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. IX. (Book 9)

The History of the Contest betwixt Photius and Ignatius, about the Patriarchal See of Constantinople.

IGnatius was Son of Michael Curopalata the Emperour, Surnamed Rengabis, and of Procopia, Daughter of Nicephorus the Emperour. Michael, who succeeded his Father-in-Law, Anno * 1.1 811. had not sat full two years upon the Throne, when he was forced to resign the Empire into the hands of Leo the Armenian. He had Three Sons, Theophilactus, Stauratius, and Ni∣cetas. The first two he had admitted to Govern with him; but Stauratius happened to die, before he had quitted the Empire. Theophilactus was shaven, and turned, with his Father, into a Monastery, and so was Nicetas, his youngest Brother, then but Fourteen years of Age. Theophi∣lactus, upon his coming into the Monastery, had his Name changed into Eustratus; and Nicetas, into that of Ignatius, the Prince we now speak of. Leo the Armenian, being resolved to secure unto himself the Empire he had got by Treachery, Banished Michael, his Wife and Children, and sent them into several Islands, parting them from one another, and keeping them under a strict Guard; and his Two Children he made Incapable of Raising Issue to the Family, to which the Imperial Crown did of Right belong. He declared against the Use of Images, and turned Ni∣cephorus the Patriarch out of his See of Constantinople, to make room for Theodosius, an Enemy of Images. Leo having quietly enjoy'd the Empire some Months above Seven years, was slain by Michael, Surnamed Balbus, or the Stammerer, who raised to the See of Constantinople, after the Death of Theodosius, Anthony, Surnamed Byrsodepsa, who was Metropolitan of Perga. Theo∣philus, Son of Michael the Stammerer, succeeded his Father, Anno 819. and raised John Iconoma∣chus to the See of Constantinople, in the room of Anthony. At last Theophilus dying in the year 841. the Government fell into the hands of Theodora, as the Guardian of Michael, Son to Theo∣philus. This Princess expelled John from his See of Constantinople, and caused Methodius to be Ordained again, who was Four years possessed of that See. After his Death, Ignatius, who, till that time, had lived a Monastick Life in the Isles of Hiatres, and Terebinthus, by him Peopled with Monks, was raised to that Dignity in 847. He had been ordained Priest by Basil, Bishop of Per••a. At that time there was a Brother of Theodorus, Unkle to Michael, called Bardas, who had a great share in the Government. This Man was desperately in Love with his Daughter-in-Law, with whom he held a secret Commerce. Ignatius offended at so great a Lewdness, Rebu∣ked him for it, with a freedom suitable to his Character. And observing Bardas still persisting in his Wicked Course, he refused to give him the Sacrament upon the Twelfth-day. Bardas, a Mighty Man, and of a Cruel Temper, Incensed at his Refusal, took his time to break out into an open Resentment of it. Not long after this, designing to rid himself of Theodora, who shared the Empire with him, he perswaded Michael, That it was time for him to Reign by himself; and advised him to send away his Mother and Sisters into some Monastery. The Emperour, follow∣ing his Advice, commanded the Patriarch to see that Business done, who refused to obey that Or∣der. Which Refusal made way for Bardes to Accuse him as an Abettor of the Rebellion of a cer∣tain Person, who pretended to be a Son of Theodora by another Husband. Michael, in the mean time, caused his own Mother and Sisters to be shaven, and shut up into a Nunnery; afterwards

turns out Ignatius, and Banishes him into the Isle of Terebinthus, requiring him several times to Resign; but although he could not obtain it from him, yet he put Photius in his place.

This Photius was descended from a Noble Family of Constantinople, and Nephew of Tarasius * 1.2 the Patriarch. He was raised to the Chief Dignities of the Empire, being made Principal Secre∣tary of State, Captain of the Guards, and Senator. He was both a refined Statesman, and a Per∣son of profound Learning. So great a Grammarian he was, and so well-versed in Poesy, Philoso∣phy, Physick, and other Sciences; and (as the Author of the Life of the holy Patriarch Ignati∣us observes it) so great a Master of Eloquence, that he might pass, without contradiction, for the greatest Man of his Age in point of Learning, and might even be compared with the Ancients. In short, he had all the Parts requisite for an able Man; a happy Genius agreeable to a Studious Life, and a good Estate to get him a good Library of Books; but, above all, so great a desire to raise his Reputation, that it made him pass whole Nights in the course of his Studies: And, whereas he aimed at the Patriarchal Dignity, he diligently apply'd himself to the Reading of such Ecclesiastical Writings as might fit him for it.

He was yet but a Layman, when he was chosen Patriarch. But, that he might be, as it were, * 1.3 Gradually raised to that Dignity, he was made Monk the first Day, Reader the next, and the fol∣lowing days Sub-Deacon, Deacon and Priest, So that in the space of six days, he attained to that Dignity, which fell out on Christmas-Day, Anno 858. He was Ordained by Gregory Asbe∣stas, formerly Bishop of Syracuse, but Degraded at Rome, whereupon he withdrew into Constanti∣nople. Ignatius, unwilling that he should assist at his Ordination, had fore-warned him not to ap∣pear in the Ceremony, and signify'd unto him his desire, that his Affair should be examined, and Judgment passed upon it, before he held any Correspondence with him. Which Gregory being much offended at, he, from that time, declared himself Ignatius his Enemy, and Separated from the Church, with Peter Bishop of Sardis, Eulampius of Apamea, and some-other of the Clergy. Whom therefore Ignatius the Patriarch cited before him, and caused to be Excommunicated. They Writ against him to the Pope, who required of Ignatius, that he would send some Person to Rome to give him a full Information of that Affair. Ignatius did accordingly send one Lazarus; and the Point being duly examined by the Direction of Pope Benedictus, the next Successor to Leo, Ig∣natius his Sentence was approved of by the Holy See. The Schism however continued during the Eleven years Ignatius was in the Bishoprick of Constantinople, who could not reduce Gregory, nor those of his Party, to their Duty; because he had so great an Interest amongst the Grandees, and with Photius in particular.

The Metropolitans, subject to the Patriarchal See of Constantinople, acknowledged Photius; but they extorted from him a Promise in Writing, that he should respect Ignatius as his Father, and * 1.4 should by no means persecute him. Yet, notwithstanding this Promise, Two Months after Photius was raised to that See; Ignatius his Friends were secured, and himself accused of a Conspiracy a∣gainst the Government. He brought an Information against him, and removing him from the Isle of Terebinthus, whither he had withdrawn himself, he was convey'd to another Island called Hiera, from thence to Berneta, and afterwards to Numeta, where he was very ill used, bound with Chains and cast into Prison, From thence he was carried to Mitylene; and, whilst he was there, Photius having called a Council together, Pronounced his Deposition, and an Anathema against his Person.

Photius having thus secured himself in his Patriarchal Dignity, was not fully satisfied; but be∣ing desirous to get this Sentence Confirmed by the Bishop of Rome, sent two Bishops to Pope Ni∣cholas. * 1.5 Whom he pray'd to send two Legates to Constantinople, to re-establish the Church-Disci∣pline, and utterly extirpate the residue of the Sect that opposed Image-worship, being resolved to compell them to approve of Ignatius his Deposition. For he did not formally desire of the Pope the Approbation of it, but he gave him to understand, that Ignatius had voluntarily quitted the Patriarchal See, by reason of his Age and Craziness, and had withdrawn himself into a Monastery belonging to a certain Island, and that he was in great esteem both with the Princes and People. Upon this Request, Pope Nicholas sent two Bishops to Constantinople, viz. Zachary and Radoaldus, with the Character of Legates a latere, with full power to Regulate the Business of the Iconoclasts, and to Inform themselves so far onely of Ignatius his Deposition, as to make the Report thereof to the Holy See. At the same time he Writ both to Michael the Emperour, and to Photius him∣self, about the Deposition of Ignatius. In his Letter to the Emperour, he expresses his Dislike, that Ignatius had been Deposed without consulting the Holy See about it, and that a Lay-man was put into his Place, contrary to the Canons of the Church, and the Decrees of the Popes. He there∣fore declares to him, That he cannot give his Assent to Photius his Ordination, before he is fully informed by his Legates of the whole Matter of Fact; That he desired, Ignatius should be Ci∣ted before them and the Council, to ask him the Reason, Why he left his Flock; and to in∣quire whether his Deposition was made Canonically; And that, when he should have a True Ac∣count of Things, he would decide the Matter by an Apostolick Decree, according to the true Merit of the Cause. Next, he recommends the Worship of the Images of Jesus Christ, the Virgin Mary, and Saints, proving the Lawfulness of it by the Tradition of the Church, and some Instan∣ces out of the Old Testament. To which he adds, That as Altars are Sanctify'd by Benediction, and as the Bread, after Consecration, is, in reality, the Body of Christ, and the Wine becomes his Blood; so the Wood, whereof a Cross is made, is but common Wood, before 'tis brought into the Form of a Cross; but when it has once receiv'd that Form, it becomes Holy, and the Hor∣rour of Devils, by reason of our Saviour's Figure upon it. He exhorts the Emperour, to restore

to the Pope the Authority he formerly had, by his Vicar the Bishop of Thessalonica, over the old and new Epirus, over Illyria, Macedon, Thessaly, Achaia, the Two Dacia's, Moesia, Dardania, and Pre∣valitania. And, to assert it as his Right, he sent to the Emperor some Letters of his Predecessors. He farther requires the Restitution of the Papal Patrimonies in Calabria and Sicily; and that the Arch-bishop of Syracuse might be Ordained by the Holy See. Lastly, He tells him, that he sends him, as Legates, Radoaldus Bishop of Porto, and Zachary of Agncnia; whom he desires him to receive with a Respect suitable to their Character; to give them frequent and favourable Audiences, to give Credit to their Informations; not to suffer 'em to be ill-intreated, and to send them back under a safe Guard. These are, in short, the Contents of Pope Nicholas his Letter to the Empe∣rour. That to Photius is shorter; wherein he expressed, how joyful he was to understand by his Letters the Stedfastness of his Faith, but that he was grieved on the other side, to see such Viola∣tions made of the Canons of the Church, in the Business of his Promotion, being, as it were, all at once raised from a Layman, to the Dignity of a Patriarch; wherein he had transgressed the Canons, and the Decrees of the Popes, so that he could not Approve of his Ordination, before he were fully informed by his Legates he had sent to Constantinople of his Morals, Conduct, and Af∣fection to the Doctrine of the Church; And that, when he should be fully satisfy'd about it, he would Honour him according to his Station, and give him real Proofs of his Brotherly Love. These Two Letters, dated Septem. 25th. 860. being this Pope's second and third Letters, were gi∣ven to his Legates, upon their departure for Constantinople.

Whilst an Answer was expecting from Rome, Ignatius was Re-manded to the Isle of Terebinthus, where he suffer'd much from the Emperour's Officers, and by an In-road the Scythians made into it, who Plunder'd the Island and all the Monasteries; so that he was constrained to withdraw himself into a private House at Constantinople.

The Pope's Two Legates being come to Constantinople, the Emperour called a Council thither * 1.6 in 861. which consisted of 318. Bishops, the Pope's Legates assisting at it. Ignatius was Cited to appear at this Council by the Commissioners, to Answer to the Charge exhibited against him. He demanded of those Officers that came to Cite him, Whether he must appear in a Bishop, Priest, or Monk's Habit? They being startled at it, could give him no Answer, But that he should hear from them about it the next day; when they came back to him, and Cited him a second time, in the Names of Zachary and Radoaldus the Pope's Legates, to appear before the Synod in the Ha∣bit which he thought in his Conscience most proper for him. Upon which he put on his Patriar∣chal Vestments, and Marched forth, attended by Bishops, Clerks, Monks, and a world of Peo∣ple, towards the Church, wherein the Assembly was. Being come over against S. Gregory's Church, at a place where a great Cross stood upon a Marble-Pillar, in the middle of the Street, a Noble Man, sent by the Emperour, came to tell him, That if he did not appear in a plain Monk's Habit, 'twould go near to cost him his Life. Laurentius the Priest, and the two Ste∣phens, did likewise forewarn him, not to come in his Pontifical Habit. Ignatius forced to obey, was dragged alone into the Synod, Habited like a Monk. He was no sooner come in, but the Emperour fell upon him with Opprobrious and Virulent Language; but after a while, being a little cooler, he commanded him to sit down on a Wooden Bench. He begged leave to Salute Radoaldus and Zachary, which was granted him. He asked them who they were, and what their Commission was? To which they Answer'd, That they were Legates from Pope Nicho∣las, to take Cognizance of his Affair. He farther Asked them, Whether they had any Letter from His Holiness for him? They Answered, They had none: supposing they had not to do with a Patriarch, but with a Man Deposed in a Provincial Synod. Then he charged them to Expel the Adulterer, who had, by Force, possessed himself of his See; declaring withall, that, If they had not Power to do it, they had none to be his Judges. They Answer'd, That they had Power from the Emperour to be Judges in his Affair. Whereupon Ignatius was pressed by the Courtiers to make his Resignation, by which the Metropolitans were awed that sollicited his Restauration. Thus was the first Day spent in Heats and Contests, so that the Assembly was Ad∣journed to another Day. Mean while Ignatius was pressed very hard to a Resignation, which he would never yield unto. Being cited again to appear before the Council, he Answer'd, He would not appear, and that he would never own for his Judges Men that appeared so visibly preposses∣sed against him; who were so far from expelling Photius, that they did daily eat at his Table, and to whom he had sent Presents before their Arrival. That he Appealed to the Pope, and was willing to submit himself to his Judgment. Those who stood for him required the same Thing. To make out the Justice of his Demand, he alledged Innocent's Letter to Chrysostom, and the Ca∣non of the Council of Sardis, touching the Review of the Bishop's Causes. Which notwithstand∣ing, being pressed to appear in the Council, he urged, That those who had caused him to be Sum∣moned thither did not understand the Canons, nor the Practice of the Church, that a Bishop must be Cited by two Bishops, not (as he was) by two Persons, one a Lay-man, the other a Deacon. But his Arguments not being able to prevail against Violence, he was forced into the Council; wherein appeared against him several Witnesses, Deposing, That his Ordination was Invalid, be∣cause he was Chosen by Favour: He rejected those Witnesses, as produced by the Emperour; adding, That if he were not Arch-bishop, the Emperour was no Emperour, nor any of those Bi∣shops truly so, for that they had been all Consecrated by him. He said further, That Photius being an Adulterer, was no Member of the Church; and that he could not set himself up to Rule, and Feed Christ's Flock. First, Because he was one of those that were Condemned and Excommunicated. Secondly, Because, of a Lay-man he was made a Patriarch so suddenly.

Thirdly, Because he owed his Ordination to an Excommunicated and Deposed Bishop. Fourth∣ly, Because having given a Promise in Writing, That he would never molest him, he had broken his Oath within 40 days after his Intrusion. To which no Answer was given: but, in stead of it he was pressed again to Resign, which he constantly refused. So that the Assembly broke up this second time, as the first, re infecta. In the following Sessions, the Emperour caused no less than 72 Witnesses to be heard; who Deposed, That he was not raised to the Patriarchal See according to the Canons; but, with much Bribery, and by the Emperour's Favour. Whereupon was Read the Thirteenth of the Apostle's Canons, which Ordains, That if any one becomes a Bishop by the Secular Power, he ought to be Deposed. In fine, after a long deliberation, the Council Pro∣nounced his Deposition; and bringing him before them, his Pontifical Habit was put on, and he was presently Devested of the same.

Image-worship was another Thing debated in, and Confirmed by this Council; The Acts whereof were accordingly divided into two Parts, one about Images, and the other about Igna∣tius his Deposition. Therefore perhaps the Greeks call it, The First and Second Synod; or, if we rather give credit to Zonaras, and Balsamon, 'twas because the Resolutions taken at the first Ses∣sions being not set down in Writing, by reason of some Troubles, another Sitting was appointed, in which the Determinations of both were reduced into Writing. These two Authors give us an account of XVII. Canons made in this Assembly.

The First is, To prevent an Abuse in the Foundation of Monasteries. For many of the Foun∣ders retained the Property thereof, and disposed of Monasteries as of their other Estates. To pre∣vent * 1.7 which disorder, 'tis ordained by this Canon, That no Monastery shall be erected, but with the Bishop's Advice and Consent, who is to Consecrate it; That an Inventory shall be made of the Situation, and Appurtenances of the Monastery, and all that belongs to it, which shall be kept in the Archives of the Bishoprick; And that it shall not be lawful for the Founder to make him∣self Superiour of it, or to make any other that he thinks fit, without the Bishop's Concur∣rence.

The Second Canon is levelled against those who put on a Monk's Habit, without observing the Rules and Constitutions of a Monastick Life. To redress which Grievance, 'tis ordained by this Canon, That a Monk shall do nothing but by the Superiour's Direction, to whose Rules he is subject, and in whose Monastery he shall be bound to live.

The Third injoyns the Superiours to make an Inquiry after such Monks as have left their Monasteries, and to shut them up again.

The Fourth prohibits the Monks to quit their Monasteries, either to retire themselves into Secu∣lar Houses, or to change Monasteries; leaving the Bishops a full Power to Remove them, if they think it necessary.

