops' demands. In the letters which he
brought back with him, the Pope warmly expressed his
indignatien at the conduct of the opppsitipn bishpps, 7 3
admpnished the legates te suffer nething tp be dene that
weuld be detrimental to his prerogatives pr imply his
inferierity tp the Cpuncil, and directed them tc suppress
the question of residence, if possible, pr at any rate to
defer the final decision to an indefinite period. To neu
tralize the expected ppppsitipn of the French bishpps,
whp were suppesed te be extremely zealeus for reform,
all the prelates then at Rome were collected and sent to
Trent, the poor being bribed by pensions, and the rich
by promises. Visconti, bishop of Vintimilli, was com
missioned at the same time as nuncio extraordinary, and
despatched to the council, in order to watch the pro
ceedings cf the legates and the cenduct cf the bishops,
and forward accurate reports of every thing that trans
pired ; in a word, to perforin the office of a vigilant and
active spy.74
At the nineteenth session, held May 14, nothing had
been done, as the French ambassadors were shortly ex
pected, and had written to the legates, to request the
postponement of any decree till their arrival. They
reached Trent a few days after. M. de Lanssac, who
had recently been at Rome as ambassador extraordinary
to the Pope, Arnold du Ferrier, president of the par-
73 Le Plat, v. p. 165.
-4 Pallav. 1. xvii. c. 4, 8. Sarpi, I. vi. s. 15, 18—20.

250 COMMUNION IN ONE KIND.
liament of Paris, and Guy Faur de Pibrac, chief justice
of Toulouse, were the chosen representatives of Charles
IX. on this important occasion. They were tried men,
of commanding talents, and a bold, free spirit, who
were accustomed to cringe to none, nor would ever he
sitate to declare their sentiments, however obnoxious or
unpalatable thej'' might be in any quarter. Their first
impressions on reaching the seat ofthe council, maybe
gathered from the language used by Lanssac, in a letter
written the day after his arrival to De Lisle, the French
ambassador at Rome. He expressed his fear that little
advantage would be derived from the assembly, unless
the Pppe would suffer the deliberations and votes of the
fathers to be entirely free, and no more send the Holy
Spirit in a travelling bag from Rome to Trent /7 5 The
phrase was homely, but the description was just, and
the ambassador's pleasantry exhibited an accurate view
of the manner in which the decisions of the council
were commonly framed.
On the 26th of May, the ambassadors were admitted
to a public audience, at a general congregation. Pibrac
addressed the fathers in a long and powerful speech,
which was heard with great impatience by the legates
and their adherents. He described the miserable con
dition of France, torn by intestine religious contention,
and bleeding, as it were, at every pore. Relief and cure
were sought at their hands; if they failed, the case was
desperate. He reminded them, that as their undertaking
was of the most important and serious character, it par
ticularly exposed them to the machinations of the great
adversary, who would strive to the utmost tp turn them
aside from the honourable career of reform, by magni
fying the difficulties and sacrifices inseparable from such
a course; and he dwelt at great length en the advan
tages that would accrue from preserving their freedom
inviplate, and stoutly resisting all attempts to interfere
with their just authority. In a subsequent interview
with the legates, the ambassadors apologized for the
ccntinued absence of the French bishops, very few cf
whpm were yet at Trent; the doctrines of the reforma
tion were making such progress, that they considered it
75 Le Plat, v. p. 169.

COMMUNION IN ONE KIND. 251
extremely dangerous to leave their sees. They also
strongly splicited a declaraticn, tp the effect that the
ceuncil was an entirely new one, and not a continua-
tipn pf the fprmer sittings. The legates accepted the
apelogy, but evaded the request 7 s
The arrival ef the French arnbassadcrs was hailed
with much pleasure by the reforming party, whp greatly
needed their patronage and assistance. They were sub
jected te ccntinual reproach, mortificaticn and insult.
The crppked dealings ef the legates excited their suspi-
cicns, and inflamed their indignation. They knew and
felt that the council was not free : forty prelates, pen
sioned by the Pope, were already at Trent, and more
were expected. If they followed the dictates of their
consciences, they were stigmatized as turbulent spirits,
and persecuted in every possible way. Angry letters
were sent from Rome, to terrify them into compliance
with the Pope's will. They were treated as movers of
sedition, and charged with aiming at the subversion of
the holy see. The legate Simonetta had a number of
bishops under his control, to contradict and browbeat
every free speaker, and bear him down by clamour ;
while, on the other hand, the partisans of the pontiff
were caressed and rewarded.77 There was reason to
fear that no real amendment in things ecclesiastical
would be allowed ; fer thpugh the Pepe affected great
concern for reform at Rome, he was extremely unwilling
that any thing of the kind should be originated at' Trent,
and did not conceal his displeasure at the conduct of
76 Pallav. I. xvi. c. 11, 12. Sarpi, 1. vi. s. 24. Le Plat. v. p. 175
—184. 77 Thirty-one bishops, chiefly Italians, who had voted on the affir
mative side of the question of residence, finding in what light their
conduct was viewed at Rome, wrote an apologetical letter to the
Pope. It was couched in a strain of abject and servile flattery.
They entreated his Holiness to believe that their votes were given
conscientiously, and that they had no intention to infringe on his
rights, having in fact supposed that he himself held the same opinion
as they had expressed. They hoped he would indulge no suspi
cions respecting them, and assured him that they were willing to
make any sacrifice for the honour and advantage of the apostolic
see ; in short, they apologized for the liberty they had taken in think
ing and acting for themselves, and sought the holy father's forgive
ness for so great a presumption. Pallav. 1. xvi. c. 2, 8. Sarpi, 1.
vi. D. 28. Le Plat, v. p. 299.

252 COMMUNIPN IN ONE KIND.
those who were not obsequious enough to render implicit
obedience to his commands. But by Lanssac and his
companions the frowns of the pontiff were disregarded
if not despised : they did not scruple to write or speak
of him and his measures with the most provoking indif
ference and freedom ; his power excited no alarm —
even his pffice was treated with small respect er reve
rence.78 Intrigue still hindered the business ef the ceuncil.
and involved the legates in ccnstant perplexity. The
king pf Spain urged them tp declare the " continua
tion," and threatened to withdraw his ambassadors if
his request were not granted. The emperor and the
king of France persevered in their resistance to that
measure. A decision of the question cf residence was
warmly pressed by the reforming bishops, whose num
bers and resolute spirit occasioned no little vexation ;
and their difficulties were increased by the countenance
given to the opposition by the ambassadors.79 These

78 The Pope was very angry with the French ambassadors. It
seemed to him, he said, that they behaved as if they were Hugue
nots. They maintained the superiority of the council to the Roman
pontiff, they neglected the sacrament, and it was reported that Lans
sac had said to some bishops whom he had invited to dine with him,
that there would come so many prelates from France and Germany,
that they should drive away the Romish idol ! Le Plat, v. p. 329, 333.
79 A memorial was presented to the legates by the imperial ambas
sadors, containing the emperor's wishes with regard to reformation.
It included among others, the following demands: that the Pope
should reform himself and his court, that no more scandalous dis
pensations should be given, that the ancient canons against simony
should be renewed, that the number of human precepts in things
spiritual should be lessened, and prelatical constitutions no longer
placed on a level with the divine commands, that the breviaries and
missals should be purified, that prayers, faithfully translated into the
vernacular tongues, should be interspersed in the services of the
church, that means should be devised for the restoration of the clergy
and the monastic orders to primitive purity, and that it should be
considered whether the clergy might not be permitted to mar
ry, and the cup be granted to the laity. The legates were alarm
ed, and exasperated at this memorial (" so much so" says Pallavi-
cini, " that they could hardly brook it" observes Lanssac :) they
quickly perceived how dangerous it would be to suffer its intro
duction to the council, and persuaded the ambassadors to wait
till they had negotiated with the emperor. Delphino was at the
imperial court: he assured Ferdinand, that if he persisted in
requiring the memorial to be presented, a dissolution of the council

COMMUNION IN ONE KIND. 253
circumstances induced them to listen to the urgent ap
plications made for further ppstppnement. The twen
tieth sessipn was held June 4, when it was decreed that
the next sessien shpuld be celebrated on the 16th of July.
But the decree did not pass unanimously: thirty-six
prelates refused to give their sanction, some demanding
the decision of the question of residence, others that the
continuation of the council should be declared. This
was the fourth session since the re-opening ofthe assem
bly, and as yet nothing whatever had been effected : the
delay was caused by the collision of opposing interests,
and the Pope's determined oppositipn to freedom and
reform.80 It will be remembered that when the decree concern
ing the eucharist was passed, the question of com
munion in both kinds was left undecided. The legates
now determined to bring forward that question. The
French ambassadors would have opposed it, but yielded
to the importunities of the imperials, who entertained
sanguine hopes of the concession of the cup to the laity,
and were willing to believe that such a measure would
greatly facilitate the restoration of the heretics to the
church. Five articles of inquiry were submitted to the divines.
On the first, viz. " whether all Christians are bound by
divine command to receive the eucharist in both kinds,"
they unanimously decided in the negative. " The church
cannot err," said Alphonso Salmeron, a Jesuit sent to
the council by the Pope ; "but for the last three hun
dred years, the church has absolutely prohibited the
use of the cup to the laity, and the custom of communion
in one kind only was known to exist even long before
that period, and must have been derived from apostolic
usage: therefore communion in both kinds is not a di
vine command." Others said that the bread and wine
were both essential to the eucharist as a sacrifice (refer
ring to the mass,) but not as a sacrament, and that the
church had power to alter such things as were accidental
would be the consequence. The emperor yielded, and that import
ant document was suppressed ! Pallav. 1. xvii. c. 1. Sarpi, 1. vi. «.
88. Le Plat, v. p. 262—268.
0 Pallav. 1. xvi. c. 12. Sarpi, 1. vi. s. 26.
22

254 COMMUNION IN ONE KIND.
and indifferent. And whereas the language used by
the Saviour, in instituting the sacrament, was ordinarily
alleged on the pther side, it was affirmed that when
Jesus said, " Drink ye all of it," he spoke to his apostles,
as such, and that therefore the interpretation of the
words must be restricted to the successors of the apos
tles, namely, the priesthood. James Payva d' Andrada
asserted, that in receiving the bread the apostles repre
sented the universal church, but that when Christ said,
" Do this in remembrance of me" he consecrated and
ordained them priests, in which capacity they afterwards
partook of the wine ! The 6th chapter of John was
adduced : it was maintained that sacramental communion
is there described, and much stress was laid on the
words, " Whosoever eateth of this bread shall live
for ever." Some observed that the Saviour used no
wine in his communion with the disciples at Emmaus,
and that Paul blessed the bread only when he was in
the ship ; and others said that the eucharist was prefi
gured by the manna, which consisted of only one kind. 6 J
But although the divines were entirely agreed in de
fending the church from the imputation of error, in
prohibiting the cup, there was great diversity of senti
ment among them respecting the policy or propriety of
granting it in certain cases. This wras the second ar
ticle of inquiry. The opponents of concession denied
the necessity or expediency of any alteration, and de
claimed at great length on the evil that would result
therefrom. They said that people would lose their
reverence for the holy sacraments ; that the difference
between the clergy and laity would be almost destroyed ;
that if the petitioners succeeded in this particular, they
would soon advance further, and present other demands ;
in short, that Providence had intended the existing cus
tom to constitute the visible mark of distinction between
Catholics and heretics, and that if it were taken away,
Protestants would creep into the church — a " little lea
ven would leaven the whole lump"— and irreparable in
jury be sustained. To this it was replied, that it was
very uncharitable thus to misinterpret the pious requests
.»nd purposes of their weaker brethren, and to cast sus-
81 Pallav. 1, xvii. c. 6. Sarpi, I. vi. s. 30.

COMMUNION IN ONE KIND. 255
picion on their principles, characters, or motives ; that
since human laws admitted of alteration, (and the pro
hibition of the cup was confessedly a human law,) there
would be nothing novel pr unseemly in the cencessicn
proposed ; that legislators had always found it neces
sary to ccnsult times and circumstances ; and that in
the present instance tremendeus risk would be incurred
by refusing the desired indulgence. Such, in substance,
were the arguments employed in this controversy. —
Both parties maintained their opinions with much
warmth, and there appeared scarcely any hope of entire
unanimity.82 Little was said on the third article, respecting the
ccnditicns pn which the cup might be granted, as the
previcus question was left unsettled. In answering the
question, " Whether he who ccmmunes in pne kind
only receives less benefit than he whe communes in both
kinds" (the fourth article,) some said that more is re
ceived in partaking the wine, because the communicant
is then in a better state of preparation having already
received the bread ; and some, because the effects of
sacraments are proportioned to that which they signify,
and the significaticn is expressed by the sign ; therefore,
said they, the more signs, the more grace. But the
majority held the contrary, and affirmed that there is a
perfect equality in both cases. The fifth article, rela
tive to giving the eucharist te children, was scpn de
cided, it being the general opinion that it is by no means
necessary, since otherwise baptism would not be suffi
cient for salvation. Besides, it was observed, infants
cannot examine themselves, nor discern the Lord's
body, nor distinguish between sacramental and common
bread. 8 3
Those who advocated the concession of the cup to
the laity, were warmly seconded by some of the ambas
sadors. Baumgartner, the Bavarian envoy, led the way.
On his introduction to the council, June 27, he deliver
ed a long speech that proved highly offensive te the
legates and their adherents. He said that. Bavaria was
overrun with heresy ef every descriptipn ; that the con-
82 Pallav. ut sup. Sarpi, ut sup. s. 31.
83 Pallav. and Sarpi, ut sup.

256 COMMUNION IN ONE KIND.
tagion was not confined to the lower erders, but had
seized the npbility and middle ranks, sp that scarcely a
city cr tpwn was uninfected. He affirmed that the evil
was greatly aggravated by the shameful ccnduct ofthe
clergy, great numbers ef whpm indulged in gluttpny,
drunkenness, and all kinds pf vice, with unblushing
effrontery, as if in ppen ccntempt ef Gpd and man, and
lived in flagrant vielation of their vows of chastity ; so
that out of a hundred priests, not more than three or
four could be found who did not openly keep concubines,
or had not contracted public or clandestine marriages.
He added, that the general discontent was still further
increased, by the prohibitipn pf the cup to the laity, on
which account many had jpined the sectaries, who ad
ministered the communion in both kinds; that the Ba
varians loudly complained of being deprived of a privi
lege which belonged to them by the express appointment
of God himself; that the dissatisfaction arising from
this cause almost approached to sedition; and that it
would be impossible to preserve the peace of the country
unless some relief were quickly afforded. Till then, it
would be wholly unavailing to publish decrees on doc
trine: the church must be purified before she ceuld
resist her assailants with any well-grpunded hppes of
success. The imperial ambassadors followed. They presented
a memorial on the state of Bohemia to this effect : that
ever since the council of Constance the Bohemians had
practised communipn in bpth kinds, and had adhered to
the custcm with such tenacity, that neither arguments
ncr arms cculd induce them tp relinquish it ; that in
pther respects they differed little frem the Cathplic
church, and would probably return to her communipn,
if they were indulged in this particular, but that a re
fusal weuld cause them to join the Lutherans or other
sectaries, and probably be attended with dangerous con
sequences ; that the fathers cught npt to wonder at their
firm adherence to this practice, since many learned Ca
tholics maintained the superior efficacy of communion
in both kinds, and in Austria, Moravia, Silesia, and
other parts of Germany, large bodies of men, faithful
members ofthe church of Rome, were earnestly desiring

COMMUNION IN ONB KIND. 257
the privilege : — further, that the conditipn pf Hungary
was extremely perilpus, the inhabitants ef that ccuntry
having sp zealeusly espoused the new opinions en this
subject, that many priests were compelled by force to
administer the cup to the laity.
The French ambassadors appeared on the same side.
In a remonstrance presented by them, they protested
against any decree being issued that should interfere
with the privileges of their sovereign or his subjects ;
for the kings of France had always received the com
munion in both kinds at their coronation, and several
monasteries in that kingdom had followed the same
practice from time immemorial. And they strongly
recommended the adoption of lenient and conciliatory
measures in those things which depended en the authori
ty pf the church, and were therefore cenfessedly suscep
tible of alteration.84
But the denial ofthe cup was predetermined at Rome.
The legates were aware of this, and endeavoured to
persuade the ambassadors to agree to a postponement of
the decision on this subject, for which a plausible pre
text was found in the manifest differences of opinion ex
isting among the prelates and divines. They succeed
ed, but not without great difficulty, nor till they had
engaged that the undecided points should be mentioned
in the decree, with a promise that they should be shortly
settled. Having accomplished this, they prepared for
the approaching session. A decree, with accompany
ing canons, was submitted to the fathers for their final
approval, as also a decree on reformation : from this
latter, however, the subject of residence was excluded,
by the Pope's express injunction. And yet the Council
of Trent was free J 8 s
The twenty-first session was held on the day appoint
ed, July 16, 1562. Its doctrinal decree was as fol
lows : —
" Seeing that many and monstrous errors concerning
the awful and most holy sacrament of the eucharist, are

84 Pallav. 1. xvii. c. 4. 7. Sarpi, 1. vi. ». 34, 05. Le Plat, v. p.
335-350, 366.
85 Pallav. ut sup. c. 7.

258 COMMUNION IN ONE KIND.
by the arts of the wicked spirit disseminated in different
places ; through which, in some provinces, many seem
to have departed from the faith and obedience of the
Catholic church : — the sacred, holy, oecumenical, and
general Council of Trent, lawfully assembled, &c. hath
judged proper to explain in this place the doctrine of
communion, in both kinds, and of children. Wherefore,
all Christ's faithful are strictly enjoined, that henceforth
they dare not believe, teach or preach, otherwise than
is explained and defined in this decree.
" Chap. I. That the laity and non-officiating 'clergy
are not bound by the divine law to receive the com
munion in both kinds.
" The sacred council therefore, taught by the Holy
Spirit, the Spirit pf wisdpm and understanding, the
Spirit pf counsel and piety, and following the judgment
and practice of the church, doth declare and teach that
the laity and non-officiating clergy are not bound by
any divine precept to receive the sacrament of the
eucharist in both kinds ; nor can any one who holds
the true faith indulge the slightest deubt that commu
nion in either kind is sufficient to salvation. For al
though Christ the Lord did in the last supper institute
this venerable sacrament of the eucharist in the species
of bread and wine, and thus delivered it to the apostles ;
yet it dees npt thence follpw that all the faithful in Christ
are bpund by divine statute tp receive bcth kinds. Npr
can it be fairly proved from the discourse recorded in the
6th chapter of John, that communion in both kinds is
commanded by the Lord, howsoever the same may have
been interpreted by various holy fathers and doctcrs. —
Fer he whp said, ' Except ypu eat the flesh ef the Son
ef man, and drink his blppd, ypu shall npt have life in
yeu' (v. 54.,) said also, 'If any man eat of this bread,
he shall live for ever1 (v. 52.;) and he who said, 'He
that eateth my flesh and drinketh my blopd, hath ever
lasting life' (v. 55.,) said also, ' The bread that I will
give is, my flesh for the life of the world' (v. 52. ;) and
lastly, he who said, ' He that eateth my flesh and drink
eth my blood, abideth in me and 1 in him' (v. 57.,)

COMMUNIPN IN PNE KIND. 259
said nevertheless, ' He that eateth this bread shall live
for ever" (v. 59.)
"Chap. II. Of fhe power of the church regarding the
dispensation of the sacrament of the eucharist.
" The council further declares, that in the dispensa
tion of the sacraments the church hath always possess
ed the power, se that their substance was preserved, cf
making such apppintments and alteratiens, according tc
the change ef things, times, and places, as it sheuld
judge weuld best promote the benefit of the recipients,
and the veneration due to the sacraments themselves.
Which indeed the apostle seems to have net pbscurely
intimated, when he said, ' Let a man sp acccunt cf
us, as pf the ministers ef Christ and the dispensers pf
the mysteries of God.' 1 Cor. iv. 1. For it is suffi
ciently plain, that he himself used this power, not only
in other respects, but also with regard to this sacrament,
because, when he had given various directions respecting
its use, he added, ' And the rest I will set in order when
I come. 1 Cor. xi. 34. Wherefore, though from the
beginning of the Christian religion the use of both
kinds was not infrequent, yet when in process of time
that practice was for weighty and just causes changed,
holy mother church, recognising her acknowledged au
thority in the administration pf the sacraments, approv
ed the custcm pf cemmunipn in one kind, and cemmand-
ed it te be observed as law : to condemn or alter which,
at pleasure, withcut the authority of the church itself,
is not lawful. 8 6

86 " The church, no doubt, was influenced by numerous and co
gent reasons, not only to approve, but confirm by solemn decree, the
general practice of communicating under one species. In the first
place the greatest caution was necessary to avoid accident or indig
nity, which must become almost inevitable, if the chalice were admi
nistered in a crowded assembly. In the next place, the holy eucha
rist should be at all times in readiness for the sick, and if the species
of wine remained long unconsumed, it were to be apprehended that
it may become vapid. Besides, there are many who cannot bear the
taste or smell of wine; lest, therefore, what is intended forthe nutri
ment ofthe soul should prove noxious to the health ofthe body, the
church, in her wisdom, has sanctioned its administration under the

260 CPMMMUNIPN IN PNE KIND.
"Chap. II]. That the true sacrament, and Christ
whole and entire, is received under either species.
" Moreover, the council declares, that though our
Redeemer, as has been before said, did in the last sup
per institute this sacrament in two kinds, and thus deli
vered it to the apostles, it must nevertheless be granted
that the true sacrament and Christ, whole and entire, is
received in either kind by itself; and therefore, that as
far as regards the fruit of the sacrament, those who re
ceive one kind only are not deprived of any grace that
is necessary to salvation.
" Chap. IV. That sacramental communion is not obli
gatory on children.
"Lastly, the same holy council teaches, that the sa
cramental communion of the eucharist is not necessa
rily obligatory on children, who have not attained the
use of reason. For being regenerated in the laver of
baptism, and incorporated into Christ, they cannot lose
the gracious state of children of God, which was ac
quired at that time. Nevertheless antiquity is not to be
condemned, on account of that practice having been for
merly observed in some places. For though the holy
fathers had sufficient grounds for the custom, in the then
existing state of things, yet it must be without doubt
believed that they did not attend to it, as necessary to
salvation.87 " Canon. 1. Whoever shall affirm, that all and every

species of bread alone. We may also observe, that in many places
wine is extremely scarce, nor can it be brought from distant coun
tries without incurring very heavy expense, and encountering very
tedious and difficult journeys. Finally, a circumstance which prin
cipally influenced tiie church in establishing this practice, means
were to be devised to crush the heresy which denied that Christ,
whole and entire is contained under either species, and asserted that
the body is contained under the species of bread, without the blood.
and the blood under the species of wine, without the body. This
object was obtained by communion under the species of bread
alone, which places, as it were, sensibly before our eyes, the truth
of the Catholic faith." Catechism, p. 244.
87 The student in ecclesiastical history need not be reminded that
this is contrary to fact. See Mosheim, Cent. iii. part. 2. chap. 4.

COMMUNION IN ONE KIND. 261
one of Christ's faithful are bound by divine command to
receive the most holy sacrament of the eucharist in both
kinds, as necessary to salvation : let him be accursed.
"2. Whoever shall affirm, that the holy Catholic
church had not just grounds and reasons for restricting
the laity and non-officiating clergy to communion in the
species* of bread only, or that she hath erred therein :
let him be accursed.
" 3. Whcever shall deny that Christ, whole and en
tire, the fountain and author of every grace, is received
under the one species of bread ; because, as some falsely
affirm, he is not then received according to his own in
stitution, in both kinds : let him be accursed.
" 4. Whoever shall affirm, that the communion of the
eucharist is necessary to children, before they reach the
years of discretion : let him be accursed."

" Who opposeth and exalteth himself above all that
is called God, or that is worshipped ; so that he as God
sitteth in the tempfoof God, showing himself that he is
God." Such is the apostolic description of the " man
of sin :" the decree just quoted presents an apt illustra
tion of it. It was not enough to " make the command
ment of God of none effect by tradition :" the church of
Rome has added to it the impiety of mutilating an ex
press ordinance. And the audacity is equal to the im
piety : first, the council confesses that the Saviour insti
tuted the sacrament in both kinds, and then dares to as
sert that the church had "weighty and just causes" for
altering the divine institution, as if the church were
wiser than Christ ! After this, what is safe %
Transubstantiation and communion in one kind are
ingeniously dove-tailed together. Gopd Cathplics are
required tc believe that Christ, whele and entire, his
bedy and blppd, spul and divinity, is contained in either
species, and in the smallest particles of each. If this
be true, it necessarily follows, that whether the commu
nicant receive the bread or the wine, he enjoys the full

262 COMMUNION IN ONE KIND.
benefit cf the sacrament. But it is true, says the
church, and communicn in one kind is adduced as over
whelming proof. Excellent logic ! An absurd and
monstrous dogma is promulgated ; te support it, a
christian ordinance is cut in twain : transubstantiation
justifies communion in one kind, and ccmmunipn in one
kind proves the truth of transubstantiation ! Who can
withstand such arguments ?
Assurance often increases in proportion to the weak
ness of the cause, and the boldest and most confident
tcne is sometimes adopted, when there is the greatest
deficiency of evidence. This is clearly seen in the dis
cussion of the present subject. Nothing can be plainer
or more express than the testimony of scripture. That
testimony is impiously perverted or denied. By the
method of interpretation employed by Roman Catholic
writers it may be easily proved that neither the bread
nor the wine is to be received by the laity, but that the
Lord's supper belongs exclusively to the priesthood.88
And indeed the exaltation of the clerical order is the
natural result, as it was probably the chief design, of
this corruption. How greatly must they be reverenced,
at whose word so wondrous a transmutation is accom
plished, and who only are permitted to touch the sacred
cup, or taste the consecrated wine !
The reformation enacted at the twenty-first session
was superficial and unimportant. It was decreed that
bishops should require no fees for collating or inducting
priests ; that ordination should not be granted unless a
benefice was actually possessed; that large parishes
should be provided with additional priests, and small
pnes be united in perpetuity ; that ccadjutprs shpuld be
appointed tp ignorant clergymen, &,c. The very name
and office of the papal collectors, who had for so many
years carried on the gainful traffic of indulgences, were
declared to be abolished : and it was enacted that hence
forth all spiritual privileges of that kind should be dis
pensed freely, and that voluntary alms should be sub
stituted for compulsory payment. It will be seen here-

88 Vide Bellarmin. de Eucharist. 1. iv. c. 25. The whole chapter
is a fine specimen of Jesuitical sophistry.

COMMUNION IN ONE KIND. 263
after that the sale of indulgences continues to the pre
sent day, notwithstanding this decree. 8 9
89 Pallav. 1. xvii. u. 11. Sarpi, 1. vi. ». 39. Pius IV. was as
averse to reformation as any of his predecessors had been. The
French ambassadors continually complained of his interference, and
lamented the subjection and thraldom ofthe council. Nothing was
suffered to be advanced that might prove prejudicial to the profit or
authority of the court of Rome. Le Plat, v. p. 391 — 398.

264

CHAPTER XI.

THE MASS.

Discussions on the Mass — Debates on the concession of the cup to
the laity — Division on that question — Subsequent determination
to refer it to the Pope — Twenty-second Session — Decree on the
Mass — Reflections.
The mass was the subject proposed for the next ses
sion. 9 ° This point had been fully discussed at the for
mer sitting of the council, but the publication of the
decree was prevented by the unexpected and abrupt
termination of the proceedings. Some advised the adop
tion of that decree, after suitable revision ; this, how
ever was opposed by the legates, and it was generally
judged more becoming the dignity of the council to
examine the whole subject de novo, especially as the
number of the prelates was now so much greater, being
nearly two hundred, more than three times as many as
were assembled under Julius III.
Thirteen articles were submitted to the divines for
examination. Their discussions occupied but little time,
as scarcely any difference of opinion existed, and no
Protestants were there to object or dispute. The prin
cipal point to be proved was that the mass is really a
90 The " mass" is the communion-service, or consecration and
administration of the sacrament. " High mass" is the same service,
accompanied by all the ceremonies which custom and authority have
annexed to its celebration. An account of these may be seen in the
fourth volume of Geddes' " Tracts against Popery." In the early
ages of the church the congregation was dismissed before the cele
bration of the Lord's Supper, none but the communicants being
suffered to remain. " Ita missa est," Thus the congregation is dis
missed, said the officiating minister, and immediately the congrega
tion withdrew : the term thus employed was used in process of time
to designate the solemn service about to be performed ; it was call
ed " missa," the mass.

THE MASS. 265
sacrifice, that is, that the Lord's supper is not merely a
commemoration of the Saviour's passion, but an actual
offering of his bpdy and blppdby the hands pf the priest.
One extract will suffice tc shpw what kind of argument
and evidence was emplcyed in suppert pf this tenet.
Melchicr Cprnelio, a Portuguese divine, reaspned thus :
" When the eucharist is carried tc the sick, Pr is pre
served for use, it is a sacrament ; but when it is offered
on the altar, it is a sacrifice. Now, the devil is con
stantly endeavouring to alienate the minds of the here
tics from the mass : therefore, the mass is net an abo-
minatipn, as Luther affirms, because the devil dees npt
hate abominations, but cherishes them. Further, in
Isa. Ixvi. 21, God promises to take priests from, among
the gentiles; but they cannot be priests without a sa
crifice, and that sacrifice is the mass. Again, it was
prophesied by Malachi that in every place ' a pure offer
ing should be presented ;' this is not te be understppd
pf spiritual sacrifices, that is prayers, as Jercme inter
prets it, but ef the sacrifice cf the mass, since the prayers
of the faithful are many, and one offering only is there
spoken of. It was said of the Messiah, that he should
be a priest for ever after the order of Melchisedek ; but
Melchisedek offered bread and wine ; therefore Christ,
in instituting the eucharist, did the same, and offered
himself. And forasmuch as he said to the apostles,
' Do this,' he thereby directed them to do as he himself
had done, and therefore, since the eucharist is a pro
pitiatory sacrifice, he thus constituted them priests, and
enjoired them and their successors to offer that sa
crifice continually, for themselves and for the sins of
others."91 Yet there were some who opposed these sentiments.
They denied that the eucharist, when instituted by
Christ, was a sacrifice, and strenuously maintained that
if the Saviour really offered himself in the supper, his
sacrifice on the cross was useless and of none effect.
Francis Foreiro, also a Portuguese divine, ventured even
to impugn the received interpretation of those passages
of scripture which had been alleged in support of the
common opinion. He avowed his firm belief in the sa-
31 Pallav. 1. xviii. e. 2. s. 1. Sarpi, 1. vi. s. 44. Le Plat, v. p. 424.
23

266 THE MASS.
crifice of the mass, but said that the proof should bs
drawn from apostolic tradition, and not from Scripture;
and he warned the fathers of the danger they would
incur by attempting to prove too much, and thus involv
ing the truth itself in uncertainty. The boldness of this
speech gave great offence.02
Whether Jesus Christ " offered himself as a sacrifice
to the Father in the supper, or only on the cross," was
a question which gave rise to long and warm disputes.
Four opinions were propounded. Cardinal Madrucci,
the archbishop of Otranto, and many more, held the
affirmative, as stated by Melchior Cornelio. The bishop
cf Paris spoke on the same side ; he said that the sacri
fice of Christ was begun in the supper, and perfected
on the cross, and he questioned whether those who
thought otherwise should not be considered as heretics.
Gaspar a Casalio, bishop of Leira remarked that though
the sacrifice of the Saviour was one in itself, there were
many and various modes of offering it : that, as St.
Thomas had shown, the progress of the Redeemer's
passion consisted of several steps or stages, of which
the institution of the supper was one, which wras there
fore a part of those sufferings that were consummated
en the cress. Lainez, General cf the Jesuits, who had
recently arrived at Trent, pursued a similar course of
argument. He observed further, that if Christ did not
offer himself in the supper, every priest, when he con
secrates the eucharist does more, than the Saviour him
self did in the institution of that sacrament ; and that
our Lord used the present tense, saying, "this is^my
blood which is shed for you," which could not be true
unless an actual sacrifice of himself had then taken
place. He enumerated also, it is said, various points
of difference between the sacrifice of the supper and
that of the cross ; but what they were, the historians
have not informed us. On the other hand, the archbi
shop of Granada and some others maintained that the
sacrifice of Christ in the supper was eucharistic and not
propitiatory, and that the opposite opinion derogated
from the worth and glory of the atonement made on the
cross. A third party wished the subject to be left open
92 Sarpi, ut sup.

TH£ MASS. 267
and undecided, and judged it safest to say that Christ
commanded his apostles to offer a propitiatory sacrifice
in the mass, without asserting whether or in what man
ner he offered himself. The fourth division consisted
of those who endeavoured in different ways to reconcile
the two first-mentioned opinions, but with very little
success. The result was that notwithstanding all the
intrigues ofthe Jesuit Salrneron, who left no stone un
turned to procure an affirmative decision ofthe question,
a compromise was found necessary, and the legates
caused the decree to be so framed that while it stated
that the Saviour offered himself to the Father in the
supper, the expression "propitiatory sacrifice" was not
used.93 There was some conversation on the propriety of cele
brating mass in the vulgar tongue, and the custom pre
vailing in Dalmatia was adduced, where, after the gospel
was read in Latin, it was again read in the Dalmatian
dialect, for the instruction of tho people. But it was
unanimously agreed to prohibit the celebration of mass
in any other than the Latin language.94
The French ambassadors began to be very anxious
for the arrival of the prelates and divines of their na
tion, who had been long expected. Important discus
sions were in progress, the results of which would soon
go forth to the world, but they were wholly managed by
Italian, Spanish and Portuguese divines. Intelligence
at length arrived from France that sixty prelates and
twelve eminent theologians were ordered to repair to
Trent, and that they were to be accompanied by the
cardinal of Lorraine, and might be expected to join the
council before the .end of September. Upon this the
ambassadors presented a memorial to the legates, re
questing a postponement of the ensuing session. The
legates could not deny the reasonableness ofthe request,
but the Pope had given them express orders to wait np
lpnger for any one, and to bring the council to a termi
nation as soon as possible. An evasive and unsatisfac
tory answer was returned ; and when permission was
asked to present the request to the fathers, assembled
93 Pallav. 1. xviii. c. 2. s. 1—12. Sarpi, 1. vi. s. 49.
94 Pallav. ut sap. s. 13.

268 THE MASS.
in general congregation, it was refused, under the pre
text that ambassadors were sent to treat with the legates
only, and were never suffered to address the council
except on the day of their public reception. This fri
volous excuse greatly offended the ambassadors ; they
loudly complained of the injustice cf the measure, and
their indignation was still more excited when they learn
ed that in answer to a similar application for delay, by
De 1' Isle, the French minister at Rome, the Pope had
referred the whole business to the legates. " The Pope
sends us to the legates," said Lanssac ; " the legates
send us to the council ; but the council is not permitted
to hear us, and thus the world is deceived." 9 6
The undecided question of the concession of the cup
to the laity was again introduced. A ten days' debate
followed. The following brief abstract of some of the
speeches delivered on that occasion will furnish the
reader with the principal arguments employed on each
side. Cardinal Madrucci inclined to the concession, hoping
that it would be the means of retaining many Catholics
in the faith. The patriarchs of Jerusalem, Venice, and
Aquileia opposed it ; the latter warned the council of
the dangerous tendency of the indulgence; he said that
if this were conceded, other innovations would be sought,
and the desires of the people would resemble the insa
tiable thirst ef the dropsy, which it was hardly possible
95 Pallav. 1. xviii. o. 14. Sarpi, 1. vi. s. 47. Le Plat, v. p. 436.
Pibrac returned to France on this occasion, at the request of his col
leagues, to lay before the queen-regent the actual state of affairs at
Trent. In a letter to her majesty, written on his journey, he in
formed her that though there were some excellent men among the
Spanish and Italian bishops, the majority were of a very different
stamp ; that both the French ambassadors and the representatives of
other Christian princes had repeatedly urged the importance Of a
thorough reform of ecclesiastical discipline, and had furnished the
legates with various suggestions and plans for their assistance in
that respect, but that their labour was entirely thrown away, for
the fathers were not permitted to see any documents of that descrip
tion, their whole time being occupied in useless discussions on doc
trinal points ; in short, that their only remaining hope lay in the an
ticipated efforts ofthe cardinal of Lorraine and the French prelates,
whose arrival was expected by the legates aud their party with un
usual alarm. It will be seen in the sequel that this hope also was
futile. LePlat,v. p. 456— 458.

THE MASS. 269
to quench. The archbishop of Rossano protested against
alterations and novelties. He observed that the custom
of communing in one kind only had been introduced as
-a remedy against the errors of Nestorius, who taught
that the body of Christ only was contained in the bread,
aid his blood only in the wine. By restricting the laity
tc one kind the church instructed them that both the
body and the blood of the Saviour are contained in the
bread ; but the present demand would tend to revive
taat long-forgotten heresy. Many evils and inconve-
xiences were now prevented : for instance, the blood of
tie Redeemer was preserved from the indignity it would
endure by spilling the wine on the ground, or suffering
i: to become sour. How could such evils be avoided,
i" the general use of the cup were granted ? And be
sides, what vast quantities of wine would be required
for large and populous parishes ! Some advised to send a
deputation to Germany with full power to act as the
"welfare and safety of the church seemed to require,
ifter diligent and accurate investigation. Others re
commended the concession, under certain restrictions
and conditions,96 and thought that the desire might be
regarded as a weakness, and indulged, as Moses per
mitted divorce to the Jews. But those who held the
opposite opinion, said that though it would be danger
ous to refuse, it would be still more so to concede : the
heretics weuld triumph — Catholics wpuld be pffended —
a few might be gained, but more would be lost — and
their adversaries would taunt them for their changeable-
96 The following conditions were proposed by the cardinal of
Mantua : — 1. That those to whom the concession should be granted
should cordially receive and hold all the doctrines and ceremonies of
the Roman church, and all the decrees of the council of Trent, as
well those which were yet lo be passed as those which had been already
published : — 2. That their priests should believe and teach that com
munion in one kind is not only not foreign to the divine command ;
but laudable and binding, unless the church otherwise determine ;
and that such as maintained the contrary sentiment should not enjoy
the proposed privilege, but be treated as heretics : — 3 & 4. That they
slum l< I render due obedience and reverence to the Pope, and to their
archbishops aud bishops j— 5. That the privilege should only be be
stowed on such as confessed to the priest, according to the custom of
the church : — 6. Thatgreat care should be taken to prevent sacrilege
and profanation. Le Plat, v. p. 455. Certainly this was not ihe
way to gain the heretics or conciliate the discontented.
23*

270 THE MASS.
ness and indecision. The abbot of Preval spoke with
great warmth, and even ventured to say that the demand
of the cup savoured of heresy and mortal sin, for which
he was sharply reproved by the cardinal ef Mantua, and
ccmpelled tp ask pardon pn his knees. 9 7
Fescarari, bishcp pf Modena, labpured te prove that
though the ccncession was manifestly evil, it was never
theless necessary, and required by the state of the times-
He supported his argument, as did many more, by the
authority of the council of Basle and of Paul III. The
bishop of Leira spoke on the same side, and dwelt much
on the cpinions expressed by the emperor and his am
bassadors, that this was the enly way tp restpre peace
te the church and check the inroads cf heresy. Spme
had said that the council should imitate the father, who,
though he forgave his prodigal son, waited till he came
to repentance : but he thought they should rather re
semble the shepherd described in the gospel, who tra
versed meuntains and deserts in search cf the wandering
sheep, and when he had found it bore it joyfully on his.
shoulders to the fold : and he adverted to the apostolic
exhortation, "Him that is weak in the faith receive ye,"
as furnishing ample direction and authority. Others;
who held the same views, adduced the example of the
apostle Paul in circumcising Timothy.
Drascovitch twice addressed the fathers. In his
second speech he briefly alleged the arguments that had
been adduced for the concession, and replied to his op
ponents, exposing with much energy and point the false
reasonings, needless alarms and frivolous objections that
had been urged in the course of the debate. He im
plored the assembly to have compassion on the churches
of Germany, and to show some regard to the solicita
tions of a powerful monarch, [the emperor] whese ar
dent desire fer the restpratipn pf peace. and unien had
impelled him tp press this request, and whe felt so
97 Although the Abbot sided with the anti-reformists on this ques
tion, his opinions on other subjects, particularly the superiority of
the council to the Pope, were so little in accordance with those ofthe
legates that they procured his recall, on pretence of business con
nected with the order to which he belonged. He saw through the
artifice, and felt it so keenly that he died of vexation and grief, be
fore he could leave Trent.

THE MASS. 271
keenly on the subject that he never spoke of it without
tears. In conclusion he repeated what he had said be
fore, that if the cup were new refused it had been better
that the ceuncil had never been held, for that multi
tudes whe had been kept in ebedience tc the Pppe by
the hope of obtaining this privilege weuld rend them
selves frem his authprity when they saw that their hppe
was lest.
Lainez, the Jesuit, speke last, with much severity and
haughtiness. He denied that any adequate cause fer
the required concession existed. As for those who asked
it, he would have them treated as disobedient sons of
the church and supporters of heresy, and weuld visit
their obstinacy and pride with a direct refusal. Nei
ther did he conceive that there was any ground for the
alarms by which so many were afflicted. Let the fa
thers put their trust in the Son of God, in whose cause
they were engaged ; his church might be diminished in
number, but it could not perish.90
On the evening of the tenth day (Sept. 9.) a division
topk place. It exhibited an extraerdinary variety pf
opinion, proving that the fathers felt themselves placed
in a very difficult situation. One hundred and sixty-
six votes were thus divided ; twenty-nine approved of
the concessipn ; thirty pne were en the same side, but
wished the executicn pf the proppsed decree tc be ccm-
. mitted tp the discretion and will pf the Pppe — thirty-
eight epppsed it altpgether — twenty-four referred the
whole matter absolutely to the Pope; nineteen inclined
to the concession, as far as the Bohemians and Hun
garians were concerned ; but denied it to all others —
fourteen desired the further postponement of the sub
ject — and eleven were undecided, or neutral. From this
chaos of sentiments it was obviously impossible to frame
a decree.9 9
During the progress of these discussions the French
ambassadors renewed their endeavours for the postpone
ment of the session. They had ascertained that the
cardinal of Lorraine and the prelates who were to ac-
98 Pallav. I. xviii. c. 4. Sarpi, 1. vi. s. 63. The celebrated An
drew Dudith delivered a long and eloquent speech in favour of con
cession, which Le Plat has preserved, v. p. 472 — 488.
99 Pallav. and Sarpi, ut sup.

272 THE MASS.
company him could not arrive before the middle of Oc
tober. But meanwhile intelligence of the views and
disposition of the French had reached Trent, and occa
sioned no inconsiderable alarm. It was strongly sus
pected that they would vigorously support the friends of
reform, and resist the encroachments of papal power
and authority; ofthe cardinal of Lorraine it was said
that he not only intended to advocate the concession of
the cup, but also the removal of the images from the
churches. Instead, therefore, of yielding to the request
of the ambassadors, the legates were stimulated by their
fears to unusual activity, and hurried on the business of
the council with a precipitancy that was sadly incon
sistent with the dignity of the assemblj', and totally de
structive of calm and sober deliberation. Lanssac re
monstrated and threatened, but it was all in vain. 1
A reforming decree had been prepared under the su
perintendence of Simonetta, to whom that department
was assigned. As might have been expected, it was
extremely superficial, and fell far short of the wishes
and demands of the friends of pure discipline. With
the exception of the first chapter, which contained some
enactments relative to the characters and lives cf the
clergy (useful and salutary, if put in force,) it ccnsisted
pnly pf articles of miner importance, and mostly desti
tute of general interest. The prelates received it with
much discontent, and some of them uttered their com
plaints in free and bold language. A second decree,
relative to certain abuses in the celebration of mass,
passed almost sub silentio.2
The question of the cup was still undecided, as no
thing certain could be gathered from the division on
that subject. But by dint of artful management and
active intrigue, the legates had persuaded a majority of
the fathers to agree that it should be entirely referred to
the Pope — a crafty expedient, adopted to neutralize the
opposition of the reforming bishops, and procure a tacit
acknowledgment of the inferiority of the council to the
infallible head of the church. This was proposed by
the cardinal of Mantua at a congregation held on the
l Pallav. 1. xviii. c. 7. Sarpi, s. 51. Le Plat, v. p. 470, 488.
[_ ~ Pallav. 1. xviii. c. 6, 7. Sarpi, 1. vi. o. 55.

THE MASS. 273
morning of the day before the session. It was the
easiest way to get rid of a tro'ublespme difficulty; the
fathers disregarded the censure they wnuld deservedly
incur fer leaving unsettled ene ef the most important
questions which they were cnnvened to decide, and on a.
division ninety-eight voted in the affirmative, and thirty-
eight only in the negative. 3
The twenty-seccnd sessien was held Sept. 17, 1562,
when the follpwing decree was passed respecting the
mass : —
" That the ancient, ccmplete and perfect faith and
doctrine ofthe hely Cathplic church respecting the great
mystery cf the eucharist may be retained and preserved
in its purity, and all errors and heresies be banished
away — the sacred, hely, oecumenical and general coun
cil of Trent, lawfully assembled, &c. instructed by the
illumination of the Holy Spirit, teaches, declares, and
hereby decrees to be announced to all Christian peo
ple, hpw far the same is to be regarded as a true and
proper sacrifice.
" Chap. I. Of the institution of the most holy sacri
fice of the mass.
"Since there was no perfection under the first testa
ment, as the Apostle Paul testifies, because of the weak
ness of the Levitical priesthopd, it behpved God, the
Father of mercies, to ordain that another priest should
arise, after the order pf Melchizedek, even cur Lord
Jesus Christ, who might complete and bring te perfec-
3 Pallav. utsup. c. 8. Drascovitch had previously proposed that
in referring the question to the Pope the council should declare in
favour of the concession, leaving the conditions to be fixed by his
Holiness; sixty-nine voted for this proposition, and seventy-nine
against it.
The Imperial and French ambassadors remonstrated with the le
gates on the insignificance of the reform about to be enacted, and
demanded that the next session should be wholly occupied with re
formation. But the legates were not to be turned from their pur
pose : doctrine and discipline, they said, must continue to be treated
at the same time : but the ambassadors might be assured of their
good intentions, and any suggestions they might be disposed to offer
should be willingly heard and respectfully considered; so they were
dismissed, with fair speeches, and promises light as air. Le Plat, v.
p. 505—508.

274 THE MASS.
tion as many as sheuld be sanctified. He therefore,
our Gcd and Lnrd, when abnut tp pffer himself once for
all to God the Father by his death, on the altar of the
cross, that there he might accomplish eternal redemp
tion — knowing that his priesthood was not to be abo
lished by death — in the last supper, on the night in
which he was betrayed, declared himself to be consti
tuted a priest for ever, after the order of Melchizedek,
offered his body and blood to God the Father under the
species of bread and wine, and by these sj'mbols deli
vered the sume to be received by his apostles, whom he
then appointed priests of the new testament, and com
manded them and their successors in the priesthood to
offer the same, saying ' Do this for a commemoration of
me.' Luke xxii. 19. Thus hath the Catholic church
always understood and taught this doctrine ; and this
the Saviour did, that he might leave to his beloved
spouse, the church, a visible sacrifice, such as human
nature required, by which the bloody sacrifice made on
the cress might be represented, the memory thereof pre
served to the end ef the werld, and its salutary virtue
applied for the remission of those sins which are daily
committed by us.4 For as the Israelites of old sacri
ficed the passover in memory of their departure from
Egypt, so the Redeemer instituted a new passover,
wherein he is himself sacrificed by the church, through
the priests, under visible signs, in memory of his passage
from this world to the Father, after he had redeemed us
4 " The eucharist was instituted by our Lord for two great pur
poses, to be the celestial foodoflhe soul, preserving and supporting
spiritual life, and to give to the church a perpetual sacrifice, by which
sin may be expiated, and our Heavenly Father, whom our crimes
have often grievously offended, may be turned from wrath to mercy,
from the severity of just vengeance to the exercise of benignant
clemency  The difference between the eucharist as a sacra
ment and sacrifice is very great, and is two-fold ; as a sacrament it
is perfected by consecration ; as a sacrifice, all its efficacy consists
in its oblation. When deposited in a tabernacle or borne to the sick,
it is therefore a sacrament, not a sacrifice. As a sacrament, it is
also to the worthy receiver a source of merit, aud brings with it all
those advantages which we have already mentioned ; as a sacrifice,
it is not only a source of merit but also of satisfaction. As, in his
passion, our Lord merited and satisfied for us ; so in the oblation of
this sacrifice, which is a bond of Christian unity, Christians merit
the fruit of his passiou, and satisfy for sin." Catechism, p. 247.

THE MASS. 275
by the shedding of his blood, delivered us from the
power of darkness, and translated us inte his kingdpm.
And truly this is the ' clean cblatipn' which cannct be
defiled by any. unworthiness er sin pf the offerer ; re
specting which the Lord foretold by Malachi that it
should be offered in every place to his name, which
should be great among the Gentiles: as also the apostle
did not obscurely intimate, when he said, in his epistle
to the Corinthians, that those who were polluted by par
ticipation of the table of devils, could not be partakers
of the table of the Lord; understanding that the word
'table' was always used for 'altar.' Finally, this is the
sacrifice which was figuratively represented by the va
rious sacrifices offered in the times of nature and of the
law; since it includes every good which was signified
by them, and is the consummation and perfection of
them all.
" Chap. II. That the sacrifice of the mass is propitia
tory, both for the' living and the dead.
" And since the same Christ who once offered him
self by his blood on the altar of the cross, is contained
in this divine sacrifice which is celebrated in the mass,
and effered withput blppd, the holy council teaches that
this sacrifice is really propitiatory, and made by Christ
himself; so that if we approach God contrite and peni
tent, with a true heart and sincere faith, with fear and
reverence, we 'cbtain mercy and find grace in season-
able aid.' Heb. iv. 16. For assuredly God is appeased
by this pblatipn, bestows grace and the gift pf repent
ance, and forgives all crimes and sins, how great soever ;
for the sacrifice which is now offered by the ministry of
the priests is one and the same as that which Christ
then pffered on the cross, only the mode of offering is
different.5 And the fruits of that bloody oblation are
5 "We therefore confess that the sacrifice of the mass is one and
the same sacrifice with that of the cross: the victim is one and the
same, Christ Jesus, who offered himself, once only, a bloody sacrifice
on the altar of the cross. The bloody and unbloody victim is still
one and the same, and the oblation ofthe cross is daily renewed in
the eucharistic sacrifice, in obedience to the command of our Lord.
' This do, for a commemoration of me.' The priest is also the same

276 THE MASS.!
plentifully enjoyed by means of this unblopdy one; so
untrue is it that the latter derogates from the glory of
the fprmer. Wherefore it is properly offered, according
tp appstplic tradition, npt only for the sins, punishments,
satisfactions, and other necessities of living believers,
but also for the dead in Christ, who are not yet tho
roughly purified.6
" Chap. III. Of masses in honour of the saints.
"Although the church is accustomed to celebrate
sometimes certain masses in honour and memory of the
saints, nevertheless, it teaches that sacrifice is not offer
ed to them, but to God only, who has crowned them
with glory; whence the priest does not say, 'I pffer
sacrifice te thee, Peter, er Paul,' but giving thanks to
God for their victories, he implores their patronage, that
they whom we commemorate on earth may vouchsafe
to intercede for us in heaven.7
Christ our Lord; the ministers who offer this sacrifice consecrate
the holy mysteries not in their own, but in the person of Christ 
That the holy sacrifice ofthe mass, therefore, is not only a sacrifice
of praise and thanksgiving, or a commemoration of the sacrifice of
the cross, but also a sacrifice of propitiation, by which God is ap
peased and rendered propitious, the pastor will teach ns a dogma
defined by the unerring authority of a general council of the church.
As often as the commemoration of this victim is celebrated, so often
is the work of our salvation promoted, and the plenteous fruits of that
bloody victim flow in upon us abundantly through this unbloody sa
crifice." Catechism, p. 249, 250.
6 " Such is the efficacy of this sacrifice, that its benefits extend
not only to the celebrant and communicant, but also to all the faith
ful, whether living or numbered amongst those who have died in the
Lord, but whose sins have notyet beenfully expiated." Catechism,
p. 250.
The following prayer is presented at the "Oblation of the Host;"
" Accept, O Holy Father, almighty and eternal God, this unspotted
host, which I thy unworthy servant offer unto thee, my living and
true God, for my innumerable sins, offences, and negligences, and
for all here present; as also for all faithful Christians, both living and
dead ; that it may avail both me and them to life everlasting. Amen."
Ordinary ofthe Mass.
7 The following prayers will further explain the meaning of the
council: —
" Receive, O holy Trinity, this oblation which we make to thee
in memory of the passion, resurrection, and ascension of our Lord
Jesus Christ, and in honour of the blessed Mary, ever a virgin of

THE MASS. 277
" Chap. IV. Ofthe canon ofthe mass.
"And since it is fit that holy services should be ad
ministered in a holy manner, and this sacrifice is the ho
liest of all, the Catholic church hath many ages ago
instituted a sacred canon, in order that it might be wor
thily and reverently offered and received ; which canon
is sc free from every error, as to contain nothing which
does not powerfully savour of holiness and piety, and
tend to raise the minds of the worshippers to Gpd ; for
it is composed of the words of our Lord himself, the tra
ditions of the apostles, and the pious institutions of holy
pontiffs. *
" Chap. V. Of the solemn ceremonies of the sacrifice of
the mass.
" Seeing that such is the nature of man, that he can
not easily be raised to the contemplation of divine
things without external aid, holy mpther church hath
instituted certain rites, as for instance, that seme parts
blessed John Baptist, the holy apostles Peter and Paul, and of all
the saints ; that it may be available to their honour aud our salva
tion ; and may they vouchsafe to intercede for us in heaven, whose
memory we celebrate on earth. Through the same Christ our Lord.
Amen." Ordinary ofthe Mass.
"May the intercession, we beseech thee, O Lord, of bishop Pe
ter thy apostle, render the prayers and offerings of thy church ac
ceptable to thee ; that the mysteries we celebrate in his honour, may
obtain for us the pardon of our sins."
" Sanctify, O Lord, the offerings of thy people by the prayers of
Paul thy apostle ; that what is acceptable to thee, because by thee
instituted, may become still more acceptable by his intercession."
Breviar. Jan. 18. the feast of St. Peter's chair at Rome.
The " offering" is Christ himself, and the prayer is that the Re
deemer's sacrifice may avail to procure pardon, through the interces
sion of Peter and Paul ! Christ himself offered in honour ofasainl!
Is not this setting the servant above the Lord ? Is it less than blas
phemy ?
8 The canon of the mass is " the most sacred and solemn part of
this divine service, which is read with a low voice, as well to express
the silence of Christ in bis passion, and his hiding at that time his
glory and his divinity, as to signify the vast importance of that com
mon cause of all mankind, which the priest is then representing as
it were in secret to the ear of God ; and the reverence and awe with
which both priest and people ought to assist at these tremendous
mysteries." Garden ofthe Soul, p. 83.
24

278 THE MASS.
pf the mass should be spoken in a low tone of voice,
others in a louder. Ceremonies are also used, such as
mystical benedictions, lights, incense, vestments, and
others of the same kind, gathered from apostolic disci
pline and tradition, whereby the majesty of this great sa
crifice is set forth, and by these visible signs of religion
and piety the minds of the faithful are excited to the
contemplation of the deep truths which are therein con
tained.9 9 It would be a tedious task to enumerate and describe these cere
monies — the genufluxions, fumigations, obeisances, ablutions, cross
ings, &c. ecc. which form essential parts of Roman Catholic wor
ship. Instead of attempting this, we will furnish our readers with
certain explanations of their meauing and intention, as suppli»d by
Roman Catholic writers.
" These ceremonies are in genera] very ancient, and may be trac
ed as far back as the second or third century. The language is that
which prevailed at the period of the introduction of Christianity; the
dresses are nearly of the same era. The surplice, called in Latin
alba, was probably borrowed from the linen ephod worn by the Le
vites in their functions under the old law. The other vestments are
Roman  The use of torches and of incense is supposed to have
been introduced into the church in the third century ; it originated
in the East, but soon became general; it was founded on figurative
reasons. The former were borne befuietho book ofthe gospel, and
reminded the faithful ofthe light diffused over the universe by the
promulgation .of the sacred volume, and of 'the true light that en-
lighteneth every man that cometh into the world.' The latter had
been expressly commanded in the old law, and was considered in
the new as afit accompaniment to be offered with the prayers ofthe
saints, upon the golden altar before the throne." Eustace's Italy,
vol.ii. p. 183— 187.
" With regard to the vestments in which the priest says mass ; as
the mass represents the passion of Christ, and the priest there offi
ciates in his person, so these vestments in which he officiates repre
sent those with whicli Christ was ignomimously clothed at the time
of his passion. Thus the amice represents the rag or clout with
which the Jews muffled our Saviour's face, when at every blow they
bid him prophesy who it was that struck him. St. Luke, xxii. 64.
The alb repiesents the white garment with which he was vested by
Herod ; the girdle, maniple, and stole, represent the cords and bands
with which he was bound in the different stages of his passion ; the
chasuble, or outward vestment, represents the purple garment with
which he was clothed as a mock king; upon the back of which
there isa cross, to represent that which Christ bore on his sacred
shoulders : lastly, the priest's tonsure, or crown, is to represent the
crown of thorns which our Saviour wore.
" Moreover, as in the old law, the priests, that were wont to offi
ciate in sacred functions, had, by the appointment of God, vestments
assigned for that purpose, as well for the greater decency and solem-

the mass. 279
" Chap. VI. Of masses in which the priest only commu
nicates.
" This holy council could wish, that at every mass
the faithful who are present would communicate, not in
spiritual affection only, but also in the sacramental re
ception cf the eucharist, in order that the fruit of this
most holy sacrifice might be more plentifully enjoyed.
But although this is not always done, the council does
not therefore condemn those masses in which the priest
only sacramentally communicates, as if they were pri
vate and unlawful, but approves and commends them.
For even such masses ought to be deemed common to
all, partly because in them the people do spiritually com-
nity ofthe divine worship, as to signify and represent the virtues
which God required of his ministers ; so it was proper that in the
church of the new testament, Christ's ministers should in their sa
cred functions be distinguished in like manner from the laity, by
their sacred vestments ; which might also represent the virtues
which God requires in them : thus the amice, which is first put up
on the head, represents divine hope, which the apostle calls the hel
met of salvation ; the alb, innocence of life ; the girdle (with which
the loins are begirt,) purity and chastity; the maniple (which is put
on the left arm, )patient suffering of the labours of this mortal life;
the stole, the sweet yoke of Christ, to be borne in this life, in order
to a happy immortality; in fine, the chasuble, which is uppermost,
and covers all the rest, represents the virtue of charity.
" In these vestments the church makes use of five colours, viz. the
while on the feasts of our Lord, of the blessed Virgin, ofthe angels,
and ofthe saints that were not martyrs ; the red on the feasts of Pen
tecost, ofthe invention and exaltation ofthe cross, and ofthe apos
tles and martyrs ; the violet, which is the penitential colour, in the
penitential times of Advent and Lent, and upon vigils and ember
days ; the green on most ofthe other Sundays and Ferias [common
days] throughout the year ; and ,the black on Good Friday, and in
the masses for the dead.
" We make a reverence to the altar upon which mass is said, be
cause it is the seat of these divine mysteries, and a figure of Christ,
who is not only our priest and sacrifice, but our altar too, inasmuch
as we offer our prayers and sacrifices through him. Upon the altar
we always have a crucifix, that, as the mass is said in remembrance
of Christ's passion and death, both priest and people may have be
fore their eyes, during this sacrifice, the image that puts them in
mind of his passion and death. And there are always lighted can
dles upon the altar during mass ; as well to honour the victory and
triumph of our great king (which is there celebrated) by these lights,
which are tokens of our joy and of his glory, as to denote the light of
faith, with which we are to approach to him.'' Garden of the soul,
p. 96—98.

