A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

CHAP. VI. (Book 6)

The History of the Gr••••k Ch•…•…, and th•• Authors, that flourished in the Fast, in the Fourteenth Century.

THE Greek Empire continued to be governed by the Palaeologi; Andronicus, the Son of * 1.1 Michael, having lost his Son, caused young Andronicus his Grand-child, to be declared Emperor, who revolted from him, and forced him to quit the Empire in 1328. Four Years before his Death. This Man reigned till the Year 1341. and left at his Death two Chil∣dren in their Minority, John and Maruel, Palaeologi, to whom he nominated John Cantacuzenus Guardian; but the Empress ••oon drove hi•• from Constantinople: He retired into Macedonia, whither many of the Lords of the Empire being come to him, obliged him to assume the title of Emperor; he was Crowned at Adrianople by the Patriarch of Jerusalem, made War upon the young Princes, and having five Years after in 1347. recovered the City of Constantinople, he treated with John Palaeologus, and joined him in the Empire, on the condition he might govern alone, till he came of Age; he gave him likewise his Daughter in Marriage: Nevertheless, this Agreement lasted not long: The War being again renewed, John Palaeologus had the better, and made himself Master of Constantinople; Cantacuzenus yielded up the Empire, and retired in the Year 1357. into a Monastery, where he died a considerable time after. John Palaeologus remaining in the sole Possession of the Empire, had upon his hands a troublesom War with the Turks, and came into the West to demand Assistance of the Latines. In his absence, Andronicus his eldest Son, had a mind to postess himself of the Empire, and left his Father in the hands of the Vene∣tians, who had detained him for Money, that he owed, without any thoughts of releasing him. But Manuel his Third Son, Governor of Thessalonica, having gotten together a Summ of Money, payed his Fathers Debts, and deserved by this Kindness to be made Partner of the Empire, in

the Year 1384. Andronicus incensed at this, that his younger Brother was preferred before him, applied himself to Bajazet, and having obtain'd Aid of him, took Constantinople, and put his Father and Brother in Prison. They remained there Three Years; but having found means to get out, and flying unto Bajazet, who was displeas'd with Andronicus, they recover'd the Em∣pire, and delivered up Andronicus to the Turks. John Palaeologus died in a short time after in the Year 1391. Manuel was not more fortunate than his Father; for Bajazet held Constanti∣nople, in his Reign, besieged Ten Years. He came in vain to demand Succours of the Latines against him; but by good Fortune unlooked for, Tamerlane, King of the Tartars, forced Bajazet to raise the Siege, Vanquished him and took him Prisoner; After this, Manuel made Peace with Mahomet II. and left the Empire to John his Son, who reigned to the Year 1449. when he was succeeded by his Son Constantine, the last of the Greek Emperors in Constantinople, which was taken by the Turks, in the Year 1453.

Under these Emperors, the Government of the East and of the Greek Church fell to decay, * 1.2 by the Victories which the Turks obtained over the Christians, from whom they presently took the Provinces, they had in Asia, and then passing into Europe, they possess'd themselves by de∣grees of all the Cities in the Greek Empire. This Progress of the Infidels could not induce the Greeks to unite themselves to the Church of Rome, but they appear'd on the contrary more averse than ever from Peace, and more incensed against the Latines, as many Books set forth by their Authors against the Procession of the Holy Ghost, against the use of Unleavened Bread in the Eucharist, and against the Primacy of the Pope, written with sharpness, do testifie. Never∣theless there were some among them, who declared for the Latines, and also writ in their favour. As to their Emperors, the Necessity of their Affairs, and the need they had of the help of the Latine Princes, rendered them more inclinable, at least in shew, to a Union.

About the Year 1339. young Andronicus sent Barlaam Abbot of the Monastery of S. Saviour * 1.3 from Constantinople, with a Lord named Stephen Dandulus, unto Philip de Valois▪ King of France, and to Robert King of Sicily, to desire Assistance of them; and because he could not hope to prevail, but by uniting himself to the Church of Rome, he gave them this matter in charge. These two Envoys came to Benedict XII. with Letters of Recommendation from both these Kings, and Barlaam proposed to this Pope in the presence of the College of Cardinals, to call a General Council, wherein should be discussed the Question concerning the Procession of the Holy Ghost, that the Latines, and the Greeks, after having on both Sides urged their Arguments for their respective Opinions, might come to an Agreement; but above all things he besought his Holiness to cause, that the Princes of Europe should afford their Assistance to the Greeks, for the recovery of their Cities, which the Turks had seized. The Pope demanded of them, whe∣ther they had a full Power from the Emperor, the great Lords, and chief Prelates of Greece? They made Answer, That they had it not in Writing, and yet the Pope gave them leave to pro∣pound the Means of Re-union, which they judged might be successful. Barlaam after having made a Protestation, that he spake sincerely, and had nothing in Prospect, but the good of the Church, and the Agreement of all Christians, declared, there were two Ways to attain to a Union; the one by force, the other voluntary, by way of Instruction: That it was not conve∣nient to think of the first, but to adhere to the latter, which one may distinguish into two, in reference to the Learned, and to the Common People; that as to the Learned, it would be easie to agree with them, because if Thirty or Forty were sent from the East, they would make no difficulty to join issue; but that would not be enough for the People, because these Persons upon their return would be accus'd of being corrupted, and would not be credited; that the only way were to call a General Council, whose decision would be receiv'd of all the World with respect; if it be objected to this, that there had been one already held at Lyons, it ought to be observed, that the Greeks never allow'd of it, because those from Greece, who assisted at that Council, were not sent thither by the four Patriarchs, nor by the People; but the Emperor singly: That if the Pope designed to call a Council, to which the Greeks should submit, he must first send Legates into the East, full of Piety, Mildness and Humility with Letters, by which his Holiness would intreat the four Patriarchs, and the other Bishops, to meet in some place to search into means of Union; that if it were managed thus, the Emperor, the Patriarchs, and the People would admit of a General Council, whose Determinations would be received without Contradiction. After this, Barlaam gave his Reasons, why the Latines ought to assist the Grae∣cians against the Turks, even before the Union. The Pope having advised with the Cardinals, made answer to the Deputies of the Graecian Emperor, That the Procession of the Holy Ghost from the Father and the Son, being a matter decided, was no more liable to dispute, nor debate. The Greek Deputies proposed, that at the least the Greeks be left at liberty to continue in their same Judgment: it was replied, they could not dispense with it, because there was but one Faith in the Church; and there was propounded to them an easie way of Agreement, viz. That the four Patriarchs should depute some Persons of note in the West, with sufficient Power to con∣fer with such as the Pope should nominate, not to dispute, but to be instructed in the Truth, and to remove their Scruple: That for the Meeting of a General Council, it was to no purpose, neither could it be effected, especially at this Juncture. Barlaam return'd, That though the Procession of the Holy Ghost from the Father and the Son went for currant truth among the Latines, the Greeks notwithstanding were in a doubt of his Proceeding from the Son, and that they could not be convinced herein, but by the way of discussion; that this was ever practised in