The Fifth imports, That the Monks Habit shall be given onely to such as have been proved Three Years, except in case of Diseases, which may allow of a shorter Time; or when such as are admitted, have formerly led a kind of Monastick Life in the World, it is sufficient, in this case, to keep them in the State of Novices Six Months.

The Sixth Canon declares, That Monks ought to have nothing of their own; that, before they turn Monks, they may freely dispose of their Estates; but after they are entered, the Monastery has the sole and intire Property of all they have, and they are disabled from using, or disposing of it as their own. That in case it be discovered, that any of them has retained an Inheritance to his own proper use, it ought to be Sold, and the Money given to the Poor. All which Regulati∣ons extend, by Act of the Council, not onely to Monks, but in like manner to Nuns.

The Seventh forbids all Bishops to Found Monasteries at the Charge of their Diocess. Which was to prevent the Ruin of Bishopricks, the Bishops in those Times being apt to bestow all their Cares and the Incomes of their Bishopricks, upon Erecting and Founding of Monasteries.

The Eighth is against such as voluntarily assumed to themselves the Office of Bishop, or caused themselves to be made such, without an Urgent Necessity, as in case of Disease. And such it Condemns to be Deposed, if Clergymen; and if Laymen, to be Excommunicated.

The Ninth is against those who strike and abuse others.

The Tenth ordains, That those shall be Deposed who shall take upon them to convert into Pro∣phane Uses, Vessels, or Sacred Vestments, made use of at the Altar.

The Eleventh forbids all Clergymen to take upon them Secular Imploys, or Offices.

The Twelfth forbids to Celebrate, or Administer the Sacraments in private Chappels, without the Bishop's Consent.

The Thirteenth prohibits all inferiour Clergymen to separate from their Bishop, before he be Tryed and Condemned by his Judges.

The Fourteenth contains the same Prohibition to Bishops, in relation to their Metropo∣litan.

By the Fifteenth the same Thing is ordered to be observed, in relation to the Patri∣arch; except in case of Heresie, if the Patriarch do publickly Teach it. In which case those that forsake his Communion, before the Judgment of the Synod, ought not onely not to be Deposed, but are worthy of Praise for so doing. Which ought to be understood of a manifest and condemned Heresie.

The Sixteenth enjoyns, That no Bishop shall be Ordained in a Church, the Bishop where∣of is still living, unless he has voluntarily Resigned his Bishoprick, or has been Deposed in Due Form. But, if a Bishop do forsake his Flock, and absents himself Six Months from

his Church, without a lawful occasion, he ought to be Deposed, and another put in his place.

The Seventeenth forbids to raise a Lay-man or a Monk immediately to the Episcopal Dignity.

These are the Canons said to be made by this Council. The first appear to have been made Indirectly against Ignatius; but the two last do plainly condemn the Conduct of Photius. Which might suggest a belief, that they were made by another Synod; but that 'tis usual with Men to ap∣pear most severe against those Disorders they themselves have been guilty of.

Photius was not satisfy'd in Deposing Ignatius, and stripping him unhandsomly of his Sacerdotal * 1.8 Habit; but to extort a Resignation from him, he caused him to be shut up in a close narrow Prison, where he received very ill usage. And there he was forced to make a Cross over a Writing, the Contents of which were, That he owned himself unworthy of being a Bishop, and that he had not been duly raised to the Patriarchal Dignity, but with Bribing and Favour; and that he was not the Lawful Possessor of it, but an Usurper. This Signature being thus extorted from him, he was left undisturbed in the Palace of Pose. Mean while he drew a Petition, by way of Appeal, to the Pope; wherein having represented his Case to His Holiness, as it is related here, he begs of him that he will Commiserate him, and lend him his helping Hand, in Imitation of his Predecessors Fabian, Julius, Innocent, Leo, and all those that have laboured for the Propagation of the Faith and Truth.

But Ignatius his Adversaries, not contented with his forced Resignation, perswaded the Emperor, That it was fit he should Publickly Read it himself in the Church, and Anathematize himself. In order to which, upon a Whitsunday, his House was beset with Guards. Which Ignatius perceiv∣ing, made his Escape in a Country-man's habit, with Baskets, and got over into the Islands, where he absconded, shifting frequently his Habitation, for fear of being discover'd. In August following there hapned an Earthquake at Constantinople, which the People attributed to the Persecution of Ig∣natius. For which reason, the Princes were forced to Promise, That he should no more be molest∣ed, nor any harm done him for having concealed himself, or to any Person or Persons that had con∣cealed him. Which Promise being made publick, Ignatius discovered himself, and was sent back into his Monastery, there to live in quiet. Whereupon the Earthquake ceased, and the Bulgarians were converted.

Zachary and Radoaldus being returned to Rome, declared onely to the Pope, by word of Mouth, that Ignatius had been Deposed, and Photius Raised in his stead to the See of Constantinople, but concealed from him the share they had in it.

Two days after came an Ambassador, named Leo, from the Emperour, with two Volumes, con∣taining the Acts of the Council at Constantinople; one concerning Ignatius his Deposition, and the other about Images. He also brought a Letter from the Emperour to the Pope, wherein he desi∣red his Assent, under his own hand, to the Deposition of Ignatius, and the Promotion of Photius. At the same time a Monk, by Name Theognostus, came to Rome from Ignatius in a Layman's habit, who informed the Pope of what had passed. The Pope, far from doing what the Emperour desi∣red of him, Wrote immediately a Letter to all the Patriarchs, wherein he declared his Dislike of * 1.9 Ignatius his Deposition, and Photius his Intrusion. He Wrote likewise to Michael the Emperour, that he would never yield his Consent to the Deposition of Ignatius, nor the Ordination of Photius. And, whereas, to justifie this last, Nectarius and S. Ambrose were alledged as two Presidents, being made of Lay-men Bishops; he makes it out, that they had a particular Calling, and that they had not been Ordained to thrust a Bishop out of his See. He answers farther to the same Instances, and that of Tarasius, in the Letter he Writ at the same time to Photius, that it is for the good of the Church, through Necessity, or by a particular Inspiration of God, that the Laws of the Church have been dispensed with upon such Occasions; but that none of those Reasons could take place in his Ordination. He complains, that Photius refuses to own or observe the Popes Decretals, because they condemn his Ordination. He does acknowledge, that some Churches may have par∣ticular Customs different from those of Rome. But he maintains withall, that this Way of Ordain∣ing a Lay-man Bishop, contrary to the Canons, and the General Laws of the Church, ought not to be tolerated. His farther Complaints are, That his Legates were not used with that Respect he expected; that they had been detained a long time without the freedom of speaking to any one, and that they had been forced by Threats to consent to the Deposition of Ignatius, and the Intru∣sion of Photius. These three Letters are under the same Date, viz. March 18th, 862.

The Pope having sent them to Constantinople, and other parts of the World, a Council was cal∣led * 1.10 by His Holiness at Rome, in order to have this Business throughly examined. The Pope knew not at first how much his own Legates had contributed to the Deposition of Ignatius, and thought they had been forced to it. But, hearing that they had been corrupted by Photius, and that they themselves had Deposed Ignatius, and owned Photius, he thought himself bound, for the Vindica∣tion adn Honour of the Holy See, to call this Synod. Radoaldus did not appear, but Zachary did; who being convicted to have had a hand in the Deposition of Ignatius, and to have acknowledged Photius as the Lawful Patriarch, he was Deposed and Excommunicated. He afterwards did ac∣knowledge his Fault, declaring, That he had acted contrary to the Orders he had received from the Holy See, by Consenting to the Deposition of Ignatius. Radoaldus being absent, his Condem∣nation was put off till another time.

This Council did also take into their Consideration the Difference betwixt Ignatius and Photius, and Confirmed Image-Worship, as may be seen by the Six Articles inserted into the Seventh Letter of Pope Nicholas.

The First declares, That Photius being of a Lay-man Ordained a Patriarch by Gregory of Sy∣racuse, for having Invaded the See of Constantinople, and thrust out Ignatius the Lawful Possessor thereof; for having held Communion with Persons Excommunicated by the Holy See; having Corrupted the Pope's Legates; having Banished and Persecuted the Bishops who would not acknow∣ledge him, is therefore degraded from his Sacerdotal Office, and all Orders Ecclesiastical, by the Authority of God, of the Princes of the Apostles, St. Peter and St. Paul, of all the Saints, of the Six General Councils, and by the Judgment of the Holy Ghost; And if, after this Judgment, he continues in possession of that See, he is Excommunicated, with all such as shall Abett him, or hold Communion with him.

The Second contains the like Sentence of Deposition against Gregory of Syracuse, and a Commi∣nation against him, if he continues to raise Troubles against Ignatius; and such as hold Communion with him are hereby declared Excommunicated.

In the Third Article, All such as Photius has promoted to its Orders, and have held Com∣munion with him, after his Instruction, are declared to have been unlawfully Ordained, and their Orders to be void accordingly.

The Fourth injoyns the Restauration of Ignatius, though he never was truly Deposed, nor just∣ly Condemned or Degraded; and declares, that all Persons that shall hinder him from assuming again his Sacerdotal Habit, from performing the Duties of his Place, or from the peaceable enjoyment of his See, shall be Deposed and Excommunicated.

The Fifth enjoyns, That all Persons Exiled upon this account, be Restored to their several Sta∣tions; and Declares, all that shall obstruct it to be Excommunicated.

The Sixth confirms what had been Decreed by the Popes touching the Images of Jesus Christ, the Holy Virgin, and the Saints; and pronounces an Anathema against John of Constantinople and his Followers, who Taught, That they ought to be broken, and trampled under our feet.

To these Six Articles, Pope Nicholas adds two Decisions, made in a former Synod, against those who held, That our Saviour's Godhead had suffered upon the Cross. By the first it is determi∣ned, that our Saviour indeed suffered in his Flesh, but that his Godhead remained Impassible. And by the Second pronounces an Anathema against those who shall say, That our Saviour suffered in his Godhead.

Radoaldus, whose Judgment was put off, being returned into Italy from France, the Pope sent some Bishops, to summon him to appear at the Synod. But he concealed himself so well, that they could find him no where. Anno 863. he came suddenly into Rome, where he combined for some time with the Pope's Enemies; but durst not stay till the Synod sat, which was put off by reason of the Troubles. He fled from Rome, spoiled his Church, and took Sanctuary in another Diocess. But in the Year 864. he was Deposed and Excommunicated in the Synod which then sat, with Threats of Anathema, if he held Communion with Photius.

Michael the Emperour having received the Pope's Letter, sent him a very sharp Answer, expres∣sing his Discontent. To which the Pope made a long Reply, Confuting, Article by Article, what * 1.11 the Emperour had Written. Who complaining as if he had been ill-used by the Holy See, tho' since the Sixth Council, no Emperour of the Greeks had honoured the Holy See so much as he had: The Pope makes him this Return, That he has not Abused him in any manner, but onely Warn∣ed and Rebuked him, as Bishops ought to doe; and that, if his Predecessors did not bear the Ho∣nour that was due to the Holy See, 'twas because most of them were Hereticks, when those that were good Catholicks had always a Veneration and Respect for the Holy See. The Emperour, speaking of the Legates, he desired the Pope to send him, had used the Word to Command. Which hard Expression the Pope could not digest, and therefore brought in several Instances of Emperours, who Writing to the Popes, had used the words to Pray, or to Desire; and says, That in the Letter sent him by Michael, he himself had used the word to earnestly Intreat, Obsecramus. Nor does he pass by the Epither of Barbarous, given by the Emperour to the Latin Tongue; but tells him very seriously, That he ought to have spoken better of a Language made by God him∣self, made use of in the Inscription of the Cross, and in which God is worshipped amongst the La∣tins. To which he adds, That he who glories in being the Emperour of the Romans, should not despise the Roman Tongue. The Emperour had signify'd in his Letter, That he had not requi∣red the Legates to be Judges a second time in the Cause of Ignatius. And the Pope makes him this Return, That the Event is a Proof, that was his Design; that, for his part, he had given them no Power but to get an Information of the Matter, and make him the Report thereof, but not to give Judgment in the Case. That those who had Condemned Ignatius, were his Enemies, or Excommunicate, Persons either Suspected, or Accused, and so could not be his Judges; and that they were all Inferiours to him, having consequently no Power to Sit upon, much less to Depose him. Upon which last Head he does much inlarge, endeavouring to prove by Instances, as well as by the Authority of the Popes and Councils, that the Patriarchs of Constantinople can be brought to no Judgment but the Pope's. He maintains, That the Emperour could not call a Synod, and much less bring his Officers thither.

The Emperour had sent him word, That the Council by which Ignatius was Deposed, was as Numerous as the Nicene Council. To which the Pope Answers; That it is not the Number, but

the Merit and Worth of the Bishops assembled in Council, which ought to be regarded; That no Patriarch was present at this, and all the Bishops were Suffragans of Constantinople; That the Small Number ought to be no prejudice, provided they act from a Pious Principle; and a great Number availeth nothing, if Ungodliness be at the bottom of their Proceedings. That on the contrary, the greater the Number of the Wicked is, the more easily they may compass their wick∣ed Designs. The Emperour had Writ, That he desired Legates onely upon the account of Ima∣ges. And the Pope makes him this Return, That he made it onely his Pretence, and that his Aim was to make use of them against Ignatius. But he declines an Answer to what the Emperour had Alledged against the Privileges of Rome, and contents himself to say, That they are Divine and Perpetual; That they may be Assaulted, but not Overthrown; That they were not granted by Councils, but owned and respected. The Emperour had demanded of him Theognostus, and some other Monks of Ignatius's his Party, who had taken Sanctuary at Rome. But the Pope refused to deliver them up. He affirms and proves, by the Example of S. Athanasius, and the Testimony of Pope Julius, that he had a Power to Cite both Photius and Ignatius to Rome, and to be Judge of their Difference. Yet he is willing, if they cannot come in Person, to receive their Deputies. He wishes that Photius should send him, on his part, the Bishop of Syracuse, with others left to his Choice; and names the Deputies that shall appear in behalf of Ignatius. He consents that the Emperour shall send thither Officers from him, and says, The Business shall be Judged at Rome by his Council.

In another Letter Written to the same Emperour, Nov. 13. 866. and sent him by Legates, he exhorts him to yield to his Reasons. He gives him an account, how Zachary and Radoaldus were Deposed, for having exceeded their Power, in Condemning Ignatius. He complains, That the first Letter he had Written had been Counterfeited, and makes it appear, that the Council held a∣gainst Ignatius had not proceeded in a Legal Manner; and that he should have been Reinstated before his Cause was Judged. He requires from the Emperour, that he would cause that Injuri∣ous Letter he had sent him, to be Burnt, and threatens with Excommunication the Inditers of it.

At the same time he sent to the Clergy of Constantinople an Account in Writing of what had pas∣sed * 1.12 at Rome about the Concern of Photius and Ignatius; Photius in particular he charges with se∣veral Things, in a Letter directed to him. In another to Prince Bardas he expresses the Dissatis∣faction he lies under, to see those Hopes frustrated which he had entertained of him; and advises him to Recollect himself, and to protect Ignatius. Whom he informs on the other side of what he had done for him; and comforts him in his Condition. Theodora the Empress he praises in ano∣ther Letter, exhorting her to Patience, and assuring her that he would do his utmost to restore Ig∣natius. He intreats Eudoxia to protect him, and desires the same of the Senators of Constantino∣ple. Thus you have the substance of the Sixteen first Letters of Pope Nicholas, collected by him∣self, and sent into all Parts, to inform the whole World of this Affair, and of his Conduct in it.

But whilst Pope Nicholas laboured hard to Reinstate Ignatius in his See, Photius and Bardas were * 1.13 no less active and industrious to bring him to a fatal end. Photius suborned a Man, and caused him to be Intercepted with two Counterfeit Letters; one to the Pope, subscribed by Ignatius, and the other under the Pope's Name to Photius. Whence he took occasion to Impeach Ignatius for keeping Correspondence in the West, and Writing thither against the Emperour. Whereupon Ignatius was Apprehended, who remained in Custody, till the Letter-bearer was manifestly pro∣ved to be an Ill Man, and an Impostor. After this he had some Respit; till Bardas, frighted by a Dream, in which he saw the Patriarch imploring the Pope's Assistance against him, kept him un∣der so strict a Guard, that he could not so much as say Mass, or speak to any Man. At last Bar∣das was slain, in April, Anno 866. by the Emperour's Order, who set up Basilius Caesar in his place the 26th following, being Whitsunday.

Photius, resolved to be revenged of the Pope, exasperated as much as in him lay, the Empe∣rour * 1.14 against him, and perswaded him to call a Council, in order to Condemn the Pope, as the Pope had Condemned him. He Summoned to Constantinople all the Bishops of his Patriarchate, and set up others, who pretended themselves to be sent as Deputies from the other Patriarchs. Pope Nicholas was Accused before this Council, his Deposition pronounced, and his Person Excommuni∣cated. This done, Photius sollicited the Emperour Lewis King of Italy, and the Princess Ingelberg, to declare themselves against the Pope, promising to procure him the Imperial Crown of the East, should they but Expel that Pope from his See. The Acts of this Council he sent into the West by Zachary. But, soon after this, Michael the Emperour was slain by Basilius his Order, who thereupon was Declared Emperour, Sept. 23d, 867.

