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CONTENTS.

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THE

COUNCIL OF TRENT.

CHAPTER I.

The Council summoned to meet at Mantua-Necessity for such a Meeting-View of the Extent and moral Influence of the Papal System-Early Attempts at Reformation. Luther-Negociations respecting a Council-Meeting of that Assembly at Mantua prevented-Papal Commission on Reform-The Council summoned to Trent.

ON the 2d of June, 1536, Pope Paul III. issued a bull, summoning a general council of the church, to be held at Mantua, in the May following. The chief objects of the council were declared to be "the reformation of manners in the church," and "the extinction of all heresies," by whatever means could be devised for that purpose.

The desirableness of such a meeting had long been confessed. For centuries previous to the period just mentioned, the state of religion and morals in Europe was deplorable in the extreme; and in the general depravation of manners which prevailed, the ecclesiastics largely participated, and thereby exposed themselves to the contempt and hatred of the community. The forced celibacy of the priests had produced among them unbridled and shameless licentiousness. They had contrived to obtain

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possession of so much wealth, that in Germany more than one-half of the national property was in their hands, while by their fees and exactions, often wrung from the people by vile imposture, they had impoverished every Christian country. 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. The venality of the pontifical court was so notorious, that the sale of offices was open and public. The detestable traffic in indulgences had given rise to the most scandalous impositions, and legalized every species of avarice and fraud. Finally, 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 monastic orders, the sworn and faithful vassals of the papacy; and so far from being examples of virtue and religion, they were generally destitute of both, and too frequently patterns of the most horrible vices.*

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 outward observance of the sacraments, were put in the place of sanctification by the influences of the Holy Spirit. The Virgin Mary and the saints had, in great measure, supplanted Jesus Christ, and robbed him of his honours. The Scriptures were carefully withheld from the people, and little studied by the priests, many of whom were, in fact, totally ignorant

* See Mosheim's Ecclesiastical History, Century xvi. sect. 1. chap. i., and Robertson's Charles v. book ii.

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