The church-history of Brittany from the beginning of Christianity to the Norman conquest under Roman governours, Brittish kings, the English-Saxon heptarchy, the English-Saxon (and Danish) monarchy ... : from all which is evidently demonstrated that the present Roman Catholick religion hath from the beginning, without interruption or change been professed in this our island, &c. / by R.F., S. Cressy of the Holy Order of S. Benedict.

* 1.1XII. CHAP.

1.2.3. Saint Greg••ries Advice to Saint Augustin touching the Miracles wrought by him.

4 3▪ &c. His Answer to all the Questions prop••sed by him.

9.10.11. Within what Degrees of Consan∣guinity Mariage is forbidden.

12 13 S. Gregory censured by Catholiks for his Indulgence herein to the English. His defence of himself.

15. &c. Authority given to S. Augustin over Brittish Bishops.

17.i8 &c. London why no Metropolitan See.

* 1.21. TO S. Augustin himself S. Gregory sent besides a long Letter, in Answer to severall Questions proposed by him.

In his Letter he first expresses the incomparable ioy which the News of his happy iourney and the blessed Effects of his Employment had caused, not only in himself, but all Rome likewise. Next taking notice of the Miracles which in confirmation of the Faith God had wrought by him, he uses this Expression, Notwithstanding in that celestiall Gift, there is some thing which together with great ioy ought to cause likewise great feare. For I know Al∣mighty God by thy charity hath shewn great Mi∣racles among a Nation chosen by him. So that it is necessary that considering so great a Gift of heaven whilst thou reioycest at it thou shouldst feare, and whilst thou fearest thou shouldst re∣joyce. The argument of thy ioy must be to see the English Nation by thy Outward Miracles drawn to a participation of inward Grace: And of thy Feare, least among the Wonders wrought by thee, thy mind naturally infirm, should be lifted up to a presumption of its own worth▪ and by this means whilst it is raised up by a view of things without, it should within fall by vain glory, &c.

2. To represse therefore all motions of presumption and self-esteem in him he re∣presents the Example of Moyses, who after so many stupendious Miracles wrought by him, after such inestimable favours recei∣ved from God, yet for one act of distrust committed thirty eight years before, he was forbidden to enter into the land of Promise. He adds withall, that Miracles are no sign of Divine Election, since our Saviour sayes that in the last day Many shall say, Lord, in thy Name we have prophecyed, cast out Devills, and done many Miracles: But I will say to them, I know not who you are: Depart from mee all ye workers of iniquity.

3. Notwithstanding least Saint Augustin should suspect that S. Gregory wrote thus from any information given him of his va∣nity and pride, he adioyns these words, These things I now say, because my desire is that the mind of my Disciple should be abased by humility. But withall let this thy Humility not be deprived of its confidence. For I a sinner have a most certain hope that by the Grace of our Omnipotent Crea∣tour, and Redeemer Iesus Christ, thy sins are already forgiven; and for that reason thou art chosen by God to be an instrument by whom others also should attain to the forgivenes of their sins, Neither shalt thou hereafter have any cause to mourn for the guilt of thine own sins, who art di∣ligent to cause ioy in heaven for the conversion of many sinners, &c.

4. This is the substance of Saint Gregories Letter to S. Augustin: to which we will add the summe of his Answers and resolutions to severall Questions which S. Augustin had proposed to him, and which relating to the State of the English-Saxon Church, Saint Beda thought expedient to record at large in his History.

5. The first Question was,* 1.3 How Bishops ought to converse with their Clergy:

And how the Oblations and Ecclesiasticall Revenews ought to be distributed?* 1.4 To the first part he referrs him to the instructions given by Saint Paul to Timothy. To the Second, he acquaints him that according to the custom of the Roman Church, and the injunctions thence given to all Bishop, the Revenews of the Church were divided into four equall parts, of which the Bishops was to receive one, for maintaining his family, and keeping ho∣spitality: A Second was to be distributed among the rest of the Clergy: The poore were to have a third: And the fourth was to be expended on the Church and other Eccle∣siasticall buildings. Notwithstanding he ad∣vised S. Augustin who had been brought up in Monasticall Observances, whilst the En∣glish Church was yet tender, to imitate rather the conversation of the Primitive Church at Ierusalem, in which all things were com∣mon, neither did any one call that which he possessed, his own.

