reason the college of divines, and afterwards || Saviour's side was pierced, of the nails that the whole university, condemned this, and fastened him to the cross, and the crown of some other tenets of Montesonus. For it may thorns he wore at his death.* This, though be proper to inform the reader, that the uni- evidently absurd, may be deemed pardonable versity of Paris, principally induced thereto upon the whole, if we consider the gross ignoby the discourses of John Duns Scotus, had, rance and stupidity of the times. But nothing from the beginning almost of this century, can excuse the impious fanaticism and superpublicly adopted the doctrine of the sinless stition of Benedict XII., who, by appointing a conception of the holy Virgin.* Upon this, festival in honour of the marks of Christ's the Dominicans, with their champion John de wounds, which, the Franciscans tell us, were Montesono, appealed from the sentence of the imprinted upon the body of their chief and university to pope Clernent VII. at Avignon, founder by a miraculcus interposition of the and clamorously affirmed that St. Thomas divine power, gave credit to that grossly ridicuhimself was condemned by the judgment passed lous and blasphemous fable. John XXII., beupon their brother. But, before the pope could side the sanction he gave to many other superdecide the affair, the accused friar fled from stitions, ordered Christians to add to their the court of Avignon, went over to the party prayers those words with which the angel of Urban VI., who resided at Rome, and, during Gabriel saluted the Virgin Mary. his absence, was excommunicated. Whether the pope approved the sentence of the university of Paris, we cannot say. The Dominicans, however, deny that he did, and affirm, that the professor was condemned purely on account of his flight; though there are many others who assert, that his opinion was also condemned; and, as the Dominicans would not acknowledge the validity of the academic sentence, they were expelled in 1389, and were not restored to their' ancient honours in the university before the year 1404.1

CHAPTER IV.

CHAPTER V.

Concerning the Divisions and Heresies that trou

bled the Church during this Century. I. DURING Some part of this century, the Hesychasts, or, as the Latins call them, the Quietists, gave great trouble to the Greek church. To assign the true source of it, we must observe that Barlaam, or Balaam, a native of Calabria, who was a monk of St. Basil, and afterwards bishop of Gieracè in Calabria, made a progress through Greece to inspect the behaviour of the monks, among whom he

Concerning the Rites and Ceremonies used in the found many things highly reprehensible.

Church during this Century.

I. We must confine ourselves to a general and superficial view of the alterations which were introduced into the ritual of the church during this century, since it cannot reasonably be expected that we should insist largely upon this subject within the narrow limits of such a work as this. A principal circumstance that strikes us here, is the change that was made in the time of celebrating the jubilee. In 1350, Clement VI., in compliance with the request of the people of Rome, enacted that the jubiIce, which Boniface VIII. had ordered to be celebrated in every hundreth year, should be celebrated twice in every century.§ In favour of this alteration he might have assigned a very plausible pretext, since it is well known that the Jews, whom the Roman pontiffs were always ready to imitate in whatever related to pomp and majesty, celebrated this sacred solemnity in every fiftieth year. But Urban VI., Sixtus VI., and other popes, who ordered a more frequent celebration of this salutary and profitable institution, would have had more difficulty in attempting to satisfy those who might have demanded sufficient reasons to justify this inconstancy.

II. Innocent V. instituted festivals, sacred to the memory of the lance with which our *See Wadding's Annals, tom. vi.

See Jac. Echardi Scriptor. Prædicator. tom. i. p. 691.

Boulay, tom. iv. p. 599, 618, 638.-Baluzii Vit. Pont. Av. tom. i. p. 521; tom. ii. p. 992.-Argentre, Collectio judicior. de novis errorib. tom. i. p. 61.Jac. de Longueval, Hist. de l'Eglise Gallicane, tom. είν. p. 347.

§ Baluze, tom. i. p. 247, 287, 312, 887.-Muratori, Antiquit. Ital. tom. iii. p 344, 481.