the Church; that if it were refused them, they should suspect, the Latines distrusted the good∣ness of their Cause; That General Councils had ever been Useful, and done the Church credit; In fine, he propounded to make a Re-union, and leave both Parties free to hold what they plea∣sed as to this Question, to oblige the Greeks to grant the Church of Rome the Honours which the ancient Patriarchs had allowed, and which were determined by the Laws of the Emperors, and by the Canons of the Holy Fathers; and that the Latines on their part should give way, to allow to the Church and Empire of Constantinople the Rights they enjoy by ancient Custom, by the Laws, and by the Canons. He concludes with demanding of Succours. The Pope denied him, for fear the Greeks, when strengthened and raised by the Holy See, and by the Catholick Princes of Europe, should afterwards desert them, as they had done before. Barlaam before his departure delivered a fresh Memorial to the Pope; wherein he set forth, That it was impossible to send Deputies from the East, as he demanded, because whatever good Design the Emperor might have to settle the Union, he durst not discover it; and that the Patriarch of Constantinople could not send Legates, without consulting the other Patriarchs, which he could not do, by reason of the Wars, and that otherwise he was not certain the other Patriarchs would consent to it; he added a Promise, that notwithstanding he would do his utmost. This Project had no issue, and things remained in Greece in the posture they were in, as to the Latines.

Andronicus being Dead in the Year 1341. the Empress to strengthen her self against Cantacu∣zenus, * 1.4 writ to Pope Clement VI. that if she were able to conquer her Enemies, she would em∣brace the Doctrine and Ceremonies of the Church of Rome. The Pope commended her Design, exhorted her to persist in it, and promised her Succours. Cantacuzenus sent some time after George Spanopulus, Master of his Wardrobe, and Sigerus, Praetor of the People, in Quality of Ambassa∣dors; to whom he joined a Latine named Francis, a Friend of the Pope's, giving them in Charge to remove any Prejudice he might have against this Prince, and to demand Aid against the In∣fidels. Clement VI▪ gave these Ambassadors a kind Reception, and sent with them two Bishops, one of the O•…•… of the Grey-Friars, and the other of the Order of Friars-Preachers to treat of the Union. They agreed with the Emperor, that the Pope should call a Council; that he should give the Emperor notice of the time and place, and that the Emperor should call the Patriarchs together, to the intent they might send Deputies thither. The Pope accepted this Proposal; but he wrote to the Emperor, that he could not put it in Execution suddenly, because of the Wars in Italy. C•…•…zenus gave him Thanks for his good Intentions, and intreated him to do what was possible for the assembling of this Council; but the Pope died, and it was no more mention'd.

In the Year 1369. the Emperor John Palaeologus, seeing himself hard beset on all sides by the * 1.5 Turks, made a Voyage into Italy, to demand Succours of the Christian Princes in Europe. He was well received there, and repaired to Rome, where Pope Urban V. came to meet him on the 13th. of October, and on the 18th. of the same Month, he made a Profession of Faith, which he Signed with his Hand, and Sealed with his own Seal in the presence of Five Cardinals, and other Witnesses, to the end he might be received into Communion, whereby he acknowledged the Procession of the Holy Ghost from the Father and the Son, the Pains of Purgatory, Prayers for the Dead, the Vision of Souls purged from all Sin soon after Death, the Seven Sacraments, the Validity of the Sacrifice of the Eucharist offered with Unleavened Bread, the change of the Bread and Wine into the Body and Blood of JESUS CHRIST, the validity of Second, Third and Fourth Marriages, the Primacy of the Church of Rome over the whole Catholick Church, given with full Power by JESUS CHRIST to ••t. Peter, to whom the Pope of Rome is Successor, to whom recourse ought to be had in all Causes that concern the Church; to whom all Chur∣ches and all Bishops owe Obedience and Submission, who hath the fulness of Power, &c. He promises and engages by Oath upon the Holy Gospels inviolably to hold this Doctrine, and utterly renounces the Schism. Notwithstanding this Act of Submission, John Palaeologus drew not much Assistance from the Western Princes; but was Arrested by the Venetians for the Pay∣ment of his Debts, and was not released, till his Son Manuel had discharged them. This lat∣ter coming to the Empire, went also to the West about the end of this Century, there to de∣mand Succours against Bajazet, who had laid Siege to Constantinople; but he in vain went over Italy, France, England, and Germany, and could obtain but very little Aid from the French King, insomuch, that he not only rejected the Opinion of the Latines, but also wrote against them about the Procession of the Holy Ghost.

The Greeks had likewise in the Fourteenth Century Disputes among them upon Points of * 1.6 Doctrine, which were pushed on with great heat on both Sides. The Heads of the two Par∣ties were Barlaam, and Palamas; The first was a Monk of Calabria, Learned and Cunning, who being come to Constantinople, buoyed up by the Authority of the Emperor, the young Andronicus, undertook the Monks, stiled Hesicasts, or Quietists, examined their Method of Prayer, and having therein observed things he did not like, he writ against them, and accused them of reviving the Errors of the Euchites, and the Messalianists, giving them a new Name of Omphalo Psychi, that is to say, Navellists; because as we have noted, in speaking of Simeon of Xeroxerce, one of the Maxims of these Hesicasts was to have the Eye fixed on the middle of the Belly, as the place, where was the Seat of the Faculties of the Soul; insomuch that being in that posture: they imagined to see a Light altogether Divine. When they were asked, What kind of thing this Light was; they answer'd, That it was Light it self, and the Glory of God which had

appeared on Mount Tabor, and asserted, that this Light was uncreated and incorruptible, though it were not the Essence of God: They said the same thing of all the occasions God had to make his Glory appear to Men, and pretended that the Saints themselves and the Angels saw not the Divine Essence, but this uncreated Light, which they named the Operation of God. They laid it down as a Principle, that this Operation was distinguished from the Divine Essence, and yet eternal, uncreated and incorruptible, and that one might also give it the Name of Divinity. Barlaam impeach'd Palamas, and the other Monks, who held these Opinions before the Em∣peror and the Patriarch of Constantinople. A Council was called in this City in the Year 1340. * 1.7 where two of the Points, which we have touched upon, concerning Prayer, and the Light of Tabor were there chiefly debated. Barlaam asked a great many Questions, and opposed the Opi∣nion of Palamas, by maintaining, that this Light could not be uncreated and incorruptible, if it were not the very Essence of God, and that nothing could be perceived by the Eyes of the Body, but that which was created. The Palamites defended their Opinion, and affirmed, That this Light, which had appeared on Mount Tabor, was uncreated; That the Holy Fathers called it Divine, though it was not the Essence of God, but his Vertue, his Grace, his Glory, his Brightness, which issued from the Essence of God; that the Saints and Angels saw this Eternal Glory, though they saw not the Essence of God: They maintain'd likewise, that the Name of Divinity might be given to this Light, and to other Divine Operations; so that in this they seemed to allow many Subordinate Divinities, flowing from the Substantial Divinity. The Opinion of Barlaam was rejected in this first Convention.

