as those of the Emperors Valentinian III. and Justinian are both almost equally full and conclusive. The difficulty however, if difficulty there be, can now only be between the third and fourth edicts; as the time for the accomplishment of the two former passed without any particular events transpiring (reckoning 1260 years) in 1638 and 1705. And in choosing between these two I feel no hesitation, with the great majority of modern commentators, in giving a preference to the one of the Emperor Justinian, rather than that of Phocas; and assigning the date of his edict, which was March 533, as the true and proper commencement of this period, and the time when the saints were delivered or "given" into the hands of the Pope; and that for the following reasons:

1st. There is nothing in the original authorities for the decree of the Emperor Phocas-which authorities are the historians Paulus Diaconus, and Anastasius Bibliothecarius-consisting only of a few sentences, in themselves sufficiently meagre, at all to be compared to the full, and ample, and well-attested documents which are extant of the Emperor Justinian. Indeed, as Mr. Cuninghame observes, in giving the quotations which constitute what is called the Edict of Phocas, “there is no appearance in them of any new title having been conferred by this emperor, but merely a confirmation of the one

previously given by Justinian, which, in the contests for power between the bishops of Rome and Constantinople, may very probably in process of time have been disputed by the Eastern Patriarch. There is also no imperial decree or epistle, as in the time of Justinian; and I can scarcely conceive, that, after reading the document of Justinian, any impartial person, who has not a system to support, will, on the meagre testimony of Diaconus and Anastasius, maintain that the Papal supremacy had its origin in the reign of Phocas."

On the contrary, by the mandates and edicts of Justinian the supremacy of the Pope, as head of all the churches, received the fullest sanction that could be given to it by the hand of man. It is probable, as Mr. Cuninghame supposes in the above quotation, that, the yoke sitting uneasy on the Bishop of Constantinople, he would dispute the pre-eminence. And it is indeed a fact that on the death of Justinian he did dispute it; for, towards the close of the century, John, surnamed the Faster, summoned a council, and resumed the ancient title of the see, "Universal Bishop." And it is equally certain that Phocas, who had assumed the purple by the murder of the former emperor, would be anxious to obtain the sanction of the Roman Pontiff to his elevation; which he accordingly did, by confirming to him the full

possession of the claim as supreme head of the churches, and by repressing that of his rival. "The highest authorities among the civilians and annalists of Rome spurn the idea that Phocas was the founder of the supremacy of Rome: they ascend to Justinian, as the only legitimate source, and rightly date the title from the memorable year 533" (Croly).

2d. I consider the edict of Justinian the correct date, in preference to that of Phocas, because that by this time Popery had acquired such distinctive marks, and displayed its leading characteristics in such lively and unequivocal colours, as proved it had arrived at that stage of maturity when it was probable some great public act would stamp its identity. And that such was the case, the preamble to the Justinian Code, and other documents connected with that important digest of laws, issued in the same year, and embodied as the standing laws of the empire, distinctly prove. They recognise the celibacy of the clergy, the intercession of the Virgin Mary, the religious use and veneration of holy crosses, the setting of the decrees of councils on a level with the holy Scriptures, the founding the supremacy of the Roman see on our Lord's injunction to Peter, "Feed my sheep; " with other standing constitutions of the Papacy. There appears, therefore, no reason to suppose, why, after the recognition of such

principles, supported as they were by the secular arm, the broad seal of empire should be withheld for above seventy years beyond this time, till the short and inglorious reign of the usurper Phocas.

It is true that Popery, though by this great edict of Justinian it acquired life, and was formally constituted, was yet, as a distinct apostate power, in its infancy. It required time to mature its growth, and give full play to those principles of ambition, turbulence, and blasphemy, which have ever distinguished it among the powers of Europe. Hence, until about the half period of its existence, it went on increasing in power and worldly distinction; aggrandizing itself by obtaining temporal sovereignties; assuming prerogatives more extensive than were ever before heard of; trampling upon every thing that was sacred and holy; and claiming and maintaining the attributes of Deity, and titles belonging to God only! It has been well observed, that the noon day of Popery was the midnight of every thing that was excellent. Justinian might well be represented as Death, with Hell following him; for the mental darkness brought over the world by this system of error, guilt, and apostasy was like the natural darkness that covered the land of Egypt-it was a darkness that might be felt: so much so, that "the darkness of the middle ages is a pro

verbial expression. It affected learning in all its branches, for the ignorance of this period was extreme; and it was proportionably felt in all the arts that contribute to the comforts and conveniences of life. Popery, in short, brought with it such a train of miseries, and reduced society to such a dreadful state, and with so determined and persevering a hand shut out the only light that could shew the world its deformity and guilt, and open the wells of salvation to its perishing millions, that it may well be denominated Satan's master-piece. So truly was it prophesied, that when he was cast out of Pagan Rome, he should give to Papal Rome "his power, and his seat, and great authority."

Popery, destitute of the substance, grasped in all things at shadows. The hold which it held on the affections of men consisted not in its moral excellence-not in the blessings it conveyed, by pointing them to Christ as "the way, the truth, and the life"-but by outward show, external splendour, pretended miracles and austerities, and empty professions. Hence its magnificent ecclesiastical edifices, its churches, its abbeys, its monasteries, its pictures, and its statues; hence its imposing religious rites and ceremonies; and hence, in the very zenith of its existence, those extraordinary