iterated acclamations made the Catholic faith triumphant. The will of a fanatical mob having been confirmed by a council held at Constantinople, the Catholics could exercise their vengeance against the Eutychians."*

This change in the Church and State brings us to a new era. The first effort of this new Emperor was to heal the division that had rent the Church in the east.† In this he was aided by his nephew Justinian, who was a rigid Catholic. It appears from history that the nephew of Justinian and Proclus were the actual rulers. During the year 518, the Emperor sent to the Pope at Rome, requesting him to send legates into the

*De Cormenin His. of Popes, p. 102.

"Justinus, a Thracian of low birth, but of sound faith, had risen by merit from a private soldier to the first rank in the army. Popular favor raised him to the throne; his conduct proved him worthy of the high station he filled though so illiterate as not to know how to read. The first concern of this Catholic Emperor was to check the insolence of the Eutychians, and to procure a reunion of the oriental churches with the See of Rome. He succeeded, happily, in both." (Reves p. 178.)

"After the death of Anastasius, the diadem had been placed on the head of a feeble old man; but the powers of government were assumed by the nephew of Justin, (Justinian), who already meditated the extirpation of heresy, and the conquest of Italy and Africa. A rigorous law was published at Constantinople, to reduce the Arians by the dread of punishment within the pale of the church." (Gib. vol. iv. p. 31.)

"Justin reigned, or appeared to reign nine years. Proclus, the quæstor, and Justinian, Justin's nephew and adopted son, were the real rulers. The Emperor, rude as a soldier, ignorant as a peasant, unacquainted even with writing, but strictly orthodox, and therefore dear to the clergy as well as to the people, left to those the affairs of the empire, reserving for himself the splendor of the throne and tranquil profusion." (Rott. vol. ii. p. 97.)

east, capable of forwarding and accomplishing the great work of uniting the two Churches of Rome and Constantinople. The following year, (519), the Pope sends his legates, who, on being introduced to the Emperor, Justin, at Constantinople, presented the follow ing conditions, on which the union was to take place. "1. To anathematize all heretics in general, and those in particular, who have been mentioned above, together with Acacius. 2. To receive the council of Chalcedon, the letter of Leo on the incarnation, and all the letters, which that Pope had written on the Christian religion; though most of the orientals, probably all, were utter strangers to those letters, and the doctrine they contained. 3. They were to declare, that they conformed, and would conform in all things, to the apostolic see; that they received all the constitutions of the Roman Church," (Bower's His. of the Popes, vol. 1, pp. 313, 314.)

The result of this effort of the Emperor and Pope, was the reunion of the Church of Constantinople with that of Rome. The Bishop of Constantinople refused, at first, to sign the articles; and this determined the Emperor to present them to the Senate, who approved them. Afterwards he obliged the Patriarchs to sign them, and thus a union of the two Churches took place, A.D. 519.*

*The next day they waited on the Emperor, who received them in the most obliging manner; and after expressing the earnest desire he had of putting an end to so long a schism, and seeing all good Christians, especially the prelates of the Church, united among themselves in the bonds of charity, desired them to

In relation to the above we may remark, that the events of A.D. 519 are far more decisive in their char

consult the Patriarch, and settle with him the terms of union, that no room might be left on either side, for new disputes. The legates replied, agreeably to their instructions, that the blessed Pope Hormisdas had settled the terms, which therefore must not be altered, nor even disputed; since they were strictly enjoined by his holiness to admit none to the communion of his apostolic see, who did not receive them without the least alteration. The Bishop of Constantinople had already received the council of Chalcedon; and now agreed to strike the name of Acacius out of the diptychs, which was all the predecessors of Hormisdas had required. But to insist on his erasing likewise the names of Euphemius and Macedonius, who had suffered a most cruel persecution, the loss of their sees, and exile, in defence of the Catholic faith; to oblige him to receive not only the letter of Leo on the incarnation, but all the letters written by that Pope on the Christian religion ; and, besides, to promise that he would conform in all things to the apostolic see, and look upon those who died out of the communion of the Roman, as dying out of the communion of the Catholic Church`; seemed to him the height of presumption in the Bishop of Rome. Against these articles, therefore, he warmly remonstrated, as artfully calculated to subject, rather than to unite, the see of Constantinople to that of Rome. But the legates were inflexible; and, on the other hand, the Emperor was determined, out of his great zeal for the unity of the Church, to agree to any terms rather than to suffer so scandalous a division to continue among the Christian Bishops. Finding, therefore, that the legates would not yield, he declared, that the patriarch should; and accordingly, having first caused the articles to be approved by the Senate, he commanded him to receive them. The patriarch still objected against them as derogatory to the rights and liberties of his see, and highly injurious to the memory of his two holy predecessors, Euphemius and Macedonius, whose names were written in the book of life. But the Emperor, who was utterly unacquainted with the laws, discipline, and practice of the Church, being deaf to all remonstrances, the patriarch was in the

