A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

St. GREGORY.

ST. Gregory was of an Illustrio•••• Family of Rome: His Father was Grandchild to Pope Felix the Second, the Son of Gordia•…•… and Sylvia: He studied at Rome with very good Success; his qua∣lity and merit procur'd him to be quickly preser••'d to the Office of Governour of the City of Rome. After the death of his Father, he concecrated himself to the Service of God, and gave all his Posses∣sions for building and 〈◊〉〈◊〉 Ministeries. He caused six to be built in Sicily, and one at Rome, whither he himself retir'd. Pelagius the Second ordain'd him Deacon in 582, and drew him forth from his Retreat 〈◊〉〈◊〉 him to 〈◊〉〈◊〉, in the quality of a Surrogate, to the Court of the Em∣peror Tiberius. He had not much 〈◊〉〈◊〉, neither did he stay long there: There is only a Confe∣rence mentioned which he had with the 〈◊〉〈◊〉 Eutychius, wherein he maintains against him, That the Bodies of the Blessed after the Resurrection, shall not be of the Nature of Air or Wind, but shall be palpable and solid by their Nature, altho mirac••lously subtil.

He return'd to Rome after the death of Tiberius in 586, where he was employ'd as Secretary to Pope Pelagius. This Pope dying, the Clergy and People chose St. Gregory to fill his place. The Em∣perors were greatly concern'd, that none should be promoted to the Holy See who was contrary to them, and therefore they permitted 〈◊〉〈◊〉 him who was chosen to be Ordain'd, till they had approv'd the Election. St. Gregory who s••un'd 〈◊〉〈◊〉 Dignity as much as others seek it, wrote a Letter to the Emperor Mauritius, 〈◊〉〈◊〉 he 〈◊〉〈◊〉 prays him not to consent to his Election, and to order that they quickly proceed to make another. The Governour of Rome detain'd this Letter, and secur'd the Person of St. Gregory, For seas 〈◊〉〈◊〉 ••e should fly away, and send to the Emperor the Act, where∣in he had been chosen Bishop of Rome. •…•…ritius who knew St. Gregory particularly well, was very glad at this Election, and order'd that he should be quickly consecrated.

Rome was the afflicted 〈◊〉〈◊〉 a 〈◊〉〈◊〉 Disease, whereof Pelagius died, and which kill'd so great a number of People, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 was almost •…•…'d into a Desert. During the Vacancy of the See St. Gregory exhorted the People to make 〈◊〉〈◊〉▪ i. e. Publick Processions of all the Inhabitants divided into seven Ch••••rs. Sometime after St. Gregory got out of Rome by concealing himself in a Basket, to deceive the G•…•…ds that were set at the Gates for hindering his Escape, and went and hid himself in a Cave in the middle of a Wood; but being discover'd he was Consecrated and Promoted to the See of Rome, on the third of September 590.

Immediately after his Promotion, he made a Publick Profession of his Faith, and wrote Synodi∣cal L••tters to the Eastern Pat•…•…: In them he 〈◊〉〈◊〉 the Title of the Servant of the Servants of God, in opposition to the 〈◊〉〈◊〉 Titles which the other Patriarchs assumed. He regulated the sing∣ing and the Service of the Church of Rome, reform'd his Clergy, and put the City in very good or∣der.

A•…•… he was of a very weak Constitution, and subject to many Diseases, yet he endur'd with Courage the Fatigues and Labors of the Bishop•…•…, and discharg'd all the Duties of his Function: He took care of the Temporal and Spiri••••••l Welfare of his Sheep. He concern'd himself in the Defence of the City of Rome against the Lombards, and reliev'd the People with his great Alms, for which he employ'd all the Revenue of St. Peter's Patrimony.

But he took particular care of the Clergy and Bishops of Italy and Sicily, who depended more immediately upon the Bishop of 〈◊〉〈◊〉 then others. Ass••on as he understood that any Church was vacant, he sent a Deputy to it, and caus'd a Bishop to be immediately chosen, and himself Ordain'd, or caus'd him who was chosen to be Ordain'd. He quickly applied a Remedy to the Disorders which happen'd in the Churches, and suffer'd not any Disorder in them. Besides the particular Care which St. Gregory had of his own Church, and of those that more nearly concern'd him, he applied himself also to the Affairs of the Universal Church. On the one side he us'd all his Endeavours for quenching that Flame which was kindled about the Affair of the three Chapters in the Church: On the other side he labour'd to deliver Afric from the Schism of the Donatists, and to re-establish there

the Regulations of the Canons. He did often vigorously oppose the Title of Universal Patriarch, which the Patriarchs of Constantinople assum'd to themselves: His Care extended to the most distant places, and even to the most barbarous Nations. He sent the Monk Austin and his Companions to the English to Convert that People. He suffer'd not even the Jews to live in quiet, but sollicited the Superior Powers against them: But he had a particular Consideration of the Bishops his Collegues, he comforted them in their Afflictions, congratulated them and exhorted them upon occasion, and rebuk'd them also freely and briskly for their Faults. He honour'd their Merit with the Ornament of the Pallium, which he sent to them Gratis and freely, and delighted to relieve and protect them in all kind of Rencounters. He watch'd continually for the maintenance of Discipline every where; he persecuted Vices and Disorders wheresoever they happen'd, and would not suffer any Simony in the Church of Jesus Christ. In a word, he us'd his utmost endeavours to have the Canons inviola∣bly observ'd in all the Churches of the World, being perswaded, that in this consisted all the Power and Authority which the Primacy of his See gave him.

All these different Employments did not hinder him from writing many Books. When he was at Constantinople he begun the Morals upon Job, at the desire of Leander Bishop of Sevil, who was then there, and with whom he contracted an intimate Friendship. The Pastoral was the first Book which he wrote after his Ordination, in Answer to the Calumny which John Bishop of Ravenna had rais'd against him, because he refus'd the Bishoprick with so much stiffness. His Pastoral Office ob∣lig'd him to make many Homilies; we have those which he compos'd upon Ezekiel, and forty upon the Gospels. The Dialogues were the Product of the Retirements which he made from time to time.

But before we enter upon a particular Enumeration of these Works, we must give an Abridgment of his Letters, which contain an infinite number of important Points concerning the Discipline of the Church. These are commonly rank'd according to the order of their Dates, and distributed in∣to the Method of fourteen Indictions, which answers to the years of St. Gregory's Pontificat, begin∣ning at the Month of September in the Year 590, which is the ninth Indiction, and ending at the Month of March of the seventh Indiction of the Cycle, according to the Indictions of the Year 604, of the Vulgar Aera, which is the time of St. Gregory's death. These Letters have been since divi∣ded into twelve Books, each of which contain an Indiction, except the second and seventh, which comprehends two of them. The number of Letters amounts to 840, or thereabouts. Since there are many of these Letters which concern the same Points of Discipline, we shall not follow the order of Time, but give an account of them under certain principal Heads.

Concerning Baptism.

ST. Gregory proves, That Baptism does truly and perfectly pardon sins; that it does not only in appearance expiate them, as some think, but it really remits them, altho it leave the Man sub∣ject to Passions, Book 9. Epistle 39. He approves the Opinion of Leander Bishop of Sevil, who re∣mark'd, that it was indifferent to use three Dippings in Baptism, or one only. He adds, that we must follow the Custom of the Church where we are, Lib. 1. Ep. 41.

He would have no Body forc'd to receive Baptism. Ibid. Ep. 45.

He permits Baptism to be given to the Jews, on Sunday or a Festival, if they cannot conveni∣ently wait till Easter, after they have been made to observe a Fast of forty days: But if they be willing to wait till Easter, his Opinion is that they should not be baptiz'd before, Lib. 7. Ep. 24.

As to the Validity of the Baptism of Hereticks, and the manner of receiving them into the Church, he says as it follows here, when he was consulted by Quirinus and the Catholicks of Iberia, That according to the Tradition of the Church, those who have been baptiz'd by Hereticks in the Name of the Trinity, are receiv'd into the Church, either by Unction with Chrysm, or by Imposi∣tion of Hands, or by a bare Profession of the Faith: That in the West the Arians are receiv'd into the Church by laying Hands upon them; that in the East this is done by Unction with Chrysm; that the Manophysites and other Hereticks are receiv'd there by making only a sincere Profession of the Catholick Faith: That the Bonosians, who did not believe in Jesus Christ, and the Cataphrygians who did not believe as they should in the Holy Ghost, but thought Montanus to be him, and the He∣reticks like them, are baptiz'd when they re-enter into the Church, the Baptism which they have re∣ceiv'd not being true, since it was not given in the Name of the Trinity, Book 9. Ep. 61.

The Monks must not be Sponsors, B. 3. Ep. 40.

When it is uncertain whether a Person has been baptiz'd or confirm'd, we must baptize or con∣firm them, rather then suffer them to perish in this doubt, B. 12. Ep. 32.

Of the Unction, that is used at Baptism, or Confir∣mation.

HE writes to the Bishop of Calaris, that Priests are forbidden to use the Unction of Chrysm on the Front of the Baptiz'd, but they may use it upon the Breast, leaving it to the Bishops after∣wards to use it upon the Front, Book 3. Ep. 9. Afterwards speaking of this Prohibition, he says, That it was made because such is the Custom of his Church; but if this be troublesome to those that have another Custom, he does not find fault with the Priests that shall use this Unction in the absence of the Bishop. We have already related another place concerning the Unction which is us'd in the East for receiving Hereticks, B. 9. Ep. 61.

Of the Consecration of the Eucharist.

JAnuarius Bishop of Calaris, being very aged and infirm, was subject to be indispos'd by saying Mess; and after he returned he knew not the place of the Canon where he had left off: And ma∣ny Persons doubted, whether they should receive the Communion of the Hosty thus Consecrated. St. Gregory declares, That they ought not to make any scruple of it, and that they may receive it with assurance, because the infirmity of him that Consecrates, does not change, nor divert the Be∣nediction; but he says, that this Bishop should be admonished not to do the Office, when he finds himself in this Condition, B. 11. Ep. 59.

About Penance.

ST. Gregory has written a Letter expresly against those who believ'd, that after a Penance of three years, one might take his ease, and commit the same Crimes with impunity. There he lays down this excellent Maxim, That true Penance does not only consist in bewailing sins past, but in abstaining from them for the future. Poenitentia est co•…•…ssa flere, & iterum plangenda declinare.

The Clergy who had committed any Crimes, were put under Penance, and shut up in Monaste∣ries, to receive there Corporal Punishment, B. 1. Ep. 18. B. 2. Ind. 11. Ep. 28. B. 3. Ep. 9.

A Clergy-man, who being depos'd, did perform the Duties of his Function, was to be put under Penance all the rest of his Life: yet it was lawful for the Bishop to receive him to Lay-Communion after a long Penance, B. 4. Ep. 5.

A Clergy-man falling into sin, and being put under Penance, can never hope to enter again into the Clergy, B. 1. Ep. 18, & 43. B. 3. Ep. 26.

There is not the same reason of an Abbot who is a Priest, who after his Penance, may be restor'd to his Dignity of Abbot, but not to that of Priest, B. 4. Ep. 4. One who is only an Abbot, and not a Priest, shall continue depos'd for ever, Ib. Ep. 16. A Priest deposed may be made an Abbot, and have the Care of Monasteries, Ib. Ep. 17.

About the Indissolvableness of Marriage.

ST. Gregory proves in the 39th Epistle of the 9th Book, that Marriages are not dissolv'd by the En∣trance of one of the married Persons into a Religious House, altho Human Laws permit the Man to part from his Wife, or the Woman from her Husband, for that end that they may go into a Monastery. He adds in the 44th Letter of the same Book, where he handles also the same Question, That the Law of God does not allow a Man to forsake his Wife for any Cause but that of Adultery. Nevertheless he permits married Persons to part from one another, that they may enter into a Religi∣ous House, when this is done with the consent of both Parties, B. 5. Ep. 49. B. 9. Ep. 39.

In the 32 Letter of Book 8. he determines a particular Case about this Subject. A married Wo∣man had parted from her Husband, and was become a Nun, because she suspected him of Adulte∣ry; but she could not convict him of it, and the married Man purg'd himself by Oath, affirming that he was not guilty. Hereupon the Woman return'd to him, which mov'd her Bishop to Excom∣municate

her and all her Family. St. Gregory wrote to this Bishop, That he must immediately re∣store her Family to Communion; and as to the Woman, he must not suffer her to continue a long time Excommunicate, if it were notorious, that she had no Proofs that her Husband had committed Adultery, and if the Suspicion she had of him was remov'd by his Oath.

Of the Vacancy of an Episcopal See.

