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 the Pope to join a league against the Emperor, and, when he declined, refused to recognise the coming Council. The German Bishops, and still more the Protestants, despaired of any good result from another papal assembly, and showed no eagerness to attend. The Spaniards likewise were reluctant to take a long journey which would probably be fruitless. Only some forty prelates were present at Trent when the Council was reopened on May 1, 1551. Cardinal Marcello Crescenzio, together with two Bishops, Pighino, Archbishop of Siponto, and Lippomano, Bishop of Verona, were the papal representatives. The two Bishops, with the title of Nuncios, were to assist Crescenzio, who alone exercised the legatine authority.

The choice of presidents did not augur well for the success of the Assembly. Crescenzio was a blind adherent of the Papacy, and obstinate to boot; and his assistants were equally attached to the curial party. They well understood that it was their business to proceed further with the emphatic restatement of the old dogma in the interests of the Papacy, which had been so successfully begun. The Papacy had no more intention of conciliation in doctrine than it had during the Sessions held under Paul III. The second meeting at Trent was thus, from the beginning, doomed to failure so far as the Protestants were concerned, as the first had been. The Emperor and the Pope were no more in real agreement than before. The meagre attendance at the opening left no alternative to the Council but to adjourn; and September 1 was accordingly fixed for the first (Twelfth) public Session. By that time the Electors of Mainz and Trier had arrived, together with a few other German and Spanish Bishops. It was agreed to take up the work at the point at which it had been dropped in the previous assembly of the Council; and in this manner all its previous decisions were tacitly confirmed. In such circumstances it was little good attempting to persuade the Protestants to send representatives to the Council; but nevertheless the Emperor persevered in the attempt.

The doctrine of the Eucharist was the first subject entered upon by the Council. Laynez and Salmeron, who again appeared in the Council as the Pope's theologians, and with a greater influence than ever, strongly opposed any concession to Protestant views in the matter, even in points of discipline, such as communion in both kinds. The Jesuits had a considerable share in drawing up the decrees and adopted a purely conservative attitude. The German prelates, however, and a few others advocated strongly a concession with regard to the cup. Finally, at the request of the representative of the Emperor, the matter was deferred until the Protestants should arrive. Meanwhile the discussion on reform was resumed. The abuse of the right of appeal to the Pope from the episcopal Courts was prohibited, and the procedure of the Courts regulated. Decrees to this effect, together with the decisions on the Eucharist, omitting those on communion in both kinds, were promulgated at