History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 7 · Chapter 2

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 600-1000 · Century 7 · Chapter 2

p. 9CHAP. II. Of POPES.

GREGORY I. alias the Great, was Biſhop of Rome about the 600. Gregorius oppugneth the Title of Vniverſal Bishop.year of the Incarnation. The Biſhops of Rome had the firſt place among the Patriarchs, with expreſs limitation of juriſdiction and bounds, as well by the firſt general Councel at Nice, as by the ſecond at Conſtantinople. This order was brangled in the time of Gregory. For John, Patriarch of Conſtantinople, ſought not only to have the firſt place, but alſo to be called Patriarcha Oecumenicus or Univerſal, becauſe the Emperours chief Reſidence, was at Conſtantinople the head City foreign. Gregory writ many Epiſtles againſt the Title, unto John he ſaith, Thou was wont to confeſs thy ſelf unworthy to be called a Biſhop: but now thou art ſo puft up, that deſpiſing thy brethren, thou ſeekeſt to be called the only Biſhop......At the laſt day of account, what wilt thou anſwer unto Chriſt the Head of the Univerſal Church, who indeavoureth to make all his Members, ſubject unto thy ſelf, by naming thy ſelf Univerſal? Who (I pray) is before thee to follow him in this perverſe word; but he, who deſpiſing the legions of Angels (ſocially ordered with him) would burſt out unto the top of ſingularity, that he might ſeem to be under none, and he alone to be above all? Who alſo ſaid, I will aſcend into heaven, and exalt my Throne above the ſtars: I will ſit in the mountain of the Teſtament, in the ſides of the North....For what are all thy brethren, the Biſhops of the Univerſal Church, but the ſtars of heaven? Whoſe lives and tongues do glance among the ſins and errours of men, as in the darkneſs of the night: above whom thou wilt prefer thy ſelf by this word of pride, and tread down in compariſon of thee; what elſe ſaieſt thou, but I will aſcend into heaven, and I will exalt my Throne above the ſtars?.....All which things while I ſee with tears, and do fear the ſecret judgements of God, my tears are increaſed, and my groans are not contained within my breaſt; that the holy man John, who was of ſo great humility and abſtinence, is by the ſeducing tongues of his familiars burſt out into ſo great pride, that by hunting after a perverſe name, he will be like unto him, who when he would arrogantly be like to God, did alſo loſe the grace of the given ſimilitude; and therefore did forfeit true bleſſedneſs; becauſe he ſought falſe glory. Truly the Apoſtle Peter was the firſt member of the holy and univerſal Church, Paul, Andrew, John, what were they but heads of particular flocks? and yet they ALL were members of the Church under one head. And to compriſe All in a ſhort bundle, the godly before the law, the godly under the law, and the godly under grace; all theſe perfecting the body of Chriſt, are ordered among the Members of the Church, and p. 10none of them would ever be called Univerſal: and therefore let your Holineſs know, what ſwelling is in you, who ſeeketh the name, wherewith never any did preſume to be called, who was truly godly. Did not the reverend Synod at Chalcedon (as your Holineſs knows) call the High-prieſts of this Apoſtolical See (which I do ſerve, as God hath diſpoſed) Univerſal, by a profered honour? and nevertheleſs none of them would be named by ſuch a word: not any of them did take unto them this temerarious Title; leſt if in the degree of Prieſthood, he had taken this glory of ſingularity, he had been thought to have denied it to all his brethren. Much more writes Pope Gregory of this kind, in that 38. Ep. li. 4. and eſpecially, in the ſame Epiſtle he tels him, that he had given direction to his Deacon Sabinian, that he ſhould not communicate with John, or be at the ſame [Miſſa] ſervice with him, unleſs he did renounce that wicked and prophane pride. And in 32. Epiſtle of the ſame book, unto the Emperour Maurice, he calleth that a name of vanity, a new name, a wicked and arrogant name: and li. 6. Ep. 36. I ſay boldly, he who takes or affecteth this name, is the fore-runner or Uſher of Antichriſt, becauſe in pride he preferreth himſelf above all others. The Emperour was not well pleaſed with theſe Letters, and when Cyriacus was Patriarch, he writ unto Gregory, that for ſo frivolous a word, he would not give ſo great ſcandal unto the Church. Gregory anſwereth li. 6. Ep. 30. ſaying, I intreat that your Imperial Godlineſs would conſider, that ſome frivolous words are very damnable, and ſome are not ſo hurtfull: When Antichriſt ſhall call himſelf God, will it not be a frivolous word, and yet very pernicious; if you conſider the quantity of the word Deus, it hath but two ſyllables: but if you conſider the weight of iniquity, it is an vniverſal plague: and I ſay boldly, that whoſoever deſireth to be called Univerſal Prieſt, he runneth before Antichriſt in pride; becauſe he preſumptuouſly preferreth himſelf above all others; and with the ſame pride he is brought into all errour: for as that man of ſin, will ſeem to be above all men, ſo whoſoever ſeeketh to be called the only Prieſt, exalts himſelf above all other Prieſts. Gregory writ alſo unto Eulogius Biſhop of Alexandria, and Anaſtaſius Biſhop of Antiochia, li. 4. Ep. 36. that they would help in this common cauſe, and hinder ſo great pride. After the ſame manner did he write li. 7. Ep. 69. unto Euſebius Biſhop of Theſſalonica, and others in the daies of Cyriacus. If any will ſay, Gregory did invey againſt John and Cyriacus, becauſe they did uſurp what was due unto the Biſhop of Rome; the words of the former Epiſtle unto John, ſhew the contrary; as alſo the Ep. 30. li. 7. indict. 1. unto Eulogius Biſhop of Alexandria, where he writes thus; I ſaid, that you ſhould neither give unto me, nor unto any other ſuch a Title; and behold in the beginning of the Epiſtle, which you have directed unto me, who have forbidden it, is the word of that proud Title, calling me Univerſal Pope: which I deſire, that your moſt ſweet Holineſs do no more unto me: for it is withdrawn from you, which is given unto another more then reaſon requires: for I ſeek to proſper not in words, but in manners; nor do I think it my honour, wherein I know that my brethren come ſhort of their honour....then am I honoured, when the honour which is due unto every one, is not denied to every one: for if your Holineſs call me Univerſal Pope, you deny your ſelf that, when you call me Univerſal: but far be that! away with words that blow up vanity, and wound charity. So far he. When Phocas Ambition can flatter and ſerve the time.had ſlain the Emperour Maurice, though Baronius adan. 605. calleth him a perjured and bloody murtherer; yet unto him writes Gregory, ſaying, Glory in the higheſt places unto God, who (as it is written) changeth times, and transferreth Kingdomes: for by the incomprehenſible diſpenſation of the Almighty God, is the moderation of mans life.....when the mercifull p. 11God will comfort the hearts of them who mourn, he advanceth unto the top of government one, by the bowels of whoſe mercy, he poureth the grace of gladneſs into the hearts of many: in the aboundance of this joy we truſt to be comforted, who are glad that the bountifulneſs of your Godlineſs is come to the high Empire: Let the heavens rejoice; let the earth be glad, and the people of all the Republick hitherto vehemently afflicted, become joyfull in your bountifulneſs, &c. li. 11. Ep. 36. Unto the Empreſs Leontia he did write the 44. Epiſtle of the ſame book, which beginneth thus: What tongue can tell, what mind can think, the thanks we owe unto the Almighty God, for the happineſs of your Empire? And he endeth, praying, that they would love his Church, to whom it was ſaid, Thou art Peter, and upon this rock—; and on the other ſide, he promiſeth that Peter will protect their Empire here, and intercede for them in heaven; that for relieving the oppreſſed on earth, they may rejoice many