Some time after, another Monk, named Gregory Acindynus, continuing to maintain the Opi∣nion * 1.8 of Barlaam, though he made as if he opposed it, and stoutly attacking that of Palamas, was cited to a Synod held in presence of John Cantacuzenus, a little after the Death of Andronicus in the Vestry of St. Peter's Church in Constantinople, by John Patriarch of that City; where Thir∣teen Bishops were present. Acindynus was there convicted to be of Barlaam's Opinion concern∣ing the Light of Tabor, and to believe it created and limited, of the same Nature with other Lights, and condemned with Barlaam. 'Twas in this Second Convention, they prepared a Vo∣lume, wherein they collected divers Passages of the Greek Fathers, concerning the Light of Ta∣bor, and Prayer, which appeared to favour the Opinion of Palamas. They condemned the Do∣ctrine and Person of Barlaam, and Acindynus, silenced these Contests, and forbid on pain of Ex∣communication to accuse the Monks of Heresie.

The Palamites puffed up with this Victory, grew more Positive for their new Doctrine than * 1.9 ever, and pushing their Principles farther, separated the Husbands from their Wives, shaved them for Monks, and raised new Disturbances in Constantinople. The Patriarch after Admoni∣tion resolved to Expel them the City, caused the most mutinous to be Arrested, and required a Profession of Faith from the Clergy, cited Palamas and Isidore, elected to the Bishoprick of Mc∣nembase, to render an account of their Carriage, and their Doctrine. These two persisting obsti∣nate in their Errours, were condemned and deposed in a Synod, held by John Patriarch of Con∣stantinople, in which assisted the Patriarch of Antioch, and divers Bishops. The condemned paid no respect to this Judgment, and continued to exercise the Functions of their Priesthood; which put the Patriarch upon making a Discourse addressed to all the Faithful, to Exhort them to separate from Palamas, and all his Followers. This passed in the time, that Cantacuzenus was Banished under the Empress Anne; but when Cantacuzenus had made himself Master of Con∣stantinople, the Empress Anne and John Palaeologus willing to make use of Palamas to make their Peace, got him Absolved in a Convention, in which the Patriarch John was condemned, and sent him afterwards to Cantacuzenus, to the end he might do the Palaeologi good offices with the Con∣querour. John dying a little time after, Cantacuzenus proposed Palamas to fill his place, but not being able to compass it, he procured his Friend Isidore to be chosen Patriarch of Constan∣tinople, and Palamas was some time after made Archbishop of Thessalonica. Their Adversaries * 1.10 complained loudly of this Promotion, Protested it was void, and against the Canons, forbid∣ding to give Bishopricks to Persons deposed in a Synod; accused them of Blasphemy and Heresie, of admitting two Deities, of not observing the Easts prescribed by the Church, of despoiling the Images, of breaking the Sacred Vessels; and upon this ground they refused to Commu∣nicate with them, demanded a Synod, to depose them. And indeed, ten Bishops of this Party being Assembled at Constantinople, authorized as they pretended, by the Letters of more than Twenty others gave Sentence of Deposing against Isidore and Palamas, and exhorted all the Faithful not to hold Communion with them. This Sentence is dated in July, in the Year 1347. Notwithstanding Isidore remain'd in Possession of the Patriarchal See of Constantinople, as long as he lived, and Callistus, who succeeded, upheld the same Party.

This Patriarch purposing to subdue entirely the remainder of the Party of Barlaam and * 1.11 Acindynus, which was supported by Nicephorus Gregoras and divers others, assembled a Council at Constantinople, which was held in presence of Cantacuzenus, and John Palaeologus in a Hall of the Palace of Blacherne, and consisting of Twenty five Metropolitans, of some Bishops, and many Priests and Monks, before whom were cited the Adversaries of Palamas, of whom they demanded the Reasons, which they had to make a Schism, and to rise against the Emperors, and the Pa∣triarch. They alledged hereupon two Reasons, The First, the Addition to the Profession of Faith, which they were obliged to make, when they were ordained Bishops: And the Second, the Promotion of Palamas to the Archbishoprick of Thessalonica. Palamas, who was present at

this Council, cast in their ••eeth, that they were of Opinion with Barlaam, and Acindynus; and the Council told them, that as to the Addition they complain'd of, it was but the Exposition of the Sixteenth O••cumenical Council, and the Co••emnat•••••• of Barlaam, and Acindynus. After this it was Day to enter upon the discussion of the Queestion, and the Dispute was adjourned till the next Day. Palamas and his Adversaries debated it at the next Meeting. At the Third these brought their Profession of Faith, at the close of which they declared, they were of the Church's Opinion touching Barlaam and Acindynus: Next they objected to Palamas, that he had writ several times in his Books, that there were many Divinities. The Emperor asked them, if they condemned that Expression or the Thing, which Palamas designed to signifie by this term; for, said he, if it be the Thing, why do you insist upon the Term; but if it be the Term only, you quarrel at, and in the Thing you agree with him, why do you find •…•…lt with an Expression, which has a good meaning? Palamas declared, That he would dispute only upon the Opinions, and not upon the Expressions; and protested, That he admitted not three Divinities separate from the Father, Son and Holy Ghost, but one sole Divinity in three Persons; though according to the Expression of the Fathers, he had given the name of Divinity to the Operations and exter∣nal Processions of God; That he made use of this Expression only to defend himself against such as said, that the Operations and Divine Vertues were created, and that nothing but the Divine Essence was Uncreated and Eternal; and in fine, That he had not set it on foot, with a design to assert many Divinities; but on the contrary, he had ever made Profession of maintaining one sole Divinity in three Persons, Almighty, and Efficacious. The Emperor and the Council ap∣proved of his Declaration, but they said, that the Distinction of the Operation, and the Essence ought to be examined more largely. In the Fourth Session the Light of Tabor was treated of, and the Passages of the Fathers recited, which had been already quoted in the Book against Bar∣laam and Acindynus; from whence it was concluded, that the Divine Essence was distinct from the Operation, and that this Operation might be stiled a Divinity. The Patriarch after this used his endeavour to make this Doctrine to be approved by those, who had opposed it, and not able to effect it, he declared Ephesus and Gannus Depos'd.

Some days after, the Synod re-assembled, to handle the Questions throughly, which concerned the Divine Essence nnd the Operation. The Emperor propounded them himself, and the Council collected severa•• •…•…aces out of the Fathers to explain them. The Works of Barlaam and Acin∣dynus were examined. The Deputies of the Monks of Mount Athos were heard, who expounded the Opinions of that Society, according to the Books which Philotheus, then Metropolitan of Heraclea, and after Patriarch of Constantinople had written, while he was among them. In Con∣clusion they approved the Doctrine of Palamas, who delivered a Profession of Faith, in which he declares, that he believes one sole Divinity. The Doctrine of Barlaam and Acindynus was Condemned, and all those were Anathematized that were of their Opinion, and that did not acknowledge the Operations of God to be Eternal and Uncreated, and that the Light of Mount Tabor was not of this Nature. Thus Council was held about the Year 1355. Father Combefisius hath set down the Acts in his last Addition to his Bibliotheca Patrum, in the Year 1672. in the last Part, P. 136. together with the Refutation, which had been made thereof by Manuel Calecas, and by John Cyparissiotes.

