spective powers. The great point of debate still was whether the bishops derived their powers from Divine institution or only from the pope. Lainès, general of the order of Jesuits, maintained that jurisdiction in the church belonged solely and exclusively to the Bishop of Rome; and that Peter alone was ordained by Christ, and all the other apostles by him-or, if by Christ himself, yet by him only as "doing, for that one time, what belonged to Peter," and what for all future time he himself had exclusively committed to him. All authority, he insisted, is derived from the pope, and he is himself above that which is derived from him. "He giveth," Lainès proceeded, "all their force to the decrees of a council; and that to which he thus giveth force, and that only, is decreed by the Holy Ghost." He asserted further, "that the pope had power to dispense all laws, of what kind soever the tribunal of the principal and that of the vicegerent being the same:" and that "to teach men to prefer their own conscience before the authority of the church, is to plunge them into a bottomless pit of dangers."

The council was from time to time harassed by fierce contentions between different parties concerning the right of precedence. At the present period such a dispute arose between the French and Spanish ambassadors, in consequence of a device to which the pope had had recourse for putting them on a par at the celebration of mass, when he could not decide between them their claims of priority, as disturbed the congregation during the whole time of the service, and interrupted the solemnities in the most indecent manner and the Cardinal of Lorraine, brother to the Duke of Guise, on the part of the French, protested that if the like attempt were made again, he would himself mount the pulpit, with a crucifix in his hand, and having proclaimed, "He that desires the welfare of Christendom, let him follow me!" would quit the church, hoping to be followed by every one present. Nay, the French were prepared on this occasion to protest against Pius IV. as not rightful pope, and against the decrees which had passed, "as made at Rome, and not at Trent, and as being the decrees of Pius, and not of the council."

At length, in the twenty-third session, the decrees and

canons concerning orders were published. The question of the Divine or the derived right of bishops was evaded: and, on the other disputed subject of residence, the council, after ten months' deliberation and debate, and after sending various embassies and despatches to the pope and all the leading princes of Europe, came to the momentous decision, "That not to reside is sinful, where there is not a lawful cause to the contrary!"

The subject of the twenty-fourth session was marriage, which was declared to be "a true and proper sacrament;" and that "churchmen in holy orders, or regulars who have professed chastity," may not contract marriage, and that, if they do, their marriage is void. Anathemas were pronounced against such as should deny these positions. F. Paul's statement of the policy of prohibiting marriage to the clergy is clear and good. "It is plain," he says, "that married priests will turn their affections and love to their wives and children, and by consequence to their house and country so that the strict dependence of the clergy on the apostolic see would cease. Thus granting marriage to priests would destroy the ecclesiastical hierarchy, and leave the pope Bishop of Rome only."

The twenty-fifth session had been fixed for the 9th of December: but for some time past the leading princes of Christendom, convinced that no good was to be expected from the council, had forborne to press their several objects; allowed their prelates and divines to withdraw; and seemed intent only on bringing the assembly to an end as decently and quietly as possible. "And now," says F. Paul, "the one only aim and joint resolution was to precipitate the conclusion." The day of the session therefore was anticipated : and, on December the 3d and 4th, decrees were published on purgatory, the invocation and worship of saints, images, and relics; on indulgences, and prohibited books; as also concerning various subjects of reformation; and finally for terminating the council, and desiring the pope's confirmation of its decisions.

When these decrees had been read, Cardinal Morone, as chief president, granted to every one that was present in the session, or had assisted in the council, a plenary indulgence; blessed the council and dismissed it; saying, that, after they had given thanks to God, they might go in peace. VOL. II.-Ff

"It is incredible," says Pallavicini, "how much the news of the conclusion of the council revived the pope in the sickness" under which he at this time laboured, and from apprehension of the consequences of which the fathers had been more anxious to bring their deliberations to a close: "so that his holiness would not have been without an illness which," by expediting this happy event, "had been so useful to the church.... He therefore ordered a solemn procession to be made the next day to give thanks to God, and granted indulgences to all who should assist in it."

He was

I close this account with an extract of a letter written by Dudithius, Bishop of Tinia, or Knin, in Croatia, and afterward of Five-Churches, in Hungary, to the Emperor Maximilian II. Dudithius is styled by Du Pin "one of the most learned and eloquent men of the age." sent, with another prelate, to represent the clergy of Hungary in the council; where his boldness and eloquence made him so much feared by the legates, that they successfully urged on the pope the necessity of procuring his recall.

"What good," he says, "could be done in a council in which the votes were not weighed but numbered....We daily saw hungry and needy bishops come to Trent, for the most part youths which did not begin to have beards, abandoned to luxury and riot, hired only to give their votes as the pope pleased. They were without learning or understanding, yet fit for the purpose, through their boldness and impudence....There was a grave and learned man who was not able to endure so great an indignity. He was presently traduced as being no good Catholic, and was terrified, threatened, and persecuted, that he might approve things against his will. In fine, matters were brought to that pass, by the iniquity of those who came thither formed and trained for their work, that the council seemed to consist not of bishops, but of disguised maskers; not of men, but of images, such as Dædalus made that moved by nerves which were none of their own. They were hireling bishops, who, as country bagpipes, could not speak but as breath was put into them. The Holy Ghost had nothing to do in this assembly."

THE END.

INDEX.

The Initials L. and M. are used for Luther and Melancthon.