6. The Second Question was,* 1.5 Whether Clarks who had not the Gift of Continence might marry? And in that case, whether they ought not to return to a Secular State? The answer was,* 1.6 that such Clarks as were not advanced to Sacred Orders, might take wives: and for that were not to be denyed their Stipends. But withall they were still to be subject to the Ecclesiasticall Rule, to be assi∣duous in reciting Psalms, and to be examples of vertuous living to the Laity. Hereto he advised that whatsoever remained of the Church revenews unspent, was to be employd in pious works and Charity.

7. The third Question was,* 1.7 Since the Ro∣man and Gallican Churches, though agreeing in one Faith, yet had diverse rites and cu∣stomes in celebrating Masse, &c. to which of

these he should conform? The Answer was, that he would not so oblige him to the Roman practises,* 1.8 but if any where else he mett with any observance which he thought would be more acceptable to God, he should conform thereto.

(So far was Saint Gregory from deserving that imputation which Pro∣testants charge him with, that he was to the Saxons an Apostle not of Christian Faith, but Roman Rites.)

* 1.98. The fourth Question was, What punish∣ment was to be inflicted on such as stole any thing belonging to the Church. The Answer was,* 1.10 that punishments were to be varied according to the qualities of Offen∣ders: for such as stole out of mere necessity were not to be so severely punished as others. Some therefore were to be punished with stripes: others with pecuniary mulcts, &c. But in all punishments Charity was cheifly to be regarded: not revenge or fury: Since the onely end ought to be the amend∣ment of the offender that he may avoyd hell-fire. Particularly in restitutions and pecuniary Mulcts great care was to be had that the Church should not encrease its gains by the wickednes of Offenders.

* 1.119. The fifth Question was, whether two Brothers might marry two Sisters far remo∣ved in kinred from them? The Answer was affirmative,* 1.12 since nothing in Scripture for∣bids it.

* 1.1310. The Sixth Question was, To what degree of consanguinity may Christians contract ma∣riage.* 1.14 The Answer was, that though the Civil Law permitted cousen germans to marry, yet the Ecclesiasticall Law forbad it, and expe∣rience shewed that the offspring of such mariages doe not prosper. Therefore such as are removed in the third or fourth generatiō or degree, may lawfully marry. But to marry ones stepmother is abominable, for that is to reveale the turpitude of ones father. The like is to be sayd of marrying the Relict of one's brother, because by the former ma∣riage the wife was made as one flesh with the Brother. For the condemning of such a mariage S. Iohn Baptist suffred Martyrdom: for though he was not commanded to deny Christ, yet since Christ is Truth, and he dyed for maintaining Truth, he may be sayd to have been Christs Martyr.

* 1.1511. The Seaventh Question (though not extant in Beda) was Whether all such as were mar∣ried unlawfully within the degrees prohi∣bited, were to be separated? And whether they were to be denyed the Holy Communion? The Answer was.* 1.16 That such were to be ad∣monished to abstain frō the use of mariage; and to be informed how greivous a sin it was: Yet since they incurred this fault in the days of their ignorance before they were baptised, the Holy Communion was not to be refused them. For such is the Churches cha∣tity that some faults it corrects favourably, others it tolerats meekly, and some it does prudently take no notice off: and thereby often corrects a fault by dissembling which it is much averse from. However for the fu∣ture such unlawfull Mariages are most se∣verely to be prohibited to all New Converts, & the Communion to be denyed to all trans∣gressours, because they can no longer ex∣cuse themselves by ignorance.

12. The indulgence which S. Gregory in the resolution of these two last Questions shewed to the New Saxon-Converts, by permitting mariage in the third and fourth degrees, gave occasion of murmuring and complai∣ning to other Churches, particularly those of Sicily.* 1.17 Whereupon Felix Bishop of Messana wrote to S. Gregory desiring to be satisfied upon what grounds he dealt so favourably with the Saxons, whereas both custom and the Decrees of ancient Popes, the resolutions of An∣cient Fathers in the great Councill of Nicéa and other Synods forbad Mariage to the seaventh degree. This satisfaction he demanded, not by way of accusing or calumniating S. Gre∣gory, as some Protestant Writers have done, but proposing reverently his and his Fellow-Bi∣shops difficulties, and desirous to be taught by him,* 1.18 who, saith he, we know does undergoe the care of the Vniversall Church, and specially of Bishops (who in regard of Contemplation are called the Eyes of Gods Church) as the Prelats of the Holy See, first the Apostles, and afterward their Successours always have done.