BARLAAM, after his Condemnation in the East, retreated into the West, sided with the La∣tines, and was made Bishop of Hieracium in Calabria. Wherefore 'tis not to be wondred at, * 1.12 that he has written for and against the Latines and it is not Necessary for this reason to distin∣guish of two Barlaams. He has written aga•…•… the Latines a Treatise of the Pope's Primacy, printed at first in Greek and Latin at Oxford •…•…e Year 1592. and afterwards at Haynault, in the Year 1608. with the Notes of Salmasius, who since has reprinted it, together with his own Treatise of the Primacy of the Pope at Amsterdam in the Year 1645. And a Treatise of the Pro∣cession of the Holy Ghost, containing Eighteen Articles, whereof Allatius has given us the Titles: For the Latines, a Discourse of the Union of the two Churches, related by Allatius and Bzovius; and five Letters: The First directed to his Fr•…•…ds in Greece, about the Union with the Church of Rome. The Second, of the Primacy of the Church of Rome, and of the Procession of the Holy Ghost address'd to the same. The Third, an Answer to Demetrius of Thessalonica, touching the Procession of the Holy Ghost. ••••e Fourth to Alexis Calochetus, to demonstrate, that the Greeks, who do not obey the Latines, are not only Schismaticks, but also Hereticks. The Fifth, con∣taining the Proofs of the Procession of the Holy Ghost from the Father and the Son. Allatius makes mention of these Works, and Bzovius has given them us in Latin in his History. They are to be met with also in the Collection of Canisi••s, Tom. 6. and in the last Edition of Bibliotheca Patrum, together with two Books of Morality. They are printed separately at Strasburg in the Year 1572. and at Paris in 1600. a Treatise of Arithmetick and Algebra, by the same Author.

In his Treatise of the Pope's Primacy he thus Propounds the Question, viz. Whether JESUS CHRIST did commit his Church to St. Peter, and settled a common Pastor, and Doctor of the Church? whether the Bishop of Rome, as his Successor, ought to Command and Preside over all, and can decree what he pleases, without being to be contradicted by any, and that the whole World on the other side be obliged to receive his Decrees without Examination, as the Word of God. He asserts, That JESUS CHRIST gav•• to all the Apostles the same Power of binding and loosing, which he gave to St. Peter; and that when he said to him, Feed my Sheep, this con∣cerns all the Apostles; that St. Peter had done nothing, but what the other Apostles had done;

that they were not Bishops of one City only, but exercised the same Power in different places; that those whom they ordained for their Successors, are particular Pastors of different Churches; that nevertheless St. Peter was the first of the Twelve Apostles, and their Superiour, in that he was the first in instructing, and had the first Place; that the Church of Rome was the first, as so settled by the Laws of the Emperors, because this was the first City▪ that of Constantinople was equal to it in Power, though it were but second in Rank; that it belonged not to the Pope to ordain Patriarchs, seeing the Ecclesiastical Laws say expresly, they shall be ordained by the Metropolitans, and the Metropolitans by the Patriarchs; but there is no Law that obliges the Patri∣archs to receive Ordination from the Pope; that the Canons give him nothing but the first rank, and the first place; that he is subject to Errors like others; That the Church of Rome ought not to be confounded with the Catholick Church, nor Profession be made of believing in the Roman Church, as one believes in the Catholick Church. Thus you see what he offers in the Treatise of the Primacy, set forth by Salmasius.

But he destroys these Principles in his Letters which he wrote to the Greeks, while he was in the West; for he there maintain'd, that every Church ought to be Subject to the Church of Rome, and her Bishop, who hath received his Ordination from JESUS CHRIST; that his Decrees ought to be consider'd, as the Divine Scriptures; that we owe them a blind Obedience; that it belongs to him to correct all other Bishops, and to examine their Judgments, and to confirm them, or make them void; that he has right to ordain other Patriarchs; that St. Peter received this Primacy from JESUS CHRIST; that his Successors have ever enjoyed it; that the Schism of the Greeks took beginning but Four Hundred Years ago; that since this time the Greek Church is fallen to decay, and sensible she is reduced to the last Extremity; that the Latines cannot be accused of Heresie for using Wafers, nor for holding the Procession of the Holy Ghost, seeing they follow in it the Opinion of the ancient Doctors of their Church, and the Practice of their An∣cestors; and that the Greeks, who obstinately assert, that the Holy Ghost proceeds only from the Father, are not only Schismaticks, but also Hereticks, seeing they deny a Truth grounded upon the Holy Scriptures, and on the Tradition of the Fathers.

GREGORY ACINDYNUS followed not the example of Barlaam, in his Union with the Latines, * 1.13 but remain'd concealed in Greece, continually writing against the Palamites. Gretser has set forth two Books of Acindynus, concerning the Essence and Operation of God, written against Palamas, Gregoras, and Philotheus, printed at Ingolstadt, in the Year 1626. Allatius has published in his Graecia Orthodoxa, [i. e. Orthodox Greece] a Poem in Iambick Verse, made by Acindynus against Palamas, and two Fragments against the same; in one of which he makes mention of Five Volumes, which he wrote against Barlaam to defend the Monastick Discipline of the Greeks.

The Works of GREGORY PALAMAS, which are extant, follow; Two Prayers upon the Trans∣figuration * 1.14 of our Lord, wherein he explains his Doctrine of the Light, which appear'd on Mount Tabor; that it was Uncreated, and is not of the Essence of God, set out in Greek and Latin by Father Combefisius in his Addition to the Bibliotheca Patrum: A Prosopopoeia, which contains two Declamations, one of the Soul against the Body, which she accuses of Intemperance and Dis∣obedience; and the other of the Body, which defends it self against the Soul, together with the Sentence given by a third Party, set forth in Greek by Turnebus, printed at Paris in the Year 1553. and in Latin in the last Bibliotheca Patrum: Two Discourses of the Procession of the Holy Ghost against the Latines, printed at London. The Confutation of the Expositions of Johannes Veccus on the Procession of the Holy Ghost, set forth in Greek and Latin, together with the An∣swers of Cardinal Bessarion by Arcudius, and printed at Rome in 1630. He made a great many Works for the Defence of his Opinions, whereof divers are cited by Manuel Calecas, and by other Greeks, which wrote against him; and among others, A Treatise of Divine Participation; A Catalogue of Absurdities, which follow from the Opinion of Barlaam; Dialogues, Letters, Dis∣courses, &c. of which the Extracts are to be seen in Manuel Calecas. There is in the Library of Ausburgh, a Treatise in MS. of Palamas on the Transfiguration of our Lord, more large than the Prayers beforementioned. The other Authors, who have written for or against Palamas, shall be inserted in the Succession of Greek Authors of this Century, which we proceed to recite according to the Order of the times.

