The reader has now before him the sentiments of the Romancatholic church on the doctrine of justification; and he sees the use that is made of these sentiments, and their practical tendency and effect. The conclusion 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 Saviour or to use it simply as the passport for his own doings, his fasts, his alms, his penance; and his practical reliance for eternal life is partly on his own merits, and partly on the merits of those saints whose aid he is taught to implore. We know that Roman-catholic advocates attempt to represent the dogmas of their church as far less exceptionable than has been now stated, and would refuse to admit some of our Protestant inferences; but with their theories and unauthorized "declarations" we have nothing to do; we have gone to 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 avowal of human merit ;-the implied undervaluing of the Saviour's righteousness; the severe and uncompromising denunciation of truths which they had long held dear; convinced the reformers that their censures of the Roman-catholic system were amply vindicated, and strengthened their attachment to those doctrines by the fession of which they were distinguished from their opponents-especially justification by faith-articulus stantis vel cadentis ecclesiæ.* pro "Sic quidem præfantur, ut initio nihil spirent præter Christum : sed quam ad rem ventum est, multum abest quin illi relinquant, quod suum est. Imo, nihil tandem aliud continet eorum definitio, quam tritum illud scholarum dogma, partim gratia Dei, partim operibus propriis justificari homines: ut aliquanto se magis verecundos ostendant quam fuerit Pelagius."—Calvini. Antidot. ut sup. p. 259. Melancthon uses much stronger language:-" In Synodo Tridentinâ editus est articulus περι δικαιοσυνης πίστεως, qui audacter et impie damnat vocem Evangelii sonantem in Ecclesiis vestris." And again, "Credamus adfirmanti Deo, nec Tridentiorum decretum audiamus, quod jubet mentes, Pyrrhoniorum more, aπopεīv."— Epistolæ, pp. 556, 571. Ed. Lond. 1692. The canons and anathemas, it must be confessed, are sufficiently intelligible; but the decree itself was in several instances purposely rendered ambiguous, that it might include the differing sentiments of the divines and prelates. Of this ambiguity no other proof is needed than the publications that were issued shortly after by Catharin and Soto. The latter, in a work “on nature and grace," maintained that man cannot have an entire and absolute certainty of being in a justified state: the former argued in favour of that certainty. Andrew Vega also published voluminous "Commentaries" on the decree, in the course of which he controverted many of Soto's sentiments. These authors dedicated their works to the council in support of their conflicting notions, they appealed to its decree on justification, in preparing which they themselves were concerned, and yet interpreted it differently, each in favour of his own scheme! Cardinal Santa Croce sided with Catharin; De Monte professed to be neutral.* Where was the boasted infallibility of the church? In passing the doctrinal decree the fathers were nearly unanimous. 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 passing the decree. After undergoing frequent revision and amendment, it was at length suffered to be published, about six weeks after the session.‡ The principal enactment related to residence. Patriarchs, archbishops, and bishops, were directed to reside in their respective sees under the penalties inflicted by the ancient canons; if they were absent six months, a fourth part of the year's revenue might be confiscated; if twelve months, one * Sarpi, s. 80, 83. Pallav. lib. viii. c. 19 s. 16. Du Pin, cent. xvi. b. 5. † One prelate was determined to signalize his zeal in an extraordinary manner. Instead of contenting himself with the ordinary "placet," he wrote thus:-" Sanctam hanc et catholicam de justificatione doctrinam, fidem et regulam amplector, et veneror ago archiepiscopus Turritanus: et sic fideliter toto corde suscipio. Ita me Deus perpetuo justificare dignetur. Amen. Et quod sancta Tridentina hæc synodus tenet, teneo: quod anathematizat, anathematizo. Idem archiepiscopus manu propria subscripsi, et placet decies."-Le Plat, iii. 495. Pallav. lib. ix. c. 1, 2. half; and they were further allowed to enforce residence on the lower orders of the clergy. But "just and reasonable causes" of absence were excepted; and indulgences and dispensations remained in full force, so that provision was made for the discharge 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. 109 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-Decree on the Sacraments, and on Baptism and Confirmation-also on Reform, chiefly Pluralities-Infectious Fever at Trent-Resolution taken to transfer the Council to Bologna— EIGHTH SESSION-The Spanish Bishops refuse 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. At the first general congregation held after the sixth session, 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. These subjects were committed to two separate congregations; doctrine was discussed by the divines, discipline by the doctors of the canon law: over the former Santa Croce presided, and De Monte over the latter. The fathers were pretty generally agreed respecting the number of the sacraments. It was held that they were neither more nor fewer than seven,-viz., 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 ;* for though it was endeavoured to be proved, that all the seven sacraments were instituted by the authority of Jesus Christ, it is perfectly obvious that the record of the institution of any, besides baptism and the Lord's Supper, is not to be found in the New Testament. * 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, &c.-Sarpi, 1. ii. s. 85. 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-this is grace ex opere operantis; 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-this is grace ex opere operato. Here the Dominicans and Franciscans differed widely in their explanations. The former asserted that the sacraments possess in themselves an efficacious 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 of the sacraments consists solely in the promise of God to confer grace when they are administered, and consequently that grace does not flow from any actual energy in the sacrament itself, but from the promise of God, who has connected both together. 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. Jerome 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 resorted to again when the effect is lost, in order to its recovery.† * Sarpi, ut sup. s. 85. Pal. 1. ix. c. 4. + Sarpi, ut sup. s. 86. |