they were not represented.
Several dogmatic decrees were passed on the sacraments, reasserting
transubstantiation and all the doctrines and usages of the church. A
few reform decrees were also passed, but before a great deal could be
accomplished the revolt of Maurice of Saxony put both emperor and
council in a precarious position and the latter was consequently
prorogued for a second time on April 28, 1552.

[Sidenote: Third period, 1562-3]

When, after ten long years, the council again convened at the command
of Pius IV, in January, 1562, it is extraordinary to see how little the
problems confronting it had changed. Not only was the struggle {394}
for power between pope and council and between pope and emperor still
going on, but hopes were still entertained in some quarters of
reconciling the schismatics. Pius invited all princes, whether
Catholic or heretical, to send delegates, but was rebuffed by some of
them. The argument was then taken up by the Emperor Ferdinand who sent
in an imposing demand for reforms, including the authorization of the
marriage of priests, communion in both kinds, the use of the vulgar
tongue in divine service, and drastic rules for the improvement of the
convents and of the papal courts.

[Sidenote: Jesuits present]

The contention over this bone among the fathers, now far more numerous
than in the earlier days, waxed so hot that for ten whole months no
session could be held. Mobs of the partisans of the various factions
fought in the streets and bitter taunts of "French diseases" and
"Spanish eruptions" were exchanged between them. For a time the
situation seemed inextricable and one cardinal prophesied the impending
downfall of the papacy. But in the nick of time to prevent such a
catastrophe the pope was able to send into the field the newly
recruited praetorian guards of the Society of Jesuits. Under the
command of Cardinal Morone these indefatigable zealots turned the flank
of the opposing forces partly by intrigue at the imperial court, partly
by skilful manipulation of debate. The emperor's mind was changed;
reforms demanded by him were dropped.

The questions actually taken up and settled were dogmatic ones, chiefly
concerning the sacrifice of the mass and the perpetuation of the
Catholic customs of communion in one kind, the celebration of masses in
honor of saints, the celebration of masses in which the priest only
communicates, the mixing of water with the wine, t