NICEPHORUS, the Son of Callistus Xanthopylus, a Monk of Constantinople, a studious and laborious * 1.15 Man, undertook under the Empire of Andronicus the elder, to Compose a New Ecclesiastical History, which he dedicated to that Prince; it was divided into Twenty three Books, began at the Birth of JESUS CHRIST, and ended at the Death of the Emperor Leo, the Philosopher, that is to say, at the Year 911. we have no more, than the Eighteen first Books, which end with the Emperor Phocas, that is to say, in the Year of our Lord 610. He collected his History out of Eusebius, Socrates, Sozomen, Theodoret, Evagrius, and other good Authors, but he has mixed it with a great many Fables, and has faln into many Mistakes: the style is not disagreeable, and is Correct enough for his time. The only Copy of this History, which was in the Library of Matthias King of Hungary at Buda, was taken by a Turk and Sold at an Auction in Constantinople, where it was bought up by a Christian, and after carried to the Library of the Emperor at Vienna, where it is at this present. Langius has translated it into Latin, printed at Basil in 1553. at Antwerp in 1560. at Paris in 1562. and 1573. and at Francfort in 1588. and Fronto Ducaeus hath since published it in Greek and Latin, printed at Paris in the Year 1630. Father Labbe has set out a Catalogue

of the Emperors and Patriar•…•… of Constantinople, collected by Nicephorus in his Preliminary Trea∣tise of the Byzantine History, printed at Paris in 16••8. and there was printed at Basil in 1536. An Abridgment of the Scripture in Iambick Verse, which a•…•… bears the Name of Nicephorus.

There is ex•…•… under the Name of ANDRONICUS of Constantinople, a long Dialogue between a * 1.16 Jew and a C•…•…n; wherein the Christian proves the principal Points of the Religion of JESUS CHRIST by Quotations out of the Old Testament. This Work is published in Latin, in the Translation of Liveneius; by Stuart, and printed at Ingolstadt in the Year 1616. and in the Biblio∣thecis Patrum. It is doubtful, who is the Author, but the time is certain; for the Author counts 1255. Years from the Captivity of the Jews, which, reckoning since the taking of Jerusalem by Titus, fall in the Year 1527. from JESUS CHRIST; which makes it appear, that Liveneius is deceived in ascribing this Work to Euthymius Zigabenus, who died before that time. The Politick Verses, which he found in the Front of the Book, seem to intimate, that this Andronicus was of the Family of the Commeni, but one may likewise understand them otherwise, and perhaps not much strain his Faith. The Greek Original is in the Library of the Duke of Bavaria, where also are to be found other Dialogues, which •…•…ry the Name of Andronicus, the Emperor, viz. A Dialogue between the Emperor and a Cardinal concerning the Procession of the Holy Ghost, a Dispute of the Emperor's with one Peter, an Armenian Doctor, a Treatise of the two Natures in JESUS CHRIST, and a Manuscript against Johannes Veccus. I easily believe, that the Dia∣logue against the Jews is by the same Author, namely the Emperor Andronicus the Elder, so much the rather, because the Name, the Time, the Nature of the Subject, and the manner of Writing, agree well to this Emperor.

MAXIMUS PLANUDES, a Greek Monk, flourished under the Emperor, Andronicus the Elder, * 1.17 who sent him in an Embassy to Aquileia in the Year 1327. with Leo Orphanotrophus, to assure the Venetians, that he had no hand in the Murder of some of their Citizens, who had been Assas∣sinated by some Galatians at Constantinople. He wrote a Treatise of the Procession of the Holy Ghost against the Latines, published in Greek and Latin by Arcudius, in the Collection he caused to be printed at Rome, in the Year 1630. He translated likewise into Greek St. Augustine's Fif∣teen Books of the Trinity. His Translation is to be met with intire in a MS. of the Emperor's Library, and Leunclavius, and Arcudius have put forth some Fragments of his. Allatius in his Treatise of Ecclesiastical Greek Books, set down a Fragment of a Discourse of Planudes, upon the Burial of JESUS CHRIST, and the Lamentations of the Virgin, to prove that this Author be∣lieved, with many other Modern Greeks, that JESUS CHRIST being descended into Hell, preached the Gospel to all that were there, and that all those, who were willing to believe in him, were saved. This Discourse was printed intire in Latin at Paris in the Year 1639. The Homily upon St. Peter and St. Paul, set out in Greek and Latin, under the Name of Gregory Nyssen by Gretser, and printed at Ingolstadt in the Year 1620. belongs to Planudes, as Lambecius has observed. This Author hath also writ several L•…•…ed Treatises, of which some are Printed, and the rest in Manuscript.

MATTHEW BLASTARES, a Monk of Greece, flourished about the Year 1335. and made in the * 1.18 compass of a Year an Alphabetical Table of the Canons, which is found in the Pandects of Dr. Be∣veredge, printed at Oxford in 1672. He is likewise the Author of a Treatise of Causes, and Questions upon Marriage, printed in the Graeco-Roman Law of Leunclavius, and he translated into Greék Constantine's Donation, printed with that of Balsamon.

NILUS CABASILAS, Archibishop of Thessalonica, flourished at Constantinople in this Century, under * 1.19 the Empire of the Andronicus's. He wrote two Treatises against the Latines; The First to make it appear, that the Cause of the Division of the Greeks and Latines, arises from this, that the Pope is not willing any controverted Question should be decided by the Judgment of an Oecumenical Council; but will be the sole Judge, and others must hearken to him, as their Master. He de∣monstrates by the Examples of Ancient Popes, by the usage of the Church, and by divers reasons, that it is seasonable to call a Council; and that it is the only expedient to settle Union, and to decide the Question about the Procession of the Holy Ghost. The Second Treatise is of the Pope's Primacy, in which he pretends to prove, that the Pope hath from St. Peter the Episcopacy of Rome, but that he holds his Primacy by Laws▪ Councils, and Princes. He there asserts, That the Pope is not infallible, and proves it by the Example of Honorius. He grants him the Primacy of Honour; but he pretends, he has no Jurisdiction over other Patriarchs, seeing he does not or∣dain them. He observes, that the right of Appeal gives him no Authority over other Patriarchs, seeing the Patriarch of Constantinople hath the same right over the Patriarchates, wherein he hath no Jurisdiction, according to the Ninth Canon of the Fourth General Council. He shews, That it is not true, that the Pope cannot be judged by any Person, or that he is of an Order more sub∣lime than the Bishops; That he is Subject to Councils and Canons; that he is not properly Speak∣ing Bishop of the whole World; that the See of Rome is not the only one, that may be called Apostolick; that it belongs not to him alone to call a General Council; and that if Canons cannot be made without him, neither can he make any without others. These Treatises of Nilus are writ in a good Method, clearness, and full of Learning. They were at first printed in Greek at London without a Date, in Greek and Latin at Basil in 1544. at Francfort in 1555. and with the Notes of Salmasius at Haynault, in 1608. and in his Treatise of the Primacy of the Pope, printed at Amsterdam in 1645. Nilus also made a large Work of the Procession of the Holy Ghost against the Latines, divided into Nine and Forty Books, whereof Allatius makes mention in his Disserta∣tion of the Nilus.