280 THE MASS.
municate, and partly because they are celebrated by the
public minister ef the church, net for himself only, but
alsp for all the faithful who belong to the body pf Christ.
¦" Chap. VII. Of mixing water with the wine in offering
fhe cup.
"Further, the holy council reminds all men that the
priests are commanded by the church tc mix water with
the wine in the cup, when they effer the sacrifice ; part
ly, because Christ the Lcrd is believed tp have dene the
same, and partly because water, tcgether with blepd,
flowed from his side, which sacrament is brought to re
membrance by this mixture : and since people are re
presented by water, in the apocalypse of blessed John, the
union of believers with Christ the head is thus also re
presented. " Chap. VIII. The mass not to be celebrated in the vul
gar tongue — its mysteries to be explained to the
people. "Although the mass comprises abundant instruction
for those who believe, it has not been deemed expedient
by the fathers that it should be every where celebrated
in the vernacular tongue. Wherefore, lest the sheep ef
Christ hunger, and the children ask bread and there be
none to break it te them, through the universal retention
ef a custom which has been approved by the hely Rp-
man church, the mcther and mistress pf all churches,
the hely council commands all priests having cure of
souls, to intersperse in the celebration of the mass, either
personally or by others, explanations of what has been
read, and frequently to expound the mystery of this
most holy sacrifice, especially en Sundays and feast-
days. ' °
10 Pallavicini gives three reasons for the prohibition contained in
the decree. 1. The difficulty of procuring thoroughly accurate
translations, so as to preserve the true sense ofthe church. 2. The
inconvenience that would arise from priests being able to officiate
only in one country. 3. The importance of preventing the myste
ries ofthe faith from becoming the subject of common conversation
and discourse, lest contempt or heresy should be promoted. Lib.

THE MASS. 281
" Chap. IX. Prologue to the subjoined canons.
" Seeing that in this age many errors are disseminat
ed, and many persons teach and dispute in opposition to
this ancient faith, which is founded on the holy gospel,
the traditions of the apostles, and the doctrine of vene
rable fathers; this most holy council, having frequently,
seriously, and maturely discussed the subject, hath de
termined by unanimous consent to condemn and root
out of the church all that is contrary to this pure faith
and sacred doctrine, by the canons hereto subjoined.
" Canon 1. Whoever shall affirm, that a true and
proper sacrifice is not offered to God in the mass ; or
xviii. c. 10. It is peculiar to the Romish church, to maintain that
"ignorance is the mother of devotion."
Gotherthus defends the practice of his church: — "He [the Ca
tholic] is commanded to assist at the church service, and to hear
mass; and in this he is instructed, not so much to understand tlie
words, as to know what is done. For the mass being a sacrifice,
wherein is daily commemorated the death and passion of Christ, by
an oblation, made by the priest, ofthe body and blood ofthe imma
culate Lamb, under the symbols of bread and wine, according to his
own institution ; it is not so much the business ofthe congregation
present to employ their ears in attending to the words, as their hearts,
in contemplation ofthe divine mysteries, by raising up fervent affec
tions of love, thanksgiving, sorrow for sins, resolutions of amend
ment, &c. That thus having their hearts and intention united with
the priest's, they may be partakers of his prayers, and the sacrifice
he is then offering; than which he believes nothing is more accept
able to God, or beneficial to true believers. And for the raising of
these affections in his soul, and filling his heart with love and devo
tion, he thinks, in this case, there is little need of words ; a true
faith, without these, is all-sufficient. ...It nothing therefore concerns
his devotion, that the mass is said in Latin; if the church has order
ed it thus, to preserve unity, as in faith, so in the external worship
of God, and to prevent the alterations and changes which it would
be exposed to if in the vulgar language, and for other good reasons
— what is that to him ? He should receive but little advantage if it
were in his mother tongue. For besides that the greater part is said
in so low a voice that it is not possible be should hear it, the words
do not belong to him, but to the priest's office only ; his obligation is,
to accompany the priest, in prayer and spirit, to be a joint offerer
with him, to contemplate the mysteries there represented, and to
excite in his soul devotions according to the exigency of every pas
sage ; according to the directions he finds in his English prayer-books,
of which there are a great variety extant, set forth for the help ofthe
ignorant ; by which they are taught the meaning of every part and
ceremony ofthe mass, and how to apply their devotions according
ly." Papist misrepresented and represented, p. 54 — 58.
24*

282 the mass.
that the offering is nothing else than giving Christ to
us, to eat : let him be accursed.
"2. Whoever shall affirm, that by these wcrds, 'Do
this for a commemoration of me,' Christ did not appoint
his apostles priests, or did not ordain that they and other
priests should pffer his bpdy and blppd : let him be ac
cursed. "3. Whoever shall affirm, that the sacrifice of the
mass is only a service of praise and thanksgiving, or a
bare commemoration of the sacrifice made on the cross,
and not a propitiatory offering ; or that it only benefits
him wf ¦ receives it, and ought not to be offered for the
living and il;o dead, for sins, punishments, satisfactions,
and other necessities : let him be accursed.
" 4. Whoever shall affirm, that the most holy sacri
fice of Christ, made on the cross, is blasphemed by the
sacrifice of the mass : or that the latter derogates from
the glory of the former : let him be accursed.
" 5. Whoever shall affirm, that to celebrate masses in
honour of the saints, and in order to obtain their inter
cession with God, according to the intention of the
church, is an imposture : let him be accursed.
" 6. Whoever shall affirm, that the canon of the mass
contains errors, and ought therefore to be abolished : let
him be accursed.
"7. Whoever shall affirm, that the ceremonies, vest
ments, and external signs used by the Catholic church,
in the celebration of the mass, are excitements to irre-
ligion, rather than helps to piety: let him be accursed.
" 8. Whoever shall affirm, that these masses in which
the priest enly communicates sacramentally are unlaw
ful, and therefore ought to be abolished : let him be ac
cursed. " 9. Whoever shall affirm, that the practice of the
Roman church, in uttering with a low voice part of the
canon and the words of consecration, is to be condemn
ed ; or that the mass should be celebrated in the vernac
ular language only ; or that water is not to be mixed in
the cup with wine, when the sacrifice is offered, because it
is contrary to Christ's institution : let him be accursed."
Te the Romish clergy, the mass has ever been the
source of gainful traffic. The fiction of purgatory has
enabled them to work powerfully on the affections, the

THE MASS. 283
fears, and the hopes of their votaries, and levy immense
centributions. Tp relieve a dear friend or relative from
his sufferings in the unseen werld, is represented as a
duty, the neglect of which is a most crying sin. If
benevolent aid is sought in prosecuting some work of
presumed piety, a liberal donation has the promise of
future reward, and secures a reversionary interest of no
small value.1 ' It was well that the council forbore to
quote scripture in suppcrt pf this dogma, founding it
wholly on tradition and the authority of the church.
Such an instance of modesty rarely occurs. ' 2
The apostle Paul nobly said, " In the church I had
rather speak five words with my understanding, that by
my voice I might teach others also, than ten thousand
wprds in an unknown tongue." 1 Cor, xiv. 19. The
custom of celebrating mass in the Latin language only
stands in direct contradiction to his reasoning in that
important chapter, and is not less opposed to the testi
mony of history than it is to the authority of scripture.
Like the ancient wizards, who "peeped and muttered,"
the Roman Catholic priest recites a considerable part of
the service in a low, murmuring voice, entirely unintel
ligible to the people. If it be said that they are allowed
the use of translations, it may be replied that those
translations comprise only detached portions of the ser
vice, and that it is obviously impracticable to derive any
benefit from them during the time of worship. The
rapid succession of ceremonies, the frequent changes of
posture, the constant appeal to the senses, cannot but
divert the attention, and present an insuperable obstacle
to all attempts pf the kind ; to say nothing of the diffi-
Fll For instance — those who contribute to the erection of a chapel,
are encouraged by the assurance, that " every Sunday prayers are
publicly offered up for them : and that a mass will be said every year,
within the octave of All Saints, for therepose of their souls after death."
But the subscribers to the " Benevolent Society for the relief of tho
aged and infirm poor," are still more fortunate ; "four masses in
each month are regularly offered for tlie benefactors, living and dead."
Laity's Directory, 1830, p. 22, 31.
12 Bellarmine (De Missa, 1. ii. c. 7.) adduces 2 Maccabees xii.
46. " It is therefore a holy and wholesome thought to pray for the
dead, that they may be loosed from sins." This passage is the strong
hold of the Roman Catholics : Protestants know what value to set
upon the testimony of an apocryphal book.

284 THE MASS.
culty of reading with advantage, whileat the same time
the service is being carried en in another tongue. Of
this, Roman Cathplic instructors are fully aware. Their
books of devotion contain no directions for the use of
the translated Missal, but rather aim to recommend
what is termed spiritual communion, that is, meditation
on what the priest is supposed to be saying.
It is the dishonour cast upon our blessed Saviour that
justly exposes the mass to the indignant rejection of
scriptural christians, and induces them to subscribe
heartily to the language of the church of England, stig
matising it as a collection of "blasphemous fables" and
" dangerous conceits." 1 3 Place by the side of this de
cree the Epistle to the Hebrews, and then " look on
this picture and on that !" How different the one from
the other! Surely nothing but an inveterate habit of
perverting Scripture tc serve a purpese cculd reconcile
the mind to such interpretations as are here propounded.
According to the Apostle Paul, Christ is our High Priest,
who has offered himself "once for all," and "by his
one offering hath perfected for ever them that are sanc
tified." Exalted at the right hand of God he " ever
liveth to make intercession for us." Having entered
into the holy place he presents himself to the Father as
" the Lamb that was slain," and his presence there
pleads for the penitent. "He is able to save to the
uttermost them that come unto God by him." The
privilege of direct access to the Almighty is granted by
his mediation to all who repent and believe. They need
no earthly priest to introduce them. Jesus only is their
priest; his perfect sacrifice, which never needs to be
repeated, is the warrant for their approach to God. It
were blasphemy to say that any thing more is required,
or that a fellow-sinner can propitiate Deity and open
the path to pardon for the repenting rebel. But by the
obedient Reman Cathplic his priest "is regarded as all in
all. To him he confesses his sins; from him he re
ceives absolution ; he is vested with the wondrous power
ef transmuting the bread and wine into the real body
and blood of the Lord ; and the impiety is consummated
when the sacrament is made a sacrifice, and a sinful
13 Thirty-first article.

THE MASS. 285
mortal presumes to say that he actually offers to the
Supreme Being the spotless victim whose "blood clean
seth from all sin." This is in fact to give to the priest
the office of Mediator ; and the natural effect is that he,
net the Lord Jesus Christ, is the ebject of the devotee's
regard. A similar remark may be applied to masses in
memory of the saints, in which the sacrifice of the
great and only Intercessor is profanely asserted to be
offered to the Mest High, in order lo procure the inter
cession of his creatures ! Thus the glory ef the incar
nate Sen pf Gpd is lawlessly trampled under feet ; he is
denied his just rights ; and impostors usurp the honour
which is only due to the " Great High Priest, who hath
passed into the heavens."
The correction of certain abuses in the celebration of
mass was the subject of the second decree. Avarice,
irreverence, and superstition were mentioned as the
springs of those abuses. Unreasonable pecuniary sti
pulations or demands for new masses, were condemned
as savouring of simoniacal pravity and base gain. It
was required that officiating priests should be men of
good character and becoming deportment, and that all
licentious music, and whatever was inconsistent with
the gravity of a religious service should be abolished.
With regard to superstitious observances, it was well
known that they were top numerous to be described,
and that their exposure would reflect little credit on the
Romish church ; a general authority was vested in the.
bishops as delegates of the Holy See, to prohibit, cor
rect, amend, and inflict ecclesiastical censures and other
penalties, at their discretion.
This was followed by the decree of reformation. Its
provisions were few and unimportant. Besides the re
newal of ancient canons respecting the characters and
lives of the clergy, and their ordination, it contained
nothing answerable to the wishes and expectations of
Christendom, and was consequently subjected to severe
criticism. A separate decree was published, declaring that the
question of conceding the cup to the laity was referred
absolutely to the Roman Pontiff, who in his wisdom
would decide that point, and do what should be most
useful to the Christian commonwealth at large, and

286 THE MASS.
salutary to those who petitioned for the privilege.
About forty of the fathers recorded their dissent from
this decree. l 4
14 Pallav. 1. xviii. c. 9. Sarpi, 1. vi. s. 58. A document wai read
at this session, purporting to be the confession of one Abdissi, Patri
arch of Musal in Assyria, who had visited Rome to receive from the
Pope the confirmation of his appointment to office. He promised
true allegiance to the pontiff, and obedient reception of all the de
crees of the council, the future as well as the past. The Romanists
attached a great deal of importance to this event : the submission
of a high dignitary of the Eastern church seemed a very favourable
opening for papal ambition : but it came to nothing. Le Plat, v.
p. 407—501,

287

CHAPTER XII.

THE PRIESTHOOD.

Determination to close the Council — Debates on the sacrament of
orders, and on the divine right of episcopacy and of residence —
Arrival ofthe cardinal of Lorraine, and the French prelates — their
views and intentions — Fears of the papal party — Miscellaneous
historical notices — Frequent prorogations of the session — Twen
ty-third Session — Decree on the sacrament of orders — View of
the spiritual and temporal power of the Pope — Decree of refor
mation.
The Pope had resolved to bring the council to a speedy
termination, and thus deliver himself from the vexa
tions and alarms which agitated him' during its con
tinuance. To accomplish his purpose he spared no
premises, well knowing that it would be very easy to
put insuperable difficulties in the way ef their perform
ance. But at length the dispatches received frem the
legates convinced him that nothing short of a bona- fide
concession would be satisfactory. " He wrote to them
to this effect : — that he was willing tc consent to all
just and necessary amendment — ¦ that a committee might
be appointed to examine the memorials which had been
presented at various times by the ambassadors, and
select such articles as were most important — that if the
question of episcopal residence could not be decided
withcut a violent contest, it would be better to procure
it to be referred to himself — and that for the rest, he
15 By the French ambassadurs it had been demanded that doc
trine and discipline should be discussed on alternate days, to avoid
the indecent haste with which the latter had been commonly treated.
The Imperial ambassadors required the presentation of the memo
rial which they had placed in the hands of the legates long before.
Drascovitch proposed that the votes should be taken by nations, an
expedient which would have utterly destroyed the Pope's Italian
majority.

U.8H THE PRIESTHOPD.
placed the fullest ccnfidence in the judgment and pru
dence cf the legates, and gave them permissien to act
according to circumstances. They were well acquaint
ed with the pontiff's real views and wishes, and topk
care not to thwart them. The business of reformation
was committed to Simonetta, who, with the assistance
of Boncompagno, Paleotti and others, undertopk tp pre
pare such a decree as might at the same time please the
Pope and satisfy the oft-repeated demands of the States
of Europe. This arrangement was secretly made, and
the self-appointed committee pursued its labours un
known to the council till the time came for the pro
duction cf the decree. Thus the fathers were saved the
trouble of investigatipn ; the wounds of corruption were
gently opened, and speedily closed again ; all they had
to do was to receive and apply such remedies as were
brought ready prepared to their hands.1 8
The sacraments of orders and of matrimony were ap
pointed for decision at the next session. In order tp
facilitate and expedite the business, the divines were ar
ranged in six classes, te each of which a specific por
tion of the discussion was allotted. To the first three
classes the sacrament of orders was assigned, and the
sacrament of matrimony to the remainder. Injunctions
were issued, prohibiting any one from speaking more
than half an hour at a time ; but very few observed
them. Seven articles, said to contain the opinions of the
Protestants on the subject of orders were committed to
the divines for examination. Two or three extracts
from the speeches delivered in the course of the discus
sions will summarily comprise the prevailing sentiments.
Alphonso Salmeron, the Jesuit, affirmed that Christ
instituted the sacrament of orders when he appointed
his apostles to the priesthood, as declared in the last
session. The power then bestowed chiefly related to the
consecration of his real body. Another power, that of
jurisdiction over his mystical body, the church, was
imparted, when he breathed on them and said, " Re
ceive ye the Holy Ghost," &c. (John xx. 23;) this
power was connected with the impression of a charac-
lu Pallav. 1. xviii. c. 11.

THE PRIESTHOOD. 289
ter, in which respect the sacrament of orders resembles
those of baptism and ccnfirmation. Further, when the
Savieur led the apestles put and blessed them, (Luke
xxiv, 50.) he constituted them bishops, sending them
te preach the gcspel. These and similar sentiments,
equally foreign to the true meaning of Scripture, he
confirmed by the authority of the Apostplical Constitu
tions (a well knewn apocryphal work,) and various tra
ditions and ccuncils.
Peter Seto sppke ef the hierarchy. He maintained
that in the gcvernment ef the church, which is vested
in the priesthepd, there is a regular gradation, as in the
angelic host, and that bishops, priests, and other minis
ters, are the rulers of the spiritual community, ordinary
Christians being entirely excluded ; although he admit
ted that the latter have in certain cases the right of
electicn, which had been denied by the preceding speak
er. In oppcsition to the Protestants, he asserted that so
far from the effice cf priests being ccnfined te preaching
the gcspel, that duty rather belengs tp bishpps, accord-
ing tp the saying ef the apestle. " Christ sent me net
to baptize, but te preach the gospel."
Melchicr Cornelio vindicated the use cf unctipn and
other ceremonies used in ordinatipn. He alse endea
vpured to prove that bishops are superior to priests, and
that the episcopacy is an order of peculiar dignity, prin
cipally because confirmation and ordination are confer
red by them only.17
The debates that arose on the last article (relating
to the superiority of bishops to priests) excited a dispute
that more than ever distracted and divided the council.
When this subject was discussed in 1552, the question
proposed was, " Whether bishops are superior to pres
byters by divine right," and Crescentio, while he con
ceded the affirmative, had contrived to evade its effects,
and weuld have succeeded, had he not been detected
and expcsed. 1 * The present legates had resolved to
avoid if possible the revival of the controversy, chiefly
on account of its connexion with the dispute respecting
17 Pallav. 1. xviii. c. 12. Sarpi, 1. vii. s. 7—9. Le Plat, v. p.
508—516. 18 See p. 209. 23

290 THE PRIESTH00&.
residence, which they intended should be quietly refer1-
red to the Pope. With these views they erased from the
article the words "jure divino," "by divine right,"
hoping that the subject would not be introduced. But
they were mistaken. The Spaniards reselutely refused
te be silent. A furious contest was the result, which,
though the issue was favourable to the papal interests,
necessarily prolonged the council much beyond the time
which had been fixed for its continuance.
When the deliberations of the divines were ended, a
committee was appointed to prepare the decree and
canons, copies of which were soon distributed among
the fathers. In examining them the prelates were un
usually critical, even to fastidiousness. At the close of
the discussion, the archbishop of Granada remarked
that there was a great defect in the decree, inasmuch
as the declaration of the divine right of episcopal supe
riority was wanting. Such a declaration, he said, had
been prepared and agreed to in 1 552, as some who were
then present could testify. In a long and studied
address he laboured to defend bis sentiments. The le
gate Osius interrupted the archbishop, and said that this
was a point on which there was no dispute with the
heretics, and therefore such a declaration as he demand
ed was totally unnecessary ; even the confession of
Augsburg did not deny the divine right of bishops, but
only that those who were consecrated with Romish rites
were not true prelates. " If it is confessed by the here
tics themselves," replied the archbishop, "why should
we hesitate to affirm it ?" The legate still persisted that
this was needless, evidently wishing to evade the ques
tion altogether. But this was impracticable ; the asser
tion respecting the confession of Augsburg was shown
to be incorrect, ' 9 and the archbishop and his friends
persevered in their demand, greatly to the annoyance of
the legates.
A contentious debate followed, and continued several
19 The Augsburg confession has no reference whatever to the
point debated at Trent : tho divine right of bishops or pastors is in
deed mentioned ; but it is the right to preachthe word, administerthe
sacraments, and exercise discipline. The Wirtemburg confession
expressly asserts the equality of bishops and presbyters ,ow the au
thority of Jerome. Corpus et Syntagma, p. 43— 47.~r20.

THE PRIESTHOPD. g9l
¦Jays. Each party put forth its full strength, and the
importance of the question was universally felt and ac
knowledged. Should the divine right be declared, it
was perceived that the censequences would be eminently
disastrous to the power and pretensions of the papacy.
The bishops would immediately assert their entire in
dependence ofthe Pope, a fruitful source of revenue and
influence would be entirely destroyed, and the court of
Rome would sink into comparative insignificance. —
These considerations greatly alarmed the legates, and
induced them to employ all the force of intrigue to pro
cure the rejection of the disputed clause.2 ° At length
a division took place, in which one hundred and eighty-
one votes were given. Fifty-four prelates voted for the
divine right, and the number would have been greater
had not many been restrained by the fear ef incurring
the displeasure ef their patrons, the legates, pr the
Pope.3 ' But althpugh the majority sided with the le
gates, they knew hew it was pbtained, and felt that it
would be unsafe to treat their opppnents with disrespect,
since ameng them were found a large propprtipn of the
most learned and influential prelates then at Trent. It
was at least gopd pplicy tp seek ccnciliaticn and agree
ment, even thnugh the attempt failed ef success. With
this cbject an addition was made tethe committee, whp
took immense pains to frame the decree in such a man
ner as might meet the views of both parties. Various
20 The Jesuit Lainez was employed to refute the advocates of tho
divine right. The historians have preserved a veiy full report of
his speech. It containsthe most extravagant assertions of pontifical
power and authority. Lainez maintained that Jesus Christ is sole
ruler of his church ; that when he left the world he constituted Peter
and his successors as his vicars ; that in consequence the Pope is
absolute Lord and Master, supreme and infallible; that bishops de
rive from him their power and jurisdiction, and that in fact there is
no power whatever in the church but from him, so that even general
councils have no authority, are not infallible, do not enjoy the influ
ence ofthe Holy Spirit, unless they are summoned and controlled
by papal authority ! Pallav. 1. xviii. s. 15. Sarpi, 1. vii. a. 20. —
Le Plat, v. p. 524.
21 It seems that many abstained from voting at all, for fear of giv
ing offence. D'Andrada says that there were more than two hun
dred and thirty present when the question of communion in both
kinds was discussed, and the number gradually increased till it
reached nearly three hundred. Defensio Trident. Fidei, 1. i. p. 36,.

292 THE PRIESTHOOD.
modes of expression were proppsed, altered, modified,
and rejected. Much time was wasted in these conten
tions, and nc prospect ef unipn appeared.22
The situatipn pf the legates was sufficiently trying.
They corald neither please the Pepe npr pacify the pre
lates. His Hcliness anxieusly desired the terminatien
of the council j but this could only be accomplished by
a forced decision of the question of divine right, which
would be folk) wed by an ppen rupture with the Spaniards
and French, and probably with the Germans. The op-
ppsing bishpps were thoroughly untractable : it was
useless to attempt to pverawe them — they were prppf
against seducticn. The business ef the ceuncil was at
a stand, and ncthing had been dene for several days,
when the legates proposed anew the subject ef resi
dence. They introduced a decree, enacting severe pe
nalties against cffenders, and offering a bounty on obe
dience by exempting residents from the payment of their
tenths. This was inserted as some compensation to the
bishops for the omission of the declaration of divine
right. But various objections were raised against it,
particularly by the Spanish and French ambassadors,
who contended that it infringed on the rights of their
sovereigns. Even the bishops were not satisfied, for
they foresaw that the promised immunities would be
soon taken from them, and were unwilling to forego
their claims for. the prospect of an uncertain advantage.
In consequence, the debate quickly closed, and was net
resumed for some time.2 3
At the request ofthe French ambassadors the session
was postponed, on account of the expected arrival ofthe
cardinal of Lerraine. He entered Trent Nov. 13, ac
companied by fourteen bishops, three abbots, and twen
ty-two divines, chiefly doctors of the Sorbpnne. This
was an event in which all parties felt deep interest. —
The reforming members ef the ceuncil, particularly the
Spaniards, looked forward to it with much pleasure. —
They had heard thatfthe cardinal purposed to lay an
unsparing hand pn the' abuses ef the papacy, and to
avew himself the warm and uncempromising advocate
22 Pallav. 1. xviii. c. lfi. Sarpi, 1. vii. s. 25—29.
23 Pallav. 1. xviii. c. 17. Sarpi, 1. vii. s. 28.

'TOE PRIESTHOOD. 293
<oF reform. On the pther hand, the legates and their
adherents ceuld ill ccnceal their fears. They were
much alarmed at the anticipated union between the
French and the Spaniards ; and the free spirit and beld
measures that had been recently indulged in France
seemed te justify the most anxious forebodings. But
the Pope affected to treat the matter with indifference.
He ridiculed the idea cf the cardinal ef Lorraine's set
ting up for a reformer. " This cardinal," said he, " is a
second Pope. He has a revenue of three hundred thou
sand crowns. A suitable person, truly, to talk of re
form, and inveigh against pluralities ! As for me, J have
but one benefice, and I am content with one !" Yet in
fact his Holiness was as much afraid as his ministers.
Reports were continually brought to him respecting the
aims and intentions of the cardinal. It was not enough
that he was described as the irreconcileable enemy of
corruptions and abuses. Some affirmed that he wished
to procure a decree for the performance of divine wor
ship in the vernacular tongue, and that in his own dio
cese of Rheims baptism was already so celebrated.24
Others said that he would plead for communion in both
kinds, and the marriage of the clergy ; and that he in
tended to propose that bishoprics should be bestowed
only on those who were able to preach, and that un-
preaching prelates should be compelled to expend one-
third of their revenues in- the support of a preacher.25
Whether these reports were well founded or not, the
Pope deemed that there was sufficient ground for con
cern and fear. He immediately dispatched the bishop
of Monte Falisci, to join the cardinal on his road and
attend him to Trent, under colour of respect and ho
nour, but in reality to act as a spy. With a similar
object the legates had sent the bishop of Senegal. —
Orders were issued that every prelate then at Rome
should repair to Trent forthwith. None were exempted :
titulars, coadjutors, those who had resigned their bene
fices, and retained only the episcopal order, without
jurisdiction — the aged and infirm, and even such as held
official situations in the papal court, were compelled to

24 Pallav. ut sup. Le Plat, v. p. 519.
25 Le Plat, v. p. 524. 25*

294 THE PRIESTHOPD.
gp. Thus the ppntiff lipped tp ccunterbalance the in
fluence of the French, and bear down opppsitipn by
numbers. 2 6
For some time after his arrival at Trent the cardinal
of Lorraine spnke and acted as a thorough friend ef re
form. His house was the resort of the epppsition party,
with whom he held frequent meetings ; and great hopes
were entertained of the favourable issue of his endea
vours. These hopes were strengthened by the declared
wishes and intentions of the French government. It was
constantly assented that nothing less than a radical re
form would satisfy the people, or save the Catholic faith
from subversion. When the cardinal was publicly
received by the council he drew an affecting picture of
the state ef France, and powerfully urged the necessity
of prompt and energetic measures. He was followed
by the ambassador Du Ferrier, who addressed the fa
thers in a strain of bold remonstrance and eloquent fer
vour. Their demands, he said, were contained in the
sacred Scriptures, the canons of general councils, and
the ancient constitutions and decrees of venerable pon
tiffs and fathers. To these standards must the church
again be brought. Nothing less would suffice. "Un
less this is done, holy fathers," said the ambassador, "in
vain will you inquire, whether France is in a state of
peace. We can only answer you as Jehu answered
Joram when he said, 'is there-peace, Jehu T ' What
peace,' he replied, 'so long as the fornications'2 7 ....
you know the rest. Butunless this ii done, in vain will
you seek for advice or help from this or that quarter ;
in vain will you rely on the fidelity or zeal of the sove
reigns of Europe ; a deceitful tranquillity maybe pro
duced, quickly to be disturbed, while, in the meantime,
souls will perish, whose blood will be required at your
hands." Such sentiments and language were heard
with great satisfaction by the enemies of corruption.2 8
The French ambassadors were instructed to require a
revision of the church service, in order to the abolition
of all superstitious and useless ceremcnies— the ccnces-
20 Pallav. 1. xix. c. 2. Le Plat, v. p. 547. 570.
27 2 Kings ix. 22.
28 Pallav. 1. xix. c. 3. Sarpi, 1. vii. s. 32. Le Plat, v. p. 549—
559.

THE PRIESTHOOD. 295
sion ofthe cup to the laity28 — the administration ofthe
sacraments, the singing of ¦' psalms and other spiritual
songs," the reading and interpretation pf scripture, and
public prayers, 'in the vernacular tongue — the reforma
tion of the licentious lives of the clergy, and, generally,
of all abuses that had crept into the court of Rome or
the church at large, an ample list of wlSich was fur
nished. 5 ° When to these are added the demands of the
emperor and the Spanish prelates, who zealously co-
eperated with the French in promoting reform, it will be
ccnfessed that the Pppe and his ministers had sufficient
grounds fur anxiety and alarm.31 Nevertheless, his
Heliness determined tp preserve things as they were, pr
any rate te ccncede as little as pcssible : but this strength
29 Some time after, when the cardinal of Lorraine was atlnspruck,
on a visit to the emperor, some of the divines who accompanied him
were attending his Imperial Majesty in his library. He inquired
^ their opinion on the concession of the cup. They argued against it ;
whereupon the emperor turned to the king ofthe Romans, who was
present, and said, " Forty years long was I offended with thatgene-
ration; and I said, These always err in heart." Lettres, Anecdotes,
et Memoires du Nonce Visconti, t. i. p. 81.
30 Le Plat, v. p. 559 — 564. A memorial was presented by the
French embassadors, Jan. 2, 1563, comprising thirty-four articles of
reform. Among them, besides those stated above, were the follow
ing, that priests should be entirely occupied with the duties of their
office, and not be suffered to intermeddle with secular affairs; that
the bishops should provide a sufficient number of preachers in'every
diocese, so that sermons might be deliveredon all Sundays and feast-
days, as well as in Lent and Advent : that no ecclesiastic should
possess more than one benefice : thatcommendams and similarabuses
should be utterly abolished ; that the prevailing superstition in re
gard to images, indulgences, pilgrimages and relics should be cor
rected ; that public penance should be revived ; and that diocesan
synods should be held every year, provincial synods once in three
years, and general councils every ten years. Pallav. 1. xix. u. 11.
Sarpi, 1. vii. s. 50. Le Plat, v. p. 631—643.
31 Le Plat, v. p. 564. Even the Italian bishops began to think of
reform. Ibid. p. 614 — 619. Visconti advised the Pope to write a
sharp letter to the emperor, and tell him that he was willing to have
reformation, but not disfiguration. At the same time he suggested
that it might be politic to propose a reform so strict and universal
that the princes themselves would be afraid of it. This suggestion
was subsequently adopted. The duke of Bavaria, among otb'er things
had asked permission for laymen to preach, instead of ignorahtpriests,
Visconti recommended that a Catechism and some homilies should
be printed in the German language, for the use of such priests. Let
tres, t. i. p. 63 — 75,

296 THE PRIESTHPOD.
of the opposition made it necessary to adppt very eau-
tipus measures, and tp trust tp dexterous management
rather than open resistance. He knew that craft and
guile have often succeeded when force would have been
employed in vain.
Stormy debates, intrigues and counter intrigues, and
attempts to conciliate or overawe, made up the history
of the council from the autumn of 1562 to the summer
of 1563. During all this time the fathers were very
busily engaged in discussion ;32 but it was too evident
that their object was less to elicit truth than to get the
mastery over each other. It was a fierce struggle between
the liberal and servile parties, the friends of reform and
the foes of innovation. On the part of the pontiff and his
agents no stone was left unturned to secure the interests
of Rome and avert all change. Messengers were con
tinually passing between his Holiness and the legates,
to convey information, advice, and direction. Hired
spies noted with unceasing vigilance every aspect of
affairs, and faithfully reported the conduct of the pre
lates. Art, bribery, intimidation were by turns employ
ed ; fair discussion and honourable dealing were un
known. Only a passing notice of such proceedings is
necessary in this place; a minute narrative would but
excite disgust, and weary the patience ofthe reader.33
32 The cardinal of Lorraine says that they were engaged full five
hours every day. Le Plat, v. p. 598. Theological discussions were
not their sole employ . Twice they assembled to render thanksgivings
to God for the defeat of the Huguenots by the king of France, and
once to celebrate mass for the Catholics who were slain in battle.
A virulent harangue against the Protestants was delivered atthe first
of those meetings, in which the victory was compared to the deliver
ance of the Israelites from Egypt, and the successes of Jephtha,
Gideon, Barak, and the Maccabees; and the Roman Catholic sol
diers were described as having ' consecrated their hands in the
blood of the impious." There were great rejoicings at Rome also
on account of these events. Le Plat, i. p. 573 — 586.
33 When the French prelates, shortly after their arrival, continually
pressed the legates to give them satisfaction on the subject of reform,
declaring that they would stay at Trent ten years rather than have
their wishes frustrated. Visconti strongly urged a compliance with
their request, or at least a declaration of what was intended, " to get
rid of this troublesome body of grumblers." T. i. p. 117.
The letters of Visconti show that he was little scrupulous ofthe
means he employed to get information ofthe sentiments and designs

1UB fKIJSSTHOPD. 297
The discussipn pn residence and the divine right of
bishcps were frequently renewed, and carried en with
great viplence and asperity. The diversity of sentiment
that prevailed on the latter subject occasioned the most
rancorous discord. Those who held the institution of
bishops to be of divine right, treated their opponents as
slaves, who had ignobly sold themselves to do the will
of the Pope ; while they themselves were regarded as
malcontents or rebels, for opposing the just rights of
Christ's vicar on earth. Various formulas were pre
pared, in the hope of uniting the two parties without
compromise of principle on either side; but the attempt
was wholly unsuccessful, and at last the council termi
nated without any authoritative declaration on a point
of so great importance,34 The question of residence
ofthe prelates. He often succeeded by tampering with their secre
taries or domestics.
The Pope attempted to bribe du Ferrier. Visconti, t. i. p. 91.
Lest the frequent arrival of couriers from Rome should excite the
suspicions ofthe prelates, they were ordered to leave their guides
and equipage at the last stage before they came to Trent, and to
enter the city incog. Sarpi, 1. vii. s. 30.
34 Pallav. 1. xix. c. 12. Sarpi, 1. vii. s. 46. 50. Le Plat, v. p.
537. 584. 644. While the French and Spanish prelates laboured
to establish the divine right of episcopacy, meaning thereby that
bishops derived both their office and their power immediately from
Jesus Christ, the Pope strove to enact a distinction between their
order and their jurisdiction, affirming that the former was derived
from Jesus Christ, but the latter from the Roman pontiff. A canon
sent to the legates, but not passed by the council, was thus express
ed: — " Whoever shall affirm, that blessed Peter was not appointed
by Christ the chief of the apostles, and his vicar on earth ; or. that
it is not necessary that there should be in the church one pontiff, the
successor of Peter, and equal to him in the power of government;
or, that his lawful successors in the Roman See from that time to
the present have not possessed the primacy ofthe church, and were
not the fathers, pastors and teachers of all christians, and that full
power to feed, rule, and govern the universal church was not com
mitted to them by our Lord Jesus Christ: let him be accursed."
The cardinal of Lorraine said that if such a canon were proposed
he would protest against it, in the name of the king and of all the
prelates of France. On another occasion he said, in the presence of
several bishops, " It is as true that the council is above the Pope as
it is true that the word was made flesh." Visconti says that this
"approaches to impiety." "The bishops are Christ's vicars, not the
Pope's," said the archbishop of Granada; and again, "Let him give
us our rights, and we will give him his." Visconti, t. i. p. 9, 167;
ii. p. 53.
Peter Soto the Dominican, whose name often appears in the his-

298 THE PRIESTHOOD.
was disposed of in a similar way, the decree on that
subject consisting cf vague generalities, and previsipns
easily to be evaded. Reform shared its usual fate.
Much was asked, little given. The Pope contrived to
pacify the emperor and the king pf France ; and the
prelates, wcrn put by ppppsition, repreach and ill-usage,
were forced to yield tc superipr power.35 Even the
cardinal cf Lprraine saw, er affected tc see, the neces
sity pf retracing his steps; his pempous pretensiens
tory ofthe council, died at Trent in April 1563. On his death bed
he wrote to the Pope, earnestly entreating his Holiness to allow the
declaration of divine right and episcopacy. By some means this
letter got abroad, notwithstanding the endeavours of Visconti to sup
press it, and made considerable impression. Pallav. 1. xx. c. 13.
Sarpi, 1. vii. a. 83. Le Plat, vi. p. 14. Visconti/t. i. p. 237. 245.
35 The treatment of the bishop of Guadix was most disgraceful.
" The bishop of Guadix, (says a Spanish prelate who was present)
said that the bishops had their sole authority de jure divino — by a
divine rigid; and that even without the confirmation of the Pope they
would be true bishops, since there is no proof that either Chrysos
tom, or Basil, or Gregory of Nice, received such confirmation, or
indeed any thing at the hands of the Roman pontiff.
" When he began to utter this sentence, cardinal Simonetta de
sired him to have care to his words, for what he said was scandalous,
especially in such times.
" Upon this there was a stir among the prelates, and they began
to make a great noise, and the patriarch of Venice, rising out of his
place, called the bishop a schismatic, and declared that he must re
cant. It is said that the archbishop of Granada, who was near,
told those who had risen that they themselves were the true schis
matics, since, without listening to the bishop of Guadix, they made
that uproar, and used words so offensive and outrageous against so
orthodox a man. I did not hear this, though I was at no great dis
tance.; for at this time, the uproar being great, I had also stood up,
declaring that it was a shame they should run him down in that
manner; that he ought to be allowed to finish his speech, and then
it would be time to ascertain whether he had uttered any thing wor
thy of reproof or punishment.1'
So wrote the bishop of Salamanca ; others have stated the matter
still more strongly; even Palavicini confesses that the prelates not
only made a great clamour, but thatsome exclaimed, " Curse him —
burn Mm — lie is a heretic.'" L. xix. c. 5. Sarpi, l. vii. s. 36. Le
Plat, v. 577. Practical and Internal Evidence against Catholicism,
p. 335.
On one occasion the bishop of Verdun had inveighed severely
agaiustthe court of Rome. "How the cock crows," (nimium gallus
cantavit— the reader will observe the allusion) said a prelate who
sat near him. Upon which the bishop of Lavaur immediately re
joined, " Would that at the crowing of the cock Peter would repent
and weep bitterly!"

THE PRIESTHOOD. 299
evapprated and vanished ; and he tamely acquiesced in*
such reformation as the Roman Pontiff chose to grant,
though, for the sake of consistency, he recorded his
protest against it, and declared, that he only accepted it
because he found it imppssible te procure more liberal
concessions. 3 6
The dissensions cf the fathers were so violent, that
the session had been prorogued no fewer than ten times. 3 7
3G One would not have expected this, after reading the following
extract from a letter to his secretary and agent at Rome.
" The Lord God is greatly enraged against us ; and there is reason
to fear, unless his wrath is appeased, that we shall soon witness a
great division to terminate in the ruin of the ministers ofthe church,
on w.hom, with great justice, the divine vengeance will fall. Othat
these days had never appeared concerning which the Apostle Paul
speaks. 2 Thessalon. 2, when he says — except there come a falling away
first, Ifc. Now may God preserve us — and it is necessary that his
Holiness should look well to it. For those, both here and at Rome,
who are willing to rank themselves as the defenders of the Holy
Apostolic See, and shield themselves under this cloak, are, some of
them, desirous of a cardinal's hat; while others are seeking, by
these disturbances and vexations to shorten the life of his Holiness,
and thus to elect a new pope who may appease the wrath of Godr
retain the provinces which are wavering, regain those which are
lost, and in this way render the days of his Holiness long and happy,
full of glory and of immortal praise. I pray God to keep his Holi
ness and longto preserve him — towlwmtlte songs and flattery of these
Syrens ought lo'be objects-of great suspicion. " Le Plat, v . p . 653 — 658.
Count de Luna,, the Spanish ambassador, wrote thus to his sove
reign, Philip 2, Oct. 16, 1563:
" They [the legates] have endeavoured, and are still trying to keep-
the council oppressed and controlled by authority, by a multitude*
of votes, and every possible artifice and contrivance. This was re
sisted for a time without much difficulty, as long as the cardinal of
Lorraine conducted himself with the proper zeal which he showed
when he arrived, so that the business went on almost fairly, and they
(the Pope's party) could not manage it as they pleased.
" But since he, owing to his private views, allowed himself to he-
won over by the legates, who went about it with all industry and
diligence, their party has gained strength ; and, from the last session
to this moment, a great union has been observed between the cardi
nal and the ministers of his Holiness.
"The least yielding would, no doubt, bring the council to an
abrupt conclusion ; for of the Efalian prelates, except a few honest
men, they dispose as they please.
" We must be careful not to fall into a great evil ; such as there
would be in the world's knowing that the council is held rather
for private objects, than for the sake of religion and the public
good." Practical and Internal Evidence against Catholicism, p.
332. 37 The addresses delivered by the legates at thesa prorogation*

300 THE PRIESTHOOD.
During the interval (ten months) twp pf the legates, the
cardinal ef Mantua and cardinal Seripand, had died;38
and twc pthers had been appeinted in their places, the
cardinals Navagier and Mcron. But no change proved
beneficial tc the interests of truth and liberty. The
legates ruled the council, the Pope directed the legates.
Divines, bishops, ambassadors, and sovereigns, were ex
pected to submit and obey. Remonstrance was un
heeded, and opposition fruitless.
At length, July 15, 1563, the twenty-third session
was held. The following decree was passed on the sa
crament of orders.
" Chap. I. Of the institution of the priesthood of the
new law.
" Sacrifice and priesthood are so joined by the ordi
nance of Gpd, that both are found together in every
dispensation. Since therefore, under the New Testa
ment, the Catholic church has received by divine insti
tution the hely and visible sacrifice ef the eucharist, it
must be ackncwledged that she has anew, and visible,
and external priesthoed, in the place ef the eld. Npw
the sacred scriptures shew, and the traditipn pf the Ca
thplic church has always taught, that this priesthppd
was instituted by the Lord our Savieur, and that to his
have been preserved. They were generally couched in language
of disappointment and anger. For instance: " To-morrow, venera
ble fathers, according to our decree, the session should be held.
Some will blame us for postponing it; we are compelled to say that
the fault is your own. As for ourselves, we will endeavour to show
the whole Christian world that we do not walk after the flesh, but
after the spirit. Small hope will there be of correcting abuses, if
time, the most precious of all gifts is thus wasted by you upon in
significant and useless questions.".. . ."Above all things, let the
fathers study brevity in speaking. On this subject we have often
admonished your lordships, but admonished in vain. Nevertheless,
we will not cease to say to you, in the words of the preacher, 'In
the assembly of presbyters, be'not loquacious.' "  " The appointed
time for the session has arrived, but concord, which ought to pre
cede the session is not yet attained." " Nine months have elapsed
since a session was celebrated, to the greatgrief and scandal of all
Christians," &c. &c. Le Plat, v. p. 542, 564,580, 596, 620,659,
672: vii. 21, 63, 108.
38 The former March 2, the latter, March.17, 1563.

THE PRIESTHOOD. 301
apostles and their successors in the priesthopd, the pewer
was given te consecrate, offer, and minister his body and
blood, and also to remit and retain sins.39
" Chap. II. Of the seven orders.
" As the ministry of so exalted a priesthood is a di
vine thing, it was meet, in order to surround it with the
greater dignity and veneration, that in the admirable
econpmy pf the church there sheuld be several distinct
orders pf ministers, intended by their effice tc serve the
priestheod, and sp disppsed, as that, beginning with the
clerical tonsure, 4 ° they may ascend gradually through
the lesser to the greater orders. For the sacred scrip-
39 " The faithful are to be made acquainted with the exalted dig
nity and excellence of this sacrament in its highest degree, which is
the priesthood. Priests and bishops are as it were, the interpreters
and heralds of God, commissioned in his name to teach mankind
the law of God, and the precepts of a christian life: they are the
representatives of God upon earth. Impossible, therefore, to con
ceive a more exalted dignity, or functions more Bacred. Justly,
therefore, are they called not only 'angels,' but ' gods,' holding,
as they do, the place, and power, and authority of God on earth.
But the priesthood, at all times an elevated office, transcends in the
new law all others in dignity. The power of consecrating and offer
ing the body and blood of our Lord, and oTresHttitrg'sins, with which
the priesthood of the new law is invested, is such as cannot be com-
firehended by the human mind, still less is it equalled by, or assirni-
ated to any thing on earth." Catechism, p. 304.
40 " As persons are prepared for baptism by exorcisms, and for
marriage by espousals, so those who are consecrated to God by ton
sure, are prepared for admission to the sacrament of orders. Tonsure
declares what manner of person he should be who desires to receive
orders ; the name of ' clerk,' which he receives then for the first time,
implies that thencefoi ward he hastaken the Lord for his inheritance.
In tonsure, the hair of the head is eut in form of a crown, and should
be worn in that form, enlarging the crown according as the ecclesi
astic advances in orders." The meaning of the tonsure is variously
given. Some say that it was instituted by Peter, " in honour of
the crown of thorns which was pressed upon the head of the Re
deemer." Others assert that it is an emblem of the royal dignity,
because the ministers of the church are a " royal priesthood."
" Others are of opinion that tonsure, which is cut in form of a cir
cle, the most perfect of all figures, is emblematical ofthe superior
perfection ofthe ecclesiastical state ; or that, as it consists in cutting
offhair, which is a sort of superfluity, it implies a contempt of worldly
things, and a detachment from all earthly cares and concerns."
Catechism, p. 310— 312, 26

302 THE PRIESTHOOD.
tures make express mention of deacons as well as of
priests, and instruct us in very serious language respect
ing those things which are to be specially regarded in
their ordination ; and from the beginning of the church,
the names and appropriate duties of the fellpwing orders
are known to have been in use, viz. sub-deacons, aco
lytes, exorcists, readers, and porters. Although they
are not all of equal rank ; for sub-deacons are placed
among the greater orders by the fathers and holy coun
cils, in which also we very frequently read of other infe
rior orders.4 1
41 The number of orders is therefore seven, viz. porter, reader,
exorcist, acolyte, sub-deacon, deacon and priest. Of these some are
greater, which are also called 'holy;' some lesser, whicli are called
' minor orders.' The greater, or holy orders, are sub-deaconship,
deaconship, and priesthood ; the lesser, or minor orders, are porter,
reader, exorcist, and acolyte." Their functions, and the ceremonies
used at their ordination, may be briefly described.
The duty of the porter " consists in taking care of the keys and
door ofthe church, and in suffering none to enter to whom entrance
is prohibited. The porter also assisted at the holy sacrifice and
took care that no one should approach too near the altar, or inter
rupt the celebrant." To him " belonged the office of treasurer of
the church, to which was also attached that of guardian ofthe sacris-
try; stations, the duties of which are still numbered amongst the
most honourable functions ofthe ecclesiastic." At his consecration,
the bishop takes the keys from the altar, and handing them to him,
says, " Conduct yourself as having to render an account to God for
those things which are kept under these keys."
The reader's office is " to read to the people, in a clear and dis
tinct voice, the sacred scriptures, particularly the nocturnal psalm
ody [always in Latin, be it remembered ;] and on him also devolves
the task of instructing the faithful in the rudiments of the faith,"
Presenting him with the book which contains what belongs to the
exercise of his function, the bishop says, " Receive this book, and be
you a rehearser ofthe word of God, destined, if you approve yourself
faithful and useful in the discharge of your office, to have a part
with tliosc who from the beginning, have acquitted themselves well in tire
ministry of the divine word."
When initiating the exorcist, whosename sufficiently declares the
nature of his office, the bishop gives him a book containing the exor
cisms, and says, " Take this and commit it to memory, and have
power to impose liands on persons possessed, be they baptized or
catechumens." The duty ofthe acolyte is to serve those who are in holy orders, in
the ministry ofthe altar, and to attend to the lights used at the cele
bration of mass. The bishop places in his hand a light, saying,
" Receive this wax-light, and know that henceforward you aTe.de-
voted to light the church, inthe name ofthe Lord." He then hands-

THE PRIESTHOOD. 303
<f Chap. III. That orders are truly and properly a
sacrament.
" Since it is evident, from the testimony of scripture,
apostolic tradition, and the unanimous consent of the
him empty cruets, intended to hold the wine and water, and says,
" Receive these cruets, which are to supply wine and water for the
eucltarist ofthe bloodof Christ, in the name ofthe Lord."
To the greater orders, the obligation of celibacy is annexed. The
sub-deacon's duties are " to prepare the altar-linen, the sacred ves
sels, the bread and wine necessary for the holy sacrifice — to minister
water to the priest or bishop at the washing ofthe hands at mass —
to read the epistle — to assist at mass in the capacity of a witness, and
see that the priest be not disturbed by any one during its celebration."
After solemn prayers, accompanied with explanation ofthe duties
of his office, the candidate " receives from the bishop a chalice and
consecrated patena, and from the archdeacon, cruets rilled with wine
and water, and a basin and towel for washing and drying the hands,
to remind him that he is to serve the deacon. These ceremonies
the bishop accompanies with this solemn admonition: ' See what
sort of ministry is confided to you ; I admonish you therefore so to
comport yourself, as to be pleasing in the sight of God.' Additional
prayers are then recited, and when, finally, the bishop has clothed
the sub-deacon with the sacred vestments, ou putting on each of
which he makes use of appropriate words and ceremonies, he then
hands him the book ofthe epistles, saying, ' Receive the book of the
epistles, and havepowerlo read them in the church of God, both for the
hving and the dead.'
To the deacon " it belongs constantly to accompany the bishop, to
attend him when preaching, to assist him and the priest also during
the celebration of the holy mysteries, and at the administration of
the sacraments, and to read the gospel at the sacrifice of the mass.". . . .
" To the deacon also, as the agent of the bishop, it belongs to inquire
and ascertain who within his diocese lead lives of piety and edifica
tion, and who do not ; who attend the holy sacrifice ofthe mass and
the instructions of their pastors, and who do not ; that thus the bi-
Bhop, made acquainted by him with these matters, may be enabled
to admonish each offender privately, or should he deem it more con
ducive to their reformation, to rebuke and correct them publicly. He
also calls over the names of catechumens, and presents to the bishop
those who are to be promoted to orders. In the absence ofthe bishop
and priest, he is also authorized to expound the gospel to the people,
not, however, from an elevated place, to make it understood that
this is not one of his ordinary functions." . . . . " The prayers used at
the ordination of a deacon are more numerous and solemn than at
that of a sub-deacon : his person is also invested with- the sacred
stole : of his oidinatiou, as of that of the first deacons who were
ordained by the apostles, the imposition of hands also forms a part;
and finally, the book ofthe gospels is handed to him by the bishop,
with these words : ' Receive power to read the gospel in tlie church of
God, as well for the living as for the dead, in the name ofthe I^ord'1

304 THE PRIESTHOOD.
fathers, that by holy ordination, bestowed by words and
external signs, grace is conferred ; no one ought to
doubt that orders constitute one of the seven sacraments
of holy church. For the apostle saith, I admonish
thee, that thou stir up the grace of Gpd which is in
thee by the impcsition of my hands. For God hath not
given us the spirit ef fear : but of power, and pf lpve,
and of sobriety.' 2 Tim. i. 6, 7.42
" Chap. IV. Of the ecclesiastical hierarchy, and of
ordination.
" Forasmuch then as in the sacrament of orders, as in
baptism and confirmation, a character is impressed,
which can neither be destroyed nor taken away, 4 ' the
The office ofthe priest is " to offer sacrifice to God, and to admi
nister the sacraments ofthe church : the bishop, and after him, the
priests who may be present, impose hands on the candidate for the
priesthood ; then, placing a stole on his shoulders, he adjusts it in
form of a cross, to signify that the priest receives strength from
above, to enable him to carry the cross of Jesus Christ, to bear the
sweet yoke of his divine law, and to enforce this law, not by word
only, but also by the eloquent example of a holy life. He next
anoints his hands with sacred oil, reaches him a chalice containing
wine, and a patena with bread, saying, ' Receive power lo offer sacri
fice to God, and to celebrate mass as well for theliving as forthedead."
By these words and ceremonies he is constituted an interpreter and
mediator between God and man, the principal function of the priest
hood. Finally, placing his hands on the head ofthe person to be
ordained, the bishop says, ' Receive ye the Holy Ghost : whose sins you
shall forgive, they arc forgiven them : and whose sins you shall retain
they are retained ;' thus investing him with that divine power of
forgiving and retaining sins which was conferred by our Lord on
his disciples."
" Orders are conferred on certain appointed days only, days on
which, according to the most ancient practice ofthe cburch, a solemn
fast is observed, to obtain from God .by holy and devout prayer, minis
ters not unworthy of their high calling, qualified to exercise the tran-
scendant power with which they are to be invested, with propriety and
to the edification of his church." Catechism, p. 312— 316,318,321.
" 42 A sacrament isa sensible sign of an invisible grace, and with
these characters holy orders are invested ; their external forms are a
sensible sign ofthe grace and power which they confer on the re
ceiver ; holy orders, therefore are really and truly a sacrament."
Catechism, p. 309.
" 43 It is clear, as we have already said that the sacrament of
orders, although primarily institutedforthe advantage and edification
ofthe church, imparts grace to him who receives it with the proper

the priesthood. 305
holy council deservedly condemns the notion of those
who assert that the priests ofthe New Testament have
only a temporary power, and that those who have been
rightly ordained may become laymen again, if they
should cease to exercise the ministry of the word of God.
Moreover, if any one affirm that all christians promis
cuously are priests ofthe New Testament, erthat all are
endued with equal spiritual ppwer, he dees nothing less
than confound the ecclesiastical hierarchy, which re
sembles a well-appointed army; 4.4 as if, in opposition to
the doctrine of blessed Paul, all were apostles, all were
prophets, all were evangelists, all were pastors, all were
teachers. Further the holy council declares, that in
addition to pther ecclesiastical degrees, bishops, who
have succeeded tc the place ef the appstles, held a dis
tinguished rank in this. hierarchical order;4" that they
dispositions, which qualifies and eaables him to dicharge with fide-.
lity the duties which it imposes, and amongst which is to be num
bered the administration of the sacraments. As baptism qualifies
for their reception, so ordeis qualify for their administration. Or
ders also confer another grace, which isa special power in reference
to the holy eucharist ; a power full and perfect in the priest, who
alone can consecrate the body and blood of our Lord, but in the sub
ordinate ministers greater or less in proportion to their approxima
tion to the sacred mysteries of the altar. This power is also deno
minated a spiritual character, which by a certain interior mark im
pressed on the soul, distinguishes the ecclesiastic from the rest of
the faithful, and devotes them specially to the divine service." Ibid.
p. 322.
44 The compilers ofthe Catechism have invented a distinction be
tween internal and externa.' priesthood. " The internal priesthood
extends to all the faithful »vho have been baptized, particularly to the
just who are anointed ty the Spirit of God, and by the divine grace
are made livin» members ofthe high priest, Christ Jesus. Through
faith, inflamed°bv charity, they offer spiritual sacrifices to God on
the altar of their hearts, and in the number of these sacrifices are to
be reckoned good and virtuous actions, referred to the glory of God.". .
" The external priesthood does not extend indiscriminately to the
great body ofthe faithful ; it is appropriated to a certain class of per
sons, who being invested with this august character, and consecrat
ed to God by the lawful imposition of hands, and the solemn cere
monies of the church, are devoted to some particular office in the
sacred ministry." Ibid. p. 317.
45 " The order of priesthood, although essentially one, has differ
ent degrees of dignity and power. The first is confined to those who
are simply called priests, and whose functions we have now explained.
The second is that of bishops, who are placed over their respective
sees, to o-overn not only the other ministers of the church, but also
the faithful ; and with sleepless vigilance and unwearied care to
26*

306 THE priesthppd.
are placed there by the Hely Spirit, as the same apostle
saith, te rule the church cf Gpd: that they are superipr
tp presbyters:46 and that they administer the sacrament
ef ccnfirmatipn, ordain the ministers of the church,47
and perform many other offices, to which those who are
in inferior orders have no right. The holy council fur
ther declares, that in the ordination of bishops, priests,
and the other orders, the consent, call, or authority of
the people, or of any secular power or magistracy, is not
so necessary, as that without the same the ordination
would be invalid : on the contrary, it is hereby declared,
that all those who presumptupusly undertake and assume
the offices ef the ministry with np pther call and ap
pointment than that cf the pepple, pr pf the secular
power and magistracy, are net tp be accounted ministers
of the church, but thieves and robbers, who have not
entered in by the door.
" Thus much it hath seemed good to the holy council
to teach the faithful respecting the sacrament of orders.
Opposite sentiments are condemned in the manner fol
lowing, by express and appropriate canons; that amidst
the prevailing darkness of error, all men may, by the
help of Christ, adopting this rule of faith, easily discern
and retain the Catholic truth.
" Canon 1. Whoever shall affirm, that under the New
Testament there is not a visible and external priesthood ¦
or that there is no power to consecrate and offer the
true body and blood of the Lord, and remit and retain
sins, but only the bare office and ministry of preaching
the gospel ; er that thpse whp dp not preach are by no
means te be censidered priests : let hira be accursed.
watch over and promote their salvation." The third degree is that
of archbishop ; in the fourth place are patriarchs : and " superior to
all these is the sovereign pontiff, whom Cyril, archbishop of Alexan
dria, denominated in the council of Ephesus, ' the father and patriarch
ofthe whole world. '" Catechism, p. 319.
46 The reader will observe that nothing is said ofthe divine rioht
of episcopacy. "
*? " Some abbots, it is true, were occasionally permitted to confer
minor orders ; all, however, admit, that even this is the proper office
ofthe bishop, to whom, and to whom alone, it is lawful to confer
the other orders. Sub-deacons, deacons, and priests are ordained
by one bishop only, but, according to apostolic tradition, a tradition
which has always been preserved in the church, he himself is con-
eecrated by three bishops," Catechism, p. 320.

THE PRIESTHOOD. 307
" 2. Whpever shall affirm, that there are not in the
Catholic church, besides the priesthood, other orders,
both greater and lesser, by which, as by degrees, the
priesthopd may be ascended: let him be accursed.
" 3. Wheever shall affirm, that prders, or hely ordina
tion, is not truly and properly a sacrament, instituted by
Christ the Lord ; or that it is a human invention, devis
ed by men unskilful in things ecclesiastical ; or that it
is pnly the ceremcny of choosing, the ministers of the
word of God and of the sacraments : let him be ac
cursed. " 4. Whoever shall affirm, that the Holy Spirit is
not given by ordination ; and therefore, that bishops
say in vain, 'Receive the Holy Ghost ;' or that thereby
a .character is not impressed; or that he who was once
a priest may become a layman again : let him be ac
cursed. " 5. Whoever shall affirm, that the sacred unction
used by the church in holy ordination, as well as the
other ceremonies observed in bestowing orders, are not
only unnecessary, but ridiculous and hurtful, let him
be accursed.
" 6. Whoever shall affirm, that there is not in the Ca
tholic church a hierarchy instituted by divine appoint
ment, and consisting of bishops, presbyters, and minis
ters : let him be accursed.
" 7. Whoever shall affirm, that bishpps are npt supe
rior to presbyters ; or that they have not the power of
confirming and ordaining; pr that the power which
they have is common to them and presbyters; pr that
orders conferred by them withput the ccnsent or calling
of the people, or the secular power, are invalid ; or that
those who are not properly ordained or instituted ac
cording to ecclesiastical or canonical power, but derive
their ordination from some other source, are lawful mi
nisters of the word and the sacraments : let him be ac
cursed. " 8. Whoever shall affirm, that those bishops who are
peculiarly appointed by the authority pf the Roman
pontiff are not lawful and true bishops, but a human in
vention : let him be accursed." * *
<8 Courayer justly says of this canon, "The meaning of this ca
non is not very clear. For if the question is concerning the Bishops

308 ' THE PRIESTHOOD.
There is a remarkable omission in this decree. Not
a word is uttered respecting the power and authority of
the Pope, which, it might be supposed, eught tp be very
exactly defined. For surely it must be of great import
ance to know the nature, extent, and limits of- the su
preme jurisdiction in the church ; and more especially,
as the most extravagant pretensions have been put forth
by some Roman Catholic writers, and as sturdily resist
ed by others. Whose opinions are to be received?
The authorized enactments of the church of Rome on
this subject are expressed in very ambiguous and vague
language. By the decree of the Council of Florence,
A. D. 1439, (already noticed, p. 33.) it was ordained as
follpws: — "We define that the hely appstolic see and
the Roman pentiff have a primacy pver the whele world,
and that the Roman pontiff himself is the successor of
St. Peter, the chief cf the appstles, and true vicar of
Christ, and that he is head of the whole church, and the
father and teacher of all Christians; and that to him
in St. Peter wras delegated by our Lord Jesus Christ
full power to feed, rule, and govern the universal
church; as also is contained in the acts of general coun
cils, and in the holy canons."49 The compilers of the
Catechism pf the Cpuncil of Trent, speaking of the Ro
man Pontiff, say — " Sitting in that chair in which Pe
ter, the prince of the apostle's, sat to the close of life, the
Catholic church recognises in his person the most ex
alted degree of dignity, and the full amplitude of juris
diction; a dignity and a jurisdiction not based on
ordained by the Pope, no one doubts their being lawful Bishops —
hence whence is the necessity of such a decision? If, on the contra
ry, the question is concerning any other power than that of ordina
tion, it is not equally clear that all the Bishops which the Pope has
created are lawful Bishops, since they cannot become so except they
are called agreeably to the laws of each church; this might not be
even if they were called to the office by the Pope. It seems as if
this obscurity had been introduced here to favour the pretensions of
the Popes, who, not being able to make others allow their title of
Pastors of the Church Universal, have been desirous bythis canon to
establish some foundation on which to rest their pretensions. For,.
besides, if the Bishops ordained by the Pope ore only implied here
why is not the term ordained plainly introduced ?" Sarpi, I. viii. s.
2.j. note. Perhaps, after all, -the canon refers to Bishops among tlie
heretics. *9 Practical and Internal Evidence against Catholicism, p. 34.