The first Thing Basilius did, after he had settled himself upon the Throne, was the Explusion of * 1.15 Photius, and Restauration of Ignatius. He sent Orders for Zachary to Return, banished Photius into a Monastery, sent for Ignatius to Constantinople, and Reinstated him in his See, Novemb. 23d, in the same Year.

This is Observable in the Life of this Patriarch, that he came now into his Church, whilst the Priest Offering the Sacrifice, was Singing these Words in the Quire, Giving Thanks unto the Lord. Ignatius being in Possession of his See, Excommunicated presently Photius, those that had been Ordained by him, all his Followers, and such as held Communion with him. He likewise begged of the Emperour, that he would Summon a General Council, to remedy those Evils the Church did lie under. And several Deputies were immediately dispatched to the Pope at Rome;

John, Bishop of Pergos, from Ignatius; Peter of Sardis from Photius; and an Officer, Named Basi∣lius, from the Emperour. Peter of Sardis perished by a Ship-wrack, in the Gulf of Dalmatia; the other two had better luck, and came safe to Rome. Where they found Pope Nicholas dead, and Adrian raised into his Place, who received them very graciously. They shewed him the Acts of the Councils held by Photius against Ignatius, and Pope Nicholas I. Adrian called a Synod, which Condemned them to be Burnt, and Excommunicated Photius a second time. Next he presented to them two Bishops, by Name Donatus and Stephen, for his Legates, to Act in his Name in the Council to be held at Constantinople.

This Council was Summoned by Basilius the Emperour in the Third year of his Reign, and the Second of that of Constantine Ind. 3. Anno 869. of the Common Account. They met in the * 1.16 Church of S. Sophia, on the right side, where the Catechumeni were commonly instructed. In the midst of the Assembly were placed the Holy Gospels, with a Cross. It began the Fifth of Octo∣ber, and ended the last day of February following. During which time they had Ten distinct Ses∣sions. As to the Number of Bishops assisting thereat, it vary'd very much. At first it consisted onely of the Pope's Legates, viz. Donatus Bishop of Ostia, Stephen Bishop of Nepi, and Marinus a Deacon, Thomas Arch-bishop of Tyre representing the Patriarch of Jerusalem, and Ignatius Patriarch of Constantinople. With them did 12 Bishops sit, by their Order, who had firmly adhered to Ig∣natius his Cause and Interest. In the Second Session they admitted Ten Bishops, who begged Pardon for having sided with Photius. The Third consisted onely of 23 Bishops, and the Fourth of 21. In the Fifth there was Two Metropolitans, to wit, of Ephesus and Cyzicus, who had not been in the former; but on the other side some of the Bishops that had been in the former, did not appear in this. The Sixth consisted of Thirty seven Bishops, their Number increasing as the Bishops that had stood for Photius came in and subscribed a Writing, whereby they reject∣ed him, and owned Ignatius. The next Two were not more numerous. But the Ninth, at which Joseph was present, as Deputy from the Patriarch of Alexandria, was composed of above 60 Bishops; and the last of above ••00, who all subscribed to the Decisions of the Council. At all their Sittings there were Senators, Noblemen, and Officers of the Emperour, with Bahanes at the head of them, who spoke to the Bishops in the Name of all. The Emperour was there in Person at the Sixth, Seventh and Eighth Sessions. Constantine came thither with him at the Ninth, at which were present also Anastasius the Library-Keeper, and Eberard, as Ambassadors from Lewis Emperour of Italy, besides Two Ambassadours from the King of Bulgaria. Almost all the Bishops were of Asia, Thracia and Greece.

The first time they sat was October the 5th. The Pope's Legates, Ignatius Patriarch of Constan∣tinople, a Deputy from the Patriarch of Jerusalem, Thomas, Metropolitan of Tyre representing the Patriarch of Antioch, that See being then Vacant; and the Noblemen being met, they sent for the Bishops in, who had been persecuted for the Cause of Ignatius, being 12 in Number, viz. Five Metropolitans of Greece, and Seven Bishops, who accordingly took their places in the Council Then Bahanes, the Chief of the Noblemen, Read aloud the Emperour's Exhortation to the Coun∣cil; wherein he declared, That having purposed to put an end to the Differences that troubled the Peace of the Church, he had sent for Legates from the Bishop of Rome, and Deputies from the o∣ther Patriarchs, to hold an Oecumenical Council; that he exhorted the Bishops to come with a Spirit of Peace, and to seek out Remedies for the present Evils. Whereupon Bahanes, turning to the Pope's Legates, desired them, in the Bishop's Name, to declare unto them whence they came, and what Power they had. They answered, That it was never done before in any Synod, to ex∣amine the Power of the Pope's Legates. To which Bahanes reply'd, That what he did was not for want of Respect to the Holy Apostolick See; but because the late Legates Radoaldus and Za∣chary had deceived them, by abusing their Power. This Reason being allowed of, they presented the Pope's Letter to the Emperour; which was Read in Latin by Marinus the Deacon, one of the Legates, and turned into Greek by Damian a Clergy-man, the Emperour's Interpreter. In this Letter Adrian, having Congratulated Basilius, concerning his Elevation to the Imperial Throne, Commends his Design of restoring Peace to the Church, and his Application to the Holy See to find out a Remedy for the Evils the Church of Constantinople did lie under: He approves of what he had done in the behalf of Ignatius, and against Photius; and returns him his Thanks for his proceeding in that Matter, according to the Judgment of the Holy See, and the Modern Bi∣shops. As to those Bishops, and other Persons, that had Troubled the Peace of the Church, and continued to hold Communion with Photius, after his Condemnation, he says, They ought to be differently used according to the difference of their Faults, which he leaves to the Judgment of his Legates and Ignatius. And, whereas the Emperour had desired, they should not be proceeded against to the utmost rigour; He tells the Emperour, That he is very much concerned at it, be∣cause not onely by the Judgment of Nicholas his Predecessor, which he has Subscribed to, but also by the Laws of the Church, they ought to be most severely Punished, without any hopes of their Restauration. However, for Peace-sake, and to save a great many Men, his Opinion was, That Moderation might be used, and some favour may be shewed them, as has been practised on the like occasions by the Popes his Predecessors, of which he gives some particular Instances. That therefore he desires the Meeting of a Council, wherein his Legates shall preside; who, up∣on their knowledge of the Persons and their Faults, may be competent Judges thereof. That a Declaration of Abhorrency shall be made against the Council held against the Holy See, and all the Acts thereof shall be Burnt.

He likewise exhorts the Emperour to make all the Bishops subscribe to the Decrees made in the Synod of Rome against Photius, and for Ignatius. In conclusion, he prays him to send him back four Monks, fled from Italy into Constantinople; and recommends unto him his Legates, together with John Bishop of Silea, Ignatius his Deputy, and Basilius his Envoy. He prays him to excuse their long Tarrying, as being none of their Fault; for he could not possibly dispatch them sooner, having upon him the Care of so many Churches.

This Letter being Read, the Deputies of the other Patriarchs were likewise desired to read their Letters, that Information might be had both of their Qualities and Power. Elias, Deputy of the Patriarch of Jerusalem, said, They could not be ignorant who they were, and that they might know it by the Emperour's Exhortation; However, to satisfie the Desire of the Assembly, he de∣clared, That Thomas Bishop of Tyre represented the Patriarch of Antioch, during the Vacancy of that See, being the first Metropolitan of that Patriarchate, and consequently had no occasion to bring Recommendatory Letters; and that he spoke for him, because he could not speak Greek without some difficulty. As for himself, that he had a Letter from Theodosius his Patriarch to Ig∣natius, which had been already read, and might be read again. The Contents of which Letter were, That he durst not before Write unto him, or send any body to him, for fear of incur∣ring the Suspicion and Persecution of the Prince of the Saracens, whom Jerusalem was then sub∣ject to, and who treated the Christians with a great deal of Humanity, suffering them to Build Churches, and to have a Free Exercise of their Religion, without any Violence or Hardship put upon them; but, that having receiv'd his Orders to Write to him, he sends him Elias to Repre∣sent his Person, a Man of Eminent Parts, able to give a sound Judgment of Things under de∣bate; that the Prince of the Saracens appointed Thomas Bishop of Tyre to bear him Company; and that he desires him to obtain from the Emperour the Liberty of some Saracens who were his Prisoners, whereby the Saracens Anger might be appeased, who otherwise threatned the Chri∣stians.

Then was Read the Paper sent by the Pope to be Subscribed by all the Bishops, containing an Excommunication of all Hereticks, particularly of Photius, and all the Opposers of Image-wor∣ship, with a general Approbation of all the Proceedings against Photius, and Gregory Bishop of Syra∣cuse, by the Popes Nicholas and Adrian, a Condemnation of all that had been done by Photius a∣gainst the Holy See; and lastly, an Acknowledgment of Ignatius as the Lawful Patriarch. This Form was approved of by all the Bishops, and the Deputies from the East. Thomas and Elias said, They agreed to it, and desired to hear it Read. The like Form was drawn up at Constantino∣ple, before the Legates came thither, and contained Six Articles. In the first, they acknowledge Ignatius as the Lawful Patriarch. In the second they declare, That all the Bishops who had stood by Ignatius, and therefore Deposed by Photius, ought to be restored to their respective Sees. In the third, they give it, as their Opinion, That all Priests, or other Clerks Ordained by Metho∣dius, or Photius, who joyned with Photius, and are returned into the Church since his Expulsi∣on, may be admitted and restored, after they have performed such Penances as shall be laid upon them. In the fourth, they declare Photius Degraded from his Sacerdotal Office, and inca∣pable of Restauration, and do farther Anathematize him, in case he do not submit to the Pope's and their Judgment. In the fifth, they declare Gregory, Bishop of Syracuse, Condemned and De∣posed, and all that have been Ordained by Photius unworthy of the Sacerdotal Office. In the last, They recommend the Execution of these Things, declaring they have, in all Points, confor∣med themselves to the Judgment of Pope Nicholas, and Excommunicating all Persons that do not submit to His and their Judgment. Which Articles were approved of by the Pope's Legates, and the whole assembly in General. Whereupon the Pope's Legates, and the Deputies from the Pa∣triarchs of the East, being Asked by the Commissioners, Why they had Condemned Photius in his absence; They gave their Reasons why they refused either to see or hear him, together with the Reasons which had induced them to own Ignatius, whom all the Patriarchal Churches had ac∣knowledged to be the Right Patriarch. This done, the Session concluded with Acclamations for the Emperour, the Empress, and the Patriarchs.

In the Second Session, the Pope's Legates, Thomas of Tyre, Elias the Deputy from Jerusalem, and the Twelve Bishops that had firmly adhered to Ignatius, being met with the Emperour's Com∣missioners, Paul, the Keeper of the Records of the Church of Constantinople, said, That the Bi∣shops that had stood for Photius Pray'd to be Admitted. Which being granted, they declared, That they had been Ordained by Methodius, or by Ignatius; acknowledged their Error in siding with Photius, Begged Pardon for the same, and presented a Petition, the substance whereof is as followeth. That having been drawn in by the Artifices of Photius, or prevailed upon by the fear of Persecution, and the Punishments he had threatned them with, and inflicted upon Igna∣tius his Friends, they had been forced to own and support him; that they Acknowledged their Fault, and begged pardon for it; protesting, They should never adhere to Photius, or any of his party, as long as they should continue in their Obstinacy. This Petition of theirs being present∣ed, the Pope's Legates declared, That they received them. The Form was read unto them; who, having approved of, and subscribed unto it, their Petition being laid upon the Gospel and the Cross, they presented it to Ignatius the Patriarch, who restored unto them their Pontifical Habit, and then they took their places in the Council. Though the number of the Bishops be not expresly mention'd, yet Ten of them are named in this Session.

The Priests Ordained by Methodius and Ignatius, who had sided with Photius, were likewise admitted; who, having presented a Petition to the same purpose as the former, and subscribed to

the Form, were also restored. The same was done with the Deacons, Sub-Deacons, and other Clerks, these Penances being inflicted upon them all. That they that eat Flesh, should forbear it, together with Eggs and Cheese; and they that eat no Flesh, should abstain from Eggs, Cheese, and Fish, on Wednesdays and Fridays, and eat nothing but Pulse with Oyl, and a little Wine; to fall upon their knees Fifty times a day; to say a Hundred times Kyrie eleeson, My God, I have sinned, forgive my sin, O Lord; to repeat the Sixth, Thirty sixth, and Fiftieth Psalms, until Christmas-day; and to forbear, till that day, all Sacerdotal Function. Thus ended this Session, with the usual Acclamations.

In the Third Session, which was held on the 11th of October, the Pope's Legates, the Depu∣ties from the East, the Commissioners, and 23 Bishops being met together, the Arch-bishops of Ancyra and Nice, who had been Ordained by Ignatius and Methodius, and had favoured Photius, were Sum∣moned to subscribe unto the Form, in order to be Restored. But they declared, That having suf∣ficiently suffered for having formerly Subscribed, whether to good or ill purpose, they were resol∣ved to Subscribe onely to the Profession of Faith they had Subscribed unto when they were Or∣dained, and pray'd the Council to be satisfy'd with their Resolution. After this, the Emperour's Letter to Pope Nicholas was read, wherein he signify'd unto him the Deposing of Photius, and in∣treated him to let him know, how he should deal with those who had espoused his Quarrel, or had been Ordained by him, expressing his desire, That they should be pardoned who came in first to Acknowledge their Fault. He gave him notice withall, that he sent Deputies from Ig∣natius and Photius, with Basilius one of his Gentlemen-Ushers, that he may order Things in their Presence as he shall think most expedient, or send them back with Commissioners from him, that he may know his clear Intention.

This Letter was followed by another from Ignatius to the same Pope; In which, having Ex∣tolled the Holy Apostolick See, and commended the Emperour's Zeal, he says, That he sends him a Metropolitan and a Bishop, to express his Thankful Acknowledgment, to give him a faithful Account of all Passages, and know of him what Measures he must take in the present Juncture, concerning the Bishops of Photius his Faction; Whom he divides into two Classes, viz. those Or∣dained by himself, and those Ordained by Photius. He puts amongst these Paul Bishop of Caesa∣rea in Cappadocia, who opposed him at first, but afterwards returned to his Duty. With this Let∣ter was Read Pope Adrian's Answer, in which this Pope having promised Ignatius the Patriarch, that his Affection for him shall not fall short of his Predecessor's, and praised God for his Restauration; he gives him, for a Standard, the Decree given by Pope Nicholas against Photius and Gregory; and, confirming the same, declares them Degraded of all Sacerdotal Offices, and not to be regarded as Bishops, no more than Gregory and Photius, who took upon him a Power he had not; Gregorium Syracusanum & Photium Tyrannum, & eos quos idem Photius in Gradu quolibet Ordinasse putatus est, ab Episcoporum numero, vel Dignitate, quam usurpative ac ficte dedit, merito sequestrantes. To prove Photius his Ordinations to be void, he gives these following Reasons. First, Because Pho∣tius was like Maximus, and his Ordination, or rather Intrusion, in all points like unto his. Second∣ly, Because Pope Nicholas his Predecessor had so Decreed it. Thirdly, Because Photius being a Great Man, a Courtier, a Novice, an Intruder, an Adulterer, Excommunicated, having no lawful Power, could not consequently confer it upon his Followers. A Maxim which he afterwards con∣firms, as owned by Photius, and those of his Party. He therefore requires that the same Rigour be used, with relation to those who had been Ordained by Photius, and even to Paul himself, who was recommended unto him by Ignatius, who (says he) must expect an everlasting Reward for the Persecution he had suffer'd, besides the Temporal Rewards of the Church, and the Honour he has acquired by his Sufferings. As to those who had been Ordained by Methodius, or Ignatius, he commends the Zeal of those who had withstood Photius, and suffer'd constantly for the Cause of Ignatius; but, for the rest, who submitted to Photius, either of their own accord, or by force, he declares, That, provided they come in, and Sign the Form he sends by his Legates, they ought to be Pardon'd, and left in possession of their Church-Dignities, notwithstanding their Opposition a∣gainst the Patriarchal Dignity, and the Holy Catholick See. Yet he declares withall, That those who assisted at the Illegal Council held at Constantinople against the Holy See, should be incapa∣ble of Pardon, were not the Compassion of the Holy See invaded by them as great as their De∣merit. He exhorts Ignatius to see the Articles drawn up at Rome against Photius and his Coun∣cil Subscribed unto. Lastly, He commends John of Silea his Charity and Zeal for Ignatius. This Letter being read, was highly Commended by all the Bishops, and so this Session end∣ed with the usual Acclamations.

The Fourth Session was held Octob. 13th. In which two Bishops were Accused, Theophilus and Zachary by Name, who were both Ordained by Methodius, and continued obstinate in Photius his Party. These Bishops being called into the Council, required that the other Bishops that stood it out for Photius should also be called in. There was some time a Debate upon the matter, whe∣ther or no they should be admitted. But the Pope's Legates did at last consent, That Three of them should be called in in the Name of the rest, to hear the Sentence passed against them. When they were to be called in, they had all withdrawn themselves, except Theophilus and Zachary. Who being come before the Council, maintained, That Pope Nicholas had Communicated with them. The Legates convinced them of Falshood, by Nicholas his Letters against Photius, which they cau∣sed to be read. Thomas and Elias made it appear likewise, That they had never owned Photius for a Patriarch. Which appearing undeniable, Theophilus and Zachary were pressed upon to Sub∣scribe

to the Form against Photius. But they would not so much as hear of it, and so were turned out of the Council. This is the Sum of what passed in this Session.