NICOLAS CABASILAS, Nephew to Nilus Cabasilas, flourished under the Empire of Cantacuzenus, * 1.20 and succeeded his Uncle in the Archbishoprick of Thessalonica. He was one of the most vehe∣ment Adversaries of the Latines, and Composed a Treatise of the Procession of the Holy Ghost against them, and a Work call'd, An Accusation against the Latines, wherein he sets upon St. Tho∣mas. He made an Exposition of the Liturgy, in which he treats of the Mass, its Parts and its Ceremonies: He observes in the entrance of his Work, that the effect of the Celebration of the Holy Mysteries, is the changing of the Elements into the Body and Blood of JESUS CHRIST; that the End is the Sanctification of the Faithful, the Remission of Sins, and the Kingdom of Heaven; that the Preparation and the Means are Prayer, Singing of Psalms, and Reading the Holy Scriptures, and all that is done before or after the Consecration of the Elements. He shews the Necessity of those Prayers, and explains the Ceremonies of the Oblation, which precedes the Receiving; why, but one part of the Host is given; why, the Sign of the Cross is made upon the Host at the mention of the Death of JESUS CHRIST; of the Thanksgiving after the Obla∣tion; of the Prayers of the Mass; of Presenting the Sacred Elements on the Altar; of the Sancti∣fication of these Elements: He attacks the Latines upon this Subject, and pretends, that it is not by the sole Vertue of the Words of JESUS CHRIST that the Consecration is made, but by Prayer. He says, that the Sacrifice consists in this, That the Bread, which was not sacrificed, becomes the Body of JESUS CHRIST sacrificed. He explains in what sense, the Saints are prayed for in the Liturgy, by observing that those Prayers are Thanksgivings, and that we rather pray them to help us by their Prayers; but that the Priest prays for himself, and for the living, and for the Protection of a good Guardian Angel. He adds, that at the Elevation of the Host, he says, Sancta Sanctis, to signifie, that Saints only ought to partake of those Mysteries. He renders a reason of the usage of the Greeks, who mingle warm Water in the Chalice before the Communion. He affirms, that this Ceremony implies the descent of the Holy Ghost. He speaks of the Communion and the Prayer said after it. In fine, he affirms, That the Sacrifice is offer'd for the Dead, as well as for the Living, as to the Effect of the Intercession, but not as to the Participation. He treats of the Effects of the Communion, and chiefly of the internal Sanctification of the Soul, or of the Spiritual Communion, by which JESUS CHRIST imparts himself spiritually to such, as are worthy to receive him, a Communion, which is more compleat in the Saints after their Death, than in the Living. He enlarges upon the Commemoration of the Saints. This Treatise of Ca∣basilas is to be met with in Greek and Latin, in the Addition to the Bibliotheca Patrum, printed at Paris in the Year 1624. It had been already printed in Latin at Venice in 1545. and at Ant∣werp in 1560.

There is another Work of Nicolas Cabasilas, Of the Life in JESUS CHRIST, divided into Six Books, translated into Latin by Pontanus, out of a Manuscript in the Library of the Duke of Bavaria, and printed at Ingolstadt, in 1604. and since in the Bibliotheca Patrum, wherein he treats of the Sacrament of Baptism, of Chrisme, and the Eucharist, which give, and maintain the Life in JESUS CHRIST, and speaks in a most sublime style, of the wonderful Effects of these Sacra∣ments, and of the Graces they produce.

There is moreover a Discourse of Cabasilas against Usury in Latin, of the Translation of the same Pontanus, in which he undertakes to prove, That all Usury is against the Law of God, and a Sin, though the Laws of Princes allow it. This Discourse was printed separately at Ausburgh, and to be found in the Bibliotheca Patrum. Henschenius has published on the 5th. of April, an Encomium of the Widow Theodora, which he attributes to Nicolas Cabasilas. There is in the Vatican Library a Work in Manuscript upon the Vision of Ezekiel, which bears the Name of Cabasilas. This Author writ clearly, and methodically, and treats of the Vertue, and Effects of the Sacraments in a very Instructive, and most Profitable manner.

NICEPHORUS GREGORAS, Born about the End of the Thirteenth Century, flourished under the * 1.21 Empire of the Andronici, John Palaeologus and Cantacuzenus. He was the Favourite of Andronicus the Elder, who made him Keeper of the Charters of the Church of Constantinople, and sent him on an Embassy to the Prince of Servia. He accompanied that Emperor in his ill Fortune, and was present at his Death. He was afterwards in the Court of young Andronicus, and he it was who diverted the Greeks from entring into Conference with the Legates of John XXII. In the Contest between Barlaam and Palamas, he sided with Acindynus, and upheld him stoutly, seeing he is mentioned in the Synod held in the Year 1355. as one of the chief Adversaries of Palamas; it is not known, how long he lived after that Council. His principal Work was his Byzantine History, from the taking of Constantinople by the Latines, to the death of Andronicus the younger, that is to say, from the Year 1204. to the Year 1341. divided into Eleven Books; it is full of Errors, and he is accused of being too partial to Andronicus the Elder. Wolfius has translated it into Latin, and his Translation was printed at Paris in 1567. at Francfort in 1568. and 1587. in Greek and Latin at Basil in 1562. at Geneva in 1615. Father Petavius has published at the end of the Abridgment of the History of Nicephorus, Patriarch of Constantinople, printed at Paris in 1616. some Fragments, which were wanting in the Eighth Book of Gregoras: the Funeral Ora∣tion of Theodorus Metochites, made by Gregoras, was printed at Amsterdam in 1618. and in the end of Glycas, at Paris in 1660. He moreover made Scholia upon Synesius his Treatise of Dreams, printed with the Works of that Author. Henschenius, and Papebrochius put out on the 10th. of March, the Sufferings of St. Cordatus of Corinth, and of other Martyrs of Achaia, which they fa∣ther upon Nicephorus Gregoras. The Books, which he writ against Palamas were never printed.

There is a Manuscript in the Library at Ausburgh, which is a Dispute he had with Palamas in the presence of the Emperor John Palaeologus, and another in that of the Vatican, Composed in Six Books, written against the Synod, which condemned B••••laam and Acindynus. There are divers other Treatises in Manuscript of the same Author, in the Vatican Library; and among others, a Treatise of Easter, how the Mistake arises in the time of its Celebration, and the means of refor∣ming that Error.