THE PRIESTHOOD. 309
synodal, or other human constitutions, but emanating
from np less an autherity than God himself. As the
successor of St. Peter, and the true and legitimate vicar
of Jesus Christ, he therefore presides over the universal
church, the father and governor of all the faithful, of
bishops also, and of all other prelates, be their station,
rank, or power, what they may!'5"
Although these statements are very streng, they are
nevertheless vague and indefinite. Mr. Butler says of
the decree ofthe Council cfFforence, "This is the dec-
trine ef the Rpman Cathplic church en the authprity pf
the Pppe, and beypnd it np Rpman Catholic is required
to believe." s • But after all, the question returns, "What
is that doctrine?" The same individual confesses that
there is a division of opinipn in the church en this sub
ject, and adverts te the well-known distincticn between
the Transalpine and the Cisalpine tenets. The fact is,
that it has been found convenient to leave this moment
ous question unsettled. Both the abeve-mentioned te
nets, it seems, are tolerated, and either may be declared
true, at different periods, as circumstances or events may
require.53 so p. 319, 320.
51 Book ofthe Roman Catholic Church, p. 119.
Si The Transalpine divines ascribe to the Pope a supreme and
controlling power over the whole church, and even over general
councils — the right of judging all spiritual causes, of constituting,
suspending, and deposing bishops, of conferring all ecclesiastical
dignities or benefices, or receiving appeals from all sentences of ec
clesiastical courts— and the extraordinary prerogative of personal
infallibility, when he undertakes to issue a solemn decision on any
point. The Cisalpines, on the other hand, regard the Pope as sub
ject to the church, and to a general council, her representative —
maintaih that the jurisdiction of bishops is derived immediately from
God — deny the Pope's right to confer benefices— by his paramount
authority, in opposition to the laws or customs of patronage — refuse
to admit his prerogative and infallibility, and hold that he may be
deposed by the church, or a general council, for heresy or schism.
Mr. Butler states that the Pope's temporal power, i. e. the presumed
right to depose heretical or contumacious sovereigns, and absolve
their subjects from their allegiance, was once the main point of dif
ference between the Transalpine and Cisalpine divines, being main
tained by the former, denied by the latter ; but that now the Tran-
salpines have at length adopted the Cisalpine opinions on this
subject. His own views are thus expressed : —
" It is an article ofthe Roman Catholic faith, that the Pope has,

310 The priesthood.
Still it is impprtant tp ascertain whicli view of the
subject has been current at Rome, or has received pon
tifical sanction. This may be easily done. Fourteen
years after the termination ofthe Council of Trent, Bel
larmine delivered his lectures "De Romano Pontifice,"
in the college at Rome, by appointment of Pope Grego
ry XIII. An abstract of these lectures will exhibit the
sentiments which have prevailed in the Romish court
from the days of Hildebrand till the present time.
After endeavouring tp prove that simple monarchy is
the best form of government, and that therefore it has
been adopted in the church, in which the Pope, as the
successor of St. Peter, rules in the place of Christ, who
has constituted him his sole vicar or representative, the
author describes at large the spiritual and temporal pow
er of the Pope. His spiritual power is comprised in
the following particulars : — That he is supreme judge
in controversies of faith and manners; that when he in
structs the whole church in things relating to faith, or
promulgates moral precepts relating to things necessary
to salvation, or which are in themselves good or evil, he
cannot possibly err ; that it is probable, and may be pi
ously believed, that he cannot, as a private individual,
be a heretic; that, as prince of the whole church, he
may by his own authority enact laws, binding- on the
by divine right — 1. A supremacy of rank ; 2. Asupremacy of juris
diction in the spiritual concerns ofthe Roman Catholic church ; and
3. The, principal authority in defining articles of faith. In conse
quence of these prerogatives, the Pope holds a rank splendidly pre
eminent over the highest dignitaries of the church; has a right to
convene councils, and preside over them by himself or his legates,
and to confirm the election of bishops. Every ecclesiastical cause
may be brought to him, as the last resort, by appeal ; lie may pro.
mulgatc definitions and formularies of faith to tlie universal church ;
and when the general body, or a great majority of her prelates, have
assented to them, either by formal consent, or tacit assent, all are
bound to acquiesce in them. 'Rome,' they sayin such acase, 'has
spoken, and the cause is determined.' To the Pope, in the opinion
of all Roman Catholics, belongs also a general superintendence of
the concerns ofthe church ; a right, when the canons provide no
line of action, to direct the proceedings ; and, in extraordinary cases,
to act in opposition to the canons. In those spiritual concerns in
which, by strict right, his authority is not definitive, he is entitled to
the highest respect and deference." Book ofthe Roman Catholic,
Cliurch,p. 119— 124,

The priesthood. 311
Cpnscience, and judge and punish in ecclesiastical caus
es; that theugh episcopal jurisdiction, generally consi
dered, is of divine right, as God's appointment, yet that
bishops, canonically elected, receive their actual juris
diction and authority, not from Christ, but from the
Pope; that he has the power to call general councils,
and preside over them, as supreme judge; that such as
semblies, confirmed by the supreme pontiff, cannot err-
but that they may err before such confirmation, unless
the fathers, in framing their decrees, follow his instruc*
tions; and finally, that, the Pope is absolutely above
councils, and acknowledges no autliprity whatever ever
himself. It is asserted that the Pepe has. npt directly and im
mediately, any- temporal power; but that, by reason of
his spiritual power, he may possess, at least indirectly,
supreme power in directing the temporal affairs of all
Christians, in order to the bestowment of spiritual good.
This assertion is illustrated by the following analogy: —
as man is compounded of flesh and spirit, which,
theugh separate, are clcsely ccnnected; and the latter
rules the former, so that if the end proposed by the spirit
is hindered by the flesh, the flesh must be punished by
fasts and other methods, and, if necessary, the tongue be
prevented from speaking, the eyes from seeing, &c. — in
like manner, society is subject to political and to spirit
ual power, the end of the ene being temppraf peace, ef
the other eternal salvatipn. They ccnstitute ene body,
and the inferior must be subject and subordinate to the
superior. The spiritual power dees not intermeddle
with temperal matters, so that the spiritual design is
not hindered. But if any thing of that kind take place,
the spiritual power may and ought to coerce the tem
poral power, in every suitable and necessary manner. —
"The Pppe cannct," says Bellarmine, "as Pppe, or
dinarily depose temperal princes, although just reason
exists, in the same manner in which he deposes bishops,
that is, as an ordinary judge; yet he may change
kingdoms, and take away from one, and bestow up
on another, as supreme spiritual prince, if the same
should be necessary to the salvation of souls." Again
— "The Pope cannot, as Pope, ordinarily enact or
confirm civil laws, or annul the laws of princes, be-

31% THE PRIESTHOOD.
cause he is not political head of the church ; yet he may
do all this, if any civil law is necessary to the salvation
of souls, and kings will not enact it — or, if any civil law
is injuricus to the salvation of souls, and kings will not
abrogate it!' Further — " The Pope cannot, as Pope,
ordinarily judge in temporal matters ; nevertheless, in
any case in which the safety of souls is concerned, the
Pope may assume even temporal judgment; when, for
instance, there is no judge, as when two independent
monarchs are at variance — or when those who may and
ought to judge, refuse to give sentence." Once more —
"The Pope may and ought to compel all christians to
serve God in that manner which thtir station requires
of them. But kings are bound to serve God by defend
ing the church and punishing heretics and schismatics.
Therefore the Pope may and ought to enjoin kings to do
this, and if they neglect, to compel them, by excommuni
cation, and other suitable measures.'2
For maintaining these. and similar opinions, Bellar
mine was rewarded with a cardinal's hat. and other ho
nours. 5 4 It will be said, that they ars obsolete notions
— that they have been disclaimed by the Roman Catho
lics of England and France — that several foreign uni
versities, when applied to by Mr. Pitt, unanimously
declared against them.5 5 All this is true: but while it
is acknowledged that no authorized commentary on the
decree of the Council of Florence has yet appeared, it
cannot be denied that the very loose and general man
ner in which that decree was expressed, has left the door
open for any interpretation which the times will bear. —
The Roman Pontiff does not now speak and act as did
Gregory VII. and Innocent III. ;S6 it may be hoped that
such days are gone by for ever. But no concession has
53 Bellarmin. de Roman Pontif. 1. i. c. 1—16. 1. iv. c. 1—6, 15,
16, 22—24. I. v. u. 4, 6. De Conciliis, 1. i. c. 12, 19. 1. ii. c. 2, 5,
10,11,13—19. 54 He was very near being canonized after his death. Ten car
dinals, out of seventeen, voted for this honour. DuPin, Cent. xvii.
book 5.
55 Butler's Historical Memoirs ofthe Catholics, vol.iv. p. 10 — 15.
56 See Hallam's View ofthe State of Europe during the Middle
Ages, vol. ii. p. 270—286.

THE PRIESTHOOD. 313
been made ; retractation and repeal are words npt to be
found in the vocabulary of Rome : the Pope has always
assumed as much power as he could, safely exercise.
Only seven years before the publication of Bellarmine's
work, (A. D. 1570) he had proudly and impiously as
serted his prerogative, and "in the fulness of apostolical
power" excommunicated and deposed our queen Eliza
beth, absolving her subjects from their allegiance.
Such things are not heard of in these times; yet nei
ther has the doctrine been recanted, nor the power sur
rendered. The moderate notions entertained by Mr.
Butler and the English and French Catholics may pos
sibly be prevalent even at Rome, at the present period ;
but should the aspect of affairs change, (which Heaven
prevent !) the transalpine system will regain its popula
rity, and the " Father and Governor of all the faithful"
re-assert his long-dormant pretensions, and attempt once
more, though with feeble arm, to shake the earth with
the thunders of the Vatican.5 7
The honour and reverence paid to the Pope in his own
city, and by all who approach him, are consonant to the
lofty titles which he wears, and the exalted station he is
supposed to occupy. An elegant writer, himself a zea
lous Roman Catholic, gives the following description of
the manner in which he is ordinarily received, when he
shows himself to the multitude after performing divine
57 " Five centuries have now elapsed, during everyone of which
the authority of the Roman see has successively declined. Slowly
and silently receding from their claims to temporal power, the pon
tiffs hardly protect their dilapidated citadel from the revolutionary
concussions of modern times, the rapacity of governments, and the
growing averseness to ecclesiastical influence. But if thus beard
ed by unmannerly and threatening innovation, they should occa
sionally forget that cautious policy which necessity has prescribed ;
if they should attempt, an unavailing expedient I to revive institu
tions which can be no longer operative, or principles that have died
away, their defensive efforts will not be unnatural, nor ought to ex
cite either indignation or alarm. A calm, comprehensive study of
ecclesiastical history, not in such scraps and fragments as the ordi
nary partizans of our ephemeral literature intrude upon us, is per
haps the best antidote to extravagant apprehensions. Those who
know what Rome has once been, are best able to appreciate what
she is ; those who have seen the thunderbolt in the hands of the
Gregories and the Innocents, will hardly be intimidated at the sal
lies of decrepitude, the impotent dart of Priam amidst the crackling
ruins of Troy." Hallam, vol. ii. p. 372.
27

314 THE PRIESTHOOD.
Service in St. Peter's. " The immense area and colon'
nade before the church are lined with troops, and crowd''
ed with thousands of spectators. All eyes are fixed on
the gallery [in the front of the church;] the chant of
the choir is heard at a distance ; the blaze of numberless
torches plays round the columns ; and the pontiff ap
pears, elevated on his chair of state, under the middle
arch. Instantly the whole multitude below fall on
their knees ; the cannons of St. Angelo give a general
discharge, while rising slowly from his throne, he lifts
his hands to heaven, stretches forth his arm, and thrice
gives his benediction, to the crowd, to the city, and to
all mankind : a solemn pause follows, another discharge
is heard, the crowd rises, and the pomp gradually disap
pears."53 Whenever the pontiff appears in public, all
kneel in his sight ; and in private, there are " greater
appearances of splendour in the approach tc his person
than in an introduction tc any Pther sovereign." In
the ceremony called the adcration of the Pope, which
takes place almost immediately after his election, " he
is placed in a chair on the altar of the Sixtine chapel,
and there receives the homage of the cardinals ; this
ceremony is again repeated on the high altar of St.
Peter's." " But. why" — asks the writer quoted above —
" why should the altar be made his footstool ! The altar,
the beauty of holiness, the throne of the victim-lamb,
the mercy-seat of the temple of Christianity; why
should the altar be converted into the footstool of a
mortal?"69 Why, indeed, but as a fulfilment of the
apostolic prediction — " He as God, sitteth in the temple
of God, showing himself that he is God?"
The right of electing the Pope is vested in the cardi
nals, who are also bound to choose one of their own
number. The cardinals are the deacons, priests, and
bishops of Rome and its' suburbs. Their number is
seventy, and they are created at the pleasure of the
pontiff. They constitute the consistory, or council of
the apostolic see; preside over the Pope's tribunals;
and enjoy great privileges and honours.66
58 Eustace's Classical Tour, ii. 167—171.
59 Ibid. iv. p. 368, 381—383.
60 Much useful information on this subject is contained in a worfc
published a few years ago, entitled" Catholicism in Austria."

THE PRIESTHOOD. 315
Of the Roman pontiff as a temporal prince, it is not
necessary to speak in this place. His territory com
prises a tract of country about 120 miles long, and from
80 to 100 broad, thinly peopled, and badly cultivated.
Happiness and prosperity are blessings known by few
under his administration.
The reforming decree passed in the twenty-third ses
sion contained eighteen chapters. Its principal enact
ments were included in the three following particulars:
1. The residence of the clergy. The chapter on this
subject commenced with these words : — " Since all to
whom the cure of seuls is ccmmitted, are beund by
divine ccmmand to know the state of their flocks ; to
offer sacrifice for them ; to feed them, by the preaching
of the divine word, the administration of the sacraments,
and the example of all gopdwprks; to exercise paternal
care over the poor and other distressed persons ; and to
apply themselves to all other pastoral duties, which
cannot be performed by those who, instead of watching
ever the fleck, leave it, as the hirelings de : — the hely
cpuncil admnnishes and exherts them te remember the
divine precepts, and tp be patterns of the flock, feeding
and ruling the same in judgment and truth." Personal
residence is then enjoined on ecclesiastics of every grade :
but it is pbservable that several legitimate causes ef ab
sence are allcwed, viz. " Christian charity, urgent neces
sity, due ebedience, and the advantage cf the church cr
state;" of these, the Pope was constituted supreme
judge, and next, the metropolitan, or, in his absence,
the senior suffragan bishop. It is true that provision
was directed to be made for the churches in such cases,
and that temporary periods of absence were prohibited
to exceed two or at the most three months jn the whole
year; but the above-mentioned exceptions might be
made to extend tp any length pf time, and the divine
right, of residence, which had been the fruitful source cf
sp much contention, was kept entirely out of sight. — *
2. The age, qualifications, &c. of candidates for hply
orders. It was enjeined that npne sheuld be admitted
tp minpr prders under fourteen years ef age. Sub-dea*
cons must be twenty-two years old, deacons twenty*
three, and priests twenty-five. Some suitable directions
are given respecting the examination of candidates, and

316 THE PRIESTHOOD.
the requisite qualifications for office. It weuld have
been well had they been always duly ebserved. — 3. The
education of candidates for ecclesiastical offices. Pro
vision was made for the institution of seminaries, in
which youths might receive instruction, the poor gra-
tuitpusly, the rich by paying certain fixed charges.
They were tc learn grammar, singing, and Pther sci
ences; and tc beccme versed in scripture, ecclesiastical
reading, the homilies of the saints, and the rites and ce
remonies used in the administration of the sacraments.
Special care was to be taken that they attended mass
every day, confessed their sins once a month, and par
took of the Lord's supper under the direction of the
confesspr. They were te receive the first tensure im
mediately en their admissien, tp wear the clerical habit,
and te be gradually initiated into the services of the
church.61 61 Pallav, 1. xxi, c, 12. Sarpi, 1. viii. s. 25.

17

CHAPTER XIII.
CELIBACY OF THE PRIESTHOOD — MONASTICISM.
Crafty policy of the Legates with respect to reform — Twenty-
fourth Session — Decree on Matrimony — Doctrine and practice
ofthe Church of Rome in regard to the celibacy ofthe Clergy —
Monasticism, and its effects — Decree respecting the Monastic Or
ders.
The records of the council of Trent become less inte
resting as we approach the termination of its proceed
ings. A very cursory review pf the remainder of the
history will be sufficient for the present purpose.
Lengthened discussions on matrimony had taken
place before the twenty-third session. These debates
were remarkably dry andjejune, and indeed chiefly re
lated to customs or circumstances peculiar to thpse
times. The marriage cf ~-;ists may be excepted; but
even on this subject there was scarcely any difference
of opinion. All agreed in extolling the virtues of celi
bacy, and the most part denounced as heretics such as
maintained the lawfulness of the marriage of the clergy ;
while seme few were willing tp admit that there were
cases in which the Pcpe might dispense with the vew of
chastity. The Protestant reader will net care tc inquire
fer the arguments by which men attempted tc withstand
the dictates of nature, and pervert the word of God.62
62 Pallav. 1. xx. c. 1, 4. ; xxii. c. 1. 4, 9. Sarpi, 1. vii. s. 59, 62,
64, 70. One divine edified the fathers with a long " disputation"
on this subject. Like Ruth, he said, he would follow the reapers,
those who had spoken before him, collect the few small ears they
had left, separate them from dirt and straw, and preient them to
fair Naomi, " that is, the holy Catholic church, my mother." His
tirade was in the form of an imaginary dialogue between himself
and Calvin. Thus —
" Alas, my good friend Calvin, may God convert thee : what absur
dity are you now cherishing? Calvin answers. I cherish absurdi
ties f I am contriving a method by which I will do away with the
27*

318 CELIBACY OF THE PRIESTHOOD.
Two measures proposed by the legates, but ultimately
withdrawn or considerably modified, deserve to be men
tioned, as illustrative of the spirit and designs of the
papacy. The first was as follows : — when the sacra
ment of orders was under discussion, a canon was pre
sented to the fathers, enjoining princes and civil rulers
in general, to require of all persons whom they should
invest with any public office, dignity, magistracy, or
place of trust, that they should subscribe to a creed there
in recited, comprising the distinctive tenets of the Ro
man Cathplic religion, and ccncluding with a sclemn
promise tp reject all ncvel doctrines, avoid all schism,
detest every heresy, and promptly and faithfully assist
the church against all heretics whatsoever. 6 3
The other measure was a proposal for the reformation
of the civil powers. Assailed on all sides by urgent de
mands for reform, the legates were compelled to put en
the appearance cf ccncessicn. They prepared a decree,
teuching as lightly as pcssible the evils and abuses which
had excited such general indignaticn. The clesing ar
ticles pf the decree were levelled at the scvereigns and
states of Europe. It was pretended that the church
also had just cause for remonstrance and complaint, and
that the reformation would not be ccmplete, unless the
encroachments cf the secular en the ecclesiastical pcwer
were abolished. The legates had even the assurance to
demand that the clergy sheuld enjpy an absplute immu
nity from the civil jurisdiction, in all causes whatsoever;
that spiritual causes, and these pf a mixed nature, sheuld
be tried before ecclesiastical judges, te the entire exclu
sion of laymen, and that these judges sheuld receive
their appcintments from their spiritual superiors, and not
custom of celibacy and will establish a state of whoredom for my
self and for those who apostatized with me.
"Are you in your senses, O Calvin? Do you, wretched man,
attempt to overturn the rite of celibacy which God instituted, John
the Baptist observed, and Christ commended and acknowledg
ed ? Are you ignorant that the work of God cannot be destroyed
by the power of man or of Satan ? You are mad, Calvin, you are
mad; your lusts have made you twice a fool," &c. Le Plat, v. p.
725—743. 63 Sarpi, 1. viii. s. 22. Le Plat, vi. p. 32 — 42. It is somewhat
singular that Pallavicini makes no reference to this creed : it is dif
ficult to believe that he was ashamed of it.

MONASTICISM. 319
frem any secular authority; that the church should be
entirely free from all taxes, imposts, subsidies, &c. un
der whatsoever name cr pretence they might be levied ,
and finally, that all the ancient cancns, and all papal
ccnstitutipns, enacting clerical immunity, sheuld be re
vived in their full force, and any breach er infringement
be visited with excemmunieatipn, withcut trial pr notice.
Had these demands been complied with, the triumph
of the clergy would have been consummated, and so
ciety would have commenced a retrograde movement,
which, if not checked by some counter-revolution, might
have ended in a state of things analogpus to the disorders
and usurpations of the middle ages. Most probably,
however, the failure of the measure was expected from
the very first. It was intended to intimidate the waver
ing, and extinguish the attempts of the more zealous
friends pf reform. And the success was cnmplete. The
French ambassadors, whese bpld and unflinching at
tacks en the ccrruptipns of the Rpman ccurt had given
sp great effence, protested against the decree in the
name of their sovereign, and withdrew to Venice. They
returned no more to Trent. Those who remained had
no inclination to continue a struggle, in which the
chances cfvictcry were sp few: their acceptance cf such
reformatipn as was pffered them, was the price ef the
withdrawment of the obnoxious articles. 8 4
The twenty-fourth sessipn was held Npv. 11, 1563. —
The dectrinal decree related tc matrimony.
" The first parent of the human race, inspired by the
divine Spirit, pronpunced the bond ef marriage to be
perpetual and indisseluble, when he said, 'This now is
bpne of my bones, and flesh of my flesh ; wherefore a
man shall leave his father and mother, and shall cleave
to his wife, and they shall be twn in pne flesh.' Gen. ii.
23, 24.
" Christ eur Lord hath expressly taught that two per
sons only can be joined together and united in this
bend. Having quoted the last-mentioned words, as
proceeding from God, he said, ' Therefore now they are
npt twp, but one flesh :' and immediately afterwards he
64 Pallav. 1. xxiii. c. 1. Sarpi, 1. viii. s. 53— 56. LePIat.vi.p.
227—251.

320 CELIBACY OF THE PRIESTHOOD 
confirmed the durability of the connexion, as it had
been so long before declared by Adam, by adding,
' What therefore God hath joined together, let no man
put asunder.' Mat. xix. 5, 6.
" Christ also, who hath instituted and perfected the
venerable sacraments, hath by his passion merited the
grace which gives perfection to natural love, confirms
the indissoluble union, and sanctifies these who are
united. Which the apostle Paul intimated, when he
said, 'Husbands, love your wives, as Christ also lpved
the church, and delivered himself fer it,' presently add
ing, ' This is a great sacrament, but I speak in Christ
and in the church.' Ephes. v. 25, 32.
" Since, therefore, under the gospel, matrimony ex
cels the nuptials of the ancients, because of the grace
received through Christ, our holy fathers, the councils,
and the universal tradition of the church have always
taught that it is deservedly reckoned among the sacra
ments of the new law. Against which doctrine impious
men have raved in these times, not only indulging
wrongful thpughts respecting this venerable sacrament,
but alse, acccrding tp their manner, introducing liberty
of the flesh under cover of the gospel, and writing and
speaking much that is contrary to the sentiments of the
Catholic church, and the approved customs that are de
rived from the apostolic era — greatly to the peril of the
faithful in Christ. Therefore this holy and universal
council, desiring to prevent such rashness, hath deter
mined to destroy the infamous heresies and errors of the
before-named schismatics, lest many more should be
affected by their destructive contagion ; for which cause
the following anathemas are decreed against these he
retics and their errors.
"Canon I. Whoever shall affirm that matrimony is
not truly and properly one of the seven sacraments of
the evangelical law, instituted by Christ our Lord, but
that it is a human invention, introduced into the church,
and does not confer grace : 6 5 let him be accursed.
65 " The original institution of marriage, as a natural contract,
had for object the propagation of the human race : its subsequent
elevation to the dignity of a sacrament is intended for the procreation.

MONASTICISM. 321
G 2. Whoever shall affirm, that Christians may have
more wives than one, and that this is prohibited by no
divine law: let him be accursed.
"3. Whoever shall affirm, that only those degrees ef
ccnsanguinity pr affinity which are mentioned in the
bopk pf Leviticus can hinder or disannul the marriage
contract ; and that the church has no power to dis
pense with seme ef them, er to constitute additional
hindrances or reaspns for disannulling the contract : 6 «
let him be accursed.
"4. Whoever shall affirm, that the church cannot
constitute any impediments, with power to disannul
matrimony, or that in constituting them she has erred :
let him be accursed.
"5. Whoever shall affirm, that the marriage bond
may be dissolved by heresy, or mutual dislike, or vo
luntary absence from the husband or wife : let him be
accursed. " 6. Whoever shall affirm, that a marriage solem
nised but not consummated is net disannulled if one
of the\ parties enters into religious order ; 6 7 let him be
accursed. "7. Whoever shall affirm, that the church has erred
in teaching, accerding tp the evangelical and apostolic
and education of a people in the religion and worship of the true
God, and of our Lord Jesus Christ.". ..." The conjugal union be
tween man and wife, of which God is the author, is a sacrament.
that is, a sacred sign ofthe holy union that subsists between Christ
and his church.". ..." The faithful are to be taught, that united in
the bonds of mutual love, the husband and wife are enabled by the
grace of this sacrament to repose in each other's affections, to reject
every criminal attachment, to repel every inclination to unlawful in
tercourse, and in every thing, to preserve ' marriage honourable ,and
the bed undefiled.' " Catechism, p. 328 — 332.
66 Here is evidently an assumption of power to dispense with, and
add to the laws of God; can there be a clearer indication of anti
christ? It may be observed, by the way, that this dispensing
authority has ever been tenaciously defended by the Popes, and
for two reasons — it is an accession of dignity and power, and a fruit
ful source of wealth. No dispensations can be obtained by the
poor. 67 See the policy of Rome ; she declares marriage indissoluble,
even for adultery. But every thing must give way to the church ;
and to get an additional monk or nun, an inviolable compact may be
broken.

322 CELIBACY OV THE PRIESTHOOD 
doctrine, that the marriage bond cannot be dissolved by
the adultery of one of the parties, and that neither nf
them, not even the innocent party, who has given no
occasion for the adultery, can contract another marriage
while the ether party lives — and that the husband who
puts away his adulterous wife, and marries another,
commits adultery, and also the wife who puts away her
adulterous husband, and marries another; [whoever
shall affirm that the church has erred in maintaining
these sentiments,] let him be accursed.
" 8. Whoever shall affirm, that the church has erred
in decreeing that for various reasons married persons
may be separated, as far as regards actual cohabitatipn,
either for a certain or an uncertain time : let him be ac
cursed. " 9. Whoever shall affirm, that persons in holy prders,
pr regulars, whp have made a selemn profession ef chas
tity, may contract marriage, and that the contract is
valid, notwithstanding any ecclesiastical law or vow ;
and that to maintain the contrary is nothing less than
to condemn marriage ; and that all persons may marry
who feel that though they should make a vow of chas
tity, they have not the gift thereof; let him be ac
cursed — for God does not deny his gifts to those who
ask aright, neither does he suffer us to be tempted above
that we are able.
" 10. Whoever shall affirm, that the conjugal state
is te be preferred te a life of virginity er celibacy, and
that it is net better and more cenducive te happiness tp
remain in virginity er celibacy than to be married ; B 8 let
him be accursed.
"11. Whoever shall affirm, that tp prohibit the so
lemnization of marriage at certain seasons of the year
is a tyrannical superstition, borrowed from the supersti-
68 "The words 'increase and multiply,' which were uttered by
Almighty God, do not impose on every individual an obligation to
marry ; they declare the object of the institution of marriage ; and
now that the human race is widely diffused, not only is there no law
rendering marriage obligatory, but, on the contrary, virginity is high
ly exalted and strongly recommended in Scripture as superior to mar
riage, as a state of greater perfection and holiness." Catechism, p,
828.

monaSticism. 323
tion of the pagans; or shall condemn the benedictions
and other ceremonies used by the church at those times :
let him be accursed.
" 12. Whoever shall affirm, that matrimonial causes
do not belong to the ecclesiastical judges : let him be
accursed."89 Ceitain enactments accompanied this decree, purport
ing to provide for the "reformation of matrimony." —
Clandestine marriages are condemned, and ancient ca
nons are renewed, enjoining the public solemnization of
the ceremony, after due notice, and in the presence of
witnesses. The parties are exhorted to confess their
sins and receive the eucharist three days before mar
riage. One sponsor only pf each sex is allcwed in bap
tism and ccnfirmation, in order to lessen the inconve
niences arising from spiritual affinity. Marriage within
the prohibited degrees, if wilfully ccntracted, is punish
ed by the separation ef the parties withput hppe ef dis-
pensatien : and with regard tp dispensatiens, it is enact
ed, that they sheuld be very rarely given ; in the seennd
degree, not at all, " unless to great princes, and for pub
lic reasons." Excommunication is threatened to persons
keeping concubines, unless, after being thrice admo
nished by the ordinary, they put them away. The
times in which the celebration of marriage is prohibited
are, from the first Sunday in Advent till Twelfth day,
and from the first Wednesday in Lent till Lew Sun
day, inclusive.
By the present constitution of the church of Rome
all ecclesiastics, or persons in holy orders, of whatever1
degree, are bound to perpetual celibacy. It is not a
recommendation, but a law, rigidly enforced, and, as
69 John Ficler, a divine who was present at the council, tells us
that on the day ofthe session the weather was very unfavourable,
and the atmosphere cloudy and damp. But about mid-day, just as
they were chanting the words, " That thou would'st vouchsafe to
rule, govern, and preserve this holy council" — the sun thrice broke
through the clouds, and filled the church where they met with daz
zling splendour." " God Almighty grant," he adds, "that from
the sun of his mercy and grace light may flow into the hearts ofthe
heretics, that at length they may agree with us in the same senti
ments, as the Catholic church is one with Christ, and Christ with
the church/' Le Plat, vii. pars ii. p. 392.

324 CELIBACY or THE priesthood —
history shows with unspeakable injury to religion and
morality. In the legends of the saints, embodied in the
Breviary, nothing is so common as lavish commenda
tions on a life of chastity, which indeed seems to have
constituted the principal part of the holiness of many
of those individuals. Hence an opinion of the supe
rior virtue and excellence of that state gradually ac
quired a strong hold on the public mind. A prejudice
against married priests began to prevail, and was sedu
lously cherished by the Roman pontiffs, for reasons
which will at once occur to every reflecting person.
From being considered inferior in merit to those who
professed celibacy, they were at last deemed unfit for
their office. Long and arduous struggles ensued. But
at length Rome conquered, though not without great
difficulty. 7 ° And what have been the results 1 Every
reader of ecslesiastical history knows how to answer
the question. That some are chaste and continent, is
admitted: but how numerous are the instances of a dif
ferent character ! The unblushing violation of the laws
of decency, the crimes and miseries of unbridled lust,
in innumerable cases, proclaim the folly and impiety of
attempting te destroy the affections cf our nature, and
subvert the arrangements pf Providence. 7 1

70 " It was a struggle against the natural rights and strongest af
fections of mankind, which lasted for several ages, and succeeded
only by the toleration of greater evils than those it was intended to
remove. The laity in general, took part against the married priests,
who were reduced to infamy and want, or obliged to renounce their
connexions. In many parts of Germany, no ministers were left to
perform divine services. But perhaps there was no country where
the rules of celibacy met with so little attention as in England. It
was acknowledged in the reign of Henry I. that the greater and bet
ter part of the clergy were married; and that prince is said to have
permitted them to retain their wives. But the hierarchy never re
laxed in their efforts; and all the councils, general or provincial, of
the twelfth century, utter denunciations against concubinary priests.
After that age we do not find them so frequently mentioned ; and
the abuse by degrees, though not suppressed, was reduced within
limits at whicli the church might connive." Hallam, ii. p. 249 —
252. 71 " I cannot think of the wanderings of the friends of my youth
without heart-rending pain. One, now no more, whose talents raised
him to one of the highest dignities of the church of Spain, was for
many years a model of Christian purity. When, by the powerful

1UUJMAST1C1SH. 325
Ampng the corruptions that were early introduced
into the Christian church, monasticism holds a promi
nent place ; an invention which is equally incompatible
with the constitution of man, the welfare of the social
system, and the design of Christianity. -Ours is an ac
tive religion, adapted to the existing state ef society, and
never intended to interfere with the ordinary relatiens
-and duties pf life. The Saviour would not pray that
his disciples might be taken put pf the wprld, but that
they might "be kept from the evil." " Instead of with
drawing from his fellows, and thinking to serve the
Divine Being better by mere acts of contemplation and
devotion, the christian is commanded not to be " sloth
ful in business," while he is " fervent in spirit, serving
the Lord" 7 3 — to combine the contemplative with the ac
tive, to "abide in his calling with God,"74 and to fulfil

influence of his mind and the warmth of his devotion, this man bad
¦drawn many into the clerical, and the religious life (my youngest
sister among the latter) he sunk at once into the grossest and most
daring profligacy. I heard him boast that the night before the solemn
procession of Corpus Christi, where he appeared nearly at the head
of his chapter, one of two children had beea born, which his two
concubines brought to light within a few days of each other. Such,
more or less, has been the fate of my early friends, whose minds
and hearts were much above the -common standard of the Spanish
clergy. What then, need I any of the vulgar crowd of priests, who,
coming, as the Spanish phrase has it, from coarse swaddling clothes,
and raised by ordination to a rank of life for which they have not
been prepared, mingle vice and superstition, grossness of feeling and
pride of office in their character ? I have known the best among
them ; I have heard their confessions ; I have heard the confessions
of young persons of both sexes, who fell anderthe influence of their
suggestions and example ; and I do declare that nothingcan be more
dangerous to youthful virtue than their company. I have seen the
most promising men ofmy university obtain country vicarages, with
characters unimpeached, and hearts overflowiug with hopes of use
fulness. A virtuous wife would have confirmed and strengthened
their purposes ; but they were to live a life of angels in celibacy. —
They were, however, men, and their duties connected them with
beings of no higher description. Young women knelt before thens
in all the intimacy and openness of confession. A solitary home
made them go abroad in search of social converse. Love, long re
sisted, seized them, at length like madness. Two I knew who died
insane ; hundreds might be found who avoid that fate by a life of
settled systematic vice." Practical aad Internal Evidence against
Catholicism, p. 132—138.
re Joirn xvii. 15. T3Rom.sii.il. '« 1 Cor. vii. Si.
28

326 CELIBACY PF THE PRIESTHOOD 
the respective obligations arising out of fhe domestic and
social state. The religion of the New Testament
is not hostile to the laws of nature, or tlie general in
tentions of Providence. Its purpose is not to alter but
improve our actual condition in this world, by inspiring
the mind with those principles and feelings which will
lead to a life of moderation, uprightness, and piety, and
the exhibition of a bright example to all beholders. In
a word, if genuine christians are made better men by
their Christianity, its effects must be seen and acknow
ledged, and in order to this they must so conduct them
selves as to be, each in his own sphere, the " lights of
the world," the "salt ofthe earth."
But mqnasticism has done incalculable mischief to
religion. Of its three vows, of poverty, chastity, and
obedience to the superior, the first two, it is well known,
have been systematically and shamelessly broken, in
thousands of instances. The enormous wealth of the
monasteries, often procured by the most nefarious me
thods, and the scandalous lives of their inmates, both
male and female, have been exposed by all writers on
ecclesiastical history.7,5 If it be said that these are
abuses, it may be justly replied, that they are insepara
ble from, the system. For, it is beyond the power of
any institution entirely to extinguish, the propensities of
our nature, or to preserve purity in a mode of living
which is altogether at variance with the principles and
precepts ofthe word of God.76

75 See Dr. Geddes' " View of all the Orders of Monks and Friars
in the Roman Church," in the third volume of his "Tracts."
76 Consult, SI he life of Ricci, Bishop of Pistoie and Prato, and the
Reformer ofthe Catholic doctrines in Tuscany. By De Potter, 3 vols.
2d Edit. Brussels 1826. The disclosures contained in these vo
lumes are of the most disgusting and horrifying description. See
particularly vol. i. chap. 15 — 18. The prioress of the convent of
St. Catharine of Pistoie says " with the exception of three or four
religious persons, all the monks, now dead or alive, whom I have
ever known, were of the same character. They all made the
same professions and adopted the same conduct. They live with the
nuns on more familiar terms than married people live together. Vol*
i. p. 316. For endeavouring to put a stop to these disorders, Iticci
was stigmatized by Pope Pius VI. as a "fanatic, a liar, a calumni
ator, seditious, and a usurper of other men's rights '." Vol i. p.
423. He died Jan. 27, 1810.

MONASTICISM, 327
It must not be forgotten that this branch ofthe Roman
Catholic system furnishes an apt illustration pf the
effects of its published opinions on human merit. The
miserable ascetic who retires from the world and
denies himself the lawful gratifications of life, vainly
imagines that by so doing he becomes more worthy of
the divine regard. His abstinence, his austerities, his
devotions — the meagre diet, the sackcloth garment, the
hempen, or, it may be, iron girdle, the flagellations, the
watchings, the endless repetitions of Ave-Marias, Pater
Nosters, &c. are in his estimation undoubted' additions
to the sum cf his merit and the lustre of his holiness.
But alas ! " he feedeth en ashes ; a deceived heart hath
turned him aside, that he cannot deliver his soul, nor
stxjr, Is there not a lie in my right hand ?" 7 " All this is
nothing better than spurious sanctity, and the hope
which it engenders, is false and baseless. Many a
wretched being has chosen the monastic life as an atone
ment for past irregularities, and found tp his ccst that
all he gained was misery — misery in both worlds. 7 a
In 1783, Baron Born, a nobleman of Hungary, and an eminent
literary and scientific character, published a work entitled " Mona-
chologia," a severe satire on the monks. They are thus described —
"Monk. Description. An animal greedy, filthy, impure, un
profitable, slothful, more inclined to endure hunger lhan toil. They
live by rapine and gain ; they think that the world was created for
their use alone ; they indulge, in secret intercourse with women;
they do not celebrate the rite of marriage ; they expose their of-
spring : they treat their own species with cruelty and deceitfully
ensnare their enemies. Use— An unprofitable burthen to the earth,
created to devour the fruits thereof." Townson's Travels |in Hun
gary, p. 420.
77 Isaiah xl. 20.
78 Describing the convent of St Romualdo, at Camaldoli, Mr,
Forsyth says, " The unfeeling saint has here established a rule which
anticipates the pains of purgatory. No stranger can behold without
emotion a number of noble, interesting young men bound to stand
erect chanting at choir for eight hours a day ; their faces pale, their
heads shaven, their beards shaggy, their backs raw, their legs swol
len, and their feet bare. With this horrible institute the climate
conspires in severity, and selects from society, the b^s't constitutions.
The sickly novice is cut off in one or two winters, the rest are sub
ject to dropsy, and few arrive at old age." Travels in Italy; vol. i.
p. 103.
The Rev. Blanco White had a sister, who, "embraced a rule
which denied her the comforts of the lowest class of society. A
coarse woollen frock fietted her skin ; her feet had no covering bui

328 <:ELIBACT OF THE PRIESTHOOD—
Such expressions may seem harsh, and especially where
it is remembered that in Roman Catholic countries the
eonventacontain a large number of recluses, particularlj
females, whose choice of that life was apparently influ
enced by no other consideration than a passionately
powerful feeling of devotion, and who had not been suffi-
eiendly exppsed tp the werld tp be polluted by its vices-
But it is perfectly fair to reply, that while too frequently
these youthful candidates- for wretchedness are the inno
cent victims of delusion, and " know npt the depths of
Satan," the arguments and persuasions by which they
are enchanted derive their chief energy from the proud,
self-righteous source tc which allusion has been already
made. What can operate mere powerfully on a young
person of ardent feelings and susceptible imagination,
and whose conscience is yet unseared, than to be told,
in the ptesence of a crowded and admiring assembly,
that she is about to become the speuse of Christ, and
enter upon a state of almost angelic purity ; and that,
separated from the temptations and sins of the world,
she will possess every facility for accomplishing her
salvation, and increasing her merit in the sight of
Gpd ?7 9 To this it may be added, and might be easily
proved, that though here and there a truly religious
monk pr nun may be found, the majority must be class
ed with the sentimental, the superstitious, the infidel, er
the profligate. Very few indeed can be discovered
within the walls cf a ccnvent, whp, " wprship God in
the spirit, rejoice in Christ Jesus, and have no confidence
in the flesh." a °

fhat of shoes open at the toes, that they might expose them to the
cold of a brick floor; a couch of bare planks Was her bed, and an
unfurnished cell her dwelling." Practical and internal Evidence
against Catholicism, p. 145.
79 An interesting sketch ofthe ceremonies observed at taking the
veil may be seen in "Rome in the Nineteenth Century," vol. iii.
p. 180 — 183. The victim, in this instance, was a young lady of
noble family. " The discourse from the pulpit was pronounced by
a Dominican monk, who addressed her as the affianced spouse of
Christ, a Sainton earth : — onewho bad renounced the vanitiesof the
world for a foretaste of the joys of heaven."
80 And yet, in some countries, they retain a large measure of re
spect and reverence. In Spain, " the monkish habit is so much

MONASTICISM. 329
The partiality of the Popes for monastic orders :s
easily accounted for. They cciistitute a peculiar and
distinct bedy, sp estranged frem society that they can
give undivided attentien and solicitude to any object
that is presented to their notice. That object has uni
formly been the aggrandizement ofthe church, that is,
the See of Rome. Incorporated by pontifical authority,
exempted, to a great degree, from episcopal jurisdiction,
and endowed with many privileges and favours from
which the lest of the faithful are excluded, they are
bound in gratitude to make the Pope's interests their
own. History records that they have ever been ready
to come forward in support of the mpst glaring enormi
ties of the Papal system, and that to their indefatigable
diligence and adroit management the triumphant
progress of that system was mainly indebted. They
formed a sort of local militia, stationed in every country
of Europe, always prepared to uphold the cause to which
they have attached themselves, by aggression, defence,
stratagem, or imposture, as the case might require. If,
during the last three centuries their influence, and pro
bably their numbers have diminished, the loss has been
abundantly compensated by the rise of a new order, the
Jesuits, whose superior activity, consummate art and
skill, peculiar devotedness to the Roman See, and un
exampled cunning and effrontery in the commission of
any crime by which their religion might be advanced,
have won for them the strongest cenfidence and attach
ment cf the successcrs pf St. Peter, blessings which, in
their estimaticn, have far more than ccunterbalanced
the general curse of Christendom.81
respected that a preservative virtue is attributed to it, even beyond
this life, whatever irregularities may have been committed under it.
Nothing is more common than to see the dead buried in a friar's
dress, and conducted in this manner with their face uncovered,
which is almost the general custom in Spain. The Franciscan
habit is tlie object of a marked predilection in the devotion ofthe
deceased. The convents of this order have a special warehouse ap
propriated to this posthumous wardrobe." Bourgoing's Modern
state of Spain, ii. p. 274. — The census ofthe population of Spain in
1787, gave the following results: Rom. Church dignitaries, vicars,
&c. 42,707 ; convents, 3067 ; monks, 57,515 : nuns, 24,559. Entire
population, 10,269,150. Ibid. i. p. 268.
81 To the three vows of poverty, chastity, and obedience, the Je-
28*

330 CELIBACY OF THE PRIESTHOOD — ¦
Whenever a general council was assembled, the irre'
gularities or usurpations of the monastic orders com
monly occupied a large share of the proceedings. Ca
non after canon was issued, and still the interposition
of ecclesiastical authority was constantly required. An
abstract of the decree passed on this subject in the
twenty-fifth session of the council of Trent will place
before the reader the then existing condition of that por
tion of the Roman Catholic church. It was enacted,
that care should be taken tp procure strict observance
of the rules of the respective professicns ; that np re
gular should be allowed to possess any private property,
but should surrender every thing to his superier; that
all monas'eries, even those of the mendicants, (the capu
chins and friars miner pbservantins excepted, at their
own request) should be permitted to hold estates, and
other wealth ; that no monk shpuld be suffered tp
undertake any effice whatever, without his superior's
consent, nor to quit the convent without a written per
mission ; that nunneries should be kept carefully closed,
and egress be absolutely forbidden to the nuns, under
any pretence whatsoever, without episcopal license, on
pain of excommunication — magistrates being enjoined
under the same penalty to aid the bishops, if neces
sary, by employing force, and the latter being urged
to their duty by the fear of the judgment of God,
and the eternal curse ;82 that monastics should
suits add a fourth, binding them to go wherever the Pope may
choose to send them, and on whatever business. Every Protestant
should read Pascal's Provincial Letters ; they contain a fearful dis
closure ofthe reasoning and morals of that impious order. " Jesuit
ism," in fact, is another word for sophistry, wicked artifice, and
atrocious villany. It is said that the present number of Jesuits is
upwards of 22,000, about one-half of whom are priests.
82 " In the month of May there are few convents in which the
nuns do not enjoy the privilege of going out in a body in coaches
into the country, where they dance and spend the day at the house,
and with the female friends ofthe superior, or some ofthe sisters,
Some convents have both a whole and a half holiday; others only
the latter. I often met them last spring in their annual festivals ;
and it was delightful to see their countenances of almost anxious
joy, and the wild astonished eagerness with which they gazed on
the houses, the passengers, the carriages, the fields, the trees, the
fair face of nature, and the interdicted figure of man." Rome jn tha
Nineteenth Century, iii. p. 189.

MONASTICISM. S31
confess and receive the eucharist at least once a month ;
that if any public scandal should arise out of their con
duct, they should be judged and punished by the supe
ripr, or in casC of his failure, by the bishop; that no
renunciation of property or pecuniary engagement
should be valid unless made within two months of tak
ing the vpws pf religipus profession: that immediately
after the novitiate, the novices should either be dismiss
ed or take the vow, and that if they were dismissed,
nothing should be received from them but a reasonable
payment for their board, lodging, and clothing, during
the novitiate;83 that no females should take the veil
without previous examination by the bishop; that who
ever compelled females to enter cenvents against their
will, from avaricipus or other motives, or on the other
hand, hindered such as were desireus pf the mpnastic
life, should be excommunicated ; that if any monk or
nun pretended that they had taken the vows under the in
fluence of force or fear, or before the age appointed by
law, they should not be heard, except within five years
of their profession — if they laid aside the habit of their
own accord, they should not be permitted to make the
complaint, but be compelled to return to the monastery,
and be punished as apostates, being, in the meantime,
deprived of all the privileges of their order." l — Fi
nally, with regard to the general reformation of the
83 This was to prevent the practice of enticing young persons in
to convents, as novices, in order to wheedle them out of their pro
perty, and afterwards sending them back into the world, on some
shallow pretence, stripped of their all.
84 "Repentance— disinclination, however often they may hap
pen, are concealed or avowed in vain. A woman who should per
sist in returning to the world, would be welcomed, not only with its
dread laugh, but its severest reprehension. Her family would con
sider themselves dishonoured, and, in all probability, would refuse
to receive her. Her friends and acquaintance would refuse to as
sociate with her. No man would ever look upon her for his wife.
She would be an object for the finger of scorn to point at. Under
such circumstances, she must take the vows or die." Rome in the
Nineteenth Century, iii. 179. Some affecting instances of the cru
el tyranny of the Romish church in such cases, are detailed in
"Practical and Internal Evidence against Catholicism," p. 138—
144, 280—288.

332 CELIBACY OF THE PRIESTHOOD  MONASTICISM.
corruptions and abuses which existed in convents, the
council lamented the great difficulty of applying any
effectual remedy, but hoped that the supreme pontiff
would piously and prudently provide for the exigencies
of the case, as far as the times would bear. s 5
85 Pallav. 1. xxiv. u. 5, 6. Sarpi, 1. viii. a. 77.

333

CHAPTER XIV.
PURGATORY  INDULGENCES.
Haste to finish the Council — News ofthe Pope's illness— Twenty-
fifth and last session — Decree on Purgatory— Further illustra
tions ofthe sentiments and practice ofthe Roman Catholic Church
on that subject — Doctrine of Indulgences explained — Decree —
Institution and effects of Jubilees— Roman Chancery— Decree
on fasts, feast-days, &c. — Observations.
All parties were new in haste te finish the ceuncil as
scpn as ppssible. The prelates and divines were weary
ef the protracted debates ; and these whe had advpeat-
ed reform were sp little satisfied with the results ef their
endeavpurs that they were anxipus to, be released from
unproductive toil. Similar feelings actuated the ambas-
sadprs. The legates participated in the general wish,
and urged the divines to expedite the remaining discus
siens with all practicable speed. This was dene in
pbedience tp express orders received from Rome.86
The subjects that were still to be treated had been
examined at Bologna, in 1548. Some recommended
an entirely new and extended inquiry; but as this weuld
have occupied much time, the proposition was overruled,
and it was determined tp publish only brief statements
of the faith of the church on the points in question,
without the Usual formalities of chapters and canons. —
Purgatory, the invocation of saints, the use of images,
and indulgences, remained to be discussed. Commit-
86 Cardinal Moron wrote to the Emperor to procure his consent
to the termination ofthe council. Among other arguments, he par
ticularly urged the continual advance of Protestantism, especially in,
France and Italy, which of course made it desirable that bishops
should be resident in their dioceses, Le Plat, vi. p. 161.

334 PURGATORY— INDULGENCES.
tees were immediately formed to prepare the decrees,
and the labour was cheerfully undertaken, in the pros
pect of early repose.
While they were thus engaged, in the night ef the
firstef December news arrived that the Pppe was alarm
ingly ill, and that his life was censidered te be in dan
ger. The fathers were hastily convened, and a resclu-
tipn passed tp celebrate the clcsing session of the coun
cil, as soon as the necessary documents cculd be prepar
ed, instead of waiting for the ninth instant, the day
originally appointed. Accordingly, on Dec. 3, 1563,
and the following day (for there was too much business
to be despatched at one sitting) the twenty-fifth and last
session was held. Purgatory, the invocation of saints,
and the use of images were the subjects of the first day's
decision. On the second day, indulgences, the choice
of meats and drinks, and the observance of feasts and
fasts were noticed. Long decrees on reformatipn, com-
prising the ultimate concessions of the pontiff, -were
passed en each day. These, with the decree on the
same' -subject, passed in the twenty-fourth session, will
be reviewed hereafter.
In the following short decree the council asserted the
doctrine ef purgatory : —
" Since the Catholic church, instructed by the Holy
Spirit, through the sacred writings and the ancient tra
dition of the fathers, hath taught in holy councils, and
lastly in this oecumenical council, that there is a purga
tory, and that the souls detained there are assisted by
the suffrages of the faithful, but especially by the ac
ceptable sacrifice ef the mass; this hely cpuncil com-
mand.s all bishops diligently te endeavour thatthe whele-
seme doctrine of purgatcry, delivered te us by venerable
fathers and hply councils, be believed and held by
Christ's faithful, and every where taught and preached. s 7
87 " The truth of this doctrine, founded, as holy councils declare,
on Scripture, and confirmed by apostolical tradition, demands dili
gent and frequent exposition, proportioned to the circumstances of
the times in which we live, when men endure not sound doctrine."
Catechism, p. 59.
The decree ofthe council is well obeyed. Even the children are
carefully instructed in this dogma. Thus— "The souls of some, who
iave not ljeen very good during part of their lifetime, and yet have

PURGATORY  INDULGENCES. 335
Let difficult and subtle questions, which tend not to edi
fication, and from which commonly religion derives no
advantage, be banished from popular discourses, particu
larly when addressed to the ignorant multitude. Let
such as are of doubtful character, or seem to border up
on error, be prevented from being published and discuss
ed. Let those which promote mere curiosny, or supersti
tion, or savour of filthy lucre, be prohibited as scanda
lous and offensive to christians. Let the bishops take
care that the suffrages of the living faithful, viz. mass
es, prayers, alms, and other works of piety, which the
faithful have been accustomed to perform for departed
believers, be piously and religiously rendered, according
to the institutes of the church ; and whatever services
are due to the dead, through the endowments of deceas
ed persons, or in any other way, let them not be perform
ed slightly, but diligently and carefully, by the priests
and ministers of the church, and all others to whom the
duty belongs."
Purgatory, according to Bellarmine, is " that place in
which, after death, the souls of those persons are pu
rified who were not fully cleansed on earth, in erder
that they may be prepared fer heaven, wherein nething
shall enter that defileth." 8 8 In attempting to prove
that there is such a place he mainly relies on 2 Macca
bees xii. 43 — 46, a passage which has been already no
ticed, and on which Roman Catholic writers in general
lay great stress. 8 9 But the adventurous cardinal is not
content with this. . He has pressed into the service other
texts of Scripture, the application of which to this sub
ject may well excite the surprise of more sober exposi
tors. ,_ Did the inhabitants of Jabesh Gilead fast seven
had pardon of their sins, will go into a prison called purgatory for a
while." Catholic School Book, p. 68.
"Cl. Whither go such as die in venial sin, or not having fully
satisfied for the punishment due to their mortal sins ? A. To pur
gatory, till they liave made full satisfaction for them, and then to hea
ven." Abstract ofthe Douay Catechism, p. 71.
88 De Purgatorio, 1. i. cap. 1.
89 Tobit. iv. 18, is also adduced — " Lay out thy bread and thy
wine upon the burial of a just man;" that is, says Bellarmine, "make
a feast, and invite to it the believing poor, that when they have re
ceived thine alms, they may pray for the soul of tl e departed." De
Purgatorio, L 1. cap. 3.

