THE residence of the popes within the walls of Avignon, from 1305 till subsequent to the year 1370, and the schism which, in 1378, divided for a long time the church between rival pontiffs, are the two leading circumstances of the ecclesiastical history of the fourteenth century; both have contributed to the decline of the pontifical empire. It is true that in leaving Italy the popes sheltered themselves from some perils: they removed from the theatre of the commotions which their ambitious policy excited or reanimated. It is also true that the apprehension of authorising, by so imposing an example, the wandering life of the bishops, was no longer worthy of restraining the sovereign pontiff: the time was past, in which sacred laws confined each pastor within the bosom of his flock; interests had amplified, had reformed these humble manners, and dissipated these apostolic scruples. But, to disappear from Italy, was to weaken the influence of the Holy See over the then most celebrated and enlightened country of Europe; it was to desert the post where they had obtained so many victories, the centre in which were united all the radii of the power they had achieved; it was to renounce the ascendancy which the very name of Rome conveyed, whose ancient glory was reflected on the modem pontificates that seemed to continue it; it was, in fine, to discontent the Italians, to deprive them of the last remains of their ancient consequence, and, by private rivalries, to prepare the way for a general schism. We may be astonished that this consequence should have been deferred for seventy years; but it was inevitable; and this schism, in exposing publicly the ambition of the pontiffs, in placing before the eyes of the multitude the picture of their scandalous quarrels, in revealing, by their reciprocal recriminations, the secret of their vices, dissipated for ever the illusion with which the power of their predecessors was environed. The sojourn of the popes in the Comtat Venaissin, evinces at least that the pope could dispense with a residence in Rome; and many other proofs unite here to demonstrate, that any other city could become the seat of the first pastor of the church. To fix the papacy to a geographical point would be, to cut it off from the number of institutions necessary to Christianity; for it is, without doubt, impossible that an essential article in the gospel establishment should depend on any particular locality, changeable at the will of a thousand circumstances. Not one word in the gospel, or in the writings of the apostles points out the city of Rome as the indispensible metropolis of Christianity. There is no spot upon earth, where one may not be, a Christian, bishop, patriarch, or pope. But this demi-theological discussion exceeds the limits of our subject: let us return to the popes of Avignon.