representatives had, at least, been allowed a hearing. But it was already evident, that every possible obstacle would be placed in their way; and of this, sufficient proof 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 subjects with the fathers, or such of them as might be selected for that purpose. But this liberty was granted 66 as far as the council was concerned," without mention of 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 offences committed by the Protestants during their stay, it was expressly added, even such as savour of heresy;" indicating that security for the exercise of their religion was not to be expected.

CHAPTER VII.

Dissatisfaction of the Protestants-Penance and Extreme Unction discussed-Affair of the Bishop of VerdunArrival of Protestant Ambassadors-Fourteenth Session -Decrees on Penance and Extreme Unction-Error discovered in the Decree on Penance after the SessionArrival of more Protestant Ambassadors-A new Safeconduct demanded-Evasion of the Demand-Reception of the Ambassadors-Detection and Defeat of an Attempt by the Legate to establish Papal despotism-The Fifteenth Session-Ambrose Pelargo's intolerant Discourse-Arrival of Protestant Divines-The Sixteenth Session-The Council again suspended.

As might have been expected, the Protestants were much dissatisfied with the safe-conduct. It was unanimously rejected, and it was agreed to demand another, exactly conformable to that which had been granted to the Bohemians by the council of Basle.

Penance and extreme unction were the subjects fixed for the ensuing session. With a view to expedite business, and decide as much as possible before the arrival of the Protestants, two congregations were held every 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 discussion. They were much more apt at citing the school 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

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theology, and how imperfectly they understood the true method of ascertaining the "mind of the Spirit." For instance, to 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 evidence on their side, regardless of the real meaning of 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 greatest number. By such labours were the decisions of an infallible council framed!

Very little was done in furtherance of ecclesiastical reform. The legate's furious opposition, his haughty and tyrannical demeanour to those who resisted his measures, and the number of purchased votes, left no chance of success. Many prelates would have retired in disgust, but for the solicitations of the imperial ambassadors: 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 some even suspected that the Protestant interpretations of the prophecies respecting antichrist were founded in truth.*

An occurrence that happened a short time before the session will illustrate these statements. The legate proposed 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 persons of suitable age:

* Vargas, p. 218-237.

In the course

the article was ultimately withdrawn. of the debate, the bishop of Verdun said that such a reformation as was evidently intended would be fruitless, unworthy of the council, and ill suited to the exigencies of the times. In the honest warmth of his zeal, he ventured to utter the words " pretended reformation." The legate was much enraged, and grossly insulted the prelate, calling him an ignorant, stupid fellow, and using many other opprobrious epithets. This conduct was repeated some days after, and when the bishop attempted to defend himself, he was silenced. All this took place in the full assembly of 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 they left the place of meeting, " do you think that this is a free council ?" "My lord," replied the bishop, “you ask me a very difficult question. 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 further with the subject now. I will give you a reply at your own house."*

Towards the end of October, John Theodoric Pleninger 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 to demand a safe-conduct for the

* Vargas, p. 245, 263.

divines, who were ready to enter the lists with their Roman Catholic opponents as soon as that document should be received. In the following month they were joined by the ambassadors from Strasburg and five other cities; among them was Sleidan, the celebrated historian. As they all engaged to act in concert, and refused the offer of a private 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. The pope wrote to his legate to take particular care that the papal authority should not be infringed; to avoid mild measures and temporising expedients; and 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.* 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 prejudical to the interests of the court of Rome, it would be easy to restore things afterwards to their former state, if the papal authority were preserved uninjured.†

At the fourteenth session, held November 25, the council issued its decrees on penance and extreme unction. The decree on penance contained nine

Sarpi, lib. iv. s. 28. Vargas bears similar testimony. It was too evident to be unobserved, that the legate purposely protracted the doctrinal discussions, in order to abridge the deliberations on reform. Vargas, p. 203.

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It is a surprising thing," said Vargas, "that God's affairs go on so badly. No one is on his side, no one dares speak for him. We are all dumb dogs, that cannot bark,” p. 247.