836 PURGATORY  INDULGENCES.
days on account of the death of Saul and Jonathan ? —
And did David weep and fast also on the same occa
sion, as well as at the death of Abner? That abstinence
and those tears, we are told, were intended for the relief
of the suffering spirits of the deceased. The "pit where
in is ne water," (Zech. ix. 11.;) the "fire," (1 Cer. iii.
15.;) the "prispn," (Matt. v. 25.;) the "judgment,"
(Matt. v. 22,) are sp many descriptiens of purgatory.90
Such expcsitions are not worth the labour of a studied
refutation. Unhappily, these are not the only instances
of the perversien pf Scripture in support of a system
framed without regard to the evidence and authority pf
that hply book.
It is affirmed that purgatory is situated in the centre
of the earth, and that it forms one ef the four compart
ments intp which the infernal regions are divided.91
•In the first of these, the damned are placed ; the second
is purgatory; in the third reside the spirits of infants
who died without baptism, and who endure the eternal
punishment pf Ipss, thpugh npt of sense; theiburth was
limbo, the abpde pf the pious whp departed this life be
fore the birth pf Christ, and were delivered by him when
he descended inte hell.93 This last is now empty, as
it is supposed that purgatory will be hereafter.
The punishment endured in this fictitious abode is
said to be that, of fire, "corpereal fire;" but hpw such
an agent can act upon an incorpcreal spirit, the cardi
nal prudently confesses cannot be understood upon earth.
All that can be known in this state is that the pains
ef purification are so horribly severe that no sufferings
90 Ibid. cap. 3—8.
91 Ibid. 1. ii. cap. 6. The cardinal gravely brings forward, as
proofs ofthe locality of the infernal regions, certain silly tales of vi
sions and apparitions : for instance, that in the eruptions of Mount
Hecla, souls have often appeared: this, of course, is conclusive evi
dence that the craters of volcanoes are entrances into hell !
92 " Ohell, I will be thy bite," (Hosea, xiii. 14, Douay version,)
which passage was explained by Archbishop Hamilton in 1551, to
this effect ; " the man that bites any thing takes part to him, and
lets part remain behind. So our Saviour, passing down to hell,
fulfilled this prophecy, taking part of the souls out from hell with
him, and leaving part behind him. Whom took he with him, but
the holy and good, who were held there as prisoners ?" M'Crie's
Life of Knox, i. p. 410.

r-URGATOttV  INDULGENCES. 33?"
ever borne in this world can be compared with them.
Hew fong they ccntinueis not reported ; but it is thought
that the process is very gradual, arid that some will not
be thoroughly cleansed till the day of judgment.93
Of this doctrine a most profitable application has
been made by the priesthood. They have diligently in
culcated that, the sufferers in purgatory may receive
powerful relief from their brethren on earth, and that
the duration of their pains may be considerably shorten
ed by prayers, alms, and other works of piety perform
ed for their benefit, but more especially by the sacrifice
of the mass, offered in their behalf by the priest. A
readier method of filling the coffers pf the church cculd
npt have been invented. That they have been sp filled,
even te repletion, is an historical fact, that cannot be
disputed.94 Great care is taken to bring the subject constantly
before the people. In every mass there is a general
commemoration of the departed. Prayers are prepared,
to be offered at the moment of death, at stated intervals
after it, and at the returns of the anniversary of the
event.9 5 A solemn office for the dead forms part of the

93 S. Bernard writes that a certain saint, praying for a deceased
sister, thrice saw her in vision. Tho first time she was clothed in
black, standing without the church: on the second occasion attired
ina brownish garment, she appeared just within the threshold: when
he saw her the third time, she was dressed in white, and standing
before the altar with the other saints. Whence the holy man infer
red that purgatorial cleansing is gradual. And Bellarmine says
that the same may be proved from many other visions ! De Pur-
gat. 1. ii. c. 14.
94 "No penny, no paternoster." "Philip V. ordered, by his will,
all the priests ofthe place where he should die to say mas3 the same
day for the repose of his soul : besides which, they were to celebrate
during three days, before privileged altars, as many masses as pos
sible ; and that he might not fail in his pnrpose, he further com
manded an hundred thousand masses lo be said on bis behalf, the
surplus of as many as were necessary to conduct him to heaven re
versible to poor solitary souls, concerning whom no person bestowed
a thought." Bourgoing's Modern State of Spain, iv. p. 273.
05 On the day of decease or burial. " Have mercy, O Lord, we
beseech thee, On the soul of thy servant N. for which we offer this
victim of praise, humbly beseeching thy majesty, that by this pro
pitiatory sacrifice he (or she) may arrive at eternal rest." " Grant,
we beseech thee, O Almighty God, that the soul of thy servant,
which this day hath departed this life, being purified and freed from
sin by this sacrifice, may obtain both forgiveness and eternal rest." —
89

338 PURGATORY  INDULGENCES.
service of the church, and is usually recited once a
month, and in Lent once a week. On All Souls day
(Nov. 2.) extraordinary masses are celebrated for their
relief.9 6 Arrangements may be made at any time with
the priest for the appropriation of his services to the re
lative or friend whose deliverance is the immediate ob
ject of concern : besides which, for a small sum of
money, a trifling penance, cr some easy act of devotion,
the zealous Catholic may always indulge his benevo
lent feelings, and contribute largely to the comfort of
the whole body of sufferers in that dark and melancholy
abode. 9 7

On the third, seventh, or thirtieth day after decease. " Admit, we
beseech thee, O Lord, the soul of thy servant N. (the third, seventh,
or thirtieth day) of whose decease we commemorate, into the fel
lowship of thy saints, and refresh it with the perpetual dew of thy
mercy." " Mercifully look down, O Lord, on the offerings we make
for the soul of thy servant N. that being purified by these heavenly
mysteries, it may find rest in thy mercy. Receive, O Lord, our
prayers on behalf of the soul of thy servant N. that if any stains of
the corruptions of this world still stick to it, they may be washed
away by thy forgiving mercy." Roman Catholic Missal for the use
of the Laity,, p. 510—5-20.
96 " livery year brings round the day devoted by the church to the
relief of departed souls. The holy vestments used at the three
masses, which, by aspecial grant, every priest is allowed to perform
that morning, are black. Large candles of yellow wax are placed
over the graves within the church ; and even the churchyards, those
humble places of repose appointedamong us for criminals and pau
pers are not neglected in that day of revived sorrows. Lights are
provided for them at the expense ofthe society established in every
town of Spain for the relief of the friendless spirit, who, for want
of assistance, may be lingering iu the purifying flames; and many
of the members, with a priest at their head, visit these cemeteries
for nine successive evenings." Doblado's Letters from Spain, p.
169. See also Time's Telescope, 1814, p. 279.
97 In Italy and Spain travellers are continually solicited for con
tributions towards the relief of the suffering souls in purgatory. The
dependents on churches or convents are usually employed for this
purpose. "A man bearing a large lantern, with a painted glass,
representing two naked persons, enveloped in flames, entered the
court, addressing every one of the company in these words, ' The
holy souls, brother ! Remember tlie holy souls!" Fewrefused the pe
titioner a copper coin, worth about the eighth part of a penny. This
custom is universal in Spain A man, whose chief employment is
to be agent for the souls in purgatory, in the evening — the only time
when the invisible sufferers are begged for about the towns — and for
some saint or Madonna during the day, parades the streets after
sunset, with the lantern I have described, and never fails to visit Ui«

PURGATORY  INDULGENCES. 339
Such is the doctrine of purgatory, as universally be
lieved by Roman Catholics. And the practices above
described, it is to be borne in mind, are not the obso
lete follies of the sixteenth century, but exist in full
force at the present day. The same may be said of
the next subject which claims cur attention — Indul
gences. It is a favourite maxim with the Roman Catholic
church, that when sin is forgiven, though the guilt
thereof and the eternal punishment due on account of
it are wholly remitted, there always remains seme tem
poral punishment te be endured, for which satisfaction
must be made by the penitent either before his death or
in purgatory. The fasts, alms, penances, and other
meritorious works performed in obedience to priestly in
junction are supposed to have this power of satisfaction.
Yet even these are insufficient, and the mest obedient
and dutiful son of the church finds that there is a heavy
balance against him, which, if not discharged, will sadly
lengthen the purifying process.9 8 But provision is made
for him. It has been ascertained that there is an im-
inns, where the travellers, who generally entrust their safety from
Tobbers to the holy soul's, are always ready to make some pecuniaiy
acknowledgment for past favours, or to engage their protection in
future dangers."
"The Pope hat established eightor ten days in the year, in which
every Spaniard (for the grant is confined to Spain,) by kneeling at
five different altars, and there praying for the extirpation of heresy,
is entitled to send a species of habeas animam writ to acv of his
friends in purgatory. The name of the person whose liberation is
intended should, for fear of mistake, be mentioned in the prayers.
But, lest the order of release should find him already free, or per
haps within those gates to which no Pope had ever ventured to ap
ply his keys, we are taught to endorse the spiritual bill with other
names, addressing it finally to the most worthy and disconsolate."
"' These privileged days are announced to the public by a printed
notice, placed over the bason of holy water, which stands near
every church-door. The words written on the tablet are plain and
peremptory: Hoy se saca anima; literally, 'this is a soul-drawing
day.' ", Doblado's Letters from Spain, p. 169—174.
98 " As it is to be feared that all our penitential and satisfactory
works are inadequate and incompetent to the discharge of the debt
due from us to the divine justice, the church comes in to our aid and
relief, by applying to us, on the conditions prescribed, the benefit of
the satisfactions of Christ, and the superabundant satisfactions of
the saints towards the remission of Ihis debt." Instructions and
Directions for gaining the Grand Jubilee, p. xviii. London, 1826,

340 PURGATORY — INDULGENCES.
mense treasure of unapplied merit, partly the Saviour's,
and partly accruing from wprks pf supererogation, per
formed by the saints now in glory. All this is at the
disposal of the Pope, having been originally placed in
the hands of Peter, who transmitted the privilege to his
successors. The pontiff therefore, has the power of
granting a remission of the temporal punishment due to
him, pn such terms and ccnditipns as he may chppse te
prescribe. This may be limited, in which case the in
dulgence is granted fer a specified number pf years ; or
plenary, releasing the individual from all the pains and
penalties incurred by him up to the time of receiving the
boon. The efficacy of these indulgences reaches, as has
been before observed, even to the souls in purgatory;
and a kind relative or friend may enjoy the satisfaction
of procuring the release of those he loves, or at any
rate some considerable remission of the period of their
sufferings. The terms vary, according to times and cir
cumstances : sometimes, as we have seen, a devotional
exercise is sufficient ; on other occasions, money is the
sine qufl non. But it will be fair to let the Pope speak
for himself. Leo X. thus explained the doctrine :'- —
" The Roman church, whom other churches are bound
to follow, as their mother, hath taught that the Roman
pontiff, the successor of Peter in regard to the keys,
and the vicar of Jesus Christ upon earth, possessing the
power of the keys, by which power all hindrances are
removed out of the way of the faithful, — that is to say,
the guilt of actual sins, by the sacrament of penance, — -
and the temporal punishment due for those sins, ac
cording to the divine justice, by ecclesiastical ind ulgence ;
that the. Roman pontiff may for reasonable causes, by
his apostolic authority grant indulgences out of the
superabundant merits of Christ and the saints, to the
faithful who are united to Christ by charity, as well
for the living as for the dead ; and that in thus dispens
ing the treasure- of the merits of Jesus Christ and the
saints, he either confers the indulgence by the method
of absolution, or transfers it by the method of suffrage.
Wherefore all persons, whether living or dead, wdio
really obtain any indulgences of this kind, are delivered
from so much temporal punishment, due according tc
divine justice for their actual sins, as is equivalent to the

PURGATORY  INDULGENCES. 341
value of the indulgence bestcwed and received.99 ' Ex-
cpinmunicatipn is denounced against all whp deny this
dpctrine. The decree passed at Trent was thus expressed : —
" Since the power cf granting indulgences has been
bestcwed by Christ upon his church, and this power,
divinely given, has been used from the earliest antiquity,
the holy council teaches and enjoins that the use of in
dulgences, so salutary to christian people, and approved
by the authority of venerable councils, shall be retained
by the church ; and it anathematises those who assert
that they are useless, or deny that the chureh has the
power of granting them. Nevertheless, the council de
sires that moderation be shown in granting them, ac
cording tc the ancient and approved custom of the
church, lest by too much laxity ecclesiastical discipline
be weakened. Anxious moreover to correct and amend
the abuses that have crept, in, and by reason of which
this honourable name of indulgences is blasphemed by
the heretics, the council determines generally by this
present decree that all wicked gains accruing from them,
which have been the principal source of these abuses,
shall be. wholly abolished. But with regard, to other
abuses, proceeding from superstition, ignorance, irreve
rence, or any other cause whatever ; seeing that they
cannot be severally prohibited, on account of the great
variety of evils existing in so many places and provin
ces, the council commands each bishop to procure a
careful account of the abuses existing within his own
jurisdiction, and lay the same before the first provincial
syncd ; that when the epinfon pf pther bishpps has been
obtained, the whole may be immediately referred to the
supreme pontiff, by whose authority and prudence such
enactments will be made as are expedient for the uni
versal church ; so that the gift of holy indulgences may
be dispensed te the faithful in a pipus, hply, and incor-
rupt manner."
The reader will pbserve that this decree prcvided np
effectual remedy for the monstrous practices connected
with the distribution and sale of indulgences. " Wicked
gains" are indeed forbidden ; but what priest or Pope
99LePfat,ii. p. 21— 25.
29*

342 PURGATORY  INDULGENCES.
would ever confess his gains to be of that description?
And if the office of papal collectors, as formerly admi
nistered by such men as Tetzel, was abolished, the same
duties are now performed by the bishops, or those ap
pointed by them. As for the enactment respecting
abuses, it required no sagacity to predict that it weuld
be entirely nugatpry. And in truth, indulgences con
tinue te the present day tp form an important article of
papal revenue, and a prime support of the superstitions
of the church of Rome. '

1 " ' Plenary indulgence and remission of sins' are offered here
fat Rome] on very easy terms. I was at first rather startled with
the prodigal manner in which that full pardon of all transgressions,
which the gospel promises only as the reward of sincere repentance
and amendment, was bestowed at Rome, in consideration of re
peating certain prayers before the shrine of certain saints, or paying
a certain sum of money to certain priests.
"I was surprised to find scarcely a ehurch in Rome that did not
hold up at the door the tempting inscription of ' Indulgenzia Pie-
naria.' ' Plenary Indulgence.' Two hundred days' indulgence I
thought a great reward for every kiss bestowed upon the great black
cross in the Colosseum ; but that is nothing to the indulgences for
ten, twenty, and even thirty thousand years, that may be bought at
no exorbitant rate, in many of the churches ; so that it is amazing
what a vast quantity of treasure may be amassed in the other world
with very little industry in this, by those who are avaricious of this
spiritual wealth, into which, indeed, the dross or riches of this
world may be converted, with the happiest facility imaginable."
" You may buy as many masses as will free your souls from pur
gatory for 29,000 years, at the church of St. John Lateran, on the
festa of that saint ; at Santa Bibiana, on All Souls' day, for ,7000
years ; at a church near the Basilica of St. Paul, and at another on
the Quirinal Hill, for 10,000 and for 3000 years, and at a very rea
sonable rate. But it is in vain to particularise, for the greater part
of the principal churches in Rome and the neighbourhood are spiri
tual shops for the sale ofthe same commodity." Rome in the Nine
teenth Century, ii. p. 267—270.
Spain, as usual, is peculiarly favoured. Four special bulls, be
stowing various indulgences and immunities, are annually sent to
that country ; copies are eagerly bought at prices suited to the cir
cumstances of the purchasers ; and the spoil is divided between the
Pope and the king. One of these is called the compounding bull.
" By possessing one of these documents, and giving a certain sum,
at the discretion of any priest authorized to hear confessions, to the
fund of the holy crusade, any property may be kept, which having
been obtained by robbery and extortion, cannot be traced to its right
owners for restitution. This composition with the Pope and the king
is made by depositing the sum appointed by the confessor in an iron
shest fixed outside the doors of the churches : a comfortable resourca

PURGATORY  INDULGENCES. 843
These blessings are not confined to such countries as
Italy and Spain. The Roman Catholics of England
enjoy a liberal grant of plenary indulgences, which may
be obtained, on easy terms, at eight distinct periods in
every year. By confession of sin to the priest, with
sincere repentance — by worthy reception of the eucha
rist — by giving some alms to the poor, or at least being
"in readiness of mind" todo it — by frequenting cate
chisms and sermons, as often as it may be done " with
out great inconvenience ;" by affording assistance to the
sick, or such as are near their end, or by offering prayers
to God for the whole state of the Catholic church
throughout the world, the general peace of Christendom,
the blessing of God upon this nation, the conversion of
infidels and heretics, and the free propagation of the
holy faith, full remissien of the temporal punishment
said te be due tp sin is secured.3
The immense profits accruing from indulgences in
duced the appointment of the centenary jubilee, which
was first celebrated in 1300, under the pontificate of
Boniface VIII. It was subsequently shortened one-half
(doubtless for pecuniary reasons,) and finally reduced to
twenty-five years, at every return ef which peried ple
nary indulgences may be obtained during one year by
all the faithful who shall visit certain churches atReme,
and perform the religieus exercises enjcined for the oc
casion.3 The last jubilee was in 1825, "the year pf
expiatien and pardon, pf redemption and grace, of re
demption and indulgence ;" at least it was so styled by
Pope Leo XII. in his bull, announcing the jubilee.
" During this year ef jubilee," said his Holiness (pro
fanely asserting that he acted "by the authority of Al
mighty God,") "we mercifully in the Lord grant and
impart the most plenary and complete indulgence, re-
indeed for the tender consciences of speculators and extortioners,
two very numerous classes in Spain.". . . .Another is called the de
funct bull. "The name of any dead person being entered on the
bull, a plenary indulgence is, by this means, believed to be conveyed
to his soul, if suffering in purgatory." It is a common practice to
bury these bulls with the corpses of those whom they are intended
to benefit. Practical and Internal Evidence against Catholicism,
p. 84.
2 Garden of the Soul, p. vii — ix.
3 Mosheim, cent. xiii. part 2. ch. 4.

344 PURGATORY  INDULGENCES.
mission and pardon of all their sins, to all the faithful
in Christ, of both sexes, who are truly penitent, and
have confessed, and 'who have likewise refreshed them
selves with the holy communion." The conditions were,
visiting the churches specified, and "pouring forth pious
prayers to God for the exaltation of Holy Church, the
extirpation of heresies, the concord of Catholic princes,
and the salvation and tranquillity of Christendom." The
benefits of this jubilee were extended to other countries,
in the following year, and continued six months after
the publication ofthe bull in each diocese: the condi
tions were similar, certain churches being appointed to
be visited in each district, and confessors being invested
with ample power of absolution, even from reserved cases
and censures." It must be confessed, that whatever ad
vantages the Roman Catholic community in general de
rived from the jubilee were vastly inferior to the acces
sion of power and influence by the priesthood : to them
it was a jubilee indeed ; how many confessions were to
be heard, and absolutiens tp be granted, pften, dpubt-
less, with much affected difficulty, and penances tc be
imposed, entirely at the discretion cf the ccnfessor !
The whole church lay prostrate at the feet of the priests,
receiving from their hands "the grace of their absolu
tion and pardon, the grace of their re-instatement in
4 " Instructions and directions for gaining the grand Jubilee"
were published by the " Vicar Apostolic of the London District."
Take a specimen or two. " Embrace, dearly beloved, the benefit
that is offered you by the indulgence of the present jubilee. This
present life is a time granted you to prepare for heaven. Only sin
can exclude you from that kingdom ; only the debt of temporal pu
nishment incurred by sin, can retard your entrance into glory. Per
severe in your career of penance to the end. Avail yourselves of
every means of discharging your debt to divine justice. As no man
knows whether he be worthy of love or hatred; no man knows what
punishments he may still be liable to on account of his sins. The
effect that each one will receive from the plenary indulgence will be
in proportion to the perfection of the dispositions with which he pre
pares himself for it." . . . ." Enter, enter now, dearly -beloved, into
the most perfect sentiments of salvation. Spare no pains to prepare
yourselves for the remission of your sins, and for the benefits of this
plenary indulgence. The happy effects of it will be felt by you in
that peace of soul and spiritual joy, which the world could never
give ; and in a well-grounded hope of eternal happiness." pp. xxi,
xxii.

PURGATORY  INDULGENCES. 345
the favour of God, and of their restoration to their lost
title to the kingdom of heaven." 5
Roman Cathplic writers are very angry with Protest
ants, for saying that their church "gives leave tc com
mit sin, and grants anticipated pardmi for sins to come
by indulgences."0 But their anger is causeless. Fer
thpugh it be not asserted that the Romish church actu
ally gives license to sin, it cannot be denied that the
doctrine of indulgences, so far from repressing evil,
powerfully tends to blunt the moral sense, and encou
rage the sinner in his vicious courses ; 7 since he is able,
by a very small sacrifice of his property, to secure the
remission of the temporal punishment for his sin, for
hundreds of thousands of years to come ; and he knows
that pardon, involving the release from eternal pains,
may be obtained without much difficulty from his con
fessor; while absolution from such crimes as the sove
reign pontiff only can forgive, has its fixed price in the
Roman chancery. a On the impiety of such assump-
5 Ibid.
6 Declaration of the Roman Catholic Bishops, p. 12.
1 Speaking of the notoriously depraved state of morals in Italy,
Mr. Eustace asks — " May it not be ascribed to the corruptions ofthe
national religion, to the facility of absolution, and to the easy purchase
of indulgences?" (Classical Tour, iii. p. 131.) Facts furnish the
best answer to these questions. " At Tivoli," says a modern travel
ler, " a man was pointed out to us who had stabbed his brother, who
died in agonies within an hour. The murderer went to Rome, pur
chased his pardon from the church, and received a written protection
from a cardinal, in' consequence of which he was walking about un
concernedly, a second Cain, whose life was sacred." (Graham's
Three Months' Residence in the Mountains East of Rome, p. 34.)
Again : '¦ Those that have interest with the Pope may obtain an ab
solution in full from his Holiness for all the sins they ever have com
mitted, or may choose to commit." " I have seen one of these edi
fying documents, issued by the present Pope to a friend of mine. It
was mostunequivocally worded." Rome in the Nineteenth Century,
ii.p.27l. 8 Mr. Butler labours to prove that this is nothing more than a ne
cessary fee of office. (Book ofthe Roman Catholic Church, p. 111.)
That does not alter the case. The simple fact is, that absolution of
those sins which are reserved for the Pope's pardon is to be had for
money — cannot be had without it. The " Tax-book ofthe Roman
Chancery" has been frequently published, much to the annoyance
ofthe priests and Popes. Some staunch Catholic has thus written
in the blank leaf of a copy of this book, in the author's possession:
"A calumniating and lying, therefore, a prohibited book — a calumny
of the Iwretics, a most cunning li',, concerted by the instigation of t/ie
Dvil. "

346 PURGATORY  INDULGENCES.
tions as are advanced by the church of Rome, and the
enormous guilt contracted by those who so awfully de
ceive the people, it is unnecessary to make any observa
tion. The reader will not, however, fail to note the
powerful support given by the inventions of purgatory
and indulgences, to those antiscriptural notions of human
merit and satisfaction which have been already described
and exposed.
The following decree was alsp passed at the last ses
sion ef the ceuncil cf Trent, respecting "the choice of
meats and drinks, fasts, and feast-days."
" Moreover, the holy council exhorts all pastors, and
beseeches them by the mest hply coming of our Lord
and Saviour, that as good soldiers of Jesus Christ, they
assiduously recommend to all the faithful the observance
of all the institutions of the holy Roman church, the
mother and mistress of all churches, and of the decrees
of this and other cecumenical councils ; and that they
use all diligence to promote obedience to all their com
mands, and especially to those which relate to the mor
tification of the flesh, as the choice of meats and fasts ;
as also to those which tend to the increase of piety, as
the devout and religious celebration of feast-days; ad
monishing the people to obey those whp are set ever
them — for they whp hear them, shall hear God, the re-
warder — but they who despise them, shall feel that God
is the avenger."
This decree is short, but pithy and important. The
fathers here declare their unalterable determinaticn tp
suffer no retrenchment of the follies and superstitions
of the church of Rome, but to enforce obedience to the
multifarious canons and enactments that had been accu
mulating for ages, and had almost exhausted even the
inventive genius of priestcraft. None need wonder at
such a resolve: the infallible cannot, err, need not change.
But mark the character of that religion which auda
ciously claims the sole right to be called " apostolic."
Of faith in Christ, love tp God, and holiness of life,
according to the scriptures, little, very little, is said :
but abstinence from meat, eggs, milk, and butter, during
Lent — and hearing mass, and idleness on saints' days —
together with implicit subjection to the priest, elevate a
man to a high rank among the pious, and are imagined

PURGATORY  INDULGENCES. 347
to procure for him the special favour of heaven ; while
disobedience or neglect of these human inventions is
denounced as mortal sin, which exposes the unrepenting
offender tn endless damnation.9 Thus the command
ments pf Gpd are nullified by tradition; and for true
piety, "judgment, mercy, and faith," is substituted
"the show of wisdom, in will-worship, and neglecting
of the bpdy."10
9 See " Abstract of the Douay Catechism,'' p. 44. Slighting or
neglecting the precepts ofthe church, and living in habits of break
ing the fasts commanded, or of eating meat on Saturdays or other
days of abstinence, without just dispensation, were sins which ex
cluded from the benefits ofthe jubilee, unless confessed and forsaken
in the same manner as drunkenness, swearing and debauchery, (In
structions and Directions, &c. p. xxiv.) But a papal dispensation
changes the nature of things; the Spaniard who has paid the Pope
for a flesh bull may feast even in Lent ; while his neighbour, who
has neglected or declined to purchase the privilege, cannot eat an
egg or drink a spoonful of milk, during that period, without com
mitting mortal sin !
10 It is observable, that in explaining the fourth commandment,
the compilers of the Catechism place " Sundays and holidays" on
the same level, as if they rested on the same authority. (See p. 380,
381.) The day of God is scarcely treated with so much honour in
the Roman Catholic portions of the Continent, as some ofthe saints'
days. " When it is spoken of, it is called a fete or holiday, indis
criminately with the Nativity or Assumption of the Virgin Mary ;
and these fetes are the regular seasons of public processions or cele
brations. Nay, the newspapers, the theatres, &cc. are actually sus
pended on St. Francis's day, or the feast of the Virgin, but on the
Sunday are regularly carried on, and more eagerly followed than
ever." Rev. D. Wilson's Letters from an Absent Brother, ii..p. 179

348

CHAPTER XV.
SAINTS, RELICS, AND IMAGES.
Decree respecting the invocation of Saints — Relics — and Images-
Facts and Observations relative to each — Worship of the Virgin
Mary.
It has been already stated, that en the first day ef the
last sessien of Trent, a decree was passed, cencerning
the "invocation, veneration, and relics of the saints,
and also concerning sacred images;" it is here sub-
jeined. " The hely ceuncil commands all bishops, and others
who have the care and charge of teaching, that accord
ing to the practice of the Catholic and apostolic church,
received from the first beginning of the Christian reli
gion, the consent of venerable fathers, and the decrees
of holy councils, they labour Jwith diligent assiduity to
instruct the faithful concerning the invocation and in
tercession of the saints, the honour due to relics, and
the lawful use of images ; teaching them that the saints,
who reign together with Christ, offer their prayers to
Gpd for men — that it is a good and useful thing sup-
pliantly to invoke them, and to flee to their prayers,
help, and assistance, because of the benefits bestowed
by God through his Son Jesus Christ our Lord, who is
our only Redeemer and Saviour; and that those are
men of impious sentiments who deny that the saints,
who enjoy eternal happiness in heaven, are to be in-
vpked — or who affirm that they do not pray for men, or
that to beseech them to pray for us is idolatry, or that it
is contrary to the word of God, and opposed to the
honour of Jesus Christ, the one Mediator between God

SAINTS, RELICS, AND IMAGES. 349
and men, or that it is foolish to supplicate, verbally or
mentally, those who reign in heaven. ' 1
" Let them teach also, that the holy bodies of the
holy martyrs and others living with Christ, whose bo
dies were living members of Christ and temples of the
Holy Spirit, and will be by him raised to eternal life
and glorified, are to be venerated by the faithful, since by
them God bestows many benefits upon men. So that
they are to be wholly condemned, as the church has
long before condemned them, and now repeats the sen
tence, who affirm that veneration and honour are not due
to the relics of the saints, er that it is a useless thing
that the faithful sheuld hpnpur these and other sacred
monuments, and that the memorials of the saints are in
vain frequented, to obtain their help and assistance.
" Moreover, let them teach that the images of Christ,
of the Virgin. Mother of God, and of other saints, are
to be had and retained, especially in churches, and due
honpur and veneratipn rendered to them. Not that it
is believed that any divinity or power resides in them, or
11 " True, there is but one Mediator, Christ the Lord, who alone
has reconciled us through his blood, and who, having accomplished
our redemption, and having once entered into the holy of holies,
ceases not to intercede for us ; but it by no means follows that it is
therefore unlawful to have recourse to the intercession ofthe saints.
If, because we have one Mediator, Christ Jesus, it were unlawful to
ask the intercession ofthe saints, the apostle would not have recom
mended himself with so much earnestness to the prayers of his
brethren on earth. In his capacity as Mediator, the prayers ofthe
living should derogate fro'm the glory and dignity of Christ, not less
than the intercession ofthe saints in heaven." Catechism, p. 357.
If the Roman Catholic dogma be true, how is it that the apostle
says nothing of the prayers of the saints in heaven, but restricts
himself to those on earth? .Why did he not commend himself to
Stephen, James, John the Baptist, and other martyrs ? The answer
is obvious: prayers to the saints in glory wire not then invented.
" How the saints in heaven know the piayers and necessities of
such who address themselves to them, whether Dy tne ministry of
angels, or in the vision of God, or by some particular revelation, it
is no part of his [the Papist's] faith, nor is it much his concern it
should be determined. For his part, he does not doubt but that God,
who acquainted the prophets with the knowledge of things that were
yet to come many hundred years after; that informed Elisha ofthe
king of Syria's counsels, though privately resolved on in his bed
chamber, and at a distance, (2 Kings vi. 12,) can never want means
of letting the saints know the desires of those who beg their inter
cession here on earth." Gother's Papist Misrepresented, &c. p. 17.
30

350 SAINTS, RELICS, AND IMAGES.
account of which they are to be worshipped, or that any
benefit is to be sought from them, pr any confidence
placed in images, as was formerly by the Gentiles, who
fixed their hope in idols. But the honour with which
they are regarded is referred to those who are represent
ed by them; se that we adere Christ, and venerate the
saints, whose likenesses these images bear, when we
kiss them, and uncover our heads in their presence, and
prostrate ourselves. All which has been sanctioned '
by the decrees of cauncils against the impugners of
images, especially the second council of Nice." ' 2
" Let the bishops teach further, that by the records of
the mysteries ef our redemption, expressed in pictures
or other similitudes, men are instructed and confirmed
in those articles ef faith which are especially te be re
membered and cherished ; and that great advantages
are derived from all sacred images, net pnly because
the people are thus reminded of the benefits and gifts
which arebestowed upen themby Christ, but alsp because
the divine miracles performed by the saints, and their
salutary examples, are thus placed before the eyes ef the
faithful, that they may give thanks tp Gpd for them,
order their lives and manners in imitatien of the saints,
and be excited to adore and love God, and cultivate
piety. ' 3 Whoever shall teach or think in opposition to
these decrees, let him be accursed.
•' But if any abuses have crept into these sacred and
salutary observances, the holy council earnestly desires
that they may be altogether abolished, so that no images
may be set up calculated to lead the ignorant into false
doctrine or dangerous error. And since the histories
and narratives of sacred scripture are sometimes repre
sented in painting or sculpture, for the benefit of the
unlearned multitude, let men be taught, that when the
12 Held A. D. 787. The controversy respecting image-worship
was finally settled at this council. It was decreed that the images
of Christ and the saints are to be venerated and adored, though not
with " true latria," or the worship exclusively due to God; and
the fathers thundered out their anathemas against all who should
oppose the decree, or call image-worship idolatry, or refuse to
honour images, or even hold fellowship with such as maintained
the contrary opinion. Magdeburg. Centuriat. Cent. viii. c. 9.
13 How much better would it be, to give the people the free use
ofthe Scriptures, and the worship of God in the vernacular tongue 1

SAINTS, RELICS, AND IMAGES. 351
Deity is thus represented, it is not to be supposed that
the same can be seen by our bodily eyes, or that a like
ness of God can be given in ccfour or figure. * l Mere-
over, let all superstition in the invocation of saints, the
veneratien of relics, and the sacred use of images, be
taken away ; let all base gain be abolished ; and lastly,
let all indecency be avoided, so that images be neither
painted nor adorned in a lascivious manner, nor the
commemoration of the saints or visits to relics be abused
by men to gluttony and drunkenness; as though the
festal days appointed in honour of the saints were to be
spent in licenticusness and luxury. Finally, let all
diligent cauticn be ebserved in these respects by the
bishop, that nothing be done tending to disorder, impro
priety or tumult, and no profane er unseemly exhibitions
be allowed ; for holiness becometh the heuse pf Gpd.
And that these things may be faithfully pbserved the
hely council decrees that it shall not be lawful for any
one to fix or cause to be fixed a new image in any place
er church, however exempt from ordinary jurisdiction,
unless the same be appreved by thebishep; npr are any
new miracles tc be admitted, er any new relics tc be
received, but with the reccgnitipn and approbation of
the bishop, whp, having received information respecting
the same, and taken the advice cf divines and ether
pieus men, will dp whatever shall be judged censpnant
tc truth and piety. But if any dpubt pr difficulty cccurs
in abclishing abuses, or any unusually important ques
tion arises, let the bishop wait for the opinion of his
metropolitan and the neighbouring bishops, assembled
in provincial council ; yet so as that nothing new or
hitherto unused in the church be decreed, witfiout the
cognizance of the most holy Roman pontiff."
That the Roman Catholic system is an idolatrous sys-

14 But " to represent the persons of the Holy Trinity by certain
forms, under which, as we read in the Old and New Testaments,
they deigned to appear, is not to be deemed contrary to religion or
the law of God." Catechism, p. 360. Hence, in the engravings
found in some editions of the Breviary, God the Father is repre
sented art a venerable old man (th© ' Ancient of Daye,' Dan. vii.
13.) ; on his right hand the Saviour stands, in human form ; above
is the Holy Spirit, in the shape of a dove ; at a little distance the
Virgin Mary; and farther off, prophets, apostles, martyrs, Cfcc.

352 SAINTS, RELICS, AND IMAGES.
tern, has been often asserted and satisfactorily proved.
It is, in fact, scarcely better than modified paganism,
For Venus, Jupiter, Mercury, and the gods and god
desses of ancient history, are substituted the Virgin
Mary and the saints; instead of the household deities
formerly worshipped, the Catholic is taught to venerate
his guardian angel, and the saint whose name he bears;
and if the Roman of olden time ackncwledged seme
presiding deity in every department ef nature's wprks,
and allotted to his imaginary gods their respective
powers and functions, dividing among them the virtues
and vices of the human character, and even the diseases
incident to the human frame, similar arrangements are
witnessed in the pseud o-christianity of the " mother and
mistress pf all churches:" she, tpo, has her "geds
many, and lprds many." ' 5 They have supplanted the
true God as really as did the mythology of the hea
then ; and ef the papist it may be affirmed, as well as
of the pagan, that he " worships and serves the crea
ture more than the Creator."1 6
In propf pf these assertipns, it is pnly necessary to
refer tc the prdinary devotions and daily practice of
Roman Catholics. God is not the exclusive object of
their worship ; his providence is not their sole trust ;
nor do they confess their sins to him only, but divide
that solemn act between the Deity, the Virgin, and the

15 " It is happy for the people that they have another source of
hope, underthe various diseasesincident to the human frame, besides
the skill of their physicians, a source of hope that never fails them
at any season of distress. Thus, for instance, St. Anthony the abbot
secures his votaries from fire, and St. Anthony of Padua delivers
them from watei ; St. Barbara is the refuge ofthe timid in times of
thunder and of war ; St Blass cures disorders of the throat ; St.
Lucia heals all diseases of the eyes ;. St. Nicholas is the patron of
young women who desire to be married ; St. Ramon is their power
ful protector during pregnancy, and St. Lazaro assists them when in
labour; St. Polonia preserves the teeth ; St. Domingo cures the fe
ver; and St. Roque is the saint invoked under apprehensions of
the plague. And thus in all diseases, under every pressure of af
fliction, some saint is accessible by prayer, whose peculiar province
it is to relieve the object of distress." Townsend's Travels in
Spain, vol. iii. p. 215.
16 Rom. i. 25. Every student of this controversy should be
familiar with Middleton's " Letter from Rome, showing an exact
conformity between Popery and Paganism."

SAINTS, RELICS, AND IMAGES.1 353
saints. 1 7 It is not denied that many of the prayers and
devotional exercises prepared for their use seem to sa
vour of piety ; but their good effect is neutralized by
the perpetual reference to angelic guardians and saintly
intercessors. The obedient son of the church is con
stantly reminded of his obligations to these invisible
friends. Almost every day is devoted to the memory of
some pne pf their number. Their shrines and altars are
henpured by his frequent visits. He suppeses them tp
preside ever his affairs, and te administer perpetual
guidance and prctecticn ; hence he is not only instruct
ed to implore their intercession en his behalf, but alsp tp
offer prayers to them, invoking their assistance. ' 8 In
17 See the Confiteor, p. 183.
18 " The Catholic church teaches her children not to pray to the
saints as the authors or givers of divine grace, but only to solicit
the saints in heaven to pray for them, in the same sense as St. Paul
desired the faithful on earth to pray for him." Declaration ofthe
Roman Catholic bishops, &c. p. 11.
This, however, is only part of the truth, as the following extracts
will testify : —
" Q. What is your morning exercise? A. 1. I bow down my
whole soul and body to adore my God ; and I offer myself to his di
vine service. 2. I give him thanks for his infinite goodness to me
and to all his creatures ; and desire to join with all the angels and
saints in blessing and praising him. 3. I crave pardon from my
heart for all my sins, and beg that I may rather die than offend my
God any more. 4. 1 offer up to God all my thoughts, words, ac
tions, and sufferings, throughout the day ; and beg his blessing on
them. " Cl. And what prayers do you say after thisl A. I say Our
Father, Hail Mary, and the Apostle's Creed ; and I make acts of
faith, hope, and the love of God.
" Q., Do you any thing else ? A. I pray foi my friends and for
ray enemies, for the living and for the dead ; and I beg mercy,
grace, and salvation for all. Then I conclude by desiring our
blessed Lady to be a mother to me, and by recommending myself to
my good angel, and to all the court of heaven." Abstract of the
Douay Catechism, p. 76.
" Offer your prayers to the blessed Virgin, your angel guardian,
your patron, and all the saints together." Catholic School-book, p.
171. See also Garden ofthe Soul, p. 33, J57.
An esteemed clergyman ofthe Church of England gives the fol
lowing description of the evening worship of a Roman Catholic
ship's company in the Mediterranean. "About half an hour after
sunset, tho captain would assemble all the sailors in the aft part of
the ship to prayers ; he himself performing the part of chaplain,
while the crew all knelt down, and engaged in a service which last
ed half an hour. It was chiefly in Latin ; but the sailors appeared
30*

354 SAINTS, RELICS, AND IMAGES.
short, God is practically excluded ; the intercession of
the Saviour is forgotten : the saints are all in all. This
is true of the multitude. If the sentiments of the en
lightened appear somewhat more congenial with scrip
ture, still it is evident that this branch of the Roman
Catholic system must, in every instance, produce un
worthy ideas of the character of the Almighty, who is
supposed to withhold his blessings till they are wrung
from him by the prayers and persuasions of the saints.
But he has said that he " will not give his glory to an
other."- There is indeed an affectation of humility in
maintaining that the honour paid to the saints is to be
referred to him by whose grace they were made such,
and that it is presumptuous in us to expect divine bene
fits without their intervention ; but still the question
returns, " Who hath required this at your hands 1"
Innumerable promises encourage our direct approach to
the throne of grace, and there is but one name which
we may mention there, in support of our plea. He who
associates others with the Redeemer, or substitutes others
in his place, treats him with foul indignity, and has no
scriptural warrant tc expect a blessing. With what in
dignation, it may be safely affirmed, weuld the apestle
Paul have read the following prayers, offered in Roman
Catholic churches on the anniversary of the death of
Thomas a Becket ! " O God, in defence of whose
perfectly instructed in repeating the words. After the Pater Nos
ter, they went through the Rosary, or Hymn to the Virgin ; the
master and the mate performed one part, while the whole ship's
company chanted the responses in good time and tune. In this
way, the tender epithets addressed in the Rosary to the Virgin Mary
were echoed for ten minutes by this rough set of men, with the
constant cadence of'Ora pro nobis.' Then followed prayers for
'this good ship,' for the merchandise on board, for the man at the
helm, &c. Then a long list of saints, whose very names most En
glishmen never heard of, were invoked with an ' Ora pro nobis,' after
this manner — Let us say a Pater Noster anda prayer to St. Francis,
to deliver us from all misfortune. After a pause, not hurried, during
which all had repeated to themselves the customary; words, he
named another saint, to whom a Pater Noster and a prayer should
be said. In this way he led for about ten times, specifying different
evils to be prayed against, as tempest, shipwreck, and plague ; and
addressing the Virgin Mary under her different titles, di Loretto, del
Carmine, &c. ; and also praying to the Santissimo Sacramento,
' Most Holy Sacrament,' meaning the real presence of Christ."
Jowett's Christian Researches in the Mediterranean, p. 332.

SAINTS, RELICS, AND IMAGES. 355
church the glorious prelate Thomas fell by the swords of
wicked men ; grant, we beseech thee, that all who im
plore his assistance, may find comfort in the grant of
their petition."—" Sanctify, O Lord, the offerings con
secrated to thee, and being appeased thereby, mercifully
lopk upon us, by the intercession of blessed Thomas, thy
martyr and bishop." — "May this communion, O Lord,
cleanse us from sin, and, by the intercession of blessed
Thomas, thy martyr and bishop, make us effectual
partakers of this heavenly remedy." 1 8
Creature-worship reaches its utmost height in the
Virgin Mary. The devout Rpman Catholic pays her
the most extravagant honpur and veneratien. The
language adppted in addressing the " Queen pf heaven,"
cannet be acquitted of the charge of blasphemy, since
prayers are effered directly to her, as if to a divine
being, and blessings are supplicated, as from one who
is able to bestow_them. In all devotions she has a share.
The Ave Maria accompanies the Pater Noster. " Even
ing, morning, and at noon," said the Psalmist, " will I
pray unto thee, and cry aloud :" the pious Rpman Ca
tholic transfers these services to the Virgin.2 ° In tender
19 Roman Catholic Missal for the use ofthe Laity, p. 85.
20 It is an established custom in our country towns to awake the
labouring population before the break of day, that they may be early
in readiness to begin their work, especially in the corn-fields, which
are often at the distance of six or eight miles from the labourers'
dwellings. Nothing but religion, however, could give a permanency
to this practice. Consequently, a rosary, or procession, to sing
praises to the Virgin Mary before the dawn, has been established
among us from time immemorial. A man with a good voice, active,
sober, and fond of early rising, is either paid, or volunteers his ser
vices, to perambulate the streets an hour before day-break, knocking
atthe doors of such as wish to attend the procession, and inviting all
to quit their beds and join in the worship of the mother of God."
Doblado's Letters from Spain, p. 210.
" There is no service in the Roman Catholic church so impressive
as the eveningservice to the Virgin, or Ave Maria." ..." Venice is
the city of silence. The gondolas, or barges, gliding noiselessly
along the water of the canals, are the only things which move,
freighted with men or merchandise ; not the sound of a wheel, not
the clattering of a hoof ever breaks upon the ear. The hum of human
voices is all that is heard, and this seems to cease when the chimes
have pealed for Ave Maria. St. Mark's, which of all other sanctua
ries, from its dark and retiring aisles, its massy pillars, its antiquated
construction, its dingy colouring, and imperfectHght,iB calculated to

356 SAINTS, RELICS, AND IMAGES.
childhopd he is taught te cherish for her the profoundest
reverence and the highest affection :2 > throughout life
she is the objeet of his daily regard, and five solemn
festivals, annually observed to her honour, call forth his
ardent love and zeal ;22 and in the hour of death, he is
add to the effect of this evening service, is completely filled every
evening afew minutes after the vesper-bell hastolied. A concourse
of people hurry in from all quarters ; the merchant ceases from his
half finished bargain, the young and the gay desist from trifling, the
Eorter leaves his burden upon the steps ofthe cathedral, and all that
appen to be near quite their occupations or amusements, to offer
up the prayer of a moment to the Virgin. The organ plays a soft
symphony while the multitude are entering and dispersing them
selves through the church : on a sudden a small bell tinkles, and
every knee is bent, and every head bowed in silent adoration. Not
a sound from within or without disturbs the" spirirof supplication.
This lasts for a minute or two. The bell tinkles again : the con
gregation then rise from their knees, the tapers are extinguished,
and the sacred walls are soon left to solitude and darkness. I wit
nessed this scene several times, and never without an unusual de
gree of emotion. It was impossible not to honour the feeling of
devotion, short-lived as it might be, which brought so many to the
foot ofthe altar, and equally impossible not to condemn the profane
system which directs the supplicant to address his prayers to the
imaginary Queen of heaven and the Mother of God." Gilly's Tour
in Piedmont.
Dr. Challoner says, that in Catholic countries the church bell
rings at six in the morning, twelve at noon, and six in the evening:
at each time the ""Angelus Domini," " Angel of the Lord," a form
of devotion in which the Ave Maria is included, is to be repeated.
(Garden ofthe Soul, p. 37.)
21 If you will be a true child, and a sincere servant ofthe blessed
Virgin, you must be careful to perform four things. 1. Have a great
apprehension of displeasing ner by mortal sin, and of afflicting her
motherly heart, by dishonouring her Son, and destroying your soul ;
and if you chance to fall iuto that misfortune, have recourse readily
to her, that she may be your intercessor in reconciling you to her Son,
whom you have extremely provoked. 2. Love and imitate her vir
tues, principally her humility and chastity. 3. Have recourse to her
in all your spiritual necessities ; and for tliat end offer to her daily
some particular prayers. 4. Be mindful to invoke her in temptations,
and in the dangers you find yourself in of offending God. You can
not show your respect better than by applying yourself to her in these
urgent necessities, and you can find no succour more ready and fa
vourable than Iters. If you perform this, you will have a true devo
tion to the blessed Virgin you will be of the number of ber real
children, and she will be your mother, under whose protection you
shall never perish." Catholic School-book, p. 159 — 16i.
22 Her Conception, Dec. 8 ; Nativity, Sept. 8 ; Annunciation,
March 25 ; Purification, Feb. 2 ; Assumption, August 15,

SAINTS, RELICS, AND IMAGES. 35T
taught to place reliance on her mercy. 2 3 To the igno
rant devotee she is more than Christ, than God ; he
believes that she can command her Son, that to her
intercession nothing can be denied, and that to her power
all things are possible.2 4 The following extracts, con
sisting of translations from the Breviary, by a Romam
Catholie divine, will justify these statements.
" O holy Mary, succour the miserable, help the faint
hearted, comfort the afflicted; pray for the people, in
tercede for the clergy, make supplicatien for the deveut
female sex ; let all be sensible of thy help, whe celebrate
thy hely commemoratipn." . . . . " Grant, we beseech
thee, O Lord God, that we thy servants may enjey per
petual health of mind and body, and by the glorious
intercession of blessed Mary, ever Virgin, may be de
livered from present sorrows, and come to eternal joy,
through our Lord Jesus Christ."
" Salve Regina,
" Hail to the queen who reigns above,
Mother of clemency and love :
Hail thpu our hope, life, sweetness ; we,
Eve's banished children, cry to thee.
23 The following is a curious illustration ofthe effect of these prin
ciples. Describing some Italian banditti, a traveller says — " Every
robber had a silver heart, containing a picture ofthe Madonna and
child, suspended by a red ribbon to his neck, and fastened with an
other ofthe same colour to his side  They talked pretty freely
with their prisoners about themselves and their habits of life, which
they maintained arose from necessity rather than choice. They
showed them the heart and picture of the Madonna, which each
had suspended from his neck, saying, ' We know that we are likely
to die a violent death, but in our hour of need we have these,' touch
ing their muskets, ' to struggle for our lives with, and this,' kissing
the image of the Virgin, ' to make our death easy. ' " Graham's Three
Months' Residence in the Mountains East of Rome, p. 155, 161.
" 24 She is most powerful with God,to obtain from him all that she
shall ask of him. She is all goodness in regard to us, by applying
to God for us. Being Mother of God, he cannot refuse her request ;
being our mother, she cannot deny her intercession when we have
recourse to her. Our miseries move her, our necessities urge her ;
the prayers we offer her for our salvation bring us all that we desire ;
and St. Bernard is not afraid to say, ' That never any person invoked
that mother of mercies in his necessities, who has not been sensible
ofthe effects of tier assistance. ' " Catholic School-book, p. 158.

358 SAINTS, RELICS, AND IMAGES.
" We from this wretched vale of tears,
Send sighs and groans unto thine ears ;
0 ! then, sweet advocate bestow
A pitying look on us below.
" After this exile let us see
Our blessed Jesus born of thee :
O merciful, O pious maid,
O gracious Mary lend thine aid."
" Ave Maris Stella.
" Hail thou resplendent star,
Which shinest o'er the main ;
Blest Mother of our God,
And ever Virgin Queen.
" Hail happy gate of bliss,
Greeted by Gabriel's tongue;
Negotiate our peace,
And cancel Eva's wrong.
" Loosen the sinner's bands,
All evils drive away :
Bring light unte the blind,
And for all graces pray.
" Exert the mcther's care,
And us thy children ewn ;
Tp him convey our prayer,
Who chese to be thy Son..
" O pure, O spotless maid,
Whose meekness all surpass' d,
Our lusts and passions quell,
And make us mild and chaste.
" Preserve our lives unstain'd,
And guard us in our way,
Until we come to thee,
To joys that ne'er decay.

SAINTS, RELICS, AND IMAGES. 359
" Praise to the Father be,
With Christ his only Spn,
And tp the Hply Ghpst,
Thrice blessed three in ene."
" Prayer of St. Bernard. — Remember, O most holy
Virgin Mary, that no one ever had recourse to your
protection, implored your help, or sought your media
tion, without obtaining relief. Confiding, therefore, in
your goodness, behold me a penitent sinner sighing out
my sins before you, beseeching you to adopt me for your
son, and to take upon you the care of my eternal salva
tion. Despise not, O Mother of Jesus, the petition of
your humble client, but hear and grant my prayer."
The " Litany of our Lady of Loretto" deserves to be
added : —
" We fly to thy patonage, O holy Mother of God ;
despise not our petitions in pur necessities, but deliver
us from all dangers, O ever glerious and blessed Virgin."
" Lord have mercy en us. Christ have mercy on
us. Lord have mercy on us. Christ, hear us. Christ,
graciously hear us.
" God the Father ef heaven, have mercy on us.
" Gpd the Spn, the Redeemer ef the wprld, have mercy
on us.
" God the Holy Ghpst, have mercy on us.
" Hply Trinity, pne Gpd, have mercy on us.
" Hply Mary,
" Holy Mother of Gpd,
" Hply Virgin pf Virgins,
" Mnther ef Christ,
" Mpther pf divine grace,
" Mcther mpst pure, §
" Mether mest chaste,
" Mcther imdefiled, <&>
" Mether untouched, |>
" Mother most amiable, ^
" Mother most admirable,
" Mother of our Creator,
" Mpther of our Redeemer,
" Virgin most prudent,
'- Virgin most venerable

360 SAINTS, RELICS, ANB IMA6JER
" Virgin most renowned,
" Virgin mpst powerful,
" Virgin most merciful,
" Virgin most faithful,
" Mirror'of justice,
" Seat of wisdom,
" Cause of our jpy,
" Spiritual vessel,
" Vessel pf hpnour,
" Vessel of singular devotion,
'' Mystical rose,
" Tower of David,
" Tower of ivory, 3
" House of gold, ^
" Ark of the covenant, ^
" Gate of heaven, £.
" Morning star, 0*
u Health of the weak,
" Refuge of sinners,
" Comforter ef the afflicted,
" Help of Christians,
" Queen ef angels,
" Queen of patriarchs,
" Queen of prophets,
" Queen of apostles,
" Queen of martyrs,
" Queen ef ccnfessers,
" Queen pf virgins,
" Queen ef all saints,
" Lamb of God, whp takest away the sins of the
world — Spare us, O Lord.
" Lamb of God, who takest away the sins of the
world — Graciously hear us, O Lord.
" Lamb of God, who takest away the sins of the
world — Have mercy on us.
" Christ, hear us. Christ gracicusly hear us.
" Lprd have mercy en us. Christ have mercy on us.
Lord have mercy on us." 25
23 Garden of the Soul, p. 134, 169, 296—301. Other specimens
of this profane and idolatrous service may be seen usque ad nauseam,
in " The devotion and office of the sacred heart of our Lord Jesus
Christ, with its nature, origin, progress, &c. ; including the devotion

SAINTS, RELICS, AND IMAGES. 361
Relics hardly rnerit any notice. The reader will ob
serve, that by them, according to the declaration of the
council, " God bestpws many benefits upon men." The
fathers may be believed : "many benefits," truly, have
seen enjoyed by monks, and priests, and popes, through
the. intervention of relics. Happy is that church or
menastery which pcssesses a tooth or bone of some re
nowned saint, or any, the minutest fragment of the in
strument of his martyrdom^ There cannot be a surer
road to wealth. The shrine shall glitter in diamonds:
the treasury shall be replenished with silver and gold.
We cannot wonder that the late Pope should so pathe
tically urge the faithful to visit Rome at the jubilee,
that they might see the cradle in which the Savieur was
laid, a piece cf the true cross, the nails used at the
crucifixion, &c. 2 6 He knew that this was the most
effectual method to empty their pursesrand fill his own
coffers. But what is the tendency of this part of the
system 7. In the first place, it affords ample encourage
ment to avarice and imposture. When men will believe
any thing that priests chopse tp assert, it is tpp much to
suppcse that the latter will not take advantage of the
credulity of their victims. Accordingly, the grossest
frauds have been committed, and are still practised, in
connexion with supposed relics. Examination and in
quiry would make sad havoc among these imaginary
treasures; and a large proportion of them weuW ccme
off with as little honpur as St. Peter's chair.^t Reme, or
the emerald dish in which it is said tfea't cur Savkmr
ate his last supper.2 7 Again (and the refiectien is mpst
to the heart of the blessed Virgin Mary, &c." Thirteenth Edition,
1830. 26 They show at Rome <f»e heads of St. Peter and St. Paul, en
cased in silver busts, *et with jewels, a lock of the Virgin Mary's
hair, a phial of her tears, and a piece of her green petticoat, a robe
of Jesus Christ, sprinkled with his blood, some drops of his blood in
a bottle, some of the water which flowed out of the wound in his side,
some ofthe sponge, a large piece ofthe cross, all the nails used in the
crucifixion, a piece of the stone ofthe sepulchre on which the angel
sat, the identical porphyry pillar on which the cock perched when he
crowed after Peter denied Christ, the rods of Moses and Aaron, and
two pieces of the wood of the real ark of the covenant ! Rome in
the Nineteenth Century, ii. p. 234, 289.
27 " At the extremity of the great nave of St. Peter's, behind the
altar, stands a sort of throne, composed "of precious materials, and.
ol

362 SAINTS, RELICS, AND IMAGES.
painful, J it cannot have escaped the observation of those
who are conversant with Roman Catholic writings, that
irreligion of the worst kind is prompted by the use ef
relics and images. We say, ef the worst kind ; because
under the specious garb of piety is concealed practical
forgetfulness pf Gpd. He whp is sp favpured as to
obtain ppssessipn pf spmething that is called a relic,
transfers to it the veneration and trust which he owes
tp his Creator, and is not a whit superior to the idol
manufacturer of old, whose folly is so ppwerfully ex-
ppsed in holy writ.2 s

supported by four gigantic pillars. This throne enshrines the real.
plain, worm-eaten wooden chair, in which St. Peter, the prince of
the apostles, is said to have pontificated." When the French were
at Rome, "they removed its superb casket, and discovered the relic.
Upon its mouldering and dusty surface were traced carvings which
bore the appearance of letters. The chair was quickly brought into
a better light, the dust and cobwebs removed, and the inscription
faithfully copied. The writing is in Arabic characters, and is the
well-knownconfessionofMahometanfdith. 'There is but one God,
and Mahomet is his prophet.' " It is supposed that the chair was
brought from Palestine by the crusaders. Lady Morgan's Italy, iii.
p. 81.
The church of St. Lorenzo in Genoa possessed a most sacred re
lic, a dish of one entire and perfect emerald, said to be that on which
our Saviour ate his last supper. It was guarded by knights of ho
nour, and only exposed to view once a year. The French seized it,
and most sacrilegiously sent it to a laboratory! "Instead of sub
mitting it, with its traditional story, to a council of Trent, they
handed it ovor to the Institute of Paris ; and chemists, geologists
and philosophers, were called on to decide the fate of that vessel
which bishops, priests and deacons had pronounced to be too sacred
for human investigation, <,r even for human touch. The result of
the scientific inquisition was, that the emerald dish was a piece of
greenglass!" Ibid. i. p. 414.
28 Isa. xliv. 9—20. In the chureh of the Escurial, in Spain,
there are eleven thousand relics. A few extracts from a Spanish ac
count of them, printed in 1764, will probably amuse the reader.
"• We will first begin with the relics of our Saviour, who, as he
gave himself to us, left us some of his precious jewels, which are
incomparable and divine.
"A sacred hair of his most holy head or beard is preserved here
With the utmost veneration in a precious vase ; and opportunity can
never offer us a better hair to obtain glory by.
" Several pieces of his most holy cross, all admirably garnished
withhold, silver, and jewels, especially that which is adored on
Good Fiiday.
" Thirteen thorns out of his crown which pierce the soul with

SAINTS, RELICS, AND IMAGES. 363
That part ef the decree which relates to images is
evidently written with caution. The fathers felt that
this is a very vulnerable part of the Roman Catholic
system. But their attempts to defend it were impotent
and vain. After all the volumes of sophistry that have
been written on the subject, it still remains true that the
veneration of images is nothing less than idolatry. The
pagan would make the same. excuse as is now made by
the papist : he did not worship his image till it was
consecrated, and then he supposed his Deity tp be in
some sense present ; yet Scripture unhesitatingly calls
him an idclater. The prohibitien in the second com-
mandment is express, and the reasnn thereef is weighty
and solemn; "Thou shalt not make unto thee any
graven image, or any likeness of any thing that is in
heaven above, or that is in the earth beneath, or that is
in the water under the earth; thou shalt not bow down
thyself to them, npr serve them ; for I the Lord thy God
am a jealous God."2 a In direct contravention of this
their points, when we consider them as in the delicate temples of
that most loving Kingof glory.
" Some pieces ofthe column to which he was bound, and ofthe
manger in which he was born to die for us ; which invite hearts to
break in pieces through compassion and gratitude.
" In the second place, are the relics of his most holy mother,
which gladden the hearts of those who seriously consider their in
comparable value. Three or four pieces ofthe habit which adorned
that most pure and virginal body, iri which was formed that of Je
sus Christ our Lord, her son, are placed in one case. Also a pieco
ofthe handkerchief with which she wiped her eyes, atthe foot ofthe
cross, when those tears, as precious as the gems of Aurora, joining
themselves with the rubies of the western sun, incorporated them
selves with the treasure of our redemption.
" Besides these, we possess a hair, which may be suspected to be
that which, flowing-down her neck, enamoured her spouse.
" We possess also a thigh of the glorious martyr St. Lawrence ;
it is entire, but the hair is singed : the holes which were made in it
by the prongs which turned him on the gridiron, are very visible. —
One of this saint's feet : the toes are entire, though contracted : be
tween two of them is a small cinder, which in the eye of piety shines
like a carbuncle.
" In order to protect the edifice from lightning, there are several
relics, especially those of St. Lawrence, its patron, in metal cases,
insertedinthe balls and crosseswhich are on the tops Ofthe towers."
— -Twiss's Travels in Portugal and Spain, p. 105.
29 Exodus xx. 4, 5.

364 SAlnTS, MELIUS, AND IMAGES.
command, the Roman Cathplic "bcws dpwn and serves"
his image, sets up his light before it, carries it in pro
cession, anathematizes and persecutes those who refuse
to render it any honour. It is very easy to affirm that
the reverence is paid to the being represented, and not
to. the representation: it is equally easy to reply that
the distinction is too refined for the mass of the people,
and that it does not exist in practice. " Superstition"
and "base gains" are prohibited in the decree ; but in
truth the whele is superstitipus and base. It would
seem a harmless thing to set up an image or painting of
a good and great man, and even to pay it some kind of
homage : but " the Lord our God is a jealous God,"
and the oft-repeated denunciations of his word have
been amply justified by fact. " Due honour," adora-
tipn, and idplatry are inseparably cennected together.
Nor should it be forgotten, that in religion the absence
of a command is a virtual prohibition. " What thing
soever I command you, observe to do it, thou shalt nos
add thereto, nor diminish from it." 00
For ages has the credit of images and relics, as well
as of every Pther papal invention, been sustained by pre
tended miracles. These "lying wonders" have done
incalculable mischief. They have deluded the ignorant
SO Deut. xii. 32. Akin to the worship of images is the use of
Agnus Dei's. " An Agnus Dei (so called from the image of the
Lamb of God impressed on the face of it) is made of virgin wax,
balsam, and chrism, blessed according to the form prescribed in the
Roman ritual. The spiritual efficacy, or virtue of it, is gathered
from the prayers that the church make use of in the blessing of it.
which is to preserve him wlto carries an Agnus Dei, err any particle of -
it, about him, from any attempts of his spiritual or temporal enemies;
from the dangers of fire, of water, of storms and tempests, of thunder
and lightning, and from a sudden and unprovided death. It puts tine
devils to flight, succours women in child-bed, takes away the stains of
past sins, and furnishes us with new grace for the future, that we may
be preserved from all adversities and perils, both in life and death,
through the cross and merits ofthe Lamb wlio redeemed and washed us
in his blood.
"The Pope consecrates the Agnus Dei's the first year of his pon
tificate, and afterwards on every seventh year, on Saturday before
Low Sunday, with many solemn ceremonies and devout prayers."
And this in the nineteenth Century, and believed and held by En
glishmen ! ! See " Devotion and Office ofthe Sacred Heart of our
Lord Jesus Christ," p. 375.

SAINTS, RELICS, AND IMACES. 365
and unwary, and hardened the infidel. And although
in innumerable instances the vile imposture has been de
tected and exposed, or the true cause of the phenomenon
(if it were such) explained, ingenuity is still at work,
and new miracles "recognised and approved," accord
ing to the requirement of the decree, are pompously
announced, and lauded as irrefragable proofs of the
divinity pf the Roman Catholic religion.31 The es
tablished Protestant is not moved by these things. Ad
mitting, in some cases, the truth of the alleged facts, he
is fully prepared to prove that they are not miraculous,
and may be easily accounted for. A strongly excited
imagination has often produced extraordinary effects
31 The Breviary teems with narrativesof miracles wrought bythe
saints. For instance, St. Francis Xavier turned a sufficient quan
tity of salt water into fresh to save the lives of five hundred travel
lers, who were dying of thirst, enough being left to allow a large
exportation to different parts of the world, where it performed as
tonishing cures. St. Raymond de Pennafort laid his cloak on the
sea, and sailed thereon from Majorca to Barcelona, a distance of a
hundred and sixty miles, in six hours. St. Juliana lay on her death
bed : her stomach rejected all solid food, and in consequence she
was prevented from receiving the eucharist. In compliance with
her earnest solicitations, the consecrated wafer was laid upon her
breast ; the priest prayed ; the wafer vanished ; and Juliana expir
ed. S. Elizabeth, queen of Portugal, had lived a long while on
bread and water ; in her illness the physicians directed her to take
wine ; when she refused to follow their prescription, the water she
was about to drink was miraculously changed into wine. Withma-
ny otliers of the same sort, Breviar. Dec. 3 ; Jan. 23 ; June 19 ;
July 8.
Many pages might be filled with accounts of modern miracles, of
. the most ridiculous description, yet piously believed by Roman Ca
tholics. The reader may consult Forsyth's Italy, ii. p. 154 — 157.
Rome in the Nineteenth Century, i. p. 40, 86; ii.. p. 356; iii. p.
193—201. Lady Morgan's Italy, ii. p. 300; Graham's Three
Months' Residence, &c. p. 241.
Every body has heard of the annual liquefaction ofthe blood of
St. Januarius at Naples. " During the first occupation ofthe French
the miracle failed, and was so designedly conducted for the purpose
of agitating the people, and producing a re-action: but the French
general sent a peremptory order to the saint to ' do his spiriting
gently,' under pain of making an example ofthe attending priests,
which he promptly obeyed. When the miracle fails, the people
load the saint with all manner of abuse and execration ; and wo] to
the foreigner who shall continue in the church at thisjuncture ; the
failure is soon attributed to his heretical presence, and he is sure to
be outraged, if not injured." Lady' Morgan's Italy, iii. p. 189.
31*

366 SAINTS, RELICS, AND IMAGES.
on the human frame, apart from all divine interposition.
Besides this, he knows that the dectrines in support of
which the miracles are said to be wrought, are net found
in Scripture, nor can be derived therefrom, by any fair
argument or deduction. Of the divine erigin and au
thority of the Sacred Volume he has previous and well-
grounded assurance. All religipus sentiments npt ccn-
tained in that hply bppk are necessarily erreneeus, and
any presumed supernatural interference in their behalf
js delusive and false.

