CHAP. books of the Zuinglians, which furnished "ample matter." And here," though the opinions were divers," yet" the most esteemed divines among them thought," that even the high supralapsarian doctrine-making rejection to be, equally with election, independent of works foreseen" was catholic, and the contrary heretical, because the good school-writers, Aquinas, Scotus, and others, did so think;" and also because of scriptural passages which they cited. "Endless authorities from S. Augustine" were also adduced: "for that saint wrote nothing in his old age but in favour of this doctrine."-F. Paul says, "As this opinion is mysterious and incomprehensible, suited to humble man, to keep him dependent solely on God, and to make him more sensible of the deformity of sin and the excellency of divine grace; so the contrary was plausible and popular, cherishing human presumption, and more suited for display: whence it pleased more the preaching friars than the understanding divines.-The courtiers approved it as favourable to civil government.... Its defenders, while using only human reasons, prevailed over the others: but, coming to the testimonies of scripture, they were manifestly overcome." After such a report, closed by such an opinion, we can feel no surprise at this celebrated writer's having been pronounced "a Calvinist in a friar's frock."-It is to be observed, however, that he reports also the arguments and objections on the other side, putting the latter in as keen a man 1 The reason for an essential difference in the two cases is palpable-evil works being the natural produce of the mind of fallen man, good works the fruit of divine grace; the consequence therefore, and not the first cause, of God's favour. But see below, iii. 223-4, 406, 581-584. Bossuet: above, vol. i. pref. p. xvi. ner as a partisan on that side could reasonably wish. But here we enter into no examination of the arguments on either side: we simply record the opinions which were stated, and the general grounds on which they were maintained-particularly where either one or the other may excite surprise, considering the place where they were urged.-We may add, that Catharinus avowed the same sentiment which was adopted by our own Milton, and by Dr. John Edwardsin other respects a zealous Calvinistic writer at the beginning of the last century; namely, that some are "chosen of peculiar grace Elect above the rest;' 1 A. D. 1546. debate in the council. but that many others will attain to salvation by the due use of the means and assistances vouchsafed them.-Catharinus further said, That S. Augustine held, that, though God hath mercy on whom he will have mercy, and whom he will he hardeneth, yet this will of God cannot be unjust, because it is founded on VERY OCCULT MERITS. "2 These discussions were frequently marked by Violence of much animosity. In particular, we blush to record the more than indecorum, the disgraceful violence into which the bishop of Cava. was betrayed. He, as we have before seen, had avowed more correct sentiments, than perhaps any other person present, on the all-important doctrine of justification: and, these being opposed by several of his brethren, he occupied a whole sitting of a subsequent congregation in maintaining them. At the close, the bishop of Chiron having said, 1 Par. Lost. iii. 183, &c. F. Paul, 197-200. Cour. i. 331-337. Du Pin, vii. 43-45. CHAP. XIII. Difficulty of ions. "that he hoped at the next meeting to refuse him, and to demonstrate to him his ignorance or his obstinacy," he was so incensed as to take his right reverend brother by the beard, and tear out some of the hair! He was in consequence committed to custody, and condemned to perpetual banishment-the pope having suggested to the council that they should pronounce a severe sentence, that he himself might have the merit of mitigating it, and then sending the untractable bishop to his diocese, where he would give them no further trouble: all which was accordingly done.1 Great rudeness and insolence also passed at this time between different prelates, and even between the cardinals acting under the pope's commission, on the subject of removing or adjourning the council, on account of the alarm which the fathers felt at the position occupied by the protestants, now in arms against the emperor. Charles himself was so averse to any suspension of the council's proceedings, that he, by his ambassador, threatened to throw cardinal Santa Croce, one of the presidents, into the river Adige if he dared to propose it.2 In drawing up the decisions of the council on drawing up the complicated questions which had been discussed, great difficulties were found in so framing them that they should not impugn the opinions of one or other of the parties who were to concur in them: and in overcoming these difficulties cardinal Santa Croce, in particular, laboured with unwearied zeal and consummate art for three months together, both in congregations held for the purpose, and in conferences with 1 Du Pin, vii. 38, 39. 2 D. P. vii. 39-42. F. P. 189, 190. C. i. 318. individuals. "From the beginning of September to the end of November, there passed not a day in which the cardinal did not revise what was done before, and change something"-till, as is manifest from some instances which F. Paul recites, all meaning was lost. " And truly," adds the same author, "it is not fit to rob the cardinal of his due praise, who knew how to satisfy men obstinate in contrary opinions.”—When the decree was modelled "so as to be approved by all in Trent, it was sent to the pope, who submitted it to the friars and learned men for their opinion; and it was approved by them, because every one might understand it in his own sense." -In expressly assigning such a reason, our author no doubt indulges his sarcastic humour: but how truly the fact was as that reason alleges we shall ere long see strikingly demonstrated. A. D. 1547. Session VI, Jan. 13. At length, in the sixth session, held January Decree of 13, 1547, the decree of the council was pro- on Justifi-" mulgated, consisting of sixteen articles, followed cation, &c. by thirty-three canons; the former laying down the approved doctrine, and the latter anathematizing the errors opposed to it.-It would not be to our purpose to enter into the particulars. of a decree, which was said to have "decided more articles in one session, than all the councils held in the church from the apostles' times had done;" in which "Aristotle might claim a great part, since, if he had not exactly defined all the various kinds of causes, we had wanted many articles of faith;" and which "must be read over and over again with much attention and deep meditation, because it cannot be understood without a perfect knowledge of the inmost movements of the mind-all the doctrine of the council turning upon this hinge, whether CHAP. Specimens of it. the first object of the will work upon that faculty, or that faculty upon it-or whether they be both active and passive: things most subtile, and, for the various appearances they make, ever accounted disputable." Without entering into these refinements, we may remark, that, though some things apparently better than have been held by many protestants are laid down concerning the necessity of Christ's propitiation, of faith in him, and of prevenient grace in order to acts of faith, hope, and charity; yet the doctrine at large is very corrupt-the doctrine of men who know not, in any feeling and impressive manner, the fall of man, the corruption of their own hearts, the evil of sin, the grace of God, or the gospel of Christ. It bears upon its very face that it is the work of mere speculators -men deciding dogmatically upon divine truths under the guidance of unhumbled carnal reason. In this respect it forms the most striking contrast to the writings of the reformers, which we have reviewed-not excepting the more reserved and formal composition required in such a work as the Confession of Augsburg. Even there all was life and feeling; tenderness of conscience, and a quick sense of sin-of corruption and condemnation; and of the need and the blessedness of deliverance by a Redeemer. Here, on the contrary, we are chiefly reminded of the apostle's sentence, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." A few short specimens of the language and sentiments of this decree shall be given, and 1 I collect, and slightly abridge, from F. Paul, 213, 214. Cour. i. 363-366. |