WHen a See is vacant, it must be fill'd quickly with a worthy Person, Book 1. Ep. 18, 76, & 79. B. 6. Ep. 1. 'Tis forbidden to leave it vacant more then three Months, B. 6. Ep. 39. During the Vacancy, the Custom of the Church of Rome, as to the Suffragan Bishops of her Metropolis, was to name a Deputy: And St. Gregory gives us many Forms of commissioning these Deputies, B. 1. Ep. 15, 51, 75, 76. B. 2. Ep. B. 19. & 20, 26, 27. 5. Ep. 21. B. 3. Ep. 39. B. 11. Ep. 16, 17, 18, 19. These Deputies made an Inventory of the Goods of the Church, chiefly of the Moveables, B. 3. Ep. 11. B. 2. Ind. 11. Ep. 22. They cannot appropriate to themselves any of the Possessions and Revenues of the va∣cant Church, but they should keep them, B. 2. Ep. 27, & 38. Yet a Recompence may be given to any for their trouble, B. 3. Ep. 11. The Deputy should be present at the Election, B. 12. Ep. 19. Prayers were made for the Future Election of a Bishop, B. 1. Ep. 56. A Church is not to be look'd upon as vacant, when the Bishop is seiz'd with a Disease which hinders him from performing his Of∣fice: In such a case he must not be depos'd, but have one given him for his Assistance, Dispensatorem: He must continue in his station, and enjoy his Revenue, B. 2. Ep. 5. If he desires to Retire, yet they ought not to proceed to the Election of another Bishop, until he has given his Demission in Writing, Ibid.

Concerning the Elections and Ordinations of Bishops.

ST. Gregory does not meddle with choosing the Bishops of the Churches depending upon his Me∣tropolis, but leaves the Clergy and People the Liberty of Election; and when they have chosen one, if he be found worthy, he Ordains him: But if he be found incapable, he orders them to choose another, B. 8. Ep. 18. B. 3. Ep. 2. B. 6. Ep. 38. B. 1. Ep. 56, 57. B. 2. Ind. 10. Ep. 18. B. 8. Ep. 18, 34. B. 12. Ep. 6.

He does not assume to himself the Ordinations of the Bishops which were not his Suffragans, but he would have them Ordain'd by those to whom it belongs, B. 2. Ind. 11. Ep 29, 30, 31. B. 11. Ep. 57. When there are no fit Persons found upon the place, he allows the Clergy and People to send Depu∣ties to Rome, to choose one of the Clergy of Italy, B. 2. Ind. 11. Ep. 15. B. 11. Ep. 14. When Per∣sons cannot be found that are every way fit, he allows of such as are indifferently good, B. 4. Ep. 19. When there is a Contest between the Clergy and the People, as happen'd at the Election of a Bi∣shop of Syracuse, when the People chose one Person, and the Clergy chose another, he orders, That they should both come to Rome, and that he shall be preferr'd, who best deserves this Dignity, B. 4. Ep. 47. He would have the Opinion of those who are absent ask'd, if they be of the Nobility, B. 2. Ind. 11. Ep. 29, 30, 31. Tho he does not meddle with Elections, yet he sometimes excludes those who are chosen, as he did Maximus out of the Bishoprick of Salonae, B. 3. Ep. 15. and sometimes he proposes Persons whom he thinks well qualified, B. 3. Ep. 15. He describes to the Electors the Qualifications he ought to have whom they choose, B. 2. Ind. 11. Ep. 29. & B. 4. Ep. 47. He approves of the Elections made by way of Compromise, B. 2. Ind. 11. Ep. 35.

These following are the excellent Rules which St. Gregory prescribes about the Choice of Bishops. The Electors should examin his Life whom they are about to choose, as far as by Law they can: They should not be partial, either for Favour, Sollicitation, or Money, B. 7. Ind. 2. Ep. 26. B. 11. Ep. 19. They should not consider their own particular Profit, but only the Glory of God and the Good of his Church, B. 2. Ind. 11. Ep. 29. B. 4. Ep. 47. They must deny the Bishoprick to those who seek after it, and give it to those that shun it, B. 6. Ep. 4. They must prefer those that are of the Clergy of the Church before others, B. 1. Ep. 56. B. 2. Ind. 10. Ep. 19. B. 7. Ind. 2. Ep. 25.

They must not choose a Lay-man B. 2. Ind. 10. Ep. 19. ibid. Ind. 2. Ep. 111, 114, 115. B. 3. Ep. 39. B. 7. Ind. 2. Ep. 112, 115. B. 11. Ep. 16. They must reject those who solicite for a Bi∣shoprick, B. 11. Ep. 19. They must not choose a Person too old, B. 12. Ep. 6. nor one of the youn∣ger sort, B. 2. Ind. 11. Ep. 47, & 48.

They must not choose, nor Ordain Bigamists, nor those who have espoused Widows, nor those who are ignorant of Learning, nor those who have any notable defect in their Body, nor those who have done publick Penance, nor those who have any Personal Obligation to another Office, nor Strangers that are unknown, B. 2. Ep. 25.

He that is Ordain'd Priest should know the Psalter, Book 4. Epistle 45.

St. Gregory declares, That Re-ordination is forbidden asmuch as Re-baptization, B. 2. Ep. 32. They must not Ordain an Arch-deacon or Deacon of another Church, without the leave of his Bishop, B. 4. Ep. 19. B. 12. Ep. 16.

Of the Authority and Usefulness of Councils.

ST. Gregory had a very particular Veneration for the Decrees and Canons of General Councils, that are received in the Church, and seems to be perswaded that he could not meddle with them. He was no sooner promoted to the Pontificat, but he solemnly declar'd in his Letter to the Patriarchs, That he reveered the four first General Councils, as he did the four Gospels; and that he had also a great respect for the fifth General Council, B. Ep. 24. He repeats the same thing in Book 2. Ind. 11. Ep. 10.

He acknowledges the Necessity of Provincial Councils for maintaining Discipline and Judging of Bishops, B. 1. Ep. 1. 33. 16. 72, 82. B. 2. Ind. 11. Ep. 47. B. 3. Ep. 9. Ep. 8. B. 7. Ind. 11. Ep. 70, 111, 112. B. 12. Ep. 32. The Metropolitan ought to assemble them, B. 2. Ind. 11. Ep. 47 & 48. The Roman Church does not receive the Canons of the Council of Constantinople, B. 6. Ep. 31. He wrote to the Bishops of France to Call a Council for Regulating their Discipline, B. 7. Ind. 112. Ep. 111.

Of the Primacy and Rights of the Bishop of Rome.

THe Holy See, according to St. Gregory, does not use its Authority, but only to punish Vice: Thus all the Bishops are subject to it, from the very moment that they commit any Fault; but Humility makes all the Bishops e ual, when there is no Fault which obliges the Holy See to exercise its Authority, B. 7. Ind. 11. Ep. 65.

The Primacy of the Pope gives him no Right to reverse the ancient Canons, nor the Priviledges and Rights of other Bishops, B. 2. Ep. 37. These following are his own words, Absit ut Statuta Majorum, à Consacerdotibus meis in qualibet Ecclesia infringam, quia mihi injuriam facio, si fratrum meorum jura perturbo. De Ecclesiasticis vero Privilegiis, hoc vestra fraternitas, post habita dubitatione, teneat, quia sicut nostra defendimus, ita singulis quibusque Ecclesiis, sua jura servamus: i. e. God forbid that I should infringe the Decrees of our Ancestors made by our Fellow-Bishops in any Church, for I do my self an Injury if I disturb the Rights of my Brethren: And as to Ecclesiastical Priviledges you may firm∣ly believe, Brother, without the least doubt, that as we defend our own, so we reserve to every Church their own Rights.

The Bishops of Rome refus'd to take upon them the Title of Universal Patriarch of the Church, which was given them by the Council of Chalcedon, lest they should seem to encroach upon the Rights of other Bishops, B. 4. Ep. 32. B. 7. Ind. 1. Ep. 30.

St. Gregory wrote to Eulogius the Patriarch of Alexandria, who had acquainted him with what he had commanded him; that he should not any more use this term of Commanding, for he knew (says Gregory to him) what it meant, and what was meant by his Brethren, that they were his Brethren by their Dignity, and his Fathers by their merit, B. 7. Ind. 1. Ep. 30.

Of the Apostolick Sees.

EUlogius Patriarch of Alexandria, had written many things to St. Gregory in favour of the See of St. Peter; St. Gregory observes to him in his Answer, that they were the more grateful to him, because they were written by one, who sits also in the Chair of St. Peter himself, and that he had done an Honour to himself, by endeavouring to do one to the See of Rome: That he should know, that the Church was solidly founded upon the Firmness of the Prince of the Apostles, from whence he had his Name of Peter, and that to him, the Truth it self said, I will give thee the Keys of the Kingdom of Heaven; to whom he also said, when you are Converted, strengthen your Brethren: with∣out forgetting these other words, Simon, Son of Jona, lovest thou me? feed my sheep: That upon this account, though there were many Apostles, yet there was but one See of the Prince of the Apostles, which was raised in Authority above the rest, because of the Primacy which he founded: That this See is in three places, at Rome, the place where he finish'd his Course; at Alexandria, whether he sent his Evangelist St. Mark to supply the place; and at Anti∣och, where he continued seven years; but that these three Sees are but one See, which belongs to

St. Peter, on which three Bishops now sit, which are in effect but one, in him who pray'd, That they may be one, as I am in the Father, and the Father in me, B. 6. Ep. 37.

The Form of Ecclesiastical Decisions.

HEre follow the principal Rules observ'd by St. Gregory in Ecclesiastical Decisions.

He Judg'd in the first place the Bishops of Italy, Sicily, and the Neighbouring Isles, which im∣mediately depended upon Rome as their Metropolis; as for Example, he cites Januarius Bishop of Calaris, to Rome, to come and purge himself of the Accusation charged upon him, B. 2. Ind. 11. Ep. 36.

He causes the Bishop of Syracusa to come to Rome, B. 2. Ind. 11. Ep. 12.

He cites Maximus Bishop of Salone, B. 5. Ep. 3, & 25.

Having depos'd the Bishop of Naples, he writes to the Clergy and People of that City to choose another Bishop in his room, B. 2. Ind. 11. Ep. 3.

He requires his Warden in Sicily to send to Rome the Bishop of Messina, and his Accusers, B. 11. Ep. 32 & 33.

The Bishops of the Vicariate of Rome were oblig'd to come every year to his Synod: As to those of Sicily, they came thither once in three years, and St. Gregory assures them, that he will be satisfied if they come but once in five years, B. 6. Ep. 19.

Yet to facilitate the dispatch of Affairs, he makes Maximian Bishop of Syracuse, his Legat into Si∣cily, to whom he gives Power to judge of smaller Affairs, on condition that he should reserve to him such as were of greater Consequence. He Commissions the Bishop of Syracuse, and four other Bi∣shops, to judge the Cause of Mellitus Bishop of the Isle of Malta, B. 7. Ind. 2. Ep. 63. As to the o∣ther Bishops of the West, who did not depend upon his Metropolis, he would have them judged by a Synod of the Province, without an Appeal to the Holy See. He affirms, that a Bishop of Afric should be judg'd by a Synod held in Afric, B. 1. Ep. 82. He remits Paulinus of Tegesta, to the Judg∣ment of Columbus, B. 10. Ep. 32.

He affirms, That a Bishop ought never to be Depos'd till his Cause has been first heard in a Synod, B. 2. Ind. 11. Ep. 8 & 9. In case of an Appeal, or where recourse is had to the Holy See, he com∣monly commissions Judges upon the place: whereof here follow some Instances.

Florentius Bishop of Epidaurus, which is now Ragousa, had been condemn'd by his Metropolitan, without being judg'd or convicted in any Synod; but St. Gregory declares that his Deposition ought not to take place, but the Cause ought to be re-heard and decided in a Council. He commissions Antonius to be present at this Decision, B. 1. Ind. 4. Ep. 8 & 9.

He remits to Columbus Bishop of Numidia, the Judgment of two Bishops of Afric, B. 5. Ep. 36. B. 10 Ep. 32.

He Commissions one of his Wardens at Rome, to draw up a Process and Judge the Bishop of Ma∣laga, B. 11. Ep. 52 & 53.

The Judgment of this Deacon is related in the Letter 55, wherein he declares by virtue of his Commission, that Januarius Bishop of Malaga was unjustly forc'd away: He nulls all that had been done against him, altho it was null in it self: He ordains, that the other Bishops who were guilty of this bold Invasion of another's Right, shall be shut up in a Monastery, to do Penance there; that he who was Ordain'd in the room of Januarius, shall remain depriv'd of the Priesthood, and all Ec∣clesiastical Orders, and that Januarius shall re-enter upon the Possession of his Bishoprick. This Dea∣con pronounc'd the Sentence, in the presence of the four Gospels, and according to the Memorial of the Imperial Laws, about the Decisions of Bishops.

St. Gregory remits to the Bishop of Vienna the Judgment of an Abbot of Cesena, who was forsaken by his Bishop, B. 12. Ep. 1.