years in heaven. What meaneth this ſo large congratulation, but that through the favour of Phocas, his own authority may be enlarged, at leaſt, that none be preferred above him? So ready are ſome to ſpeak againſt the faults of others, and to diſguiſe the ſame in themſelves, as they find occaſion. But Gregory died, an. 604. when he had ſitten 8. years. Becauſe he is the firſt Church-man I ſpeak of, it may ſeem neceſſary to ſhew what was the eſtate of the Church in his daies, in reſpect of Doctrine and Diſcipline, and this I will indeavour (God willing) in the next chapter, leſt I ſeem to inlarge the life of one too far; for this preſent behold a little of the Papal power. In li. 4. Ep. 31. he bewails unto the Emperour Maurice, that in his Epiſtle he had called him a ſimple fool, and he ſaith, Let not our Lord, according The Pope was ſubject unto the Emperor.to his earthly power, be too haſtily angry againſt the Prieſts, but in ſingular conſideration; for his ſake whoſe ſervants they are, let him ſo reign over them, that he beſtow due reverence on them. Bellarmin. de Ro. Pontif. lib. 2. c. 28. acknowledgeth that the Pope reckoneth himſelf amongſt thoſe Prieſts. And in Epiſtle 34. he ſaith, I truſt in the Almighty God, that he will give long life unto our godly Lords, and according to his mercy he will protect us under your hands. Obſerve how reverently the Pope ſpeaks unto the Emperour, and yet more ſubmiſſely; in lib. 2. Ep. 61. he ſaith, He is guilty before the Almighty God, who is not ſincere, in all that he doth or ſpeaks unto his moſt gracious Lords. There he calleth himſelf the unworthy ſervant of his Godlineſs: and he ſhews the iniquity of an Imperial Ordinance (in his judgement) and he concludes thus; I being obedient unto your command, have cauſed the ſame law to be publiſhed through divers parts of the land; and becauſe the law is not conſonant unto the Almighty God, behold I have told it unto our moſt gracious Lords, by the page of our ſuggeſtion: therefore in both I have payed what I ſhould, who have given unto the Emperour obedience, and have not been ſilent for God, ſo far as I know. The Jeſuit ſaith, that he did write in ſuch manner; partly in humility, and partly in neceſſity; becauſe the Emperour had then the Temporal Authority in Rome, and the Pope had need to be defended from the Lombards, and the Emperour, being far off, did entruſt him with many things, and the Biſhop ought to give account of ſuch things. But the foreſaid Ordinance, was of a purpoſe Eccleſiaſtical. And lib. 4. c. 34. he complains, that Maximus was admitted Biſhop of Salona, without conſent of him, or his Nuntio; and nevertheleſs when he had received from the Emperour a command, he had looſed his ſentence of Excommunication; as if Maximus had been ordeined by his order. And li. 9. Ep. 41. he ſaith, if John Biſhop of Juſtiniana will not diſmiſs his charge, the moſt godly Emperour may cauſe to chooſe another; ſeeing, what he commandeth to do, is in his power: as he knows, ſo may he provide: only he craves, that p. 12the Emperour would not cauſe him to meddle with ſuch a Depoſition. Here I do not intend to inquire the cauſes and equity of things, but to ſhew what was done: and we ſee the Pope ſubject unto the Emperour; but wait a ſpace, and we ſhall ſee the Emperour ſubject unto the Pope. Is not this a novation? Acts of a Patriarch.Behold what power the Biſhops of Rome did exerce within his Patriarchal. When Conſtantius Biſhop of Millain died, he ſent word by his Clark Pantaleon unto the City, that they ſhould chuſe a Deacon Deus dedit to be Biſhop, and cauſe him to be conſecrated, lib. 9. indict. 4. Ep. 21. He gave charge to Paſſius Biſhop of Firma, that he ſhould chuſe Opportunus to be Paſtor, if he be able; lib. 10. ind. 5. Ep. 13. He commandeth under the cenſure of Excommunication all the Biſhops of Dalmatia, that they ordain not any Biſhop in Salona without his conſent, lib. ind. 12. Ep. 16. He did alſo draw the cauſes of Arch-Biſhops unto Rome; as when Severus Biſhop of Aquileia had been accuſed of hereſie, and reſtored, and after was accuſed again, he ſummoneth him, according to the command of the moſt Chriſtian Emperour, to appear in St. Peters, that there, in a lawfull Synod, his cauſe may be judged, lib. 1. Ep. 16. He chargeth Natalis Biſhop of Salonitan, that ſeeing the cauſe of Honoratus Arch-Deacon, ſeems to have been decided with contention in that Synod (and they had ordained him, againſt his will, to exerce the Office of a Prieſt; and removed him, as unworthy the Office of a Deacon) to reſtore the Arch-Deacon: and if any ſcandal ſhall ariſe thereupon, he willeth, that both the Arch-Deacon ſhall be cited to appear before him, and alſo the Biſhop ſhould direct ſome perſon for him, that the cauſe may be examined. Ib. Ep. 19. When Maximus was ordained Biſhop of Salona, contrary to his order now named; he commandeth him to humble himſelf, and haſten to appear before him, without any excuſe, lib. 5. indict. 14. Ep. 25. Out of the next Epiſtle it appears that Maximus did not obey, and the Clergy and Rulers did aſſiſt him: wherefore the Pope did write unto them, to cauſe Maximus to come and appear; and he promiſed that he would judge the cauſe uprightly. He drew civil things to his power, as lib. 8. ind. 3. Ep. 6. he ordered Savinus a Sub-Deacon, to cauſe Maria to pay unto Stopaulus and Marcellus, what her father had left unto them by Teſtament. In lib. 11. ind. 6. Ep. 54. among other directions that he gave unto John, going into Spain, he The Bishop had power in civil things, from or by the Civil Law.telleth him, how the Emperour Juſtinian had ordained, that if any had an action againſt a Clark or Monk or Deacon; he ſhould firſt go unto the Biſhop of the place, and there the cauſe to be decided; and if both parties did not reſt contented, the Judge of the place ſhould put the ſentence in execution. This inſtance ſhews, that the Biſhops had their power in civil things, by the Laws of the Empire. At that time, the Biſhop of Rome had Revenues from other Churches, and lib. 10. Ep. 47. he bids his Clark Pantaleon to bring unto him, the ſilver which is left by the Clergy or people, that he might ſee the mony of the Churches, which the people and clergy have, ſafely kept. And in the 50. Epiſtle, he gives order unto John Biſhop of Siracuſe, concerning his Revenues paied there and in Panormitan. Pelagius the I. mad an Act, that all Metropolitans within his juriſdiction, ſhould within three months (after their Conſecration, as they ſpeak) ask a Palle [Pallium, or a Biſhops Coat] from Rome, Gratian. diſt. 100. cap. 1 & 2. it ſeems that they did not regard the Palles; therefore Gregory obtrudes the Palles upon them, and would have the Metropolitans to accept them; but would ſuffer nothing to be taken for them. li. 4. Ep. 51, & 56. He made a new form of Service, which The firſt Maſs at Rome.they call the Maſſe, and did add many Ceremonies, that were not in uſe before: ſo that Platina ſaith, the whole inſtitution of the Maſs, was invented by him. Onuphrius ſaith, that Platina comes ſhort in deſcribing of his inventions. p. 13He firſt did ordain the Stations and the great Letany; that is, upon occaſion The firſt Stations.of a great inundation in Rome: he appointed, that on the 25. of April yearly, the people ſhould reſort to certain Churches; and if they pleaſe to confeſs their ſins, they may receive forgiveneſs; Pol. Verg. de inven. rer. lib. 8. cap. 1. which cuſtom ſtill remains, but now upon neceſſity; whereas he ſaid, if they pleaſe. Nor in that order makes he mention of indulgences; albeit ſome of his Sermons be extant, that he delivered upon theſe days. Rabanus de inſtitut. cler. lib. 2. cap. 18. expounds theſe Stations to be the Faſt, on Wedneſday and Friday. He ordained the Lent to begin on Aſh-wedneſday, and the Ceremonies thereof, Po. Verg. lo. ci. lib. 6. cap. 3. and leſt the people were detained too long from dinner, he ordained that Matins be cloſed before nine a clock.