He

was more especially offended at the Hesychasts of mount Athos, in Thessaly, who were the same with the Mystics, or more perfect monks, and who, by a long course of intense contemplation, endeavoured to arrive at a tranquillity of mind entirely free from tumult and perturbation. These Quietists, in compliance with an ancient opinion of their principal doctors, (who imagined that there was a celestial light concealed in the deepest recesses of the mind,) used to sit in a solitary corner, during a certain portion of every day, with their eyes eagerly and immoveably fixed upon the middle region of the belly, or navel; and boasted, that while they remained in this posture, they found, in effect, a divine light beaming forth from the soul, which diffused through their hearts inexpressible sensations of pleasure and delight.†

*See Jo. Henr. a Seelen, Diss. de festo Lanceæ et

Clavorum Christi.-Baluzii Miscell. tom. i. et Vit.
Pontif. tom. i.

We have no reason to be surprised at, and much For it is a fundaless to disbelieve, this account.

mental rule with all those people in the eastern world, whether Christians, Mohammedans, or Pa gans, (who maintain the necessity of abstracting the mind from the body, in order to hold communion

with God, which is exactly the same thing with the contemplative and mystic life among the Latins,) that the eyes must be steadily fixed every day for some hours upon some particular object; and that he who complies with this precept will be thrown into an ecstasy, in which, being united to God, he will see wonderful things, and be entertained with ineffable delights. See what is said of the Siamese monks and Mysties by Engelb. Kæmpfer, in his History of Japan, tom. i. and also of those of India, in the Voyages of Bernier, tom. ii. Indeed, I can easily admit, that they who continue long in the abovementioned posture, will imagine they behold many things which no man in his senses ever beheld or thought of; for certainly the combinations they form

To such as inquired what kind of light this || stance of the Deity; and farther, that no being was, they replied, by way of illustration, that could partake of the divine substance or es it was the glory of God, the same celestial ra- sence, but that finite natures might possess a diance that surrounded Christ during his trans- share of his divine light, or operation. The figuration on the mount. Balaam, entirely || Balaamites, on the contrary, denied these po unacquainted with the customs and manners sitions, affirming, that the properties and ope of the Mystics, looked upon all this as highly rations of the Deity were not different from absurd and fanatical, and therefore styled the his essence, and that there was really no differmonks who adhered to this institution, Massa- ence between the attributes and essence of God, lians and Euchites,* and also gave them the considered in themselves, but only in our connew name of Umbilicani. On the other hand, ceptions of them, and reasonings upon them.* Gregory Palamas, archbishop of Thessalonica, efended the cause of these monks against Balaam.‡

II. In order to put an end to this dissension, council was convoked at Constantinople, in 1341, in which the emperor himself, Androni- || us the younger, and the patriarch, presided. | Here Palamas and the monks triumphed over Calaam, who was condemned by the council; whereupon he left Greece, and returned to Italy. Not long after this, another monk, named Gregory Acindynus, renewed the controversy, and, in opposition to the opinion maintained by Palamas, denied that God dwelt in an eternal light distinct from his essence, as also that such a light was beheld by the disciples on mount Tabor. This dispute was now no longer concerning the monks, but turned upon the light seen at mount Tabor, and also upon the nature and residence of the Deity. Nevertheless, he was condemned as a follower of Balaam, in another council holden at Constantinople. Many assemblies were convened about this affair; but the most remarkable of them all, was that of the year 1351, in which the Balaamites and their adherents received such a fatal wound, in consequence of the severe decrees enacted against them, that they were forced to yield, and leave the victory to Palamas. This prelate maintained, that God was encircled, as it were, with an eternal light, which might be styled his energy or operation, and was distinct from his nature and essence; and that he favoured the three disciples with a view of this light upon mount Tabor. Hence he concluded that this divine operation was really different from the sub

of the unconnected notions that arise to their fancy while their minds are in this odd and unnatural state, must be most singular and whimsical; so much the more, as the rule itself, which prescribes the contemplation of a certain object as the means of arriving at a vision of the Deity, absolutely forbids all use of the faculty of reason during that ecstatic and sublime interval. This total suspension of reason and reflection, during the period of contemplation, was not, however, peculiar to the eastern Quietists; the Latin Mystics observed the same rule, and inculcated it upon their disciples. On a due examination of the subject, we may safely conclude, that the many surprising visions, of which these fanatics boast, are fables utterly destitute of reason and probability. But this is not the proper place for enlarg. ing upon prodigies of this nature.