He Commissions Sigibert Bishop of Autun, to determine the Differences between the Bishop of Turin and Tarentasia about the Parishes of their Diocese, B. 7. Ind. 2. Ep. 120 & 121.

He pretends also to have a Right of Reviewing the Causes which were decided in the East, even after an Appeal.

The Affair of Hadrian Bishop of Thebes in Thessaly is too remarkable to be pass'd over here in si∣lence. This Bishop had been condemn'd by the Bishop of Larissa, upon a Civil Affair, and he had brought his Appeal; but having recourse to the Emperors, he was sent back to be judg'd before the Bishop of Corinth; yet he was afterward forc'd to acquiesce in the Judgment of the Bishop of Larissa. Some time after, two Deacons who had been depos'd, one for his Uncleanness, and the other for Embezelling the Revenues of the Church, accus'd Hadrian of suffering a Deacon of an ill Life, altho he knew of his Disorders, and of suffering Infants to die without Baptism. The Bishop

of Larissa condemn'd him now for a Criminal Affair as he had done before for a Civil Matter; be appealed from this Sentence; the Emperors caused the Informations to be communicated to Honora∣tus a Deacon, who found none of these things true which they charged upon Hadrian. Yet his Cause was remitted to the Metropolitan of the first Justinienna, Primat of Illyria, and Vicar of the Holy See. This Bishop, without ex•…•…ing the Cause judicially, confirm'd the Sentence of the Bishop of Larissa upon the 〈◊〉〈◊〉 of some Witnesses, who declar'd that they had heard from the Deacon Demetrius the things which were charg'd upon Hadrian, altho this Deacon deny'd it so stifly that he could not be made to confess it by putting him to the Torture. Hadrian had recourse to St. Gregory, who null'd the proceedings at Larissa and those of the Bishop of the first 〈◊〉〈◊〉, as contrary to the Laws and the Canons, and as null in themselves, even tho there had not been any Appeal. He cuts off the Bishop of Justin•…•… from Com•…•… for thirty days, threatens to Excommuni∣cate him of Larissa, takes from him all his Jurisdiction over the Bishop of Thebes, orders him to restore the Effects of the Church of Thebes, and remits the Cause in his own right only to his Resi∣dents at Constantinople, B. 2. Ind. 11. Ep. 6. & 7.

He believed also that the Holy See could call Causes of great Consequence to Rome, and judge them. Thus he judged and acquirred at Rome John a Priest of Chalcedon who was accused of He∣resie, and condemned by the Bishop of Constantinople▪ B. 5. Ep. 15 & 16. And he alledges this Ex∣ample to prove to the Bishop of 〈◊〉〈◊〉 th•…•… he could examin and judge at Rome the Cause of Clau∣dus the Abbot, who had a Difference with the Church of Ravenna, B 5. Ep. 24. He acquits also a Priest of Isauria, who was accused of Heresie, B. 5. Ep 64. But he rarely made use of his Jurisdi∣ction. And the Metropolitans 〈◊〉〈◊〉 it with him. Paul a Bishop of Afric came to Rome to purge himself: Witnesses are sent thither who are 〈◊〉〈◊〉 insufficient. Paul desires to be sent back to Con∣stantinople, the Pope allows him to go thither with two Bishops, B. 6. Ep. 2.

As to the ordinary Causes between the 〈◊〉〈◊〉 Clergy of the Bishopricks depending upon the Me∣tropolis of Rome, he left them to the Decision of the Bishops, and would not have his Wardens to meddle in them, nor to diminish the Jurisdiction of the Ordinary. For, says he, if we do not pre∣serve the Jurisdiction of each Bishop, we 〈◊〉〈◊〉 the Order of the Church which we should main∣tain. Nam si unicuique Epise•…•… sua jurisdictio non 〈◊〉〈◊〉, quid aliu•• agitur, nisi ut per nos, per quos Ecclesiasticus ordo custo•…•… debuit, 〈◊〉〈◊〉, B. 9. Ep. 32. Yet he punish'd a Priest of a Parish in the Diocese of another Bishop, B. 2. Ep. 16.

As to the Informations about the Disorders committed in the Person of a Bishop, he observes that they should be made by a Clergy-man together with the Judge, B. 2 Ind. 11. Ep. 1. He would not have a Bishop detained a long time in Prison. He says that he must be Deposed if he be guilty, or set at Liberty if he be innocent, B. 1. Ep. 32. The Custom for a Man to purge himself by Oath when there was no Conviction of him, was in use in the time of St. Gregory, which he approves and makes use of, B. 2. Ep. 23. B. 9. Ep. 12.

Against the Title of Universal Patriarch.

ST. Gregory does not only oppose this Title in the Patriarch of Constantinople, but he maintains also that it cannot agree to any other Bishop, and that the Bishop of Rome neither ought nor can assume it. John the younger Patriarch of Constantinople, had taken upon him this Title in a Coun∣cil held in 586, in the time of Pope Pelagius. which oblig'd this Pope to null the Acts of this Coun∣cil. St. Gregory wrote of it also to this Patriarch; but this made no impression on him, and John would not abandon this fine Title, B. 4. Ep. 36. St. Gregory address'd himself to the Emperor Mau∣ritius, and exhorted him earnestly to employ his Authority for redressing this Abuse, and to force him who assumed this Title to quit it. He remonstrates to him in his Letter, That although Jesus Christ had committed to St. Peter the Care of all his Church, yet he was not called Universal Apostle: That the Title of Universal Bishop is against the Rules of the Gospel, and the Appointment of the Canons; that there cannot be an Universal Bishop, but the Authority of all the other will be de∣stroy'd or diminish'd: That if the Bishop of Constantinople were Universal Bishop, and it should happen that he should fall into Heresie, it might be said, that the Universal Church was fall'n into destruction: That the Council of Chalcedon had offer'd this Title to St. Leo, but neither he nor his Successors would accept it, lest by giving something peculiar to one Bishop only, they should take a∣way the Rights which belong to all the Bishops: That it belongs to the Emperor, to reduce by his Authority him who despises the Canons, and does injury to the Universal Church by assuming this singular Name, B. 4. Ep. 32. These Remonstrances had no effect; for the Emperor would not meddle in this Affair, and had even authorized John the younger, and therefore the Pope com∣plain'd of it to the Empress, Ep. 34. of the same Book. He wrote also to other Patriarchs, who were, it seems, concern'd to oppose this new Title: But they did not take the Matter so heinously as St. Gregory, and suffer'd the Patriarch of Constantinople to enjoy this Title, which did them no preju∣dice. Nay, Anastasius the Patriarch of Antioch, had the boldness to remonstrate to St. Gregory, that he must not be angry for a Matter of so little consequence: But St. Gregory gave him to understand,

that he did not take the Matter to be so Cyriacus succeeding to John in the See of Constantinople, continued to assume the same Title, yet he wrote to St. Gregory, immediately after his Promotion. This Pope would not refuse his Letter; but he gave him notice that he should quit that Ambitious Title of Universal Patriarch, if he would prevent a Rupture between them, and wrote to the Em∣peror, that his Legat should not Communicate with Cyriacus till he had parted with this vain Title, B. 6. Ep. 4. & 5. 23, 24, 25, 28, 30 & 31. He exhorts the Bishop of Thessalonica not to approve this Title, B. 7. Ind. 2. Ep. 70. Yet Cyriacus would not quit it, and St. Gregory was also oblig'd to write to him about the end of his Pontificat, B. 11. Ep. 43.

Of the Rights and Authority of the Metropolitans.

ST. Gregory desires, that in Afric a Primate should be chosen, rather with respect to his Merit then the Dignity of the See, and that he should recide in a City, B. 1. Ep. 72. Yet he permits the Bishops of Numidia to observe their ancient Customs, even as to the appointing of Primates, pro∣vided notwithstanding, that they suffer none who have been Donatists to ascend to that Dignity, B. 11. Ep. 75.

St. Gregory in naming his Deputies, preserves the Rights of Metropolitans: Singulis quibusaue Me∣tropolitis, secundum priscam consuetudinem, proprio bonore servato, B. 4. Ep. 50. i. e. Saving to each Me∣tropolitan, his peculiar honour, according to ancient Custom.

About the Pallium.

ST. Gregory sent the Pallium to many Bishops.

To Anastasius of Antioch, B. 1. Ep. 27.

To him of Ravenna, B. 7. Ind. 2. Ep. 77. B. 4. Ep. 54.

To him of Salonae B. 7. Ind. 2. Ep. 130. He threatens to deprive him of it, B. 2. Ep. 14.

To Leander Bishop of Sevil, B. 7. Ind. 2. Ep. 126.

To Siagrius of Autun, B. 7. Ind. 〈◊〉〈◊〉. Ep. 5. Ind. 2. Ep. 113.

To the Bishop of Milan, B. 3. Ep. 1.

To the Bishop of Messina, B. 5. Ep. 8.

To the Bishop of Arles, B. 4. Ep. 50.

To the Bishop of Corinth, B. 4. Ep. 55.

The Form of sending the Pallium, B. 5. Ep. 8.

He had a Difference with the Bishop of Ravenna, about the time wherein he should wear it: This Bishop pretended that he ought to put it on in the Vestry, in the presence of all the Clergy, and wear it in Procession; but the Pope would not have him to put it on till after the Clergy were gone forth, and that he should wear it in other places besides in the Church and at the Altar, B. 2. Ind. 11. Ep. 53 & 55. Yet he permits him to wear it in some Processions, B. 4. Ep. 11 & 15. But he being not satisfied with this, had a mind to wear it whenever he pleas'd at the Ceremonies; and therefore St. Gregory informs him by his Notary Carlonus, after what manner it should be us'd, B. 5. Ep. 33.

He gives it to the Bishop of Arles, on Condition that he should wear it only at the Altar, B. 3.

He would not give it to Desiderius, because he could not prove, as he had affirm'd, that his Church had formerly enjoy'd Apostolical Priviledges, B. 7. Ind. 2. Ep. 117.

He would not give it to the Bishop of Autun, until it had been desir'd for him in the Queen's Name, and the Bishops and the Emperor had consented to it, B. 7. Ind. 1. Ep. 5. There he ob∣serves, That the Custom is to give it only to Bishops of noted Merit, who desire it importunately.

About the Title of Cardinal.

THe Title and Name of Cardinal with St. Gregory, signifies nothing but what is Titular. As for instance, He permits the People of Naples to make Bishop Paul, who was their Deputy, Cardinal of their Church, if they thought fit, B. 2. Ep. 6 & 7. Ib. Ep. 9. He speaks of a Presbyter Cardinal in an Oratory. He recommends the Church of Calaria, to the Bishop of Urbinum, during the ab∣sence and sickness of its Bishop, and prays him to take care of it, as he was the proper and Cardinal Bishop, Cardinalem & proprium, B. 2. Ind. 11. Ep. 24 & 25. He makes the Bishops of ruin'd Churches, Cardinal Bishops of other Churches, B. 1. Ep. 77. B. 2. Ind. 10. Ep. 25 & 26. B. 2. Ind. 11. Ep. 13 & 14. A Deacon who had not been made Cardinal, ought to come after those who had been Ordain'd

Cardinals, altho they were younger then he, B. 1. Ep. 79. i. e. A Deacon Ordain'd without a Ti∣tle, has not the place, until the day whereon he is made Titular. A Presbyter Cardinal of a Church of Populania in Tuscany is a Titular Priest of that Church, B. 1. Ep. 15.

Of the Pope's Deputies.

ST. Gregory grants to Vigilius Bishop of Arles, by making him his Vicar in Gaul, the Right of giving Letters to Bishops who have a Journey to make out of their own Country to Judge of difficult Causes with twelve Bishops, to Call together the Bishops of the Country wherein he is Vi∣car, B. 4. Ep. 50 & 52.

The Pope's Legats.

THe Holy See sent only two Deacons to the Emperor, B. 11. Ep. 45. St. Gregory made choice of such as might be most acceptable to him, B. 1. Ep. 2. B. 9. Ep. 64. He recommends them by his Letters, B. 5. Ep. 5 & 6. B. 11. Ep. 43. He would have them frequently converse with pious Persons, to abolish the Impressions which Secular Affairs might make upon them.

Of the Functions of Arch-deacons, Deacons, Sub-deacons, and other Clergy-men.

THe Officers of Bishops ought to be Clergy-men, B. 4. Ep. 4. An Arch-deacon is answerable for the Moveables of the Church, B. 1. Ep. 10. The Title of Arch-deacon was so considerable, that a Bishop having a design to be reveng'd upon an Arch-deacon, would Ordain a Priest against his Mind, on purpose to turn him out of his place. St. Gregory concern'd himself against this Bi∣shop, and threatned to deprive him of the Pallium, and depose him, if he did not restore the Arch-deacon, B. 1. Ep. 19. B. 2. Ep. 14, 15, 17, 37.

St. Gregory grants to an Arch-deacon of Gap the use of the Dalmatica, B. 7. Ind. 2. Ep. 112.