CALLISTUS, a Monk of Mount Athos, was raised to be Patriarch of Constantinople, after the * 1.22 Death of Isidore, about the Year 1354. He presided, as we have made mention, in the Council held in the Year 1355. against the Adversaries of Palamas; and having no mind to Crown the Son of Cantacuzenus, he retired to a Monastery, but he was restored a little after by John Palaeo∣logus, who sent him into Servia, to conclude a Treaty of Peace, where he died, in the Year 1358. Some attribute to him an Homily upon the Exaltation of the Cross, set forth by Gret∣ser, and two Sermons, the one upon the Death of the Virgin, and the other upon the Beheading of John the Baptist. The Work intituled, Monastick Method, or Rule, a MS. in the Library of Cardinal Barberini, attributed to Ignatius and Callistus, belongs not to this Callistus, but another, who was also Patriarch of Constantinople about the Year 1406. seeing he makes mention of Ni∣colas Cabasilas, who did not write, till after the Death of the first Callistus.

PHILOTHEUS, Monk and Abbot of Mount Athos, made Archbishop of Heraclea, before the * 1.23 Year 1354. was chosen Patriarch of Constantinople in the room of Callistus, who was expelled thence about the end of the Year 1355. John Palaeologus afterwards becoming sole Master of Con∣stantinople restored Callistus, and Philotheus was forced to abscond, till the Death of Callistus, which fell out in the following Year, after which Philotheus again obtained Possession of the Pa∣triarchship, and enjoyed it to the Year 1371. which was that of his Death. This Patriarch, whom Cantacuzenus affirmed to have been commendable for his Sanctity and his Eloquence, writ many Books, but very few of them were printed; one of the chiefest was his Treatise of the Substance, Operation, and Power, and Light of Mount Tabor, divided into Fifteen Books, against the Ten Books of Nicephorus Gregoras, which are in Manuscripts in the Duke of Bavaria's Library, and the Vatican; Homilies upon the Gospels, and upon the Annual Feasts, in the Library of Ba∣varia, and that of the King of Spain; An Abridgment of the Oeconomy of the Man JESUS CHRIST, and a Panegyrick upon the Holy Martyr Demetrius in the Vatican Library. These are the Works of Philotheus in Manuscript. Those, that are printed under his Name, follow: A Treatise of the Ministry, or the Functions of a Deacon, in Latin, in the last Bibliotheca Patrum; A Panegyrick of St. Basil, of St. Gregory Nazianzen, and St. John Chrysostom, printed in Greek and Latin in the Addition to the Bibliotheca Patrum, of the Year 1624. Two Sermons, one on the Cross, the other upon the Third Sunday in Lent, set forth in Greek and Latin, by Gretser in his Second Tome of the Cross.

THEOPHANES, Archbishop of Nice, flourished under the Empire of Cantacuzenus, and John * 1.24 Palaeologus. He Composed a considerable Work against the Jews, and concerning the Truth of the Christian Religion, which hath not been yet printed; An Instruction to the Clergy, and à Letter of the Contempt, which a Christian ought to shew, of the Pleasures, and Evils of this Life. The first of these Treatises is in Manuscript, in the Jesuite's Library at Rome, and the two latter in the Vatican. Gonsalvus Pontius procured to be printed at Rome in the Year 1590. certain Hymns, which bear the Name of this Author.

NILUS, Metropolitan of Rhodes, an Adversary of the Barlaamites, ought to be placed among * 1.25 the Authors of this Age, seeing he concludes his Historical Abridgment of the Oecumenical Councils, at that of Constantinople against Barlaam, under Isidore. This Work was printed with Photius his Nomo-canon, set forth by Justellus in his Bibliotheca Juris Canonici, and in the last Edition of the Councils. Allatius has published a Discourse, which this Author made in Praise of a Lady in the Isle of Chios.

The Emperor JOHN CANTACUZENUS, writ in his Retirement, an History of the reign of the * 1.26 Andronici, and his own, under the Name of Christodulus. It is divided into Four Books, and Pre∣faced with a Catalogue of the Greek Emperors, since the Year 1195. to the Year 1320. This History is well written, and faithfully; it was printed in Latin in the Translation of Pontanus at Ingolstadt in 1603. and in Greek and Latin at Paris, in 1645. He likewise made an Apology, or four Treatises for the Faith of JESUS CHRIST against the Saracens, and Three Discourses against the Mahometans, printed at Basil in 1543. and 1555. There is a Treatise of his in MS. in the Vatican Library, intituled, Contradictions against Prochorus Sidonius.

JOHN CYPARISSIOTA, was one of the Opponents of Palamas, against whom he made a large Work, * 1.27 intituled, Palamick Transgressions, divided into five Books, and each Book cantoned into several Discourses, which is found in MS. in the King of France's Library, and of which Father Combefisius has set down two Discourses, in his last Addition to the Bibliotheca Patrum. He is moreover the Author of another Work, divided into Six Decads, intituled, A Substantial Exposition of what Divines say of God. A Work of Mystical and Symbolical Divinity, put out by Turrianus in Latin, and printed at Rome, in the Year 1581. and in the Bibliotheca Patrum.

MANUEL CALECA, or CALECAS, a Greek turn'd Latin, commonly believed to have been of the * 1.28 Order of St. Dominick, has writ against the Greeks, and against the Palamites. The Treatise he made against the Greeks, was translated by Ambrosius Camaldulensis, by Oder of Martin V. whereof the Translation was put out by Stuart, and printed at Ingolstadt, in 1616. and in the Bibliotheca

Patrum. It is divided into Four Books, he there confutes in the Three first Books the Opinion of the Greeks about the Procession of the Holy Ghost, and confirms that of the Latines; and in the Fourth, after having justified the Addition made to the Creed by the Latine Church▪ he Answers all that, which the Greeks blamed in the Usages of the Latines, and proves the Primacy of St. Peter, and the Pope. His Treatise against the Palamites, of Essence and Operation, was put forth by Father Combefisius, in Greek and Latin, in his last Addition to the Bibliotheca Patrum. He there con∣futes the Work, or Decision of the Synod held under Callistus, Patriarch of Constantinople. We have in the same place another Doctrinal Treatise concerning Faith, and the Principles of the Catho∣lick Faith, in which he Discourses of the Unity of God, of the Trinity, of the Incarnation, of the Seven Sacraments, and of the Resurrection from the Dead. Allatius further makes mention of ano∣ther Treatise concerning the Trinity, by Calecas, which has not been printed.

ISAAC ARGYRUS, a Greek Monk, Composed about the Year 1375. a Calendar for the Feast 〈◊〉〈◊〉 * 1.29 Easter, according to the Principles of Nicephorus Gregoras. This Work was printed at H••idel••erg▪ 1611. and Father Petavius has inserted it in a Book o•• the Doctrine of Times, wherein he has more∣over set forth another Calendar, out of a MS. in the King's Library, which he likewise fathers on this Author.

