the stipulations, that had been entered into with the Pontiff. They, therefore, set about abridging his power by defining the limits of his jurisdiction, and abolishing all papal exactions, and impositions; and even before they consented to admit his Legates as members of their body, they required more than the bare acknowledgment, which he commissioned those Legates to give, of his being subordinate to the authority of the Council; they insisted, that they should declare the same on OATH. These measures irritated the Pope to such a degree, that he resolved on wearing the mask no longer. He called his Bishops about him, and decreed on the removal of the Council into Italy; while the assembled Fathers as strenuously contended for their stay at Basil; if for no other reason, as they alleged, they would remain for the better accommodation of the Greeks; they even went so far as to summon him before them to account for his conduct. In order to carry his purpose into execution, Eugenius issued a new Decree, by the tenor of which the Council of Basil was again dissolved, and another convened at FERRARA:-a measure which the Basilians treated with contempt, at the same time that they pronounced him a second time contumacious, and disobedient in not having appeared before them, when summoned to do so. Thus again, the Pope and the Council being at issue;

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were the same scenes acted over at the concluding Sessions, which occurred at the opening ones the Council declaring the Pope suspended from all his functions, while, the Pope in turn, supported by his adherents at Ferrara, pronounced the Council schismatical. The contest now assumed a furious aspect. But the arrival of the Greek Emperor and his Patriarch, caused a suspension of hostilities, at the moment that the spiritual Artillery of Basil, and Ferrara were in full play, and the contending Synods in those places were fulminating anathemas, and excommunications against each other.

The etiquette necessary to be observed both by the visiters and the visited, now engrossed general attention. The pride of the Pope yielded to a sound policy, when he dispensed with the honours usually shewn him on occasions of the kind, and indulged the vanity of Palæologus, and his Patriarch, by receiving them with a salutation of union, and charity. And as the Greek Ecclesiastics refused a compliance with the ceremony of * kissing the Pope's

* This ceremony originated in the East. When the ambassadors of foreign states made their obeisance to the Emperor, the throne was wound up, so as that its footstool met the faces of the persons who bowed to him; by which means they seemed to kiss his feet. The humility of the Servus servorum Dei shone conspicuous, in its dispensing with the Asiatic formality, which, on all similar occasions, it rigidly enforced.

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Feet, he considerately forewent his claim to it. The order of precedence was agreed to, which elevated St. Peter's Chair above all the rest on the right of the Church; next below it were the seats of the Western, and Eastern Emperors, in the same line to the right, and left: the descent was afterwards graduated from the Patriarchs downward. And that all due solemnity should be imparted to the scene, the Gospels were displayed in the centre of the Church before the Altar, as if in imitation of the †fourth and eighth GENERAL COUNCILS. After these preliminary steps were taken the Council of Ferrara was formally opened.

One of the earliest subjects discussed by the Greek, and Latin Fathers at Ferrara, related to Purgatory; on which they were nearly agreed. The former believed, that Purgatory was a dark and dismal abode, whence sinners were released by sacrifices and alms, in a purified state, after having endured affliction, and anguish ; whereas the latter held, that the purgation of the sinner's soul was effected by fire. The question about leavened, or unleavened bread, was left undetermined; as either might be indifferently used, in the celebration of the Eucharist. The PROCESSION of the Holy Spirit next came under consideration. The Greek Fathers screened

t See

page

* DUPIN, vol. iv. p. 29.

91.

See page 141.

themselves under the authority of the great Ephesine Council, which forbad any addition to the Nicene Creed; as well as under the definitions of the next four General Councils. The Latins urged the propriety of the addition of FILIOQUE to the Creed, after the example of the Second General Council, which had added explanatory words to the Nicene Creed: for they argued, that as the SoN possessed every requisite essential to the FATHER, it necessarily followed, that the HOLY SPIRIT proceeded from the one Person of the Godhead, as much as from the other. Although all the Fathers had at first taken a part in the discussion of this subject; yet they gradually withdrew from it, and left it in the hands of a Greek and Roman disputant, who carried it on without any prospect of a termination. A fever, which broke out at Ferrara, together with the expense incurred by the continuance of the Council there, afforded Eugenius a pretext for removing it to Florence; to which arrangement the Greek Patriarch and Bishops consented, although after considerable hesitation.

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THE

SYNODAL AGE, OR FIFTEENTH

CENTURY.

CHAPTER XXVI.

THE SIXTEENTH GENERAL COUNCIL, HELD AT FLORENCE, A. D. 1439.

AFTER the Council of Florence entered on its duties, the Greeks, anxious to effect the object they had in view of being united with the Western Church in christian fellowship, afforded it their zealous co-operation. The same four subjects which had been treated of by the * Council of Basil, were now brought forward: the first related to the use of leavened, or unleavened Bread in the blessed Sacrament; the second, to Purgatory; the third, to papal Supremacy; and the fourth, to the PROCESSION of the Holy Spirit. The question, respecting the sort of bread to be used in the Eucharist, was considered an immaterial one; as the rite might vary

* See penultimate page.