The sentences of judgement pronounced by the Apostles present a striking contrast to those that have fulminated from the Chair of their self-styled successors. In the Canons of the Council of Trent, for example, we have counted one hundred and thirty-five anathemas. A large proportion of these are concerned with the rights of the priesthood; others with complicated and secondary points of doctrine; some are directed virtually against the teaching of Paul himself. Here is one specimen: "If any one shall say that justifying faith is nothing else but a trust in the Divine mercy, remitting sins for Christ's sake, or that it is this trust alone by which we are justified: let him be anathema."[12] Again, "If any one shall say that the Canon of the Mass contains errors, and therefore should be abrogated: let him be anathema."[13] In the closing session, the final act of the presiding Cardinal was to pronounce, "Anathema to all heretics;" to which the assembled prelates shouted in response, "Anathema, anathema." With this imprecation on their lips the Fathers of the Church concluded their pious labours. It was the Reformation, it was "the liberty of the sons of God" that Rome anathematized. Paul's censure holds good against all the Conciliar Canons and Papal Bulls that contravene it. But twice has he pronounced this awful word; once against any that "love not the Lord," a second time upon those who wilfully pervert His gospel. The Papal anathemas sound like the maledictions of an angry priesthood, jealous for its prerogatives; here we have the holy severity of an inspired Apostle, concerned only for the truth, and for his Master's honour. There speaks the conscious "lord over God's heritage," wearing the triple crown, wielding the powers of Interdict and Inquisition, whose word sets armies in motion and makes kings tremble on their seats. Here a feeble, solitary man, "his bodily presence weak, his speech contemptible," hunted from place to place, scourged and stoned, shut up for years in prison, who could not, except for love's sake, command the meanest service. How conspicuous in the one case, how wanting in the other, is the might of the Spirit and the dignity of the inspired word, the transcendence of moral authority. [12] Session vi., Can. xii. [13] Session xxii., Can. vi.