13. Hereto S. Gregory answered,* 1.19 That by the indulgence granted to the Saxons he had no intention to innovate or establish a gene∣rall Law, but only for a time to qualify the rigour of it, least that Nation as yet imperfect and incapable of solid food, should relin∣quish the Christian Profession which they had lately undertaken. But as for all other Chur∣ches, his intention was that the former Laws forbidding Mariage between kinred to the Seaventh generation, should remain unalte∣rable. This, says he, which we write in answer to thee and the other Bishops in Sicily, who is thou sayst, have by thee consulted us, we command to be observed generally by all (Christians.) And this Decree, renewed by S. Gregory, the Catho∣lick Church observed diligently, till Pope In∣nocent the third in the Council of Lateran upon just and necessary causes, contracted this amplitude of Degrees to the fourth, as is now observed. But quitting this diversion, let us return to the rest of the Questions pro∣posed by S. Augustin to S. Gregory.

14. The eighth Question was,* 1.20

Whether, in case Bishops,* 1.21 by reason of their great distance from one another, could not meet together, a Bishop might not be ordaind by him in their absence? Hereto Saint Gre∣gories Answer was, That in the English Church, where himself was then the onely Bishop, Ordinations must needs be celebra∣ted by him alone, unlesse some Bishops out of France would vouchsafe to come. But for the future Saint Gregory enjoyned

Saint Augustin to ordain Bishops at a rea∣sonable distance, that the Canons of the Apostles and Councils might be duly ob∣served, which in all Ordinations doe require the presence of at least three Bishops.

By which resolution it seems S. Gregory was in∣formed of the perversenes of the Brittish Bi∣shops, who were unwilling to afford any assistance in the establishing of Saxon Chur∣ches.

* 1.2215. His ninth Question was, How he was to treat with the French and Brittish Bishops?* 1.23 Whereto Saint Gregory answers, that he gave him no authority to iudge the Bishops of France, whose Metropolitan the Arch-bishop of Arles onely was, in token whereof he had from precedent Popes received the Pall. In case therefore that he should goe into France, he might assist the said Arch-bishop in reforming the Clergy, or if he were negli∣gent, he might in cite him thereto: but not assume any iurisdiction over any Bishop there. But as for the Brittish Bishops, saith S. Gregory, we committ them all to thy Fraterni∣ty, to teach the ignorant, by perswasion to streng∣then the infirm, and by authority to correct the perverse.

(If the Pall, which is the sign of Me∣tropoliticall Iurisdiction, had remained among the Brittish Bishops, as it did at Arles in France, S. Gregory doubtlesse would as well have pronounced them free from S. Aug. Iurisdiction.) There were besides these nine, two Questions more with their Answers, which for their length, and the Readers ease I omitt: the curious may read them in Saint Gregory, S. Beda or Sir H. Spelman, &c.

16. To these Questions we find in the late Edition of Paris adjoyned in the last place a Request, That S. Gregory would please to send him of the Relicks of S. Sixtus Martyr. The Motive of which request, it seems, was be∣cause he had been informed that some∣where in Kent a Body of a pretended Martyr of that name had been held in veneration. This Petition S. Gregory granted: but withall enjoyned him to repose the true Relicks of S. Sixtus which he sent him in some place a∣part: And in case no Miracles appeared to have been wrought at the Body of the pre∣tended Martyr, nor any sufficient Tradition concerning the Story of his passion, he re∣quired him to damme up the place where it lay, and forbid the people to venerate an uncertain Relick,

17. Another Epistle S. Augustin likewise received from S. Gregory at the same time, in which he signifies to him that he had sent him a Pall, the use whereof he allows him only during the solemn celebratiō of Masse, and with this condition, that he ordain twelve Suffragan Bishops in convenient pla∣ces, which were to be subject to his Iuris∣diction. He tells him withall that the Bishop of the Citty of London should ever after be consecrated by a Synod of that Province, and receive the Pall of honour from the Aposto∣lick See. He advised him likewise to send a Bishop to York: and in case that Citty and Pro∣vince should be converted, his will was that twelve Bishops likewise should be there or∣dained, over whom the Bishop of York was to be Metropolitan, to whom likewise he pro∣mised to send a Pall. And as for the two Pro∣vinces of London & York neither of the Arch-Bishops should have iurisdiction over the other: and that they should take place ac∣cording to their Antiquity of Ordination. Only S. Augustin as long as he lived, should have authority to exercise Iurisdiction through both the Provinces, and over all the Brittish Bishops likewise.