acter relative to the fulfilment of this prophecy, (Dan. vii: 8, 24, 25,) than any events that have transpired

end obliged to yield, and promised accordingly to comply with the terms prescribed by the Pope; but, at the same time, begged, that instead of signing the articles as they had been drawn up and worded at Rome, he might be allowed to write a letter to the same purpose, addressed to his holiness. His view therein was to avoid certain expressions in the articles, which seemed to import some kind of authority in the see of Rome over that of Con stantinople. This occasioned great disputes; but it was agreed at last, that the patriarch should sign the articles, without the least alteration, addition, exception, or limitation; but that he should be allowed to premise a preamble, addressed to Hormisdas, in the form of a letter. Pursuant to this agreement, he signed the articles; but took care, in the preamble, which he first prefixed to them, that no room should be left for the present Pope, or his successors, to claim, from his having signed them, any kind of For he adauthority or jurisdiction over him, or his successors. dressed him with no other title but that of brother, and fellowminister, which evidently excludes all kind of subjection; and whereas the Pope magnified the see of Rome, and seemed to exalt it above other sees, as the throne of the first apostle, the patriarch declared in his letter that "he held the two holy Churches of old and new Rome to be one and the same Church;" which was equalling the two Churches, and disowning all superiority in the one to the other. He was a match for the Pope.

The articles being thus signed by the patriarch, the name of Acacius, and with his, the names of the other Bishops, who had succeeded him in the see of Constantinople ever since the beginning of the schism to the present time, namely, of Fravitas, Euphemius, Macedonius, and Timotheus, were all, without distinction between Eutychian and orthodox, struck out of the diptychs; nay, to complete the vengeance of the apostolic see, and extend it to all indiscriminately, who had any ways disobliged their holiness, the names of the two Emperors, Anastasius and Zeno were, at the request of the legates, cancelled, together with those of the Bishops. And now the legates, having obtained all

either before or since. Let it be remembered that the rise of the little horn is to be looked for between the years 493, when the last of the ten,- the Goths arose, and A.D. 534, when the first of the three,—the Vandals were subdued. It is within this circle of time, that the apostate Church is to assume her civil character, or, as the Apostle represents, (Rev. xvii.) the Woman is to take her seat upon the beast.

The above-named Articles being dictated by the Pope of Rome, and by his legates, conveyed to the Emperor of the East, and ratified by the Senate through the influence of imperial power; from this enactment of the civil government, constituting the creed of chalcedon the law of the Empire, we may date the origin of the little horn.

The religious world was, at this time, divided into many sects as Arians, Pelagians, Eutychians, Nestorians, Manicheans and Catholics. The second of those articles, required first, that those Anti-Catholic sects should embrace the doctrines of the Catholic Church, as defined by the Chalcedonian Council; and secondly, that they should endorse not only the letters

they were enjoined to require, declared, in the name of the blessed Pope, Hormisdas, the two sees UNITED again in charity and faith. They then attended the patriarch to the great church; assisted at divine service performed by him with great solemnity, the Emperor, the Empress, the whole Court, and the Senate, being present; and, to seal the union, received with him, and prob→ ably at his hands, the holy eucharist. Thus ended the first great schism (A.D. 519) between the Churches of Constantinople and Rome, after it had lasted thirty-five years. (Bower, Vol. i. p. 318.)