TREND, v. n. It seems a corruption of tend. To tend; lie in any particular direction. The scouts to several parts divide their way, To learn the natives names, their towns, explore The coasts and trendings of the crooked shore.

Dryden. TRENT, a city of the Tyrol, Austria, on the Adige, not far from the borders of Italy. It stands in a delightful valley among the Alps, but its climate is subject to great extremes. Though surrounded with walls, it is not capable of sustaining a siege. Its population is about 10,000, employed partly in the manufacture of silk, partly in the culture of vines and tobacco. The public buildings are the residence, or, as it is termed, the palace of the archbishop: the cathedral is a Gothic structure not remarkable for its size or beauty; but its organ, as well as that of the other principal church, St. Maria Maggiore, is admired. The Romans, who conquered it from the Galli Cenomani, called it Tridentum. The bishopric was included among the secularisations of 1802, given at first to the grand duke of Tuscany, and afterwards to Bavaria, but restored, after 1815, to Austria. It is eighty-five miles south of Inspruck.

TRENT, COUNCIL OF. This reckons, among Roman Catholic divines, as the eighteenth or last general council, and sat, including interruptions, eighteen years. Its decisions are implicitly received as the standard of faith, morals, and discipline, in the Catholic church. It confirms, under an anathema, the canons of preceding councils, and defines, with greater precision, whatever had been left only generally affirmed, or indistinctly defined. From the rank and importance of this council we offer the following analysis of its proceedings, as well calculated to gratify the curiosity of the reader at a time when reference to its canons is become both necessary and interesting. It must be remembered that while the ecclesiastics of the church of Rome are sworn to maintain generally whatever has been delivered, defined, and declared by the sacred canons and œcumenical councils, yet are they specially (præcipuè) bound to observe what has been so done by the council of Trent (usque ad extremum vitæ spiritum) to the last gasp of life.

The council first assembled A. D. 1545, and continued, with interruptions, caused by suspension, removal to Bononia, &c., to the end of the year 1563; thus completing a period of eighteen years, during which it was under the direction of Paul III., Julius III., and Pius IV.; twenty-five bishops, headed by the papal legates, and some ecclesiastics of inferior rank, principally Italians. At its opening session, after due regard had been paid to the solemnities of religion, one of the first points agitated related to the title of the council, when it was agreed to call it a General Council of the Church. The first session presents nothing else worthy of observation. Pending its existence, the papal legates received their secret instructions from Rome to attend exclusively to points of doctrine, and not to touch on the subject of reform until these were disposed of; but, lest the rights or prerogatives of the holy see should be endangered, in imitation of his

predecessors Martin V. and John XXIII., the pope sent them a brief to adjourn, dissolve, or translate, the council according to the exigency of the case.

In the second session the French prelates renewed the application made in the former about the addition of the words Universam ecclesiam representans.' This gave rise to a debate which terminated in a resolution that œcumenical should only be added to the title already given to the council by the pope! Twenty-eight members only attended this session, including the archbishop of Armagh. The rule laid down by them is curious enough, considering that it was for the regulation of an episcopal assembly claiming to be legitimately convened under the guidance of the Holy Spirit. In delivering his opinion no one ought to vociferate with indecent language, or to create confusion by tumult; no one contend with false, vain, or obstinate contention; so that the hearers be not offended, nor the discrimination of a correct judgment be perverted by perturbation of mind.'

In the third session the council decreed that a confession of faith should be prepared. There being so few present at the passing of this order, they decreed that their future decisions should be sanctioned by the fullest attendance possible, in order that matters of such high importance should not be hurried over in their meetings.

In the fourth session forty-eight bishops and five cardinals proceeded to establish tradition on the same footing with the canonical Scriptures. Their words are pari pietate ac reverentiâ suscipit et veneratur.' And they pronounced the Latin vulgate, including the Apocrypha, free from error, while, at the very moment, they ordered a more correct edition to be prepared.