MANUEL PALAEOLOGUS II. Emperor of Constantinople, may pass in the Number of the Ecclesiasti∣cal * 1.30 Writers of this Age, seeing he has made divers Works of Morality and Devotion. The Treatises of Devotion are Prayers for the Morning, The Subjects of Compunction, or Confession of Sins unto God in Verse, A Psalm of Thanksgiving for the Captivity of Bajazet. Those of Morality▪ are Precepts of the Education of a Prince to his Son John. Seven Discourses of Vertues and Vices▪ and of the Study of good Learning. These Works have been printed in Greek and Latin at Basil in 1578. by the care of Leunclavius. Father Combefisiu•• in his Second Tome of his first Addition to the Bibliotheca Patrum has inserted a long Panegyrick, which Manuel Palaeologus made in Ho∣nour of Theodorus, his Brother, Prince of Peloponnesus, upon the settling of his Son in his room▪ He writ also a Treatise against a Work of a Latine, who had made a Summary Discourse, to prove the Procession of the Holy Ghost, from the Father and the Son, whereof Allatius makes mention.

NIL DAMYLA, a Greek born in Italy, a Monk of a Monastery in the Isle of Crete, wrote about * 1.31 the end of the Century, against the Latines, a Treatise of the Order of the three▪ Divine Persons, and the Procession of the Holy Ghost, which is in MS. in the Vatican Library, and three other Treatises Manuscripts, in the Library of the King of France, whereof the first▪ is a Collection of Passages out of the Scripture, against such as assert, that the Holy Ghost proceeds from the Fa∣ther and the Son; The Second, to shew that the Church of Rome was not of this Opinion in the time of Damasus, and that it began not to be there, till under the Papacy of Christophilus, and Sergius; And the Third, about the two Synods held on account of Photius. Some Fragments of these Works Allatius recites.

DAMYLA, in his Books, opposes a Greek Monk named Maximus, who had wrote Letters for * 1.32 the Latines against the Greeks.

DEMETRIUS CYDONIUS, the Author of two Discourses inserted by Father Combefisius, in the Second Tome of his Addition to the Bibliotheca Patrum, is not that Favourite of Cantacuzenus which accompanied him in his Retreat, and entred into the same Monastery; for these two Dis∣courses were made under the Empire of John Palaeologus, the Son of Manuel, about the Year 1424▪ The First is to perswade the Greek•• to keep a good Correspondence with the Latines, that of them they might obtain Succours; and the Second to demonstrate that the City of Gallipolis ought not to be Surrendred to Amurath, who demanded it to make up the Peace. There is mention made in the First, of a Voyage of the Emperor John Paleologus, Manuel's Son into Hungary, which he made about the Year 1424. there to Sue for Aid; and the Second is written in the time, that▪ Amurath reigned over the Turks, who began not to reign till the Year 1421. Thus there is no probability, that the Author of these Discourses is the same, who in the Year 1357▪ had already passed part of his Life; besides, that he, of whom we speak, abode almost all his time in Italy, there studied the Divinity of the Latines, and at last went to die in a Monastery, in the Isle of Crete. He was one of the Antagonists of the Palamites, and wrote against them a Treatise, inti∣tuled, The execrable Doctrines of Gregor as Palamas, put out by Arcudius, with a Treatise of the same Author about the Procession of the Holy Ghost, and printed at Rome in 1630. He has en∣countred the Opinion of the Greeks concerning the Pr••cession of the Holy Ghost, and confuted the Work of Nicolas Cabasilas, against St. Thomas. He translated into Greek the Treatise of S. An∣selme concerning the Proces••ion of the Holy Ghost, the Letter about the Use of Unleaven'd Bread to Valerian Bishop of Naumburgh, the Books of St. Thomas against the Gentiles, and the Second Part of the Summs of that Author, of which there be divers Manuscripts in the King's Library. Where is found likewise a long Discourse about Preaching of the Gospel, wherein he treats of the Fall, and Recovery of Man, according to the Principles of St. Thomas. There was printed at Basil in 1552. and 1559. a Discourse of the Contempt of Death, which bears the Name of Demetrius Cydonius, and it may well enough be his, of whom we treat; but for the Letter dire∣cted to Barlaam, against the Procession of the Holy Ghost from ••••e Son, inserted by Canisius in the Sixth Tome of his Antiquities, it is rather to be fath••r'd on the ancient Demetrius Cydonius, than upon this Man.

Notes

• * 1.1

  The Histo∣ry of the Greek Em∣perors.
• * 1.2

  The Incli∣nation of the Greeks to the La∣tines.
• * 1.3

  The Propo∣sal of Uni∣on under Androni∣cus.
• * 1.4

  Projects for Union un∣der Canta∣cuzenus.
• * 1.5

  The Union of John Pa∣laeologus.
• * 1.6

  The Con∣tests be∣tween the B••rla∣amites and Palamites.
• * 1.7

  The first Council of Constanti∣nople, a∣gainst the Barla∣amites, in the Year 1340.
• * 1.8

  The Second Council of Constanti∣nople, a∣gainst A∣cindynus.
• * 1.9

  The Third Council of Constanti∣nople, a∣gainst the Palamites.
• * 1.10

  The Fourth Council of Constanti∣nople, a∣gainst the Palamites.
• * 1.11

  The Fifth Council of Constanti∣nople, a∣gainst the Barlaa∣mites, i n the Year 1355.
• * 1.12

  Barlaam, Bishop of Hieraci∣um.
• * 1.13

  Gregorius Acindynus a Greek Monk.
• * 1.14

  Gregory Palamas Archbishop of Thessa∣lonica.
• * 1.15

  Nicepho∣rus Calli∣stus, a Greek Monk.
• * 1.16

  Androni∣cus the El∣der, a Greek Emperor.
• * 1.17

  Maximus Planudes, a Greek Monk.
• * 1.18

  Matthew Blastares, 〈◊〉〈◊〉 Greek Monk.
• * 1.19

  Nil. Caba∣silas.
• * 1.20

  Nicolas Cabasilas, Archbishop of Thessa∣lonica.
• * 1.21

  Nicepho∣rus Grego∣ras Charto-phylax, Charter∣këeper of the Church of Constan∣tinople.
• * 1.22

  Callistus, Patriarch of Con∣stantino∣ple.
• * 1.23

  Philothe∣us Patri∣arch of Constan∣tinople.
• * 1.24

  Theophi∣lus, Arch-bishop of Nice.
• * 1.25

  Nilus, Me∣tropolitan of Rhodes.
• * 1.26

  John Can∣tacuzenus, Greek Em∣peror.
• * 1.27

  John Cy∣parissio∣tes.
• * 1.28

  Man. Cale∣cas, of the Order of S. Dominick.
• * 1.29

  Isaac Ar∣gyrus, a Greek Monk.
• * 1.30

  Manuel Palaeolo∣gus. a Greek Em∣peror.
• * 1.31

  Nil Damy∣la, a Greek Monk.
• * 1.32

  Maximus, a Greek Monk. Deme••rius Cydonius.