The Massalians (so called from a Hebrew word wie signifies prayer, and Euchites from a Greek word of the same signification) formed themselves into a sect, during the fourth century, in the reign of Constantius. Their tenets resembled those of the Quietists in several respects.

† Ομφαλόψυχοι.

For an account of these two famous men, Baaam and Gregory Palamis, sec, in preference to all other writers, Jo. Alb. Fabricius, Biblioth. Græca, tom. x. p. 427, and 454.

III. In the Latin church the inquisitors, those active ministers and executioners of papal justice, extended their vigilance to every quarter, and most industriously hunted out the remains of those sects who opposed the religion of Rome, even the Waldenses, the Catharists, the Apostolists, and others; so that the history of these times abounds with numberless instances of persons who were burned or otherwise barbarously destroyed, by those unrelenting instruments of superstitious vengeance. But none of these enemies of the church gave the inquisitors and bishops so much employment of this sanguinary kind, as the Brethren and Sisters of the free spirit, who went under the common name of Beghards and Beguines in Germany and the Netherlands, and were differently denominated in other provinces. For, as this sort of people professed an uncommon and sublime species of devotion, endeavouring to call off men's minds from the external and sensible parts of religion, and to win them over to the inward and spiritual worship of God, they were greatly esteemed by many plain, well-meaning persons, whose piety and simplicity were deceived by a profession so seducing; and thus they made many converts to their opinions. It was on this account that such numbers of this turn and disposition perished in the flames of persecution during this century in Italy, France, and Germany.

IV. This sect was most numerous in the cities of Germany that lay upon the Rhine, especially at Cologne; which circumstance induced Henry I., archbishop of that diocese, to publish a severe edict against them, A. D. 1306;† an example that was soon followed by the bishops of Mentz, Treves, Worms, and Strasburg. And as there were some subtle acute men belonging to this party, that eminently keen logician, John Duns Scotus,§ was sent to Cologne, in 1308, to dispute against them, and to vanquish them by dint of syllogism. In 1310, the famous Margaret Poretta,

* See Jo. Cantacuzenus, Hist. lib. ii. cap. xxxix. p. 263, and the observations of Gregor. Pontanus; also Nicephorus Gregoras, Hist. Byzant. lib. xi. cap. x. p. 277, and in many other places. But these two writers disagree in several circumstances. Many materials relative to this controversy are yet unpublished (see Montfaucon, Biblioth. Coisliniana, p. 150,174, 404.) Nor have we ever been favoured with an accurate and well-digested history of it. In the mean time, the reader may consult Leo Allatius, de perpetua consensione Orient. et Occid. Eccles. lib. ii. cap. xxii. p. 824.-Henr. Canisii Lectiones Antiquæ, tom. iv. p. 361.-Dion Petavius, Dogmat. Theol. tom. i. lib. i. cap. xii.-Steph. de Altimura, Panoplia contra Schisma Græcor. p. 381, &c.

See Statuta Coloniensia, published in 1554 Johannes, apud Scriptores rerum Moguntinar tom. iii. p. 238.-Martenne, Thesaur. Anecdotor. tom iv. p. 250.