The fifth and sixth sessions were chiefly spent in extracting from Luther's and Zuinglius's writings (from those of the former principally) certain propositions touching the canonicity of Scripture, justification, imputed righteousness, original sin, predestination, merit of congruity, and the number of the sacraments, which they condemned in consecutive order. On these points grave debates arose, but such as are uninteresting at the present time. Other doctrinal questions came next under discussion, and would have been quietly carried with the pope's full concurrence, but the imperial no less than the Spanish bishops were not content to stop there. They earnestly pressed the removal of old grievances, and that the church should be reformed in its head and members; measures which constituted the chief grounds for assembling the council of Constance in the early part of the preceding century. The papal prelates, acting under the express orders of Paul, as obstinately resisted any attempt at change. This led him to encourage a report which had been industriously spread by his physicians of a purple fever having broken out in Trent; as it afforded him a pretext for transferring the council to Bologna, a town in the papal states, and consequently beyond the reach of the emperor's influence. On the ad journment taking place, the imperialists and Spaniards remained in Trent remonstrating loudly against it, and alleging that the removal of the

council was a virtual suspension of its functions, if not a total dissolution. But, as remonstrance was vain, they contented themselves with making arrangements for their future proceedings, without performing any synodal act whatever; at the same time assuming a title Sancta synodus in quocunque sit loco' declaratory of their competence to deliberate on the affairs of the church. The legates, at the head of their own party, but with loftier pretensions, styled themselves 'Sancta synodus Bononiensis!'

Seventh and eighth sessions. As the time of the seventh and eighth sessions had been wasted in going through the necessary forms for transferring the council to Bologna, so the ninth session was spent in giving it confirmation after it had assembled there.

The tenth session, which reckons as the second at Bologna, scarcely deserves that name. How ever, during the residence in that town of the few bishops in the papal interest, some very important occurrences took place. The promise exacted by the emperor from the protestant princes at the second session to submit to the council may be reckoned as one. Although this was a false step on their part, yet it fortunately produced no bad consequence to their cause. Another was the struggle which took place between the pope and the emperor about the restoration of the council to Trent. A third was the protest of the emperor against the council of Bologna, and against the illegality of its translation from Trent. And, lastly, the imperial edict at the second diet of Augsburg, under the title of the Interim, providing a code of ecclesiastical laws until the long-wished for decision of a council could be obtained. Opposition was made to the establishment of this edict, which, to the disgrace of the existing pope and council, defined the faith of the emperor's German subjects agreeably to his will and pleasure. Julius III., immediately after his elevation to the popedom, being pressed by the emperor to bring back the council to Trent, issued his bull for that purpose. Nothing more can be said of the resumed meeting at Trent than that it was opened with the accustomed forms. The bishops present did not much exceed sixty, which was the greatest number that had yet attended. But this gave Julius little uneasiness, being too great a votary of pleasure to feel any concern about the affairs of either church or council.

The eleventh and twelfth sessions were trifled away with obtaining the assent of the bishops, of whom there were sixty-four only in attendance, a small increase since the tenth session, to the reopening of the council at Trent. The seizure of Parma, by Henry II. of France, gave rise to a quarrel between him and the pope, during which Henry not only did not send his prelates to the council, but ordered those who were at Rome to return home. Although neither would yield, the firmness of the king caused the pope to lower his tone and to moderate his language. In the mean time, the emperor was urgent with the Protestants, that they should appear, by their representatives, at Trent. With the fate of Huss before their eyes they could not but feel alarmed at the proposal. They, however, intimated that

they were willing to comply, provided they had a bona fide guarantee for their safety, and that, as the imperial safe conduct did not appear sufficient, one resembling that drawn up at the council of Basil should be procured; they further required that both the past and future decrees of the council should be regulated agreeably to the holy Scriptures. To a requisition of this nature the council gave assent, so far as related to the safe conduct; but totally objected to any other than an unconditional submission on their part. And when they drew up a passport, it was in such vague and indefinite language that the emperor insisted on more unequivocal words being adopted. Care, however, was taken to attach to the safe conduct a clause which, by limiting it to the existing occasion, showed the council to be too much influenced by feelings, such as those that consigned Huss and Jerome of Prague to the stake. Some puerile discussions now ensued about impanation, transubstantiation, the worship of the host, and the like; during which the fathers liberally imputed absurdities and contradictions to each other. The twelfth session closed with a discussion on the questions relating to the withholding the cup from the laity, and the communion of children. But nothing was then definitively settled on these points; lest, as the emperor said, it should offend the Protestants and prevent the appearance of their deputies.