2. SABINIAN was at Conſtantinople, when Gregory died, and was advanced into his Seat by Phocas. When he came to Rome there was great dearth, and the poor people beſought him to follow the alms-deeds of Gregory: he anſwered, Gregory hunting after a popular applauſe, had waſted the patrimony of the Church. And he did ſo burn with wrath and envy, that Caranza ſaith, he did hate all the good works of Gregory; and he had burnt all his Books, ſaith Platina, if ſome Copies had not been ſaved by Peter a Deacon. The burning of Torches continually in Churches, and the diſtinction Torches.of hours by Bels was his device. Platin. He did propound unto Phocas, that the Title ſhould be given unto the Biſhop of Rome, which Gregory had ſo oft condemned; but becauſe of mighty oppoſition, it could not ſo ſoon be carried. He ſate 1. year and 5. moneths; after him the See was vacant 11. months and 26. daies.

3. BONIFACE III. being at Conſtantinople, was named by the Emperour; The title of Vniverſal Bi…hop, firſt given to the Bishop of Rome.and now for envy of Cyriacus, was made Univerſal Biſhop of the Church; and the See of Rome was ordained to be the head of all Churches; becauſe the Church of Conſtantinople would have uſurped this honour: Beda de ſex aetat. & Platin. Bar…nius in Annal. ad an. 606. ſaith, Becauſe there was enmity betwixt Phocas and Cyriacus; for envy of him, the Emperour ſeems to have favoured the Biſhop of Rome, beyond the cuſtom of his Anceſtors; and did ordain by Imperial Edict, that this name becomes the Roman Church only; and the Biſhop of Rome ſhould be called Univerſal, and not the Biſhop of Conſtantinople: this Title then is a novation. But what is the meaning of it, it is controverted. Pope Innocent the III. writing unto the Patriarch of Conſtantinople, lib. 2. Ep. 206. gives two notions of it, ſaying, it is called the Univerſal Church, which conſiſts of all the Churches; which in the Greek language is called, The Catholick Church; and according to this exception of the name, the Roman Church is not the Univerſal Church, but a part of the Univerſal Church; to wit, the firſt and chief, as the head in the body, becauſe in her is the fulneſs of power, and a part of that fulneſs is derived unto others: again, the Univerſal Church is called, that one, that hath under her all other Churches; and according to this reaſon of the name, the Roman Church only, is called Univerſal; becauſe ſhe alone is preferred above all others by the priviledge of ſingular dignity, as God is called the Univerſal Lord, Catalog. teſt. verit. lib. 6. I will not ſtay to diſpute theſe exceptions; but obſerve the novation, and who is the Author of the Title; and how contrary it is unto the Epiſtles of Gregory the I. Bellarmin. de Ro. Pontif. lib. 2. cap. 32. would prove the lawfulneſs of this Title; becauſe in former ages, ſome were called Biſhops of the Univerſal Church. It is true, ſome were ſo intituled, not only the Biſhops of Rome, but others alſo; as may be ſeen among the Epiſtle of Auguſtine and others: and Clemens the I. in the firſt p. 14Epiſtle unto James, the Lords brother, called him the Biſhop of Biſhops, who governed the Holy Church of the Hebrews in Jeruſalem, and all the Churches, which by the providence of God were founded every where. Here a Biſhop of Rome giveth ſuch great Titles unto others: and Athanaſius was called Biſhop of the Catholick Church; and it ſeems not without diſparagement to the Biſhop of Rome: for Baſilius Magnus in his 49. Epiſtle, writes unto him thus; ſo much the more as the diſeaſes of the Church wax worſe and worſe, ſo much the more do we all turn unto your dignity; truſting that your government is the only comfort which is left unto us. Now will any ſay, that either James or Athanaſius, had the power or juriſdiction over all the Churches? Where then is the power of the Biſhop of Rome? But Baſilius declares his mind in the words following, thus, Thou art thought by all alike who either in part by hearing, or by experience, know thy dignity able to help us from this horrible Tempeſt, by the power of thy prayers, and by thy knowledge to inform in the affairs that are moſt excellent. And more clearly in the 52. Epiſtle, he ſaith, it ſeemeth enough to others, that each one conſider and have a care of what belongeth unto himſelf; but unto thee, this is not enough; for thy ſollicitude is ſuch for all the Churches, as well as for that which particularly is, by our common Lord, committed unto thee; who indeed intermitteſt no time from conference, admoniſhing, writing, and alwaies ſending ſome who do inform in the beſt things. Behold here a ſollicitude univerſal, and not a juriſdiction univerſal. But to return to Boniface, Platina teſtifieth, that this Title was not given unto him without great contention; for the Patriarch of Conſtantinople did alledge, that it appartained unto his See, ſeeing there was the head of the Empire; and the Biſhop of Rome ſaid, that Rome was the head of the Empire; and a Colony was ſent from thence unto Conſtantinople, and the Emperour, is called Emperour of the Romans; and