307

CHAPTER XVI.
THE INDEX  THE CATECHISM.
Decrees of reformation — Acclamations of the fathers at the close of
the council — Index of prohibited books — Rules ofthe congregation
ofthe Index — Account of a Spanish Index Expurgatorius — Pub
lication ofthe Catechism — Remarks on a recent translation of that
work.
The reforming decrees passed in the two last sessions
pf the ceuncil cf Trent yet remain te be neticed. They
included the folfowing particulars: —
It was enjcined that in the election cf bishpps great
care sheuld be taken to select persons of suitable age,
qualifications, and character ; and that after due exa-
minatipn and inquiry, repert thereen shpuld be made tp
the Pepe, who, with the advice ef the consistory, would
make the appointment; and similar regulations were de
creed in reference tc cardinals. Feeling, hewever, that
it was useless tp legislate fer the severeign pentiff, a
clause was added, expressive ef the deep cencern felt by
the ceuncil that his flcliness would choose none but fit
and proper persons for those important stations, lest the
flocks sheuld perish through the negligence of the shep
herds. Provincial and diocesan synods were ordered to
be held, the former once in three years, the latter an
nually. Patriarchs, bishops, archdeacons, &c. were di
rected to make periodical visitations of the dioceses, for
the maintenance of orthodox sentiments, the suppression
of heresy, and the correction of evils and abuses ; and
priests were commanded to preach and catechise every
Sunday and holiday, and daily in Lent arid Advent, as
also to explain to the people the nature and power, of
the sacraments, and give other useful instructions, in
the intervals ef mass, in the vernacular tengue. The
Pepe reserved to himself the judgment of all important

368 THE INDEX  THE CATECHISM.
criminal causes affecting bishpps, especially heresy. —
Ccnfessionals were ordered to be established in cathedral
churches, and public penance inflicted for very scandal
ous offences; the latter provision, however, was nulli
fied by permission given to the bishop to commute public
for private penance, if he saw sufficient grounds for so
doing. The former decrees respecting pluralities were
renewed. Cardinals and prelates were admonished not
to exceed the bounds of moderation in their manner of
living, furniture, dress, &c. Solemn injunctions were
issued to all ecclesiastics, of every rank, and to all mem
bers of universities, to receive and hold whatever the
council had decreed, to promise and profess due obedi
ence to the Roman Pontiff, and to anathematize public
ly all heresies. Excommunication, which had been so
often inflicted on slight grounds that it was rather de
spised than dreaded, was to be very cautiously enforced,
and only for weighty reasons : magistrates were strict
ly forbidden to interfere with the bishops in this matter,
or to prevent the exercise of their power. Neglect or
refusal tp pay tithes was especially mentioned as a va
lid ground for excommunication. Priests keeping con
cubines, or retaining any suspicious females in their
houses, were condemned to suffer the lossof a third part
of their incomes ; if they persisted, they incurred sus
pension ; for a third offence, privation ; for a fourth, ex
communication. Should any bishops be found guilty
of such an offence, and refuse to amend, they were to be
reported te the Pope, who weuld exercise his ewn dis
cretion in the infliction of punishment. The children of
priests were forbidden the enjoyment of any ecclesiasti
cal place or office in the church in which their fathers
officiated — an enactment which unwittingly betrayed
the inefficiency of the laws of continence. A severe law
was passed against duelling, subjecting the parties, both
principals and seconds, to excommunication (in which
sentence even the sovereigns, princes, or nobles in whose
dominions the duel was permitted to take place, were in
cluded,) confiscation of all their property, perpetual in
famy, and the punishments inflicted for manslaughter,
with denial ef the rites of christian interment, if either
fell in the conflict. The clause in the first decree passed
under Pius IV. by which the legates reserved to them-

THE INDEX  THE CATECHISM. 369
selves the right of proposing all business to the council,
received a modified interpretation, whereby all intention
tp innovate, er introduce any thing prejudicial to the
ppwers of general councils, was disavowed; why, then,
was not theclause expunged ? Instead of the projected
reform of the secular powers, which had made so much
noise, a brief but Comprehensive chapter was inserted,
renewing all former canons and decrees of general coun
cils, in favour of the immunities of the ecclesiastics and
against these whp shpuld viplate the same, and exhort
ing all sovereigns to ensure due reverence to the clergy
on the part of their subjects, to prevent any infringe
ment of their privileges, and to patronise and support the
church to the utmost of their power. Lastly, it was de
clared that all the decrees passed respecting the refor
mation of manners and ecclesiastical discipline, were to
be sp understood and interpreted, as to preserve always
and in all things, the authority of the apostolic See !
Thus, in open defiance of all Christendom, securing the
continuance of whatever enormity pr abuse the pentiff
for the time being might think fit te suppprt and de
fend ! 32 And indeed, the whele reformatipn (as it was
called) decreed by the ceuncil, was sc framed and con
stituted as to be altogether useless, inoperative, and
vain. The greatest evils were left untouched : if some
•few abuses were ccrrected, others were introduced; the
papal power, the great source ef tyranny and ccrrup-
tipn, was npt meddled with: but on the contrary, the
Pope assumed the sole right to expound, administer, or
dispense with the decrees of the council, and obtained,
by its last decree, an apparently legal sanction for his
usurpatipns. 3 3
32 Pallav. I. xxiii. c. 10—12 ; xxiv. c. 7. Sarpi, 1. viii. s. 66, 77.
33 See Preservative against Popery, vol. i. tit. i. p. 54—75. Some
of the fathers at Trent, when their endeavours to procure reform
proved unavailing, expressed their discontent in satirical verses, such
as the following :: —
" Concilii quae prima fuit, si queeris, origo,
Quo medium dicam, quo quoque finis erat ?
A nihilo incepit, medium finisque recedet
In nihil. Ex nihilo nascitur ecce nihil."
" Do you ask me liow the Council was begun, conducted and termi.
noted ? I will tell you. It began in nothing and was conducted and
finished in the same manner. Thus nothing sprung from nothing."
he Plat, vii. part 2. p. 389.

370 THE INDEX — THE CATECHISM.
The " acclamations of the fathers" closed the pro
ceedings of the council. The cardinal of Lorraine made
himself cpnspicueus en that occasion. After having
called on the assembly to declare their best wishes and
prayers for the Pope, the emperor and other European
monarchs (including the souls of those who had died
since the opening pf the ceuncil,) the legates, the car
dinals, the ambassadcrs, and the bishops, he thus pro
ceeded :
Cardinal. "The mest hply and oecumenical ceuncil
cf Trent — may we ever cenfess its faith, ever pbserve
its decrees.
Fathers. " Ever may we cenfess, ever observe them.
C. " Thus we all believe : we are all of the same
mind ; w-ith hearty assent we all subscribe. This is the
faith of blessed Peter and the apostles ; this is the faith
of the fathers; this is the faith ef the prthpdpx.
F. " Thus we believe; thus we think; thus we sub
scribe. C. "Abiding by these decrees, may we be found
wprthy pf the mercy cf the chief and great high priest,
Jesus Christ our God, by the intercession of our hply
Lady, the Mother of God, ever a virgin, and all the
saints. F. "Be it so, be it so: Amen, amen.
C. '- Accursed be all heretics !
F. "Accursed, accursed !"34
As the committee appointed to prepare an index of
prohibited books, had not finished their task, that busi
ness, together with a projected catechism, and a revised
edition of the Breviary and Missal was referred to the
Pope. In March 1564, the Index was published. It
was alphabetically arranged, each portion being divided
into three classes, comprising, 1. Authors, all'whose
works were absolutely prohibited: 2. Particular books
forbidden, the other productions of the same writers be
ing allowed : 3. Anonympus publicatipns. The follpw-
ing " rules" were prefixed : —
" 1. All bepks condemned by the supreme pentiffs,
pr general councils, before the year 1515, and net com
prised in the present Index, are, nevertheless, to be con
sidered as cendemned. 31 See Appendix, No. 2.

THE INDEX  THE CATECHISM. 371
"2. The bppks ef heresiarchs, whether ef those who
broached or disseminated their heresies prior to the year
above mentioned, or of those who have been, or are" the
heads or leaders of heretics, as Luther, Zuingle, Calvin,
Balthasar Pacimontanus, Swenchfeld, and other simi
lar cues, are altogether foibidden, whatever may be their
names, titles, or subjects. And the bopks pf pther he
retics, which treat prpfessedly upon religion, are totally
condemned ; but those which do not treat upon religion
. are allowed to be read, after being examined and ap
proved by Catholic divines, by order of the bishops and
inquisitors. Those Catholic books also are permitted to
be read, which have been composed by. authors who
have afterwards fallen into heresy, or who, after their
fall, have returned into the bosom of the church, pro
vided they have been approved by the.theelpgical fa
culty of some Catholic university, or by the general in
quisition. " 3. Translations of ecclesiastical writers, which have
been hitherto published by condemned authors, are per
mitted to be read, if they contain nothing contrary to
sound doctrine. Translations .of the Old Testament
may alse be allewed, but pnly tp learned and pieus men,
at the discretion of the bishep; provided they use them
merely as elucidations- of the vulgate version, in order
to understand the Holy Scriptures, and not as the sa
cred text itself. But Translations of the New Testa
ment made by authors of the first class of this Index, are
allowed to no one, since little advantage, but much dan
ger, generally arises from reading them. If notes ac
company the versions which are allowed to be read, or
are joined to the vulgate edition, they may be permitted
to be read by the same persons as the versions, after
the suspected places have been expunged by the theo
logical faculty of spme Cathplic university, cr by the
general inquisitor. On the same conditions also, pious
and learned men may be permitted to have what is
called Vatablus's Bible, or any part of it. But -y the
preface and prolegomena of the Bible published by Isi
dorus Clarius are, however, excepted : and the text of
his editions is not to be considered as the text. of the
vulgate edition.
" 4. Inasmuch as it is manifest from experience, that

372 THE INDEX  THE CATECHISM.
if the Holy Bible, translated into the vulgar tongue, be
indiscriminately allowed to every pne, the temerity ef
men will cause mere evil than good to arise from it, it
is, on this point, referred to the judgment of the bishops,
or inquisitors, who may, by the advice cf the priest er
cpnfesspr, permit the reading pf the Bible translated
into the vulgar tpngue by Cathplic authcrs, tp thpse
perspns whpse faith and piety, they apprehend, will be
augmented, and net injured by it ; and this permissien
they must have in writing. But if any pne shall have.
the presumptien tp read pr ppssess it without such writ-
¦ ten permission, he shall npt receive absolution until he
have first delivered up such Bible to the ordinary. Bopk-
sellers, hewever, whp shall sell, er ptherwise dispose of
Bibles in the vulgar tongue, to any person not having
such permission, shall forfeit the value ef the Bppks, tp
be applied by the bishop to some pieus use ; and be
subjected by the bishep tp such ether penalties as the
bishep shall judge proper, acccrding tp the quality pf
the effence. But regulars shall neither read ner pur
chase such Bibles withcut a special license from their
superiers. "5. Bppks pf which heretics are the editors., but
which ccntain little or nothing of their own, being mere
compilations from others, as lexicons, concordances,
apophthegms, similies, indexes, and others of a similar
kind, may be allowed by the bishops and inquisitors,
after having made, with the advice of Catholic divines,
such corrections and emendations as may be deemed
requisite. " 6. Books pf ccntroversy betwixt the Cathplics and
heretics cf the present time, written in the vulgar tengue,
are net tp be indiscriminately allowed, but are tc be
subject to, the same regulatiens as Bibles in the vulgar
tongue. As to those works in the vulgar tongue, which
treat of morality, contemplation, confession, and similar
subjects, and which contain nothing contrary to sound
dectrine, there is no reason why they should be pro
hibited ; the same- may be said also of sermons in the
vulgar tongue, designed for the people. And if in any
kingdom or province, any books have been hitherto pro
hibited, as containing things not proper to be read, with
out selection, by all sorts of persons, they may be al-

THE INDEX  THE CATECHISM. 373
lowed by the bishop and inquisitor, after having corrected
them, if written by Catholic authors.
" 7. Books professedly treating of lascivious or ob
scene subjects, or narrating, or teaching them, are ut
terly prohibited, since, not only faith but morals, which
are readily corrupted by the perusal of them, are te be
attended te; and thpse whp ppssess them shall be se
verely punished by the bishop. But the works of an
tiquity, written by the heathens, are permitted te be
read, because cf the elegance and propriety of the lan
guage ; though on no account shall they be suffered to
be read by young persons.
"8. Books, the principal subject of which is good,
but in which some things are occasionally introduced
tending to heresy and impiety, divination, or supersti
tion, may be allowed, after they have been corrected by
Catholic divines, by the authority of the general inqui
sition. The same judgment is also formed of prefaces,
summaries, or notes, taken from the condemned authors,
and inserted in the works of authors not condemned ;
but such works must not be printed in future, until they
have been amended.
"9. All books and writings of geomancy, hydromancy,
aerPmancy, pyromancy, enpmancy, chiromancy, and
necromancy; cr which treat of sorceries, poisons, au
guries, auspices, or magical incantations, are utterly
rejec ted. The bishops shall also diligently guard against
any persons reading or keeping any books, treatises, or
indexes, which treat. of judicial astrology, or contain
presumptuous predictions of the events of future con
tingencies, and fortuitous occurrences, or cf thpse
actions which depend upcn the will" of man. But such
opinions and observations of natural things as are writ
ten in aid of navigation, agriculture, and medicine, are
permitted. " 10. In the printing of books or other writings, the
rules shall be observed, which were ordained in the 10th
session of the council of Lateran, under Leo X. There
fore, if any book is to be printed in the city of Rome.
it shall first be examined by the Pope's Vicar and the
master of the sacred palace, or other persons chosen by
our mpst hply father for that pupose. In other places,
the examination of any book or manuscript intended to
32

374 THE INDEX — THE CATECHISM.
be printed shall be referred to the bishop, or some skilful
person whom he shall nominate, and the inquisitor of
heretical pravity of the city or diocese in which the im
pression is executed, who shall gratuitously and without
delay affix their approbatipn to the work in their own
handwriting, subject, nevertheless, tp the pains and
censures contained in the said decree ; this law and ccn-
diticn being added, that an authentic ccpy pf the book
to be printed, signed by the author himself, shall re
main in the hands of the examiner : and it is the judg
ment ofthe fathers of tho present deputation, that those
persons who publish works in manuscript, before they
have been examined and approved, should be subject
to the same penalties as those who print them ; and
that thpse who read pr possess them should be ccnsi-
dered as the authors, if the real authors of such writings
do not avow themselves. The approbation given in
writing shall be placed at the head of the books, whether
printed or in manuscript, that they may appear to be
duly authorized ; and this examination and approbation,
&c. shall be granted gratuitously.
" Moreover, in every city and dio:ese, the house or
places where the art of printing is exercised, and also
the shcps of booksellers, shall be frequently visited by
persons deputed for that purpose by the bishop or his
vicar, conjointly with the inquisitor of heretical pravity,
so that nothing that is prohibited may be printed, kept,
or sold. Booksellers of every description shall keep in
their libraries a catalogue of the books which they have
on sale, signed by the said deputies ; nor shall they
keep or sell, nor in any way dispose of any other bppks,
without permission from the deputies, under pain of for
feiting the books, and being liable to such other penal
ties as shall be judged proper by the bishop or inquisitor,
whc shall alsp punish the buyers, readers, er printers pf
such works. If any person import foreign books into
any city, they shall be obliged to announce them to the
deputies ; cr if this kind pf merchandize be expose^ tp
sale in any public place, the public cfficers cf the place
shall signify te the said deputies, that such bcpks have
been brought ; and no one shall presume to give to read,
er lend, er sell, any boek which he cr any other person
has brought into the city, until he has shown it to the

*nc imjjjsa— THE CATECHISM. 375
deputies and obtained their permission, unless it be a
work well known to be universally allewed.
" Heirs and testamentary executers shall make no
use pf the bppks of the deceased, nor in any way trans
fer them to others, until they have presented a catalogue
of them to the deputies, and obtained their license, .un
der pain of the confiscation of the books, or the inflic
tion pf such ether punishment as the bishop or inquisi
tor shall deem proper, acccrding tp the ccntumacy or
quality of the delinquent.
" "With regard to those books which the fathers of the
present deputation shall examine, or correct, or deliver
to be corrected, cr permit tp be reprinted en certain con
ditions, bopksellers and ethers shall be bpund to pbserve
whatever is ordained respecting them. The bishpps
and general inquisiters shall, nevertheless, be at liberty,
acccrding to the pewer . they possess, to prohibit such
books as may seem to be permitted by these rules, if
they deem it necessary for the gppd pf the kingdem, pr
province, er dipcese. And let the secretary ef these
fathers, according to the command of our holy Father,
transmit to the nptary of the general inquisitor, the
names of the books that have been corrected, as well as
of the persons tp whpm the fathers have granted the
pewer ef examination.
" Finally, it is enjoined on all the 'faithful, that no
one presume to keep or read any books contrary to these
rules, or prohibited by this index. But if any one keep
o'r read any books composed by heretics, or the writings
ef any authpr suspected of heresy, or false doctrine, he
shall instantly incur the sentence of excommunication;
and those who read or keep works interdicted on ano
ther account, besides the mortal sin committed, shall
be severely punished at the will of the bishops."35
A permanent committee, styled the " Congregation
of the Index," is specially charged with the execution
of these tyrannical and iniquitous laws. Under'its care
the index has been increased from year to year, by the
additions of such new works as were deemed unfit for
35 See Mendham's "Account of the Indexes, both prohibitory
and expurgatory, of the church of Rome ;" a very valuable and
useful work.

376 THE INDEX  THE CATECHISM.
Roman Catholic readers. It now forms a considerable
volume. A few of the names found in it may be men
tioned. No Roman Catholic is suffered to read the
writings of Wiclif, Luther, Calvin, Bucer, Zuinglius,
Melanchlhon, Bullinger, (Ecolampadius, Beza, Tyn-
dal, Cranmer, Ridley, Latimer, Knox, Coverdale, Bi
shop Hooper, John Fox, the Martyrologist, John Huss,
Jerome of Prague, Addison, Algernon Sydney, Lord
Bacon, Boerhaave, Bay/c, Bochart, Brucker, George
Buchana-n, Buxtorf Camden, Casaubov, Castalio,
Cave, Claude, Le Clerc, the Critici Sacri, Erasmus
(his Colloquies, and .several other works,) Glassius,
Grotius, Sir Matthew Hale, Father Paul, Kepler,
Lavater, Locke, Milton, Mosheim, Robertson (history
of Charles V.,) Roscoe (Life of Leo X.,) Saurin, Scali-
ger, Scapula, Schmidt, Selden, Sleidan, Jeremy Tay
lor, Vossius, Walton (the Polyglott.) Young (the Night
Thoughts.) Of these authors, the. works of some may
not be possessed or read, according tc the abeve rules,
under any circumstances, without incurring the guilt
of mortal sin, and the punishment of excommunicatipn ;
the perusal of others is permitted, by license, after ex
amination, or expurgation, to a favoured few, " learned
and pious men." In Burnet's History of the Reforma
tion the form of one of these licenses may be seen, given
by Tonstall to Sir Thomas More. Such a license, it is
presumed, Mr. Butler has received, to enable him to
read Southey's "Book of the Church," and other here
tical publications, which he has taken so much pains tc
answer, but dared net peruse till his superiers gave him
the requisite permission. For we are not speaking of a
defunct statute. The authority of the Index is ac-
knewledged and felt in the nineteenth century; and in
Roman Catholic countries the censorship of the press
and the tyrannical vigilance of the priests perpetuate
the dominion of ignorance, enslave and fetter the human
mind, and inflict untold miseries, religious and political,
on a suffering people.
Spain has from the beginning patronised and promoted
this detestable crusade against knowledge, with charac
teristic zeal. 3 6 The index was immediately reprinted in
36 There is still fixed, every year, at the church doors, the index,

THE INDEX  THE CATECHISM. 377
that country, and was subsequently so enlarged that it
reached the enormous size of two folip volumes ! In
1571 another index was published by royal command,
wholly expurgatory, that is, containing lists of those
passages in certain authors, or in Protestant editions of
their writings, which were tc be erased, before the books
were allowed to be read : this was chiefly intended for
the Netherlands, then under Spanish dominion. The
manner in which it was framed furnishes clear proof of
the object which the Church of Rome has in view in
these nefarious proceedings, viz. to crush evangelical
truth. This is especially evident frem the plan adopted
in regard te the editiens pf the Fathers. In the " Cen-
tents" appended to the works of Augustine, Jerome,
Chrysostpm, <fcc. by Protestant editors, the theelogical
sentiments of those illustrious men are arranged in alpha
betical erder, with suitable references tc the pages. Now,
to contradict the Fathers would never be endured ; yet
it was felt that on many important points their ppinipns
symbplized with those of the reformers. In this dilem
ma, it was resolved to condemn thpse ppinipns, as they
or list of those books, especially foreign, of which the holy office
has thought fit to interdict, the reading, on pain of excommunica
tion." Bourgoing,'s Modern State of Spain, ii. p. 276.
"To expect a'at'onal system of education where the inquisition ia
constantly ou che watch to keep the human mind within the bounda
ries which the church of Rome, with her host of divines, has set to
its progress, would show a perfect ignorance of the character of our
religion. Thanks to the league between our church and state, the
catholic divines have nearly succeeded in keeping down knowledge
to their own level. Even such branches of science as seem least con
nected with religion, cannot escape the theological rod ; and the spi
rit which made Galileo recant upon his knees his discoveries in as
tronomy, still compels our professors to teach the Copernican system
asan hypothesis. The truth is; that with Catholic divines, no one pur
suit ofthe human mind is independent of religion. Astronomy must
ask the inquisitors' leave to see with her own eyes ; geography was
longcompelledto shrink before them. Divines were made the judges
of Columbus's plan of discovery, as well as to allot a species to the
Americans. A spectre monk haunts the geologist in the lowest cavi
ties ofthe earth; and one of ftish and blood watches the philosopher
on its surfaoe. Anatomy is suspected and watched closely, whenever
it takes up the scalpel ; and medicine had many a pang to endure,
while endeavouring to expunge the use of bark and inoculation from
the catalogue of mortal sins. You must not only believe what the
inquisition believes, but yield implicit faith to the theories and expla
nations of her divines." Doblado's Letters from Spain, p. 109-111..
32*

378 THE INDEX  THE CATECHISM.
were given in the " Summaries," or " Contents'' com
piled by the editors, and net in the text itself! The
following propositions, contained in the " Index" or
" Contents" to the works pf Chrysostom, are therefore
ordered to be expunged ; — " That sins are to be confess
ed to God, ¦ not to man — that we are justified by faith
only — that Christ forbids us to kill heretics — that it is
great stupidity to bow before images — that priests are
subject to princes- — that salvation does not flow from our
own merits — that the scriptures are easy to be under
stood — and that the reading of them is to be enjoined
upon all men." Chrysostom had affirmed all this, and
much besides that was equally opposed to popery :, yet
they have not condemned Chrysostom, (he is one of the
saints in their own calendar,) but only the unfortunate
editor who has reported his opinions !
In the same way have these lovers of darkness dealt
with the apostles, yea, with our Lord himself. An edi
tion of the bible, published by Robert Stephens, con
tained an index, stating the doctrines of scripture, with
reference to the texts wherein they are found. The
following propositions, with many others, are erdered to
be expunged, as suspected, " tanquam suspect* :" —
" He who believeth in Christ shall never die, John xi. 26.
— The heart is purified by faith, Acts xv. 9.  We are
justified by faith in Christ, Gal. ii. 16. — Christ is our
righteousness, 1 Cor. i. 30. — Np pne is righteous before
Ged, Psalm cxliii, 2. — Every ene may marry, l Cpr.
vii. 2." Here, nptwithstanding the flimsy pretence ef
condemning only the editor, it is evident enough that the
sentence is in fact issued against the Saviour and his in
spired servants; for though they are not in express words
censured for uttering "the foregoing sentiments, yet as
Robert Stephens is condemned for asserting that they
uttered them, it is plain that through him our Lord and
his apostles are attacked. This is truly the " mystery of
iniquity."37 37 The title of the book is, "An Expurgated Catalogue ofthe books
wliich have appeared during this century, either filled with the
errors of a corrupt doctrine, or with an unprofitable and offensive
slander, according to the decree ofthe Council of Trent. Published
by the command and authority of his Catholic Majesty, Philip II.
and by tbe council ofthe Duke of Alva, in Belgium 1571."
An expurgated copy of Nicephorus Callistus lies now before tho

THE INDEX  THE CATECHISM. 379
The " Catechism cf the Ceuncil cf Trent" was pub
lished in 1566, by cemmand pf Pppe Pius V.38 Al-
thpugh termed a "Catechism," it is net written in the usual
form of question and answer, but is in fact a manual of
religious instruction chiefly, though not wholly intended
for the use pf the priests. It is a wprk of considerable la-
bpur and research, and is written in a terse and elegant
style.. Of the four parts intp which it is divided, the
first, third and fourth ccntain expesitipns pf the Apes-
ties' Creed, the Decalogue, and the Lerd's Prayer; the
second, is a treatise on the Sacraments. The doctrines
laid down in the decrees cf the ceuncil are here elabo
rately discussed and defended ; much additienal infor-
matipn is supplied ; and great skill is empleyed in endea
vouring to make the obnoxious sentiments of the Roman
Catholic church-appear to be consistent with reason and
scripture. The numerous quotations inserted in this
volume, bave enabled the reader te judge hpw far the
authors have succeeded in their attempt.
As the catechism was designed for general circulation,
directions were given to have it translated into the lan
guages pf thpse ccuntries intp which it sheuld be intro
duced. Acccrdingly, it was early published in England.
A new translatien has been recently issued by ene pf
the prpfessprs of Maynooth College.39 In his preface,
the translatcr pbserves, that "Whilst he has endeavoured
to preserve the spirit, he has been-unwilling to lose sight
ef the letter : studious to avoid a servile exactness, he
has not felt himself at liberty to indulge the freedom -of
paraphrase ; anxious to transfuse into the copy the spirit
of the original, he has been no less anxious tn render it
an express image ef that original. The reader, perhaps,
will blame his severity; his fidelity, he trusts, may defy
reproof; and on it he rests his only claim to commen-
author. The title-page has " Opera vero ac studio doctissimi Jo-
annis Langi :" but the inquisitor has erased " doctissimi," most
learned, and written instead " Autoris damnati, opis permissum."
" The work of a condemned author permitted to be published." The
expunged passages in the work correspond exactly with the direc
tions in the index of 1571.
38 Every information respecting the writers, &c. ofthe catechism
is contained in the " Introduction" prefixed to the Dublin edition.
39 " The Catechism of the Council of Trent, published by com
mand of Pope Pius the Fifth. Translated into English by the Rev.
. J. Donovan, professor, &c. Royal College, Maynooth, 1829."

380 THE INDEX  THE CATECHISM.
datien." 4 ° After such, prefessions, it would be naturally
expected, that whatever might be the defects of the
translation in regard to elegance,-it would at any rate be
entitled te the praise ef fidelity and accuracy. . But the
evidence .presently to-be adduced,- will prove that the
translater has,wilfully misrepresented the meaning pf the
original in order fo beguile Protestant readers, by sup
pressing or altering such passages as express the peculiar
tenets of popery in top ppen and undisguised a manner,
and thus exhibit it in its ewn colours, as an anti-scriptu
ral system. This assertion will be justified by comparing
the werk in questien with anpther Roman Cathplic trans-
latipn, published in Dublin, " by permissipn." 4 * Out
pf a great number pf instances that might be adduced, a
few specimens enly will be selected, for the sake of bre
vity. It will be convenient to arrange them under three
divisions — omissions, additions, mistranslations.
I. OMISSIONS.112
Dublin Edition, 1816. Donovan's Edition, 1829.
" By the sacraments only, so " Sins can be forgiven only
that the form of them be kept, through the sacraments, duly ad-
sins may be forgiven ; but other- ministered. The ehurch has re-
wise there is no power of absolv- ceived no power otherwise to re-
ing from sin given to the church ; mit sin." p. 110.
Whence it follows that the priests
as well as the sacraments are, as it
were, instruments to the forgive
ness of sins, by which Christ our
Lord, who is the very author and
giver of salvation, works in us
forgiveness of sins, and righteous
ness." p. 82.
" There is no greater punish- " For no crime is there reserv-
ment to be feared from God for ed by God a more terrible ven-
any sin whatsoever, than if this geance than for the sacrilegious
thing [the eucharist,] which is abuse ofthis adorable sacrament,
full of aU sanctity, or rather which is replete with holiness it-
which contains the autlior and self." p. 206.
fountain of sanctity, be not holily
and religiously used by the faith
ful." p. 163.
40 Page xvi.
41 " The Catechism composed by the decree of the Council of
Trent, and published by command of Pope Pius the Fifth. A new
edition, faithfully translated into English, by permission." Dublin,
42 The passages omitted are printed in italics.

THE INDEX  THE CATECHISM.

Dublin Edition, 1816.
" As that holy and learned man
Hilarius has written concerning
the truth of Christ's flesh and
Mood," &c. p. 177.
"But there is another point
to be explained by the pastors,
whence it may plainly be known,
that the true body and blood ofthe
Lord is contained in the eucha
rist." ibid.
" The pastors must explain
not only that the true body of
Christ, and whatsoever belongs
to the true nature of a body, as
bones and sinews, but also that
whole Christ is contained in this
sacrament." p. 181.
"Now after this" (the subject
is ' inward penance' or ' penance
as a virtue') "there follows, as
the companion thereof, grief and
sorrow, which is a disturbance
and affliction, and by many is
called a passion, joined with the
detestation of sin. Therefore ac
cording to many of the holy fa
thers, the definition of this kind
of penance is declared in the
grief of the soul." p. 206.
"Virginity is rather highly
commended and persuaded to
every one, and that by sacred
scripture." p. 275.
"Acceptable also to God, and
his saints which are in heaven."
p. 335.

381

Donovan's Edition, 1829.
" To use the admirable words
of St. Hilary, a man not less emi
nent for piety than learning." p.
222. " The pastor will also produce
another passage from scripture in
proof of this sublime truth." ibid

" The pastor1 will also explainto
the faithful, that in this sacrament
are contained not only the true
body of Christ, and all the consti
tuents of a true body, but also
Christ whole and entire." p. 226.
" It is accompanied with a sin
cere sorrow, which is an agita
tion and affection of the mind,
and is called by many a passion,
and if accompanied with detesta
tion, is, as it were, the companion
of sin; it must, however," &c.
p. 254.

" Virginity is highly exalted
and strongly recommended in
scripture." p. 328.
" Mdst pleasing in the sight of
God and of his saints." p. 389.

II. ADDITIONS.43

"Yet it is not to be denied,
but that they [heretics and schis
matics] are in the power of the
church, as those who may be
judged by her, [punished,] and
condemned with an anathema."
p. 71.

" It is not, however, to be de
nied that they are still subject to
the jurisdiction ofthe church, in
asmuch as they are liable to have
judgmentpassed on their opinions
to be visited with spiritual punish
ment, and denounced with ana
thema," p. 96.44

43 The words added are printed in italics.
44 Ut qui ab ea in judicium vocentur, puniantur, et anathemate
damnentur," It will be seen that both the editions are faulty here ;

382

THE INDEX — THE CATECHISM.

Dublin Edition, 1816. '
"Although Christ at his last
supper instituted and delivered
to the apostles this most profound
Sacrament in the species of bread
and wine,' yet it does not follow
from hence that this was made
by our Lord and Saviour to be a
law." &c. p. 197.
" This [the form of absolution]
the priest may pronounce no less
truly, concerning that man also,
who, by virtue of a most ardent
contrition (yet so as that he has
the wish of confession,) has ob
tained from God the pardon of
his sins." p. 211.

Donovan's Edition, 1829.
" It does not follow of necessi
ty," &c. p. 244.

"This form is riot less true
when pronounced by the priest
over him, who, by means of per
fect contrition, has already ob
tained the pardon of his sins.
Perfect contrition, it is true, re
conciles the sinmr to God, but his
justification is not to be ascribed
to perfect contrition, independent
ly of the desire which it includes
of receiving the sacrament of pe
nance." p. 259.

III. MISTRANSLATIONS.

"Received from the apostle."
p. 45.
" All others, which falsely
claim to themselves that name [of
the ' Church'] and being also
led by the spirit of the devil,'
&c. p. 76.
" Which words [1 Cor. xi. 26]
show the true substance of the
body and blood of Christ our
Lord." p. 177.
" It was said by the Prince of
Apostles." p. 264.
" Delivered by Peter the prince
of apostles." p. 266.
"They [the apostles] very well
knew, how great and how many
advantages might arise to the
Christian society, if the faithful
rightly understood the holiness of
matrimony, andkept it inviolable;
and, on the contrary, it not being
understood, or neglected, many
great calamities and injuries are
brought upon the church." p.271.

" Received from apostolical
tradition." p. 64.
" All other societies arrogating
to themselves^the name ofChurch
because guided by the spirit of
darkness," &c. p. 102.
" Words which prove to de
monstration the real presence of
Jenus Christ.'' p. 222.
"The doctrine of St. Peter."
p. 317.
'• I'eter also has left," &c. p.
319. "They well understood the nu
merous and important advantages
which must flow to Christian so
ciety frorn a knowledge of the
sanctity and an inviolable observ
ance of the obligations of mar
riage; while they saw that from
on i;noiance of the former, and a
disregard pf the latter, marriage
muslprope the fertile source of the

the Dublin edition entirely omits the word " punished" while the
professor interpolates the word " spiritual," to make us Relieve that
the power of the " secular arm" is not intended !

THE INDEX-
Dublin Edition, 1816.

-THE CATECHISM.

383

"We ought, indeed, at all times

Donovan's Edition, 1829.
greatest evils, and the heaviest
calamities to the church of God."
p. 324. 4 s
We should then pay particu-

.. vuU6iii,,iiu^tu,.l.Uii,i111Po rr v snuutu uteri -jjuy parilcu-
topay the duties of honour to our lar attention to what regards their
parents: but especially when eternal salvation, taking especial
they are dangerously sick, for care that they duly receive the last-
then vie must endeavour that no-- sacraments." p. 390.
thing be omitted which belongs
either lothe confession of sins, or
to the othersacrauients which are
to be received by christians when
death approaches:." p. 336.
" Fortified— with the defence " Fortified by the sacraments
of religion." ibid. of the church." ibid.
"But of them who obeyed not • " But of those who resist the
the priests, it is written,'' &c. p. spiritual authority ofthe priest, it
339. is written : ' He that will be
proud, and refuse to obey the
commandment of the priest who
ministerelh at that time to the
Lord thy God, by the dco.ee of
the judge that man shall die.1
(Deut. xvii. 12.)" p. 394.
r Many more passages might have been adduced.
These, however, will suffice to convince the reader that
Roman Catholic translations ought to be carefully
watched. i "

45 The object ofthe compilers ofthe Catechism was to show that
great evils and calamities have arisen from neglect of the obligations
of marriage ; but the professor has so constructed his translation,
that marriage itself is represented as the source of those evils and
calamities. 46 At page 82, an entire paragraph is omitted. In another place,
enumerating the incentives to irregular desire, the authors mention
"obscene books," which are as much to be avoided (they say) as
indecent images. They add (referring to the decree on the use of
images,) "let the pastor chiefly take care that those things be studi
ously observed, which have been piously and religiously decreed by
the holy council of Trent, concerning those points." Dublin edition,
p. 356. Professor Donovan has virtually suppressed this passage,
by placing it as a uote atthe bottom of the page in the original Latin!
The reason is obvious ; he was unwilling to have it believed that the
images adored by Roman Catholics are ever disgraced by ;nything
approaching to indecency. But why was the admonition given 1

384

CHAPTER XVII.
POPE PIUs's CREED  CONCLUDING OBSERVATIONS.
Decree respecting the observance ofthe enactments ofthe council —
Bull of confirmation — Pope Pius's creed — Concluding observa
tions — Popery and Christianity contrasted.
The ccncluding pcrtipn pf the last decree of the coun
cil evinces the anxiety felt by the fathers for the due ob
servance of their enactments; and the manner in which
they decreed such pbservance tc be enferced, deserves
particular notice, since a claim is cpenly advanced which
seme weuld fain persuade us has been leng ago relin
quished. " So great has been the calamity of these times, and
the inveterate malice of the heretics, that no explanations
ef our faith have been given, however clear, nor any de
crees passed, however express, which, influenced by the
enemy of mankind, they have not defiled by some error.
For which cause the holy council has taken particular
care to condemn and anathematize the principal errors
of the heretics of our age, and to deliver and teach
the true and catholic doctrine; this has been done — the
council has condemned, anathematized, and defined.
But since so many bishops, called from different pro
vinces cf the Christian world, could be no longer absent
from their churches without great loss and universal peril
to the flock — and no hope remained that the heretics
would come hither any more, after having been so often
invited and so long waited for, and having received the
pledge of safety, according to their desire ; and there
fore it was necessary to put an end to this holy council ;

POPE PlUs'g CREED. 385
it npw remains that all princes he exhorted in the Lord,
as they now are, not to permit its decrees to be corrupted
or viplated by the heretics, but te ensure their devput
reception and faithful observance,, by them, and by all
others. But if any difficulty should arise in regard to
their recepticn, pr any circumstances cccur, which in
deed are net tp be feared, that sheuld render necessary
any farther explanaticn pr definitien ; the hely council
trusts, that in addition tc the remedies already appeinted
the blessed Reman ppntiff will provide fer the exigency,
either by summoning certain individuals from thpse pro
vinces in which the difficulty shall arise, tc whom the
management of the business may be confided, er by the
celebratien pf a general council, if it be judged necessary,
or by some fitter method, adapted to the necessities cf
the provinces, and calculated te prompte the glery pf
Gpd, and the gepd of the church."
On January 26th, 1564, Pius IV. published the bull
of confirmation, ccmmanding all the faithful tp receive
and inviclably pbserve the decrees cf the ceuncil; en
joining archbishops, bishops, &c. to procure that observ
ance from those under them, and in order thereto, to
call in the assistance of the secular arm, if necessary ;
and exhorting and beseeching the Emperor, and the re
spective sovereigns and states of Europe, ' by the tender
mercies of the Lord Jesus Christ,' to support the church
in so pious an endeavour, and to show their zeal for the
divine honour, and their concern for the salvation of
souls, by preventing their subjects from holding and
avowing any sentiments opposed to those which had been
promulgated at Trent. At the same time, private inter
pretations of the decrees were expressly prphibited, and
the publication of any commentaries, glosses, annota
tions, remarks, &c. without papal authority, was sternly
forbidden. If any doubt or difficulty existed, recourse
was to be had to the " place which the Lord had chosen,"
the apostolic see.47. A congregation of cardinals was
appointed, to regulate and announce the legitimate mean
ing ofthe decrees. It still continues, and meets usually
twice in every month.'1 a
47 Canones et Decreta, (Le Plat,) p. 342—345.
48 "A collection of its sentences has recently been published by
33

386 PPPE Plus's CREED.
The canpns and decrees ef the ceuncil were printed at
Rome, and widely circulated throughout Europe. Their
reception was various. " In what ccncerns faith, er mo
rals, the decrees cf the ceuncil have been received, with
put; any restriction, by every Reman Cathplic kingdom :
all its decrees have been received by the empire, Portu
gal, the Venetians, and the duke pf Savpy, withput an
express limitatien. They have been received by the Spa
niards, Neapolitans, 'and Sicilians, with a caution, as to
such points pf discipline, as might be derogatory to their
respective sovereignties. But the council was never pub
lished in France. No attempt was made to introduce it
into England. Pope Pius the Fourth sent the aets of
the council to Mary, queen of Scots, with a letter, dated
the 13th of June, 1564, urging her to have the decrees
of the council published in her dominions, but nothing
appears to have been done in consequence of it."4 9
In December, 1564, Pope Pius the Fourth issued a
brief summary of the doctrinal decisions of the council,
in the form of a creed, usually called, after himself,
"Pope Pius's Creed." It was immediately received
throughout the universal church: and since that time,
has ever been considered in every part of the world, as
an accurate and explicit summary ofthe Roman Catholic
faith. Non-catholics, on their admission into the Catho
lic church, publicly repeat and testify their assent to it,
D. Zamboni, in eight volumes'quarto, at Rome, with the title " Col-
lectio Declarationum Congregationis Concilii Tridentini." " A
Collection of the Declarations of the Assembly ofthe Council of
Trent." Butler's Historical Memoirs, i. p. 491.
49 Ibid. p. 486. The sixth volume of Le Plat's collection con
tains the documents relative to the reception of the council. Very
numerous were the attempts made to introduce it into France. But
they failed; for it was perceived that the decrees infringed on the
royal prerogative, and interfeied with tile laws of the kingdom, to
such an extent, that it would be both unwise and unsafe to admit
them. The doctrinal decrees, however, are received in that coun
try, as well as by all Roman Catholics in every part ofthe world.
Although the decrees and canons have been published, the acts of
the council have never been permitted to see the light. It is true
that Pallavicini professes to derive his history from them ; but for his
fidelity we have only his own voucher. Buonaparte removed the ori
ginal copy ofthe acts from the Vatican, where they were first depo
sited, to Paris, and placed them in the "Hotel de Soubize." Pro
bably they were restored on the return ofthe Bourbon family. But
ler, ut sup. p. 487—491.

CONCLUDING OBSERVATIONS. 387
without restriction or qualification."50 It is expressed
in the following terms : —
" I, N. believe and profess, with a firm faith, all and
everyone of the things which are contained in the sym
bol of faith, which istised in the holy Roman church, viz.
" I believe in one God, the Father Almighty, maker of
heaven and earth, and of all things visible and invisible ;
and in one Lord Jesus Christ, the only begotten Son of
God ; born ofthe Father before all worlds ; God of God;
Light of Light ; true God of true God ; begetten, "not
made ; consubstantial to the Father, by whom all things
were made ; who, for us men, and for our salvation,
came down from heaven, and was incarnate by the
Holy Ghost of the Virgin Mary, and was made man ;
was crucified also for us under Pontius Pilate, suffered
and was buried, and rose again the third day, accord
ing to the scriptures, and ascended into heaven ; sits at
the right hand ofthe Father, and will come again with
glory to judge the living and the dead, of whose kingdom
there will be no end : and in the Holy Ghost, the Lord
and Life-giver, who proceeds frem the Father and the
Sen ; whp, tpgether with Father and the Son, is adored
and glorified, who spoke by the prophets : and one holy
cathplic and apostclic church. I cenfess pne baptism
fpr the remissipn of sins ; and I expect the resurrection
of the body [of the dead— mortuorum,~\ and the life of
the world. Amen.
"1 most firmly admit and embrace apostolical and
ecclesiastical traditions, and all other constitutions and
observances cf the same church.
" I alsc admit the sacred scriptures, acccrding to the
sense which the holy mother church has held, and does
hpld, tp whpm it bekmgs tp judge of the true sense and
interpretation pf the hely scriptures : npr will I ever
take pr interpret them etherwise, than acccrding tc the
unanimeus censent of the fathers.
" I profess also, that there are truly and properly
seven sacraments of the new law, instituted by Jesus
Christ our Lord, and for the salvation of mankind,

50 Butler's "Book of the Roman Catholic Church," p. 5. The
passages in italics are omitted in Mr. Butler's translation : for the
original, see Appendix, No. 4.

388 POPE PIUS'S CREED 
though all are not necessary for every one : viz. bap
tism, confirmation, eucharist, penance, extreme unction,
order, and matrimony, and that they confer grace ; and
of these, baptism, confirmation, and order, cannet be
reiterated withput sacrilege.
" I alse receive and admit the ceremcnies pf the Ca
thplic church, received and approved in the solemn ad
ministration -of all the above-said sacraments.
" I receive and embrace all and every one of the
things which havebeen defined and declared in the holy
council of Trent, concerning original sin and justifica
tion. " I profess likewise, that in the mass is offered to
God a true, proper, and prepitiatpry sacrifice fer the liv
ing and the dead ; and that in the mest hply sacrifice of
the eucharist there is tr^uly, really, and substantially the
body and bipod, together with the soul and divinity
of pur Lprd Jesus Christ; and that there is made a con
version of the whole substance pf the bread inte the
bpdy, and pf the whele substance cf the wine intp the
blepd, which cenversien the Cathelic church calls
transubstantiaticn. " I cpnfess alse, that under either kind alene, whele
and entire, Christ and a true sacrament is received.
. " I censtantly hpld that there is a purgatery,' and that
the souls detained therein are helped by the suffrages of
the faithful.
" Likewise, that the saints reigning together with
Christ, are to be honoured and invocated, that they of
fer prayers to God for us, and that their relics are to be
venerated. " 1 most firmly assert, that the image, of Christ, and
of the mether pf Gpd, ever virgin, and alse pf the ether
saints, are to be had and retained ; and that due honour
and veneration are tp be given them.
" I also affirm, that the power of indulgences was left
by Christ in the church, and that the use of them is
most wholesome to Christian people.
"I acknowledge the holy catholic and apostolical Ro
man church, the mother and mistress cf all churches ;
and I promise and swear true ebedience te the Reman

CONCLUDING OBSERVATIONS. 389
bishpp, the successor of St. Peter, the prince of the
apostles, and vicar ef JesusChrist.
" I alse profess and undnubtedly receive all ether
things delivered, defined, and declared by the sacred
canons, and general councils, and particularly by the
holy council of Trent ; and likewise 1 also condemn, re
ject, and anathematize all things contrary thereto, and
all heresies whatsoever, condemned, rejected, and ana
thematized by the church,
" This true catholic faith, out of which none can be
saved, which I now freely profess, and truly hold, I, N.
promise, vow and swear most constantly to hold and
profess the same whole and entire, with God's assist
ance, to the end ofmy life: and to procure, as far as
lies in my power, that the same shall be held,, taught,
and preached by all who. are under me, or are entrusted
to my care, by virtue ofmy office. So help me God, and
these holy gospels of God!'
This creed is .merely the echo of the council, and re
quires no comment. Two things, however, are observ
able: 1. Its intolerant principle, utterly denying sal
vation to all who differ from the Church of Rome: this
will be presently noticed, more at large. 2. The unre
stricted adherence avowed tp the published institutes ef
preceding general ccuncils. Tc all their canens and
decrees, as well as te thpse published at Trent, the Ro
man Cathplic promises his obedience, a sweeping decla
ration, which binds him, in the nineteenth century, to
the pbservance ef the revolting absurdities and iniqui-
tpus enactments of the dark ages. It requires of him,
for instance, to maintain that " oaths which oppose the
utility of the church, and the constitutions of the fathers,
should rather be called perjuries than oaths," and that
heretics are not only to be anathematized, but deprived
pf all properly, and civil rights, and delivered over to
the secular power, to be punished and extirpated. Such
are the unrepealed decisions of general councils, which
every Reman Catholic, in every country, is bound to
"profess and undoubtedly receive."5 '

51 The third and fourth councils of Lateran, A. D. 1179, 1215.->-
See Magdeburg. Centur. cent. 12, 13. Dupin, xi. p. 96. Blanco
White's " Letter to Charles Butler, Esq," p. 55.
33*

390 POPE PIUS'S CREED 
Having thus endeaveured tp furnish the reader with
a cempendious and ccrject view ef Rpman Cathplic theo
logy, .as authpritatively settled by the last general ceun
cil cf the church, nothing remains but tp offer some
concluding remarks, the design of which shall be to
point out the contrast between Christianity and popery.
Christianity is a system of grace. Assuming the in
dubitable fact that man is a sinner, and deserves hell, the
sacred writers declare the utter impossibility of procur
ing pardon and eternal life by any deeds or sufferings of
our own. " By the works of the law shall no flesh liv
ing be justified." No mere creature can acquire merit
in the sight of God, and therefore no sinful creature can
atene fpr past transgressiens, hpwever pure may be his
future life. To these statements our unbiassed reason
canrfbt but agree. Humbled before God, confessing his
wretchedness and ruined state, acknowledging the equi
ty of the condemning sentence, the sinner is directed to
the " Lamb of God, which taketh away the sin of the
world." He opens that sacred volume which to the ma
jority of Roman Catholics, is a sealed and forbidden
book, and thus reads — " All have sinned, and come short
of the glery pf Gpd ; beeing justified freely by his grace,
through theredemptien that is in Christ Jesus"— " Christ
is the end ofthe law fer rightepusness to every one tho.t
believeth." " For he hath made him to be sin for us,
who knew no sin, that we might be made the righteous
ness of God in him."52 He believes God, and is at
peace : embracing these heavenly truths he experiences
"joy unspeakable and full of glory." And gratitude for
redeeming goodness becomes the main-spring of piety,
the root and source of all holy living, the motive to
cheerful and unwearied activity in the ways of God. —
Very different are the inventions of Popery. There
Christ is not "all in all;" the sinner is not directed to
the Saviour. Pardon is almost a matter of bargain and
sale. Instead ef " returning tp' the Lprd," the penitent
kneels befere the priest : fpr " repentance tcwards Gpd,
and faith -towards our Lord Jesus Christ," are substitut
ed confession and absolution at the tribunal of penance ;
and the obedience of gratitude is exchanged for austeri-
52 Rom. iii. 23, 24 ; x. 4. 2 Cor. v. 21.

CONCLUDING OBSERVATIONS. 391
ties, mortifications, or painful performances, vainly ima
gined to be meriteripus. The "glad tidings pf great
joy'' are not permitted tp salute the ears of the devotee
of Rome; he knows not "the liberty wherewith Christ
hath made us free," but wears the insufferable yoke of
priestly bondage. Whenever conscience is oppressed er
alarmed, new penances are prescribed, at the will ef his
-spiritual master ; npr dpes even the prospect pf heaven
itself afford unmingled relief, since he is taught that be-
fere he can arrive at these blessed abedes, he must en
dure the bitter pains ef purgatory, from which he labo
riously strives to procure some remission by voluntary
sufferings or acts of devotion to the church. Meanwhile,
pride is nourished by the dogma of human merit; and
he whose heart was never broken by the sense of sin,
and whose life exhibits no traces of genuine holiness, is
puffed with the conceit of superior excellence, and suppo
ses that his ave marias, his paternosters, his fasts and his
alms, are daily increasing the stock of his worthiness, and
lessening the claims against him in the court of heaven.
Christianity is a system of spiritual worship. " God
is a spirit, and they that worship him must worship him
in spirit and in truth."5"3 When as yet only the rudi
ments of religion were taught, and the sublime disclo
sures of the " last days" were unknown, the forms of
divine worship corresponded with the peculiarities of an
imperfect and introductory dispensation. The nume
rous and burdensome rites ofthe eld law were, neverthe
less highly impertant, inasrnuchas they prefiguredbetter
things, and tended te preserve the separatien of the Is
raelites from other nations, till the "fulness of time"
was come. When the work cf redemptipn was com
pleted, by the resurrection and ascension of the Son of
God, a " new covenant" was introduced, with " better
promises" and " spiritual sacrifice" and service. The
divine character and purposes being fully revealed, direct
access to the throne of grace becomes the privilege of all
believers ; and truth, known and felt, elevates the heart
to God, and disposes to those exercises, holy effusions,
and offerings, which are "acceptable through Jesus
53 John iv. 24.

392 POPE Plus's CREED 
Christ." The victim is nc Longer consumed on the
altar ; the smokepf the incense nc mere perfumes theair;
the washings and purificatiens, the distinctiens pf meat,
and the difference efdays, are abelished. For the intri
cate and expensive ritual of the Mosaic eccnpmy, we
have the two crdinances, simple- yet expressive, ef bap
tism and the Lord's supper : our sacrifices are prayer
and praise; nothing mere is included in the public worship
of christianitj', while, in a more extensive sense, every
house is a temple, and every christian a priest. Herein po
pery and Christianity are entirely at variance. The former
exhibits a retrograde movement, a return to the " beggarly
elements" of an abrogated dispensation. Instead of en
couraging or assisting devotion, the rites ofthe Roman
Catholic church are decidedly inefficient, if not hostile,
in that respect. For how can the heart be engaged with
God, when the whole service is said or muttered in a fo
reign language, and the attentien is ever distracted by
gaudy pageantry, constantly shifting movements, or the
imposing sounds of music, as though everything were to
be heard and seen, and nothing felt 1 And what, motive
is there to spiritual worship, when it is affirmed that all
isa transaction between the priest and God, in which the
congregation have individually no share, so that it is not
so much their concern "to understand the words,. as to
know what is done"— done for them by a fellow-crea
ture ? In short, can a staunch Roman Cathplic have
any correct idea of that worship which is "in spirit and
in truth," seeing that he is instructed from his infancy to
expect everything from his ghostly father— does not
pray but before a crucifix or an image — and in the house
of God is plied with perpetual appeals to the senses, and
none to the heart ? Besides which, it is not to be forgot
ten that in the practice of Roman Cathplic piety, saints
and angels are more honoured than Ged himself, and the
Divine Being receives far fewerpray ers than his creatures.
The indignant language cf the Most High, addressed to
the chosen people, may be justly applied ; " When ye
come to appear before me, who hath required this at
your hand, to tread my courts ? Bring no more vain ob
lations ; incense is an abomination unto me; the new
moons and sabbaths, the calling of assemblies. I cannot
away with: it is iniquity; even the solemn meeting. — >

CONCLUDING OBSERVATIONS. 393
Ypui- new mepns and your apppinted feasts, my spuI
hateth ; they are a trouble unto me: I am weary to bear
them."54 Christianity is a system of holiness. And holiness of
heart and life is the necessary fruit of faith. Here, also,
the word of God is the sole rule, standard, and direc
tory. In his service generally, as well as in his worship,
he claims the exclusive right of prescribing rules, or
enacting and enforcing laws. We must learn from
himself what wemust be and do, in order to please him.
"We beseech you, brethren," said the apostle Paul,
" and exhert ypu by the Lprd Jesus, that as ye have
received of us hew ye eught tp walk and to please Ged,
sp ye would abound more and more." 5 s Nor are we
at liberty to give the reins to our imaginations, add
suppose that we may add to the word and statutes of
the Most High: such attempts are stigmatized by the
epithet " will worship," and instead of hpnpuring, are
highly offensive to the majesty of heaven ; for with them
are commpnly cpnnected very inadequate views of real
religion, and petty superstition is substituted fer spund
practical piety. Of this, the conduct of the pharisees
exhibited a striking illustration; their serupuleus atten-
tipn tp the multiplied ceremenies and traditions of the
elders, invested them with an adventitieus and false
glare of sanctity, but left them destitute of all true god
liness : they " paid tithe of mint, anise, and cummin,
but omitted the weightier matters of the law, judg
ment, mercy, and faith."56 It cannot be denied that
the "Hely Cathplic church" is justly charged with a
similar offence. What does she require. of her children?
And what are the fruits of her labours? In answer to
the first question, it may be safely said, that if they
confess and communicate once a year, fast at proper
seasons, pay tithes and other dues, obey the injunctions
of the priests, and keep clear cf heretics and the bible,
they shall be esteemed good christians, although there
be not the slightest evidence of real holiness. Fer ho
liness is the effect of the truth ; truth cannot be effect
ive but as it is understopd and received; and fer this
there is very meagre previsipn in Rpman Cathplic com
munities. The state ef spciety in Pepish countries, the
54 Isaiah i. 12—14. 55 1 Thes. iv. 1. 5fl Matt, xxiii. 23.

394 POPE PIUS'S CREED 
neglect and irreverence ef the Sabbath, and the genera!
disseluteness ef manners, will answer the seccnd inqui
ry. And furl her, what were the characters cf the
saints, the demi gods pf the Church cf Rome, as de
scribed in her Breviary, field up tc admiratipn in lan
guage pf extravagant eulegy, andproppsed tp the faith
ful as their model and exemplars? Every ene knews
that their holiness mainly consisted in unnatural chas
tity and abstinence, self-imposed penances, wearisome
ceremonies, and unmeaning devotions, for which scrip
ture furnishes no warrant or injunction, and which its
general principles and spirit utterly condemn. The ge
nerous food pf the gospel produces health and strength
of soul, and activity ofthe spiritual powers ; but the low
diet pf popery enfeebles the mind, vitiates the moral
sense, and excites a morbid irritability that is pregnant
with danger to man's highest interests.
Christianity is a system of benevolence ; for it pro
ceeds frem him whp is "gppd tp all, and whose tender
mercies are over all his works." 5 7 In imitation of his
Heavenly Father, the Christian is desirous, " as he has
opportunity, to do gppd unto all men, especially to them
who are pf the household of faith."58 Tp administer
tp the spiritual and temporal wants of his fellow-mortals
he will gladly "spend and be spent;" and though, when
he looks upon a divided church he cannot but mourn
over the prevalence of error and disunion, he is too well
instructed to suppose that any .sect possesses a monopo
ly of religion, and heartily adppts the language ef the
appstle, " Grace be with all them that lcve our Lord
Jesus Christ in sincerity."59 As for thpse whp differ
-from him, it is his aim tp show the same kindness and
forbearance which he expects in return. Their errors
are to be exposed and refuted ; their persons and proper
ty are sacred. His divine Lord has taught him that the
tares are to grow together with the wheat, and that the
execution of judgment is reserved for himself: the ar
mies that follow the mighty conqueror attend his pro
gress and celebrate his triumphs, but he only wields ti e
sword. 6 ° Man is net responsible to his fellow-man, f >r
57 Psalm cxlv. 9. 58 Galat. vi. 10.
59 Ephes. vi. 24. 60 Rev. xix. 11— 21,

CONCLUDING OBSERVATIONS. 393
his religipus opinions, or practices ; but all are responsi
ble to Gpd, and "vengeance is his" alone. In direct cp-
positipn to these statements, stands the intolerance of
popery. The Reman Catholic is bound to believe that
all who refuse to hold "the doctrines advanced by the
Council of Trent, and summarily comprised in Pope
Pius's creed, are out of the reach of salvation, and must
certainly be damned to all eternity. Nor is this all. —
The intolerance exists in practice as well as in theory.
Iris an undoubted maxim of that persecuting church
that those whom she shall choose to call heretics may
and ought tp be ccmpelled by the secular pewer te re
nounce their opinions, or punished for their ccntumacy,
even unte death. Such is the decrees pf the fourth
Cpuncil of Lateran, 6 ' practically illustrated in the cru
sades against the Albigenses, and the horrible persecu
tions endured by -the refermers in'the sixteenth century.
And such is the present dpetrineef the Rpmish church,
although the power to enforce it is in good measure
wanting. The world is progressively advancing in
knowledge and improvement ; religious liberty has won
its blopdless victcries; yet the right te restrain and cc-
erce conscience, and visit supposed theolpgical errors
with temporal penalties is still pertinaciously defended,
and forms a component part of the system of popery.61
This is consistent, it is true ; it is not for the infallible
to alter or repeal ; but it helps us in forming our judgment
of the community that puts forth such monstrous assump
tions, and vindicates the Protestant from the charge of
61 The third canon of this council anathematized and excommu
nicated all heretics; ordered tbem to be delivered oyer to the secu
lar power; directed sovereigns aud states to exterminate them, and
threatened excommunication if they refused ; and granted the same
indulgence to those Catholics who undertook to extirpate heretics
by force df arms, as to those who joined the crusades to the holy
land. Dupin, xi. p. 96. . .
62 Mr. Butler says that Religious persecution is a " crime ;" (Book
ofthe Roman Catholic Church, p. 258,) and he, with many others
ofhiscommuuion wish it to be believed that- modern Catholics are
not persecutors. But we have nothing to do with private opinions ;
we must abide, by Mr. Butler's own rule: that heretics are to be
exterminated, is an " article of his faith," seeing that it was decreed
by the council above-mentioned— a council which all Catholics "un
doubtedly receive." He has no authority to contradict its decisions.