§ Wadding, Annal. Minor. tom. vi. p. 108

who made such a shining figure in this sect, was committed to the flames at Paris with one of the brethren. She had undertaken to demonstrate in an elaborate treatise, "That the soul, when absorbed in the love of God, is free from the restraint of every law, and may freely gratify all its natural appetites, without contracting any guilt."* Pope Clement V., exasperated by this and other instances of the pernicious fanaticism that prevailed among this sect, published in a general council at Vienne, A. D. 1311, a special constitution against the Beghards and Beguines of Germany; and though the edict only mentions imperfectly the opinions of this sect, yet, by the numeration of them, we may easily perceive that the Mystic brethren and sisters of the free spirit are the persons principally intended.† Clement, in the same council, issued another constitution, by which he suppressed another and a very different sort of Beguines, who had hitherto been considered as a lawful and regular society, and lived in fixed habitations appropriated to their order, but were now corrupted by the fanatics above mentioned; for the Brethren and Sisters of the free spirit had insinuated themselves into the greatest part of the convents of the Beguines, where they inculcated with great success their mysterious and sublime system of religion to these simple women; and these credulous females were no sooner initiated into this brilliant and chimerical system, than they were captivated with its delusive charms, and babbled, in the most absurd and impious manner, concerning the true worship of the Deity.§

and burned.* The death of his person was highly detrimental to the affairs of the Bre thren of the free spirit: it did not, however, ruin their cause, or extirpate their sect. For it not only appears from innumerable testimonies, that, for a long time afterwards, they held their private assemblies at Cologne, and in many other parts of Germany, but also that they had several men among them of high rank and great learning, of which number Henry Aycardus, or Eccard, a Saxon, was the most famous. He was a Dominican, and also the superior of that order in Saxony; a man of a subtle genius, and one who had acquitted himself with reputation as professor of divinity at Paris.f In 1330, pope John XXII., endeavoured to suppress this obstinate sect by a new and severe constitution, in which the errors of the sect of the free spirit are marked out in a more distinct and accurate manner than in the Clementina. But this attempt was fruitless; the disorder continued, and was combated both by the inquisitors and bishops in most parts of Europe to the end of this century.

VI. The Clementina, or constitution of the council of Vienne against the Beguines, or the female societies that lived together in fixed ha bitations, under a common rule of pious discipline and virtuous industry, gave rise to a persecution of these people, which lasted till the reformation by Luther, and ruined the cause both of the Beguines and Beghards in many places. For though the pope, in his last constitution, had permitted pious women to live as nuns in a state of celibacy, with or without taking the vow, and refused a tolera

*Jo. Trithemii Annal. Hirsang. tom. ii. p. 155.—

V. The Brethren of the free spirit, oppressed by so many severe edicts and constitutions, formed the intention of removing from Upper Schaten, Annal. Paderborn. tom. ii. p. 250.—This is Germany into the lower parts of the empire; that famous Walter, whom so many ecclesiastical and this scheme was so far put in execution, historians have represented as the founder of the that Westphalia was the only province which sect of the Lollards, and as an eminent martyr to refused admission to these dispersed fanatics, more, from the following words of Trithemius; That their cause. Learned men conclude all this, and and was free from their disturbances. This same Walter Lohareus, (so it stands in my copy, tranquillity was produced by the provident though I fancy it ought to have been Lolhardus, esmeasures of Henry, archbishop of Cologne, pecially as Trithemius, according to the custom of his time, frequently uses this word when treating of who, having called a council, in 1322, seriousthe sects that dissented from the church,) a native ly admonished the bishops of his province of of Holland, was not well versed in the Latin tongue.' the approaching danger, and thus excited them I say, from this short passage, learned men have to exert their utmost vigilance to prevent any whence, as from its founder and master, they supconcluded that Walter's surname was Lolhard; of these people from coming into Westphalia.posed his sect derived the name of Lollards. But it About the same time the Beghards upon the is very evident, not only from this, but from other Rhine, lost their chief leader and champion,|| passages of Trithemius, that Lolhard was no surWalter, a Dutchman of remarkable eloquence, name, but merely a term of reproach applied to all heretics who concealed the poison of error under the and famous for his writings, who came from appearance of piety. Trithemius, speaking of the Mentz to Cologne, where he was apprehended very same man, in a preceding passage, calls him. 'the head of the Fratricelli, or Minorites;' but these terms were very extensive, including people of various sects. This Walter embraced the opinions of the Mystics, and was the principal doctor among those Brethren of the free spirit, who lived on the banks of the Rhine.