the people of Conſtantinople, even at that time, are called Romans, and not Conſtantinopolitans or Greeks. Platina addeth, I omit (ſaith he) that Peter, Prince of the Apoſtles, gave unto his ſucceſſors, the Biſhops of Rome, the keys of the Kingdom of Heaven; and the power that God had given unto him, he left in Legacy unto Rome, and not to Conſtantinople. Platina might well have omitted this; becauſe he cannot ſhew out of any Author about that time, that Boniface did pretend this reaſon. It is true, ſome Biſhops of Rome, before that time, had ſpoken of Peters primacy. But not in ſuch ſenſe, as they do now, as is clear from the words of Gregory the I. that are before. And here it may be remembred, what he writes to Eulogius Biſhop Pope Gregory ſaith, the power of Peter belongeth in three Sees.of Alexandria, lib. 5. Ep. 60. ſaying, One thing tieth us unto the Church of Alexandria, by a certain peculiarity; and ſome way forceth us, by a ſpecial Law, to incline the more unto her love; for as all men know, that the bleſſed Evangeliſt Mark, was ſent into Alexandria by his Maſter the Apoſtle Peter; by the unity of this Maſter and of the Diſciple, are we tied; that as I ſeem to ſit in the ſeat of the Diſciple, becauſe of the Maſter; ſo do you ſit in the ſeat of the Maſter, becauſe of the Diſciple. We find not the reſponſory of Eulogius; but it is clear, he did not approve this pretence; for Gregory writ again unto him, lib. 6. Ep. 37. thus, Your moſt ſweet Holineſs, hath in your Epiſtles, written many things concerning the chair of St. Peter, Prince of the Apoſtles, ſaying, that he ſitteth as yet in it, by his ſucceſſours: and indeed I confeſs my ſelf unworthy, not only of the honour of Rulers, but to be in the rank of ſtanders alſo: but all that you ſaid, I accept gladly, becauſe you ſpeak to me of the Chair of Peter, who ſit in the chair of Peter. And albeit I have no delight in ſpecial honour; nevertheleſs, I did greatly rejoice, that you who are moſt holy, have given unto your ſelf, what you have allowed unto me: p. 11for who knows not, that the Holy Church is ſtrengthned by the ſolidity of the Prince of the Apoſtles? becauſe he carried ſtrength of mind in his name, that he was called Petrus à Petra, to him by the voice of Truth it was ſaid, Unto thee will I give the keys of the Kingdom of Heaven: and again, When thou art converted, ſtrengthen thy brethren; and again, Simon loveſt thou me? feed my ſheep. And ſo though the Apoſtles were many, yet only the See of the Prince of the Apoſtles, which [See] is but one in three places, and hath prevailed pro ipſo principatu; for he hath advanced the See, where he would reſt and finiſh his life; and he hath beautified the See, whereinto he ſent the Evangeliſt a Diſciple; and he hath ſtrengthned the See [Antiochia] in which he ſate 7. years, albeit he was to leave it: Seeing then the See is one, and of one; wherein now by Divine authority three Biſhops do govern, whatſoever good I do hear of you, I account it mine own; and if you hear any good of me, impute it unto your merits; becauſe we are all one in him, who ſaid, That they may be all one, as thou, Father art in me, and I in thee, that they alſo may be one in us. So far he. Whence it appears, that whatſoever may be underſtood by the Title, Prince of the Apoſtles; other Biſhops did oppoſe, that it ſhould be proper to the See of Rome; and Gregory was content to ſhare with the Biſhops of Antiochia and Alexandria. Likewiſe Baſilius, Biſhop of Cappadocia, in his 55. Epiſtle calleth Ambroſe (who was Biſhop of Milain) Biſhop of the firſt See of the Apoſtles; certainly, not becauſe any Apoſtle was ever Biſhop of Milain; but becauſe, as Ambroſe held the doctrine of the Apoſtles, ſo at that time Milain was the Court of the Emperour Theodoſius his Reſidence; as Baſil ſaith in the ſame Epiſtle, unto that Town is the Princedom of the whole [Roman] nation concredited. The primacy of the Biſhop of Rome, being grounded, in this manner, upon ſo ſandy reaſons, hath been uſurped and enlarged by ſlight and might through many ages; and at that time gave the occaſion of the great ſchiſm, betwixt the Greek and Latine Churches, and among the Latines themſelves; for the Biſhops of Ravenna and Milain, would not conſent to the ſupremacy (as follows:) and therefore Ravenna, in contempt, was called Acephalos or headleſs; and the Biſhops of Venice and Iſtria would not ſubject themſelves. Phyl. Mornay in Myſter. iniq. pag. 117. This Boniface denounceth a curſe to all them, who climb unto a Biſhoprick by favour of men or bribery: he ordaineth, that The Election of a Bishop.the Election of a Biſhop, ſhould be by conſent both of people and clergy, and be ratified, when the Prince of the City ſhall approve of it, and the Pope ſhall add his volumus & mandamus. Platina. Gregory ſaid, he would not command, but only he would intimate or ſhew ſuch things as he thought expedient, lib. 7. Ep. 30. but then Boniface, and all his Succeſſors, in all their Conſtitutions, Grants, and Buls, have no word ſo frequent, as Iubemus & mandamus. He ſate 9. months.