St. Gregory in a Synod forbids to put the Deacons upon singing in the Church: They should be employ'd in the Service of the Altar, and the Distribution of Alms. The Sub-deacons should sing the Psalms and read the Lessons, and the Inferior Orders should not be employ'd in these Functions but in case of necessity, B. 4. Ep. 44.

The Vidame was an Officer who took care of the Revenues of the Bishop of Rome, B. 1. Ep. 11. There is frequent mention in the Epistles of St. Gregory, of the Defensores, i. e. Wardens, who were the Clerks that took care of the Patrimony of the Roman Church.

Of the Use of Ecclesiastical Revenues.

THe Revenues of Churches ought to be divided into four Parts, whereof one is for the Cler∣gy, and another for the Poor; and the two other parts ought to be subdivided into three, where∣of one shall be for the maintenance of the Church, the other for the Bishop, and the last for the wants of particular Persons, B. 4. Ep. 42.

That part which is for the Poor ought to be taken out of the new Purchases, as well as out of the old Possessions, B. 3. Ep. 11. B. 7. Ind. 1. Ep. 8. B. 11. Ep. 49. That part which is for the Clergy ought to be distributed indifferently among them, B. 7. Ind. 10. Ep. 8.

The Letter 51 of B. 8. contains many Articles of an Agreement made between the Clergy of Panormum and their Bishop, which the Pope confirms, and in consequence thereof, order'd the Bishop, first. To distribute a full fourth part of the Revenues of his Church among all the Clergy, propor∣tionable to their Merit, Office, and the Labour of each. Secondly, To give them the fourth part of the Offerings of the Faithful, whether they be in Money, or other Presents. Thirdly, To detain only the Remainder of the Moveables for himself, and to unite all the unmoveable Purchases to the Pos∣sessions of the Church. Fourthly, To Commission a Receiver of the Revenues with the Consent of the Elders and the Clergy, Seniorum & Cleri, who shall give an Accompt every year, that all occa∣sion

of suspicion may be cut off. Fifthly, To permit the Clergy to take up their Provision of Wine at a reasonable price upon the Credit of the Church. Sixthly, To take care to remove ill-gotten Goods, and to use only honest ways of getting. Lastly, He exhorts him not to believe lightly what shall be told him against his Clergy, not to proceed against them with Passion, but only by Canoni∣cal ways.

The Bishop cannot by Testament dispose of the Possessions of the Church, nor of the Purchases made while he was Bishop, B. 5. Ep. 1.

The Revenues of the Church ought to be employ'd for the Assistance of the Poor, without re∣serving any thing for the future by a dangerous Precaution, B. 8. Ep. 20.

In the extream necessity of the Poor, the sacred Vessels, and that which serves for Ministring in holy Things, ought to be sold, but all the ready Money must be first disburs'd, B. 6. Ep. 13, 35, 66.

The Rights or the Church must be maintain'd, the Possessions which belong to it must be defend∣ed and recover'd; but this must not be done with all the Rigor that's possible: 'Twere even better to lose something, and abandon a part of the Revenues of the Church, then to be the Cause of Ruin to the Poor, B. 7. Ind. 2. Ep. 23. when there is room for doubting, whether the Goods belong to the Church, or no, 'tis best to yield.

The Governors of Hospitals give an account of their Revenues to the Bishop, B. 3. Ep. 24.

It belongs to the Bishop to take care of these Revenues, B. 3. Ep. 24. B. 8. Ep. 20. When he can∣not do it by himself he must appoint a Steward for it, B. 11. Ep. 57.

Of the Patrimony of St. Peter.

IN the time of St. Gregory the Church of Rome had many Possessions in Lands, not only in Italy and Sicily, but also in France, in Dalmatia, in Illyricum, &c. These Possessions were call'd The Patrimony of St. Peter: they were managed and administred by the Persons call'd Defensores, i. e. Wardens, who gave an account of them. St. Gregory employ'd the Revenues of these Patrimonies in Works of Piety: he desir'd that his Rights might not be exacted with Rigor, nor any new Taxes imposed. His Wardens had their Prerogatives and Jurisdictions. In Gaul they inspected the Chap∣pels and Abbies. These things may be prov'd by many Letters. See B. 1. Ep. 1, 2, 23, 37, 38, 39, 42, 44, 58. B. 2. Ep. 1. Ind. 10, 17. Ind. 11. Ep. 17, 33. B. 5. Ep. 5, 6, 10. B. 9. Ep. 65. In this last he speaks of the Right of inspecting Chappels and Abbies.

Of the Celibacy of Clergy-men.

ST. Gregory took it ill that the Sub-deacons of Sicily were oblig'd to abstain from their Wives, ac∣cording to the Custom of the Church of Rome. This Law appear'd to him harsh and unreasona∣ble, because they found not Continence establish'd by any Law for them, and they were not oblig'd to keep it before they were Ordain'd, he fear'd lest something worse should happen if this yoke were impos'd upon them. He orders that none shall be Ordain'd for the future who do not promise to live in Continence. He declares that those who have observ'd the Prohibitions made three years ago deserve to be commended; but he would not have those Deposed who had broken them, altho he forbids to promote them to Holy Orders.

He declares in Letter 34 of Book 3. That he will put in Execution the Order of the Pope his Pre∣decessor, about the Continence of the Sub-deacons, and that those who are married shall be oblig'd to abstain from it, or else to forsake the Service of the Altar. He would not have the Wives pu∣nish'd of those who desir'd rather to quit the Service then renounce them, nor the Women hindred from marrying again after their death. He orders that for the future no Sub-deacon shall be made who is not oblig'd before hand to observe Celibacy.

He enjoyns the Bishop of Tarentum who had a Concubine, voluntarily to resign the Bishoprick, and to do a reasonable Penance, if he had kept Company with her since he was a Bishop, B. 2. Ind. 11. Ep. 4.

He forbade Clergy-men very severely to keep strange Women in their Houses, and also exhorted them not to keep those which are excepted by the Canons, B. 1. Ep. 50. B. 7. Ind. 2. Ep. 39. B. 3. Ep. 26. B. 11. Ep. 42 & 43.

He implores the Authority of the Prince against disorderly Clergy-men who kept Women in their Houses, B. 9. Ep. 64.

He forbids to Ordain a Deacon Bishop who had a very young Daughter, by whose Age it mani∣festly appeared that he had not long observ'd Continence, B. 8. Ep. 11.

Against Simony.

ST. Gregory forbids to take any thing for Ordinations, for Marriages, and for admission into a Religions House, or for any Ecclesiastical Office, B. 3. Ep. 24. B. 4. Ep. 44, 55, 56. B. 7. Ind. 2. Ep. 110. Or even for Burial, B. 7. Ind. 1. Ep. 4. except what the Kinsmen or Heirs offer volun∣tarily for the Light, B. 7. Ind. 2. Ep. 56.

He forbids the Bishops of Sicily to take any thing above the usual Rate for the Confirmation of Infants, pro confirmandis Infantibus, B. 11. Ep. 22. nor for the Funeral, B. 7. Ind. 1. Ep. 4.

He was so afraid left it should be thought that he exacted any thing from the Suffragan Bishops, that he would not suffer the Churches to send him the Annual Presents according to Custom, B. 1. Ep. 64.

Simony was very common in his time in the East and in Greece, B. 5. Ep. 11. B. 4. Ep. 55. B. 9. Ep. 40. B. 11. Ep. 48. In Sicily, B. 7. Ind. 1. Ep. 4, 56. In Afric, B. 10. Ep. 32. But chiefly in the Gauls, B. 7. Ind. 2. Ep. 111, & 114, 115. B. 9. Ep. 49, 50, 51. and the following Letters. He wrote earnestly to Bishops and Kings, that they would put a stop to this Disorder, by forbidding it, Ibid.

Of the Submission due to Princes.

ST. Gregory gives proof of his Submission to the Orders of the Emperor, in Ep. 62. of Ind. 11. B. 2. Mauritius had directed to him a Law which contain'd three Articles. By the first it was forbid∣den to receive those into the Clergy who were engaged in any Publick Administration. St. Gregory found no fault with this Article. But as to the second, wherein they were forbidden to enter into a Monastery, he finds it unreasonable, because the Monastery may discharge the Debts of these Persons and make up their Accompts; besides that it's to be presum'd that one who desires sincerely to be con∣verted, will take order with his Affairs. Neither does he approve the third Head which forbids those which had been design'd for the Militia, to enter into a Monastery. He makes his Remonstrance with a great deal of respect, and declares to the Emperor that he did not suffer this Law to be pub∣lish'd, and that herein he had done his duty as a Subject and as a Bishop; as a Subject in obeying his Prince, as a Bishop in making his most humble Remonstance. Utrobique quod debui exolvi, & Im∣peratori obedientiam praebui, & pro Deo, quod sensi minime tacui.

When Phocas invaded the Empire, St. Gregory did not oppose his Exaltation; but on the contrary he acknowledg'd and even commended him, B. 11. Ep. 45. See also the Memorial which is at the be∣ginning of the same Book.

In Ep. 127. of Ind. 2. B. 7. He commends the King Recaredus for bringing back his Arian Subjects to the Church, and represents to him the Reward he was to expect for presenting so many Souls to God. He declares to him that he looks upon him in this respect as much above himself: he praises him also for not recalling the Order he had made against the Jews. After he has given him these Commendations, he exhorts him to be circumspect in his behaviour, and recommends to him Humility, Purity, and Moderation.

Notwithstanding this he did not forbear to write to Princes with boldness, and to make Chri∣stian Remonstrances unto them. He exhorts Phocas to relieve the People, B. 11. Ep. 38. He ad∣monishes Kings to remember that they are Men like others, B. 2. Ind. 11. Ep. 62. He represents to them that it was not enough to be a King, but the chief business was to be Pious, B. 5. Ep. 5 & 6. He de∣clares to them that they were oblig'd to protect the Church and the Faith, B. 2. Ind. 2. Ep. 126. B. 3. Ep. 7, 23. B. 4. Ep. 54. B. 5: Ep. 63. B. 9. Ep. 57, 64. He terrified them by representing to them that the day of Judgment was near at hand, B. 9. Ep. 60. B. 2. Ind. 11. Ep. 61. and by threatning them with the Plagues of God, B. 2. Ind. 11. Ep. 65.

Of Ecclesiastical Moderation.

ST. Gregory declares in Letter 1. of Book 7. That he always abhor'd the ways of Cruelty that were us'd for planting Religion; that, if he had pleas'd, he could have destroy'd the whole Na∣tion of the Lombards, but that it was not the Spirit of the Church.

He desires that Justice and Equity may be observ'd towards the Jews, as well as among Christians, and that no injury may be done unto them. Here follow the Examples of his Moderation. He wrote to Vigilius of Arles, and Theodorus Bishop of Marseilles, That the Jews ought not to be com∣pell'd to be baptiz'd, lest the sacred Fonts of Regeneration to a Divine Life by Baptism, should be to them the occasion of a second Death more deadly then the first, B. 1. Ep. 45. He would have them allur'd by Moderation, B. 1. Ep. 11. He does not approve the Zeal of a Jew newly baptiz'd, who on the next day after his Baptism, thought sit to carry an Image of the Virgin, a Cross, and a white Garment in the Synagogue, to endeavour the Conversion of the Jews, and to take from them the Place of their Assembly. He desires that these things may be remov'd out of the Synagogue, and that it may be restor'd to the Jews, B. 7. Ind. 2. Ep. 5.

He blames the Bishop of Terracina, who had hindred the Jews from celebrating their Festivals in the City, and had driven them out of it, appointing them another Place for holding their Assemblies, B. 1. Ep. 34. He orders that the Price of their Synagogues which they had invaded should be resto∣red unto them, B. 7. Ind. 2. Ep. 59.

He complains of John the Younger, That he had suffer'd the Priests of Constantinople to be a∣bus'd, without concerning himself in their Defence: and he adds, that 'tis a thing unheard of to force People by beating them with a stick to receive the Faith: Inaudita est praedicatio, quae verberi∣bus exigit fidem.

He would have Hereticks easily receiv'd, B. 1. Ep. 14. And the better to entice such Idolaters as were lately converted, he permits that the Festival days which were wont to be kept near the Churches, should be observ'd in that Place where they had been accustomed to make their Feasts of Meats offer'd unto Idols, B. 9. Ep. 71.

Of the Duties to which Bishops are obliged.

BIshops are call'd Pastors upon no other account, but because they ought to labour for the good of their Flocks, B. 3. Ep. 35. B. 4. Ep. 8, 35. A Bishop ought to instruct his People by his Dis∣course and by his Example, B. 4. Ep. 52, 55. B. 7. Ind. 1. Ep. 12, 113. B. 12. Ep. 32. B. 10. Ep. 17. B. 11. Ep. 10. He ought to shun the Pomps and Vanities of this World, and not to place his Ho∣nour in External Magnificence, but in the Excellency of his Office. He ought to be candid, mo∣dest, meek, sincere, patient, &c. B. 4. Ep. 15. He ought to make himself belov'd and fear'd, B. 3. Ep. 1. He must not only be Pious and Spiritual, but he must also be Active and Charitable, B. 5. Ep. 29. He must not apply himself to the gaining of Riches, but of Souls, B. 5. Ep. 29. B. 7. Ind. 2. Ep. 2.