18 Here it is worth our observation that in all this Epistle the See of Canterbury is not named as an Archiepiscopall See: Whereas that of London is expressly decreed to be one. And yet if we consult all our Ecclesia∣call Histories after these times we shall not find that ever the Bishop of London enjoyed that Priviledge and authority, but was always subject to the Arch-bishop of Canterbury, notwithstanding that during the ages be∣fore whilst the Brittish Churches flourished, London as the Prime Citty of the Island, had been the Seat of the Prime Arch-bishop.

19. We must therefore conclude, that the orders prescribed in this Letter never took effect: but that upon a following re∣quest from Saint Augustin, the Metropoli∣ticall authority was transferred from Lon∣don to Canterbury. The Motives of which request probably were, because though London was the most Noble Citty for mer∣chandise of the whole Island,* 1.24 yet then Can∣terbury was the Royal Citty, and place of re∣sidence of Ethelbert the Christian King, and withall the most potent. Now that this Translation was actually made by S. Gregory we read testified by the Letters of Pope Boni∣face the fifth to Iustus Arch-bishop of Canter∣bury, writing thus, I perceive by your Letters that our Predecessour of Blessed memory Gregory appointed to Augustin and his Successours for the future the Metropolitan and primitive See in the Citty of Canterbury, where the Head of the whole Nation since the times of Paganism resideth.

20. The same is confirmed by the uni∣versall practise of all succeeding times. Whereby it is evident that the entire exer∣cise of Ecclesiasticall authority in ordring, changing and translating of Bishopricks, and Arch-bishopricks was by all our Ancestours acknowledged to belong to the See Apo∣stolick. Yea B. Parker, a Successour of S. Au∣gustin in the See of Canterbury as to the Rents belonging to it, and his kind of iurisdiction also, though an Apostat from his Faith, chal∣lenges this Iurisdiction upon no other grounds, but because Saint Augustin re∣ceived it from Saint Gregory to the preju∣dice of London: and yet both he and his Suc∣cessours in contradiction to their own claim

and practise, will deny that Saint Gregory or his Successours enjoyd any lawfull Iurisdiction over Brittany.* 1.25

11. With these letters and by the same Messengers, saith S. Beda, the zealous and charitable Pope Saint Gregory sent likewise all manner of things necessary for the solemn worship of God and ministery of the Church. He furni∣shed them with Sacred Vessels, cloathes for Al∣tars, Ornaments for Churches, Vestments proper for Bishops, Preists and other Ecclesiasticks, Re∣licks of the Holy Apostles and Martyrs, and likewise very many Books. And for this his li∣berality he is by Calvinists branded with the note of Superstition. But it is no wonder that such men would despoyle Gods Church of all splendour and ornaments, who have despoyld Faith it self of all good works.

Notes

• * 1.1

  XII. CHA.
• * 1.2

  Greg. M. l. 9. Epist. 58.
• * 1.3

  I. Quest.
• * 1.4

  Ansvv.
• * 1.5

  II. Quest.
• * 1.6

  Ansv••.
• * 1.7

  III. Quest.
• * 1.8

  Ansvv.
• * 1.9

  IV. Quest.
• * 1.10

  Ansvv.
• * 1.11

  V. Quest.
• * 1.12

  Ansvv.
• * 1.13

  VI. Quest.
• * 1.14

  Ansvv.
• * 1.15

  VII. Quest.
• * 1.16

  Ansvv.
• * 1.17

  Ap. Greg. M. l. 2. Epist. 10.
• * 1.18

  Ibid.
• * 1.19

  Ibid. V•• Baron. ad A. D. 604.
• * 1.20

  VIII Quest
• * 1.21

  Ansvv.
• * 1.22

  IX. Quest
• * 1.23

  Ansvv.
• * 1.24

  Ap. Malmsb. de Pont. fi••. l. 1. f. 208.
• * 1.25

  Bed. l 1 c. 29.