4. BONIFACE IIII. ſucceeds an. 608. ſaith Onuphrius, Phocas gave Paganiſin creepeth into the Romish Church.unto him the Temple that was called Pantheon (that is, of Cybele and all other Gods) and he dedicated it unto Mary, and all other Saints; and therefore it was called Virgo ac Martyres. Platin. A noble change! not from Paganiſm to Chriſtianity; but from one ſort of idolatry to another. Neither was this his deed only, but of many other Popes, as Bellarmin ſheweth de cultu Sanctor. lib. 3. cap. 4. and therefore Agrippa de vanit. ſcient. cap. 58. ſaith, we know, this was the old ſuperſtition of the Gentils, to build to each God their own Temple: to whoſe imitation, afterwards Chriſtians began to dedicate their Churches unto their Divis. In that chapter, Agrippa taxeth his Romaniſts: 1. That they think God hears prayers more in one place, than in another; albeit Chriſt biddeth enter into our Chamber; and he himſelf went p. 16unto the Mountaines to pray. 2. Hee reproves the multitude of their Churches, Chappels, and Oratories built and adorned ſo ſumptuouſly; and in the mean time, the poor and living members of Chriſt, are ſtarving for want of neceſſaries. From Auguſtin, contra Maximin. lib. 1. argum. 11. de Sp. San. we may learn a third fault of this kind: if we build (ſaith he) a Church of Stones or Trees unto any moſt excellent Angel, are we not accurſed and anathematized from the truth of Chriſt, and from the Church of God; becauſe then we give unto a creature, that ſervice which is due unto God only. Hereunto did Bellarmin ſubſcribe, ſaying, to offer Sacrifices, to build Churches and Altars, is a ſervice due to God alone; de beatit. Sanctor. lib. 1. cap. 12. But in lib. 3. de cultu Sanctor. he varniſheth this practice of the Romiſh Church, ſaying, we build not Churches to our Martyrs, as to Gods, but as monuments to dead men, whoſe ſpirits live with God. He adds other anſwers, but ſuch as he truſts not himſelf; and the moſt ſolid (as he ſaith) is, Holy houſes may be built truly and properly to Saints, yet not under the name of a Church or Temple, but Baſilica or Memoria. To omit the identity of the words, Agrippa ſaid before, They build Churches unto their Divi: and Eraſmus on the margine, above the fore-named words of Auguſtine, hath marked, This is done now to each one of the Divi. But experience is a ſufficient witneſs, that almoſt all the Churches, under the obedience of Rome, had their names from Saints; nor were they called, the Memories or Monuments, but the Church of Saint Peter or ſome other Saint, and in Latine Templa Sanctorum, and in Greek foreign, as Bellarmin witneſſeth de cultu Sanct. lib. 3. cap. 4. Werefore we may ſee, that the Church of Rome hath turned the old idolatry, into a new ſort of idolatry; giving their new Gods more fine and ſuperſtitious worſhip. This Boniface did firſt All-hallow day.ordain the Feaſt of All-Saints, and that the Pope ſhould ſay Maſs that day. Catal. teſt. verit. lib. 6. He turned his fathers houſe into a Monaſtery, and ſate 7. years: then the ſeat was vacant 6. months; for many ſtrove for the preheminence, rather than for the cure of ſouls. At laſt

5. DEUSDEDIT or Theodatus, the ſon of a married Prieſt, was choſen, and ſate 3. years. This only is written of him, that he was an holy man, and that he healed a man ſick of the Palſie, by a kiſs only; and that he ordained, that the ſon of him who had been witneſs of the Baptiſm of an infant, ſhould not marry that infant being a woman. Platin. And hereby he enlargeth ſpiritual alliance (as they call it) which was begun by Gregory, who Spiritual alliance.did accurſe the man who ſhall marry his god-mother. Grego. decreta.

6. BONIFACE V. is ſaid to have been a man of ſingular vertue and bountifulneſs; eſpecially toward thoſe of the Clergy, who were moſt vigilant in their calling. He ordained, that ſo great reverence ſhould be had unto the Churches a refuge of impiety.place of Gods worſhip; that whoſoever ſhall take his refuge into a Church, ſhould not be taken by force; (making the Law of God againſt murtherers, and ſuch ungodly men, to be of no effect by his tradition; becauſe he loved them who bring, ſaith I. Beda in Catal. Scriptor. illuſt.) and that ſacrilegious Except ſacriledge.perſons ſhould be accurſed (for he hateth them who take away.) In his time, Teſtaments were of ſtrength, when they were confirmed by the Magiſtrates: but his Succeſſours would have this power to themſelves. His Epiſtles direct to England, as in Beda's hiſtory, wherein are ſundry paſſages, fighting againſt the perfection of Chriſt's ſatisfaction. He ſate 5. years, and died an. 622.

7. HONORIUS I. was a Monothelite, Onuphrius in Annot. in Platin. A Pope condemned of hereſie.and Bellarmin, de Ro. Pont. lib. 4. cap. 11. would purge him of this blot, by the Epiſtles of a Monk Maximus, and of Emanuel Caleca. who lived about the p. 17year 1274. they cannot deny, that they ſaw in the moſt common books of Councels, this hereſie imputed unto him in the ſixth general Councel; as alſo the Epiſtles of Sergius, Biſhop of Conſtantinople, unto Honorius; and of Honorius to Sergius, were read in the twelfth Action or Seſſion: and in the ſixteenth Action, they both were accurſed for that hereſie: and in the ſeventeenth, a Confeſſion was publiſhed contrary to the errour of the Monothelites; and after the Confeſſion, Honorius Pope of old Rome, is reckoned amongſt the Hereticks: ſee hereafter in Leo II. and ſome among the Romaniſts, ſtick not to call him an Heretick, as Melc. Canus in loc. Theol. li. 6. c. 8. Platina makes mention of his great care in building of Churches, and tranſporting Ornaments from the Temple of Jupiter Capitolinus, into the Church of St. Peter, but nothing of his ſpiritual building. He appointed Proceſſions on the Lords day: whence was the compaſſing of Churches. Catal. teſt. verit. lib. 9. He ſate 12. years, and then the Seat was vacant 1. year and 7. months.