Bishops are oblig'd to make Visitations in their Diocesses, to confirm the Children that are bap∣tiz'd, B. 8. Ep. 46. They ought to entertain their Brethren, when they are driven away or ba∣nish'd, B. 1. Ep. 43.

The Bishop's Officers ought all to be Clergy-men, B. 4. Ep. 44. The Laws of the Emperors a∣bout the Immunities of the Clergy, B. 11. Ep. 56.

St. Gregory would not have Bishops teach Human Learning, because then they must praise Jupi∣ter with the same Mouth wherewith they sing the Praises of Jesus Christ. He says also, That this is not suitable for a pious Lay-man, B. 9. Ep. 48.

The Bishops who go to Court, ought to have Letters of Leave from the Metropolitan, B. 7. Ind. 2. Ep. 62.

Bishops ought to be sober. St. Gregory refutes the Bishop Honoratus, who excus'd the good Cheer that he made by the Examples of the Feasts of the Patriarchs, and the Love-Feasts of the first Chri∣stians, B. 2. Ep. 14 & 37.

The Bishops are oblig'd to Residence, B. 1 Ep. 64. B. 5. Ep. 23. B. 8. Ep. 11. They ought not to go out of their Diocese, for any Business without the leave of the Metropolitans, B. 7. Ep. 8 62. They ought to dwell within the Bounds of their Diocese, and not to invade the Parishes of another Diocese, upon any pretence whatsoever, B. 12. Ep. 2 & 3. They ought not to abandon their Church in the time of Pestilence, B. 8. Ep 4. B. 4. Ep. 2.

Of the Penance of Clergy-men.

ST. Gregory was of the mind, That a Clergy-man being Deposed, who had perform'd the Duties of his Function, ought to be depriv'd of the Communion, and put under Penance all the rest of his Life. Yet he leaves the Bishop at Liberty to grant him Lay-Communion, if he finds him worthy of it after he has finish'd his Penance, B. 4. Ep. 5. Examples of Clergy-men Depos'd and put un∣der Penance in Monasteries, are to be seen, B. 1. Ep. 18, 43. B. 3. Ep. 9. B. 2. Ind. 11. Ep. 28, 40. He threatens a Bishop with it, B. 5. Ep. 23. Clergy-men that are fall'n into Carnal Sin, can never be restor'd, B. 1. Ep. 43. B. 3. Ep. 26.

A Deacon for his Calumnies was condemn'd to be Depos'd, whipped and banish'd, B. 9. Ep. 66. Another that had deflowr'd a Maid was shut up in a Monastery, was sentenc'd to Corporal Punish∣ment, B. 2. Ind. 2. Ep. 40.

Of Excommunication.

AGainst those who say that we ought not to fear Excommunications, nor have any regard to them, B. 9. Ep. 39.

St. Gregory declares that Excommunication null, which was pronounced by Laurentius Bishop of Milan against Magnus the Priest, and assures him that he may receive the Communion if he be not guilty of some secret Fault, B. 2. Ind. 11. Ep. 26.

A Bishop who had pronounc'd a hasty Sentence of Excommunication against an Abbot, is reprov'd by St. Gregory, B. 12. Ep. 26, 30. We must not Excommunicate any for slight Causes, or in Passion, B. 2. Ind. 10. Ep. 34. B. 12. Ep. 26.

There ought to be three Admonitions before Excommunication, B. 2. Ind. 11. Ep. 54.

He who is Excommunicated by his Superior, ought not to be admitted to the Communion, until he is absolv'd, B. 7. Ind. 2 Ep. 36.

Rules concerning the Monks.

ST. Gregory having been a Monk himself, 'tis no wonder that he took a particular care of the Monks during his Pontificat.

He would have no Person receiv'd into the Monasteries before the Age of Eighteen, B. 1. Ep. 41.

Before any one becomes a Profess'd Monk, by taking upon him the Monastical Habit, he must first be try'd in a Lay-habit, and serve as a Probationer for two years, B. 4. Ep. 44. B. 8. Ep. 23.

A Monk who abandons his Habit and Profession, should be shut up. St. Gregory would grant no Dispensation in this Case, B. 12. Ep. 20. B. 1. Ep. 33, 40.

Vagabond Monks ought not to be suffer'd, B. 1. Ep. 4. B. 6. Ep. 32. B. 7. Ind. 2. Ep. 36.

Lay-men ought not to be admitted to stay in Monasteries, B. 4. Ep. 1.

The Clergy who have taken upon them the Monastical Habit, cannot have a place among the Clergy if they quit the Monastical Life, at least unless they be Ordain'd Priests by their Bishops, B. 1. Ep. 40.

St. Gregory would not have those chosen for Abbots who are Priests, Deacons, or Clerks of Churches. Neither would he have those who are of the Clergy made Monks, because the Ecclesi∣astical Order is perfectly different from the Monastical Life, B. 3. Ep. 11. B. 4. Ep. 8.

But notwithstanding this, some Abbots and Monks were Priests; for St. Gregory writes to many Abbots that were Priests, but they were Ordain'd in their Convention. As for example, St. Gregory enjoyns the Bishop of Panormum to Ordain him Priest whom the Monks should choose to say Mess in their House, B. 5. Ep. 41. Sometimes also in a case of Necessity the Bishop could take the Monks in the Monastery of his Diocese, and advance them to the Priesthood, that he might imploy them in his own Church, B. 5. Ep. 27. But the design of the Church was, that those who were of the Cler∣gy, and destined for the Service of the Church, should not be Monks, and that the Monks should not be of the Clergy, because the Monks are oblig'd to Retirement, which is disturbed by the Ser∣vice which the Clergy are bound to do to the Church. For this reason St. Gregory would not have the Bishops come to celebrate Publick Messes in the Monasteries, B. 5. Ep. 46. But thinks it sufficient

that they send thither a Priest, if they would have Messes said there, Ibid. & B. 3. Ep. 18.

The Monks had not power to make a Will. St. Gregory allows it to one whom he had made an Abbot against his will. This Concession is in B. 9. Ep. 22. The date of the years of Jesus Christ which might make the Truth of it questionable, is not found in the ancient Manuscripts.

A Monk who cannot labour, ought to be maintained at the expence of his Family, B. 7. Ind. 1. Ep. 1.

A Monk ought not to go forth alone, because it is to be presum'd that he who walketh without a Witness lives not well: Qui fine teste ambulat non recte vivit, B. 10. Ep. 22.

A Monk ought to have nothing which may be call'd his own Propriety, B. 1. Ep. 40. B. 5. Ep. 12. B. 10. Ep. 22.

Of an Abbot.

HE could not be chosen for an Abbot who had offended against Chastity, or had been put under Penance: wherefore St. Gregory makes void the Election of an Abbot who confess'd that he had committed a sin of Uncleanness, B. 2. Ind. 11. Ep. 23.

The Abbot, as well as the other Monks, is forbidden to go out of the Monastery: he ought to have a Proctor for Civil Affairs, and to give himself wholly to Prayer and Reading, B. 2. Ind. 11. Ep. 3. B. 1. Ep. 47. He who being barely a Monk goes forth without a Companion, is not worthy to be chosen Abbot, B. 10. Ep. 22.

The Abbot must choose for a Superior him who is immediately next to himself if he be worthy of it, if not, he ought to take one of the Brethren who were last admitted, that so all of them may be en∣courag'd to do well, when they shall see that there is not so great regard had to Age as to merit, B. 6. Ep. 10.

The Disorders of a Monastery do often proceed from the bad Conduct of a Superior, who is ei∣ther too mild or too passionate, B. 9. Ep. 42.

An Abbot ought to have the Qualifications which are suitable to his Dignity, B. 6. Ep. 18. He ought to reform his Monks, B. 6. Ep. 29.

Bishops ought not to support the Monks who are disobedient to their Abbots, B. 6. Ep. 32.

A Stranger ought not to be chosen for Abbot, if there be any in the Monastery fit for the Office, B. 8. Ind. 1. Ep. 18.

The Abbot ought always to have the first place in the Monastery, B. 7. Ind. 1. Ep. 18.

The Monks of one Monastery ought not to be sent to reform those of another, nor to Ordain them Clergy-men without the Consent of the Abbot; yet if he will not send some to reform neigh∣bouring Monasteries, the Bishops may oblige him to do it, B. 7. Ind. 1. Ep. 18. It belongs to the Abbot to make an Inventory of the Goods of Monasteries, Ibid.

Of the Exemption of Monasteries.

ALthough St. Gregory always subjected the Monks to the ordinary Jurisdiction of the Bishop, yet he granted them some Priviledges, which neither tended to subvert the Order of the Church, nor to exempt them from Episcopal Jurisdiction, but only to procure them more Repose.

He exempted the Monastery of Ariminum from the Visitation of the Bishop after the Death of the Abbot, and from the Celebration of Publick Messes; but he left to the Bishop the Right of Ordain∣ing him Abbot whom the Monks should choose, B. 4. Ep. 41 & 43. in Ep. 12. of B. 6. He grants the Abbess of the Monastery of Nuns at Marseilles, which is said to be consecrated in honour of St. Cas∣sianus, the following Priviledges; That after the Death of the Abbess, no Abbess that is a Stranger shall be set over them, but she whom the Nuns shall choose. 2. That the Abbess shall have the Ad∣ministration of the Revenue of the Abby, and neither the Bishop nor any other Person shall meddle with it. 3. That the Bishop shall Celebrate Divine Service there on the day of its Dedication, and that his Chair shall not continue there the rest of the time; but on other days Divine Service shall be perform'd there by the Priest whom the Bishop shall send thither. 4. That the Bishop in Person shall take Cognizance of the Faults of the Abbess, or the other Nuns.

In B. 7. Ind. 2. Ep. 116. which is address'd to the Bishop of Arles, he confirms the Priviledges granted by the Holy See to a Monastery of Monks at Arles without specifying them.

He says in Ep. 12. of B. 1. That the Bishop ought not to hinder the saying of Messes, and burying the Dead in Monasteries.

He forbids Bishops to be burdensome to Monks, or to exact any thing of them, B. 5. Ep. 28. B. 7. Ind. 1. Ep. 18, 33.

He forbids Priests and Secular Clergy-men to trouble them, B. 5. Ep. 28. B. 6. Ep. 40. B. 7. Ind. 1. Ep. 18.

None but the Bishop has any Jurisdiction over the Monks.

Of the Uniting of Monasteries.

ST. Gregory did often Unite a Monastery which was abandon'd, to another Monastery, or a Church which was relinquish'd to a Monastery; but always on condition that the Service should be said in the Church, or in the Monastery united, at the expence of the Monks. See B. 8. Ep. 39. B. 11. Ep. 4. B. 9. Ep. 67, 68.

Rules for the Monasteries of Nuns.

ST. Gregory had a very particular Care of the Nuns, B. 3. Ep. 9. He would not permit any Mo∣nasteries of Nuns to be founded unless a sufficient Revenue were secured for them, B. 8. Ep. 63. B. 7. Ind. 1. Ep. 6. He forbids them to be built near the Monasteries of Men, B. 9. Ep. 20. Wo∣men ought not to lodge in the Monasteries of Men, B. 8. Ep. 21, 22. The Nuns ought not to go forth, even for their Affairs, B. 3. Ep. 9. He forbids most strictly to choose young Abbesses, B. 3. Ep. 11. An Abbess ought to be chosen out of the Nuns of the Monastery, B. 6. Ep. 12. The Bishop ought to confirm the Election of the Abbess, and instal her, B. 6. Ep. 12. The Abbess has Right to Admister the Goods of the Monastery, B. 6. Ep. 12. In the Monasteries in Nuns there ought to be an Oratory; they ought to be subject to the Jurisdiction of the Bishop, they ought not to go forth. He that takes care of their Affairs ought to be an•…•…ent, and of a good Life, B. 2. Ind. 11. Ep. 59. B. 3. Ep. 9. B. 6. Ep. 12. He forbids the Seculars to enter into the Monasteries of Nuns, B. 4. Ep. 4.

St. Gregory reproves the Custom of an Abby, wherein the Abbess did not relinquish her Secular Habit, B. 7. Ep. 2. Ind. 7.

The Consecration of Churches.