396 pope Plus's CREED 
uncharitableness, when he denpunces the system as the
"Antichrist," the mystical "Babylon" described in ho
ly writ, and lcng agp destined to terrible destruction.
Christianity is a system of happiness. Faith in the
gospel produces content, cheerfulness, satisfaction, and
the sublimest felicity. And the practice of Christianity
is inseparably connected with bliss: "her ways are
ways of pleasantness, and all her paths are peace." Gra
titude, trust in Ged, patience, hepe, temperance, charity,
and other kindred virtues, prcmpte eur happiness as well
as pur purity. Bpth t.emppral and spiritual blessings
are attendant en the religien pf the New Testament ;
and its benefits are.enjcyed by society at large, in the
melieratipn of laws, the improvements witnessed in
domestic and social life, the diminution of misery and
crime, and the gradual softening down of the asperities
of the human character: so true is it that "godliness is
profitable unto all things, having promise of the life that
now is, and of that which is to come." 6 3 But it is cb-
vious that these blessings can only l,e experienced in
prcpprtipn tp the degree in which Christianity is under-
stppd and realised. Here, is the crowning glnry pf the
gpspel ; it is the religien ef mankind. Unlike the phi-
lpspphy pf the ancients, it has not an esoteric and an
excteric dcctrine, ene scheme for the learned and an-;
ether for the vulgar. It may be understopd by all ; it is
intended fer all ; it is given to all. The Roman Cathp
lic system interferes with this divine benevolence, takes
away the key cf knowledge, and having sealed up the
heavenly treasure, deles it put again with niggardly-
hand to its wretched victims. That those 'countries in
which popery is the prevailing religion are usually worse
governed and more miserable than ethers ; and that the
peeple generally are lower in the scale ef civilizaticn and
enjoy fewer of the comforts of this life than their neigh-
bpurs, are facts beyend dispute.64 It is equally clear,
63 1 Tim. iv. 8.
64 "Of all the religious grievances of which the French peasantry
and labouring classes now complain, as falling the heaviest, the ne
cessity they are under of attending mass on working days, and the
strict observance imposed on them by the maires, or magistrates, of
many ofthe communes, to religiously observe all feasts an d festivals,
and even certain hours, on particular days dedicated to particular

CONCLUDING, OBSERVATIONS. 397
that for these resujts popery itself is res.nons.ib.Je. j like
every false system, ef religion, it 'brings a present curse
upcn its votaries, and makes the world, a. wilderness
indeed, .,,.-..' f
Finally ; , .Christianity is peculiarly the religipn of
Christ. He. is the " Alpha, and Omega, the first, and the
last" — the centre of attraction— the spurce of life — the
sole head and governor. In the Christian common
wealth he is the supreme and only ruler, and his statute
bcpk.is the New Testament. , Other lung .the church,
as. such, may not have ; Other laws, in things spiritual,
she must net acknowledge ; she is " complete in Him,
who is the head of all principality and power." 6 f .One
is your Master,, even Christ ; and all ye are brethren," ° 6
But pepery is the religien of priestcraft. Frem begin
ning te end it is nothing but priest, priest, priest. The
aggrandizement of the sacerdptal-prder js the main de
sign pf all its ceremciiines and;servicps; the priests are
literally and truly " lords ever Ged's heritage." Thus,
the honour of the Redeemer is taken from him, his au
thority vilely usurped, and his laws trampled, under fppL
That indescribable beingcalled "the church," has ceiv
trived te. merge all power, divine and human, in her ewn
mpnstrpus tyranny. 5 7 Sitting in the chair nf blasphemy,
saints, on pain of a heavy penalty, is the most oppressive. These
agents for the revived claims of 'the long-forgotten Jegion of saints
frequently levy their fines, "without mercy, 'on the profane, but in..
dustrious peasant wlio takes Up his spade during the vigil of St.
Didymus, or who plies the wheel o» the feast of ; St. Catherine,''
Lady Morgan's France, i- p- 103.
" Bavaria is one of che -most backward countries of Germany, in
regard to every kind of improvement. A bigoted and ignorant
priesthood, not content with 'possessing a valuable portion of Jhe
lands ofthe country, have insisted on the expulsion of the Protest
ants, and on the strict observance of the endless holidays, and ab
surd usages which impede the progress of industry among their
followers. .Henqe a general habit of indolence and miserable
backwardness in all arts, and especially in agriculture ; and iu point
of learning a complete contrast to the north of Germany.'' Lou
don's Encyclopaedia of Agriculture, p;96.
¦ 65 Coloss. ii. 10. . , 66 Matt, xxiii. 8.
67 It has been already mentioned, that in expounding the fourth
icommandment the compilers of the Catechism have made the
•word "sabbath" to include. saints' days; all are placed on the same
footing, and the commandments of the church claim the same re
gard as those of God. 34

398 pope Pius's ckeejo— •
the Pope styles himself the "Vicar of Jesus Christ','''
but in reality exercises sovereign control over the con
sciences and souls of men,, and " opposes and exalts
himself above all that is called God or that is wor
shipped." 6 a While the name of Christianity is retained,
its power and influence are gone ; and under the guise
of friendship a deadly thrust is aimed at its very ex
istence- The skeleton is not more unlike the living
man than popery is unlike Christianity. Or it may
be aptly compared tc the "whited sepulchre, which
indeed appears beautiful outward, but is within full of
dead men's bones, and of alt uncleanness." °-9
When a system so absurd and mischievous is herd
forth as the only genuine representation pf the religien
ef the New Testament, and the means ef comparing' the;
one with the other are studiously withheld, it cannot be
wondered at that reflecting minds should take refuge in
infidelity. To them it must appear far wiser and better
not tp believe at all, than te suffer such a degradation of
reaspnand common- sense as popery requires pf them.
" If this be Christianity," they argue, " if these silly
superstitip'ns, these ridiculous legends, this idol-wor
ship and priestcraft,' this hostility to knowledge and
freedom, this deselating principle cf perseeutien, belong
to a system which arrogates te itself a heavenly eriginr
we will indignantly reject its claims, and ratherwender
in the uncertainties of skepticism than' submit ourselves-
to a yoke which a child might spurn to wear. Such, a
system carries with it its own refutation, and only de
serves te be consigned to everlasting contempt." Thou
sands and tens pf thousands have reasoned thus: and ini
such countries* as France, Italy,, and Spain, particularly
the latter, infidelity, coneealed or avowed, is diffused to
an astonishing extent, and numbers among its adherents
a large proportion of the clergy themselves. They have
confounded Christianity with popery, and the tyrannical
policy of their ehurch prevents them from rectifying the
mistake. By demanding implicit faith, without exami
nation or inquiry, and vigilantly guarding all the avenues
to divine truth, it has driven them into unbelief, as their
sole resource. They must either cease te think, or cease
SB 2 Thess. ii. 4. 69 Matt, xxiii. %1-

OONTTLUDlNU ¦OBSERVATIONS. 399
to ¦belreve; who -can be surprised that they choose the
latter alternative ?
Is the reader a member of that church whose doc
trines have been described in those pages ? Suffer the
entreaties of a friend. Break the fetters of your thral
dom. Dare to think for yourself. Fear not priest, pre
late, or pope; their anathemas cannct harm you. God
gives you his blessed word ; let np man take it out of
your hands, or interfere with the inalienable right of
conscience. Holy Scripture is "profitable fpr doctrine,
for reproof, for correction, for instructipn in righteous
ness ; that the man of God may be perfect, thoroughly
furnished unto all gpod works"1" Dread mot to read
and examine that sacred volume, tout itfoaaakfully receive
the gift of heaven. Thence leara Cihristianity. De
termine to receive nothing, as religion, which dees not
bear on its front the attestation of divine autherity- amd
fpr every such attestaticn require indubitable proof from
the word of God. Cpmpare yeur system with the New
Testament ; reject whatever ycu do not find in that
holy book ; and be not deceived by a church which
tells you that she has power to interpret, invent, and
ordain, gives you no better evidence than her own as
sertion, and forbids doubt pr scrutiny. Abcve all, pray
fpr divine instructipn and grace. Inquiry intc religieus
truth is the mest impprtant of all inquiries. Opposing
systems cannot both be right'; neither ought it to. be re
garded as a matter, of indifference whether we serve
Ged according to his revealed will or not.^ Be open
to conviction ; search with impartiality; seek wisdom
from above. " Every one of us shall give account of
himself to God."71
Do we profess the principles cf the refermatipri? Let
us held fast pur prpfessipn. " Buy the truth, nnd -sell-
it net." 73 And especially let us henpur the sufficiency
of scripture. Are there among us no practices unwar
ranted by the word of God? Is no further refermatipn
necessary 1 Have we ne human traditions, np corrup
tions or abuses, to be disavowed and removed. Let us
institute rigid examinatien. We live in eventful times.
All religieus peculiarities are about to undergo a severe
70 2 Tim. iii 16, 17. " Rom. xiv. 12. « Proverbs xxiii. 23.

400 CONCLUDING OBSERVATIONS.
ordeal.-- God is saying to- his church, "Arise, shine,'
for thy light is come, and the glory of the Lord is risen
upon thee."73 Let us hear his 'voice betimes, lest, if
we slumber, ruin, overtake us ; for the judgments that
shall befall Antiehrist in the latter days will not leave
unpunished the' Popery of Prolesianlis'm.
73 Isaiah lx. 1.

APPENDIX.

No. I.
Decreta et Canones Conuilh Tridentini,
[The doctrinal decrees and canonsof the council (which only are
quoted entire in this volume) are here reprinted from the first edition,
published at Rome in 1564. Those who wish to consult the original
Latin, are thus furnished with an opportunity of doing so without in
curring the expense of purchasing another book.]
SESSIO TERTIA, CELEBRATA DIE IV. MENSIS FEBK, MDXLVI.
Decretum de Symbolo Fidei.
In nomine sanctse et individual Trinitatis, Patris, et Filii, et Spiri
tus sancti.
Hasc sacro-sancta oecumenica et generalis Tridentina Synodus, in
Spiritu sancto legitime congregata, in ea prsesidentibus eisdpm tribus
Apo Uolicre Sedis Legatis, magnitudinem rerum tractandarum consi-
derans, prsesertim earum, quae duobus illis capitibus, de exstirpandis
hfflresibus, et moribus reformandis, continentur, quorum causa prroci-
pue est congregata ; agnoscens autem cum Apostolo, non esse sibi
coll uctationein adversus carnem et sanguinem, sedadversus spirituals
nequitias in ccelestibus, cum eodem omnes et singulos in primis hor-
tatur, ut confortentur in Domino, et in potentia virtutis ejus, in om
nibus sumentes scutum fidei, in quo possint omnia tela nequissimi
ignea extinguere, atque galeam spei salutis accipiant, cum gladio
spiritus, quod est Verbum Dei. Itaque, ut haec pia ejus sollicitudo
principium et progressum suum per Dei gratiam habeat, ante omnia
statuit, et decemit, praemittendam esse confessionem fidei, Patrum
exempla in hoc secuta, qui sacratioribus Conciliis hoc scutum contra
omnes hiereses in principio sua rum action urn apponere consuevere :
quo solo aliquando et infideles ad fidem traxerunt, haereticos expug-
narunt, et fideles confirmarunt. Ctaare Symbolum fidei, quo sancta
Romana Ecclesia utitur, tamquam principium illud, in quo omnes,
34*

402 APPENDIX.
qui fidemChristi profitentur, necessario conveniunt,ac fundamentum
firmum et unicum, contra quod porta? Inferi numquam prssvalebunt,
totidem verbis, quibus in omnibus ecclesiis legitur, expiimcndum
esse censuif. Glued quidem ejusmodi est.
Credo in unum Deum Patrem omnipotentem, factorem coeli et
terras, visibilium omnium, et invisibilium : et in unum Dominum
Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante
omnia secula ; Deum de Deo, lumen do. lumine ; Deum verum de
Deo vero ; genitum, non factum, consubstantialem Patri, per quem
omnia facta sunt ; qui propter nos homines, et propter ncstram sa
lutem descendit dc coelis; et incarnatus est dc Spiritu sancto ex
Maria Virgine, et Homo factus est : crucifixus eliom pro nobis, sub
Pontic Pilato passus, .et sepultus est ; et resurrexit tertia die secun
dum Scripturas; et ascehcht in coslum, s<*dct ad dexteram Patris ; et
iterum venturus est cum gloria judicare vivos et mortuos; cujus regni
non erit finis : et in Spiritum sanctum Dominum, et vivificantem,
qui ex Patre Filioque procedit ; qui cum Patre et Filio simul ado-
ratur, et conglorificatur; qui locutus est per Prophetas : ct unam
sanctam Catholicam et Apostolicam Ecclesiam. Confiteor unum
Baptisma in rcmissionem peccatorum, et cxpecto resurrectionem mer-
tuorum, et vitam venturi seculi. Amen.
.'(.'/¦- ' ¦ - 1 - .
SESSIO aUARTA^CELEBRATA DIE V1JI. MENS. APRIL, MDXE,s;l,
..Decretum de.Canonicis'Scripluris. :
Sacro-sanc-ta occumenica ct generalis Tridentina Syriodus, in Spi '
ritu sancto legitime congregata, pra?sidentibus m ea eisdem tribus
Apostolica? Sedis Legatis, hoc sibi perpetuo ante oculosiproponens,
ut sublatis erroribus, puritasipsa Evangeliiin Ecclesia conservetur :
quod promissum ante per Prophetas in Scripturissanclis, Dominus
noster Jesus Christus Dei Filius, proprio ore primum promulgavit ;
deinde per suos Apostolos, tamquam f'ontem omnis et salutaris veri
tatis, ct morum discipline, omni creaturas; pradicari jussits perspi-
ciensque hanc veritatem et disciplinary contineri in libris scripvis, et
sine scripto traditionibus, qua? ab ipsius Chlisli ore ab Apostolis ac-
ceptae, aut ab ipsis Apostolisj Spiritu sancto dictante,quasi per manus
traditae, adnos usque pervenerunt; orthodoxorum Patrum exefnpla
secuta, omnes libros tam veteris quamnovi Testamenli,,cum utriusque
unus Deus sit auctor, necnon traditiones ipsas, turn ad fidem, turn .ad
mores pertinentes, tamquam vel oretenus-a Christo, vel a Spiritu
sancto dictatas, et continua. successione in Ecclesia Catholica con-
servatas, pari pietatis affectu oo reverentia suscipit, ct yeneratur.
Sacrorum verd librorum indicem huic decreto adscribendum censuit ;
ne cuidubitatio suboriri possit, quinam sint, qui ab ipsa Synodo sus-
cipiuntur. Sunt vero infra scripti : Testamcnti veteris, quinque
Moysis, id est, Genesis, Exodus, Leviticus, Numeri, Deuteronc-
miumj Josue, Judicum, Ruth, quatuor Regum, duo Paralipomenon,
Esdrae primus, et secundus, qui dicitur Nehemias, Tobias, Judith,
Hester, Job, PsalteriumDavidicum centum qmnquaginta psalmorurn,
Parabolas, Ecclesiastes, Canticum canticorum, Sapientia,. Ecclesias
ticus, Isaias_, Jeremias cum Baruch, I&echiel,, Daniel, duodecim
Prophetre ininores, id est,, Osea, Joel, Amosy Abdias, Jonas, :Mi-

APPENDIX. 403
cheas, Nahum,- Habacuc, Sophonias, Aggasus, Zacharias, Mala
ccas ; duo Machabasorum, primus et secundus. Testament! novi
quatuor Evangelia, secundum Matthseum, Marcuro, Lucam et Joan-
riem : Actus A-postolorum a Luca Evangelista conscripti : quatuor-
decim Epistolae. Pauli Apostoli ; ad Romanos, dua? ad Corinthios ad
Ualatas, ad Ephesios, ad Philippenses, adColosscnses, dusead Tlies-
salomcenses, dusj ad Timotheum, ad Titum, ad Philemonem, adHe-
brajos; Petri Apostohdua3,Joannis Apostoli tres, JacobiApostoliuna
Judse Apostoli uno, et Apocalypsis Joannis Apostoli. Si quis autem
libros ipsos mtegros cum omnibus suis partibus, prout in Ecclesia Ca
tholica legiconsueverunt.et in veteri vulgata Latina editione habentur,
pro sacris ct canomcis non susceperit ; et traditiones praedictas sciens
et prudens. contempserit ; anathema sit. Omnes itaque intelligant,
quo ordine et via ipsa Synodus, post jactum fidei confessionis funda
mentum, sit progressura, et quibus potissimum lestimoniis ac praesi-
dus in confirmandis doginatibus, et instaurandis in Ecclesia nioii-
bus, sit usura. Decretum de editione et usu sacrorum librorum..
Insuper eadem sacro-sancta Synodus consideran s non parum utili-
talis accedere posse Ecclesia? Dei, si ex omnibus Latinis editionibus,
qua? circumferuntur, sacrorum librorum, qua?nam pro authentica
habenda sit, innotescat, statuit, ct declarat, ut haec ipsa vetus et
vulgata editio, qua? longo tot seculorum usu in ipsa Ecclesia probata
est, in publicis lectionibus, disputationibus, pradicationibus, et ex-
positionibus pro authentica habeatur; et ut nemo illam rejicere quovis
prsetextu audeat vel pfa?sumat.
Prasterea; ad coercenda -petulentia ingenia, decernit, ut nemo, suae
prudeatia; lr.nixus, in rebus fidei, et morum, ad aedificationem doc
trina? Christianas perlinentium, sacram scripturam ad suos sensus
contorquens, contra eum sensum, quem tenuit et tenetsancta mater
Ecclesia, cujus est judicare de vero sensu et- interpretatione Scriptu-
rarum sanctarum, aut etiam contra unanimem consensum Patrum,
ipsam Scripturam sacram interpretari audeat; etiam si hujusmodi
interpretaliones nullo unquam tempore in lucem edendas forent. Glui
contra venerint, per Ordinarios declarentur, et poenis a jure statutis
puniantur.
. . Sed et Impressoribus modum in hac parte, ut par est, imponere
volehs, qui jam sine modo, hoc est, putaotes sibi licere quidquid
¦libet, sine Hcentia superiorum ecclesiasticorum, ipsos sacrae Scripturae
lii^ros-et super illis annotationes, et expositiones quorumlibet. indif-
fercnler, sa?pe tacito, saspa etiani ementito praslo, et quod gravius est,
r sine nomine auctoris irnprununt ; alibi etiam impressos. libros hujus
modi . temere venales habent ; decernit, et statuit, ut posthac sacra
Scriptura, potissimum vero ha?c ipsa vetus et vulgata editio, quam
emendatissime imprimatur ; nullique liceat imprimere, vel imprimi
facere quosvis libros de rebus sacris sine nomine auctoris; neque illos
in fiilurum vendere, aut etiam apud se relinerc, nisi primum ex-
aminati probatique fuerint ab Ordinario,- sub posna anathematis et
pecuniae in canone Concilii, novissiim Lateranensis apposita. Et, si
regulares fuerint, ultra examinationem, et probationem hujusmodi,
licentiam quoque a suissuperioribus impetrare teneantur, recognitis
per eos libris^ juxta tbrmamsuarumordina^iopum. Qui autem scripto

404 APPENDIX.
eos communicant, vel evulgant, nisi antea examinati, probatique
fuerint, eisdem pcenis subjaceant quibus impressores. Et qui eos
habuerint, vel legerint, nisi prodiderint auctores, pro auctoribus ha-
beantur. Ipsa vero hujusmodi librorum probatio in scriptis detur,
atque ideo in fronte libri, vel scripti, vel impressi, authentica appa-
reat : idque totum, hoc est, et probatio, et exaroen, gratis fiat : ut
probanda probentur, et reprobentur improbanda. Post haec, temeri-
tatem illam reprimere volens, qua ad profana quaeque convertuntur
¦et torquentur verba et sententias sacra? Scriptura?, ad seurrilia scilicet,
fa^ulosa, vana, adulationes, detractiones, superstitiones, impias et
diabolicas incantationes, divinationes, sortes, libellos etiam famosos :
mandat, et praeripit, ad tollendam huj usmodi irreverentiam et con-
temptum, ne de castero quisquam quomodolibet verba Scriptura? sacra?
ad haec et similia audeat usurpare ; ut omnes hujus generis homines,
temeratores et violatores verbi Dei, juris et arbitrii pcenis per Epis-
copos coerceantur.

SESSIO O.UINTA, CELEERATA DIE XVII. MENSIS JUN. MOXLVI.
Decretum de peccato originali,
tit fides nostra Catholica, sine qua impossibile est placere Deo,
purgatis -erroribus, in sua sinceritate integra et illibata permaneat; et
ne populus Christianus omni vento doctrina? circumferatur : cum
Serpens ille antiquus, humani generis perpetuus hostis, inter plurima
mala, quibus Ecclesia Dei his nostris temporibus perturbatur, etiam
de peccato originali, ejusque remedio non solum nova, sed Vetera
etiam dissidia excitaverit : sacro-sancta cecumenica et generalis Tri-
nentina Synodus in Spiritu sancto legitime congregata, praesidentibus
in ea eisdem tribus Apostolicae Sedis Legatis, jam ad revocandos er-
rantes, et nutantes confirmandos accedere volens, sacrarum Scriptu-
rarum, et sanctorum Patrum, ac probatissimorum Conciliorum testi-
monia, et ipsius Ecclesia? judicium et consensum seeuta, uaec de ipso
-peccato originali statuit, fatetur, ac declarat.
1. Si quis non confitetur primum hominem Adam, cum mandatum
Dei in Para'diso fuisset transgressus, statim sanctitatem, et justitiam,
in qua constitu tus fuerat, amisisse, incurrisseque per offensam prasvari
cationis hujusmodi iram et indignationem Dei, atque ideo mortem,
quam anteailli comminatus fuerat Deus, et cum morte captivitatem
sub ejus potestate qui mortis deinde habuit imperium, hoc est, diaboli,
totumque Adam, per illam prasvaricationis offensam, secundum cor
pus et animam in deterius commutatum fuisse : anathema sit.
2. Si quis Ada? praevaricationem sibi soli, et non ejus propagini,
asserit nocuisse; et acceptam a Deo sanctitatem, et justitiam, quam
perdidit, sibi soli, et non nobis etiam eum perdidisse ; aut inquina-
tum ilium per inobedientia? peccatum, mortem et pcenas corporis tan
tum in omne genus humanum transfudisse, non autem, et peccatum,
quod mors est animas : anathema sit: cum contradieat Apostolo di-
centi : Per unum hominem peccatum intravit in mundum, et per
peccatum mors : et ita in omnes homines mors pertransiil, in quo
omnes peccaverunt.
3. Si quis hoc Ada? peccatum, quod origine unum est, et propaga-
tione, non imitatione transfusum omnibus, inest unicuique proprium,

AFPBNblX. 405
Vel petjiumana? naturas vires, vel per aliud remedium asserit toll!
quam per meritum unius metliatoris Domini nostri, Jesu Christi qui
nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctifi-
catio, et redemptio; aut negat ipsum Christi Jesu meritum per Bap-
tismi sacramentum in forma Ecclesias rite collatum, tam aduljtis
quam parvulis applicari ; anathema sit : quia non est aliud nomen
sub coelo datum hominibus, in quo oportcat nos salvos fieri. Undo
ilia vox :_> Ecce Agnus Dei: Ecce qui tollit peccata mundi. Et
ilia: Qitticumque baplizati estis, Christum induistis.
4. Si quis, purvulos recentes ab uteris matrum baptizandos negat,
etiam si fuerint a baptizatis-parcntibus.orti ; aut dicit in, remissionem
quidem. peccatorum cos baptizari, sed nihil ex Adam trahere origi
nalis. peccati, quod, regencrationis lavacro necesse sit expiari ad, vitam
asternam consequendam : unde fit .consequens, ut iu eis forma Bap.
tismatis, in remissionem peccatorum, n,on vera, sed falsa intelligatur :
anathema sit. Quoniam non alitor intelligendum est id quod dixit
Apostolus : Per unum hominem peccatum intravit in mundum, ct
per peccatum mors ; et ita in omnes homines mors pertransiit, in quo
omnes peccaverunt : nisi quemadmodum Ecclesia Catholica ubique
diffusa semper inteliexit. Propter hanc enim regulam- fidei ex tradi-
tione Apostolorumetiarn parvuli,' qui nihil peccatorum in semetipsis
adhuc committere potuerurit,' idefi in remissionem peccatorum vera-
citcr baptizantur,' ut in eis regeneratione mundetur, quod generatione
cdntraxerunt, Nisi enim quife renatus fuerit ex aqua et Spiritu-sancto
non' potcfat-intrbire in regnum Dei.
5. ' Si quis per Jesu Christi Domini nostri gratiam, quas in Bap-
tismiite cdhfertur, reatum originalis peccati Temitti negat ; aut etiam
asserit non tclli totum id, quod verkm et propriam peccati rationem
habet ; sed illud dicit tantum radi, aut non imputari : anathema
sit. In renatis enim nihil odit Deus : quia nihil est damhationis iis
qui vers eonsepulti sunt cum Christo per Baptisma in mortem - qui
non secundum carnem ambulant, sed vetercm hominem exuentes, et
novum, qui secundum Deum creatus est, induentes, innocentcs, im-
macmlati, puri, innoxij, ac Deo diiecti effecti sunt, heredes quidem
Dei, coheredes autem Christi, ita ut nihil prorsus eos ab ingressu
cceli remoretur. Manore autem in baptizatis. concupiscentiam, vel
fomitem, hasc saneta Synodus fatetur, etsentit : quse cum ad agonem
relicta sit, ncicere non conscnttentibus, viriliter per Christi Jesu
gratiam repugnantibus non valet:, quinimo, qui legitime certaverit,
coronabitnr. Hanc concupiscentiam, quam aliquando Apostolus
peccatum appellat, sancta Synodus dcclarat Ecclesiam; Catholicam
nunquam intellexissc peccatum appcllari, quod vere et propria in
renatis peccatum sit, sed quia ex peccato est, et ad peccatum inclinat.
Si quis autem contrarium senserit, anathema sit.
Declarat tamen haec ipsa sancta Synodus, non esse sua? intentionis,
comprehendere in hoc decreto, ubi de peccato originali agitur, bea-
tam etimmaCulatam virgirrem . Mariam, Dei genitricem; sed obser-
vahdas esse' coristitutiones felicis recordation^ 'Sixti Papa? IV.sub
pcenis in eis' constitutionibus contends, quas innovat. ".
. EE.SSIO'SEXEA, OEiEBRATA DIE XIII. MEKSI3 JAN. MDXLVII. .
^pficre^um de justificatione.. froceriiiu-m, , ,, , ,
(Cum hoc tempore,, non sine multarum animarum jactura, ct gravi

406 APPENDIX.
ecclesiastics unitatis detrimento, erronea quosdam disseminata sit de
iustificatione doctrina : ad laudem et gloriam omnipotent^ Dei, Ec
clesia? tranquiUitatem, et animarum salutem, sacro-sancta oecumenica
et general Tridentina Synodus, in Spiritu sancto legitime congre
gata, prassidentibus in ea nomine Sanctissimi in Christo Patris et
Doinini nostri, Domini Pauli, divina providentia Papa? tertn, Ke-
verendissimis Dominis, Dominis Jo. Maria Episcopo Prasnestino
de Monte, et Marcello tit. S. Crucis in Jerusalem Presbytero,
sancta? Romana? Ecclesias Cardinalibus, et Apostohcis de latere Le-
gatis: exponere intendit omnibus Christi fidelibus veuairKSanamque
foctrinatnipsius justificationis, quam Sol justitias Christus Jesus
fidei nostras auetor et consummate, docuit, Apostoli tradiderunt, et
Catholica Ectlcsia, Spiritu sancto suggerent.e, perpetuo retinuit;
districtius inhibendo, ne deineeps audeat quisquam aliter credere,
praedicare, aut docere, quam praesenti decreto statuitur, ac decla-
ratur.
Caput L De natura el legis adjuslificandos homines imbecillitate.
Primum declarat sancta Synodus, ad justificationis doctrinarn
probe et sincere intelligendam, oportere, ut unusquisque agnoscat, et
fateatur, quod cum omnes fiomines in prasvaricatione, Adas innocen-
tiam perdidissent, facti immundi, et ut Apostolus inquit, natura
filii iras, quemadmodum in dccroto de peccato originali exposuit,
usque adeo servi erant peccati, et sub potestate diaboli ac mortis, ut
non modo gentes per vim natura?, sed ne Judasi quidem per ipsam
etiam literam legis Moysi, iade liberari, aut surgere possent; tametsi
in eis liberum arbitrium minime exlinctum esset, villous licet atte-
nuatum, ct inclinatum.
Caput IL De dispensalione et mystcrio adventHs Christi.
Quo factum est, ut ccelcstis Pater, Pater misericordiarum, et Deus
totius consolationis, Christum Jesum, Filium suum, et ante legem, et
legis tempore, multis Sanctis Patribus declaratum, ac promissum,
cum venit beata ilia plcnitudo temporis, ad homines miserit ; ut et
Judasos, qui sui) lege erant, redimeret; et gentes, quas non secta-
bantur justitiam, justitiam apprehenderent, atque omnes adoptionem
filiorum recipcrent. Hunc proposuit Deus propitiatorern per fidem
In sanguine ipsius pro peecatis nostriss non solum autem pro nostris,
sed etiam pro totius linmdi.
Caput III. Qui per Christum justificanlur.
Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis
egus beneficium recipiunt, sed ii dumtaxat, quibus meritum. passionis
ejus commumcatur. Nam, sicut revera homines, nisi ex semine Ada?
propagati nascerentur, non nascerentur injusti ; cumea propagatione,
peripsumdumconcipiuntur, propriaminjustitiam contrahant : ita, nisi
inChristorenascerentur,numquamjustihcarentur;cumearenascentia per meritum passionis ej us gratia; qua, justi fiunt, illis tribuatur. Pro
hoc beneficio Apostolus gratias nos semper agere hortatur Patri, qui
dignos nos fecit in partem sortis sanctorum in lumine, et eripuit dc

APPEKDIX. 407
potestate tcnebrarum, transtulitque in regnum Filii dilectionis sua?,
in quo habemus redemptionem, et remissionem peccatorum.
Caput IV. Insinuatur descriptip justificationis impii, et modus
ejus in statu gratia;.
Quibus verbis justificationis impii descriptio insinuatur, ut sit trans-
latio ab eo statu, in quo homo nascitur filius primi Ada?, in statnm
gratias, et adoptionis filiorum Dei, per secundum Adam Jesum Chris
tum, salvatorem nostrum. Quas quidem translatio post Evangelium
promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non
potest: sicut scriptum est; Nisi quis renatus fuerit ex aqua et Spiritu
sancto, non potest introire in regnum Dei.
Caput V. De necessitate precparatiords ad justificationem in adul-
tis, et unde sit.
Declarat prasterea, ipsius justificationis exordium in adultis a Dei
per Christum Jesum praeveniente gratia sumendum esse, hoc est, ab
ejus vocatione, qua nullis eorum existentibus meritis, vocantur; ut
qui per peccata a Deo aversi erant, per ejus excitantem atque adju-
vantem gratiam ad con vertendum se ad suam ipsorum justificationem,
eidem gratia? libere assentiendo-, et cooperando, disponantur : ita ut,
tangente Deo cor hominis per Spiritus sancti illuminationem, neque
homo ipse nihil omnino agat, inspirationem illam recipiens, quippe
qui illam et abjicere potest, neque tamen sine gratia Dei movere se
ad justitiam coram illo libera sua. voluntate possit. Unde in sacris
litteris, cum dicitur : Convertimini ad me, et ego convortar ad vos ;
libertatis nostras admonemur. Cum respondemus : Converte nos,
Domine, ad te, et convertemur ; Dei nos gratia praeveniri confitemur.
Caput VI. Modus preeparationis.
Disponuntur autem ad ipsam justitiam, dum excitati divinagratia
ct adjuti, fidem ex auditu concipienles, libers moventur in Deum,
credentes vera esse, qua? divinitus revelata ct proroissa sunt ; atque
illlud in primis, a Deo justific-ari impium per gratiam ejus, per re
demptionem, quas est in Christo Jesu; etduni peccatoressc esse in-
telligentes, a divinae justitias timore, quo utiliter concutiuntur, ad
considerandam Dei misericordiam se convertendo, in spem eriguntur,
fidentes Deum sibi propter Christum propitium fore ; illumque tam
quam omnis justitia? fontem, diligere incipiunt; ac propterea mo
ventur ad versus peccata per odium aliquod, ct detestatiottem, hoc est,
per earn posnitentiam, quam ante Baptismum agi oportet : denique,
dum proponunt suscipere Baptismum, inchoare novam vitam, et ser
vare divina mandata. De hac dispositione scriptum est : Acceden-
tem ad Deum oportet credere quia est, et quod inquirentibus se re-
munerator sit. Et, Confide fill, remittuntur tibi peccata tua. Et,
Timor Domini expcllit peccatum. Et, Posnitentiam agite, et bap-
tizetur unusquisque vestrum in nomine Jesu C hristi, in remissionem
peccatorum vestrorum, et accipietis donum Spiritus sancti. Et,
Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris,
ct Filii, et Spiritus sancti, docentes eos servare quascumque mandavi
vobis. Denique, Prseparate corda vestra Domino.

408 APPENDIX.
Capot VII. Quid sil justificatio impii; et qua ejus causa.
Hanc dispositioncm seu prasparationcrn. jasfificatio ipsa 'conscqui-
tur ; quas non est sola peccatorum rcmissio, sed ct_sa:ictiScalio, ct
renovatio interioris hominis per voluntarism susccptionem gratiae, et
donorum, unds homo ex injusto fit Justus, et ex inimico amicus,
ut sit heres secundum spe'm vilasasterr.re. Hujus justificationis causas
sunt ; finalis quidem, gloria Dei, et Christi, ac vita aeterna : efficiens
vero, misericors Deus, qui gratuito abluit, et sanctificat, signans, et
urgens Spiritu promissionis sancto,- qui est pignus heroditatis nos
tras : meritoria autem, dilectissimus unigenitus suus, Dominus noster
Jesus Christus, qui, cum cssemus inimici, propter nimiam charitatcm,
qua dilexit nos, sua sanctissimak passione in ligno crucis nobis justi
ficationem meruit, et pro nobis Deo Patri satisfecit : instrumentalis
item, Sacramentum Baptismi, quod est Sacramentum fidei, sine qua
nulli unquam contigit juslificatio : demum unici formalis causa est
justitia Dei; non qua. ipse Justus est, sed qua nos justos facit ; qua
videlicet ab eo donati, renovamur spiritu mentis nostras, et non
modo reputamur, sed vere justi nominamur, et sumus, justitiam in
nobis recipientes, unusquisque suam secundum mensuram, quam Spi
ritus sanctus partitur singulis prout vult, et secundum propriam cu-
jusque dispositioncm, ct coopcrationem. Quamquam, enim nemo
possit esse Justus, nisi cui merita passionis Domini nostri Jesu-Christi
communicantur : id tamen in hac impi! justificatione fit, dum ejus
dem sanctissimae passionis merito per Spiritum sanctum charitas Dei
diffunditur in cordibus eorum qui justificantur, atque ipsis inhasret.
Unde in ipsa justificatione cum remissione peccatorum hasc omnia
simul infusa accipit homo per Jesum Christum, cui inserilur, fidem,
spem, et charitatcm. Nam fides, nisi ad earn spes accedat, et .cha
ritas, neque unit perfecte cum Christo, neque corporis ejus vivum
membrum efficit. Qua ratione verissimc dicitur, fidem sine operibus
mortuam et otiosam esse. Et, In Christo Jesu neque circumcisioncm
aliquid valere, neque praeputium, sed fidem, quas per charitatcm
operatur. Hanc fidem ante Baptismi Sacramentum ex Apostolorum
traditionc Catcchumeni ab Ecclesia petunt, cum petunt fidem, vitam
Deternamprasstantrm : quam sine spe et charitate fides prasstare non po
test. Unde et statim verbum Christi oudiunt : Si vis ad vitam ingredi,
serva mandata. Itaque veram et Christianam justitiam accipientcs,
earn ceu primam stolam pro ilia quam Adam sua inobedientia, sibi
et nobis perdidit. per Christum Jesum illis donatum, candidam ct
immaculatam jubentur statim renati conservare, ut earn perferarit
ante tribunal Domini nostri Jesu Christi, et habeant vitam asternam.
Caput VIII. Quo modo intelligatur, impium per fidem ct gratis
justificari.
Cum vero Apostolus dicit, justificari hominem per fidem, ct gratis ;
ea verba in eo sensu intelligenda sunt, quem perpetuus Ecclesiae
Catholica? consensus tenuit, et expressit ; ut scilicet per fidem ideo
justificari dicamur, quia fides' est humanae salutis initium, funda
mentum, et radix omnis justificationis, sine qua impossibile est
placere Deo, et ad filiorum ejus consortium pervenire; gratis autem
justificari ideo dicamur, quia nihil eorum, qua? justificationem praece-

APPENDIX. 409
dunt, sive fides, sive opera, ipsam justificationis gratiam promeretur.
Si enim gratia est, jam non ex operibus : alioquin, ut idem Aposto
lus inquit, gratia jam non est gratia.
Caput IX. Hefellitur inanis kozreticorumfiducia.
Quamvis autem, necessarium sit credere, neque remitti, neque re-
missa unquam fuissc peccata, nisi gratis divina misericordia propter
Christum : nemini tamen fiduciam et certitudinem remissionis pec
catorum suorum jactanti, et in ea sola quiescenti, peccata dimitti,
vel dimissa esse, dicendum est ; cum apud hasreticos et schismaticos
possit esse, imo nostra tempestate sit, et magna contra Ecclesiam
Catholicam contentione prasdicetur vana ha?c ab omni pietate re
mota fiducia. Sed neque illud asserendnm est, oportere eos qui vere
justificati sunt, absque ulla omnino dubitatiorie apud semetipsos sta-
tuere, se esse justificatos, neminemque a peccatis absolvi, ac justifi
cari, nisi eum, qui certo credat se absolntum et justificatum esse;
atque hac sola fide absolutionem et jutificationem perfici : quasi qui
lioc non credit, de Dei promissis, deque mortis et rcsurrcctionis
Christi effieacia dubitet. Nam sicut nemo pius de Dei misericordia,
de Christi merito, deque Sacramentorum virtute et effieacia dubitare
debet : sic quilibet, dum seipsum, suamque propriam infirmitatem ct
indispositionem rcspicit, de sua gratia ibrmidare, et timere potest ;
cum nullus scire valeat certitudinem fidei, cui non potest subesse
ialsum, se gratiam Dei esse consecutum.
Caput X. De acceptce justificationis incremento.
Sic ergo justificati, et amici Dei, ac domestici facti, euntes de vir
tute in virtutem, renovantur, ut Apostolus inquit, de die in diem :
hoc est mortificando membra carnis suas, et exhibendo ea arma jus
titias in sanctificationem, per observationcm mandatorum Dei, et
Ecclesias, in ipsa justitia per Christi gratiam acpepta, cooperante fide
¦bonis operibus, crescunt, atque magis justificantur, sicut scriptum
cat : Qui Justus est, justificetur adhuc. Et iterum : Ne verearis
usque ad mortem justificari. Et rursus : Videtis quoniam ex operi
bus justificatur homo, et non ex fide tantum. Hoc vero justitias in-
crementum petit sancta Ecclesia, cum orat : Da nobis, Domine,
fidei, spei et charitatis augmentum.
Caput XI. De observations mandatorum, deque ipsius necessitate
et impossibilitate.
Nemo autem, quantumvis justificatus, liberum se esse ab observa-
tione mandatorum putare debet : nemo femeraria ilia, et a Patribus
sub anathemate prohibita voce uti, Dei prasccpta homini justificato
ad obscrvandum esse impossibilia. Nam Deus impossibilia„non
jubet, sed jubendo monet, et facere quod possis, et petere quod
non possis; et adjuvat ut possis. Cujus mandata gravia non
sunt, cujus jugum suave est, et onus leve. Qui enim sunt filii
Dei, Christum diligunt : qui autem diligunt eum, ut ipsemet tes-
tatur, servant sermones ejus, quod utique cum divino auxilio pras-
stare possunt. Licet enim in hac mortali vita quantumvis sancti
et justi in levia saltern et quotidiana, quas etiam venialia dicuntur,

4)0 APPENDIX.
peccata quandoque cadant, non propterea desinunt esse justi. Nam*
justorum ilia vox est et humilis, et verax : Dimitte nobtis debita nos'J
tra. Quo fit, ut justi ipsi eo magis se obligatos ad amhulandum fn
via justitia? sentire debeant, quoliberati jam a peccato, servi autem
facti Deo, sobrie, juste, et pie: viventes proficerejpossint per Christum
Jesum, per quem aecessum habuerunt in gratiam istam. Deus
namque sua. gratia semel justificatos non deserit, nisi ab eis prius
deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide
solaseheredemesseconstitutum, hereditatemqueconsecuturum, etiam
si Christo non compatiatur, ut et conglorificetur. Nam et Christus
ipse, ut inquit Apostolus, cum esset Filius Dei, didicit ex iis quae
passus est, obedientiam; et consummatus, factus est omnibus obtem-
perantibus sibi causa salutis aeternas. Propterea. Apostolus ipse monet
justificatos, dicens : Nescitis quod ii qui in stadio currunt, omnes
quidem currunt, sed unus accipit bravium 7 sic currite ut compre-
hendatis. Ego igitur sic curro, non quasi in incertum ; sic pugno,
non quasi aerem verberans, sed castigo corpus meum, et in servitu-
tem redigo : ne forte, cum aliis prasdicaverim, ipse reprobus effieiar.
Item princeps Apostolorum Petrus : Satagite, ut per bona opera
certam vestram vocationem et electionem faciatis ; hasc enim fa-
cientes, non peccabitis aliquando. Unde constat eos orthodoxa? re-
ligionis doctrinas adversari, qui dicunt, justum in omni bono opere
saltern venialiter peccare, aut, quod intolerabilius est, pcenas aeternas
mereri : atque etiam eos qui statuunt in omnibus operibus justos pec
care, si in illis suam ipsorum socordiam excitando, et sese ad cur-
rendum in stadio cohortando, cum hoc, ut in primis glorificetur Dous-,
mercedem quoque intuentur asternam : cum scriptum sit : Inclinavi
corjmeum ad faciendas justificationes tuas propter retribution em. Et
de Mose dicat Apostolus, quod respiciebat in remunerationem.
Caput XII. Prazdestinationis temerariam preesu-mpiionem. caven-
dam esse.
Nemo quoque, quamdiu in hac mortalitate vivitur, de arcane di
vinas praedestinationis mysterio usque ade& prassumere debet, ut certo
statuat se omnino esse in numero prasdestinatorum : quasi verum
esset, quod justificatus aut amplius peccare non possit ; aut, si pec-
caverit, certam sibi resipicentiam promittere debeat. Nam nisi ex
speciali revelatione, sciri non potest, quos Deus sibi elegerit.
Caput XIII. De pcrseverantioz munere..
Similiter de perseverantias munere, de quo scriptum est : Qui per-
severaverit usque in finem, hie salvus erit : quod quidem aliunde
haberl non potest, nisi ab eo qui potens est eum, qui stat, statuere,
ut perseveranter stet, et eum qui cadit, restituere : nemo sibi certi,
aliquid absoluta. certitudine polliceatur ; tametsi in Dei auxilio fir-
missimam spem collocare et reponere omnes debent. Deus enim,
nisi ipsi illius gratias defuerint, sicut coepit opus bonum, ita perficiet,
operans velle, et perficere. Verumtamen qui se existimant stare,
videant ne cadant ; et cum timore ac tremore salutem suam operen-
tur in laborious, in vigiliis, in eleemosynis, in orationibus, et obla-
lionibue, in jejuniis et castitate. Formidare enim debent, scientcs

APPENDIX. 411
quod in spem gloria?, et nondum in gloriam renati sunt, de pugna
quae superest cum carne, cum mundo, cum diabolo ; in qua victores
esse non possunt, nisi cum Dei gratia Apostolo obtemperent, di-
centi : Debitores sumus non carni, ut secundum carnem vivamus ;
si enim secundum carnem vixeritis, moriemini : si autem spiritu facta
carnis mortificaveritis, vivetis.
Caput XIV. De lapsis, et eorum reparatione.
Qui vero ab accepta justificationis gratia per peccatum excideruht,
rursus justificari poterunt, cum, excitante Deo, per Posnitentias Sa
cramentum, merito Christi, amissam gratiam recuperare procurave-
rint. Hie enim justificationis modus est lapsi reparatio, quam se-
cundam post naufragium deperdita? gratia? tabulam sancti Patresapte
nuncuparunt. Etenim pro iis qui post Baptismum in peccata la-
buntur, Christus Jesus Sacramentum instituit Poenitentia?, cftm
dixit : Accipite Spiritum sanctum : quorum remiseritis peccata, re-
mittuntur eis ; et quorum retinueritis, retenta sunt. Unde docendum
est, Christiani hominis posnitentiam post lapsum multo aliam esse a
Baptismali ; eaque contmeri non modo cessationem a peccatis, et
eorum detestationem, aut cor contritum et humiliatum, verum etiam
eorumdem sacramentalem Confessionem saltern in voto, et suo tem-
jpore faciendam, et sacerdotalem Absolutionem ; itemque satisfac-
¦tioncm per jejunia, eleemosynas, orationes, et alia pia spiritualis
<vita? exercitia ; non qnidem pro poena aeterna, quae vel Sacramento,
vel Sacramenti voto una cum culpa remittitur, sed pro poena tem
poral! ; quas, ut sacra? Litterae docent, non tota semper, ut in Bap-
tismo fit, dimittitur illis, qui gratia? Dei quam acceperunt, ingrati
Spiritum sanctum contristaverunt, et templum Dei violare non sunt
veriti. De qua poenitentia scriptum est: Memor esto unde exci-
deris : age posnitentiam, et prima opera fac. Et iterum : Qua?
secundum Deum tristitia est, posnitentiam in salutem stabilem ope
ratur. Et rursus : Posnitentiam agite, et facite fructus dignos Poeni
tentia?.
CIaput XV. Quolibetmortali peccato amUti graliam,sednonfidem.
Adversus etiam hominum quorumdam callida ingenia, qui per
dulces sermones, et benedictiones seducunt corda innocentium, asse-
rendum est, non modo infidelitate, per quam et ipsa fides amittitur,
sed etiam quocunque alio mortali peccato, quamvis non amittatur
fides, acceptam justificationis gratiam amitti: divinae legis doctrinarn
•defendendo, quae a regno Dei non solum infideles excludit, sed et
fideles quoque, fornicarios, adulteros, molles, masculorum concubi-
tores, fures, avaros, ebriosos, nialedicos, rapaces, casterosque omnes
qui letalia committunt peccata; a quibus cum divinae gratiae adju-
mento abstinere possunt, et pro quibus a Christi gratia separantur.
Caput XVI. De fructu justificationis, hoc est, de merito banorum
operum, deque ipsius meriti ratione.
Hac igitur ratione justificatis hominibus, sive acceptam gratiam
perpetuo conservaverint, sive amissam recuperaverint, proponenda
sunt Apostoli verba ; Abundate in omni opere bono, scientes quod

412 APPENDIX.
labor vester non est insthis in Domino. Non enim injustus est DeuSf
ut obliviscatur operis vestri, et dilectionis quam ostendistis in nomine
ipsius. Et, nolite amittere confidentiam vestram, q ua? magnam habet
remunerationem. Atque ideo bene operantibus usque in finem, et
in Deo sperantibus, proponenda est vita asterna, et tamquam gratia
filiisDei per Christum Jesum misericorditer promissa, et tamquam
merces ex ipsius Dei promissione bonis ipsorum operibus et meritis
fideliter reddenda. Hasc est enim ilia corona justitias, quam post
suum certamen et cursum repositam sibi esse aiebat Apostolus, a
justo Judice sibi reddendam : non solum autem sibi, sed et omnibus
qui diligunt adventum ejus. Cum enim ille ipse Christus Jesus
tamquam caput in membra, et tamquam vitis in palmites, in ipsos-
justificatos jugiter virtutem infiuat ; quas virtus bona eorum opera'
semper antecedit, et comitatur, ct subsequitur, et sine qua nullc/
pacto Deo grata et meritoria esse possent ; nihil ipsis justificatis am
plius deesse credendum est, quo minus plene illis quidem operibus,
quas in Deo sunt facta, divina? legi pro hujus vitae statu satisfecisse,
et \ itam asternam suo etiam tempore, si tamen in gratia decesserint,
consequendam, vere promeruisse censeantur : cum Christus, Salvatpr"
noster, dicat : Si quis biberit ex aqua quam ego dabo ei, non sitiet
in ssternum, sed fiet in eo fons aquas salientis in vitam asternam.
Ita neque propria nostra justitia, tamquam ex nobis propria statuitur :
neque ignoratur, aut repudiatur justitia Dei-. Qua? enim justitia
nostra dicitur, quia per earn nobis inhasrentem justificamur ; ilia
eadem Dei est, quia a Deo nobis infunditur per Christi meritum.
Neque vero illud omittendum est, quod licet bonis operibus in sacrist
Litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis po~
tum aqua? frigida? dederit, promittat Christus eum non esse sua.
mercede cariturum : et Apostolus testetur, id quod in prassenti est
momentaneum, et leve tribulationis nostra?, supra modum in subli--
mitate a?ternum glorias pondus operari in nobis : absit tamen, ut
Christianus homo in se ipso vel confidat vel glorietur, et non in Do
mino : cujus tanta est erga omnes homines bonitas, ut eorum velit.
esse merita, quas sunt ipsius dona. Et quia in multis offendimus.
omnes; unusquisque sicut misericordiametbonitatem,itaseveritatem,.
et judicium ante oculos habere debet, neque se ipsum aliquis, etiam.
si nihil sibi conseius fuerit, judicare ; quoniam omnis hominum vita
non humano judicio examinanda et judicanda est, sed Dei : qui il-
luminabit abscpndita tenebrarum, et manifestabit consilia cordium :-
et tunc laus erit uuicuique a Deo, qui, ut scriptum est, reddet uni-.
cuique secundum opera sua.
Post hanc Catholicam de justificatione doctrinarn, quam nisi quis-
quefideliterfirmiterque recepcrit, justificari non poterit, placuit sancta?
Synodo hos Canones subjungere, ut omnes sciant, non solum quid
tenere et sequi, sed etiam quid vitare et fugere debeant.

De Justificatione.
Canon, 1. Si quis dixerit, hominem suis operibus, qua? vel per
liumanas naturas vires, vel per legis doctrinarn fiant, absque divina per
Jesum Christum gratia posse justificari coram Deo ; anathema sit.
2. Si quis dixerit, ad hoc solum divinam gratiam per Christum
Jesum dari, ut facilius homo juste vivere, ac vitam asternam pro-

APPENDIX. 4 1 3
mereri possit ; quasi per liberum arbitrium sine gratia utrumque, sed
segre tamen et difficulter possit ; anathema sit.
3. Si quis dixerit, sine praeveniente Spiritus sancti inspiratione,
atque ejus adjutorio, hominem credere, sperare, diligere, aut pceni-
tere posse, sicut oportet, ut ei justificationis gratia conferatur: ana
thema sit.
4. Si quis dixerit, liberum hominis arbitrium a Deo motum, et ex-
citatum, nihil cooperari assentiendo Deo excitanti, atque vocanti, quo
ad obtinendam justificationis gratiam se disponat, ac prasparet ; neque
posse dissentire, si velit, sed velut inanime quoddam nihil omnino
agere, mereque passive se habere ; anathema sit.
5. Si quis liberum hominis arbitrium post Adas peccatum amissum
et extinctum esse dixerit, aut rem esse de solo titulo, imd titulum
sine re, figmentum denique a. satana invectum in Ecclesiam ; ana
thema sit.
6. Si quis dixerit, non esse in potestate hominis vias suas malas
facere, sed mala opera, ita ut bona, Deum operari, non permissive
solum, sed etiam proprie, et per se ; adeo, ut sit proprium ejus opus
non minus proditio Judae, quam vocatio Pauli: anathema sit.
7. Si quis dixerit, opera omnia, quoo ante justificationem fiunt,
quacumque ratione facta sint, vere esse peccata, vel odium Dei me
reri ; aut, quanto vehementius quis nititur se disponere ad gratiam,
tanto eum gravius peccare ; anathema sit.
8. Si quis dixerit, gehennas metum, per quem ad misericordiam
Dei.de peccatis dolendo confugimus, vel a peccando abstinemus,
peccatum esse, aut peccatores pejores facere ; anathema sit.
9. Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil
aliud requiri, quod ad justificationis gratiam consequendam coopere-
tur, et nulla ex parte necesse esse eum sua? voluntatis motu praspa-
rari, atque disponi ; anathema sit.
10. Si quis dixerit, homines sine Christi justitia, per quam nobis
meruit, justificari, aut per earn ipsam formaliter justos esse; ana
thema sit.
11. Si quis dixerit, homines justificari Vel sola imputatione jus
titia? Christi, vel sola, peccatorum remissione, exclusa gratia, et cha-
ritate, quas in cordibus eorum per Spiritum sanctum difl'undatur,
atque illis inhasreat; aut etiam gratiam, qua justificamur, esse tan
tum favorem Dei ; anathema sit.
12. Si quis dixerit, fidem justificantem nihil aliud esse quam fidu-
ciam divinas misericordia?, peccata remittentis propter Christum ; vel
earn fiduciam solam esse, qua. justificamur : anathema sit.
13. Si quis dixerit, omni homini ad remissionem peccatorum asse-
quendam necessarium esse, ut credat. certo, et absque ulla haesita-
tione propria? infirmitatis et indispositionis peccata sibi esse remissa ;
anathema sit.
14. Si quis dixerit, hominem a peccatis absolvi, ac justificari ex
eo quod se absolvi ac justificari certo credat ; aut neminem vere
esse justificatum, nisi qui credat se esse justificatum, et hac sola fide
absolutionem et justificationem perfici ;' anathema sit.
15. Si quis dixerit, hominem renatum et justificatum teneri ex-
fide ad credendum, se certo esse in numero praedestinatorum ; ana
thema sit.
16. Si quis magnum illud usque in finem perseverantis donum se
35*

414 APPENDIX.
certo habiturum, absoluta et infallibili certitudine dixerit ; nisi hoc
spcciali revelatione didicerit ; anathema sit.
17. Si quis justificationis gratiam non nisi-prasdestinatis ad vitam
contingere dixerit ; reliquos vero omnes qui vocantur, vocari quidem,
sed gratiam non accipere, utpote divina potestate prasdestinatos ad
malum ; anathema sit.
18. Si quis dixerit, Dei prascepta homini etiam justificato, et sub
gratia constituto, esse ad observandum impossibilia; anathema sit.
19. Si quis dixerit, nihil pra?ceptum esse in- Evangelio praeter
fidem, castera esse indifferentia, neque prascepta, neque prohibita,
sed libera; aut' decern prascepta nihil pertmere ad Christianos; ana
thema sit.
20. Si quis hominem justificatum, et quantumlibet perfectum, dix
erit non teneri ad observantiam mandatorum Dei, et Ecclesiae, sed
tantum ad credendum ; quasi vero Evangelium sit nuda et absoluta
promissio vita? aeternas, sine conditione observationis mandatorum ;
anathema sit.
21. Si quis dixerit, Christum Jesum a Deo hominibus datum fuisse
ut redemptorem, cui fidant ; non etiam ut legislatorem, cui obediant j
anathma sit.
22. Si quis dixerit, justificatum, vel sine, speciali auxilio Dei, in
accepta justitia perseverare posse, vel cum eo non posse; anathema
sit. 23. Si quis hominem semel justificatum dixerit amplius peccare
non posse, neque gratiam amittere, atque ideo eum qui labitur, et
peccat, numquam vere fuisse justificatum ; aut contra, posse in tota
vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei pri-
vilegio, quemadmodum de beata Virgine tenet Ecclesia ; anathema
sit. 24. Si quis dixerit, justitiam acceptam non conservari, atque etiaro
augeri coram Deo per bona opera; sed opera ipsa fructus solufn-
modo et signa esse justificationis adepta?, non autem ipsius augenda?
causam ; anathema sit.
25 Si quis in quolibet bono opere justum saltern venialiter pec
care dixerit, ant, quod intolerabilius est, mortaliter; atque lded
pcenas asternas mereri ; tantumque ob id non damnari, quia Deus ea
opera non imputet ad damnationem ; anathema sit.
26. Si quis dixerit, justos non debere pro bonis operibus, qua? in
Deo fuerint facta, exspectare et sperare asternam retributionem a
Deo per ejus misericordiam, et Jesu Christi meritum, si bene agendo,
et divina mandata custodiendo usque in finem perseveraverint ; ana
thema sit.
27. Si quis dixerit, nullum esse mortale peccatum, nisi infideli-
tatis, aut nullo alio, quantumvis gravi et enormi, praeterquam infide-
litatis peccato, semel acceptam gratiam amitti ; anathema sit.
28. Si quis dixerit, amissa per peccatum gratia simul et fidem
semper amitti ; aut fidem, quas remanet, non esse veram fidem, licet
non sit viva; aut eum, qui fidem sine charitate habet, non esse
Christianum ; anathema sit.
29. Si quis dixerit, eum, qui post Baptismum lapsus est, non
posse per Dei gratiam resurgere, aut posse quidem, sed sola fide
amissam justitiam recuperare sine Sacramento Poenitentia?, prout
sancta Romana, et universalis Ecclesia, a Christo Domino, et ejus

APPENDIX. 415
Apostolia edocta, hue usque professa est, servavit, et docuit : ana
thema sit.
30. Si quis post acceptam justificationis gratiam, cuilibet pecca-
tori poenitenti ita-culpam remitti, et reatum astemas pcena? deleri
dixerit, ut nullus remaneat reatus pcenas temporalis exsolvendae vel
in hoc secuIo,'vel in futuro in Purgatorio, antequam ad regna coslo-
rum aditus patere possit ; anathema sit.
31. Si quis dixerit, justificatum peccare, dum intuitu astemas mer-
cedis bene operatur ; anathema sit.
32. Si quis dixerit, hominis justificati bona' opera ita esse dona
Dei, ut non sint etiam bona ipsius justificati merita ; aut, ipsum
justificatum bonis operibus, qua? ab eo per Dei gratiam, et Jesu
Christi meritum, cujus vivum membruin est, fiunt, non vere mereri
augmentum gratias, vitam asternam, et ipsius vitas asternas, si tamen
in gratia decesserit, consecutionem, atque etiam glorias augmentum;
anathema sit.
33. Si quis dixerit,- per hanc doctrinarn Catholicam de justifica
tione, a sancta Synodo hoc prassenti decreto expressam, aliqua ex
parte gloria? Dei, vel meritis Jesu Christi Domini nostri, derogari, et
non potius veritatem fidei nostra?, Dei denique ac Christi Jesu glo
riam illustrari ; anathema sit.
SKSSIO SEPTIMA, CELEBRATA DIE III. MENS1S MARTII MDXL.V1I.
Decretum de Sacramentis. Proarmium.
Ad consummationem salutaris de justificatione doctrina?, quas. in
prasccdenti proxima Sessione uno omni urn Patrum consensu promul-
gata fuit; consentaneum visum est de sanctissimis Ecclesia?- Sacra
mentis agere, per qua? omnis vera justitia vel incipit, vel coepta au-
getur, vel amissa reparatur. Propterea sacro-sancta oecumenica et
generalis Tridentina Synodus, in Spiritu sancto legitime cpngregata,
praesidentibus in ea- eisdem Apostolica? t'edis Legatis, ad errores
eliminandos, et extirpandas haereses, quas circa sanctissima ipsa Sa
cramenta hac nostra tempestate, ium de damnatis olim a Patribus
nostris hasresibus suscitatas, turn etiam de novo adinventa? sunt, qua?
Catholica? Ecclesia? puritati, et animarum saluti magnopere officiunt,
sanctarum Scripturarum doctrina?, Apostolicis traditionibus, atque
aliorum Conciliorum et Patruid consensui inha?rendo, hos prassentes
canones statuendos, et decernendos censuit ; reliquos, qui supersunt
ad ccepti operis perfectionem, deincops, divino Spiritu adjuvante,
editura. De Sacramentis in Genere.
Canon 1. Si quis dixerit, Sacramenta novas legis non fuisse omnia
a Jesu Christo, Domino nostro, instituta ; aut esse plura vel pau-
ciora quam septem, videlicet, Baptismum, Confirmationem, Eucha-
ristiam, Posnitentiam, Extremam Unctionem, Ordinem,, et Matrimo
nium ; aut etiam aliquod horum septem non esse vere et proprie
Sacramentum ; anathema sit.
2. Si quis dixerit, ea ipsa nova? legis Sacramenta a. Sacramentis
antiqua? legis non differre, nisi quia casremonia? sunt alias, ct alii
ritus extend ; anathema sit.