8. SEVERINUS was confirmed by Iſaacius, Eparch of Ravenna: Election of the Pope.for at that time the Election of the Pope was naught, till he were confirmed by the Emperour or his Eparch. Platin. Iſaacius came to Rome for confirmation of the Pope, and ſaw great Treaſure in the Lateran Church: he took it all away; becauſe the Souldiers were in great neceſſity, in time of the wars againſt the Sara…ens; yet he gave only a part of it to the Souldiers, and ſent the reſt to Ravenna; whence he ſent a part unto the Emperour: like unto all other Popes, Severinus was more carefull of houſes then of ſouls. Platin. He by Epiſtle reproves the Scots; for obſerving Penticoſt or Eaſter, on another day than the Church of Rome; but his reproof had no place there; becauſe they were not accuſtomed with the yoke of the Romiſh Biſhops, ſaith Catal. teſt. ver. He ſate 1. year 2. months. Beda hiſt. lib. 2. cap. 19. hath written None free of Original ſin, except our Saviour.an Epiſtle at this time, thus, Unto the moſt learned, and moſt holy, the Scotch Biſhops and Presbyters, and other Doctours and Abbots. Hilarius Arch Prieſt, and keeping the place of the holy Apoſtolical See, John a Deacon, and choſen in the name of God; and John Primicerius, and holding the place of the Apoſtolical See, and John a ſervant and counſeller of the ſame Apoſtolical See. The writings which the Bearers brought unto Pope Gregory, of good memory (he departing this life) have not been anſwered till now. Which being opened, leſt the miſt of ſo great a queſtion ſhould continue......Hereby we know, that the Pelagian hereſie beginneth to revive among you; wherefore we exhort you earneſtly, that ſo venemous a work of ſuperſtition be put from your minds; for it cannot be unknown unto you, how that execrable hereſie is damned; ſeeing it hath not only been aboliſhed out this 240. years; but it is alſo daily condemned by us, by a perpetual anathema, and is buried: and we exhort, that among you their aſhes be not ſtirred up, whoſe weapons are burnt: For who will not abhor the proud and wicked attempts of them who ſay, A man may be without ſin by his proper will, and not by the grace of God? And indeed, the firſt fooliſh ſaying of blaſphemy, is to ſay, A man is without ſin: Which cannot be, except the only Mediatour of God and Man Chriſt Jeſus, who was conceived and born without ſin. For other men, being born with Original ſin, are known to bear the teſtimony of Adam's tranſgreſſion (even they who are without Actual ſin) according to the Prophet, ſaying, Behold I was conceived in iniquity, and in ſin hath my mother born me. What may be collected out of this Epiſtle, I leave unto all Judicious Readers: only I would, that this were remarked, that in the inſcription, they obſerve the ſtile and phraſe of the Roman Court, directing their Letters unto the Scotch Biſhops, &c. p. 18whereas, neither at that time, nor many ages thereafter, was any Biſhop in Scotland; but only Abbots who were Doctours, and Presbyters in ſeveral congregations.

9. JOHN IV. beſtows all the Treaſure (that Iſaacius and Severine had left) on the redeeming of ſome captives of his Nation Dalmatia and Iſtria, from the Lombards. He tranſports the bodies of Vincentius and Anaſtaſius Reliques.Martyres, from Dalmatia to Rome; from the hands of enemies to the ſuperſtition of a more eminent place. In his time Lotharis, King of the Lombards (a good Juſtitiary, and Arrian) did permit in every City of his Kingdom, two Biſhops, one Catholick (as they ſpoke then, or orthodox) and another Arrian. John ſate 1. year 9. months.

10. THEODORUS I. the ſon of Theodorus Biſhop of Jeruſalem, Pretended authority availeth not.ſtrove againſt Paul, Biſhop of Conſtantinople, becauſe he was a Monothelite, and ſought his deprivation, but in vain; for he dealt by authority, and not by Scriptures or reaſon; and Paul deſpiſeth his authority. Lotharis ſaid, he was puft up with ambition, and not inſpired by a good ſpirit; and therefore he contemned him alſo, ſaying, He foſtereth many errours, and reproved one only. He diſſwadeth the Emperour Conſtans, from the errour of the Monothelites; therefore the Emperour ſought his life. Thereafter all his care was, to adorn and adore the bodies of the departed Saints, and their Reliques: he died an. 647.

11. MARTIN I. augmenteth the number of holy daies; he commandeth New Rites.the Prieſts to ſhave their hair continually; and that each Biſhop ſhould conſecrate the chriſm or holy ode yearly, and ſend it through all the Pariſhes of his Diocy; and that all the Clergy ſhould, at their admiſſion, vow ſingle life. He ſent unto Paul, Biſhop of Conſtantinople, exhorting him to forſake his errour; but Paul was ſo far from regarding his Ambaſſage, that he abuſed his Meſſengers, and ſent them into ſundry Iſlands. Wherefore the Pope aſſembled a Synod at Rome, of 150. Biſhops, and reneweth the damnation of Syrus, Biſhop of Alexandria; of Sergius and Pirrhus, Biſhops of Conſtantinople, and he accurſeth Paul. Platina makes no mention that he did Excommunicate the Emperour. Certain it is, that the Emperour commandeth his Eparch Olympius, either to kill Martin, or (if he could) ſend him to Conſtantinople; becauſe he had conſpired againſt the Emperour, as appears in his own Epiſtle, written to Theodorus the former Eparch. Olympius ſent a ſervant to kill him, in St. Maries Church. Platina ſaith, the ſervant was miraculouſly ſtricken with blindneſs. The Emperour reſtored Theodorus, and gave him the ſame Commiſſion: he was received by the Romans very graciouſly, becauſe he had foughten againſt the Lombards, Then profeſſing to viſit the Pope, at the firſt meeting cauſeth him to be bound, and ſent him to Conſtantinople, where he had his tongue cut out, and was ſent to Cherſoneſus, and died in great neceſſity. After he had ſate 7. years, his See was vacant 14. moneths; becauſe they had not had intelligence of his death.