Luc. d'Acherii Spicil. veter. Scriptor. tom. iii. p 63.-J. Bale, de Scriptor. Britan. Centur iv. n. 88. p. 367.

It is extant in the Corpus Juris Canon. inter Clementinas, lib. v. tit. iii. de Hæreticis, cap. iii. p. 1088.

In Jure Canonico inter Clementinas, lib iii. tit. zi. de religiosis domibus, cap. i. p. 1075, edit. Bohmer. § For this reason, in the German records of this century, we often find a distinction of the Beguines into those of the right and approved class, and those of the sublime and free spirit; the former of whom adhered to the public religion, while the latter were corrupted by the opinions of the Mystics.

By Beghards, here, Dr. Mosheim means particularly the Brethren of the Free Spirit who frequently passed under this denomination.

† See Echardi Scriptor. Prædicator. tom. i. p. 507 Odor. Raynaldus, Annal. tom. xv. ad an. 1329. seɩt. 1xx. p. 389.

This new constitution was never published entire. It began with the words, in agro Dominico;' and was inscribed thus, contra singularia, dubia, sus pecta, et temeraria, quæ Beghardi et Beghinæ prædicont et observant.' We are favoured with a summary of it by Herm. Cornerus in Eccardi Corp. Histor. Medii Avi, tom. ii. p. 1035. It is also mentioned by Paul Languis, in Chronico Citizensi, apud Jo. Pistorit Scriptores rerum German. tom. i. p. 1200

VIII. Directly the reverse of this melancholy sect was the merry one of the Dancers, which, in 1373, arose at Aix-la-Chapelle, whence it spread through the district of Liege,

It was customary among these fanatics, for persons of both sexes, publicly as well as in private, suddenly to begin dancing, and, holding each other's hands, to continue their motions with extraordinary violence, till, being almost suffocated, they fell down breathless together; and they affirmed, that, during these intervals of vehement agitation, they were fa

tion only to such of them as were corrupted with the opinions of the Brethren of the free spirit, yet the vast number of enemies which the Beguines and Beghards had, partly among the mechanics, especially the weavers, and part-Hainault, and other parts of the Netherlands. ly among the priests and monks, took a handie from the Clementina to molest them in their houses, to seize and destroy their goods, and offer them many other insults. John XXII. afforded some relief under these oppressions, in 1324, by means of a special constitution, in which he gave a favourable explication of the Clementina, and ordered that the persons, goods, and habitations, of the innocent Be-voured with wonderful visions. Like the guines, should be preserved from every kind of violence and insult; an example of clemency and moderation which was afterwards followed by other popes. On the other hand, the Beguines, in hopes of disappointing more effectually the malicious attempts of their ene-blies. mies, and avoiding their snares, embraced in many places the third rule of St. Francis, and of the Augustines. Yet all these measures in their favour could not prevent the loss both of their reputation and substance; for from this time they were oppressed in several provinces by the magistrates, the clergy, and the monks, who had cast a greedy eye upon their treasures, and were extremely eager to divide the spoil.*

Flagellants, they wandered about from place to place, had recourse to begging for their subsistence, treated with the utmost contempt both the priesthood and the public rites and worship of the church, and held secret assem

Such was the nature of this new phrensy, which the ignorant clergy of this agc looked upon as the work of evil demons, who possessed, as they thought, this dancing tribe. Accordingly, the priests of Liege endeavoured to cast out the devils which rendered these fanatics so merry, by singing hymns and ap plying fumigations of incense; and they gravely tell us, that the evil spirit was entirely vanquished by these powerful charms.*