416 APPENDIX.
3. Si quis dixerit, hasc septem Sacramenta ita esse inter se paria,
ut nulla ratione aliud sit alio dignius ; anathema sit.
4. Si quis dixerit, Sacramenta nova? legis non esse ad salutem
necessaria, sed superflua ; et sine eis, aut eorum voto per solam fidem
homines a Deo gratiam justificationis adipisci ; licet omnia singulis
necessaria non sint ; anthema sit.
5. Si quis dixerit, hasc Sacramenta propter solam fidem nutriendam
ihstituta fuisse ; anathema sit.
6. Si quis dixerit, Sacramenta novas legis non continere gratiam,
quam significant, aut gratiam ipsam non ponentibus, obicem non
conferre, quasi signa tantum externa sint acceptas per fidem gratia?
vel justitiae, et notae quaedam Christianos professionis, quibus apud
homines discernuntur fideles ab infidelibus ; anathema sit.
7. Si quis dixerit, non dari gratiam per hujusmodi Sacramenta
semper, et omnibus, quantum est ex parte Dei, etiam si rite ea sus
cipiant, sed aliquando, et aliquibus ; anathema sit.
8. Si quis dixerit, per ipsa novae legis Sacramenta ex opere ope-
rato non conferri gratiam, sed' solam fidem divina? promissionis ad
gratiam consequendam sufficere ; anathema sit.
9. Si quis dixerit, in tribus Sacramentis, Baptismo scilicet, Con-
firmatione, et Ordine, non imprimi characterem in anima, hoc est,
signum quoddam spiritale, et indelebile, unde ea iterari non possunt;
anathema sit.
10. Si quis dixerit, Christianos omnes in verbo, et omnibus Sa
cramentis administrandos habere potestatem j anathema sit.
11. Si quis dixerit, in ministris, duin Sacramenta conficiunt, et
conferunt, non requiri intentionem saltern faciendi quod facit Eccle
sia ; anathema sit.
12. Si quis dixerit, ministrum in peccato mortali existentem, modo
omnia essentialia, qua? ad Sacramentum conficiendum, conferen-
dum pertinent, servaverit, non conficere, aut conferre Sacramentum ;
anathema sit.
13. Si quis dixerit, receptos et approbates Ecclesias Catholica?
ritus, in solemni Sacramentorum administratione adhiberi consuetos,
aut contemni, aut sine peccato a ministris pro libito omitti, aut in
novos alios per quemcumque-Eeelesiaruin Pastorem mutari posse ;
anathema sit. De Baptismo.
Canon 1. Si quis dixerit, Baptismum Joannis habuisse eamdem
vim cum Baptismo Christi ; anathema sit.
2. Si quis dixerit, aquam veram et naturalem non esse de neces
sitate Baptismi, atque ideo verba ilia Domini nostri Jesu Christi :
Nisi quis renatus fuerit ex aqua et Spiritu sancto, ad metaphoram
aliquam detorserit ; anathema sit.
3. Si quis dixerit, in Ecclesia Romana, quas omnium ecclesiarum
mater est, et magistra, non esse veram de Baptismi Sacramento doc
trinarn ; anathema sit.
4. Si quis dixerit, Baptismum, qui etiam datur ab htereticis in
nomine Patris, et Filii, et Spiritus sancti, cum intentione faciendi
quod facit Ecclesia, non esse verum Baptismum ; anathema sit.

APPENDIX. 417
h. Si quis dixerit, Baptismum liberum esse, hoc est, non neces
sarium ad salutem ; anathema sit.
6. Si quis dixerit, baptizatum non posse, etiam si velit, gratiam
amittere, quantumcumque peccet; nisi nolit credere ; anathema sit.
7. Si quis dixerit, baptizatos per Baptismum ipsum, solius tan
tum fidei debitores fieri, non autem uni veras legis Christi servanda? ;
anathema sit.
8. Si quis dixerit, baptizatos liberos esse ab omnibus sancta? Ec
clesia? prasceprlsf quas vel scripta vel tradita sunt, ita ut ea observaro
non teneantur, nisi se sua sponte illis submittere voluerint; ana
thema sit.
9. Si quis dixerit, ita revocsndos esse homines ad Baptismi sus-
tepti'memoriam, ut vota omnia, quas post Baptismum fiunt, vi pro
missionis in Baptismo ipso jam -factas, irrita esse intelligant, quasi
per ea, et fidei, quam professi sunt, dstrahatur, et ipsi Baptismo ;
anathema sit.
10. Si quis dixerit, peccata omnia, quas post Baptismum fiunt,
'sola recordatione, et fide suscepti Baptismi vel dimitti, vel venialia,
fieri ; anathema sit.
11. Si quis dixerit, verum, ct rite collatum Baptismum iterandum
esse illi, qui apud infidclcs fidem Christi negavcrit, ciiniad posniten
tiam convertitur ; anathema sit.
12. Si quis dixerit, neminem esse baptizandum, nisi ea Estate, qua
Christus baptizatus est, vel in ipso mortis articulo; anathema sit.
13. Si quis dixerit, parvulos, eo quod actum credendi non habent,
suscepto Baptismo inter fideles computandos non esse, ac propterea,
ciiin ad annos discretionis pervenirent, esse rebaptizandos ; aut prass-
tare omitti eorum Baptisma, quam eos non actu proprio credentes
baptizari in sola fide Ecclesias ; anathema sit.
14. Si quis dixerit, hujusmodi parvulos baptizatos, cum adoleve-
rint, interrogandos esse, an ratum habere velint, quod patrini eorum
nomine, dum baptizarentur, polliciti sunt ; et ubi se nolle rcsponde-
rint, suo esse arfjitrio relinquendos, nee alia interim poena ad Chris-
tianam vitam cogendos, nisi ut ab Eucharistia? aliorumque Sacra-
njentorum perceptione arceantur, donee resipiscant ; anathema sit,
De Confip.matione,
Canon 1. Si quis dixerit, Confinnationcm baptizatorum oliosam
casremoniam esse, et non potius verum et proprium Sacramentum ;
nut olim nihil aliud fuisse, quam catechesim quamdam, qua. adoles-
ccntia? proximi fidei sua? rationem coram Ecclesia exponebant ; ana
thema sit.
2. Si quis dixerit, injurios esse Spiritni sancta eos qui sacro Con-
firmationis chrismati virtutem aliquam tribuunt ; anathema sit.
3. Si quis dixerit, sanctas Confirmationis ordinarium ministrum
non esse solum Episcopum, sed quemvis siinplicem sacerdotem ; ana
thema sit.
SESSIO XIII. Q.UJE EST TERTIA SUB JULIO III. PONT, MAX. CELEBRATA
DIE XI, OCTOOR. MDLI.
Decretum de sanctissimo Eccharisti^: Sacramento.
Sacro-sancta uscumenica et generalis Tridcntina Synodus, in Spi-

418 APPENDIX.
ritu sancto legitime congregata, prassidentibus in ea eisdem sanctss
Sedis Apostolicte Legato, et Nuntiis, etsi in eum finem, non absque
peculiar! Spiritus sancti ductu et gubernatione convenerit, ut veram
et antiquam de fide et Sacramentis doctrinarn exponeret, et ut haera-
sibus omnibus, ct aliis gravissimis incommodis, quibis Dei Ecclesia
misei'6 nunc exagitatur, et in multas et varias partes scinditur, re-
medium afferret ; hoc prassertim jam ind k a principio in votis habuit,
ut stirpitiis convelleret zizania execrabiiium errorum et schismatum
quas inimicus homo his nostris calamitosis temporibus in doctrina
fidei, usu et cultu sacro-sanctas Eucharistia? superseminavit ; quam
alioqui Salvator noster in Ecclesia sua tamquam symbolum reliquit
ejus unitatis et charitatis, qua. Christianos omnes inter se conjunctos
et copulates esse voluit. Itaque eadem sacro-sancta Synodus sanam
et sinceram illam de venerabili hoc ct divino Eucharistia? Sacramento
doctrinarn tradens, quam semper Catholica Ecclesia, ab ipso Jesu
Christo Domino nostro, et ejus Apostolis erudita, atque a Spiritu
sancto, illi omnem veritatem in dies suggerente, edocta, retinuit, ct
ad finem usque seculi conservabit ; omnibus Christi fidelibus inter-
dicit, ne posthac de sanctissima Eucharistia aliter credere, docere
aut prasdicare audeant, quam ut est hoc prassenti decreto explicatum
atque defimtum.
Caput I. De realiprassentia Domini nostri Jesu Christiin sanctu-
simo Eucharistia: Sacramento.
Principio docet sancta Synodus, et aperte ac simpliciter profitetur,
in almo sancta? Eucharistias Sacramento, post panis et vini conse
crationem, Dominum nostrum Jesum Christum, verum Deum atque
hominem, vere, realiter, ac substantialiter sub specie illarum reium
sensibilium contineri. Nee enim hasc inter se pugnant, ut ipse Sal
vator noster semper ad dexteram Patris in coslis assideat, juxta mo
dum existendi naturalem ; et ut multis nihilominus aliis in locis
sacramentaliter prassens sua substantia nobis adsit, ea existendi ra
tione quam etsi verbis exprimere vix possumus, possibilem tamen
esse Deo, cogitatione per fidem illustrata, assequi possumus, et con-
stantissime credere debemus : ita enim majores nostri omnes, quot-
quot in vera Christi Ecclesia fuerunt, qui de sanctissimo hoc Sacra
mento disseruerunt, apertissime professi sunt, hoc tam admirabile
Sacramentum in ultima cosna Redemptorem nostrum instituisse,
cum post panis vinique benedictionem, se suum ipsius corpus illis
prasbere, ac suum sanguinem, disertis ac perspicuis verbis testatus
est : qua? verba a Sanctis Evangelistis commemorata, et a divo Paulo
postea repetita, cum propriam illam et apertissimam significationem
pras se ferant, secundum quam a Patribus intellecta sunt ; indignis-
eimum sane fiagitium est, ea a quibusdam contentiosis et pravis homi
nibus ad fictitios et imaginarios tropos, quibus Veritas carnis et san
guinis Christi negatur, contra universum Ecclesias sensum detorqueri:
qua? tamquam columna et firmamentum veritatis, hasc ab impiis ho
minibus excogitata commenta, velut satanica, detestata est, grato
semper et memore animo prasstantissimum hoc Christi beneficivnu
agnoscens.

APPENDIX. 419
Caput IT. De ratione institution-is sanctissimi hujus Sacramenti,
Ergo Salvator noster, discessurus ex hoc muhdo ad Patrem, Sa
cramentum hoc instituit, in quo divitias divini sui erga homines
amoris velut efifudit, memoriam faciens mirabilium suorum ; et in
illius sumptione colere nos sui memoriam prascepit, suamque annun-
tiare mortem, donee ipse ad judicandum mundum veniat. Sumi
autem voluit Sacramentum hoc, tamquam spiritualem animarum ci-
bum, quo alantur et confortentur viventes vita, illius qui dixit : Qui
manducat me, et ipse vivet propter me : et tamquam antidotum, quo
liberemur a. culpis quotidianis, et a peccatis mortalibus prasservemur.
Pignus preeterea id esse voluit futura? nostra? glorias, et perpetuas
fehcitatis : adedque symbolum unius illius corporis, cujus ipse caput
existit, cuique nos, tamquam membra, arctissima. fidei, spei et chari-
tatis connexione adstrictos esse voluit, ut id ipsum omnes diceremus,
nee essent in nobis schismata.
Caput III. De excellentia sanctissimae Eueharistiee super reliqua
Sacramenta.
Commune hoc quidem est sanctissimae Eucharistia? cum casteris
Sacramentis, symbolum esse rei sacrae, et invisibilis gratias formam
visibilem : verum illud in ea excellens et singulare reperitur, quod
reliqua Sacramenta tunc primum sanctificandi vim habent, cum quis
illis utitur, at in Eucharistia ipse sanctitatis auctor ante usum est :
nondum enim Eucharistiam de manu, Domini Apostoli susceperant,
cum vere tamen ipse affirmaret corpus suum esse quod prasbebat.
Et semper hasc fides in Ecclesia Dei fuit, statim post consecrationem
verum Domini nostri corpus, verumque ejus sanguinem sub panis et
vini specie una. cum ipsius anima et divinitate existere ; sed corpus
quidem sub specie panis et sanguinem sub vini specie, ex vi verbo-
rum ; ipsum autem corpus sub specie vini, etsanguinem sub specie
panis, animamque sub utraque, vi naturalis illius connexionis et con-
comitantias, qua partes Christi Domini, qui jam ex monuis resur-
rexit, non amplius moriturus, inter se copulantur. Divinitatem porrc*
propter admirabilem illam ejus cum corpore et anima hypostaticam
unionem. Quapropter verissimum est tantumdem sub alterutra spe
cie, atque sub utraque contineri ; totus enim et integer Christus sub
panis specie, et sub quavis ipsius speciei parte, totus item sub vini
specie, et sub ejus partibus existit.
Caput IV. De Transubstantiatione.
Quoniam autem Christus redemptor noster, corpus suum id, quod
sub specie panis offerebat, vere esse dixit : ided persuasum semper
in Ecclesia Dei fuit, idque nunc denud sancta hasc Synodus decfarat,
per consecrationem pants et vini conversionem fieri totius substantias
panis in substantiam corporis' Christi Domini nostri, et totius sub
stantia? vini in substantiam sanguinis ejus; quas conversio conveni-
enter et propria a sancta Catholica Ecclesia Transubstantiate est
appellata.

420 APPENDIX.
Caput V. De cullu ei veneratione huic sanclissimo Sacramento ex-
hibenda.
Nullus itaque dubitandi locus relinquitur, quin omnes Christi
fideles, pro more in Catholica Ecclesia semper recepto, latria? cultum,
qui vero Deo debetur, huic sanctissimo Sacramento in veneratione
exhibeant ; neque enim ideo minus est adorandum, quod fuerit a
Christo Domino, ut sumatur, institutum. Nam ilium eumdem
Deum prsesentem in eo adesse credimus, quem Pater asternus intro-
ducens in orbem terriirum, dicit : Et adorent eum omnes Angeli
Dei; quem Magi procidentes adoraverunt; quem denique in Galilasa
ab Apostolis adoratum fuisse, Scriptura testatur. Declarat praeterea
sancta Synodus, pie et religiose admodiim in Dei Ecclesiam induc-
tum fuisse hunc morem, ut singulis annis peculiari quodam et festo
die prascelsum hoc et venerabile Sacramentum singulari veneratione
ac solemnitate celebraretur, utque in processionibus reverenter et
honorifico illud per vias ct loca publica circumferetur. iEquissi-
mum est enim sacros aliquos statutos esse dies, cum Christiani
omnes singulari ac rara quadam significatione grates et memores tes-
tentur animos ergo communem Dominum et Redcmptorem pro tam
ineffabili et piano divino beneficio, quo mortis ejus victoria et trU
umphus repraesentatur ; atque sic quidem oportuit victricem veritatem
de mendacio et haeresi triumphum agere, ut ejus adversarii in cori-
spectu tanti splendoris, et. in tanta universa? Ecclesias lastitid positi,
vel debilitati et fracti tabes;ant, vel pudore affecti et cpnfusi ali-
quando'resipiscant.
Caput VI. De asservando sacrce Eucharistice Sacramento, et ad in-
fir-mos deferendo.
Consuctudo asservandi in sacrario sanctam Eucharistiam adeo an-
tiqua est, ut cam seculum etiam Nicasni Concilii.agnoverit. Porrd
deferri ipsam sacram Eucharistiam ad infirmos, et hunc usum dili
genter in Ecclesiis conservari, prasterquam quod cum summa a?qui-
tate et ratione conjunctum est, tum multis in Conciliis prasceptum
invenitur, et vetustissimo Catholica? Ecclesia? more est observatum.
Quare sancta hasc Synodus retinendum omnino salutarem hunc et
necessarium morem statuit.
Caput VII. De prceparatione qum adhibenda est, ut digne quis sa
cram Eucharistiam percipiat.
Si non decet ad sacras ullas functiones quempiam accedere, nisi
sancte; certS qu6 magis sanctitas et divinitas coslestis hujus Sacra
menti viro Chnstiano comperta est, eo diligentius cavere ille debet
ne absque magna reverentia et sanctitate ad id percipiendum acce-
dat, prassertim cum ilia plena formidinis verba apud Apostolum
legamus : Qui manducat et bibit indigne, judicium sibi mandu-
cat et bibit, non dijudicans corpus Domini. Quare communicare
volentirevocandum est in memoriam ejus prasceptum : Probet seipsum
homo. Ecclesiastica autem consuetudo declarat, earn probationem
necessariom esse, ut nullus sibi conscius peccati, mortalis quan
tumvis sibi contritus vidcatur, absque prasmissa Sacramentali con-

APPENDIX. 421
iegsione ad sacram Eucharistiam accedere debeat. Quod a Chris-
tianis omnibus, etiam ab iis sacerdotib-us, quibus ex officio incubu-
erit celebrare, hasc sancta Synodus perpetuo serv and urn esse decre-
vit, modo non desit illis copia confessoris; qu6d si, necessitate
urgente, sacerdos absque prasvia confessione celebraverit, quam-
primuni confiteatur.
f Caput VI [I. De usu admirdbilis hujus Sacramenti.
Quoad usum autem recte et sapienter Patres nostri tres rationes
hoc sanctum Sacramentum accipienji distinxerunt. Quosdam.
enim docuerunt sacramentaliter dumtaxat id sumere, ut peccatores :
alios tantum spiritualiter, illos nimirum, qui voto propositum ilium
coslestem panem edentes, fide viva, quas per dilectionem operatur,
fructum ejus et utilitatem sentiunt ; tertios porro sacramentaliter si
mul et spiritualiter; hi autem sunt qui ita se prius probant et instru-
unt, ut vestcm nuptialem ind uti ad divinam hanc mensam accedant.
In sacramentali autem sumptione semper in Ecclesia Dei mos fuit,
ut laici a sacerdotibus communionem acciperent ;. 9acerdotes autem
celebrantes seipsos communiearent: qui mos, tamquam ex traditione
Apostolica descondens, jure ac merita retineri debet. Demum vero
paterno affectu admonet sancta Synodus, hortatur, rogat, et obsecrat
per viscera misericordia? Dei nostri, ut omnes et singuli, qui Chris-
tiano nomine censentur, in hoc unitatis signo, in hoc vinculo chari-
tatis, in hoc concordias symbolo jam tandem aliquand6 conveniant
et concordent, memoresque tantas mpjestatis, et tam eximii amoris
Jesu Christi Domini nostri, qui dilectam animam suam in nostra?
salutis pretinm, et carnem suam nobis deditad manducandum: hasc
sacra mysteria corporis et sanguinis ejus ea fidei constrintia et fir-
roitate, ed animi devotione, ac pietate et cultu credant, et veneren-
tur, ut panem ilium supersubstantialem frequenter suscipefe pos
sint, et is vere eis sit anima? vita et perpetua sanitas mentis : cujus
vigore confortati, ex hujus misera? peregrinationis itinere ad cos
lestem pa'riam pervenire valeant, eumdem panem Angelorum,
quem, modo sub sacris Velaminibus ednnt, absque alio velaruine
manducaturi. Quoniam autem non est satis veritatem dicere, nisi deteganturet
Tefellantur errores, placuit sancta? Synodo hos Canones subjungere,
ut omnes, jam agnitd Catholica doctrina, intelligant quoque, quas.
illis hasresescaverivitarique debeant.
De Sacro-sancto Eucharistia: Sacramento.
Canon 1. Si quis negaverit, in sanctissima? Eucharistias Sacra
mento contineri vere, realiter et substantialiter corpus et sanguinem
una ciim anima et divinitate Domini nostri Jesu Christi, ac proindd
totum Christum: sed dixerit tantuVnmodo esse in eo ut in signo, vel
figura, aut virtute ; anathema sit.
2. Si quis dixerit, in sacro-sancto Eucharistia? Sacramento rema-
nere substantiam panis et vini una cum corpore et sanguine Domini
nostri Jesu Christi, negaveritque mirabilem illam et singularem con-
versionem totius substantia? panis in corpus, et totius substantia? vini
in sanguinem, manentibus dumtaxat speciebus panis et vini ; quam
36

422 APPENDIX.
quidem conversionem Catholica Ecclesia aptissime Transubstan-
tiationem appellat ; anathema sit.
3. Si quis negaverit, in venerabili Sacramento Eucharistia? sub
uuaquaque specie, et sub singulis cujusque speciei partibus, separa-
tione facta, totum Christum contineri ; anathema sit.
4. Si quis dixerit, peracta consecratione, in admirabili Eucharis
tia? Sacramento non esse corpus et sanguinem Domini nostri Jesu
Christi, sed tantum in usu, dum sumitur, non autem ante; vel post, et
in hostiis seu particulis consecratis, quas post communionem reser-
vantur, vel supersunt, non remanere verum corpus Domini ; ana
thema sit.
5. Si quis dixerit, vel prascipuum fructum sanctissimas Eucharis
tia? esse remissionem peccatorum, vel ex ea non alios effectus pro-
venire; anathema sit.
6. Si quis dixerit, in sancto Eucharistia? Sacramento Christum
unigenitum Dei Filium non esse cultu latria?, etiam externo, ado-
randum ; atque ideo necfestiva peculiari celebritate venerandum,
neque in processionibus, secundum laudabilem et universalem Ec
clesia? sanctas ritumetconsuetudinem.solemniter circumgestandum,
vel non publice, ut adoretur, populo proponendum,et ejus adorato-
res esse idololatras ; anathema sit.
7. Si quis dixerit, non licere sacram Eucharistiam, in sacrario re-
servari, sed statim post consecrationem adstantibus necessarid dis-
tribuendam, aut non licere, ut ilia ad infirmos honorifice deferatur ;
anathema sit.
8. Si quis dixerit, Christum in Eucharistia exhibitum, spirituali
ter tantum mandueari, et non etiam sacramentaliter ac realiter; ana
thema sit.
9. Si quis negaverit, omnes et singulos Christi fideles utriusque
sexus, cum ad annos discretions pervenerint, teneri singulis annis,
saltern in Paschate, ad communicandum, juxta prasceptum sancta?
matris Ecclesia? ; anathema sit.
10. Si quis dixerit, non licere sacerdoti celebranti, seipsum com-
municare ; anathema sit.
1 1. Si quis dixerit, solam fidem esse sufficientem praeparationem ad
sumendum sanctissimas Eucharistia? Sacramentum ; anathema sit.
Et, ne tantum Sacramentum indigne, atque ideo in mortem et con-
demnationem sumatur, statuit atque declarat ipsa sancta Synodus,
illis quos conscientia peccati mortalis gravat, quantumcumque etiam
se contritos existiment, habita copia Confessoris, necessario pras-
mittendam esse Confessionem Sacramentalem. Si quis autem
contrarium docere, prasdicare, vel pertinaciter asserere, seu etiam
publice disputando, defendere prtesumpserit, eo ipso excommunica
tes existat.
SESS10 XIV. QU.E EST Q.UARTA SUB JULIO III. PONT. MAX. CELEBRATA
DIE XXV. NOVEMBRIS, MDLI.
Doctrina de sanctissimis Pmnitentiai et Extrema-Unctionis Sacra
mentis.
Sacro-sancta oecumenica et generalisTridentina Synodus in Spi
ritu sancto legitime congregata, praesidentibus in ea eisdem sanctas
Sedis Apostolica? Legato et Nuntiis, quamvis in decreto de Justifi-

APPENDIX. 4^3
Catione multus fuerit de Poenitentia? Sacramento, propter locorum
cognationem, necessaria quadam ratione sermo interpositus : tanta
nihilominus circa illud nostri hac astate diversorum errorum est
multitudo, ut non parum publicas utilitatis retulerit, de eo exactio-
rem et pleniorem definitionem. tradidisse, in qua, demonstratis et
convulsis, Spiritfls sancti prassidio, universis eiroribus, Catholica
Veritas perspicua et illustris fieret, quam nunc sancta hasc Synodus
Christianis omnibus perpetuo servandam proponit.
Caput I. Denecessilate et institutione Sacramenti Pcenitentice.
Si ea in regeneratis omnibus gratitudo ergo Deum esset, ut justi
tiam, in Baptismo, ipsius beneficio et gratia, susceptam, constanter
tuerentur, non fuisset opus, aliud ab ipso Baptismo Sacramentum
ad peccatornm remissionem esse institutum. Quoniam autem Deus,
dives in misericordia, cognovit figmentum nostrum, illis etiam vitas
remedium contulit, qui sese postea in peccati servitutem etdaemonis
potestatem tradidissent, Sacramentum videlicit Poenitentia?; quo
(apsis post Baptismum, beneficium morlis Christi applicatur. Fuit
quidem Poenitentia universis hominibus, qui se mortali aliquo pec
cato inquinassent, quovis tempore ad gratiam et justitiam assequan-
dam necessaria, illis etiam, qui Baptismi Sacramento ablui petivis-
sent, ut, perversitate abjecta et emendate, tantam Dei offensionem
cum peccati odio et pio animi dolore detestarentur: Unde Pro-
pheta ait:, Convertimini"'et agite posnitentiam ab omnibus iniquita-
tibus vestris : et non erit vobis in ruinam iniquitas. . Dominus etiam
dixit : Nisi posnitentiam egeritis, omnes similiter peribitis. Et prin-
ceps Apostolorum Petrus peccatoribus Baptismo initiandis posni
tentiam comendans, dicebat ; Pcenitentiam|agite, et baptizetur unus-
quisque vestrum. Porrd nee ante adventum Christi Poenitentia
erat Sacramentum, nee est post adventum illius cuiquam ante Bap
tismum. Dominus autem Sacramentum Poenitentia? tunc prascipue
instituit, cum a mortuis excitatus, insufflavit in discipulos suos, di
cens: Accipite Spiritum sanctum : quorum remiseritis peccata, re-
mittuntur eis, et quorum retinueritis, retenta sunt. Quo tam insigni
facto, et verbis tam pespicuis. protestatem remittendi et retinendi
peccata, ad reconciliandos fideles, post Baptismum lapsos, Aposto
lis et eorum legitimis successoribus fuisse communicatum, univer-
sorum Patrum consensus semper intellexit. Et Novatianos, remit
tendi potestatem olim pertinaciter negantes, magna ratione Eccle
sia Catholica tanquam hsereticos explosit, atque condemnavit.
Quare verissimum hunc illorum verborum Domini sensum sancta
hasc Synodus probans, et reeipiens, damnat eorum commentitias
interpretatioues, qui verba ilia ad potestatem prasdicandi verbum
Dei, et Christi Evangelium annuntiandi, contra hujusmodi Sacra
menti institutionem falso detorquent.
Capot II. De differentia Sacramenti Pcenitentia et Baptismi.
Ca?terum hoc Sacramentum multis rationibus a Baptismo differe
dignoscitur. Nam prasterquam quod materia et forma, quibus Sa
cramenti essentia perficitur, longissime dissidet : constat certe, Bap
tismi ministrumjudicem esse non oportere, cum Ecclesia in neminem
indicium exerceat,qui non prirls iri ipsam per Baptismi januam fuerit

424 appendix.
angressus. Quid enim mihi, inquit Apostolus, de iis qui foris sunt,
judicaie ? Secus est de domesticis fidei, quos Christus Dominus, la-
vacro Baptismi sui corporis membra semel effecit. Nam hos, si se
postea criminealiquocontaminaverint, non jam repetito Baptismo
ablui, cum id in Ecclesia Catholica -nulla ratione liceat, sed ante hoc
tribunal, tamquam reos, sisti voluit: ut per sacerdotum sententiam
non semel, sed quoties ab admissis peccatis ad ipsum posnitentes
confugerent, possent liberari. Alius est prasterea Baptismi, et
alius Poenitentia? fructus. Per Baptismum enim Christum in-
duentes, nova prorsus in illo efficimur creatura, plenam et inte-
gram peccatorum omnium remissionem consequentes : ad quam
tamen novitatem et integritatem per Sacramentum Pcenitentias,
sine magnis nostris fletibus et laboribus, divinA id exigente justi
tia, pervenire nequaquam possumus: ut merito Pcenitentia labo-
riosus quidam Baptismus a Sanctis Patribus dictus fuerit. Est
autem hoc Sacramentum Pcenitentiae lapsis post Baptismum ad sa
lutem necessarium, ut nondum regeneratis ipse Baptismus.
Caput III. De partibus etfructu hujus Sacramenti.
Docet prasterea sancta Synodus, Sacramenti Poenitentias for
mam, in qua prascipue ipsius vis sita est, in illis ministri verbis po-
sitam esse : Ego te absolvo, etc. quibus quidem de Ecclesia? sancta?
more preces quasdam laudabiliter adjunguntur: ad ipsius tamen
formas essentiam nequaquam spectant, neque ad ipsius Sacramenti
administrationem sunt necessaria?. Sunt autem quasi materia hu
jus Sacramenti ipsius pcenitentis actus, nempe Contritio, Confes-
sio, et Satisfactio. Qui quatemis in pcenitente ad integritatem Sa
cramenti, ad plenamque et perfeetam peccatorum remissionem ex
Dei institutione requiruntur, hac ratione Poenitentias partes dicun
tur. Sane vero res et effectus hujus Sacramenti, quantum ad ejus
vim et efficaciam pertinet, reconciliatio est cum Deo, quam inter
num invirispiis, et cum devotione hoc Sacramentum percipienti-
bus, conscientia? pax ac serenitas cum vehementi spiritus consola-
lione consequi solet. Hasc de partibus et effectu hujus Sacramenti
sancta Synodus tradens, simul eorum sententias damnat, qui Pceni
tentia? partes, incussos conscientias terrores, et fidem esse conten-
dunr. Caput IV. De Contritione.
Contritio, qua? primum locum inter dictos posniteutis actus habet,
animi dolor ac detestatio est de peccato commisso, cum proposito non
peccandi de castero. Fuit autem quovis tempore ad impetrandam ve-
niam peccatorum hie Contritionis motus necessarius; et in homine
post Baptistum lapso ita demum prasparat ad remissionem peccato
rum, si cum fidueia divinas misericordia;, et voto prasstandi reliqua,
eonjunctus sit, qua? ad rite suscipiendum hoc Sacramentum requirun
tur. Declarat igitur sancta Synodus, hanc Contritionem, non solum
cessationem a peccato, etvita; novas propositumetinchoationem, sed
veteris etiamodiumcontinere, juxta illud: Projicite a vobis omnesini-
quitatesvestras, in quibus prasvaricatiestis; et facite vobis comovum
et spiritum novum. Et certe, qui illos sanctorum clamores consider-
avent; Tibi soli peccavi,et malum coram te feci: Laboravi in gemitu

appendix. 425
meo, lavabo per smgulas noctes lectum meum : Recogitabo tibi om
nes annos meos in amaritudine animas : et alios hujus generis: fa
cile intelliget; eos ex vehementi quodam anteactas vita? odio, et
ingenti|peccatorumdetestationemanasse. Docet prasterea, etsi Con-
tritionem hanc aliquando charitate perfeetam esse contingat, homi-
nemque Deo reconciliare, priusquam hoc Sacramentum actu susci-
piatur ; ipsam nihilominus reconciliationem ipsi Contritioni, sine Sa
cramenti voto, quodin ilia includitur, non esse adscribendam. Illam
vero Contritionem imperfectam qua? Attritio dicitur, quoniam velex-
turpitudipis peccati consideratione, velex gehenna? et poenarum metu
communiter concipitur, si voluntatem peecandi cxcludat, cum spe
venias ; declarat, non solum non facere hominem hypocritam, et
magis peccatorem, verum etiam donum Dei esse, et Spiritus sancti
inrpulsum, non adhuc quidem inhabitantis, sed tantum moventis,
quoposnitens adjutus, viam sibi ad justitiam parat. Et quamvis sine
Sacramento Poenitentia? perse ad justificationem perducere peccato
rem nequeat ; tamen eum ad Dei gratiam in Sacramento Pcenitentia?
impetrandam disponit. Hoe enim timore utiliter concussi Ninivitas,
ad Jonas prasdicationem plenam terroribus, posnitentiam egerunt, et
misericordiam a Domino impetrarunt. Quamobrem (also quidam
oalumniantur Catholicos scriptores, quasi tradiderint Sacramentum
Pcenitentias, absque bono motu suscipientium, gratiam conferre :
quod nunquam Ecclesia Dei docuit, nee sensit. Sed et falsd docent ;
Contritionem esse extortam, et coactam, non liberam et voluntariam.
Caput V. De Confessione.
Ex institutione Sacramenti Pcenitentias jam explicate, universa
Ecclesia semper intellexit, institutam etiam esse a Domino integram
peccatorum Confessionem, et omnibus post Baptismum lapsisjure
divino necessariam existere: quia Dominus noster Jesus Christus, e
terris ascensurus ad coslos, sacerdotes sui ipsius Vicarios reliquit,
tamquam prassidesetjudices; ad quos omnia mortalia crimina defer -
antur, in qua? Christi fideles ceciderint; quo pro potestate Clavium
remissionis aut retentionis peccatorum, sententiam pronuntient.
Constat enim, sacerdotes judicium hoc, incognita causa exercere non
potuisse, nee asquitatem quidem, illos in pcenis injungendis servare
potuisse, si in genere dumtaxat, et non potius in specie, ac sigillatim,
sua ipsi peccata declarassent. Ex hiscolligitur, oportere a pceniten.
tibus omnia peccata mortalia, quorum post diligentem sui discussio-
nem conscientiam habent^ in Confessione recenseri, etiamsi occul-
tissima ilia sint.et tantum adversus duo ultima Decalogipra?cepta com
missa, qua? nonnunquam animum gravius sauciant, et periculosiora
sunt iis quae in manifesto admittuntur. Nam venialia, quibus a gratia
Dei non excludimuretin quas frequentius labimur, quanquam recti?
et utiliter, citraque omnem prassumptionem in Confessione dicantur,
quod piorum hominum usus demonstrat, taceri tamen citra culpam,
multigque aliis'remediis expiari possunt. Verum, cum universa mor
talia peccata, etiam cogitationis, homines irae filios, et Dei inimicos
reddant ; necessum est, omnium etiam veniam, cum aperta et vere-
cunda Confessione, a Deo quasrere. Itaque dum omnia, quas memo
riae occurrunt peccata Christi fideles confiteri student, proculdubid
omnia divinae misericordia? ignqscenda exponunt ; qui vere- seciis fa-
3<3*

426 APPENDIX.
ciunt, et scienter aliqua retinent, nihil divinas bonitati per sacerdotem
remittendum proponunt. SienimerubescatasgrotusvulnusMedico
detegere, quod ignorat medicina, non curat. Colligitur prasterea,
etiam eas circumstantias in Confessione explicandas esse, quas
speciem peccati mutant : quod sine illis peccata ipsa nee a pceni-
tentibus integre exponantur; nee judicious innotescant ; et fieri
nequeat, ut de gravitate criminum recte censere possint, et poenam,
quam oportet, pro illis pcenitentibus imponere. Unde alienum a
ratione est, docere circumstantias has ab hominibus otiosis excogi
tates fuisse ; aut unam tantum circumstantiam confitendam esse,
nempe peccasss infratrem. Sed etimpiumest, Confessionem, qua?
hac ratione fieri pro?cipitur, impossibilem dicere, aut 'carnificinain
illam canscientiarum appellare. Constat enim, nihil aliud inEccle-
sia a pcenitentibus exigi, quam ut, postquam quisque diligentius se
excusserit, et conscientias sua? sinus omnes at latebras exploraverit,
ea peccata confiteatur, quibus se Dominum et Deum suum mor-
taliter offendisse meminerit: reliqua autem peccata, qua? diligenter
cogitanti noil occurrunt, in universutn eadem Confessione inclusa
esse iutelliguntur : pro quibus fideliter cum Propheta dicimus : Ab
occultis meis munda me, Domine. Ipsa vero hujusmodi Confes
sionis dificultas, ac peccata detegendi verecundia gravis quidem
videri posset, nisi tot tantisque commodis et consolationibus levaretur,
qua? omnibus, digne ad hoc Sacramentum accedentibus, per ab-
solutionem csrtissime coiiferuntur. Caeterum, quoad modum
confitendi secrete apud solum sacerdotem, etsi Christus non vetuerit
quin aliquis iu vindictam suorum scelerum, et sui humiliationem,
cum ob aliorum exemplum, turn ob Ecclesia? offensa? asdificationem,
delicta suo publice confiteri possit: non est tamen hoc divioo
praseepto mandatum, nee satis consulte humana aliqua lege prascipe-
retur, ut delicta prassertim secreta, publica essentConfessione aperi-
enda. Unde cum a sanctissimis et antiquissimis Patribus, magno,
nnanimique consensu, secreta Cohfessio sacramentalis, qua ab initio
Ecclesia sancta usa est, et modo etiam utitur, fuerit semper commen-
data : manifeste refellitur inanis eorum calumnia, qui cam a divino
mandate alienam, et inventum humanum esse, atque'il Patribus in
Concilio Lateranensi congregatis, initium habuisse, docere non ve-
rentur. Neque enim per Eateranense Concilium Ecclesia statuit,
ut Christi fideles confiterentur, quod jure divino necessarium et in-
stitutum esse intellexerat; sed ut prasceptum Confessionis, saltern
semel in anno, ab omnibus et singulis, cum ad annos discretions
pervenissent, impleretur. Unde jam in universa Ecclesia, cum in-
genti animarum fidelium fructu, observatur mos ille salutaris confi
tendi, sacro illo, et maximc acceptabili tempore Quadragesima? :
quem morem hasc sancta Synodus maxime probat, et amplectitur,
tamquam pium, et merito retinenduin.
Caput VI. De ministro hujus Sacramenti, et Absolutions
Circa ministrum autem hujus Sacramenti,declaratsanctaSynodus,
falsas esse, et a veritate Evangelii penitus alienas doctrinas omnes,
que ad alios quosvis homines, praster Episcopos et Sacerdotes, Cla-
vium ministeriurn perniciose extendunt ; putantes verba ilia Domini :
Quascumque alligaveritis super terram, erunt ligata et in caslo: et
quascumque solveritis super terram, erunt soluta et.jn ccelo : et, Quo-

APPENDIX. 427
*um remiseritis peccata, remittuntur eis ; et quorum retinueritia, re-
tenta sunt : ad omnes Christi fideles indiffereuter et promiscue, con
tra institutiouem hujus Sacramenti ita fuisse dicta, ut quivis potesta
tem habeat remittendi peccata ; publica quidem per eorreptionern,
si correptus acquieverit ; secreta vero per spontaueam Confessionem
cuicumque faetam. Docet quoque, etiain sacerdotes qui peccato
mortali tenentur, per virtutem Spiritus sancti, in ordinalione colla-
tam, tamquam Christi ministros, fuuctionem remittendi peccata ex-
ercere, eosque prave sentire, qui in malis sacerdotibus hanc potes
tatem non esse contendunt. U-uamvis autem Absolutio sacerdotis
alieni beneficii sit dispensation tamen non est solum nudum ministe-
riuin, vel annuntiandi Evangelium, vel declarandi remissaesse pec
cata ; sed ad instar actus judicialis; quo ab ipso, velut u judice, sen
tentia pronuntiatur. Atque ideo non debet posnitens adeo sibi do
sua ipsius fide blaridiri, ut, etiam si nulla illi adsit coutritio, aut
sacerdoti animus sene- agendi, et vere absolvendi desit: putet tamen
se, propter suam solam fidem, vere et coram Deo esse absolulum.
Nee enim fides sine Pcenitentia remissionem ullam peccatorum
prasstaret: nee is esset, nisi salutis sua? negligentissimns, qui sacer
dotem joco se absolventem cognosceret : et non alium serid agenlem
sedulo requireret. Caput VII. De casuum rcscrvatione.
Quoniam igitur natura et ratio jndicii illud exposcit, ut sententia
in subditos dumtaxat feratur ; persuasum semper in Ecclesia Dei
fuit, et Vcrissimum esse Synodus hasc confirmat, nullius momenti
Absolntionem earn esse debere, quam sacerdos in eum prcfert, in
quem ordinariam aut subdelegatamnon habet jurisdictionem. Mag-
nopere vero ad Christiani populi diseiplinam pertinere, sanctissimis
Patribus nostris visum est, ut atrocioraquasdam et graviora ciimina
non a ouibusvis, sed a summis dumtaxat sacerdotibus absolverentu-.
Unde merite Pontifices Max. pio suprema potestate sibi iu Ecclesia
universa tradita, causas aliquas criminum graviores suo potuerunt
peculiari judicio reservare. Neque dubitandum est, quando omnia,
qua? a Deo sunt, ordiUata sunt, quin hoc idem Episcopis omnibus in
sua cuique dicecesi, in sedificatiepem tamen, non in destructionem,
liceat, pro illis in subditos tradita supra reliquos inferiores sacerdotes
auctoritate, praesertim quoad ilia, quibus exc'oinmuniealionis censura
annexa est. Hanc autem delietorum reservationem, consonum est
divinas auctorilati, non tantum in externa politia, sed etiam coram
Deo vim habere. Verumtamen pie admodum-ne hac ipsa occasione
aliquis pereat, in eadem Ecclesia Dei custoditum semper fuit, ut
nulla sit reservatio in articulo mortis; atque ideo omnes sacerdotes
quoslibet posnitentes a quibusvis peccatis et censuris absolverc pos
sunt; extra quem articulum sacerdotes cum nihil possint in casibus
reservatis, id unum pcenitentibus persuadere nitantur, ut ad Superi
ors et legitimos j udices pro beneficio Absolulionis accedanL
Caput VIII. De Satisfactionis necessitate etfructu.
Demum, quoad Satisfactionem, quas exomnibus Pcenitentias parti
bus, quemadmodum il Patribus nostris Christiano populo fuit perpe-

428 APPENDIX.
tuo tempore commendata, ita una maxime nostra astate, summo pie»
tatispiastextu, impugnatur ab iis qui speciem pietatis habent, virtu
tem autem ejus abnegarunt: sancta Synodus declarat, falsum om
nino esse, et a vorbo Dei alienum, culpam a Domino nunquam
remitti, quin universa etiam poena condonetur. Perspicua enim et
illustria in sacris litterisexempla reperiuntur, quihus, praster divinam
tradilionem, hie error quam manifestissime revincitur. Sane et
d'rvime justitii: ratio exigere videtur ut aliter ab eo in gratiam reci-
plantur, qui ante Baptismum per ignorantiam deliquerint, aliter ve
ro qui seme] a peccati et dasmonis servitute liberati, et accepto Spi
ritu < sancti dono, scientes templum Dei violare, et Spiritum sanctum
contristare non formidaverint. Et divinam clementiam decet, ne
ita nobis absque ulla Satisfactione peccata dimittantur, ut, occasio-
ne accepla peccata leviora putantes, velut injurii, et contumeliosi
Hpiritui sancto, in graviora labamur, thesaurizantes nobis iram in
die iras. Proculdubio enim magnopere a peccato revocant, et qua
si frasno quodam coercent ha? satisfactoria? pcena?, cautioresque et vi-
gilantiores in futurum pcenitentes efficiunt; medentur quoque pec
catorum reliquiis ; et vitiosos habitus, male vivendo comparatos,
contrariis virtutum aetionibus tollunt. Neque verd securior ulla via
in Ecclesia Dei unquamexistimalafuitadamovendam imminentem
a Domino pcenam, quam utha?c pcenitentia? opera homines cum ve
ro animi dolore frequentent. Accedit ad hasc, quod, dum satisfaci-
endo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris sa-
tisfecit, ex quo omnis nastra sufficientia est, conformes effieimur,
certissimam quoque inde arrham habentes, qu6d si compatimur, et
conglorificabimur. Neque vero ita nostra est satisfactio haec, quam
pro peccatis nostris exsolvimus, ut non sit per Christum Jesum. —
Nam qui ex nobis, tamquam ex nobis nihil possumus, eo cooperante
qui nos confortat, omnia possumus. Ita non habet homo unde glo-
rietur, sed omnis gloriatio nostra in Christo est : iu quo vivimus, in
quo meremur, in quo satisfacimus, facientes fructus dignSs pceni
tentias; qui ex illo vim habent, ab illo offeruntur patri, et per ilium
acceptanlur a patre. Debent ergo sacerdotes Domini, quantum
spiritus et prudentia suggesserit, pro qualitate criminura, et pasni-
tentium facultate, salutares et conveuientes satisfactiones injun-
gere : ne, si forte peccatis conniveant, et indulgentius Cum pceni
tentibus agant, levissima quasdam opera pro gravissimis delictis in-
jungendo, alienorum peccatorum participes efficiantur, Habeant
autem pia? oculis, ut satisfactio quam imponunt, non sit tantum ad
nova? vita? custodiam, et infirmitatis medicamentum, sed etiam ad
praeteritorum peccatorum vindictam, et castigationem : nam claves
sacerdotum non ad solvendum dumtaxat, sed et ad ligandum con-
cessas, etiam antiqui Patres et credunt et docent. Nee propterea
exisrimarunt Sacramentum Pcenitentias esse forum ira?, vel pcena»
rum', sicut nemo unquam Catholicus sensit, ex hujusmodi nostris
satisfactionibus vim meritietsatisfactionis Domini nostri Jesu Chris
ti vel obscurari, vel aliqua ex parte imminui : quod dum novatores
intelligere volunt, ita optimam Posnitentiam novani vitam esse do
cent, ut omnem Satisfactionis vim et usum tollant.
Caput IX. De operibus Satisfactionis.
Docet prastereA tantam esse divinas munificentias largitutem, ut non

APPENDIX. 429
solirm pcenis sponte a nobis pro viudicando peccato susceptis, aut
sacerdotis arbitrio pro mensora delicti impositis, sed etiam, quod
maximum amoris argmneutum est, temporalibus flagellis a Deo in-
flictis, et a nobis patienter toleratis, apud Deum patrem per Chris
tum Jesum satisfacere valeamus.
Doctrina de Sacramento Extrema: Vnctionis.
Visum est autem sanctas SynodoT prascedenti doctrina? dc Pcsni-
tentia adjungere ea-quassequuntur de Sacramento Extrema? Unc-
tionis, quod non medd Pcenitentias, sed et totius Christiana? vita?,
quas perpetua Pcenitentia esse debet, eonstimmativuni existimatum
est a Patribus. Primum itaque, circa illius institutionem, declarat,
et docet, qudd clementissiraus Redemptor noster, qui servis suis
quovis tempore voluit de sa-Iutaribus remediis adversus omnia omni
um bostiuui tela esse prospectum. quemadmodum auxilia maxima in
Sacramentis aliis prasparavit, quibus Christiani conservaie se inte-
gros, dum viverent, ab omni graviore spiritus iacommodo possiut ;
ita Extremas Urictionis Sacramento finem vitas, tamquAin firmissimo
quodam praesidio, munivit. Nam etsi adversarius noster occasiones
per omnsm vitam quasrat et caplet, ut devorare animas nostras
quoquo modo possit: nullum tamen tempus est, <juo vehementius
ille omnes suae versutias nervos intendat ad perdendos nos penitus,
et a fiducia etiam, si possit, divinis miseri cordias deturbandos, quam
cum impendere nobis exitum vitas prospicit.
Caput I. De institutione Sacramenti Extrema Unctionis.
Instituta est autem sacra lircc Unctio infirmoiiim, tamquam vero
et proprie Sacramentum novi Teslamenti, a Christo Domino nos
tro, apudMarcum quidem insinuatum, per Jaeobum autem Apos-
tolum, ac Domini fratrem, fidelibus commendatum, ac promnlga-
tum. Infirmatur, inquit, quis in vobis: inducat Presbyteros Ec
clesias, et orent super eum, ungentes eum oleo in nomine Domini :
et oratio fidei salvabit infirmum : el alleviabit eum Domiuus: et si
in peccatis sit, dimittontur ei. Quibus verbis, ut ex Apostolica
traditione, per manus accepta, Ecclesia diclicit, docet materiam, for
mam, proprium ministrum,et effectum hujus salutaris Sacramenti.
Intellexitenim Ecclesia, materaim esse oleum ob Episcopo bene-
dictum. Nam Unctio aptissime Spirittls sancti gratiam, qua iavisi-
biliter animaasgrotantisinungitur, reprassentat; formam deinde esse
ilia verba, per istam unctionem, etc.
Caput II. De effectu hujus Sacramenti.
Res porro, et effectus hujus Sacramenti illis verbis explieatur:
Et oratio fidei salvabit infirmum: et alleviabit eum Dominus: et,
si in peccatis sit, dimittentur ei. Res etenim hasc gratia, est Spi
ritus sancti: cujus Unctio delicta, si jqua sint adhuc expiauda, ae
peccati reliquiae abstergit ; et asgroti animam alleviat, et confirmat,
magnam in eo divina? misericordia? fiduciem excitando : qua infir-
imis sublevatus, et morbi incommoda ac labores levins fert; et
tentationibus dasmonis, calcaneo insidiantis, facilius resistit : et sani-
tatem corporis intcrduni, ribi saluti anima? expedient, consequitox

430 APPENDIX.
Caput III. De Ministro hujus Sacramenti, et tempore quo dari dcbeat.
Jam vero, quod attinet ad praescriptionem eorum qui etsuscipere,
et ministrare hoc Sacramentum debent, haud obscure fuit illud etiam
in verbis prasdictis tradilum. Nam etostenditur illic, proprios hujus
Sacramenti ministros esse ecclesia? Presbyteros. Quo nomine, eo
loco, non astate seniores, aut primoresin populo intelligendi veniunt,
sed ant Episcopi, aut sacordotes, ab ipsis rite ordinati, per impositio-
nem manuum Presbyteri. Declaratur etiam, esse hanc Unctionem
infirmis adhibendam, illis vero praesertim, qui tam periculose decum-
bunt, ut exitu vitas constituti videantur : unde et Sacramentum exe—
untium nuneupatur. Quod si infirmi post susceptam hanc Unction
em convaluerint, iterum hujus Sacramenti subsidio juvari poterunt,
ciim in aliud simile vitas discrimeninciderint. Quare nulla ratione
audiendi sunt, qui contra tam apertem et dilucidam Apostoli Jaeobi
sententiam docent, haue Unctionem vel figmentum esse humanum,
velritem a Patribus acceptum, nee mandatum Dei, nee promissio-
nem gratia? habentem : et qui illam jam cessasse asserunt, quasi ad
gratiam curationum dumtaxflt in primitiva Ecclesia referenda esset :
et qui dicunt, ritum ct usum quem sancta Romana Ecclesia in hujus
Sacramenti administratione observat, Jaeobi Apostoli sententia? re-
pugnare ; atque ideo in alium commutandum esse : et denique qui
hanc Extremam Unctionem a fidelibus sine peccato contemni posse
affirmant : hose enim omnia manifestissime pugnant, cum perspicuis
tanti Apostoli verbis. Nee profecto Ecclesia Romana aliarum om-
niu m mater et magistra, aliud in haec administrunda Unctione, quan
tum ad ea qua? hujus Sacramenti substantiam perficiunt, observat,
quam quod beatus Jacobus praescripsit. Nee vero tanti Sacramenti
contemptus absque ingenli scelere et ipsius Spiritus sancti injuria
esse posset.
Hasc sunt, quas de Pcenitentias et Extremas Unctionis Sacramentis
hasc sancta oecumenica Synodus profitetur, et docet, atque omnibus
Christi fidelibus credenda et tenenda proponit. Sequentes autem
Canones inviolabiliter servandos esse tradit, et asserentes contrarium
perpetuo damnat, et anathematizat. -
De sanctissimo Pcenitentia: Sacramento.
Canon 1. Si quis dixerit, in Catholica Ecclesia Posnitentiam non
esse vere Pt proprie Sacramentum pro fidelibus, quoties post baptis
mum in peccata labnntnr ipsi Deo reconciliandis, a. Christo Domino
nostro institutum ; anathema sit.
2. Si quis Sacramenta confundens, ipsum Baptismum, Pceniten
tias Sacramentum esse dixerit, quasi hasc duo Sacramenta distincta
non sint, atque ideo Pcenitentiam non recte secundum post naufra-
gium tabulam appellari ; anathema sit.
3. Si quis dixerit, verba ilia Domini Salvatoris : Accipite Sp;-
ritum Barictum : quorum remiseritis peccata, remittuntur eis : et
quorum retinueritis, retenta sunt : non esse intelligenda de potes
tate remittendi et retinendi peccata in. Sacramento Pcenitentias,
sicut Ecclesia Catholica ab initio semper intellexit ; detorserit outem,
contra institutionem hujus Sacramenti, ad auctoritatem prasdicandi
Evangelium ; anathema sit.

APPENDIX. 131
4. Si quis negaverit, ad integram et perfeetam peccatorum remis
sionem requiri tres actus in pcenitente, quasi materiam Sacramenti
Poenitentias, videlicet, Contritionem, Confessionem, et Salisfac-
tionem, qua? tres Pcenitentias partes dicuntur; aut dixerit, duas tan
tum esse Poenitentias partes, terrores scilicet incussos conscientias,
agnito peccato, et fidem conceptam ex Evangelio, vel absolutione,
qua credit quis sibi per Christum remissa peccata: anathema sit.
5. Si quis dixerit, earn Contritionem, qua? paratur per discussio-
nem, collectionem et detestationem peccatorum, qua quis recogitat
annos suos in amaiitudine anim'K sua?, ponderando peccatorum suo
rum gravitatem, multitudinem, foeditatem, amissionem aeterna? beati-
tudinis, et astemas damnationis incursum, cum proposito melioris
vitas, non esse verum et utilem dolorem, nee prasparare ad gratiam,
sed facere hominem hypocritam, et magis peccatorem : demum illam
esse dolorem coactum, et non liberum, ac voluntarium ; anathema sit.
6. Siquis negaverit, Confessionem Sacramentalem vel institutam,
vel ad salutem necessariam esse jure divino, aut dixerit, modum se
crete confitendi soli sacerdoti, quem Ecclesia Catholica eb initio
semper observavit et observat, alienum esse ab institutione et man
date Christi, et inventum esse humanum ; anathema sit.
7. Si quis dixerit, in Sacramento Pcenitentia? ad remissionem pec
catorum necessarium non esse jure divino, confiterijomnia et singula
peccata mortalia, quorum memoriacum debita et diligenti prasmedi-
tatione habeatur, etiam occulta, et quas sunt contra duo ultima De-
calogi praecepta, et circumstantias, qua? peccati speciem mutant; sed
earn Confessionem tantum esse utilem ad erudiendum, etconsolan-
dum pasnitentem, et olim observatam fuisse tantum ad satisfactionem
canonicam imponendam ; aut dixerit, eos, qui omnia peccata confiteri
student, nihil relinquere velle divinas misericordia? ignoscendum;
aut demum, non licere confiteri peccata venialia; anathema sit.
8. Si quis dixerit, Confessionem omnium peccatorum, qualeni Ec
clesia servat, esse impossibilem, ct traditionem humanam, a piis abo-
lendam ; aut ad earn non teneri omnes et singulos utriusque sexus
Christi fideles, juxta magni Concilii Lateranensis constitutionem,
semel in anno, etob id suadendum esse Christi fidelibus, ut non
confiteantur" tempore Quadragesima?; anathema sit.
9. Si quis dixerit, Absolutionem sacramentalem sacerdotes non
esse actum judicialem, sed nudum ministerium pronuntiandi et
declarandi remissa esse peccata confitenti ; modd tantum credat se
esse absolutum ; aut sacerdos non serio, sed joco absolvat ; aut
dixerit non requiri Confessionem pcenitentis, ut sacerdos eum ab-
solvere possit; anathema sit.
10. Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potes
tatem ligandi et solveudi non habere ; aut non solos sacerdotes esse
ministros absolutionis, sed omnibus et siugulis Christi fidelibus esse
dictum ; Quascumque alligaveritis super ten-am, erunt ligata et in
ccelo, et qua?cumque solveritis super terram, erunt soluta et in ccelo :
et Quorum remiseritis peccata, remittuntur eis ; et quorum retiuueri-
tis, retenta sunt : quorum verboruni virtute quilibet absolvere possit
peccata: publica quidem per correptionem dumtaxat, si correptus ac-
quieverit; secreta vero per spontaneam confessionem ; anathema sit.
1 1. Si quis dixerit, Episcopos non habere jus reservandi sibi casus,
nisi quoad externampolitiam, atque ided casuum reservationem non

432 APPENDIX.
prohibere, quominus sacerdos a reservatis vere absolva! r anamenra
sit. 12. Si quis dixerit, totam poenam simul cum culpa remitti semper
a Deo, satisfactionemque pcenitentium non esse aham quamfidem^
qua apprehend mat Christum pro eis sattsfecisse ; anathema sit.
13. Si quis dixerit, pro peccatis, quoad poenam temporalem, mi
nimi Deo per Christi merita satisfieri pcenis ab-eo inflict is. et paten
ter toleratis, vel k sacerdote injunctis, sed neque sponte susceptis, ut
jejuniis, orationibus, eleemosynis, vel aliis etiam pietatis operibus, at
que ideo optimam posnitentiam esse tantum novam vitanv; ajjathe-
ma sit.
14. Si quis dixerit, satisfactiones, quibus posnifentes per Christum
Jesum peccata redimunt, non esse cultus Dei, sed traditiones honii-
num, doctrinarn de gratia, et verum Dei cultum, atque ipsum benefi
cium mortis Christi obsenrantes :- anathema sit.
15. Si quis dixerit, Claves Ecclesia; esse dates tantum ad solven-
dum, non etiam ad ligandum ; et propterea sacerdotes, dum irapo-
nnnt pcenas confitentibns, agere contra finem Clavium. et contra in--
stitutionem Christi ; et Actionem esse, quod virtute Cfavium, sublafa'
poena asterna,- poena temporalis plerumque exsolvenda remaneatj
anathema sit. De Sacramenta Extremes Unctionis^
Canon 1. Si qnis dixerit, Extreinam Unctionem non esse vere et
proprie Sacramentum a Christo Domino nostro institutum, et a beato
Jacobo Apostolo promulgatum : sed ritum tantum aceeptum a Pa
tribus, autfigmentum humanum ; anathema sit.
2. Si quis dixerit, sacram infirmorum Unctionem non confeTre-
gratiam ; nee remittere peccata, nee alleviare infirmos : sed jam'
eessasse, quasi olim tantum fuerit gratia curationum; anathema sit.
3. Si quis dixerit, Extremas Unctionis ritum, et usnm, quem ob
servat sancta Romana Ecclesia, repugnare sententias beati 'Jacob!
Apostoli, ideoque eom mutandum, posseque a Christianis absque
peccato contemni; anathema sit.
4. Si quis dixerit, presbyteros Ecclesias, quos beatus Jacobus ad-
ducendos esse ad infirmum inungendum hortatur, non esse sacerdotes
ab Episcopo ordinatos, sed astate seniores in qnavis cominunitate ;
ob idque proprium Extremas Unctionis ministrum non esse solum.
sacerdotem ; anathema sit.
SESSIO XXI. QUiE EST O.UIKTA SUB PIO IV. PONT. MAX. CELEBRATA.
DIE XVI. JULII MDLXII,
Doctrina de Communione sub utraque specie, et parvulorum.
Sacro-sancta cecnmenica et generalis Tridentina Synodus, in Spi
ritu sancto legitime; congregata, prassidentibus in eaeisdem Aposto
lica? Sedis Legatis, cum de tremeudo et sanctissimo Eucharistia?
Sacramento varia diversis in locis errorum monstra nequissimi das-
monis artibus circumferantur, ob quasi a nonnullis provinciis multi a
Catholicas Ecclesias fide atque obedientia videantur discessisse, cen-
suit ea, quas ad communionem sub utraque specie, et parvulorum
pertinent, hoc loco cxponenda esse. Quapropter cunctis Christi-fideli--

APPENDIX. 4d3
bus interdicit, ne post hac de iis aliter vel credere, vel docere, vel
prasdicare audeant, quam est his decretis explicatum atque defini-
tum.Caput I. Laicos, et Clericos non conficientes, non adstringi jure di
vino ad Communionem sub utraque specie.
Itaque sancta ipsa Syuodus, a Spiritu sancto,, qui spiritus est sa
pientias et intellectus, spiritus concilii, et pietatis, edocta, atque ipsi
us Ecclesia? judicium et consuetudinem secuta, declarat ac docet,
nullo divino pracepto Laicos, et Clericos non conficientes, obligari
ad Eueharistias Sacramentum sub utraque specie sumenduin: neque
ullo pacto, salva fide, dubitari posse, quin illis alterius speciei Com
munio ad salutem sufficiat. Nam, etsi Christus Dominus in ultima
ccoaa venerabile hoc Sacramentum in panis ct viui speciebus insti-
tuit, et Apostolis tradidit; non tamen ilia institutio et traditio eo
tendunc, ut omnes Christi fideles statute Domini ad utramque spe
ciem accipiendam astringantur. Sed neque ex sermone illo, apud
Joannem sexto, recte colligitur, utriusque speciei Communionem a
Domino prasceptum esse, utcumque juxta varias sanctorum Patrum
et doctorum interpretaiior.es intelligatur. Namque qui dixit: Nisi
manducaveritis carnem filii hominis, ct biberitis ejus sanguinem,
non habetis vitam in vobis; dixit quoque : Si quis manducaverit ex
hoc pane, vivet in asternum. Et qui dixit: Qui manducat meam
carnem, et bibit meum sanguinem, habet vitam asternam ; dixit
etiam: Panis, quem ego dabo, caro mea est pro mundi vita. Et
denique qui dixit: Quimanducat meam carnem, et bibit meum san
guinem, in me manet, et ego in illo ; dixit nihilominus: Qui man-
ducat hunc panem, vivet in asternum.
Caput II. Ecclesia: potestas circa dispensationem Sacramenti Eu-
charistice.
Prasterea declarat, hanc potestatem perpetuo in Ecclesia fuisse
ut in Sacramentoruin dispensatioue, salva iilorum substantia, ea
statueret, vel mutaret, qujs suscipientium utiliiati seu ipsorum Sa
cramentoruin venerationi, pro rerum temporum et locorum varieta-
te, magis expedire judicaret. Id autem Apostolus non obscure vi-
sus estinnuisse, cum ail: Sic nos exislimet homout ministros Chris
ti, et dispensatores mysteriorum Dei. Atque ipsum quidem hac
potestate usum esse, satis con-tat, cum in multis aliis, tum in hoc
ipso Sacramento, cum ordinatis nonnullis circa ejus usum, castera,
inquit, ciim venero, disponam. Quare agnoscens sancta mater Ec
clesia hanc suam in administratione Sacramentorum auctoritatem,
licet ab initio Christianas religionis non infrequens utriusque spe
ciei usus fuisspt: tamen progressu temporis, latissimc jam mntata.
ilia consuetudine, gravibus et justis causis adducta, hanc consuetu
dinem sub altera specie communicandi approbavit, ct pro lege ha-
bendam decrevit: quam reprobare, aut sine ipsius Ecclesias auetori-
tate pro libito mutare non licet.
Caput III. Totum ct integrum Christum, ac verum Sacramentum
sub qualibet specie sum . . ;
Insuper declarat, quamvis redemptor nost.-r, ut antea dictum est,
jn supremailla coena hoc Sacramentum in d' abus oceciebus instUu
37

434 APPENDIX.
erit, et Apostolis tradiderit; tamen fatendum esse, etiam sub altera
tantinn specie totum atque integrum Christum, verutnque Sacra
mentum sumi; ac propterea, quod ad fructum altinet, nulla gratia,
necessaria ad salutem, eos defraudari, qui unam speciem solam ac
cipiunt.Caput IV. Parvulos non obligari ad Communionem Sacramentalem.
Denique eadem sancta Synodus docet parvulos, usu rationis ca-
rentes, nulls obligari necessitate ad sacramentalem Eueharistias
Communionem : siquidem per Baptismi lnvacrum regenerati, et
Christo incorporate adeplam jam filiorum Dei gratiam in ilia astate
amittere non possunt. Neque ideo tamen daninuiida est antiquitasr
si eum morem in quibusdamlocis aliquando servavit : ut enim sanc-
tissimi illi Pal res sui facti probabilem causam pro illius temporis
ratione habuerunt: ita certe eos nulla salutis necessitate id fecisse,
sine controversia credendum est.
De Communione sub lUrarjue specie et parvulorum.
Canon I. Siquisdixcrit, ex Dei prascepto,. vel necessitate salutis-,
omnes et singnlos Christi fideles utramque speciem sanctissimi Eu
charistia? Sacramenti sumere d'ebere ; anathema sit.
2. Si quis dixerit, sanctam Ecclesiam Catholicam non juslis cau
sis ct rationibus adductam fuisse, ut Laicos, atque etiam Clericos,.
non couficientes, sub panis tantummodo specie commnniearet, aut
in eo errasse ; anathema sit.
3. Si quis negaverit, totum, et integrum Christum omnium gra-
tiamm fontem et auctorem sub una punis specie sumi, quia ut qui
dam falso asserunt, non secundum ipsius Christi institutionem sub
utnique specie sunmtiir ; anathema sit.
4. Si quis dixerit, parvulis, antequam ad anno.s dhcretionis per-
venerint, necessarium esse Eucharistia? communionem ; anathema
sit.SESSIO XXII. QC/E EST SFXFA SUB PIO IV. POST. MAX. CELETJRATA D1K
XVI!. SEPTEMBKIS, MDLX1I.
Doctrina de Saer'rficio Missec.
Sacro-sancta cecumenica et generalis Tridentina Synodus, in
Spiritu sancto legitime congregata, praesidentibus in ea eisdem
Apostolica? Sedis legatis, ut vetus absoluta, atque omni ex parte per
fecte de r.iugno Eucharisli-a mysterio in sancta Catholica Ecclesia
fides atque doctrina retineatur, et in sua puritate, propulsatis error-
ibus, atque hasresibus, conservetur; de ea, qualenus verum fet sin-
gulare sacrificium est Spiritus sancti illustrations edocta, hasc, quas
sequuutur, docet, declarat, et fidelibus populis prcedicanda decernit.
Caput I. De institutiane sacro-sancti Missa: sacrifuii.
Quoniam sub priori Testamenlo, teste Apostolo Paulo, propter Le-
vitici sacerdotii imbecililatom consuiumatio non erai ; oportuit, Deo
Patre miscricordiarnm ita ordinnntc, sacerdotum alium secundum or
dinem Mel chissJeehslirgeie, Dominum nostium JesnmCfin.rturn, qui

APPENDIX. 43 J
posset omnes, quotquotsanctificandi essent, consuiiimare, etad per-
feetuni adducere. Is igitur Deus et Dominus noster, etsi semel seip
sum in ara Crucis, morte intercedente, Deo Patri oblaterus erat, ut
-asternam illic redemptionem operaretur: quia tamen per mortem
sacerdotium ejus extinsuendnm non erat: in ccena novissima, qua
nocte tradebatur, ut dilectas sponsa? sua? Ecclesia? visibile, sicut ho
minum natura exigi'c, relinqueret sacrificium, quo cruentum illud,
semel in Cruce peragendum reprussentaretur; ejusque memoria in
finem usque seculi permaneret, atque illius salutaris virtus in remis
sionem eorum, qua? a nobis quotidie committuntur, peccatorum ap-
plicarelur: sacerdotem secundum ordinem Alelchisedech se in aeter
num constitutmn declarans, corpus el sanguinem suum sub specie-
bus panis et vini Deo Patri obtulit; ac sub earumdem rerum symbo-
lis, Apostolis, quos tunc novi Testamenti sacerdotes constituebat, ut
snmerent, tradidit; et eisdem, eorumqc.s in sacerdotio sueeessoribus,
ut ofFerrent, pra'cepit per haec verba, Hocfacite in msamcommemo-
ratiouem; uti semper Catholica Ecclesia intellexit etdocuit. Nam
celebrate veteri Pascha, quod in memoriam exitus de ^Egypto mul
titude filiorum Israel immelabat, novum instituit Pascha, seipsum
¦y Ecclesia per sacerdotes sub sigsiis visibilibus immolandum in
memoriam transitus sui ex hoc mundo ad Patrem, quando per sui
sanguinis effusionem nos redemit, eripuitque de potestate tenebra-
rum, et in regnum suum tr.onstulit. Et hasc quidem iila munda ob
late est, qua? nulla indiguitate aut malitia offerentium inquinari
potest: quam Dominns per Malachiam nomini suo, quod magnum
futurum esset in genlibus, iu omni loco mundam ofl'erendam pras-
dixit: quam uonobscurrs innuit Apostolus Paulus Corinthiis scribens,
ciim dicit, non passe eos qui participations mensas dasmoniorum
polluti sunt, mensa? Domini participes' fieri: per mensum altare
utrobique intelligens. Hue denique ilia est, quas per varias sacrifi-
ciorum, naturas et legis tempore, similitudines figurabatur; utpote
¦quas bona omnia, per ilia significata, velut iilorum omniuui consum-
snatio et perfectio, complectiiui'.
Caput II. Sacrjfichtm misscc esse prvpilialorium tam pro vivis
quam pro defunclis.
Et quoniamin divino hoc sacrificio, quod in Missa peragitur, idem
Ille Christus continetnr, ct memento immolatur, qui in ara Crucis
semel seipsum cruentc obtulit; docet sancta Synodus, sacrificium
Istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero
corde, et recta fide, cum metu et revcrcutia, contriti, ac pceuitentes
ad Deum accedamus, misericordiam conseqamur, et gratiam inve-
niamus, in auxilio opportuno. Hujus quippe oblatione placatus
Dominus, gratiam et donum pcenitentias concedens, crimina et pec
cata, etiam ingeritia diuiittit. Una enim eademque est hostia, idem
nunc offerens sacerdotum minisierio, qui seipsum tune in Cruce
..obtulit, sola offerendi ratione diversa. Cujus qnidem oblationis,
,cruente. inquam, fructus ]>sr hanc uberrime percipiuntur : tan
tum abest ut illi per banc quovis modo derogetur. Quare nnn
solum pro fidelium vivorum peccatis, pcenis, satisfactionibus, et aliis
necessitatibus, sed et pro defunctis in Christo nondum ad .plenum
purgatis, rite, juxta Apostoloram traditioucm, offcrtnr.