12. EUGENIUS I. receiveth Letters from Peter, Biſhop of Conſtantinople, The Pope is cenſured.coming nearer the truth, than his Predeceſſour Paul: yet becauſe he did not expreſs the two natures and wills in Chriſt, the Clergy of Rome, did inhibit [Nota] the Pope to ſay Maſs, until he abjured thoſe Letters of Peter. Platin. He commanded, that Biſhops ſhould have Priſons for malefactors; Bishops have Priſon-houſes.and ſo they began to meddle with civil puniſhment. Catal. teſt. ver. lib. 7. He ordained, that Monks ſhould not come out of their Cloiſters, without expreſs licence from their Superiour. He ſate 2. years and 9. months.

p. 1913. VITALIAN ordained a new order in the Church, eſpecially of Muſical inſtruments.ſinging; and for the better harmony, he brought in the Organs. Platin. That new order of ſinging, muſt be underſtood of ſome new ſort of muſick; for Pſalms were ſung in the Church before: and Bellarmin de bon. oper. lib. 1. cap. 7. ſaith, Organs were not heard in the Church, before the year 820. and Thomas Aqui. 2. 2. qu. 91. ar. 2. ſaith, in the Old-Teſtament was uſe of muſical inſtruments; becauſe people were rude and carnal; and therefore had need to be ſtirred up by theſe inſtruments, as they were by earthly promiſes; as alſo they did prefigure ſomething. And in object. 4. of the ſame article, he ſaith, The Church ſuffers not muſical inſtruments, as Cythars and Pſalteries in the praiſing of God, leſt they ſeem to Judaize. Whence it appears (as Card. Cajetan. hath obſerved in that place) that Organs were not in the Church in the daies of Thomas Aqu. In the year 666. he ordained, that all ſervice in the The number 666.Churches, every where, ſhould be done in the Latine language; and ſo the number of the Beaſt, agreeth to his time and language, that he commandeth. But hence it appears, that at that time, the Nations had uſed their vulgar languages in the Churches; and this Pope began to reſtrain them. Pope Martine had ordained that Prieſts ſhould not marry; and now Vitalian reproves Prieſts for their marriage; as appears by his Epiſtle to the Biſhop of Creta, wherein he findeth fault, that the Biſhops of that Iſland had wives. He commanded ſhaving and anointing; and under theſe ſigns, he gave liberty of buying and ſelling. Catal. teſt. ver. lib. 7. Three things, at that time, were Three wonders.called wonders, Monaſteries with fair buildings, Kings become Monks, and whoredom of Prieſts was thought no fault. He ſate 14. years.

14. ADEODAT followed him. Now a wondrous Comet was ſeen the ſpace of three months; and alſo were extraordinary thunderings and inundations Wherefore the Pope made frequent prayers, that God would avert the Prayers without repentance are idle.evils, which thoſe prodigies ſeemed to pretend: but repentance, and aboliſhing of idolatry, was not conjoined with their prayers: ſo follows great dearth of corn; an the Sarazens entred into Sicily. He ſate 2. years.

15. DONUS or Domnio ſate 5. years. Theodore Biſhop of Ravenna, ſubmits his See unto him. To maintain the invocation of Saints, the Papiſts ſay, that at that time the ſoul of Dagobert, King of France, was delivered out of the hands of the Divel, by Dioniſius and Maurice Martyres, and Martine the Confeſſour, whom Dagobert had worſhipped.

16. AGATHO obtained from the Emperour Conſtantine, a diſcharge Election of the Pope.of the mony, which the Pope was wont to give unto the Emperour, for his confirmation; yet ſo, that when the Election ſhould be made; he who is choſe, ſhould not be ordained, until a general Decree be made, according to the old cuſtom. Gratian. diſt. 63. ca. Agatho. Platina ſaith, the ſixth general Councel, was called by Agatho: but the Books of Councels ſhew expreſſely, Councels were called by Emperours.that it was called by the Emperour, in the daies of Pope Donus; and the Divalis ſacra, was directed unto Donus, requiring him to ſend worthy and learned men unto the Councel, which the Emperour had proclaimed. Donus died, and the Divalis was delivered unto Agatho; who in his Epiſtle to the Emperor (as it is Regiſtred in the 4. Seſſion of the ſame Councel) acknowledged, that at his direction, and for obedience which he oweth unto him; he had called a Synod of 125. Biſhops (whoſe names and ſubſcriptions, are extant with the Acts of that Synod) at Rome, for due preparation unto the Councel; and in that Epiſtle, he calleth himſelf often the Emperours ſervant: John Biſhop of Portua, and John a Deacon of Rome, were ſent unto the Councel; they ſaid the firſt Latine Maſs, in the Church of St. Sophia at Conſtantinople, The firſt Latine Maſs in Greece.the Emperour being preſent. This one practice made the greater p. 20way unto the fore-named Decree of Pope Vitalian, in all other places. In the Synod at Rome he made the Canon, in Gratian. di. 19. All the Decrees of the Apoſtolick See, are to be embraced, as eſtabliſhed by the divine voice of St. Peter. When Theodore Biſhop of Ravenna died, the Clergy could Contention in election of a Bishop.not agree in the Election. Theodoricus, one of the Competitours, haſtneth to Rome, and was confirmed by Pope Agatho: the people of Ravenna took it impatiently, that their Church, which was wont to contend with Rome in dignity; was now by the fooliſhneſs or madneſs of Theodoricus, become ſubject to Rome; and they took part with Felix, that he ſhould be their Biſhop, and maintain the libertie of their Church. The Emperour Juſtinian, gives order to Theodore the Eparch, to go with 8. ſhips to Ravenna; and cauſe Felix to give ſatisfaction to the Biſhop of Rome; and if he refuſed, that he ſhould ſend Felix, with the head-men of the City, unto Conſtantinople: Theodore doth ſo; and Felix had both his eys burnt out with hot braſs; the Citizens were killed or baniſhed: Sabellic. Ennead. 8. lib. 7. and upon this occaſion, Pope Leo the II. obtained from the Emperour, that the Arch-Biſhop of Ravenna, in all times coming, ſhould receive inveſtiture from Rome. Hence we ſee, that all Italy was not ſubject unto the See of Rome; ſeeing Ravenna had contended with Rome for dignity. Agatho ſate 3. years.