In the Fifth, held Octob. 20th, Paul, the Emperour's Charter-Keeper, had ordered Photius to be brought before the Council. Some Lay-men being sent to know of him, Whether he was willing to appear? He answer'd, That he came not willingly, but was carry'd by force. The Bishops however order'd, That he should come in. He protested against it, refused to Answer the Que∣stions made unto him, and would, by no means, acknowledge his Fault. Pope Nicholas his Letters, containing the Sentence passed against him, were Read, and the Deputy of the Church of Jeru∣salem protested again, That the Patriarchs of the East had never owned him, exhorting him to do Penance. This done, the Pope's Legates declared him Excommunicated; and the Council did approve of it. He was exhorted to do Penance, and to acknowledge his Fault, there being no Refuge left for him, now that Rome and the East had declared against him. To which he An∣swer'd, That his Plea was not of this World. He was again warned to think seriously of his Case, and had time given him for it.

The Emperour himself was present at the Sixth Session, which was held Octob. 25th. Metro∣phanes, Metropolitan of Syria, made him a Compliment. After which a Memoir of the Pope's Legates was Read, containing the substance of what had passed against Photius. Then were cal∣led in the Bishops Ordained by Photius, and Pope Nicholas his Letter to Michael the Emperour was Read. Upon which the Council told them, That they ought to forsake Photius, and sub∣mit to their Judgment, who had declared his Ordinations void. They endeavour'd to defend Pho∣tius his Ordination, and their own, against the Decree of Pope Nicholas, by some Instances of Bishops Condemned or Rejected by the Popes, who, notwithstanding, were owned to be lawful. To which the Emperour himself gave this Answer; That those Bishops had been owned and de∣fended by other Patriarchal Sees, whereas Photius was forsaken by all; that he pitied their Case, and exhorted them to submit themselves to the Mercy of the Council. The Pope's Legates told them, That if they would subscribe to the Form, and doe Penance, they should be received into the Church-Communion; and, at the same time, Answered to the Instances by them alledged, to shew, that the Pope's Decisions concerning Condemned Persons, had not been always followed. After this, the Emperour caused a long Exhortation to be Read, directed to those who were of Photius his Faction, whereby they were exhorted to submit themselves, and had Seven days time to consider of it.

The Seventh Session was held Octob. 29th, in the Presence of the Emperour, The Time al∣lowed to Photius, to consider what he would do, being elapsed, he was called in, with Gregory Bishop of Syracuse. Marinus the Deacon, one of the Legates, caused his Crosier to be taken away from him; and the rest of them advised him to subscribe unto the Form, that he might be received as a Lay-man, into the Church-Communion. In stead of returning them an Answer, he directed his Speech to the Emperour, wished him a long Life, and declared he had no Answer to give to the Legates. Being asked by Bahanes, Whether he had any thing else to say? he answer'd, That Question might have been spared, had they but minded what he had told them a few days since, and that he exhorted them to doe Penance themselves. The Council was Incensed at this An∣swer of Photius; whereupon the Bishops Ordained by him, or who adhered still to him, were im∣mediately called in, and the Form brought from Rome offered unto them to set their hands to it. But all the Arguments which the Bishops and the Emperour himself did make, to induce them to it, proved insignificant. Pope Nicholas his Letter to the Bishops of the Patriarchate of Constan∣tinople, and the Clergy of that City, containing the Sentence passed against Photius and his Adhe∣rers, was Read unto them; together with Adrian's Letters to the Emperour, to Ignatius the Pa∣triarch, and the Acts of the Synod held at Rome, under that Pope against Photius, in the presence of the Deputies sent from Constantinople. Which Acts begin with three Discourses of the Pope to the Council; the first containing a Compendious History of the Intrusion and Attempts of Photi∣us. In the second, the Pope requires the Condemnation of the Acts of the pretended Council of Photius against the Holy See. And the third contains a Complaint of his Presumption, in pas∣sing a Judgment against the Pope, whom he pretends to be liable to the Judgment of no Man, which he proves by the Instance of Symmachus: And, in answer to the Example of Honorius, who was Anathematiz'd by the Eastern Bishops after his Death; he says, That he was Accused of Heresy; for which cause onely 'tis lawful for Inferiours to resist their Superiours, and forsake their Errours; and that neither the Patriarchs, or Bishops, could have set up for his Judges, if the then Bishop of Rome, as first Bishop, had not himself consented to it. To which he adds, That the Council of Ephesus had Censured and Condemned John of Antioch, for his attempting to pass Judgment against S. Cyril Patriarch of Alexandria, whose See precedes that of Antioch. Which Maxim was approved of, and confirmed by this Council, praying the Pope to Pardon those who should acknowledge their Fault, and return to their Duty, and to regulate that Matter in the presence of the Deputies sent from Constantinople. Upon which the Pope declared, That all the Acts of the Council held by Photius against the Authority of the Holy See, ought to be utterly destroyed, and thrown into the fire; That all the Assemblies he held against Ignatius, ought likewise to be had in detestation; That he reiterates and confirms the Sentence passed a∣gainst him by his Predecessor, yet willing to admit him, as a Lay-man, into the Church-Com∣munion, if he will but consent to all the proceedings of the Holy See against him, and con∣demn his own against his Predecessor; That he grants Communion to all such as have given

their Consent or Approbation to that Council, provided they approve of what was done by the Holy See. And, whereas the Name of Basilius the Emperour is put into the Acts, he declares, That it was falsly put in, being assured, that Prince had always had a great Respect for the Holy See; For which reason he declares him a most Orthodox and Religious Prince. Lastly, That he Excommunicates all Persons that shall in time to come adhere to, or approve of the Acts of that Council, and that shall not approve of the Decrees of the Holy See. Which Judg∣ment was Signed by more than Thirty Bishops of Italy. Nine Cardinal-Priests, the Arch-Deacon of Rome, and Four Deacons.

These Acts of the Roman Synod being Read over in the Council of Constantinople, Nicetas said, That, seeing Photius refused to submit, he thought it fit that the Excommunication pronounced a∣gainst him should be Reiterated. Ignatius the Patriarch having made a Speech thereupon to the Council, Stephen, Deacon and Notary, pronounced several times the Anathema against Photius, and made several Acclamations to the Prosperity of the Emperour, the Empress, the Pope, and the Pa∣triarchs Deputies.

The Eighth Session was held upon the 8th day of November; the Acts of the Council of Photius against Pope Nicholas being first burnt by the Emperour's Order. There appeared Three Persons bearing such Names as Photius had given to the pretended Deputies from the Pope and the Pa∣triarchs. Who declared, That they had not subscribed to those Acts, and knew not what they were about. Being pressed to pronounce an Anathema against those that had subscribed there∣unto, they did it. This done, one Theodorus Erithimius, an Iconoclast, being summoned to appear at the Council, was called in. The Emperour pressing him to own the Lawfulness of Image-worship, to convince him thereof, asked him, Whether he honoured his Image upon a Medal? He protested, That he had for it all the Respect and Veneration which he ought to have. If then, said the Emperour, you respect the Image of a Mortal Man, much more ought you to honour the Image of Christ, of the Virgin, and the Saints. Theodorus being puzled with this Ob∣jection, desired Time, but he was pressed to declare. The Decree of Pope Nicholas, relating to Images, was read to him, yet he refused to yield. Three others, Iconoclasts, acknowledged their Error, and pronounced an Anathema against all such persons as should refuse to honour Images. Theodorus, and all other Iconoclasts, were Anathematized by the Council, which repeated again their Excommunication against Photius and Gregory. And so ended this Session, with the usual Ac∣clamations.

The Ninth Session was held Feb. 12th, in the year following. There was admitted a Deputy from the Patriarch of Alexandria, who brought a Credential Letter from him to the Emperour; in which he signify'd, that he could not give his Judgment in the Difference betwixt the two Pa∣triarchs of Constantinople, because by reason of his Remoteness he had no certain Information of it; that the Bishops, and other Clergy-men, under that Patriarchate, were the more proper Judges; that there was formerly two Patriarchs of Alexandria, when Narcissus having withdrawn himself into the Wilderness, another Patriarch was Ordained in his place; that Narcissus being returned, he Ruled some time with him, after whose Decease, Alexander, Bishop of Jerusalem, was chosen to Govern together with Narcissus the Church of Alexandria. After the reading of this Letter, this Deputy (named Joseph) was admitted as Vicar of the Patriarch of Alexandria; and was asked, Whether he was informed of what related to the Ordination of Ignatius, and the Deposi∣tion of Photius? His Answer was, That he was not onely informed of the Matter, but had himself examined all passages relating to it, and approved of the same; and, to assure the Coun∣cil of it, he tendered a Writing, which was read in full Council; whereby he formally de∣clared his Opinion in the Thing. Next, the Witnesses were called in, who had appeared against Ignatius in the Synod held before Zachary and Radoaldus. One of them, called Theodorus, was examined first of all; who confessed, That he had been forced by an express Order of Michael the Emperour, to Swear falsly, and to Depose against the Ordination of Ignatius; that he had confessed his Fault to an Abbot, who had therefore imposed upon him a Penance, which he had performed. But, being asked, Whether the Party who had laid that Penance upon him was a Priest, or not? he answer'd, He knew nothing on't; but that he was an Abbot, and had great confidence in him. In short, he owned this Council to be Lawful. Another Witness, named Leo, did also averr, That he had Falsly Deposed against the Ordination of Ignatius. Being asked, Whe∣ther he had done Penance for his Fault? he answered, He had not; but, if any were laid upon him, he would submit to it: Declaring, That he owned this Council to be Lawful. But be∣ing asked, Whether he did Anathematize Photius, and all those against whom the Council had pronounced an Anathema: Who am I (says he) to pronounce an Anathema? This is onely done, adds he, in case of Heresie, whereas Photius is Orthodox. Wherefore, says he, should I then Anathematize him? The Patriarchs Legates answer'd, That his Actions were worse than Heresie it self. Upon which Leo did Anathematize him, and all those whom the Council had Anathematiz'd, when he saw that it might be done for other causes than Heresie. Eleven Wit∣nesses more were Examin'd, who all confessed, They had been compelled to bear False Wit∣ness against Ignatius. Some of them had done Penance for it, and those who had not, received it from the Council. As to the other False Witnesses then absent, they had a General Penance laid upon them, To be Two years out of the Church, two years with the Hearers without re∣ceiving the Communion, and to abstain from Flesh and Wine during these four years, except Sun∣days and Holy-days; to stand up Three years with the Faithful, performing three times a Week the like Abstinence; and were declared Excommunicated, unless they came to acknowledge their

Faults, and submit to that Penance. 'Tis true, the Council left it to Ignatius the Patriarch, to moderate, as he should think fit, the Rigour of the Penance.

After this another Business was brought in before the Council, relating to some Officers of Mi∣chael the Emperour, who had took upon them to wear the Sacerdotal Habit, and to perform the Office of a Priest; one named Theophilus, the Emperour's Master of the Horse, having laid the Gospels upon their heads, and said Prayers in derision of Ordination. Theophilus was dead; but three of those Officers were found guilty of this Sacrilege. Who being brought before the Coun∣cil, the Patriarchs Legates obliged them to confess their Crime, the Enormity whereof they expo∣sed unto them; and they freely submitted to what Penance should be laid upon them. Lastly, The false Deputies of the Patriarchs, whose Names Photius had put in the Acts of his Council, were examined before the Deputy of the Patriarch of Alexandria.

In the Tenth Session, at which assisted both the Emperours; the last day of February, the Ca∣nons were read that were to be Authorized by this Council.

The First confirms the Canons and Rules set down by the Apostles, by the general and particu∣lar Councils, and by the Holy Fathers and Doctors of the Church.

The Second exacts a due Observation and Execution of what had been Decreed by the Popes Nicholas and Adrian, upon pain of Deposition of Clerks, Delinquents, and Excommunication of Lay-men.

The Third requires the same Adoration to our Saviour's Image, as to the Book of the Gospels; because, as our Salvation is to be obtained by the words contained in that Holy Book; so in Ima∣ges, we learn by the Features and Colours, what the Scripture Teaches by the Letters; and there∣fore they ought to be honoured according to ancient Tradition, with Worship relating to the Ori∣ginal; and as we honour the Gospel, and the Figure of the Cross, so ought we to honour the Virgin Mary's, and the Saints Images. This Canon ends with an Anathema against such as shall not do it.

In the Fourth Canon, the Council condemns Photius, and declares, That he never was a Bishop; That those Ordained, or raised to any Church-Dignity by him, shall be degraded; that the Churches Consecrated by him, or those whom he had Ordained, shall be Consecrated anew; and that all the former Acts of his Sacerdotal Functions shall be null.

By the Fifth, 'tis prohibited to ordain a Man, who leaves the World and turns Monk, in order to become a Bishop, or Patriarch, though he has continued some considerable time in each degree of the Orders. And as to those who left the Secular Life without any such Ambition, it is Ordained, that none shall be raised to that Dignity, till they have been Readers the space of one year, Sub-Deacons two years, Deacons three, and Priests four years. A Time not requisite to observe, in re∣spect of those that have been, from the very first, Clerks or Monks.

The Sixth pronounces an Anathema against Photius, for having Intruded False Deputies, and a∣gainst all those who shall hereafter Impose thus upon the Publick.

By the Seventh, it is prohibited to suffer any Person, condemned by this Council, to Paint Ima∣ges, or Teach in the Churches.

The Eighth contains a Prohibition to the Patriarch of Constantinople, to exact Declaratory Sub∣scriptions from Bishops, that they shall own him for their Patriarch.

By the Ninth it is determined, That those who have thus Subscribed for Photius, are not bound to stand to it.

By the Tenth it is prohibited to separate from the Patriarch's Communion, or to refuse to Name him in the Celebration of the Holy Mysteries, before he has been Condemned in a Council, how conspicuous soever be his Crimes. Which extends likewise to Bishops, in relation to their Metro∣politans, as it does to these in relation to their Patriarch.

The Eleventh pronounces an Anathema against such as hold, That Man has Two Souls.

The Twelfth doth injoyn the Deposition of Bishops, that shall prove to have been chosen by the Intrigues or Violence of Princes.

By the Thirteenth 'tis Order'd, That the Principal Dignities of the Church of Constantinople shall be conferred upon such Clerks of that Church, as have served in lesser Offices, and not to Strangers, or Persons having Secular Imployments.

The Fourteenth provides for the honour of Episcopacy, by enjoyning the Bishops not to meet Great Men and Princes at a distance from their Churches, or to Light when they meet them, or to Prostrate themselves before them.

The Fifteenth prohibits all Bishops, upon pain of being Deposed, to Sell, or Alienate what belongs to their Churches, and pronounces an Anathema against the Purchasers or Retainers there∣of. If a Bishop erects a Monastery out of his Church-Revenues, he ought to leave it to the Church. But, if it be out of his own Revenues, he may dispose of it; provided nevertheless, that it shall not become a place of Habitation for Lay-men.

The Sixteenth is to prevent the Impiety of such as take upon them, in Derision, the Priestly Habit. Which Sacrilege is strictly forbidden by this Council, enjoyning, That if any Emperour, or Prince, should attempt for the future to do any such Thing, he shall be therefore liable to a Pe∣nance, and Anathematized, if he refuse to submit to it; And if the Patriarch of Constantinople, or his Suffragan Bishops, should wink at it, they shall be Deposed; And that all those who shall

prove to have been any ways Instrumental in such an Impiety, shall do Penance, and be exclu∣ded during the space of Three years, from the Communion of the Church, viz. one year in each degree of publick Penance.

The Seventeenth renewing the Sixth Canon of the Nicene Council, concerning the Rights and Prerogatives of the Patriarchs, declares, That both at Rome, and in the Patriarchates of Antioch and Jerusalem, the Patriarchs shall be Impowered to Summon to their Councils all the Metropoli∣tans whom they Ordain, or Confirm, by giving them the Pallium, and likewise to Reprove and Correct them. That it shall be no lawful Excuse for the Metropolitans to alledge, That their Princes will not give them leave to go out of their Dominions, or that they are bound to hold a Synod twice a year, because they ought to perform the Good of a Whole Diocess, that is, of seve∣ral Provinces, procured by a Patriarchal Synod before that of one Province. That it is needless for Princes to be present at those Synods, because it does not appear, that they have assisted at any but General Councils. It is therefore ordered by this Council, That the Metropolitans which are Summoned by their Patriarch, and shall not appear Two Months after his Summons, shall be Excluded from Church-Communion, and Deposed, in case they continue a whole year in their Obstinacy.

The Eighteenth doth pronounce an Anathema against all those that shall take away from any Church her Rights or Privileges, obtained by the Grant of Princes, or enjoy'd during Thirty years.