In the thirteenth session the council lays down the doctrine of transubstantiation so authoritatively, that the person who presumes to deny that the body and blood, together with the soul and divinity of Christ, are actually —('verè, realiter, et substantialiter') present in the Eucharist, incurs the anathema of the church. It farther declares that the whole substance of the bread is changed into the substance of Christ's body, and the whole substance of the wine into the substance of his blood.' Another anathema is pronounced against those who deny this total change of both species. Other anathemas were levelled at the deniers of either containing the whole body of Christ, or that his body did not remain after communion; or that the Eucharist only wrought forgiveness of sins; or that the host should not receive the worship of Latriæ and be carried about in procession; or that it should not be carried to the sick; or that Christ is not really (corporaliter) eaten. Twelve anathemas in all were the sanction given to the maintenance of this doctrine. The Protestants commented severely onthe palpable contradictions which presented themselves in the language of the first, second, and fourth, articles,-observing that, while the council declared the impossibility of suitably expressing the manner of Christ's real presence in the sacrament, it pronounced that manner to be convenienter, propriè, et aptissimè, called transubstantiation! The council reserved some points connected with the corporeal presence and the doctrine of penance for future consideration; and, suo matu granted the plenary safe conduct to all who appeared before them. Ambassadors from some of the Protestant princes appeared at this session with confessions of faith; but, having refused to present them in the name of the pope, the matter was referred

The doctrines of penance and extreme unction were decreed in the fourteenth session, as was some modification of episcopal jurisdiction, which now bore somewhat of a reforming aspect. The presiding legate exerted all his influence to prevent the decree on these heads from being printed, or circulated, but in vain, as Germany got hold of the MSS., and the press soon supplied it with subject matter for censorial criticism. At this time the Protestants made fresh application for a safe conduct which should satisfy their scruples; and although the proposal was at first indignantly rejected, and indeed finally resulted in nothing, it elicited a document far more ample and explanatory than any former one. The Protestants, as might be expected, felt increased disgust at what was going on; while de Ranchin, a popish writer, declares that good Romanists abhorred it. The pope pressed his legates to dissolve the council with all possible despatch, but added, that even its suspension would be a relief to him; and this relief he now experienced at first for two, but afterwards continued for ten years.

There were but few prelates present at the sixteenth session; yet with these few was Paul obliged, after much trifling and delay, to reassemble the council. No attempt was made at reform during this session; while the death of Julius put off the hopes of any thing of the kind taking place to a future day. Marcellus II., having occupied the papal chair only for a few days, left it vacant for Paul IV., who next succeeded. One of Paul's earliest acts was to strengthen his own interest, by adding several new members to the college of cardinals. At the opening of the seventeenth session, being the first of the third convocation at Trent, the indices expurgatorii, came first under the review of the council. It was then alleged that the reigning emperors, during the first four general councils, prohibited the heretical works of their time to be read; that Martin V. condemned Wickliffe's works; that Leo prohibited Luther's writings; and why, therefore, should not the Tridentine fathers, with these precedents before their eyes, imitate their example?

Were it not to direct the reader's attention to the frivolous occupations in which the Tridentine fathers could engage during some of the sessions, the intervening ones, from the fourteenth to the twenty-first, might be passed over in this sketch. The most prominent feature of the eighteenth was the disputation which took place at it, between the Portuguese and Hungarian ambassadors about precedence! The nineteenth session commenced with a furious contest between the pope and the council, which afterwards settled into a disunion amongst its mem

bers. The presentation of a remonstrance to the council, by the French ambassadors, was the only business transacted in it.

The twentieth session. The points relating to communion in both kinds, and the communion of children, which were left undecided at a former session, were now brought forward before eightyeight bishops. The debate concluded, as might be expected, with a resolution, that he who communicated in one kind derived as much benefit as he who received in both. With the progress of affairs at Trent the pope was now not at all pleased; while his foreign relations kept him in constant perplexity. The ambassadors of the French and German princes now went hand in hand in their demand of the restoration of the cup to the laity, and in repeating their protestations against the dispensations granted for nonresidence by the pope. This conduct of the ambassadors, and the report which had got abroad, that the French required divine service to be performed in their native tongue, that priests should marry, and that images should be removed from places of public worship, were a source of fresh trouble to the papal party. But when they heard the council called the pope's council, and not that of the universal church, and saw a hostile spirit manifesting itself towards them, they began to think of withdrawing from Trent altogether. Some of the bolder spirits kept up the debate on the use of the cup; and with it the session closed.