WHen St. Gregory commission'd Bishops to Consecrate Oratories and Churches, the chief thing which he recommended to them, was, to take good heed that no dead body were buried in the place. This is to be found in very many places of his Letters. See among others B. 1. Ep. 52. B. 5. Ep. 22. B. 7. Ind. 10. 6. B. 12. Ep. 10, &c. If a Bishop consecrated an Oratory in another Diocese, he declares that what he had done was null and void. B. 11. Ep. 2. The Pagan Temples must be Consecrated with Holy Water, after the Idols are destroy'd, B. 9. Ep. 71. He would not have a new Church consecrated, unless it were endow'd with a sufficient Revenue, for maintaining Divine Service and the Clergy, B. 2. Ind. 10. Ep. 9. B. 7. Ind. 1. Ep. 6. B. 8. Ep. 63. B. 11. Ep. 18. B. 21. Ep. 10.

The Uniting of Bishopricks.

BIshopricks were United, either because of the small number of the Inhabitants, or because the City of one of the two Bishopricks was ruin'd, B. 1. Ep. 8. B. 2. Ind. 10. Ep. 31 & 35. B. 5. Ep. 9. B. 2. Ind. 11. Ep. 20.

The Translation of Bishops.

WE have no other Examples of them in St. Gregory, but only of such Bishops whose Churches were ruin'd or possess'd by Enemies: And those he permits to be Suffragans, and even Titular Bishops of other Churches, but on Condition, that if their Churches were restor'd, or rebuilt, they should return unto them. See under the Title of Cardinal, and chiefly B. 1. Ep. 77, 79. B. 2. Ind. 10. Ep. 22 & 25. Ind. 11. Ep. 13 & 14. A Translation from the See of a Bishop, B. 2. Ind. 1. Ep. 7.

He gives the Care of a Church to another Bishop, B. 2. Ind. 10. Ep. 13, 38. Ind. 11. Ep. 13.

He invites the Bishops who had no Bishopricks, to fill those Sees which were vacant, B. 4. Ep. 35.

Rules concerning Christian Slaves.

JEws must not be suffer'd to keep Christian Slaves, altho Christians are oblig'd to pay them the Rents of the Lands which they hire from them, B. 3. Ep. 21. The Law which grants freedom to Jewish Slaves who become Christians, ought to be extended to Pagan Slaves also who are bought by Jews when they become Christians. The Jews have three Months allow'd them, after they are bought, to sell them to a Christian, but after this time, if they continue still with them, they shall be set at Liberty, because 'tis to be presum'd, since they do not sell them in three Months time, that they have a design to keep them for their own Service, B. 5. Ep. 31. This time is also restrain'd to the term of forty days after they shall arrive, B. 7. Ind. 2. Ep. 35. St. Gregory prays the Queen Brune∣hauld to cause forbid the Jews in her Kingdom to keep Christian Slaves, B. 7. Ind. 2. Ep. 115. A Form of Enfranchising them, B. 5. Ep. 12. The Slaves of Jews who take Sanctuary in the Churches, ought not to be restor'd unto them, B. 3. Ep. 9.

Of the Veneration due to Reliques.

ST. Gregory had a great Veneration for Reliques, particularly for those of St. Peter and St. Paul. He refus'd to send some of them to the Empress Constantina, assuring her, that they were not to be approach'd without Terror; that his Predecessor desiring to have some of the Plates touch'd that were near them, was troubled with Visions, and endeavouring to change something at the Sepulchre of St. Laurence, the Monks and Churchwarden who search'd for discovering it, died in ten days time; that the Reliques of the Holy Apostles are never given, but only a piece of Stuff or Linen, which has come near their Bodies, is put into a Box, which is sufficient, and has the same effect. Upon this occasion he relates many Stories: He promises her some of the Filings of the Chain of St. Peter, if the Priest who is appointed for filing them could have any, for this File will not take hold, when those who desire them do not deserve to receive them, B. 3. Ep. 30.

He sent every where some of these Filings enchas'd in Keys. See B. 1. Ep. 25, 29, & 30. B. 2. Ind. 11. Ep. 33, 47. B. 5. Ep. 6. B. 6. Ep. 20, 23, 25. B. 7. Ind. 1. Ep. 34. Ind. 2. Ep. 54. 126. 111. B. 10. Ep. 7. B. 11. Ep. 45. He desires the Reliques of other Saints, B. 2. Ind. 11. Ep. 9. He makes use of Reliques for Consecrating of Churches, B. 5. Ep. 45, 50. B. 7. Ind. 2. Ep. 73, 74, 85. B. 9. Ep. 26.

Of the Use of Images.

SErenus Bishop of Marseilles, having broken and thrown down the Images of his Church, because he observ'd that the People ador'd them, the Pope commends his Zeal that he had hindred him from worshipping them; but he does not take it well that he had broken them, because they serve for Books to those who cannot read, who learn by looking upon them with their eyes, what they cannot discovery by reading of Books. He thinks that he should have let them stand, and only have instructed the People that they should not worship them, B. 7. Ind. 2. Ep. 110.

Serenus receiving this Letter, doubted whether it was St. Gregory's or no. This first assures him that it was his, and speaks to him of this Action in these very words: We praise you, says he to him,

for hindring the People from worshipping of Images, but we rebuke you for breaking of them: Tell me, my Brother, where is the Bishop that ever did th•• like? If nothing else could hinder you from doing it, yet ought you not to have refrain'd for the very singularity of the thing? Should you not have been afraid to make People believe that you thought your self the only wise and prudent person? There is a great deal of difference between worshipping an Image, and learning whom we ought to worship, by the historical Representation of a Picture; for what the Scripture teaches those who can read, the Picture informs such as have eyes to look upon it. The unlearned see in it what they ought to follow, it is a Book to them who know not a Letter; and therefore it is very useful for Barbarians, for whom you ought to have a particu∣lar regard who live amongst them, and not give them offence by an indiscreet Zeal. You ought not to break that which is plac'd in the Churches, not to be worshipped, but to give Instruction to the Ignorant. An∣cient Custom permitted the Pictures of Sacred Histories to be set up in Churches, and your Zeal, if it had been attended with discretion, would never have tore them, nor have occasion'd such a Scandal as has dri∣ven away a part of your People from your Communion. You ought therefore to call them back again, and declare unto them, that Images ought not to be worshipped, that you would not have broken them, but that you saw the People adore them, and that you will permit them to continue for the future, provided they be made use of only for Instruction. Do not forbid Images, but hinder them from being worshipped in any manner whatsoever, and stir up your People to Compunction, and the Adoration of the Holy Trinity, by looking upon the Pictures of Holy Histories. B. 9. Ep. 9.

Of divers Ceremonies of the Church of Rome.

ST. Gregory having appointed certain new Rites in the Church of Rome, was reprov'd for it by some of his Friends, who were disgusted with him for following the Customs of the Church of Constantinople, which he design'd to humble in every thing. They blam'd him chiefly for four things: 1. For saying Hallelujah at Mess on other days besides Whitsunday. 2. That the Sub-deacons were not in their Habit when they perform'd their Office. 3. For singing Kyrie Eleison, Lord have mer∣cy upon us. 4. For ordering the Lord's Prayer to be repeated, immediately after the Canon of the Mess. St. Gregory answers in general, That in none of these Heads he had follow'd the Custom of any other particular Church: That as to the Hallelujah, it came from the Church of Jerusalem, from which St Jerom took it and introduc'd it into the Church of Rome in the time of Pope Damasus: That in obliging the Sub-deacons to minister without their Habit, he had renew'd an ancient Custom, that had been abrogated by a Pope, whose name be knew not; That the Sub-deacons do only wear Linen Albes in the Church of Syracuse, which has receiv'd the Customs of the Roman Church its Mother, and not in the Greek Church; That formerly, Kyrie Eleison, was not wont to be said, and at present it is not said after the manner of the Greeks, who repeat it altogether, whereas at Rome the Clergy begin it, and the People respond to it, and as often as they do, Christe eleison is said; which Practice is not us'd among the Greeks: That in the daily Messes something is omitted of what us'd to be said at Mess, but then Kyrie eleison, and Christe eleison, is sung for a much longer time. As to what concerns the Lord's Prayer, he adds, That it is us'd immediately after the Canon, (post Pre∣cem) because the Apostles had a custom of Consecrating the Sacrifice of Oblation with this Prayer only, (ad ipsam solummodo Orationem) and that it did not appear to him proper, to repeat over the Oblation, a Prayer which had been made by a Civil Lawyer, and not to repeat over the Body and Blood of Jesus Christ, that Prayer which himself compos'd: And besides, that among the Greeks the Lord's Prayer is pronounc'd by all the People, but at Rome the Priest only says it, B. 7. Ind. 2. Ep. 64.

The Clergy of Rome would not have the Clergy men of the Church of Ravenna to wear the Map∣pulae: St. Gregory grants the use of them to the Deacons only, while they are administring their Of∣fice. The Bishop of Ravenna maintains, that all the Clergy-men ought to wear them, B. 2. Ind. 11. Ep. 55.

A Song was sung in the Church of Ravenna on the Easter Wax-Candle, B. 9. Ep. 28.

St. Gregory ordains Processions or Letanies in the time of War, B. 9. Ep. 45.

He permits Messes to be said in Houses, B. 5. Ep. 42 & 43. The Roman Church had not in his time any other History of the Martyrs but what is in Eusebius. She us'd only a Catalogue of the holy Martyrs for every day of the year, which noted barely the time and place of their Martyrdom, B. 7. Ind. 1. Ep. 3.

He forbids to travel on Sunday, but he does not think it unlawful to bathe on that day, when it is done for health, and not for pleasure, B. 11. Ep. 3.

Of the last Judgment.

WHensoever there happen'd any great Revolutions in the World, the Christians were easily per∣swaded, that the end of the World was approaching: Now St. Gregory had seen some very considerable in his time, and fore-seeing the Ruin of the Roman Empire to be very near at hand, which some thought should never be till the end of the World, he became of that Opinion, that the last Judgment was drawing near. This he affirms in many places of his Letters, and chiefly B. 2. Ind. 11. Ep. 62. B. 3. Ep. 44. B. 7. Ind. 2. Ep. 128. &c.

Jesus Christ preach'd only to those Souls departed who had believed in him, and led a good Life, B. 6. Ep. 15.

The Letters of St. Gregory against the Defenders of the three Chapters.

ALtho the Church of Rome approv'd the Condemnation of the three Chapters, yet its example was not follow'd by all the Bishops of Italy. Many did not only persist in their Resolution not to Condemn them, but also separated from the Church of Rome and the other Bishops who had receiv'd this Condemnation, or who communicated with the Bishops that had sign'd it. St. Gregory being concern'd to see so many Bishops separate from the Church for a Question of so little Impor∣tance, us'd all his Endeavours to bring them back again by ways of Meekness and Civility. For this end he invited at the beginning of his Pontificat, Severus Bishop of Aquileia, and the other Bi∣shops of Istria who were more obstinate, to come to Rome, there to treat amicably of this Contro∣versie, and promis'd to remove the Scruples they might have about it. But these Bishops refus'd to admit of this Accommodation, and maintain'd their Principle with so much stiffness, that they attri∣buted the Calamities wherewith Italy was then afflicted, to the Condemnation of the three Chapters. The City of Aquileia being afterwards taken by the Lombards, Severus was forc'd to retire to Gra∣dus, from whence he was carried by the Emperor's Order to Ravenna, where he condemn'd the three Chapters: But finding a way to obtain Letters from the Emperor, which forbad to disturb those who defended the three Chapters in the West, he declar'd himself anew for the defence of them, and so agreed the matter with the Lombards, that he was restor'd to Aquileia, where he died. After his death, Agilulphus King of the Lombards, caus'd John to be chosen in his room, who was a Defender of the three Chapters; and the Pope being supported by the Exarch, sent Candidian to Gradus for opposing John.

Many other Bishops of Italy submitted to the Dominion of the Lombards, who would not approve the Condemnation of the three Chapters; Nay, they had so great an Aversion to those who con∣demn'd them, that they separated from the Communion of Constantius Bishop of Milan, whom they suspected to have sign'd this Condemnation; and Theodolinda Queen of the Lombards follow'd their Example. St. Gregory advis'd this Bishop to hold his peace, and say nothing upon this subject, and told him, that he ought not to affirm that he had not sign'd them. He wrote also to Theodolinda many Letters, to perswade her that those who condemned the three Chapters, receiv'd the Council of Chalcedon. He speaks every where as one that was not too much convinc'd, either of the Justice, or Necessity of Condemning the three Chapters, but he would not have any to separate from their Communion who did condemn them.

Against the Donatists.

ST. Gregory stood up against the Donatists of Afric with the same boldness. He hindred a Dona∣tist Bishop from being Primate of Numidia; and chose in his room one Columbus, whom he made his Delegate and Agent in Afric. He order'd him afterwards to hold an Assembly of the Bishops of Numidia, to judge a Bishop who was accus'd of taking money to suffer a Donatist Bishop in his City; and desires that he may be Depos'd if he was convicted of this Crime: For it is very just, says he, that one who hath sold Jesus Christ for money to a Heretick, should henceforth be disabled to dispense the holy Mysteries, B. 2. Ep. 33. On the other hand he exhorted Pantaleon, Governor of Afric, to put a stop to the progress of this Schism, B. 3. Ep. 32, 35. He made an Order, forbidding to admit the Donatists, who were converted, into the Clergy.