The Nineteenth prohibits all Metropolitans to remove from their own into other Diocesses, abu∣sing their Authority, to consume the Revenues of the Churches of their Suffragan Bishops. Yet it enjoyns, That Hospitality shall be used towards them, when they shall be obliged to go through any Diocess; but that they shall be provided only of such Things as shall be found there; that they shall proceed on their Way, without making any long stay, or exacting any thing, either from the Bishop, or Church. For, if all Bishops be bound to use their Revenues with Par∣s•…•…ny, and not spend them for their own use: How great is their Fault, who improverish, o•• burden the Churches of other Bishops?

The Twentieth enjoyns, That those who are in possession of Church-Lands, paying Rent for the same, shall not be turned out by force, and without a due Course of Law, for want of Pay∣ment, but shall be summon'd; and, if in Three years time they pay not what they owe, applica∣tion shall be made to the Judges, that by vertue of a Judgment, the Church may be put into possession of her Land.

The One and twentieth declares, That all due Respect must be shewed to Patriarchs, and all Attempts to turn them out of their Sees are unlawful; That the Pope of Old Rome ought to be Honoured and Respected in the first place, and next to him the Patriarchs of Constantinople, Alex∣andria, Antioch and Jerusalem. That none ought to attempt to Write against the Pope, under pre∣tence of some Crimes, which they falsely impute to him, as Photius, and, before him, Dioscorus, have done; that all those, who, in imitation of them, shall cast any Obloquy, by word of Mouth, or in Writing, against St. Peter's Holy See, the Prince of the Apostles, shall be Condemned, as those two Hereticks are; and that if any Prince attempt to Depose him, he shall be Excommunica∣ted. But if a General-Council being met, there happens any Difference with the Bishop of Rome, he ought to be conferred with about the Matter, and his Answers be had, to make the best of it on either side, and no rash Judgment to be passed against the Supream Bishop.

By the Two and twentieth it is ordered, That Princes and Great Men shall have no hand in the Election of Patriarchs, Metropolitans, or Bishops, but shall receive him whom the Bishops have Cho∣sen. Yet if any Lay-man be invited to joyn his Assistance in the Election, he may lawfully do it.

The Three and twentieth charges the Bishops not to give away what belongs to other Churches; nor to Ordain those Men Priests or Clerks in Churches, that have no Dependency upon them, nor to perform their Functions in any other Diocess, without the leave of the Bishop of the Place.

The Four and twentieth is against the Metropolitans, that send for their Suffragan Bishops to perform their Functions, while they are taken up with Secular Imploys. The Patriarch is ordered to punish them; and, if they persist in their Delinquency, to Depose them.

The Five and twentieth declares, That all Bishops and Priests, Deacons and Sub-Deacons, Or∣dained by Ignatius, or Methodius, who still adhere to Photius, shall be Deposed▪ and made Incapa∣ble for ever of all Sacerdotal Functions; but, if they Repent hereafter, they shall be received in∣to the Church-Communion, but not restored to their Dignity.

The Six and twentieth allows the Freedom to any Priest or Deacon, Deposed by his Bishop, to Appeal to his Metropolitan; who shall send for the Bishop, and Examine the Clerks Case in a Sy∣nod, in order to confirm or annul the Judgment given against him. It gives likewise to Bishops, Judged by their Metropolitans, the liberty of a Recourse to the Patriarcha, as the Judge of the Causes of the Metropolitans within his Patriarchate; and excludes both the Provincial Bishops and the Neighbouring Metropolitans, from taking any cognisance thereof.

The Seven and twentieth, being the last of all, enjoyns all Bishops to make use of their Pallium at proper Times and Places; and not to abuse it through pride or ambition, by wearing it at all Times, and using it in all their Functions; and that all such as have been Monks shall keep some Marks of their Profession.

These Canons being read, the Legates proposed, That the Definition of the Council should be Read, which contained a Confession of Faith, or a Symbol of a pretty large extent; an Acknow∣ledgment of the Seven first General Councils; the Condemnation of some Hereticks therein con∣demned; the Condemnation of Photius, and the Approbation of what had been Enacted in this Council. This Definition being unanimously approved of by all the Bishops, the Emperour Ask∣ed, Whether any one amongst them had any thing to say against the Canons and Decrees of this Eighth General Council, because whoever should oppose them, after the breaking up of the As∣sembly, should be condemned to Banishment. At the same time he exhorted the Bishops to give wholsome Instructions to their Flocks, and all Clergy-men to keep Peace amongst them, and not to depart from the Council's Decisions. The Lay-men he charged to forbear Disputing about Church-Matters, the Cognizance whereof belongs to the Patriarchs, Bishops, and Doctors of the Church. Which Exhortations were approved of by all the Bishops. Lastly, The Pope's Le∣gates proposed, That the Acts of this Council should be Subscribed unto, and Invited the Empe∣rours to do it in the first place. But Basilius answer'd, That he ought not to Subscribe, but after the Bishops, in Imitation of Constantine; yet, seeing they did him that Honour, he was willing to Sign next to the Deputies of the Patriarchs. So Donatus Bishop of Ostia Signed first; next to him the other Deputies from Rome, then the Deputies of Alexandria, Antioch, Jerusalem, and Con∣stantinople; and next to these the Emperours Basilius, Constantine, and Leo; and, lastly, all the Bishops, every one according to his Rank. Five several Copies were Subscribed unto. The Offi∣cers and Noblemen who had assisted at this Council, declared their Abhorrency of all the Act∣ings of Photius against Pope Nicholas and Ignatius the Patriarch; and that they freely submitted to the Decisions of the Council. Which was accordingly Recorded by the Registers; and so the Council broke up, with the usual Acclamations.

The Pope's Legates did not Subscribe, till after a Review made of all the Acts, by Anastasius the Library-Keeper, who was well-skilled in the Greek Tongue; Who, having observed, that the Commendations given in Pope Adrian's Letter, to the Emperour of the West, were razed out, they made a Scruple to Subscribe, and complained of it. The Greeks, unwilling to own the Emperour of the West, refused to have them Inserted; and, to palliate the Matter, alledged, That in a Council, God's Praise onely, not the Commendations of Princes, ought to be mentio∣ned. A Pretence not very taking from Persons that continually repeated their Acclamations in Honour of the Emperours. This Debate however obliged the Legates, fearful to do any Thing that might displease the Pope, to Subscribe, with this Restriction, that they gave their Consent to the Acts of this Council.

The Council afterwards caused Circular Letters to be drawn, to Acquaint the whole World with the Condemnation of Photius, and the Restauration of Ignatius. One was particularly di∣rected to Pope Adrian, full of Thanks and Approbation of the whole Proceedings of the Holy See in this Matter. The Emperours Writ likewise Two Letters about this Council; one to the Patriarchs, to let them know the Success of their Meeting; and the other to the Pope, full of Thanks and Commendations.

Ignatius the Patriarch Writ in particular a Letter to Pope Adrian, wherein he prays him to Consent, That the Readers Ordained by Photius might be admitted into Holy Orders, and desi∣red favour for Paul, the Keeper of the Records of the Church of Constantinople, and for Theodo∣rus Metropolitan of Caria.

The Council being ended, some Bishops of the Patriarchate of Constantinople went to wait on * 1.17 the Emperour, and complained, The Church of Constantinople was made too much subject to the Church of Rome; adding, That the Uncertainty that was observed in the Legates Subscripti∣ons, might give occasion to alter what was passed, and that they could not recover their Liber∣ty, if they did not recover the Forms they were fain to subscribe unto. Whereupon those Forms were taken out of the hands of those to whom the Legates had committed the care of them; and they found it exceeding difficult to recover them, though they made use of the Inte∣rest of the Ambassadours of the Western Empire, who pressed it so hard upon the Em∣perour, that he found himself obliged to get them returned into their hands. Three days after this, the Emperour sent for the Pope's Legates into a place where Ignatius the Patriarch, and the Deputies of the other Patriarchs were met together. An Envoy of Bulgaria, Peter by Name, was called in; who acquainted the Assembly, That the Prince of Bulgaria was very joyful to learn, that they had met in Council for the good of the Church; and, that he Thanked the Le∣gates of the Holy See of Rome for having Writ to him in their Way hither. After these Com∣plements, he asked the Patriarchs Vicars, in the Name of the Bulgarians, What Church they must be subject to? To which the Pope's Legates answer'd immediately, That the Bulgarians had been first Instructed in the Christian Faith by the Church of Rome, which had sent unto them Bishops, and Priests, according to their desire. The Envoy owned, That it was true, the Bul∣garians had first apply'd themselves to the Church of Rome, which they had owned hitherto; but that this was the Time to decide with the Patriarchs Legates, to which of the Two Churches it was most reasonable they should submit themselves, the Church of Rome, or that of Constantino∣ple. The Pope's Legates answer'd, They had made an end of those Things they were sent for; and that they could not regulate any Thing farther, or consent to any Regulation prejudicial to the Church of Rome, concerning such Matters as they had no power to Treat of: But, the whole Countrey of Bulgaria being full of Latin-Priests, their Opinion was, That they ought to submit themselves to no Church but that of Rome.

The Deputies of the Patriarchs of the East asked the Bulgarians, Whose Country Bulgaria was, when Conquer'd by them? Whether they had, at that time, Greek or Latin Priests? To which they answer'd, That they Conquer'd it from the Greeks, amongst whom they found Greek Bishops. Whence the Patriarchs Deputies inferred, That those Bishops were Ordained by the Pa∣triarch of Constantinople. But it was reply'd by the Pope's Legates, That, though they were Greeks, it did not follow, that they were Ordained by the Patriarch of Constantinople; that the Difference between I ay-men did not make any confusion in the Ecclesiastical Order; and that the Latin Church had Greeks in several places who were subject to her. The Deputies of the Pa∣triarchs retorted, They cou'd not deny but that Bulgaria was a Member of the Greek Empire, which the Legates granted; but affirmed withall, That the Division of the Church does not agree therein with that of the Empire. Being asked, Upon what they grounded the Right of the Church of Rome, They answer'd, First, That it was plain by the Decretals of the Bishops of Rome, that the Two Epyrus's, Thessaly and Dardania, to which the Bulgarians gave the Name of Bulgaria, had formerly belonged to the Church of Rome. Secondly, That the Bulga∣rians had voluntarily submitted themselves to the Holy See. Thirdly, That the Holy See had sent unto them Latin Priests and Bishops, and that they had yet actually a Latin Bishop. That the Right of the Church of Rome being so well grounded, and her Possession so long, she ought not to be deprived of it. The Deputies of the Patriarchs asked them, Upon which of those Pretences they grounded themselves. To which they answer'd, They did not own them for Judges, who were under the Holy See, and that they had no power to Treat of this Matter. Notwithstanding which Protestation, the Deputies of the Patriarchs made this Decision; That it was unreasonable for the Romans, who disowned the Greek Empire, and were Confederated with the French, to pretend to a Right of Ordination in their Emperour's Dominions; and therefore their Judgment was, That that part of Bulgaria which formerly belonged to the Empire, and had received Greek Priests and Bishops, should be restored to the Church of Constantinople. The Pope's Legates on the other side declared, That they made void that pretended Judgment given by the Deputies of the East, and Conjured Ignatius the Patriarch to forbear sending Priests or Bishops into Bulgaria; and presented to him, at the same time, a Letter from Pope Adrian upon that Subject. Which being read by Ignatius, not without some reluctancy, he answer'd in general terms, That he would not ingage himself in that Affair.

The Emperour, although he was provoked by the Opposition of the Pope's Legates, concealed, for some time, his Resentment. Having treated them sumptuously, he dismissed them with Rich * 1.18 Presents; but took no care to provide for their Safety, and sent them away without a Convoy. So that they were intercepted by the Sclavonians, who seized upon all they had, and (amongst other Things) of the Authentick Acts of the Council. In short, they were very ill treated, and kept some time in Captivity: But, being at last released, upon pressing Letters from the Pope, and the Western Emperour, they returned to Rome at the latter end of the year. They gave the Pope an account of their Voyage, and deliver'd unto him Ignatius his Letter, and some Writings they had recover'd from the Bulgarians, with those they had put into the hands of Sippo, Minister of State, and A∣nastasius the Library-keeper, which fell not into the same danger, but preserved, and brought the Acts of the Council intire to Rome.

Pope Adrian was very well pleased with the Transactions of the late Council, but no less dissa∣tisfied * 1.19 with what had passed since, as he expressed it in the Letter he Writ to the Emperour, dated Nov. 10. 871. In which, having praised their Piety and Zeal, he makes great complaints of their neglect of his Legates, as to their safety, being left, without a Convoy, to the Mercy of Barba∣rians, by whom they were stript, made Captives, and very ill used. But that which touches him most to the quick, is the business of Bulgaria, complaining of the Attempt made to extort it from the Jurisdiction of the Holy See, and that Ignatius has had the confidence to Ordain a Bishop, in order to send him thither. To which he adds, That, if they continue in that Resolution, he must vindicate his Right, and make void the Ordination of all such as shall perform any Episcopal or Ecclesiastick Functions in that Countrey by the Mission of the Bishop of Constantinople. As to Ignatius his Requests to him, he declares, That he cannot alter any thing in that Matter, nor de∣rogate from the Ordinances of his Predecessors, or the Council; for, it was not the practice of the Popes to abuse (according to their Fancy) the Decrees of their Fathers, as did some Greeks, who used the Pope's Decrees as long as they favoured their Designs, but laid them aside, when they found them contrary.

This however hindred not the Greeks from taking possession of Bulgaria, and turning out of it * 1.20 the Latin Priests and Bishops. But the Popes did not lose all hopes to recover it. In order to which, John VIII. next Successor to Adrian, sent in the year 878. Two Legates to Constantinople. viz. Peter and Eugenius; the first, Bishop of Ancona, this of Ostia. The pretence was, To bring the Church of Constantinople into a peaceable temper, then still divided by the Faction of Photius. But he charged them to go to the Prince of Bulgaria, and Writ, at the same time, a very positive Letter to Ignatius the Patriarch, the substance of which was, That he now warned him the Third time to yield up Bulgaria to the Holy See of Rome, and Thirty days after the Receipt of this Let∣ter, to call from thence all Bishops, Priests, and other Ecclesiasticks by him Ordained. If not, he would Exclude him from the Communion of the Body and Blood of Christ, as long as he persist∣ed to keep that Countrey under his Jurisdiction; and, if he continued in his Obstinacy, he would declare him Deprived and Fallen from the Patriarchal Dignity, wherein he had been kept by the Favour of the Holy See. At the same time the Pope Writ Two Letters to Michael King of the

Bulgarians, Exhorting him to submit to the Church of Rome; and required of Count Peter, that he would use his utmost endeavours to perswade that Prince to it. Lastly, He commanded all Greek Priests, and Bishops, then in Bulgaria, to withdraw themselves within the space of Thir∣ty days, declaring them Deprived of their Functions, if they refused to do it within that Time.

Photius, relying upon this Division between the Pope and Ignatius, attempted his Restaurati∣on; * 1.21 and, having by his Artifices procured the Emperour's Favour, with the Assistance of Theodo∣rus Santarabenus, he returned to Constantinople, Ignatius yet living. 'Tis said, This Patriarch of∣fer'd him to Write in his behalf to all the Bishops under his Patriarchate, and procure, that he should have his Absolution, provided, he would forbear all Sacerdotal Functions; but Photius re∣fused it, being resolved to attempt his Restauration to the Patriarchal Dignity. Thus, in stead of Reconciling himself with Ignatius, he Declared against him, and Ordained in Magnaurus his Palace, Ignatius yet living. But this Patriarch dying, Octob. 23d. 878. Photius went into St. Sophia's Church with Armed Men; forcing a great many Bishops, Clerks and Monks, to Communicate with him, and to own him as their Patriarch; Deposing, and Persecuting all that refused; turning out all that had been Ordained by Ignatius, and restoring them to their respective Stations, after he had Re-ordained them. At the same time he took care to confer the principal Dignities of the Church upon his own Creatures. And, to prevent all Opposition on the Papal side, with Threats and Presents he prevailed with the Two Legates, to tell publickly, both the Clergy and Peo∣ple, That they were come to Depose Ignatius, and to declare Photius their Patriarch.

To bring the Holy See to consent to Photius's Restauration, Basilius the Emperour sent Ambas∣sadours * 1.22 to Pope John the VIII, to desire of him, That he would receive Photius into his Com∣munion, and own him as Patriarch. Three Monks were also sent to desire the same Thing, in the Name of the Patriarch of Jerusalem; and Photius sent Theodorus Santarabenus, to bring about this Accommodation. Who were all well received, and had a favourable Audience from the Pope. The Eastern Emperour, whose Forces began then to be considerable in Italy, promised him to se∣cure the Coast of Campania from the Irruptions of the Saracens, and to yield him up Bulgaria. To justifie the Restauration of Photius, the Necessity of it was urged, for the good of the Peace, and the Re-union of Mens Minds. To which his Partisans added, That Ignatius himself was for it; and a Paper was produced, under his Name, whereby he desired the Pope's Consent to it.