430 APPENDIX.
Caput III. Dc Missis in honorem Sanctorum.
Et quamvis in honorem et memoriam Sanctorum nonnullas inter-
dum Missas Ecclesia celebrare consueverit ; non tamen illis sacrafi-
cium offerri docet, sed Deo soli, qui illos coronavit ; unde nee sacer
dos diceri solet, Offero tibi sacrificium Petre, vel Paule, sed Deo,
de iilorum victoriis gratias agens, eorum patrocinia implorat; utipsi
pro nobis intercedere dignentur in ccelis, quoium memoriam facimus
in terris. Caput IV. De Canone Missa.
Et cum sancta sr.ncte adrainistrari conveniat, sitque hoc omnium
sanctissimum sacrificium ; Ecclesia Calbolica, ut digne reverenter-
que ofFerretur, ac perciperetur, sacium Canonem multis ante seculis
instituit, ita ab omni errore purum, ut nihil in eo eontineatur, quod
non maximc sanctitatem ac pietatem quamdamredoleat, mentesque
.-.fferentium in Deum erigat. Is enim constat cum ex ipsis Domini
verbis, turn ex Apostolornm traditionibus, ac sanctorum quoque
Pontificum piis institutionibus.
Caput V. De solemnibus Missa: sacrificii caremoniis.
C unique natura hominum ea sit, ut non facile queat sine admini-
culis exterioribus ad rerum divinarum meditationem sustolli, prop
terea piamaler Ecclesia ritus quosdem, ut scilicet quasdam summissa
voce, alia vero elaliore in Missa pronuntiarentur, instituit. Casremo-
nias item adhibuit, ut mysticas benedictiones, lumina, thymiamata,
vestes, aliaque id genus multa, ex Apostolica disciplinaettraditione,
quo et majestas tanti sacrificii commendaretur, et mentes fidelium
per hose visibilia religionis et pietatis signa ad rerum altissimarum,
qua? in hoc sacrificio latent, contemplationem excitarenlur.
Caput VI. De Missa in qua solus sacerdos communicat.
Optaret quidem sacro-sancta Synodus, ut in singulis Missis fideles
adstantes non solum spirituali affectu, sed sacramentali etiam Eu
charistia? perceptione communicarent, quo ad eos sanctissimi hujus
sacrificii fi uctus uberior proveniret : nee tamen, si id non semper
fiat, propterea Missas illas in quibus solus sacerdos sacramentaliter
communicat, ut privates et illicitas damuat, sed probat, atque aded
commendat. Siquidem ilia? quoque Missa? vere communes censeri
debent; partim quod iu eis populus spiritualiter communicet: par
tim vero, quod a publico Ecclesia? ministro non pro se tanlum, sed
pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrenlur.
Caput VII. De aqua vino miscenda in calice offerendo.
Monet deinde sancta Synodus, prasceptum esse ab Ecclesia sacer
dotibus, ut aquam vino in calice offerendo miscerent : trim quod
Christum Dominum ita fecisse credatur, turn etiam quia e latere

APPENDIX. 437
«jus aqua simul cum sanguine exierit, quod Sacramentum hacmix-
tione recolitur; et cum aqua? in Apocalypsi beati Joannis populi di-
cantur; ipsius populi fidelis cum capite Christo unio reprassentatur.
" Caput VIII. Missa vulgari lingua non cdcbretur. Ejus mysteria
populo expliccnlvr.
Etsi Missa magnam contineat populi fidelis eruditionem ; non ta
men expedire visum est Patribus, ut vulgari passim lingua celebra-
retur. Quamobrem, retento ubique cujusque Ecclesias antiquo, et
a sancta Romana Ecclesia, omnium ecclesiarum matre et magistra,
probate ritu, ne ores Christi esuriant, neve parvuli panem petaut,
et non sit qui frangat eis, mandat sancta Synodus Pastoribus, et sin
gulis curam animarum gerentibus, ut frequenter inter Missarum ce-
lebrationem vel per se, vel per alios, ex iis qua? in Missa leguntur,
P.liquid exponant; atque inter cetera snnctissimi hujus sacrificii mys-
terium aliquod declarcnt, disbusprassertim Dominicis etfestis.
Caput IX. Prolegomenon Canonum sequentium.
Quia vero adversus veterem hanc in sacro-sancto Evangelic, Apos-
iolorum traditionibus, sanctorumque Patrum doctrina .-fundatern
fidem, hoc tempore multi dissemiuati sunt errores, multaque a mul
tis docentur atque disputantur; sacro-sancta Synodus, post multos
gravesque his de rebus mature habitos tractates, unanimi Patrum
omnium consensu, quas huic purissima? fidei, sacrasque doctrina? ad-
%-ersantur, damnare, et a sancta Ecclesia eliminure, per subjected
hos Canoues, conslituit. De Sacrificio Missa?.
Canon 1. Si quis dixerit, in Missa non offerri Deo verum et pro
prium sacrificium, aut quod offerri non sit aliud, quam nobis Chris
tum ad manducandum dari ; anathema sit.
2. Si quis dixerit, illis verbis, Hoc facite in meam commemora-
tionem, Christum non instituisse Apostolos sacerdotes; aut non or-
dinasse, ut ipsi, aliique sacerdotes oflerrent corpus et sanguinem
suum; anathema sit.
3. Si quis dixerit, Missas sacrificium tantum esse laudis et gratia-
ram actionis, aut uudam commemoralionem sacrificii in Cruce per-
acti non autem propitiatorium; vel soli prodesse sumenti ; neque
pro vivis et defunctis, pro peccatis, pcenis, satisfactionibus et aliis
necessitatibus offerri debere ; anathema sit.
4. Si quis dixerit, blasphemiam irrogari sanctissimo Christi sa
crificio in Cruce peracto, per Missa? sacrificium, aut illi per hoc de-
rogar'; anathema sit.
5. Si quis dixerit, imposturam esse, Missas celebrare in honorem
sanctorum, et pro iilorum intercessione apud Deum obtinenda, sicut
Ecclesia intend it; anathema sit.
6. Si quis dixerit, Canonem Missas errores continere, ideoque ab-
rogandum ; anathema sit.
7. Si quis dixerit, casremonias, vestes et externa signa, quibus in
Missarum celebratione Ecclesia Catholica utitur, irritabula impieta.
tis esse magi?, quam oflicia pietatis; anathema sit.
•o 7 *

438 APPENDIX.
8. Si quis dixerit, Missas in quibus solus sacerdos sacramentaliter
communicat, illicitas esse ideoque abrogandas; anathema sit.
9. Si quis dixerit, Ecclesias Romana? ritum, quo summissa voce
pars Canonis et verba consecrationis proferuntur, damnandum esse ;
aut lingua tantum vulgari Missam celebrari debere : aut aquam non
miscenda.-n esse vino in calice offerendo, eo quod sit contia Christi
institutionem ; anathema sit.
SESSIS XXIII. CjUjE EST SFFTIMA SUE PIO IV. PONT. MAX. CELEERATA
DIE XV JUI.Il, MDLXIII.
Vera et Catholica doctrina de Sacramento Ordinis, ad condcmnandos
errores nostri temporis, a sancta Synodo Tridentina decrela etpub-
licata Sessione septimd.
Caput I. De institutionc sacerdotii nova: legis.
Sacrificium et sacerdotium ita Dei ordinatiore conjuncta sunt, u*
utruinque in omni lege exstiterit. Cum igitur in novo Testa mento
sanctum Eucharistias sacrificium visibile ex Domini institutione Ca
tholica Ecclesia acceperit; fateri etiam oportet, in ea novum esse
visibile et externum saceidolium, in quod vetus translatum est. Hoc
autem ab eodem Domino Salvatore nostro mslitutum esse, atque
Apostolis, eorumque successoribus in sacerdotio, potestatem tradi-
tam consecrandi, ofierendi/etjrninistrandi corpus et sanguinem ejus,
necnon et peccata dimittendi et retinendi, sacra? Litters? ostendunt,
et Catholica? Ecclesia traditio semper docuit.
Caput II. De septem Ordinibus.
Cum autem divina res sit lam sancti sacerdotii ministerium ; con-
sentaneum fuit, quo digniuset majori cum veneratione exerceri pos
set, ut in Ecclesias ordinatissimadispositione plures et diversi essent
ministrorum ordines, qui sacerdotio ex officio deservirent; ita distri
bute ut, qui jam clericali Tonsura insigniti essent, per minores ad
majores asceaderent. Nam non solum de sacerdotibus, sed et de
Diaconis sacra? Littera? apertam mentionem faciunt ; et quas maxi-
me in iilorum ordinatione atlendenda sunt, gravissimis verbis do-
cent; etab ipso Ecclesia? initio sequentium Ordinum nomina, atque
uniuscujusque eorum propria ministeria, Subdiaconi scilicet, Aco-
lythi, Exorcis'as, Lectoris et Ostiarii, in usu fuisse cognoscuntur,
quamvis non pari gradu ; nam Subdiaconatus ad majores ordines a
Patribus, et sacris Conciliis refertur, in quibus et de aliis inferiori
bus frequentissime legimus.
Caput III. Ordinem vere et proprie esse Sacramentum.
Cum Scriptura? testimonio, Apostolica traditione, et Patrumunan-
imi consensu perspicuum sit, per sacram ordinationem, quas verbis et
signis exterioribus perficitur, gratiam conferri : dubitare nemo debet,
Ordinem esse vere et proprie unum ex septem sanctas Ecclesias Sa
cramentis. Inquit enim Apostolus: Admoneo te, ut resuscites gra
tiam Dei, qua? est in te,perimpositionem manuum mearom; non enim

APPENDIX. 439
dedit nobis Deus spiritum timoris, sed virtutis, et dilectionis, et
sobrietatis.

Caput IV. De Eecles iastica hicrarchia el ordinatione.
Quoniam vero in Sacramento Ordinis, sicut et in Baptismo, ctCon-
firniaticne, character imprhr.it or, qui nee deleri, ncc auferri potest :
meritd sancta Synodus damnat eorum sententiam, qui asserunt, novi
Testamenti sicei'dotcs tempurariani tantummodo potestatem habere;
ct semel rite ordinatos, iterum laicos effici posse, si verbi Dei ministe-
rium non exerceant. Quod si quis omnes Christianos promiscue novi
Testamenti sacerdotes esse ; aut omnes pari inter sc potestate spiritu
ali prasditos aflirmet; nihil aliud facere videtur, quam ecclesiasticam
hierarchiam, quas est utcastrorumacicsordinata, contendere ; perinde
ac si contra beati Pauli doctrinarn omnes Apostoli, omnes Prophetas,
omnes Evangelists?, omnes Pastores, omnes sint Doctorcs. Proinde
sacro-sancta Synodus declarat, praster ceteros eoclesiasticos gradus,
Episcopos, qui in Apostolorum locum successc-runt, ad hunc hicrar-
chicum ordinem prascipue pertinere; et positos, sicut.idem Apostolus
ait, a Spiritu sancto, regcro ecclesiam Dei; eosque Presl-yteris su
periors esse ; ac Sacramentum Confirmationis conferre, ministros
Ecclesias ordinare; atque alia pleraque peragcre ipsos posse : quarum
fun ctionem potestatum reliqui inferioris ordinis nullam habent. Do
cet insupsT sacro-sancta Synodus, in ordinatione Episcoporum, Sa
cerdotum ; et ceterorum Ordinum, nee populi, nee cujusvis secularis
potestatis, et magistratus consensum, sive vocationem, sive auctori-
tatem ita requiri, ut sine ca irrita sit ordinatio : quin potius decernit
cos qui tantummodo a populo, aut seculari potestate ac magistratu
vocati et instituti, ad hasc ministeria cxercenda0ascendunt, et qui ea
propria temeritate sibi summit, omnes non Ecclesia? ministros, sed
lures et latroncs, per ostium non ingressos, habendos esse. Hasc
sunt quas generatim sacras Synodo visum est Christi fideles de Sacra
mento Ordinis docere. His auten? contraria, certis ct propriis Can-
onibus in hunc, qui sequitur, modum damnarc constituit ; ut omnes
adjuvantc Christo, fidei regula utentes, in tot errorum tenebris Ca-
thoiicam veritatem facilius agnoscere et tencrc possint.
De Sacramento Ordinis.
Canon 1. Si quis dixerit, non esse in novo Testamento sacerdotium
visibile et externum ; vel non esse potestatem aliquam consecrandi et
offerendi verum corpus et sanguinem Domini, et peccata remittendi
et retinendi ; sed officium tantum, et nudum ministerium prasdicandi
Evangelium ; vel eos, qui non prasdicant, prorsus non esse sacerdo
tes ; anathema sit.
2. Si quis dixerit, praster sacerdotium non esse in Ecclesia Catho
lica alios ordines, et majores et minores, per quos, velut per gradus
ouosdam, in sacerdotium tendatur; anathema sit.
3. Si quis dixerit, Ordinem, sive sacram ordinatinnem, non esse
vere et propriis Sacramentum, a. Christo Domino institutum, vel esse
ficmentum quoddam humanum, excogitatum aviris rerum ecclesias-
ticarum imperitis; aut esse tantum ritum quemdam eligendi minis
tros, verbi Dei, et Sacramentoruin ; anathema sit.

440 APPENDIX.
4. Si quis dixerit, per sacram ordinationem non dari Spiritum
sanctum ; ac proindefrustra Episcopos dicere, Accipe Spiritum sanc
tum ; aut per earn non imprimi charactercm ; vel eum, qui sacerdos
serr.el fuit, laicum rursus fieri posse ; anathema sit.
5. Si quis dixerit, sacram Unctionem, qua. Ecclesia in sancta ordi
natione utitur, non tantum non requiri, sed contemnendam et perni-
oiosam esse, similiter et alias Ordinis casremonias ; anathema sit.
6. Si quis dixerit, in Ecclesia Catholica non esse hierarchiam di
vina. ordinatione institutam, quss constat ex Episcopis, Presbyteris,
et Ministris ; anathema sit.
7. Si quis dixerit, Episcopos non esse Presbyteris superiores, vel
non habere potestatem confirmandi et ordinandi ; vel earn, quam ha
bent illis esse cum Presbyteris eommunem ; vel Ordines ab ipsis col
lates sine populi, vel potestatis sccularis consensu, aut vocationc,
irritos esse ; aut eos, qui nee ab ecclesiastica et canonica potestate
rite ordinati, nee missi sunt, sed aliundu veniunt, Icgitimos esse verbi
et Saeramentorum ministros ; anathema sit.
8. Si quis dixerit, Episcopos, qui auctoritate Romani Pontificis
assumuntur, non esse Icgitimos et veros Episcopos, sed figmentum
humanum ; anathema sit.

SESSIO XXIV. Q.U.E EST 0CTAVA SUB TIO IV. PONT MAX. CELEBI1ATA
DIE XI. NOVEMBR1S MDLXIII.

Doctrina de Sacramento matrimonii.
Matrimonii perpetuum indissolubilemque nexum primus Immani
generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Hoc
nunc os ex ossibus meis, ct caro de carne mea : quamobrem relin-
quet homo patrem suum et matrem et adhasrebit uxari sua?, et erunt
dno in carne una.
Hoc autem vinculo duos tantummodo copulari etconjungi, Chris
tus Dominus apcrtius docuit, curn postrcrna ilia verba, tamquam a
Deo prolate, referens dixit : Itaque jam non sunt duo, sed una caro :
statimque ejusdem nexus firmitatem, ab Adamo tanto ante pronun-
ciatam, his verbis confirniavit : Qod ergo Deus conjunxit, homo non
separet. Gratiam vero, qua? naturalem ilium amorom perficcret, et indisso-
lubilem unitatem confirmaret, conj ugesque sanctificaret, ipse Christus
venerabilium Saeramentorum institutor atque perfector, sua nobis
passione promeruit, quod Paulus Apostolus innuit, dicens : Viri
diligite uxores vestras, sicut Christus dilexit Ecclesiam et seipsum
tradidit pro ea : mox subj ungens : Sacramentum hoc magnum est :
ego autem dico in Christo, et in Ecclesia.
Cum igitur Matrimonium in lege Evangelica veteribus connubiis
per Christum gratiam prasstet ; merito inter novas legis Sacramenta
annumerandum, sancti Patres nostri, Concilia, et universalis Ec
clesias traditio semper docuerunt : adversus quam impii homines hujus
saseuli insanientes, non solum perperam de hoc venerabili Sacramento
ssnserunt ; sed de more suo, prastextu Evangelii, libertatem carnis
introduuentes, multa ab Ecclesias catholica? sensu, et ab Apostolo.
rum temporibus probata consuetudine aliena, scripto et verbo asseru-
crunt, non sine magna Christi fidelium jactura : quorum tcmeritati

APPENDIX. 441
sancta et universalis Synodus cupiens occurrere, insigniores prasdic-
torum schismaticorum hasreses, et errores, ne plures nd se trahatper-
niciosa eorum contagio, exterminandos duxit, hos in ipsos hasreticos,
eorumque errores decernens anathematismos.
De Sacramento Matrimonii.
Canon 1. Si quis dixerit, Matrimonium non esse vere et proprie
unum ex septem legis Evangelicae Sacramentis a Christo Domino
institutum, sed ab hominibus in Ecclesia inventum ; neque gratiam
conferre ; anathema sit.
2. Si quis dixerit, licere Christianis plures simul habere uxores,
et hoc nulla lege divira esse prohibitum ; anathema sit.
3. Si quis dixerit, eos tantum consanguinitatis et affinitatis gra
dus, qui Levitico exprimuntur, posse impedire matrimonium con-
trahendum, et dirimere contractum ; nee posse Ecclesiam in non-
nullis iilorum dispensaro, aut constituere ul plures impediant, et
dirimant ; anathema sit.
4. Si quis dixerit, Ecclesiam non potuisse constituere impedi
menta matrimonium dirimentia, vel in iis constituendis errasse ;
anathema sit.
5. Si quis dixerit, propter hasresim, aut molestam cohabitationem,
aut affectatam absentiam a conjuge, dissolvi, posse matrimonii
vinculum; anathema sit.
6. Si quis dixerit, matrimonium ratum, non consummatum, per
solemnem religionis professionem alterius conjugum non dirimi;
anathema sit.
7. Si quis dixerit, Ecclesiam errare, cum docuit, et docet, juxta
Evangelicam et Apostolicam doctrinarn, propter adulterium alterius
conjugum matrimonii vinculum non posse dissolvi; etutrumque,
vel etiam innocentem, qui causam adulterio non dedit, non posse,
altero conjuge vivente, aliud matrimonium contrahere; mcecharique
eum, qui dirnissa adulters, aliam duxerit, et earn, quae, dimisso
adultero, alii nupserit ; anathema sit.
8. Si quis dixerit, Ecclesiam errare cum ob multas causas separa-
tionem inter coujuges, quoad thorum seu quoad cohabitationem, ad
certum incertumve tempus fieri posse decernit ; anathema sit.
9. Si quis dixerit, Clericos in sacris Ordinibus constitutes, vel
Regulares, castitatem solemniter professos, posse matrimonium con
trahere, contractumque validum esse, non obstantelege ceclesiaslica ;
vel voto ; et oppositum nil aliud esse, quam damnare matrimonium,
posseque omues contrahere matrimonium, qui non sentiunt se casti-
tatis, etiam si earn voverint, habere donum ; anathema sit : cum
Deus id recte petentibus non deneget, nee patiatur nos supra id quod
possumus, tentari.
10. Si quis dixerit, statum conjugalem anteponendum esse statui
virginitatis, vel caslibatus, et non esse melius ac bealius manere in
virginitate aut caslibatu, quam jungi matrimonio ; anthema sit.
11. Si quis dixerit, prohibitionem solemnitatis nupliarum certis
anni temporibus superstitionem esse tyrannicam, ab Ethnicorum
superstitione profectam ; aut benedictiones, et alias casremonias,
quibus Ecclesia in illis utitur, damnaverit ; anathema sit.

442 APPENDIX.
12. Si quis dixerit, causas matrimonialcs non spcetams »4 judiced
fcclesiasticos ; anathema sit.

SESSIO XXV. Q.VM EST NO. N'A ET ULTIMA SUB PIO IV. PONT. MAX.
COSPI'A DIE III ; ABSOLUTA DIS IV. DECEMBHIS MDLXII1.
Decretum de Purgatorio.
Cum Catholica Ecclesia, spiritu sancto edocta, ex sacris litteris et
¦antiqua Patrum traditione, in sacris Conciliis, et novissime in hac
•cecumenica Synodo docuerit, Purgatorium esse ; animasque. ibi de-
tentas, fidelium suffragiis, potissimum vero acceptabili altaris sacri-
¦ficio juvari; prascipit sancta Synodus Episcopis, ut sanam de Pur
gatorio doctrinarn a Sanctis Patribus et sacris Conciliis traditam, a
Chrsti fidelibus credi, teneri, doceri, et ubique prasdicari diligenter
studeant. Apud rudem vero plebem difficiliores ac subtiliores quaes-
tiones, quasque ad asdificationem non iaciunt, etex quibus plerumque
nulla sit pietatis accessio, a popularibus concionibus secludantur.
Incerta item, vel qua? specie falsi laborant, evulgari ac tractari non
permittant. Ea vero quas ad curiositatem quamdam aut superstitio
nem spectant, vel turpe lucrum sapiunt, tamquam scandala et fide
lium olfendicula prohibeant. Curent auteni Episcopi, ut fidelium
vivorum suffragia, Missarumscjlicctsacrificia, orationes, eleemosynas,
aliaque pietatis opera, quas a fidelibus pro aliis fidelibus defunctis
.fieri consueverunt, secundum Ecclesias institute pie et devote fiant ;
et quas pro illis ex testatorum fundationibus, vel alia ratione debentur,
non perfunctoris, sed a. sacerdotibus, et Ecclesia? ministris, ct aliis,
.qui hoc pra?stare tenentur, diligenter et accurate persolvantur.
Dc invocationc, veneratione et Rcliq-diis Su-nctorum et sacris ima-
ginibus.
Mandat sancta Synodus omnibus Episcopis, et ceteris docendi
munus curamque sustinentibus, ut juxta Catholica? et Apostolica?
Ecclesia? usum a primasvis Christianas religionis temporibus recep-
tum, sanctorumque Patrum consensionem, et sacrorum Conciliorurn
<lecreta, in primis de Sanctorum intercessione, invocatione, Reliqui-
arum honore, et legitimo imaginum usu, fideles diligenter instruant,
.docentes eos, Sanctos, una cum Christo regnantcs, orationes suas
pro hominibus Deo offerre ; bonum atque utile esse supplicitur eos in-
vocare; et-eb beneficia impetranda a Deo per Filium ejus Jesum
Christum Dominum nostrum, qui solus noster Redemptor et Salva-
tor est, ad eorum orationes opem auxiliumque confugere : illos vero
qui negant Sanctos, aeterna felicitate in ccelo fruentes, invocandos
.esse : aut qui asserunt, vel illos pro hominibus non orare, vel eorum,
ut pro nobis etiam singulis orcnt, invocationem esse idololatriam :
vel pugnare eum verbo Dei, adversarique honori unius mediatoris
•Dei et hominum Jesu Christi, vel stultum esse in ccelo regnantibus
voce vel mente supplicare, impie sentire. Sanctorum quoque mar
tyrum, et aliorum cum Christo viventium sancta corpora, quas viva
membra fuerunt Christi, et templum Spiritus sancti, ab ipso ad, aster
nam vitam suscitanda et glorificanda a fidelibus veneranda esse, per
.quas multa beneficia a Deo hominibus prasstantur; ita at affirmaritcs,

APPENDIX. 445
Sanctorum Reliquiis venerationem atque honorom non deberi ; vel
eas, aliaque sacra monumenta a. fidelibus inutiliter honorari; atque
eorum opis impetranda? causa Sanctorum memorias frustra frequen-
tari; omnino damuandos esse, prout jam pridem eos damnavit, et
nunc etiam damnat Ecclesia. Imagines porr6 Christi, Deiparas
Virginis et aliorum Sanctorum in templis prassertim habendas, et
retinendas ; eisque debitum honorem et venerationem impertien-
dam ; non quod credatur inesse aliqua in iis divinitas, vel virtus,
propter quam sint colendas ; vel quod ab eis sit aliquid petendum;
vel quod fiducia in imaginibus sit Agenda, veluti olim fiebat a Gen-
tibus, quas in idolis spem suam collocabant ; sed quoniam honos qui
eis exhibetur, refertur ad prototypa, quas illas reprassentant : ita ut
per imagines, quas oseulamur, et coram quibus caput aperimus et
procumbimus, Christum adoremus; et Sanctos, quorum illas simi-
litudinem' gerunt, veneremur ; id quod Conciliorum, prassertim ve
ro secundas Niccenas Synodi, decretis contra imaginum oppugnato-
res estsancitum.
Illud vero diligenter doceant Episcopi, per historias mysteriorum
nostras redemptionis, picturis vel aliis similitudinibus expressas, eru-
diri et confinnari populum in articulis fidei commemorandis, et as-
sidue recolendis: tum vero ex omnibus sacris iroaginibus magnum
fructum percipi, non solum quiaadmonetur populus beneficioruin et
inunerum quas a Christo sibi collate sunt: sed etiam quia Dei per
Sanctos miracula et salutaria exempla oculis fidelium subjiciuntur,
ut pro iis Deo gratias agant, ad Sanctorumque imitationem vitam
moresque suos componant ; excitenturque ad adorandum ac diligen-
duni Deum, et ad pietatem colendam. Si quis autem his decretis
contraria docuerit, aut senserit; anathema sit. In has autem sanc
tas et salutares observationes si qui abusus irrepserint, eos prorsus
aboleri sancta Synodus vehementer cupit : ita ut nullas falsi dogma-
tis imagines, et rudibus periculosi erroris occasionem prasbentes,
statuantur. Quod si aliquando historias et narrationes sacras Scrip-
turas, cum id indocta? plebi expediet, exprimi et figurari contigerit :
doceatur populus, non propterja diviuitatem figurari, quasi corpore-
is oculis con-*pici, vel co oribus autfiguris expr'nni possit. Omnis por-
ro snperstitioin Sanctorum invocatione. Reliquiarum veneratione,
et imaginum sacro usu tollatur ; omnis turpis quasstus eliminetur :
omnis denique lascivia vitetur : itaut procacivenustate imagines non
pingantur nee ornentur, et Sanctorum celebratione, ac Reliquiarum
visitatione homines ad comessationes atque ebrietates non abutantur;
quasi festi dies in honorem Sanctorum per luxum ac lasciviam agan-
tur. Postremo, tanta circa hasc diligentia et cura ab Episcopis ad-
hibeatur, ut nihil inordinatum, aut prasposterc ettumultuarie accom
modatum, nihil profanum nihilque inhonestum appareat; ciun
domum Dei deceat sanctitudo. Hasc ut fidelius observentur, statuit
sancta Synodus, nemini licere ulloin loco, vel Ecclesia, etiam quomo-
dolibetexempta, ullam msolitam ponere vel ponendam curare imagi
nem, nisiab Episcopo approbate fuerit; nulla etiam admittenda esse
nova miracula, nee novas Reliquias recipiendas, nisi eodem recog-
noscenteetapprobante Episeopoi.qui simul atque de iis aliquid com-
pertum habuerit, adhibitis in consilium Theologis, et aliis piis yiris, ea
faciat, quae veritatietpietaticonsentaneajudicaverit. Qudd si aliquis
dubiu's aut diffirilis abusus sit extirpandns ; vel omuino aliqua de iis

444 APPENDIX.
rebus gravior quaestio incidat: Episcopus, antequam conlroversiam
dirimat, Metropolitan! et comprovincialium Episcoporum in Consi-
lio provinciali sententiam expeclet; ita tamen, ut nihil, inconsulto
Sanctissimo Romano Pontifice, novum, aut in Ecclesia hacteniis
inusitatum decernatur. CONTINUATIO SESSIONIS T)1E IV. DECEMBRIS.
Decretum de Imhdgentiis.
Cum potestas con ferendi Iudulgentias a Christo Ecclesias conces-
sa sit; atque hujusmodi potestate, divinitus sibi tradita, antiquissimis
otiam temporibus ilia usa fuerit: sacro-sancta Synodus indulgentia-
ram usum, Christiano populo maxime salutarem, et sacrorum Con-
ciliorum auctoritate probatum, in Ecclesia retinendum esse docet,
et prascipit: eosque anatheme damnat, qui aut inutiles esse asserunt,
vel eas concedendi in Ecclesia potestatem esse negant: iu his ta
men concedendis inoderationem, juxta veterem et probatain in Ec
clesia consuetudinem, adhiberi cupit, ne nimia facilitate ecclesiasti
ca disciplina enerveter. Abusus vero, qui in his irrepserunt, et
quorum occasione insigne hoc Indulgentiarum nomen ab hasreticis
blasphematur, emendates et correctos cupiens, prassenti decreto ge-
neraliter statuit, pravos quasstus omnes pro his consequendis, unde
plurima in Christiano populo abusuum causa fluxit, omnino abo-
lendos esse. Ceteros vero, qui ex superstitione, ignorantia, irreve-
rentia, aut aliunde1 quomodocumque provenerunt, cum ob multipli-
ces locorum etprovinciarum, apud quas hi committuntur, corrupte
es commode nequeant specialiter prohiberi, mandat omnibus
Episcopis, ut diligenter quisque hujusmodi abusus ecclesias suas
colligat, eosque in prima Synodo provinciali referat; ut aliorum
quoque Episcoporum sententia cogniti, statim ad Summum Roma-
num Pontificem deferantur; cujus auctoritate et prudentia quod
Universal! Ecclesia? expediet, statuatur; ut ita sanctarum Indul
gentiarum munus, pie, sancte et incorrupte omnibus fidelibus dis-
pensetur. De delectu ciborum, jejuniis et diebusfestis.
Insuper hortatur sancta Synodus, et per sanctissimum Domini
nostri atque Salvatoris adventum Pastores omnes obtestatur,ut tam
quam boni milites ilia omnia, quae sancta Romana ecclesia, omnium
ecclesiarum mater et magistra, statuit, nee non ea, qua? tam in hoc
Concilio, quam in aliis cecumenicis statute sunt, quibuscumque fi
delibus sedulo commendent; omnique diligentia utantur, ut illis
omnibus, et iis prascipue sint obsequentes, quas ad mortificandam
carnem conducunt, ut ciborum delectus, et jejunia, vel etiam, quas
faciunt ad pietatem augendam, ut dierum festorum devota et religio-
sa celebratio; admonentes populos crebro, obedire Praspositis suis,
quos qui audiunt, Deum remuneratorem audient : qui vero contem-
nunt, Deum ipsum ultorem sentient.
De Indice librorum, et Catechismo, Breviario et Missali.
Sacro-sancta Synodus in secunda Sessione, sub Sanctissimo Do-

APPENDIX. 445
mino nostro Pio IV. celebrate, delectis quibusdam Patribus commis-
it, ut de variis censuris, ac libris, vel suspectis vel perniciosis, quid
facto opus esset considerarent; atque ad ipsam sanctam Synodum
referrent: audiens nunc huic operi ab eis extremam manum imposi-
tam esse, nee tamen, ob librorum varietatem et multitudinem, dis-
tincte et commode) possit a sancta Synodo dijudicari ; prascipit, ut
quidquid ab illis prasstitum est, Sanctissimo Romano Pontifici exhi-
beatur, ut ejus judicio atque auctoritate terminetur et evulgetur. —
Idemque de Catechismo a Patribus, quibus illud mandatum fuerat,
et de Missali et Breviario fieri mandat.
De recipiendis et observandis Decretis Concilii.
Tanta fuit horum temporum calamitas, et hasreticorum inveterata
malitia, ut nihil tam clarum in fide nostra asserenda unquam fuerit,
aut tam certd statutum, quod non, humani generis hoste suadente,
illi errore aliquo containinaverint : ea propter sancta Synodus id
potissimum curavit, ut praecipuos hasreticorum nostri temporis er
rores damnaret et anathematizaret : veramque et Catholicam doctri
narn traderet, et doeeret, prout damnavit, et anathematizavit, et de-
finivit. Cumque tamdiu tot Episcopi, et variis Christiani urbis
provinciis evocati, sine magna gregis sibi commissi jactura, et uni
versal! periculo ab ecclesiis abesse non possint ; nee ulla spes restet ;
hasreticos, toties, fide etiam publica, quam deside rarunt, invitatos, et
tamdiu expectatos, hue amplius adventuros ; ideoque tandem huic
aacro Concilio finem imponere necesse sit : superest nunc, ut Prin-
cipes omnes, quod facit, in Domino moneat ad operam suam ita pra?-
standam, ut quasab ea decreta sunt, ab hasreticis depravari aut violari
non permittant; sed ab his et omnibus devote recipiantur, et fideli-
ter observentur. Quod si in his recipiendis aliqua difficultas oriatur ;
aut aliqua inciderint, quas declaratiouem, quod non credit, aut defi-
nitionem postulant, praster alia remedia in hoc Consilio instituta ;
confidit sancta Synodus, Beatissimum Romanum Pontificem cura-
turum, ut vel evocatis ex illis praesertim provinciis, unde difficultas
orta fuerit, iis quos eidem negotio tractando viderit expedire, vel
etiam Concilii generalis celebratione, si necessarium judicaverit, vel
commodiore quacumque ratione ei visum fuerit, provinciarum ne-
cessitatibus pro Dei gloria et Ecclesias tranquillitate consulatur.

No. II.
ACCLAMATIONES PATRUM IN FINE CONCILII.
CARDINALIS A LOTHAHINGIA,
Beatissimo Pio Papa., et Domino nostro, sancta Universalis Ecclesia
Pontifici, -multi anni, et aterna memoria.
RESPONSIO PA.TKUM.
Domine Deus, Sanctissimum Patrem diutissime Ecclesias tuas
conserva, multos annos. 38

446 APPENDIX.
Card. Beatissimorum Summorum Poutificum animabus Pauli
[II. et Julii III. quorum auctoritate hoc sacrum generale Concilium
inchoatum est, pax a Domino, et aeterna gloria, atque felicitas in lu
ce sanctorum.
Resp. Memoria in benedictione sit.
Card. Caroli V. Imperatoris et Serenissimorum Regum, qui hoc
universale Concilium promoverunt et protexerunt, memoria in be
nedictione sit.
Resp. Amen, Amen.
Card. Serenissimo Imperatori Ferdinando, semper auguste, or-
thodoxo, et pacifico, et omnibus Regibus, Rebuspub. et Principibus
nostris, multi anni.
Resp. Pium, et Christianum Imperatorem, Domine, conserva:
Imperator coelestis terrenos Reges rectas fidei conservatores custodi.
Card. Apostolica? Romana? Sedis Legatis, et in hac Synodo prae
sidentibus, cum multis annis magna? gratia?.
Resp. Maguas gratias : Dominus retribuat.
Card. Reverendissimis Cardinalibus, et Illustribus Oratoribus.
Resp. Magnas gratias, multos annos.
Card. Sanctissimis Episcopis vita, et felix ad ecclesias suas re-
ditus. Resp. Prasconibus veritatis perpetua memoria : Orthodoxo Sena-
tui multos annos.
Card. Sacro-sancta cecumenica Tridentina Synodus: ejus fidem
confiteamur, ejus decreta semper servemus.
Resp. Semper confiteamur, semper servemus.
Card. Omnes ita credimus : omnes id ipsum sentimus: omnes
consentientes et amplectentes subscribimus. Hasc est fides beati
Petri, et Apostolorum : hasc est fides Patrum : haec est fides Ortho-
doxorum. Resp. Ita credimus ; ita sentimus ; ita subscribimus.
Card. His decretis inhasrentes. digni reddamur misericordiis et
gratia primi, et magni supremi Sacerdotis Jesu Christi, Dei inter
cedente simul inviolata Domina nostra sancta Deipara, et omnibus
Sanctis. Resp. Fiat, fiat, Amen, Amen.
Card, Anathema cunctis hasreticis.
Resp. Anathema, Anathema.'*

No. III.
De Libris Prohibitis, Eegul^e X,
Per Patres d Tridentina Synodo delectos concinnata, et a Pio PP.
IV. comprobata constitutione, qua incipit Dominici, die24Martii,

anno 1564.

Regula 1. Libri omnes quos ante annum MDXV. aut Summi
Pontifices, aut Concilia cecumenica damnarunt, et in hoc indice non
* After the " Acclamations," the prelates subscribed the decrees,
and departed. The subscriptions were in number two hundred and

appendix*. 447
sunt, eodem modo damnati esse censeantur, sicut olim damnati
fuerint. 2. Hasresiarcharum libri, tam eorum qui post prasdictum annum
haereses invenerunt, vel suscitarunt, quam qui haereticorum capita
aut duces sunt vel fuerunt, quales sunt Lutherus, Zuinglius, Cal-
vinus, Balthasar Pacimontanus, Swenchfeldius, et his similes, cn-
juscumque nominis, tituli aut argumenti existent, omnino prohi-
bencur, Aliorum autem hasreticorum libri, qui de religione quidem
ex professo tractant, omnino damnantur. Qui vero de religione
non tractant, a Theologis Catholicis, jussu Episcoporum et Inquisi-
torum examinati et approbati permittuntur. Libri etiam Catholici
conscripti, tam ab aliis qui postea ia hasresim lapsi sunt, quam ab
illis qui post lapsum ad Ecclesias gremium rediere, approbati a fa
cilitate Theologica alicujus Universitatis Catholicas, vel ab Inquisi-
tione generali permitti poterunt.
3- Versiones scriptorum etiam Ecclesiasticorum, quae hactenus
editae sunt a damnatis auctoribus, modo nihil contra sanam doctri
narn contineat, permittuntur. Librorum autem veteris Testamenti
versiones, viris tantum doctis et piis judicio Episcopi concedi pote
runt: mod6 hujusmodi versionibus tamquam elucidationibus Vul-
gatas editionis, ad intelligendam sacram Scripturam, non autem
tamquam sano textu utantur. Versiones vero" novi Testamenti, ab
auctoribus primas classis hujus indicis factas nemini concedantur,
quia utilitatis parum, periculi vero plurimum lectoribus ex earum
lectione manare solet. Si quas vero annotationes cum hujusmodi
quas permittuntur versionibus, vel cum Vulgata editione circumfe-
runtur, expunctis locis suspectis a facilitate Theologica alicujus Uni
versitatis Catholicas, aut inquisitione generali permitti eisdem pote
runt, quibus et versiones. Quibus conditionibus totum volumen
Bibliorum, quod vulgo, Biblia Vatabli dicitur, aut partes ejus con
cedi viris piis et doctis poterunt. Ex Bibliis ver6 Isidori Clarii Bri-
xiani piologus etprolegomenapraeeidantur: ejus vero textum, nemo
textum Vulgatas editionis esse existimet.
4. Cumexperimento manifestum sit, si sacra Biblia vulgari lin
gua passim sine discrimine permittuntur, plus inde, ob hominum
temeritatem, detrimenti, quam utilitatis oriri, hac in parte judicio
Episcopi, aut inquisitoris'stetur: ut cum conciliojParoehi vel Confes-
sarii, Bibliorum a Catholicis auctoribus versorum lectionem in vulga
ri lingua eis concedere possint, quos intellexerint ex hujusmodi lec
tione, non damnum, sed fidei atque pietatis augmentum capere posse;
quam facultatem in scriptis habeant. Qui autem absque tali facultate
ea legere seu habereprassumpserit, nisi prius Bibliis Ordinarioreddi-
tis, peccatorum absolutionem percipere non possit. Bibliopolas verd,
qui prasdictam facultatem non habenti Biblia idiomate vulgari con-
scripta vendiderint, vel alio quovis modo concesserint, librorum pre-
tium, in usos pios ab Episcopo convertendum, amittant, aliisque pce
nis pro delicti qualitate ejusdem Episcopi arbitrio subjaceant. Regu-
lares verd non nisi facultate a. Praslatis suis habita, ea legere, aut
emere possint. I
5. Libri illi, qui hasreticorum auctorum opera interdum prodeunt,

fifty-five; viz. four legates, two cardinals, three patriarchs, twenty-.
five archbishops, one hundred and sixty-eight bishops, seven abbots,
seven generals of orders, with thirty-nine signatures by proxy.

448 appendix.
in quibus nulla aut paura de suo apponunt, sed aliorum dicta colli-
gunt, cujusmodi sunt Lexica, Concordantias, Apophthegmata, Simi-
litudines, Indices, et hujusmodi, si quas habeant admista, qua? expur-
gatione indigeant, illis Episcopi, et Inquisitores, una cum Theolo-
gorum Catholicorum concilio, sublatis aut emendatis, permittantur.
6. Libri vulgari idiomate de controversiis inter Catholicos et
liaereticos nostri temporis disserentes non passim permittantur: sed
idem de iis servetur, quod de Bibliis vulgari lingua scriptis statu-
tum est. Qui vero de ratione bene vivendi, contemplandi, confi
tendi, ac similibus argumentis, vulgari sermone conscripti sunt, si
sanam doctrinarn contineant, non est cur prohibeantur ; sicut nee
sermones populares vulgari lingua habiti. Quod si hactenus in
aliquo regno vel Provincia aliqui libri sunt prohibili, quod nonnulla
continerent quas sine delectu ab omnibus legi non expediat, si
eorum auctores Catholici sunt, postquam emendati fuerint, permitti
ab Episcopo et Inquisitore poterunt.
7. Libri, qui res lascivas seu obsccenas ex professo tractant, nar-
rant, aut docent, cum non solum fidei, sed et morum, qui hujus
modi librorum lectione facile corrumpi solent, ratio habenda sit,
omnino prohibentur: et qui eos habuerint, severe ab Episcopis pu-
niantur. Antiqui verd ab Ethnicis conscripti, propter sermonis
elegantiam et propiietatem permittuntur: nulla tamenratione
pueris praslegendi erunt.
8. Libri quorum principal? argumentum bonum est, in quibus
tamen obiter aliqua inserta sunt, quas ad hasresim, seu impietatem,
divinationem, seu superstitionem spectint, a Catholicis Theologis,
inquisitionis generalis auctoritate, expurgati, concedi possunt..
Idem judicium sit de prologis, summariis, seu annotationibus qua?
a damnatis auctoribus, libris non damnatis, appositas sunt : sed
posthac non nisi emendati excudantur.
9. Libri omnes et scripta Geomantias, Hydromantias, Aeroman-
tias, Pyromantias, Onomantiae, Chiromantiae, Necromantias, sive in
quibus continentur sortilegia, veneficia, auguria, auspicia, incanta-
tiones artis magica? prorsus rejiciantur. Episcopi verd diligenter
provideant, ne astrologias judicaria? libri, tractatus, indices legantur,
vel habeantur, qui de futuris coutingeutibus, successibus, fortui-
tisve casibus, aut iis actiouibus, qua? ab humana voluntate pen
dent, certl aliquid eventurum aflirmare audent. Permittuntur au
tem judicia, et naturales observationes, qua? navigationis, agricul-
tura?, sive medica? artis juvanda? gratia conscripta sunt.
10. In librorum, aliaruinve scripturarum impressione servetur,quod
in Concilio Lateranensi sub Leone X. Sess. lO.statutum est. Quare,
si in alma urbe Roma liber aliquis sit imprimendus, per Vicarium
Summi Pontificis et Sacri Palatii Magistrum, vel personas a Sanc
tissimo Domino nostro deputandas prius examinetur. In aliis verd
locisad Episcopum, vel alium habentem scientiam libri vel scriptura?
imprlmendas, ab eodem Episcopo deputandum, ac Inquisitorem hasre-
ticae pravitatis ejus civitatis, vel dioecesis, in qua impressio fiet, ejus
approbatio et examen pertineat, et per eorum manum propria sub-
scriptione gratis et sine dilatione imponendam sub pcenis et censuris
in eodem decre tocontentis approbetur: hac lege et conditione ad-
dita, ut exemplum libri imprimendi authenticum, et manu auctori»
aubscriptum, apud examinatorem remaneat; eos verd, qui libellos

appendix. 449
manuscriptos vulgant, nisi ante examinati probatique fuerint, iisdem
pcenis subjici debere judicarunt Patres deputati, quibus impressores:
et qui eos habuerint ct legerint, nisi auctores prodiderint, pro aucto
ribus habeantur. Ipsa verd hujusmodi librorum probatio in scriptis
detur, et in fronte libri vel scripti vel impressi authentice appareat,
probatioque et examen ac cetera gratiis fiant. Pratera? in singulis
civiatibus ac dicecesibus, domus vel loci ubi ars impressoria exer-
cetur, et bibliothecas librorum venialium saspius visitentur a personis
ad id deputandis ab Episcopo, sive ejus Vicario, atque etiam ab In-
quisitore hssretica? pravatatis, ut nihil eorum qua? prohibentur, aut
imprimatur, aut venditor, aut habeatur. Omnes verd librarii, et
quicumque librorum venditores habeant in suis bibliothecis Indicem
librorum venalium, quos habent, cum subscriptione dictarum perso
narum, nee alios libros habeant, aut vendant aut quacumque ratione
tradant, sine lieentia. eorumdem deputandorum, sub poena, amissionis
librorum, et aliis arbitrio Episcoporum vel fnquisitorum imponendis.
Emptores verd lectores, vei impressores, eorumdem arbitrio puuian-
tur. Qudl si aliqui libros quoscumque in aliquam civitatem intro-
ducant, teneantur eisdem personis deputandis rununciarc : vel si
locus publicus mercibus ejusmodi constitutus sit, ministri publici
ejus loci prasdictis personis significent libros esse adductos. Nemo
verd audeat librum, quem ipse vel alius in civitatem introduxit, alicui
legendum tradere, vel aliqua ratione alienarc, aut commodare, nisi
¦ostenso priiis libro, et habita Hcentia. a. personis deputandis, aut nisi
notorie constet, librum jam esse omnibus permissum. Idem quoque
servetur ab heredibus et executoribus ultimarum voluntatum, ut libros
a. defunctis relictos, sive eorm indicem illis personis deputandis of-
ferant, et ab iis licentiam obtineant, priusquam eis utantur, aut in
alias personas quacumque ratione transferunt. In his autem omnibus
et singulis poena statuatur vel amissionis librorum, vel alia arbitrio
eorumdem Episcoporum, vel Inquisitorum, pro quaptate contumaciae
vel delicti.
Circa verd libros, quos Patres deputati examinarunt aut expug-
narunt, aut expurgandos tradiderunt, aut certis conditionibus, ut rur
sus excuderentur, concessemnt, quidquid illos statuisse constiterit,
tam bibliopolas, quam ceteri observent. Liberum tamen sit Episco
pis aut Inquisitoribus genersiibus secundumfacultatem quam habent,
etiam libros, qui his regulis permitti videntur, prohibere, si hoc in
suis regnis, aut provinciis, vel diaecessibus expedire judicaverint. Ce-
terum nomina, cum librorum qui a. Patribus deputatis purgati sunt,
tum eorum quibus illi hanc provinciam dederunt, eorumdem depute-
torum Secretarius notario Sacra? universalis Inquisitionis Romas de-
scripta Sanctissimi Domini nostri jussu tradidit.
Ad extremum verd omnibus fidelibus prascipitur, ne quis audeat
contra harum regularum prasscriptum, aut hujus indicis prohibitionem
libros aliquos legere aut habere. Quod si quis libros hasreticorum,
vel cujusvis auctoris scripta, ob ha?resin, vel ob falsi dogmatis sus-
picionem damnata atque probibita, legerit, sive habuerit, statim in
exeommunicationis sententiam incurrat. Qui verd libros alio nomine
interdictos legerit, aut hahuerit, praster peccati mortalis reatum, quq
afficitur, judicio Episcoporum severe puniatur,

38*

450 appendix.

No. IV.

POPE PIUS s creed.

" Ego N. firma fide credo et profiteor omnia et singula, qua? eon-
tinentur in symbolo fidei, quo S. Romana ecclesia utitur, viz. : —
" Credo in unum Deum Patrem omnipotentem, factorem cceli et
terras, visibilium omnium, et invisibilium : et in unum Dominum
Jesum Christum, filium Dei unigenitum, et ex Patre natum ante
omnia saecula ; Deum de Deo, lumen de lumine ; Deum verum de.
Deo vero; genitum, non factum; consubstantialem Patri, per quem
omnia facta sunt ; qui propter nos homines, et propter nostram salu
tem descendit de coelis, et incarnatus et de Spiritu Sancto ex Maria
virgine, et homo factus est ; crucifixus etiam pro nobis sub Pontio
Pilate, passus, et sepultus est ; et resurrexit tertia die secundum
scripturas : et ascendit in coslum, sedet ad dexteram Patris ; et iter
um venturus est cum gloria judicare vivos, et mortuos ; cujus regni
non erit finis : et in Spiritum Sanctum Dominum, et vivificantem,
qui ex Patre Pilioque procedit ; qui cum Patre et Filio simul adoratur,
et conglorificatur, qai locutus est per prophetas : et unam sanctam
Catholicam, et apustolicam ecclesiam. Confiteor unum baptisma in
remissionem peccatorum, et expecto resurrectionem mortuorum, et
vitam venturi sceculi. Amen.
" Apostolicas et ecclesiasticas traditiones, reliquasque ejusdem
ecclesia? observationes et constitutiones firmissime adinitto, et am-
plector. " Item sacram scripturam juxta eum sensum, quem tenuit et tenet
sancta mater ecclesia, cujus est judicare de vero sensu et interpreta-
tione sacrarum scripturarum, admitto ; nee earn unquam, nisi juxta
unanimem consensum patrum accipiam, et interpretabor.
" Profiteor quoque septem esse vere et proprie sacramenta novffi
legis, a Jesu Christo Domino nostro institute, atque ad salutem hu-
mani generis, licet non omnia singulis necessaria, scilicet baptismum,
confirmationem, eucharistiam, posnitentiam, extremam unctionem, or
dinem et matrimonium ; lllaque gratiam conferre ; et ex his baptis
mum, confirmationem et ordinem, sine sacrilegio reiterari non posse.
" Receptos quoque et approbatos ecclesia? catholica? ritus, in supra-
dictorum omnium saeramentorum solemni administratione recipio, et
admitto. " Omnia et singula, quas de peccato originali, et de justificatione
in sacro-sancta Tridentina Synodo definita et declarata fuerunt, am-
plector et recipio.
" Profiteor pariter in Missa offerri Deo verum, proprium et propi-
tiatorium sacrificium pro vivis, et defunctis ; atque in sanctissimo
Eucharistia? sacramento esse vere, realiter et^substantialiter corpus et
sanguinem, una cum anima et divinitate Domini nostri Jesu Christi ;
fierique conversionem totius substantia? panis in corpus, et totius sub
stantia? vini in sanguinem : quam conversionem catholica ecclesia
transubstantiationem appellat.
" Fateor etiam sub altera tantum specie totum atque integram
Christum, verumque sacramentum sumi.

APPENDIX. 451
" Constanter teneo purgatorium esse, animasqne ibi detentas fide
lium suffrages juvari.
" Similiter et sanctos una cum Christo regnantes, venerandos
atque invocandos esse, eosque orationes Deo pro nobis offerre,
atque eorum reliquias esse venerandas.
" Firmissime assero, imagines Christi, ac Deipara? semper vir-
ginis, necnon aliorum sanctorum, habendas et retinendas esse, atque
eis debitum honorem ac venerationem impertiendam.
" Indulgentiarum etiam potestatem a Christo in ecclesia relictam
fuisse ; illarumque usum Christiano populo maxime salutarem esse
afiirmo. *
" Sanctam Catholicam et apostolicam Romanam ecclesiam, om
nium ecclesiarum matrem et magistram agnosco; Romanoque Pon
tifici, beati Petri, Apostolorum Principis, successori, ac Jesu Christi
vicario veram obedientiam spondeo, ac juro.
" Castera item omnia a sacris canonibus, et cecumenicis conciliis,
ac prascipue a sacro-sancta Tridentina Synodo tradita, definita, et
declarata, indubitanter recipio atque profiteor; simulque contraria
omnia, atque hasreses quascumque ab ecclesia damnatas, rejectas, et
anathematizatas, ego pariter damno, rejicio, et anathematizos.
" Hanc veram Catholicam fidem, extra quam nemo salvus esse
potest, quam in prassenti sponte profiteor, et veraciter|teneo, eandem
integram et inviolatam, usque ad extremum vitas spiritum constan-
tissime (Deo adjuvante) retinere et confiteri, atque a meis subditis,
vel illis quorum cura ad me in munere meo spectabit, teneri, doceri,
et prasdicari, quantum in me erit, curaturum, ego idem N. spondeo,
voveo, ac juro. Sic me Deus adjuvet, ethaec sancta Dei evangelia."
(Canones et Decreta Concilii Tridentini, Appendix, p. xxii.)

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