During the twenty-first session the controversy about residence was revived, with no better success than before. The pope being alarmed, lest a prime source of his revenue should be cut off, were the power of granting dispensations for non-residence withdrawn from him, directed the legates to soothe the opposition as much as possible; to discuss every subject fully and freely, but by all means to suppress the question about residence; and above all to endeavour to break up the council. On the question of half communion, they came to a decision: "That although our Redeemer instituted the sacrament in two kinds, and gave it to his apostles; that it must, nevertheless, be allowed that the whole and entire Christ, and a true sacrament is received even under one kind only.' Therefore, that the faithful are not bound, as by a divine ordinance to receive the eucharist under both kinds. During the discussions both before, and at this session, great liberty was taken with the pope's authority. Some of the leading bishops were even for subjecting him to that of the council. But the legates, with consummate skill, shielded him from such a degradation. Some minor regulations about the union and division of parishes, &c., were made; but the session closed without the slightest attemp at reform.

The twenty-second session. Before this session commenced, a congregation was formed, by which subjects, afterwards to be submitted to the council, were entertained. The first proposed was the doctrine of the mass.

Nine canons were decreed, with an anathema to each, establishing the necessity of a perpetual sacrifice, and setting forth, that the sacrifice of the mass was propitiatory; not only for the sins of the living, but also for those who are de

ceased in Christ, and are not yet fully purged.'* The remainder of the twenty-second session exhibited the violence of party, beyond any foriner example, on the subject of the divine right of residence. After the question was brought forward again and again, it ultimately gave way to a symptom of reform, which now manifested itself. The French bishops endeavoured to revive the decree of the council of Constance, and to reject the authority of the pope; while Lainez, the general of the Jesuits, as obstinately defended it. Pius perceiving that the storm was gathering thick, and lowering over his head, feigned a desire to comply with the general feeling. He published reforming decrees; but they of course left untouched the power and privileges of the holy see. The French bishops, however, continued importunate; they memorialed both pope and council for a redress of grievances under thirty-four heads; including celibacy of the clergy, divine service in the vulgar tongue, and half communion; if they failed in their object, it was now to be ascribed to the firmness of the pontiff. He had the merit on this occasion, at least, of acting with manly candor, in boldly and publicly rejecting their petition. He did so, he said, on the ground, that, if concession were once made, reformation would begin.

Twenty-third and twenty-fourth sessions. In the first of these, holy orders were decreed to be a sacrament. A decree of reformation, consisting of several articles, was likewise passed on the subject of residence; but even that did not reach the root of the evil, as the questions relating to the institution of bishops, and the authority of the pope, were omitted. After decreeing marriage to be one of the seven sacraments, the council employed itself, in its twenty-fourth session, on frivolous questions relating to clandestine marriages, and the reformation of monasteries and nunneries: the duties of canonries, chapters, &c. The council was now precipitating fast to its termination, being composed principally of the Spanish and Italian bishops, after the retreat of the German and French ones, the latter of whom returned at the end of the last session. The pope having fallen sick, a resolution was come to by the council to require his immediate confirmation of its decrees.

The twenty-fifth or last session. The concluding session of the council was full of tumult and discord, occasioned by the desire of the Callican bishops to make the episcopacy independent of the pope. They again maintained that it was established by divine right; while the legates contended that it was an emanation from

Before the sacrifice of the mass passed into a decree, one Ataide, a Portuguese bishop, contended that the arguments from Scripture in support of this doctrine were inconclusive, it being vain to seek in Scripture what Scripture did not contain; and, consequently, that those who built on any other foundation than tradition, built a castle in the air, and strengthened the cause of the heretics! The observation, it would appear, was not thrown away, as the Tridentine fathers abstained from making any appeal to Scripture; but contented themselves with declaring the mass to be a doctrine which accorded with apos. wlic tradition-juxta apostolorum traditionem.

the chief bishop, who, as Christ's vicar, was authorized to regulate it according to his pleasure. This doctrine found in the Jesuit Lainez particularly a warm supporter. But the pope and his partisans wearied into a compliance with their wishes those who held out longest against them; such as the cardinal of Lorraine, and those French bishops who remained with him at Trent. The balance of 40,000 crowns due to the French monarch, and paid him by the pope at this critical period, contributed not a little, it has been thought, to this result.

Some difference of opinion having arisen on the article of purgatory, it was ultimately removed by the decision, that since the mass taught, that that sacrifice was expiatory for the dead, 'not yet fully purged of their sins,' the doctrine of purgatory was sufficiently settled. In the same decree, the holy bodies of martyrs and saints were held up as objects of respect, and the images of Christ, and the virgin Mary, of honor and veneration. Indulgences, the traffic in which was one of the prime causes of the Reformation, were handled with even less caution, the fathers having maintained that the church always possessed and exercised the power to confer them. As a few days only remained to dispose of other important points, which called for serious deliberation, such as related to fasts and meats, the Index Expurgatorius, the Missal, Breviary, Ceremonial, and the composition of a Catechism; they were referred to the pope, with a request that he would supply the wants and wishes of the universal church in these matters. In the last chapter, which professed to be on general reformation, duels were prohibited under a severe penalty.