The Pope, in Answer to the Emperour, sent him word, That Ignatius of happy Memory being dead, he consented, by reason of the present Necessity, and for the good of the Peace, that Photius should be owned as Patriarch, provided that he gave Satisfaction, and begged pardon be∣fore a Council; That he declared him Absolved, with all the Church-men of his Party, from all Censures and Condemnations against them; and that he thought it convenient, to have him Re-instated in the See of Constantinople; but that he expected, no Lay-man or Courtier should, for the future, be raised to the Patriarchal Dignity of Constantinople; and that Cardinal-Priests, or Deacons of that Church, should be chosen for that See. To which he added, That he granted this, but on condition that Bulgaria should be Resigned up to him, and that the Patriarch of Constantinople should make no Claim to it. Lastly, He exhorted the Emperour to own, and bear respect to the Patriarch, and to endeavour the Re-union of the Bishops, and the whole Clergy with Photius; Declaring all those Excommunicated, That should refuse to hold Com∣munion with him, after Three several Notices. This Letter, bearing date the 16th of August, 879, was carried by one Peter, a Priest, who was sent to Constantinople, with the Deputies come from thence. He had also, under his Care, a private Letter to Photius, wherein the Pope expressed unto him, the Joy he received by the Re-union and Peace of the Church of Constantinople, and his consent to his Restauration, provided that he begged Pardon in a Synod, and restored Bulga∣ria to the Holy See. Other Letters he was charged with, one directed to the Clergy of Con∣stantinople; another to the Patriarchs of the East, upon the same subject; and a Third, direct∣ed to those who should refuse to hold Communion with Photius, wherein he warned them to ac∣knowledge him as their Patriarch; if not, that he had charged his Legate to Excommunicate them.

He Writ in particular to the Two Legates he had sent to Constantinople, and let them know he was not satisfy'd with their rash Approving of Photius, without his Order or Knowledge; that however he joyned unto them Peter, Cardinal-Priest, that they might labour together for the Peace of the Church, according to the Letters and Instructions he had given him. By which Instructi∣ons, they were to ••ake their first Visit to the Emperour, and deliver him the Letter they had for him; the next day to visit Photius, and give him his Letter, with Salutations from him, and a De∣claration of the Command they had received from him, to own him, for Peace-sake, as Patriarch, and to make all the Churches own him, provided he received all those that should be willing to hold Communion with him, though his Adversaries before. That a Council should be called, in which they should preside with the Patriarch, and the Deputies of the Patriarchs of the East, and wherein should be present the Metropolitans and Bishops of the Patriarchate of Constantinople. In it he order'd, That there should be Read his Letter to the Emperour, and the Bishops be ask∣ed, Whether they approved of it; which done, they should declare, That the Holy Father ha∣ving the Care of all the Churches, and being desirous to procure Peace amongst them, had sent them thither to make up their Breaches, to Reconcile those that were at Variance, and Raise up them that are Fallen; That they might all with one accord Glorifie the Father, the Son, and

the Holy Ghost. Then they were to propose the following Canons, viz. That after Photius his Decease, no Lay-man should be raised to the Patriarchal Dignity; that Photius should send no Pal∣lium into Bulgaria, nor make any Ordination there. 'Tis very probable, the Pope had enjoyned Photius to beg pardon of the Council, as is mention'd in the Pope's true Letters. But this Article is not found in the Memoir which we have onely from Photius, nor in the Letters of Pope John the VIII, which he caused to be Read in the Council, and out of which he had razed this Article with some others, as he had added unto it an Article against the Eighth Council, to be found al∣so in this Memoir, falsify'd by Photius in the like manner. All this was done by the Pope in a Synod held at Rome, consisting of 17 Bishops of Italy, 4 Cardinal-Priests, and Two Deacons, whose hands are to be found at the end of this Memoir.

Peter being arrived at Constantinople in 879, Photius summon'd thither a full Council, to which he gave the Name of the VIII. Oecumenical Council; which, by his Account, consisted of * 1.23 383 Bishops. The first thing he declared, at the Opening of the Assembly, was, That Pope John the VIII. had received him into his Communion; first, by his Two first Legates, Paul and Eugenius; next by Peter the Priest, whom he had sent purposely for it. Whereupon John, Bi∣shop of Heraclea, complained, That the Church of Rome had occasioned all the Troubles befal∣len to the Church of Constantinople, blaming the Conduct of the Popes Nicholas and Adrian, and exalting that of John the VIII.

In the Second Session, held the 16th of November, the Pope's Letters to the Emperour and to Photius were read. But so falsify'd, that what concerned Ignatius was razed out, as were also the Injunction to Photius, to beg pardon before the Council, some advantageous Expressions about the Holy See, and what related to the Restitution of Bulgaria. Which was supply'd with high Commendations of the Emperour and Photius, and the Condemnation of the Eighth Council. These Letters being read, Photius extolled his kindness which he pretended himself to have to Ignatius the Patriarch, and promised that he would honour his Memory. After this, a Letter from Michael the Patriarch of Antioch, upon this subject, was read; wherein he required also the Condemnati∣on of the Eighth Council. Then was called in Thomas, Arch-bishop of Caesarea, the onely Deputy from the East, that had Assisted at the Eighth Council. Photius caused him to Renounce what he had both said and done in that Council. The Letters from the Patriarchs of Jerusalem and An∣tioch to Photius, were likewise read; wherein they gave him very high Commendations, and own∣ed him as Patriarch. This Session ended with the reading of a Letter from Abramius Arch-bishop of Amydus, who Writ very sharply against the Eighth Council.

In the Third Session, held Nov. the 18th, the Letters from Pope John the VIII. to the Church of Constantinople, to the Bishops of that Patriarchate, and to the Patriarchs of the East, were read. In which, expressing his desire to procure the peace of their Church, the Bishops of that Patriar∣chate declared thereupon, that they had Peace amongst them, before the coming of that Letter; and some mention being made of Bulgaria, they judged it reasonable that Affair should be referred to the Emperour, the Bounds of the Empire being concerned therein. A Letter from the Patri∣arch of Jerusalem to the Emperour was likewise read, wherein having deplored the Miseries and Calamities of his Church, he prayed that Prince to assist it with his Princely Charity. Lastly, The Pope's Instructions to his Legates, an Abstract whereof we have already made, came also to be read.

In the Fourth Session there appeared a Deputy from the Patriarch of Antioch, who brought some Letters from that Patriarch, and that of Jerusalem, both Written in the behalf of Photius. Wherein they declared, That the Deputies, who had assisted at the Eighth Council, in the Name of their respective Churches, had been sent by the Saracens. These Letters being read, the Noble-men came in who had assisted at the said Council, and expressed their sorrow for what they had done, being (as they pretended) imposed upon by the false Deputies of the Patriarchs. Five Articles were read, which were proposed in the Name of the Pope's Legates. The first, a∣bout the restitution of Bulgaria to the See of Rome; The second, that for the future no Lay-man should be elected Patriarch of Constantinople; The third, that no Clerk of another Church should be chosen; The fourth, to abrogate the Council held against Photius; And the fifth, that those should be Excommunicated who refused to hold Communion with Photius. All which Articles, except the first about Bulgaria, were approved of by the Council.

In the Fifth Session, held Jan. the 26th, 880. Photius complained, That the Church of Rome seemed unwilling to receive the Seventh General Council. But the Pope's Legates having satisfy'd the Council in that Matter, it was decreed unanimously, That that Council should stand for the venth Oecumenical.

After this, Metrophanes, Metropolitan of Syria, was summoned to appear, for refusing to hold Communion with Photius. Whereupon the Pope's Legates required a Canon to be made, disa∣bling Photius from receiving such as had been Excommunicated or Deposed by the Bishop of Rome, and the Bishop of Rome from receiving those that had been Condemned, or Excommunicated by Photius: This was the first Canon. The second was made upon the Remonstrance of Photius, and Order'd, that Bishops that turned Monks, should not retain their Bishopricks, and disabled them from the Recovery thereof. A third Canon was added, against such as should Imprison, or abuse Bishops. This done, the Acts of the Council were signed by the Legates, and all the Bishops.

May the 10th, they met together in the Emperour's Palace, in whose presence was read the Symbol, or Creed of the Council of Constantinople, with a Prohibition to add any thing to it;

which was against the Latin Creed, to which was added the Filioque. Basilius the Emperour, with the Princes his Sons, subscribed to this, and disapproved, by his subscription, all that had been Transacted against Photius.

May the 13th, the Bishops met again in the Great Church, to whom was read the Creed agreed upon in the last Meeting, and repeated Anathema's pronounced against all persons that should ei∣ther add to, or take any thing from it. Thus you have an Abstract of the Acts of this Council, pub∣lished by Baronius, and taken out of the Acts themselves, the Manuscripts whereof are to be found in the Vatican Library, and that of the Colonni's.

The Pope's Legates returned to Rome, with Letters from the Emperour and Photius to the Pope; to whom they made their Report of Photius his Restauration, and of the peaceable State wherein they had left the Churches of Constantinople. The Pope, in his Answer, Congratulated the Em∣perour for it, and returned him his Thanks, at the same time, for his Care in sending Galleys for the Defence of the Territory of Rome against the Saracens; for his restoring to the Church of Rome S. Sergius his Monastery in the Neighbourhood of Constantinople; and, lastly, for having re∣stored Bulgaria to the See of Rome. He prays him to continue his Good Will to that See; and adds, at the end of the Letter, That he allows of the Acts of the Council at Constantinople for the Restauration of Photius; but, if his Legates had any way trespassed upon his Orders, he dis∣owns all such Actings, and declares them void. This Letter bore date, August the Thirteenth, 880.

He also Congratulated Photius upon his Restauration, for which he told him he was obliged to * 1.24 the Holy See; but blamed him for refusing to make a Publick Acknowledgment of his Fault, and beg the Council's Pardon. He enjoyns him to submit himself, and be faithful to the Holy See; and ends his Letter with the same Clause contained in that to the Emperour: Which shews, that he was not, as yet, fully informed of all those Things the Legates had consented to. And indeed, when he understood how they had been surprised, he went up to the Choire of his Church, from whence he fulminated his Excommunication against all Persons that should not receive the Con∣demnation of Photius; and, having Deposed his Legates, he sent Marinus, who had been twice already Legate in the East, to Repair the Mischief done by the late Legates. Marinus being ar∣rived at Constantinople, did strenuously maintain what had been done under Pope Nicholas, and in the Eighth Council against Photius, refusing to consent to the Abrogation of the Acts of that Coun∣cil. The Emperour incensed at his Presumption, in Disannulling what the other had Ratified, caused him to be cast into Prison; and having kept him there the space of Thirty days, think∣ing that Mortification would make him change his Mind, he sent him back to Rome, where his Constancy was soon required. For Pope John dying in the beginning of the year 882, he was Chosen to be his next Successor on the First of February.

Being raised to that High Station, the first Thing that he did, was, to Condemn Photius a∣gain; * 1.25 to declare void all the Episcopal Functions he had took upon him; and to Abrogate all the Acts of the False Council of Photius. His Pontificate having lasted but one year and odd days, he had for his Successor Adrian, the Third of that Name, to whom Basilius the Emperour made present Applications, to get him to own Photius. But this Pope, on the contrary, did open∣ly declare against him, and Confirmed what his Predecessor had done. Basilius, provoked by this Denial, Writ Adrian a Letter full of Invectives against the Bishops of Rome, but chiefly a∣gainst Marinus; affirming, That he could not legally be Chosen Bishop of Rome, because of his being Bishop of another Church. This Letter was deliver'd to Pope Stephen the Vth, who suc∣ceeded Adrian in 885. Stephen made a Sober, but Smart Answer to the Emperour; in which he tells him, That he wonders how he could Write in so violent a Style to his Predecessor; for he could not be ignorant, that the Sacerdotal Dignity was not any way subject to the Re∣gal Power; That, though the Emperour represented Christ upon Earth, 'tis onely in respect to Civil and Temporal Things; And that, as God has given him a Supream Power over the Things of this World, so has he given, by St. Peter, to his Successors, a Supream Authority over Spi∣ritual Things. That it was the Emperour's part to destroy with the Sword the Impiety and Bar∣barity of Tyrants; to doe Justice to his Subjects; to make Laws; and to have Armies both by Sea and Land; but that the Care of Christ's Flock is committed to the High-Priests; a Digni∣ty as much above that of Kings, as Heavenly Things are above Spiritual. He exhorts him to follow the Pope's Decrees, and to respect their Dignity. He charges with Blasphemy all that have offer'd to Calumniate his Predecessor Marinus, and sharply rebukes him for his giving credit to such Calumnies. He asks him, By whom he was Constituted a Judge of the Holy High-Priests? And how he knows that Marinus was not a Bishop? He excuses his being Translated, by seve∣ral Instances. Moreover, he affirms, That the Pope is not liable to any Man's Judgment; and says, That Pope Sylvester caused a Declaration of it to be made by his Legates in the Nicene Council: A Fact that cannot be proved. He justifies all the Proceedings of Marinus and his Predecessors against Photius, exhorts the Emperour to put him out of his See, and to fill his Place by another Patriarch. He complains of the ill usage Marinus had at his Court. Lastly, He commends the Emperour for designing one of his Sons for the Sacerdotal Office; and re∣quires his Assistance for the defence of Rome and all Italy, both by Sea and Land, against the Descents and Inrodes of the Barbarians.

This Letter came to Constantinople after Basilius's Decease, and was delivered to his Son Leo, * 1.26 who succeeded him in 886. This Prince was an Enemy to Photius, upon a Jealousie he had that Photius had made use of Santarabenus to put him out of his Father's favour, who had forced him

to a private Life. Glad therefore of this Opportunity, at his Accession to the Imperial Throne, to be revenged of his Enemies, he presently turn'd out Photius, and banished him into a Monastery in Armenia; caused Santarabenus's Eyes to be put out, sent him into Exile to Athens, and caused Ste∣phen, his own Brother, to be chosen Patriarch of Constantinople. Which Election was approved of by Stylianus Bishop of Neocaesarea, and by the other Bishops that were Photius's Adversaries: who in their own Names, and the Names of the Clergy of Constantinople, together with the Ab∣bots and Monks of the Empire, sent a Letter to Pope Stephen. In which having related all that had passed from the beginning, in Photius's Case, and how Leo the Emperour had no sooner ascend∣ed the Throne of his Father, but he presently turn'd him out, and by that means delivered them from the Miseries they groaned under for not submitting to him; they earnestly entreat him to par∣don those who had held Communion with Photius a second time: by which Indulgence, he would save a world of people, proving that it had been practised by the Church upon several Occasions. However they acquaint him, that they would not suffer the Bishops of Photius's Faction to per∣form any Sacerdotal Functions, whatever Permission they pretended to have from the Holy See, till they had a certain Account of the Pope's pleasure in it; ••nd that the rest who had submitted to Photius, and were compelled to do it, were the more excusa••le. The Emperour writ also to the Pope; but only acquainted him by his Letters, that Photius had withdrawn himself of his own ac∣cord, and had embraced a private Life.

Pope Stephen, in his Answer to the Bishops that had writ to him, told them, they had just cause to turn out Photius, as by their Letters he was informed they had done; but that the Emperour * 1.27 having signified unto him, that he had withdrawn himself, he was perplexed what Answer to give. That there was a vast Difference betwixt being turned out, and quitting a Dignity of his own accord. Therefore not being able to pass his Judgment upon the Matter without a full In∣formation, he had put it off; and thought it necessary that Bishops should be sent on both sides, that all Things being duely examined, and the Truth found out, he might order that which should be most acceptable unto God.

The Bishops answered Pope Stephen, that the Difference found in their Letter and that of the * 1.28 Emperour, came from hence, That Photius's Friends, who acknowledged him for Patriarch, were obliged to give it out, that he had voluntarily quitted his Patriarchate: which they did not, who followed the Judgment of the Popes Nicholas and Adrian, and their Legates; for they look'd upon him only as a Lay-man, and said, he would never have voluntarily left it. They wondered, that having said in the beginning of his Letter, that Photius had been rejected, he should say at the latter end, that he must be brought into Judgment, as if it were doubtful whether he is a Bishop or not: that, if he were brought again into Judgment, he would be found still more guilty; and, to pass by other Matters, they did not think it convenient to pardon what the World knew he had done against Marinus. Lastly, They repeat their former Entreaties in behalf of those whom Pho∣tius had forced into his Communion, and pray him to send Circular Letters to the Patriarchs of the East, that they may approve of and confirm the Condescension which he had used towards those per∣sons. To which they add, that it was the Emperour's Desire, who by rejecting of Photius had deli∣vered them from his persecution; and that it was no way repugnant to the Canons; Photius being rejected, to admit to Penance such as had been compelled to hold Communion with him. This Letter was delivered to Pope Formosus, who succeeded Stephen, Anno 891.

This Pope answered to Stylianus, that he was not plain enough in his Letter; that he desired Favour, without telling the manner, or for whom, whether for Lay-men or Bishops. If for Lay-men, * 1.29 he was willing to grant it; but if for Bishops, and that they might remain in their Dignity, he ought to observe, that Photius could not confer an Episcopal Dignity which he had not; that he could confer nothing but the Condemnation he had received; that praying in behalf of those he had Ordained, was to countenance him, who had Ordained them; that on the contrary, the Church of Rome ought to inflict severe penalties upon such persons, to purge throughly by that means the Church of Constantinople; that however his Clemency and Lenity inclined him to the Toleration of some things, but that there were others that could not be dispensed with; that he had appointed Landulphus Bishop of Capua, and Romanus his Legate à Latere, with whom they should consult about Matters, joyning with them Theophiladus Bishop of Ancyra, and Peter in whom he reposed a great Trust, provided nevertheless that the Condemnation of Photius should stand; and as to those whom he had Ordained, they might be received as Lay-men into the Church-Communion, if they acknowledged their Fault in Writing, and begged to be admitted to Penance; that done, he might do in conjunction with his Legates what he should think most expedient, these two Articles remaining untouch'd.