IX. The most heinous and abominable tribe of heretics that infected this century, (if the enormities with which they stand charged be true,) were the Knights Templars, who had been established in Palestine about two hun dred years before this period, and who were represented as enemies and deriders of all re

VII. Some years before the middle of this century, while Germany and many other parts of Europe were distressed with various calamities, the Flagellants, a sect forgotten almost every where, and especially in Germany, made their appearance anew, and, rambling through many provinces, occasioned great disturbances.ligion. Their principal accuser indeed was a These new Flagellants, whose enthusiasm in- person whose testimony ought not to be adfected every rank, sect, and age, were much mitted without caution. This was Philip the worse than the old ones. They not only sup- Fair, an avaricious, vindictive, and turbulent posed that God might be prevailed upon to prince, who loudly complained to Clement V. show mercy to those who underwent voluntary of their opinions and conduct. The pope, punishments, but propagated other tenets though at first unwilling to proceed against highly injurious to religion. They held, among || them, was under a necessity of complying with other things, "That flagellation was of equal the king's desire; so that, in 1307, on an apvirtue with baptism, and the other sacraments: pointed day, and for some time afterwards, all that it would procure from God the forgive- the knights, who were dispersed throughout ness of all sins, without the merits of Jesus Europe, and not in the least apprehensive of Christ: that the old law of Christ was soon to any impending evil, were seized and imprisonbe abolished, and that a new law, enjoining ed. Such as refused to confess the enormities the baptism of blood, to be administered by of which they were accused, were put to death; whipping, was to be substituted in its place," "and those who, by tortures and promises, were with other tenets more or less enormous than these; whereupon Clement VII. thundered out|| anathemas against these sectaries, many of whom were committed to the flames by the inhuman inquisitors. It was, however, found as difficult to extirpate them, as it had been to suppress the other sects of wandering fanatics.

* I have collected a great number of particulars

relating to this long persecution of the Beguines. But the most opious of all the writers who have published any thing upon this subject (especially if we consider haccount of the persecution at Basil, and of Mulbergius, the most inveterate enemy of the Beguines,) is Christian Wurstisen, or Urstisius, in his Chronicon Basiliense, written in German, lib.|| IV. cap. ix. p. 201, published at Basil, 1580. There are now in my hands, and also in many libraries, manuscript tracts of this celebrated Mulbergius, written against the Beguines in the following century.

t See Baluzii Vit. Pontif. Avenion. tom. i. p. 100. 316 and Miscellan. tom. i. p. 50.-Matthæi Analecta

induced to acknowledge the truth of what was laid to their charge, obtained their liberty. In 1311, the whole order was extinguished by the council of Vienne. Of the rich revenues they possessed, a part was bestowed upon other or ders, especially on the knights of St. John, and the rest confiscated to the respective treasuries of the sovereign princes in whose dominions their possessions lay.

vet. Evi, tom. i. iii. iv.-Herm. Gygis Flores Tem por. p. 139.

* Baluz. tom. i. p. 485.-Matth. Analecta, tom. i p. 51, where we find the following passage in the Belgic Chronicle, which gives but an obscure account of the sect in question: A. 1374. Gingen de Dancers and then in Latin, Gens, impacata cadit, cruciata salvat. The French convulsionists, (or prophets,) who. in our age, were remarkable for the vehemence and variety of their agitations, greatly resembled these brethren and sister dancers

of the accusations advanced against them, flatly contradict each other, and that many members of this unfortunate order solemnly avowed their innocence, while languishing under the severest tortures, and even with their dying breath, it would seem probable, that Philip set on foot this bloody tragedy, with a view of gratifying his avarice, and glutting his resentment against the Templars,* and especially against their grand master, who had highly offended him.