The Affair of Maximus of Salonae.

NAtalis Bishop of Salonae dying, who had led a very licentious Life, St. Gregory would have Honoratus chosen in his room, and excluded Maximus, B. 3. Ep. 15. Nevertheless this last was chosen; and tho the Emperor at first scrupled to consent to his Election, yet afterwards he approv'd it. Maximus having received Orders from Court, got himself Ordain'd, and put in Possession of the See of Salonae. St. Gregory understanding this, wrote to Maximus, forbidding him, and all those who had Consecrated him, to perform any part of the Sacerdotal Function, until he was inform'd of the Truth in this case, Whether the Letters of the Emperor upon which he was Ordain'd were true or forg'd. At the same time he cited him to Rome, to give an Ac∣count of his Ordination there. Maximus did not much value this Letter, but caus'd it to be torn in pieces; and asserted that there was nothing to be blam'd in his Ordination, and that he ought to be judged upon the place: The Emperor also acquainted St. Gregory, That he would not have the Ordination of Maximus medled with. But this Order did not shake the Constancy of St. Gregory, who, as himself said upon this occasion, was resolv'd rather to die then suffer the Church of St. Peter to lose its Authority and Rights by his Negligence. Yet he declar'd that he would willingly Sacrifice his own Interest, and admit the Ordination of Maximus, altho it was done against his will: But then he inform'd the Empress, that as to what concern'd the Simony, Sa∣criledge, and the other Crimes whereof Maximus was accused, he could not dispense with using all the Severity of the Laws against him, if he did not come to Rome in a short time to justifie himself. At last, seeing that Maximus continued to Discharge the Sacerdotal Function, and re∣fus'd to come to Rome, he Excommunicated him and all the Bishops who had Ordain'd him, or were engag'd on his side, and even those who should Communicate with them for the future. The Emperor being desirous to put an end to this Contest, order'd Calli••icus the Exarch to ac∣commodate the difference between Maximus and St. Gregory. By his Mediation it was agreed, that Maximus should transport himself to Ravenna, and there perform what the Archbishop Marinianus should enjoyn him. He did so, and having publickly asked Pardon for his Fault, and purg'd him∣self by Oath before the Sepulchre of St. Apollinaris, he receiv'd Absolution from Marinianus by the order of St. Gregory, and in the presence of Castorius his Envoy, who presented to Maximus a Letter from the Pope, wherein he receiv'd him into his Communion, and engag'd to send him quickly the Pallium. See the following Letters, B. 2. Ind. 11. Ep. 20. B. 3. Ep. 15, 20, 25, 33. B. 4. Ep. 4. 20, 34. B. 5. Ep. 3, 4, 8. B. 6 Ep. 17. B. 7. Ind. 1. Ep. 1, 12. Ind. 2. 60, 81, 82. This Contest continued from the Year 592, to the Year 600.

The Mission of Austin the Monk and his Collegues into England.

THe English having testified their desire to be instructed in the Christian Religion, and the ancient Inhabitants of that Country hating them with so violent a hatred that they would have no Com∣merce with them, St. Gregory chose some Monks of his own Monastery to be sent into England under the Conduct of Austin their Abbot. These Monks having travell'd into Provence, were at first so terrified with the difficulties which they found in this Enterprize, that St. Austin took upon him to re∣turn to Rome, to represent them to St. Gregory. This Pope encourag'd him, and sent him back with Letters of Recommendation address'd to Theodoricus King of Burgundy, Theodebert King of Austrasia, to Queen Brunehaud their Aunt, to Aurigius a Nobleman, and to the Bishops of Vienna, Arles, Aix, and Autun, in which he exhorted them to favour this laudable Undertaking, B. 5. Ep. 52 &c.

Austin being return'd into France was ordain'd by the Bishops of a France, and afterwards pass'd

over into England with forty Missionaries, whereof some were French Priests as well as others Ita∣lian Monks. They made a stop at a little Isle, where King Ethelred came to meet them, and after some Conference with them, he permitted them to enter into his Kingdom and his Capital City. After they had learn'd the Language of the Country, they preach'd the Faith of Jesus Christ, and Converted in a little time a very great number of these Infidels; insomuch that in one day of Christmas they baptiz'd more then one thousand Persons. St. Gregory having heard this News, com∣municated it to Eulogius Bishop of Alexandria by Letter 30. of Book 7. Ind. 2. And that these auspicious beginnings might be attended also with happy Consequences, he recommended these Mis∣sionaries to the Bishops and Kings of France, by the Letters 48, 49, 51, 52, 53, 54, 56 63 of B. 9. He informs St. Austin what he ought to do by Letter 58. He thanks the Queen of England, who was a Christian, and the Daughter of Charibert King of the French, for the Protection she had gi∣ven to Austin, and exhorts her to finish this Work, B. 9. Ep. 5. He wrote to the King to congra∣tulate his Conversion, and exhorts him to destroy entirely the Remainders of Paganism in his King∣dom, B. 9. Ep. 59. And lastly, to give the greater credit to Austin, he sent him the Pallium, B. 12. Ep. 15.

Of some Letters attributed to St. Gregory, which are either uncertain or supposititious.

HAving made Extracts out of the Letters of St. Gregory, we must here make some remarks upon those Letters which are either to be rejected as supposititious, or whereof there may be some cause to doubt.

The 54th Letter of the second Ind. of B. 7. address'd to Secundinus a recluse Monk, is either wholly forged, or very much corrupted, although Paul the Deacon has put it in the number of the 54 Letters of St. Gregory which he had collected. For 1. the Discipline which is establish'd in that Letter concerning the Clergy who fell into sins of Uncleanness, is perfectly opposite to that of St. Gre∣gory. We have observed that St. Gregory did not leave them any hope of being restor'd, nor of dis∣charging the Duties of their Office, and that he affirms it as a thing undoubted, that this was never permitted, and that he cannot allow it, and if he should it would wholly subvert the order of Ca∣nonical Discipline. On the contrary, the Author of this Letter undertakes to prove that the Priests and Clergy-men, who were fall'n into these sins, ought to be restored. 2. The style of one part of this Letter is very different from that of St. Gregory. There it is said that Secundinus asked him, De Sacerdo∣tali Officio post lapsum authoritates resurgendi. And a little after, Dicit sanctitas tua se diversas sententias invenisse, alias resurgendi alias nequaquam posse, &c. Gregory never spoke after such a barbarous man∣ner. 3. There is no coherence nor connexion in the different parts of this Letter, contrary to the custom of St. Gregory. 4. The Manuscripts are very different; of thirty Manuscripts there are but two in which that place is to be found which concerns the Restauration of Clergy-men fall'n into the sins of Uncleanness; that which concerns Images, and is at the end of the same Letter, is in very few Manuscripts; which proves that these two places at least have been added, neither have they any connexion with the other parts of the Letter.

The Epistle 31. of Book 10. appears also to me to be very doubtful: It's not a Letter of St. Gre∣gory, but a Declaration of a Schismatical Bishop, sign'd by him and his Clergy, wherein he promi∣ses never to relapse into his Schism, under the Pain of Deprivation and Excommunication. In the Title he speaks of Heresie, and in the body of the Writing he speaks, only of Schism. 2. 'Tis no where noted to whom this Declaration was made. 3. He promises to St. Peter the Prince of the A∣postles, and his Vicar the blessed Gregory; which Form does not appear to be so ancient. 4. He swears by the Holy Gospels, and by the Genius of the Emperors. But the Christians would never swear by the Genius of the Emperors under Pagan Emperors; how then should this Form be au∣thorized under a Christian Emperor in an Oath made by a Bishop for an Affair purely Ecclesiastical? 5. 'Tis said in this Declaration, that it was made under the Consuls; but there had not been any Consuls for a long time before. 6. Lastly, This Form is not found in many Manuscripts.

The Memorial concerning the Proclamation of the Emperor Phocas, which is at the beginning of B. 11. is a very uncertain Piece, which ought not to be rank'd among the Letters of St. Gregory, no more then the following Sermon concerning the Processions which St. Gregory caus'd to be made in the time of Mortality, which ought to be plac'd at the beginning of St. Gregory's Pontificat; 'tis found in some Manuscripts before all the Letters.

The Priviledge which is suppos'd to have been granted to a Hospital of the Church of Autun, founded by Queen Brunehaud, and by Siagrius Bishop of that City, has been plac'd among the

Letters of St. Gregory in B. 11. Num. 10. and it must be confest that 'tis found in all the Manu∣scripts: Yet there are strong Reasons for rejecting it; for, 1. John the Deacon makes no mention of it in the Life of St. Gregory. 2. All the Clauses of this pretended. Priviledge are so many Proofs of its Forgery. By the first it forbids Kings and Bishops to touch the Goods given to this Monaste∣ry, or those which shall be given to it for the future, and leaves the whole Administration of them to the Abbot. By the second he gives the Nomination of the Abbot to the King, and leaves the Ap∣probation of him only to the Monks. By the third he Ordains that this Abbot shall not be Deposed but for a Crime; and if he is accused of it, the Bishop of Autun cannot make Process against him, but with six other Bishops. By the fourth 'tis forbidden to make a Bishop Abbot here. By the fifth the Bishop of Autun is disabled to draw out the Monks of this Hospital, and place them among his Clergy. All these Clauses are exorbitant, contrary to common Right, and to the Discipline esta∣blish'd by St. Gregory, who never granted the like Exemptions in the Priviledges which he gave: 3. The Penalty that those who shall violate some of the Articles of this Priviledge, is contrary both to the spirit of St. Gregory, and the practice of his time. There it is declared, that if any King, Bishop, Judge, or Secular Person violate the Rights of this Priviledge, he shall be deprived and de∣graded from his Dignity, Power, and Honour. St. Gregory never us'd these terms, and was more cautious then to do it, who did so much recommend Ecclesiastical Moderation, and shewed so great Veneration to Princes. 4. The style of this Priviledge is very different from that of St. Gregory's Letters.

The two following Letters are Copies of the same Priviledge which is supposed in the first to be granted to Thalassia the Abbess of the Monastery of St. Mary in the City of Autun; and in the second to Lupinus Priest of a Church of St. Martin in the Suburbs of Autun: which proves also the Forge∣ry of this Action; for what probability is there that St. Gregory should grant three Priviledges so ex∣traordinary to three different Communities of one and the same City.

There is in B. 〈◊〉〈◊〉 31. an Answer of St. Gregory to many Articles about which he had been con∣sulted by Austin the Monk. This Piece is not found in many Manuscripts of the Register of St. Gregory's Epistles, and in the eighth Century it was not in the Archieves of the Church of Rome, where Boniface, Archbishop of Mayence, caus'd search for it; which forc'd him to make an Address to Nothelmus Archbishop of Canterbury to ge••a Copy of it. This gave occasion to some to think that this Piece is supposititious; and it must be confest that some of the Answers are extraordinary e∣nough. Nevertheless it seems that the Authority of Paterius, a Disciple of St. Gregory, leaves no room to doubt whether this Writing be truly his, who relates two passages of it in the Extracts which he made out of the Works of St. Gregory: for it's no ways probable that he should quote a forged Piece, who had been Secretary to St. Gregory. 'Tis no wonder that a Copy of it could not be found at Rome in the time of Boniface; for being written for the English, and sent into Eng∣land, the Copies of it ought rather to be found in that Kingdom then at Rome: and in effect, this Writing was there very common. Beda transcribes it in his Ecclesiastical History of England, B. 1. c. 27. It's also cited by Egbert Bishop of York, and by Halitgarius a Bishop of Wales: Neither is it true that there was no Copy of it at Rome, since Pope Zachary quotes it in the Roman Council held in the Year 743, c. 15. Since the time of St. Anselm, Isidore, Ivo of Chartres, Gratian and all the Compilers of Conons and Decretals, have inserted these Answers of St. Gregory into their Collecti∣ons. I do not believe that this Letter was written by St. Gregory in the Year 598, a little after Au∣stin was Ordain'd, but rather in the Year 601, when he sent many Letters into England.

Here follows an Abridgment of the Questions of St. Austin, and the Answers of St. Gregory.

Question: What use should the Bishops make of the Revenues of the Church?

Answer. They ought to divide them into four parts. The first is for the Bishop and his Family, that he may exercise Hospitality and entertain Strangers. The second is for the Clergy. The third for the Poor; and the fourth for repairing Churches. He recommends it to St. Austin, to live in common with his Clergy.

Quest. 2. Whether the Ecclesiasticks, who have not the Gift of Continence, may marry, and if they do, whether they may return to Secular Affairs?

Answ. They may marry if they be not engag'd in Holy Orders, and such ought not to want sub∣sistence; but they shall be obliged to lead a Life agreeable to the Ecclesiastical state, and to sing the Psalms.