But, whereas the Number of Bishops, Priests, and other Clerks ordained by Photius was so great, that all the Churches almost had been left destitute, if the Clergy ordained by him had been made * 1.30 Lay-men, therefore this Regulation could not be put in Execution in the East: So that Stylianus and others were forced at last to tolerate them, and hold Communion with them; but since they should have been better satisfied if they could get the Consent of the Holy See to it, Stylianus en∣deavoured seven Years after to get it, and writ to the Pope for it. Then was John IX. raised to the Papal See, who declined to return an Answer himself, but ordered one to be sent him in his Name, to this purpose, That he thanked him for his firm Adherency to the Church of Rome, that he hoped at last the Obstinate would submit, that Peace would be restored to the Church, and an End put to a Schism that had continued the space of 40 Years. That he expected his Predecessors Decrees should be inviolably observed; that he had the same Sentiments of Ignatius, Photius,

Stephen, and Anthony, as his Predecessors Nicholas, John, Stephen, and the whole Roman Church; that he would deal with them, and look'd upon them as they had done, and received into the Church-Communion all those he had Ordained, upon the same Conditions they had prescribed. This was the last Answer of the Popes upon this Matter, whose Judgment the Greeks did not fol∣low, * 1.31 for they left in their respective Stations not only such as had sided with Photius, but also those whom he had Ordained. From which time the Latin and Greek Churches held no good In∣telligence, though it seems they did not break off Communion altogether. For both the Empe∣rour, and the Patriarchs of Constantinople, used to write to the Pope, and the Pope to return An∣swer; who also sent his Legates into the East, as in the Business of Nicholas the Patriarch upon the fourth Marriage of Leo the Emperour; who, having lost three Wives without Issue, resolved to marry again. But meeting with strong Opposition against it from the Patriarch, he in the Year 901. desired Legates from Pope John IX. and made them approve of his fourth Marriage. Where∣upon he turned out Nicholas the Patriarch, and put Euthymius in his place. This Business renew∣ed the Troubles of the Church of Constantinople: for, after Leo's Death, Nicholas was restored to his See in 912, and writ a Letter to the Pope concerning it, praying him to punish those who had stirred up those Troubles against him. Some time after, having reconciled the Minds of Men, and restored Peace to the Church of Constantinople, he desir'd Pope John X. by another Letter, to endeavour a Re-union of their respective Churches, the Peace whereof seemed to have been for some time interrupted, and to re-settle a sincere Correspondence betwixt them by sending Legates on both sides, and declaring with one accord that fourth Marriages are unlawful, and therefore prohibited. It does not appear that the Pope made any Answer to it; but an Assembly was held at Constantinople in 921. which absolutely prohibited such Matches for the future, and Excommu∣nicated all persons so contracted, till such time as they were parted. As for third Marriages, they were not absolutely forbidden; but a penance was ordered for five Years to all persons that should marry three times after forty Years of Age, or even before that Age, provided they had had Chil∣dren by the first Marriage. We find that John XIII. sent Legates in 968. to Nicephorus the Eastern Emperour, to treat of a Match with his Daughter-in-law and Otho the Western Emperour; but those Legates were slighted and abused by the Greeks, as was also Luitprandus, Otho's Ambassadour. In short, 'tis very plain, that there was in those Times no good correspondence betwixt the Latins and the Greeks; that the Latins were hated and slighted by the Greeks, and these but little regard∣ed by the Latins. But as little Friendship as there was amongst them, yet they did not openly condemn each other, nor did their Enmity break out openly till the time of Michael Cerularius, as will appear in its proper place.

Before we conclude this Chapter, it will not be improper to speak of the Works of Photius.

The most considerable Fruit of Photius's Studies and Labours, is his Library entituled Myrio∣biblon, * 1.32 composed by him at the Request of Tarasius his Brother, being yet a Lay-man, and Am∣bassadour in Assyria. It contains the Argument or Abstracts of 279 or 280 Volumes of many Au∣thors, upon various Subjects. Wherein we find Grammarians, Criticks, Poets, Orators, sacred and prophane Historians, Physicians, Philosophers, Divines, &c. not ranked according to their several Arts or Professions, but brought in confusedly, and as they came first into his Memory. As he goes forward in this Work, he seems to encrease his Labour by the length of his Abstracts. For in the beginning he sets down in few Words the general Argument of the Works he speaks of, and delivers his Censure upon them. Then he attempts a larger Account of the Matters there∣in contained; and towards the end he makes long Abstracts thereof, without Choice or Reflecti∣ons. Thus, as his Work swells, he falls short in his Exactness; and his Spirits being wearied with the length of the Work, he grows careless and negligent, producing nothing of his own, but con∣tenting himself to transcribe faithfully what comes in his way. And indeed the end of his Work is so unlike the beginning, that some eminent Scholars have thought it could not be Photius's. There is nothing to be seen of that Exquisiteness, of that fine critical Wit, of that free and impar∣tial Judgment upon the Character and Style of the Authors, or of that inimitable Exactness which appears in the beginning. Yet it is very probable, the Weariness and Negligence of Photius were the Reason why he was not so accurate towards the end as he was in the beginning. For the Number of Works mentioned in the preliminary Letter being only found compleat at the end, 'tis not credible that what Photius had done should be taken out, to substitute in lieu of it the produ∣ctions of any others. Nay, it seems that Photius had purposely altered his Method, thinking it more useful to give larger Abstracts of the Works he went upon, than barely to tell the Subject. For there are some Authors of which he speaks but succinctly in the beginning, and speaks of 'em again towards the end, to give larger Abstracts of their Works. But whatever Reason induced him so to do, whether it was to make his Work less tedious or more useful, it cannot be denied but that it had been more proper to joyn the general Argument and the Censure to be given upon each Work, to Abstracts of particular places worth taking notice of. 'Twere to be wished, that Photius had performed both the one and the other in all the parts of his Work, and that he had not contented himself to do one of them only. The World however is very much indebted to him, and his Work a very rich Treasure nevertheless, including what is most curious in every Science, and preserving to us both the Memory of Authors, and some Fragments of abundance of Works, which had been unknown to us, and nothing whereof had remain'd with us, had it not been for this Learned Man's Work.

This so useful a Work was found out by the Jesuit Andrew Schot, who caused it to be transcri∣bed from a Manuscript of Cardinal Sirlet's Library, and to be compared with a Copy thereof in

the Vatican, taken out of a Manuscript at Venice, written by the hand of Cardinal Bessarion. He communicated this Copy to David Hoeschelius, a Printer of Ausburg, who caused it to be Printed in 1601; being first compared with three other Copies, one in the Duke of Bavaria's Library, and the two other being procured for him by Margunius, and the Son of Henry Stephen, who had a Copy Written by his Father's own hand, and Revised by an Ancient Manuscript. Andrew Schot, a Man extraordinary well skilled in the Greek Tongue, considering the Usefulness of this Work, undertook to Translate it into Latin; and having happily compassed his Design, caused his Tran∣slation to be Printed alone at Ausburg, Anno 1606. Afterwards, both the Text and the Translati∣on were Printed together at Geneva in 1611; and lastly, in the year 1653, this Work was Re-printed at Rouen by the Berthelins. This Edition is the largest and fairest.

Photius his Nomocanon is another Proof of this Author's great Ability. 'Tis a Collection digest∣ed * 1.33 in an excellent Method, and brought under 14 different Titles, of the Canons of the Councils and Canonical Epistles, and of the Emperour's Laws about Ecclesiastical Matters. Balsamon has made Comments upon this Work, and with these Comments it appeared in publick by the care of Monsieur Justel, being Printed at Paris in Greek, with a Latin Version at the end, in 1615; the Version being first Printed both at Paris and Basil, in 1501. This Work is also found amongst Balsamon's Works (Printed at Paris in 1620.) and in the Pandects of the Canons of England, [put out by Justellus at Paris, 1662.]

The delicateness of Photius his Style, and fineness of his Wit, as well as his Learning, and his * 1.34 particular Knowledge of Holy Scripture, are in a special manner conspicuous in his Letters, which appeared first long after his Works before-mentioned. They were publish'd from a Manuscript brought from the East into England, Translated by Richard Montague Bishop of Norwich, and Printed at London, Anno 1651. They are in number 248.

The first, Written to Michael King of Bulgaria, is an Instruction directed to that Prince. To whom he proposes the Creed in the first place, as the Foundation of our Christian Faith; after which, he brings in the Decisions of the Seven General Councils, of which he makes a Compen∣dious History. He tells him, We cannot depart from the Purity of the Doctrine setled by those Councils, without indangering our Salvation. He exhorts him firmly to adhere to the Faith, and to joyn Vertues and Good Works to a Lively true Faith. In short, he lays before him the chief Duties of a Christian Prince, the Vertues that are most necessary for him, and the Manner how he ought to govern himself. 'Tis one of the best and compleatest Instructions that were ever gi∣ven to a Prince; and, 'twould be a hard matter to find a larger, exacter, or more solid Collecti∣on of Precepts.

The Second is the Circular Letter which he sent to all the Patriarchs of the East against the Roman Church in 866. Wherein he takes occasion to reproach her with what had passed in Bulgaria, which was but newly Converted to the Christian Faith, where some Persons were found come from the West, who spread such Doctrines as were repugnant to the Purity of the Faith. First, by making the Bulgarians Fast on Saturdays, against the Laws of the Church which for∣bid it. Which might occasion a Contempt of the Doctrine; because when Men take upon them to slight Tradition, even in the least Things, they are easily prevail'd with to slight the Do∣ctrine it self. Secondly, by distinguishing the first Week in Lent from the rest, and permitting them to eat in that Week, Milk, Butter, Cheese, &c. Thirdly, by detecting Married Priests. Fourthly, by causing them to be Anointed again with the Chrism, that had been already Anoint∣ed with it by the Priests; affirming, That Unction ought not to be made by Priests. He ex∣claims against the Prohibition, affirming, That there is no Law reserving that Unction to the Bi∣shop, or prohibiting the same to the Priests. Lastly, he charges the Latin Church with breach of Faith, and falsifying of the Creed; by Teaching, that the Holy Ghost does not onely proceed from the Father, but from the Father and the Son. Upon this Article he doth inlarge very much, and alledges many Objections against the Procession of the Holy Ghost from the Father and the Son. Then he breaks out against those who had Taught the Bulgarians this Doctrine, and does Excommunicate them, by vertue of the Canons, about the Saturdays Fast, and the Ce∣libacy of Priests. He exhorts the Patriarchs to joyn with him in Banishing that Doctrine, to send Bishops to Constantinople, to have those new Tenets exploded, and put a stop to those evils, that the Bulgarians may receive the true Faith. He acquaints them, That he has received a Letter from Italy, against the Tyranny of the Church of Rome. He admonishes them to receive, and cause to be received, in all the Churches of their Patriarchates, the Seventh General Council, in the same manner, and with the same Authority as the first Six.

In the Third Letter, which is to Bardas, he complains of what he was to suffer in the Place where he was, and seems to speak much like a Christian.

In the following Letters he also makes his Complaints of the Wrongs done him.

In the 18th he Writes to Michael the Emperour, about the Death of Bardas. He owns he de∣served it, if he had actually conspired to make himself sole Master of the Empire, as he could not doubt of it upon the account of the Letters Michael had sent him. But he laments his Death, be∣cause he had not time to do Penance for his sins. He very much flatters Michael, and expresses to him the great desire he has to see him again shortly at Constantinople. The same Thing he insi∣nuates, but in more flattering and pathetick Terms, in the next Letter.

In the 20th, he congratulates a Monk, for having brought over a Bishop to his Party.

In the 27th, he Writes against certain Monks, who had took upon them to depose their Ab∣bot; and observes, that Monks ought not to set up themselves as Judges of their own Abbots, but that they ought to refer their Cause to their Superiours.

In the 30th, he proves the Perpetual Virginity of the Blessed Virgin; and explains that place of Scripture, where it is said, That she knew not Joseph till she had brought forth her first-born; ob∣serving, that the Particle Donec (till) doth not always imply, that the contrary to that which had not hapned before, doth happen afterwards.

In the 31st, directed to Tarasius a Nobleman, whom he calls his Brother, he Treats of Pro∣vidence; and shews, why Good Men suffer in this Life, whilst the Wicked wallow in Pro∣sperity.

In the 32d, and the Seven next following, directed to Theotictus the Abbot, he explains, in short, the Faith of the Mysterious Trinity, and of the Incarnation, against Hereticks. He also speaks smartly therein against the Iconoclasts.

The next Ten consist of Moral Exhortations to several Persons.

The Fiftieth is upon the Covenants of the Law and Gospel.

The next Three consist of Reprimands to a Collector of Taxes, for his Covetousness.

In the 54th he proves, that the Holy Mysteries ought not to be given to Infidels, or Hereticks, nor to Ill-Livers, but onely to Orthodox Persons, who live according to the Rules of Chri∣stianity.

The 55th is against a Liar.

In the 63d he gives the Reasons for the Darkness of Prophecies.

In the Sixty fourth he Confutes the Iconoclasts, and Answers to some of their Objecti∣ons.

In the 72d he shews, how Contemptible our Temporal Life is.

In the 74th he pretends, That Abraham made his Servant Swear, by putting his hand under his Thigh, in honour to the Circumcision, and as a Figure of the Messias to come out of his Seed.

The 97th was Written to Basilius the Emperour, after he had turned him out of his See of Con∣stantinople. He complains, in this Letter, of the Ill Treatment he had received, and particularly, That his Books were taken from him. He gives a very pathetick Account of the Persecution he suffer'd, and Writes smartly to the Emperour.

In the next Letters he continues to deplore his Misfortunes, and speaks of the Earthquake that hapned at Constantinople upon his Expulsion.

In the 102d he examines, how St. Paul could be both a Roman of Tarsis, and a Jew.

The 111th is directed to Gregory of Syracuse, his old and constant Friend. Wherein he ex∣horts him to stand firm under his present Ill Circumstances, and not to discontinue his Episcopal Functions.

In the 115th, he says, That the Council, which he calls Heretical, and which was made up of the Enemies to Image-Worship, has Excommunicated him, to raise a Man to the See of Con∣stantinople, who lay under an Anathema. He speaks of the Eighth Council.

In the next Letters, he Writes against that Council, but chiefly in the 118th.

In the 125th he gives Mystical Reasons for the Tearing of the Veil of the Temple, when our Saviour died.

In the 127th he explains that place of Scripture, where it is said, That the Sin against the Ho∣ly Ghost shall never be pardon'd.

In the following Letters, he expounds some other places of Scripture, for which he brings Mystical Reasons, well invented, and happily apply'd.

In the 137th he affirms, That what is said in St. Luke's Gospel, that our Saviour sweated drops of Blood, is not to be understood literally; but that it is a Proverbial Expression, to signi∣fie, that the Pains he felt were so very violent, that he Sweated great drops. To which he adds, That this History of the Gospel has been left out of the Gospel by some, and particularly by some Syrians; but his Opinion is, That it ought to be received as Canonical, and to be put amongst the Scriptures of Divine Inspiration.

In the 139th he shews, That it is not impossible, as some pretended, to look upon a Woman, without sinful Thoughts.

The 144th is against Eusebius of Caesarea, whom he charges with Arianism.

In the 147th, Photius examines what it is to take God's Name in vain; and says, That among the Jews, taking of God's Name in Vain, was to give it to the Idols, or make use of it for a false Oath, or prophane it in idle Discourses. That among Christians, those take God's Name in Vain, who Swear against that which is established by Law, or who attribute God's Name to Creatures, as a Being which they believe Created, as also, those who confound Images with Idols, and all Hereticks who abuse that Name.

In the 152d, he expounds, as the Pelagians do, that place of St. Paul's Epistle, where it is said, in which all have sinned; pretending, after Theodoret, that it ought not to be thus Transla∣ted, but whereas all have sinned.

In the following Letters, he Treats of divers Critical Questions.

In the 162d, he treats of the Names of God; and shews, by several Instances, that the Name of God is sometimes given to Creatures, with relation to their Excellency, Justice, or Power. He observes, the Jews were forbidden to Name God by his proper Name, and that none but the High-Priest bore it, which he did in his Forehead, Written in extraordinary and strange Letters. He adds, that the Hebrews pronounce it Aia, and the Samaritans, Jabe; that it is Written with these Four Letters, Joth, Al••ph, Vau, H••, signifying That is, viz. He that is, and indures for ever.

In the next Letter, he demonstrates, how it was not absolutely forbidden among the Jews, to hear or pronounce that Name, seeing Moses heard it, and taught it the High-Priests, who wore it Written upon Plates of Gold; but that they were forbidden, upon pain of Death, to pronounce it before Strangers.

In the 164th, he examines what may be the sence of the 13th Verse, Chap. 1. of St. Paul's Epistle to the Romans.

The 165th contains a Fine Encomium of St. Paul's Wisdom and Eloquence.

