first creation of Cardinals, by Caraffa.  Caraffa was destined to play a singular part in the transition period of Papal history which I am reviewing.  He belonged as essentially to the future as Alessandro Farnese belonged to the past.  He embodied the spirit of the Inquisition, and upheld the principles of ecclesiastical reform upon the narrow basis of Papal absolutism.  He openly signalized his disapproval of Paul’s nepotism; and when his time for ruling came, he displayed a remorseless spirit of justice without mercy in dealing with his own family.  Yet he hated the Spanish ascendancy with a hatred far more fierce and bitter than that of Paul III.  His ineffectual efforts to shake off the yoke of Philip II. was the last spasm of the older Papal policy of resistance to temporal sovereigns, the last appeal made in pursuance of that policy to France by an Italian Pontiff.[16]

[Footnote 16:  Paul IV. as Pope was feeble compared with his predecessors, Julius II. and Leo X.; the Guises, on whom he relied for resuscitating the old French party in the South, were but half-successful adventurers, mere shadows of the Angevine invaders whom they professed to represent.]

The object of this excursion into the coming period is to show in how deep a sense Paul III. may be regarded as the beginner of a new era, while he was at the same time the last continuator of the old.  The Cardinals whom he promoted on his accession included the chief of those men who strove in vain for a concordat between Rome and Reformation; it also included the man who stamped Rome with the impress of the Counter-Reformation.  Yet Caraffa would not have had the fulcrum needed for this decisive exertion of power, had it not been for another act of Paul’s reign.  This was the convening of a Council at Trent.  Paul’s attitude toward the Council, which he summoned with reluctance, which he frustrated as far as in him lay, and the final outcome of which he was far from anticipating, illustrates in a most decisive manner his destiny as Pope of the transition.

The very name of a Council was an abomination to the Papacy.  This will be apparent if we consider the previous history of the Church during the first half of the fifteenth century, when the conciliar authority was again invoked to regulate the Papal See and to check Papal encroachments on the realms and Churches of the Western nations.  The removal of the Papal Court to Avignon, the great schism which resulted from this measure, and the dissent which spread from England to Bohemia at the close of the fourteenth century, rendered it necessary that the representative powers of Christendom should combine for the purpose of restoring order in the Church.  Four main points lay before the powers of Europe, thus brought for the first time into deliberative and confederated congress to settle questions that vitally concerned them.  The most immediately urgent was the termination of the schism, and the appointment of one Pope, who should represent