X. The Knights Templars, if their judges be worthy of credit, were a set of men who insulted the majesty of God, turned into derision the Gospel of Christ, and trampled upon the obligation of all laws, human and divine. For it is affirmed, that candidates, upon their adraission to this order, were commanded to spit, as a mark of contempt, upon an image of Christ; and that, after admission, they were bound to worship either a cat, or a wooden head covered with gold. It is farther affirmed, that, among them, the odious and unnatural act of sodomy was a matter of obligation; that they committed to the flames the unhappy fruit of their lawless amours; and added, to these, other crimes too horrible to be mentioned, or even imagined. It will, indeed, be readily allowed, that in this order, as in all the other religious societies of this age, there were shocking examples of impiety and wick-reader has an opportunity, he would do well to conedness; but that the Templars in general were thus enormously corrupt, so far from being proved, that the contrary may be concluded even from the acts and records, yet extant, of the tribunals before which they were tried and examined. If to this we add, that some

*See the Acts annexed to Putean's Histoire de la Condemnation des Templiers, and other writings of his relating to the history of France, published at Paris, in 1654. The most valuable edition of the history appeared at Brussels, in 1751, enlarged by the addition of a great number of documents, by which every diligent and impartial reader will be convinced that the Templars were greatly injured. See also Nicolai Gurtleri Historia Templariorum. If the

sult Steph. Baluzius, Vit. Pontif. Avenion. tom. i. p. 8, 11, &c. Ger. du Bois, Hist. Eccles. Paris. tom. ii. p. 540. The principal cause of Philip's indelible hatred against the Templars, was, that in his quarrel with Boniface VIII. the knights espoused the cause of the pope, and furnished him with money to carry on the war; an offence which the king could never pardon.

THE FIFTEENTH CENTURY.

PART I.

THE EXTERNAL HISTORY OF THE CHURCH.
CHAPTER I.

Concerning the prosperous Events that happened

to the Church during this Century.

the famous Ximenes, archbishop of Toledo, and prime minister of the kingdom, judged it expedient to try the force of the secular arm, in order to accomplish that salutary purpose. But even this rigorous measure was without the desired effect: the greatest part of the Mohammedans persisted, with astonishing obstinacy, in their fervent attachment to their voluptuous prophet.*

I. THE new subjects, that were added to the kingdom of Christ in this century, were altogether unworthy of that sublime title, unless we prostitute it by applying it to those who made an external and insincere profession of Christianity. Ferdinand, surnamed the Catho- II. The light of the Gospel was also carried lic, by the conquest of Granada, in the year in this century among the Samogetæ [in Po1492, entirely overturned the dominion of the land] and the neighbouring nations, but with Moors or Saracens in Spain. Some time after less fruit than was expected. Toward the this happy revolution, he issued a sentence of conclusion of this age, the Portuguese, who banishment against a prodigious multitude of cultivated with ardour and success the art of Jews, who, to avoid the execution of this se-navigation, had penetrated as far as Ethiopia vere decree, dissembled their sentiments, and feigned an assent to the Gospel;* and it is well known that, to this very day, there are both in Spain and Portugal a great number of that dispersed and wretched people, who wear the outward mask of Christianity, to secure them against the rage of persecution, and to advance their worldly interests. The myriads of Saacens that remained in Spain after the dissolution of their government, were at first solicited by exhortations and entreaties to embrace the Gospel. When these gentle methods proved ineffectual to bring about their conversion,

J. de Ferreras, Hist Generale d'Espagne, tom. viii. p. 123, 132, &c

and the Indies. In 1492, Christopher Columbus, by discovering the islands of Hispaniola, Cuba, and Jamaica, opened a passage into America; and, after him, Americus Vesputius, a citizen of Florence, landed on the continent of that vast region.§ The new Argonauts, who thus discovered nations hitherto

* Esprit Flechier, Histoire du Cardinal Ximenes, p. 89.-Geddes' History of the Expulsion of the Mo rescoes, in his Miscellaneous Tracts, tom. i.

† Jo. Henry Hottinger, Hist. Ecclesiast. sæc. XV. p. 856. See Charlevoix, Histoire de l'Isle de St. Domin gue, tom. i. p. 64.

See the Life of Americus Vesputius, written in Italian by the learned Angelo Maria Bandini.