In the 166th he explains several places of St. Paul's Epistles something dark, by reason of their Hyperbata, or Ellipsis, i. e. Transpositions, or Defects of words usual in them.

The 174th contains Photius his Apology against one of his former Friends, who now inveigh∣ed against him for his Contradictious Humour, charged him with betraying the Catholick Church, and violating her Laws. Photius, to vindicate himself from his Aspersions, maintains, That he has not undertaken, done, said, or writ any thing that might give any just ground to that Accusation; and that he could be reproached with nothing but the Hardships he had indured, and the Misery he was reduced to by the Persecution of his Enemies. Which he gives an Account of in the most sensible manner; affirming, That his Misfortunes had neither Despirited, nor made him slight the Divine Truth. His Adversary pretended, That it was ill done of him, to draw that Persecution on himself for Things of small consequence. But Photius, to justifie himself, affirms, That his Enemies are our Saviour's Enemies, who rendred contemptible (as far as in them lay) the Blood of his Covenant, prophaned his Altars, and Ridiculed the Holy Chrism, or rather the Holy Ghost, who had Consecrated it. He protests, he will never hold Communion with such Men, nor with those who shall receive them. Next, he deplores the Miseries of those who suffer Persecution for his sake; and complains, that he is abandon'd almost by all the World. He concludes, saying, That he ever offers Sacrifices and Prayers to God for his Prince.

In the 176th Letter, he recites the different Expositions of this Place of Scripture given by the Fathers, viz. My Father is greater than I.

In the 177th, speaking of St. Peter's Fall, he owns his Primacy.

In the 180th, and the Two next, he explains some places of the Gospel.

In the 182d, he deplores his Misfortunes.

In the 187th, he defends strongly and rationally against Julian's Railleries, our Saviour's Advice, To sell a Man's substance to give it to the Poor.

In the 188th, he congratulates himself for his Sufferings.

In the 192d, he observes upon the Word Ephod, that it signifies, 1. A Priestly Habit. 2. A Habit like unto that worn by Lay-men. 3. The Habits of the Priests of the Heathen Gods, who imitated the Ceremonies of the Priests of the True God.

The 201. is a Letter of comfort to George of Nicomedia, upon the death of a Clerk Ordained a Priest by him. He says, That his Soul is in Abraham's Bosom, where it injoys the Heavenly Glory.

In the 211th, he expounds a difficult place of Genesis, about the Sacrifices of Cain and Abel.

The 223d, and the three next, are likewise upon some difficult places of Scripture.

In the 228th he expounds that place in the Gospel, so frequently objected by the Arians, That none but the Father knows the Day of Judgment.

The 234th is a long Epistle, no less Christian than Eloquent, directed to Tarasius his Brother, to comfort him upon the Death of his Daughter.

In the 240th, he handles Two Critical Questions upon Scripture. The first, who was Ethan the Zeraite. The second, concerning David's Two Unctions. The third, about Samuel's serving Saul.

The 243d, and 244th consist of Ingenious Reproofs to a Friend of his, who forsook him through Timorousness.

The 245th, is a piece of Comfort directed to a Nun, upon the Death of her Sister. Wherein be supposes her Soul to be in the Company of Angels.

The 246th, and 247th, are upon the Birth-place of St. Paul.

In the 248th, he Discovers the Mystical Reasons of the Circumcision.

Monsieur Cotelerius was published in the Second Tome of the Monuments of the Greek Church, [Page 104.] a short Letter of Photius to Smaracus, Governour of the Isle of Cyprus, a∣gainst that Minister's Avarice and Extortions; With a Compendious Discourse of the same Pho∣tius, shewing, that we ought to take care but of one Thing in this Life, that is, to forbear Sin; and, as we ought not to regard the Casualties and Misfortunes of this Life, nor look upon them as Evils; so Honour, Riches, Power, Eloquence, and other Advantages, either of Nature or Fortune, ought not to be regarded as a real Good.

Photius his Letter to the Patriarch of Aquileia, is much beyond the former. Baronius has in∣ferted a Translation of it in his Annals [ad An. 883.] but it came out since in Greek by the care of Father Combefis, in the last Addition to the Bibliotheca Patrum [at Paris, 1673.] In this Let∣ter, having first highly extolled that Arch-bishop, and Complimented him about the Deputy he had sent unto him, he Argues against the Doctrine of the Procession of the Holy Ghost from the Son, as an Error contrary to Tradition. He says, that the Popes, Leo the I. and Leo the III. have rejected that Doctrine. The first, by saying in his Letter, against Nestorius and Euty∣•…•…jus,

that the Holy Ghost doth proceed from the Father; and the last, by disproving those that had added the Filioque to the Creed, and causing it to be Ingraven on Plates without that Ad∣dition. He afterwards brings in many Arguments, grounded upon some places of Scripture, a∣gainst the Procession of the Holy Ghost from the Son. He answers to the place alledged by the Latins, The Holy Ghost shall receive from me, and will declare it to you. He objects to himself, That S. Ambrose, S. Austin, S. Jerom, and some other Fathers have said, That the Holy Ghost proceeds from the Son. He owns it to have been their opinion, and that they ought not there∣fore to be called Hereticks. But he pretends, their Authority must not be preferred before that of a greater Number, who spoke according to the Councils and the Holy Writ. He adds, that some Fathers of the Church may have swerved from the Truth; but, whatever respect we have for their persons, we ought not to follow their Errors. As for Instance, though Dionysius of A∣lexandria be ranked amongst the Fathers, the Arian Expressions he used are not to be approved, as well as some Tenets of Methodius, S. Irenaeus, and Papias. Lastly, he dares affirm, That if all the Men in the World should oppose us, we ought still to adhere to our Saviour's Words, and those of the Gospel; and, if we do seek after Proofs, next to our Saviour, we have the Suffrages of Oecumenical Councils, the greatest Number of the Fathers, the Bishops of Rome, and amongst these S. Leo, and Adrian the I. That the Legates themselves of the Holy See, which lately have been in the East Three several times, have alledged nothing contrary to that Doctrine; and that in the Council held by him, the Legates of Pope John had Subscribed unto, and approved of the Creed, without that Addition. Thus much is alledged by Photius in his Letter, to make good his Opinion.

His Work containing a compendious History of the first seven General Councils, which has been several times published separately, is nothing but part of the first Letter directed to Michael King of the Bulgarians.

But, as Photius had skill in Composition, so he was no less versed in Preaching. We have ma∣ny * 1.35 Manuscript Homilies of his, whereof Father Combefis has printed the Titles and Beginnings in the last Addition to the Biblioth. Patrum. But there are only two whole ones extant: one upon the Virgin's Nativity, inserted by the same Author into his first Continuation of the Biblioth. Patrum, and written with much Eloquence and Politeness. The other containing the Description and En∣comium of a new Church in the Emperour's Palace at Constantinople, published by Codinus and Combefis in their Collections.

In fine, Photius had joyned all the Subtilty of the most refined Schoolmen to his other sorts of * 1.36 Learning. In Canisius's Collection we have some small Treatises of his in Latin, which are a convincing proof of his great Ability in School-Learning. The principal of which, is that of our Saviour's Wills, which are called Gnomical; found in the Tome added by Stuart to Canisius's Collection. It was in Greek in the Emperour and the Duke of Bavaria's Libraries, out of which Turrian took it, and put it into Latin. The state of the Question is to know, whether our Sa∣viour had, besides a general Will to do a Thing, a particular Will to do it in such and such manner, whether he has chosen and affected the one more than the other. Photius in the first place says, That this Question, having been but slightly handled by the Fathers, is the more difficult to solve; but that 'tis an easie matter to find out all that has been written upon it, S. Maximus being the only Father that he found treating of this Question. And, to expound him, he distin∣guishes many sorts of Wills. The first, a Natural Will, which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being nothing but a Desire of doing a Thing, without any Reason for it. The second, a General Will, by him called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being an Effect of Reason. The third, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an Inclination to one Thing rather than another. The fourth, is the Choice one makes of one Thing rather than ano∣ther. The fifth, is the Determination of the Will to do this or that Thing. And lastly, the Exe∣cution. The Matter being thus stated, he says, that our Saviour had unquestionably a general Will attended with Reasoning, but that he has not a Will of Choice, nor of Deliberation or De∣sign to do one Thing rather than another, because having a perfect Knowledge of all Things by his Nature by reason of the Hypostatical Union, and his humane Will being wholly subject to the divine Will, he cannot deliberate upon what he must do, nor will any Thing but what pleases the divine Will. That there being two Natures in Christ, there ought to be likewise two Wills, that is to say, two Faculties; but by reason there is but one Hypostasis, or but one person that wills, he therefore wills but one Thing, and has but one general Will, that is, but one sole Affection, because the humane Will does in all Things concur with the divine Will. This is the Opinion of Photius in this Matter, which he backs with many Reasons; and gives shrewd Answers to all Ob∣jections against it.

In the fifth Tome of Canisius we find moreover seven short Dissertations of Photius, upon several * 1.37 Scholastick Questions. In the first he puts this Question, How God is every where, and answers the Objections made against his Omnipresence. He shews, that God is not in the World as crea∣ted Beings are, but in a more sublime manner; that he is in every Thing, and above all Things; that he is in all Things by his Operation, but that his Act being his Substance, one may truly say he is both in Act and Substance every where; that he is every where, without being of the same Substance with the Things in which he is; that he makes no part of them, not being tied, min∣gled, confounded, or any way changed by them.

In the second Dissertation he shews how we know God in this Life; and says, that we cannot perfectly define, or know him, but that he is known to us by a small beam of his Majesty shining upon his Creatures, and by way of Negation, that is, by denying that he is any of those Things

we see. That all Men naturally know, that there is a God; because there ought to be an Eternal Being, a Soveraign Lord of all Things, and a Supream Good by his own proper Substance.

In the third Dissertation he explains the Terms proper to the divine Nature, both in common, and such as are proper to each person.

In the fourth, he shews how we may say, that God is one, and that there are three persons in the God-head.

In the fifth, he treats of the Mystery of the Incarnation, and shews, that though the Word be eve∣ry where, yet 'tis united hypostatically only to the humane Nature he took upon him.

In the sixth, he brings in the Reasons why it was expedient the Word should become Man. The first is, That Men being led by their Senses, might be raised by the sight of his humane Nature to the Knowledge of a Deity. The second, Because our Saviour had not overcome the Devil, had he not been in a condition to suffer. The third is, Because when a Man does both preach and give good Example, it is more effectual than using the Ministry of others; and that it is easier to imitate the Vertues we see practised, than those the practice whereof is required, with∣out giving a Model of them. Thus it was requisite, that God should assume our Nature, to preach unto us himself the true saving Doctrine, and by teaching us by his own Example the practice of Vertues, to set himself up for a Model thereof.

In the Libraries of Ausburg, the Vatican, and of Monsieur Colbert, there are Manuscripts of a Treatise of Photius, entituled Amphilochia, from the Name of Amphilochius Bishop of Cizycus, who * 1.38 had proposed unto him a hundred Questions, which he solves in this Answer. [Some Fragments of this Treatise are extant at the end of Amphilochius's Works, printed by Father Combefis at Paris in 1644. and in his Auctuar. Tom. I. and by Turrian and others.] This Book was never yet in Print, nor these following Works of Photius, viz. his Commentary upon St. Paul's Epistles, of which there is a Manuscript extant in the Publick Library of Cambridge [but defective;] his Notes upon the Prophets, to be found in the Vatican Library; a Treatise against an Heretick, cal∣led Leontius, Bishop of Antioch, and quoted by Suidas [in the word Leontius.] To which add a Treatise against the Latins; [a fragment of which is extant in Bishop Usher, de Symbolis, p. 25.] a Collection upon the Rights of the Metropolitans and Bishops, with a Lexicon; a Commentary up∣on Aristotle's Categories; and some other Works, which never yet saw Light.

We have nothing to add to what has been already said, concerning the Learning, the happy Genius, and Sublime Qualifications of Photius. Had he made use of 'em for the good of the * 1.39 Church, and not corrupted them by his Unjust Attempts, by unheard-of Violences, by Tricks and Artifices unworthy of an honest Man, he might have been happy. But his excessive Love of Glory, and his Unbounded Ambition, prompted him to those Excesses, which have blasted all his Indowments. 'Tis needless to repeat what we have already said of the various Editions of his Works: But it were to be wished, that we had a New Edition larger, and more Cor∣rect.

Having spoke hitherto of Photius his Writings, I shall add a word of Theodorus Abucara, sup∣posed * 1.40 to be that Metropolitan of the Province of Caria, who was Ordained by Methodius. Who, having sided with Photius, acknowledged his Fault in the Eighth Council, at their Second Ses∣sion; and was received with the other Bishops Ordained by Methodius, who left Photius to sub∣mit to Ignatius. We have, under his Name, many small Doctrinal Treatises, published both in Greek and Latin by Gretzerus, and Printed at Ingolstadt in 1606, together with a Treatise of A∣nastasius Sinaita, [Entituled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or, A Guide in the Right Way. As also in Auctua••i•• Duceano, at Paris, 1624. Tom. I. p. 367.]

The Works of this Author are almost all Composed by way of Dialogues; wherein he brings in a Christian speaking with Infidels, Saracens, Jews and Nestorians, whom he Teaches the Truths of our Christian Faith, and answers their Objections. Therein he handles several Scholasti•••• Questions upon the Mysteries of Christian Religion, and expounds the Meaning of the Philoso∣phers Terms, which they made use of to explain them. He insists particularly upon the Trinity, and the Incarnation. Having, by Natural Reasons proved God's Existence, he endeavours to prove the Trinity after the same manner. He shews, That Christ is the Messias; tells the In∣fidels, That he is God; and demonstrates Mahomet to be an Impostor. He proves the Nece••∣sity, and explains the Effects of the Incarnation; Confutes the Errors of the Nestorians, Euty•…•…∣ans, Jacobites, and Theopaschites in that Point; and proves, that there is in Christ but one Hy∣postasis, and two Natures. In his Answer to the Saracens Question upon the Eucharist, he says, in plain Terms, That the Bread and Wine set by the Priest upon the Holy Table, are changed by the Descent of the Holy Ghost into the Body and Blood of our Saviour. He Confutes the Err•••• of the Origenists, as to the Duration of the Pains inflicted upon the Damned. He shews, agai•…•… the Saracens, that it is more decent and rational to have but one Wife, than many. He shew, That God is by no means the Author of Evil. He affirms, That the Blessed Virgin never 〈◊〉〈◊〉 Lastly, he treats of several of the most subtile Questions of Divinity.

Notes

• * 1.1

  Ignatius his Birth.
• * 1.2

  Photius his Character.
• * 1.3

  Photius his Ordination.
• * 1.4

  Ignatius Expelled and Depo∣sed.
• * 1.5

  Pope Ni∣cholas his Letter up∣on the Or∣dination of Photius.
• * 1.6

  The Council of Con∣stantino∣ple against Ignatius.
• * 1.7

  The Canons of the Council of Constanti∣nople.
• * 1.8

  The Perse∣cution of Ignatius.
• * 1.9

  Pope Ni∣cholas his Letters up∣on the De∣position of Ignatius.
• * 1.10

  A Council held at Rome up∣on the Or∣dination of Photius.
• * 1.11

  Pope Ni∣cholas his Letter to Michael the Empe∣rour.
• * 1.12

  Other Let∣ters of Pope Nicholas upon the Af∣fair of Ig∣natius.
• * 1.13

  Ill Treat∣ments made to Ignati∣us.
• * 1.14

  The Council of Photius against the Pope.
• * 1.15

  Ignatius Re-insta∣ted.
• * 1.16

  The Coun∣cil of Con∣stantino∣ple, being the VIII. General Council.
• * 1.17

  Contestati∣ons upon Bulgaria.
• * 1.18

  The Pope's Legates taken by the Sclavoni∣ans.
• * 1.19

  Pope Adri∣an's Letter.
• * 1.20

  New Trou∣bles upon the account of Bulga∣ria.
• * 1.21

  Photius re∣turns into Constanti∣nople, and is restored,
• * 1.22

  Pope John the VIII. gives his Consent to Photius his Restaurati∣on.
• * 1.23

  The Coun∣cil Con∣firms the Restaurati∣on of Pho∣tius.
• * 1.24

  Pope John disowns what his Legates had done.
• * 1.25

  The follow∣ing Popes are against the Restau∣ration of Photius.
• * 1.26

  Photius turned out again.
• * 1.27

  Letters from Pope Stephen to the Greek Bishops.
• * 1.28

  The Bishops Answer to Pope Ste∣phen.
• * 1.29

  Formosus his Reply to the Bi∣shops Let∣ter to Pope Stephen.
• * 1.30

  The last Answers of the Popes to the Greeks.
• * 1.31

  Broils of the Church of Rome with the Greek Churches.
• * 1.32

  Photius's Library.
• * 1.33

  The No∣mocanon of Photius.
• * 1.34

  Photius his Letters.
• * 1.35

  Photius's Sermons.
• * 1.36

  Photius's Treatise concerning the Wills of Christ.
• * 1.37

  Photius's Theological Treatises.
• * 1.38

  Manu∣scripts of Photius.
• * 1.39

  A Censure upon the Ge∣nius and Qualifica∣tions of Photius.
• * 1.40

  Theodorus Abucara.