One observation alone remains to be made, in conclusion, that neither was the church (in capite, vel in membris) reformed, nor justice done to the Protestants. The German Protestant divines, it is true, appeared manfully at Trent. They appealed to the ambassadors, and presented the legates with their Confession of Faith. But they were dismissed in silence, and their Confession, instead of being read to the council, was thrown aside; and yet this is doing justice to the Protestants! Can this be what is called, by a Romish bishop of the present day, a dispassionate examination of the Protestant cause by the council of Trent?

TREN'TALS, n. s. Fr. trente.

Trentals or trigintals were a number of masses, to the tale of thirty, said on the same account, according to a certain order instituted by Saint Gregory.

Ayliffe's Parergon.

TRENTON, a town of the United States, the capital of New Jersey, in Hunterdon county, is situated on the east bank of the Delaware, opposite the falls. It has city privileges, and contains a handsome state-house, a jail, two banks, an academy, two large cotton manufactories, and four houses of public worship, one for Episcopalians, one for Presbyterians, one for Methodists, and one for Friends; and between the city and Lamberton, which joins it on the south, there are two other houses of worship, one for Roman Catholics and one for Baptists. The city, together with Lamberton, contains at pre

lous.

Id.

An instru

Arbuthnot.

TREPIDATION, n. s. Lat. trepidatio. The state of trembling, quivering, or terror. The bow tortureth the string continually, holdeth it in a continual trepidation.

and

Bacon's Natural History. Moving of the' earth brings harms and fears, Men reckon what it did and meant;

But trepidation of the spheres, Though greater far, is innocent.

Donne.

His first action of note was in the battle of Le

panto; where the success of that great day, in such trepidation of the state, made every man meritorious. Wotton.

They pass the planets seven, and pass the fixed, And that crystalline sphere whose balance weighs The trepidation talked, and that first moved. Milton. TRES PASS, v. n. & n. s. ) Fr. trespasser. TRES PASSER, n. s. To transgress; offend the noun substantives corresponding. If they shall confess their trespass, which they trespassed against me, I will remember my covenant. Leviticus xxvi. 43.

Your purposed low correction Is such, as basest and the meanest wretches For pilferings, and most common trespass, Are punished with. Shakspeare. King Lear.

If I come upon another's ground without his licence, or the licence of the law, I am a trespasser, for which the owner may have an action of trespass against me.

Wotton.

Milton.

Will God incense his ire For such a petty trespass? They not only contradict the general design and particular expresses of the gospel, but trespass against all logick.

Their morals and œconomy Most perfectly they made agree:

Norris.

TREVES, or TRIERS, perhaps the most ancient, and one of the most celebrated, cities in Germany, the capital formerly of an electorate and archbishopric, now of a Prussian government in the province of the Lower Rhine. Its situation is picturesque, in the centre of a large valley lying along the Moselle, and open to the northwest and south-east, but confined on the other sides by two gentle eminences covered with vines. The length of the town is nearly a mile and a half; but as in this space there is a number of gardens the population is under 12,000. The streets are tolerably wide. The chief buildings racks, and the church of Notre Dame, built about are the elector's palace, now turned into barthe year 1240, and affording a fine specimen of Gothic architecture. Another church, that of St. Simeon, is said to occupy the site of the building used by the Gauls for their public meetings, and by the Romans for a capitol or town-house. The cathedral is remarkable only for its altars, its marble gallery, and the uncommon size of the stones with which it is built. The environs of the town abound with gardens, and present prospects not unworthy of a comparison with Switzerland.

The Romans found a town on this site, and the inhabitants, whom they called Treviri, somewhat more improved than their rude neighbours. Under the name of Augusta Trevirorum it beof Gallia Belgica. After Constantine it was the came one of their chief stations, and the capital residence of the prefect of all the Gauls, until the repeated inroads of the Germans necessitated the removal of the seat of administration to Arles. It was frequently a royal residence under the Franks, was subsequently received into the German empire, and continued during many centuries under an ecclesiastical government. It re