17. LEO II. is called a learned Pope. He ordained, that no Arch-Biſhop ſhould pay any thing to the Church of Rome, for Inveſtiture or Palle; becauſe ſuch a cuſtome would breed many inconveniences. Platin. This Decree held not, and by length of time, the price of the Palle waxed ſo great; that Albert, Biſhop of Ments, payed for it 30000. crowns, Sleidan. comment. adan. 1523. Leo accurſeth, at Rome, all them whom the ſixth Councel The humble Letter of the Pope unto the Emperour.had condemned; as his Epiſtle written to the Emperour ſhews, out of which I have marked theſe paſſages: Unto the King of Kings we give thanks, who hath beſtowed an earthly kingdom upon you; ſo that you ſhould covet heavenly things: for it is better that you truſt in God with a ſetled mind, then that you reign with honour given you from above: that is profitable to you; this to your ſubjects; for, by the mercy of God, you obtain the triumphal glory of your fathers Crown by birth: your godlineſs is the fruit of merciemercy; but your power is the conſerver of diſcipline: by the one thereof, your Princelie mind is joined with God; by the other, diſcipline is done unto your Subjects: the riches of the one, relieve the poor; the happineſs of the other, amendeth them who ſtray from the right way. It is no leſs care of them who are in authoritie, to amend the froward, than to triumph over an enemie—The Legates of this Apoſtolical See, your mother, the Roman Church, the ſervants of your Holineſs; together with the perſons who went with them; who by our Predeceſſour, of Apoſtolical memory, Agatho, at the 8. indiction; for the cauſe of faith (your Godlineſs commanding) were hither directed: the tenth indiction, being now paſt, in the month of Julie; together with your Godlineſs Letters and Acts of the Councel, did we receive with great joy in the Lord; and as it were we entred out of the gulf of grief, into the haven of longed-for calmneſs; and recovering ſtrength, we began with great thankſgiving to cry out, Lord, ſave our moſt Chriſtian King, and hear him......Therefore, as we have received every one of the general Councels, of Nice, Conſtantinople, Epheſus, Chalcedon and Conſtantinople; all which the Church of Chriſt doth approve: So the ſixth general Councel, which was now celebrated in this Princely City, by means of your clemency; we as their foot-grooms [Nota] do with the like reverence receive, and we diſcern the ſame Councel to be numbred juſtly with them; as being gathered by the ſame, or p. 21alike grace of God: therefore we do anathematize and accurſe all hereſies, and all Authors or favourers of them, Theodore Biſhop of Farranitan, Cyrus of Alexandria, Sergius, Pirrhus, Peter and Paul, rather ſucceſſours than Biſhops of Conſtantinople; and Honorius, who did not adorn the Apoſtolical See, with doctrine of Apoſtolical tradition; but by his wicked traitory did indeavour to ſubvert the unſpotted faith—In the end, let your Princely magnanimity think worthy of your wonted acceptation and clemency, Conſtantine a ſub-Deacon, the humble Bearer of theſe Preſents; and give your godly ears unto his informations; that in the ſervant, you would worthily acknowledge the ſender. Let the Reader conſider, how different the ſtile of this Letter is, from the preſumptuous Buls of Popes afterwards, and ſee a Pope condemned of hereſie. Leo ſate 10. months, but his glory was ſo great (ſaith Platina) that it ſeemed, as if he had lived longer. The ſeat was vacant 11. months and 21. daies.

18. BENEDICT II. was thought ſo ſingular in learning and godlineſs, A little change in the election of a Pope.that he was choſen with conſent of all; and the Emperour thought ſo well of his Election, that then it was firſt ordained by him, whom the Clergie, People and Souldiers of Rome, ſhould chuſe unto the Papacie; he incontinently ſhould be received, without ſending unto Conſtantinople, but only unto the Eparch of Ravenna. We will ſee the practice in Conon and Sergius. Barorius ſpeaks of the cuſtom formerly, how the confirmation was ſought from the Kings of the Goths; and after them from the Emperour; and laſtly from the Eparch. But when the Popes began to deſpiſe the Emperour, they did not reſpect the Eparch. Pol. Virgil. de inven. rer. lib. 4. cap. 10. ſaith, The power of creating the Roman High-Prieſt, untill the Reign of the Emperour Conſtantine, without doubt, did appartain unto the Colledge of Roman Prieſts: then by degrees the Election of that Colledge, with the ſuffrages of the people, was firm; which the Emperour had approved: and this continued till the year 685—this cuſtom indured not long—the Succeſſours of Charls the Great, were accuſtomed to confirm the Election: at laſt 1059. Pope Nicolas the II. did reſtrain the Election unto the Cardinals. Boniface was more carefull of outward, than ſpiritual Churches, as Platina ſhews. He ſate ſcarce 11. months.

19. JOHN V. was elected that year, wherein the Emperour Conſtantine died: he writ of the dignity of the Palle, and continued not one year. Then the Romans would have advanced Peter an Arch-Biſhop, and the Contentions who shall be Pope.Souldiers were inclined to Theodore a Prieſt. But after long contention

20. CONON was preferred, he was beloved of many for natural and civil gifts of body and mind; but ſo ſoon as he was confirmed, he was taken with ſickneſs: then Paſchalis an Arch-Deacon, and Maſter of the Popes Treaſure, gave great ſums of money, to John the Eparch, to cauſe him to be elected. Conon died in the 11. month. Then ſome cry for the fore-named Theodore, and ſome ſtrove for Paſchalis; the matter was like to come to blows; till by the advice of ſome, both of people and ſouldiers, the tumult was pacified a third.

21. SERGIUS I. was choſen, and carried upon mens ſhoulders to the Novation in the election.Lateran Church: thus by occaſion of the pride of the Competitours, the pride of the beaſt is advanced another ſtep; for his Succeſſours will not let this ſhew go down. The Competitours ſalute and kiſs him ſore againſt their wills; for the multitude did compell them. Platin. Nevertheleſs Paſchalis ſent privily for the Eparch to come and aid him: the matter is diſcloſed unto the Pope, and Paſchalis is accuſed of Magick, convicted, depoſed, and ſhut into a Monaſtery, where he abode 5. years, ſtill denying that whereof he was accuſed; p. 22and the Eparch would not admit Sergius, till he had paied five pounds of gold, that Paſchalis had promiſed, though Sergius ſaid he had not promiſed it: Baron. ad an. 687. Bellarmin de Ro. Pont. lib. 3. ſaith, in the year 669. The Biſhop of Rome began to have the Temporal ſword, that is, temporal government; for Aripert King of the Lombards, gave unto the Biſhop of Rome Alpes Coctiae The firſt temporal land of the Pope.by Genua; and an. 714. Luithprand did confirm the ſame gift; as is written by Ado. Vien. and Blondus dec. 1. cap. 10. whereupon Theod. Bibliander marketh (ſaith Bellarm.) that the firſt Papal Province, was in the year 714. if that were true, which they talk, of that forged Donation, of the Emperour Conſtantine, where was it all this time? upon that paſſage of Bellarmine, Andrew Melvin, Maſter of the Univerſity of St. Andrews, about the year 1605. writes thus, If from the number 699. (wherein the Temporal Sword was firſt given to the Pope) you will take off the number of years, from Chriſt's The number 666.birth, till his death; there remains the number of the Beaſt. In the time of Sergius, Pipin Duke of Auſtria, came to have place in the Court of France. Sergius ſate 13. years, and 8. months, and died an. 701.