CHAPTER V.

Debates on the Sacraments, particularly Baptism and Confirmation-Pluralities-Seventh Session-Infectious fever said to prevail at Trent-Eighth Session-The Council transferred to Bologna-Rage of the Emperor on that account-Ninth and Tenth Sessions-Endeavours of the Emperor to procure the return of the Council to TrentThe Council suspended.

It was resolved that the subject of the sacraments should be next considered, and in connexion with it, the question of episcopal residence, chiefly with a view to the reformation of those abuses by which it was hindered.

The fathers were generally agreed respecting the number of the sacraments. It was held that they were neither more nor fewer than seven, namely, baptism, confirmation, the eucharist, penance, extreme unction, orders, and matrimony. In support of this number, nothing better could be adduced than tradition and fanciful analogies. It was argued, for instance, that seven is a perfect number; since there are seven days in the week, seven excellent virtues, seven deadly sins, seven planets, etc. Such cogent reasoning was irresistible !

There was also an entire unanimity in the condemnation of the reformers, for denying that the sacraments confer grace. But they were not united in their expositions 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; or it may be produced by a supposed virtue in the sacrament itself, as baptism bestows grace on infants and idiots, and extreme unction on the unconscious sick and dying. But the Dominicans and Franciscans differed widely in their explanations. Long and angry disputations resulted; each party charged the other with heresy; and the legates were compelled to seek the interference of the pope, to curb the violence of the monks, 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 of a character. The divines at Trent were divided on this subject whether 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.

Much was said respecting the intention of the minister 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 ceremony is null, and all its presumed benefits lost. Ambrose Catharin laboured hard to procure some modification of this sentiment. A priest, he observed, might be an infidel or 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 administration of the sacraments than what the church intended, and would commonly administer them with secret derision and contempt. But if the inward intention of the priest were essential, how sad must be the

condition of those who had received the sacraments from an ungodly administrator, and who must be deemed to be in an unchristianised state! He, therefore, thought it should be sufficient if the forms prescribed by the church were duly observed, whatever might be the intention of the priest; but the majority were of a different mind. And it has been truly said, that though the sacraments are by the church of Rome considered essential means of salvation, no one can be sure they have been rightly administered to him.

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 discussed. There was scarcely any division of sentiment on these topics. 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 several varieties of Roman Catholic opinion, and condemn none but decided Protestants.

While the divines were employed in their theological discussions, the canonists were equally busy in preparing the decree of reformation. But it was impossible to meet the views and wishes of all the prelates, especially the Spaniards, who had determined to make a bold stand against the usurpations of the pope, 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 councils 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 declared, 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 told 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.

It was agreed, that their attention should be principally confined to the abuses arising out of pluralities. The disease was universally acknowledged; every one was ready to prescribe for it, and each thought his own remedy the best. The Spanish prelates, who held the Divine right of residence, maintained the unlawfulness of pluralities in the same sense, and demanded their entire abolition. But the Italian bishops, encouraged by the legate De Monte, wlo in this instance differed from his colleague, would only consent to a very partial and limited reform.

The legates inserted in the prologue the following clause :-"saving in all things the authority of the apostolic see." This plainly nullified the whole, since it would be worse than useless to issue enactments which the pope might afterwards dis pense 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 to procure a more extensive reform than the decree contemplated, but they were entirely

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ineffectual. Some were afraid to speak their minds freely; some 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.

No

The seventh session was held March 3. sermon was delivered, as the bishop of St. Marc, who had been appointed to preach, was detained at his lodgings by a violent cold, and no one was able to ascend the pulpit at a short notice. The doctrinal decree embodied the sentiments already described on the sacraments in general, and on baptism and confirmation in particular; as will appear by the following extracts from the canons :—

“Whoever shall affirm, that the sacraments of the new law were not all instituted by Jesus Christ our Lord, or that they are more or fewer than seven, namely, baptism, confirmation, the eucharist, penance, extreme unction, orders, and matrimony, or that any of these is not truly and properly a sacrament let him be accursed."

"Whoever shall affirm, that the sacraments of the new law do not contain the grace which they signify; or that they do not 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 profession, whereby the faithful are distinguished from unbelievers let him be accursed."

"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."

"Whoever shall affirm, that when ministers per