Quest. 3. Since there is but one and the same Faith, why have Churches different Customs? As for instance, Why is Mess celebrated after one manner in the French Church, and after another in the Church of Rome?

Answ. Altho Austin knows perfectly the Customs of the Church of Rome, yet he shall have li∣berty to choose in other Churches such Practices as he shall think most pleasing to God, that he may bring them into use in the Church of England.

Quest. 4. What should the Punishment be of him who robs the Church?

Answ. This ought to be regulated by the Quality of the Person who commits the Robbery, viz. Whether he has whereupon to subsist, or whether he did it thro necessity? Some ought to be pu∣nished by pecuniary Mulcts, by making them pay the Damage sustain'd, and the Interest of it: O∣thers ought to be punish'd in their Bodies; some ought to be punish'd more severely, others more slightly. But the Church must always use Charity in punishing and design nothing else but the Refor∣mation

of him whom it corrects. It ought not to be too rigorous in its Chastisments, nor to make advantage by the Robbery, by exacting more then it has lost.

Quest. 5. Can two Brothers, having the same Father and Mother, marry two Sisters which are a-kin to them in a very remote degree?

Answ. They may, since it is not forbidden in Scripture.

Quest. 6. To what Degree may the Faithful marry together? May one marry his Step-mother, or the Widow of his Brother?

Answ. A Roman Law, viz. that of Arcadius and Honorius, Cod. B. 5. T. 4. Leg. 19. permitted Marriages between Cousin-Germans: But St. Gregory did not think these Marriages convenient for two Reasons; 1. Because Experience shows, that no Children are born of them. 2. Because the Divine Law forbids them. But 'tis certain that those who are a-kin to the third or fourth Degree may marry together. 'Tis a great Crime for one to marry his Step-mother; neither is it lawful to marry his Sister-in-law.

Quest. 7. Must those be parted who have made an unlawful Marriage? Must they be depriv'd of the Communion?

Answ. Since there are many English who have contracted this kind of Marriages before their Conversion; therefore when they are converted you must make them understand that this is not lawful, and excite them by the fear of God's Judgment to refrain from it; but you must upon this account interdict them Communion. As to those who are already converted, they must be admo∣nish'd not to engage in any of this kind of Marriages, and if they do, they must be excluded from the Communion.

Quest. 8. When there are no neighbouring Bishops who can assemble together, may one Bishop only Ordain another?

Answ. Austin being at first the only Bishop in England, there was a great necessity that he alone should Ordain Bishops. If any went over to him from Gaul, he was to take them for Witnesses of his Ordination; and when he had Ordain'd many Bishops in England, he was to call three or four of them to be present at his Ordination.

Quest. 9. of Austin. After what manner he should deal with the Bishops of the Gauls, and of the ancient Britains?

Answ. of St. Gregory. He must know that he has no Authority over the Bishops of the Gauls, and the Bishop of Arles ought to enjoy the Priviledges which he had receiv'd from his Predecessors; that he ought to confer with him if there be any Disorders to be reform'd; that he may also excite him to do his Duty, if he were negligent or inconstant, but that he cannot challenge to himself a∣ny Authority among the Gauls. As to the Bishops of Britany, he speaks at another rate: For St. Gregory gives him full Jurisdiction over them, to teach the Ignorant, confirm the Weak, and correct the Disorderly .

There is also a Request of Austin, wherein he desires the Reliques of St. Sixtus. The Pope tells him that he had sent them unto him, but he did not look upon them as certain. This Article is not found in the Copies of Bede, nor in many other Manuscripts, and probably it is supposititious.

Quest. 10. contains many Heads: Whether a Woman big with Child may be baptiz'd? How long it must be after her lying in, before she enter into the Church, and have Carnal dealing with her Husband? Whether it be lawful for a Woman, quae tenetur menstrua consuetudine, to enter into the Church? Whether a married Man may enter into the Church, after the use of marriage, without washing?

The Answers to these Heads of Questions are as follow. A Woman big with Child may be bap∣tiz'd. A woman that has newly layn in, ought not to be deny'd Entrance into the Church. A Woman who has newly layn in may be baptiz'd, and her Infant at the very moment of its Birth, if there be danger of death. A Husband ought not to come near his Wife after her lying in, until the Infant be wean'd; and if, by an abuse, she do not suckle it her self, he must wait till the time of her Purgation be over. A Woman who has her ordinary Infirmities, ought not to be for∣bidden to enter into the Church, nor to receive the Communion; but it were better for her to ab∣stain. A Man who has had Carnal Knowledge of his Wife, must wash himself before he enter into the Church, and Communicate.

Quest. 11. Whether it be lawful to receive the Communion the next day after natural Pollutions.

Answ. When these Pollutions proceed from the Infirmity of Nature, there is no fear; but when they proceed from eating or drinking too much, they are not altogether innocent; but this faultought not to hinder any from receiving the Communion, nor from celebrating Mess, when it is a Festival at which they must communicate, or when there is no other Priest to celebrate. But if there be o∣ther Priests, he who is in this condition ought in humility to abstain from celebrating, and especially

if this Pollution was attended with unclean Imaginations. Other Pollutions which proceed from the Thoughts which a Man had while he was waking are yet more Criminal, because these Thoughts are the cause of them; And in unchaste Thoughts we must distinguish three things, the Desire, the Pleasure, and the Consent. When there is only a Desire, there is not as yet any Sin, but when we take Pleasure in such Thoughts, then the Sin begins, and when we consent to them, then the Sin is finish'd.

The Letter which is attributed to Felix of Messina, is certainly a supposititious Piece. The Title does not well agree with the Custom of that time; Domino beatissimo & honorabili Sancto Patri Gregorio Papae, Felix vestrae salutis amator. The style of the Letter is affected, and has nothing na∣tural in it. The Author affirms, That Marriages were always forbidden to any within the seventh Degree of Consanguinity, and that the Council of Nice ordain'd thus; which is manifestly false. Lastly, He speaks of one Benedict Bishop of Syracuse; but he who was at that time in this See, was call'd John, and there never was a Bishop of Syracuse called Benedict.

The Authority of the Letter of St. Gregory to Felix, seems to be better founded. For, 1. John the Deacon recites a part of it in the Life of St. Gregory, B. 2. c. 37. Hincmarus, Regino, and the Canonists relates some Passages of it, and it is found in many Manuscripts. Yet there is great proba∣bility that it is either altogether forged, or very much corrupted. For, 1. It is plac'd in Indiction the seventh; but Felix was not at that time Bishop of Messina, for Donus succeeded him in the Year 598. 2. It is made up of Scraps taken out of several places of St. Gregory, and other Authors. The beginning of it is taken from Letter 111, B. 7. Ind. 2. There are allo in it some passages taken out of the fifth Letter of the fourth Book, and out of the Letters 394. 114. 120. of the seventh Book. There is a passage in it copied out of the second Letter falsly attributed to Pope Cornelius, the fifth Canon of the eleventh Council of Toledo, the sixth of the Council of Agda, a passage of the fifth Council of Rome under Symmachus, one Sentence of Isidore of Sevil. The Letter concludes in the same words with Letter 50 of B. 4. So that this Letter must be look'd upon as a Rhapsody taken out of many Pieces.

Lastly, The pretended Priviledge of St. Medardus of the Suessions, which is at the end of the Letters, has been so often overthrown, and by such convincing reasons, that I do not think any Man now dare maintain it. The chief Reasons which overthrow it, are these following; 1. It is not found in any Manuscript of St. Gregory, except one of St. Victor, which is not above four hundred years old; and Cardinal Bona attests, that this Priviledge is not found in the Archives of the Church of Rome. At first it was printed at the end of St. Gregory's Works, after that it was plac'd among his Letters in the Edition at Rome, and lastly, it was printed after the Letters. 2. The style a of this Priviledge smells of the Barbarism of Modern Writers, and the Impertinence of an Impo∣stor.

The Clauses of this Priviledge are not only exorbitant and extraordinary, but also in defen∣sible b.

It contains many things false and contrary to History c.

The Subscriptions discover plainly the Forgery of it. There is found in it the Subscription of King Theodoricus, who was not yet upon the Throne: The Bishops of Carthage are made to sign it, and even those Bishops that were dead. There are ••ound in it two Bishops of one and the same See at the same time; and the Names of Bishops which are different from those, who are known to have been Bishops of these Churches at that time. Lastly, It is a thing unheard, that a Priviledge should be sign'd by so great a number of Bishops d

In fine, the Year 594 is us'd for the date of this L••tter; but we do not see that St. Gregory ever us'd this date; and that which renders it suspicious is, that the Jurisdiction which is subjoyn'd, an∣swears to the Year 593, and not to 594. All these Reasons prove invincibly the Forgery of this In∣strument, which deserv'd not to be plac'd among the Works of St. Gregory.

The Letter which is at the beginning of St. Gregory's Morals on the Book of Job, informs us of his Design in composing this Work, of the method in which he manag'd it, and how he put it in exe∣cution. It is address'd to St. Leander Bishop of Sevil, with whom he had contracted a very close Friendship at Constantinople, when he was there about the Affairs of the Holy See, and when St. Le∣ander was sent thither as Ambassador by the King of the Wisigoths. St. Gregory puts such Confidence in him, that he acquaints him with the disposition of his heart, and the troubles of mind he had endur'd, and disco vers to him, that tho God had inspir'd him with the desire of Heaven, and he was perswa∣ded, that it was more advantageous to forsake the World, yet he had delay'd his Conversion for ma∣ny years: That nevertheless he was at last deliver'd from the Entanglements of the World, and re∣tir'd into the happy Harbour of a Monastery; but he was quickly drawn from thence to enter into Orders, which engaged him anew in Secular Affairs, and oblig'd him to go to the Court of the Em∣peror at Constantinople: That nevertheless, he had the comfort to be attended thither by many Monks, with whom he had daily Spiritual Conferences. Then it was that they urg'd him with much im∣portunity, and St. Leander did even force him to explain to them the Book of Job, after such a manner as they desir'd, i. e. by subjoyning to the Allegorical Explication of the Historoy a Morality supported by many other Testimonies of Holy Scripture. This was the occasion which mov'd St. Gregory to undertake this Work. He repeated the beginning of it in the presence of his Monks, and dictated the rest in divers Treatises. Afterwards having more leisure, he added to it many things, cut off some, reduc'd the whole Work into better Order, and made it uniform, by changing the Discourses and Treatises to the same style. He divided this Work into 35 Books, which were distributed into six Tomes. He confesses that he sometimes neglected the Order and Coherence of the Exposition which he undertook, and apply'd himself wholly to Contemplation and Morality: But he excuses himself by saying, that whosoever speaks of God, ought necessarily to enlarge upon that which is most instructive and edifying for the Lives of those that hear him, and that he thought it the best method he could observe in his Work, to make a Digression sometimes from its principal subject, when an occasion presented it self of procuring the welfare and advantage of his Neighbour. He adds, that there are some things which he handles in a few words according to the truth of Hi∣story; other things whose allegorical and figurative senses he enquires after, and others from which he only draws Morality; and lastly, others which he explains with great care in all these three ways. He affirms also, that there are some places which cannot be explain'd literally, because if they should be taken precisely according to the sense of the words, instead of instructing those who read them, they would mislead them into Error, or confirm things that are contradictory. Lastly, he excuses the defects of his Work from his continual Sickness, and declares that he did not hunt after the Ornaments of Rhetorick, to which the Interpreters of Scripture are never oblig'd. At the conclusion of this Letter, he remarks, that he ordinarily follows the late Version of the Scrip∣ture; but yet he takes the liberty, when he thinks it necessary to quote passages, sometimes accord∣ing to the Old, and sometimes according to the New-Version; and that since the Holy See, over which he presided, us'd both the one and the other, he also employ'd them both indifferently, to au∣thorize and confirm what he asserted in his Work.

In the Preface of this Work having said, that some thought Moses to be the Author of the Book of Job, and others attributed it to the Prophets, he looks upon it as a thing very needless to enquire in what time Job liv'd, and who wrote his History, since 'tis certain that the Holy Spirit dictated it, altho 'tis very probable, that Job himself wrote it. After these few Historical Remarks, he enters upon General Reflexions of a Moral Nature, about the Patience of Job, the Afflictions of the Righ∣teous, the Pride of Job's Friends, the Conformity of Job to Jesus Christ. This is what the Preface contains.

The Body of the Commentary is agreeable to the Idea which he gives of it, i. e. that he does not insist upon the litteral Exposition but upon the Allegories and Moralities which he applies to the Text of Job, whereof a great part may be applied to every other place of Holy Scripture. But he does not so much labour to explain the Book of Job, as to amass together in one Work an infinite num∣ber of Moral Thoughts. And indeed it must be confess'd, that altho these Books are not a very good Commentary upon the Book of Job, yet they are a great Magazine of Morality. 'Tis incre∣dible, how many Principles, Rules and proper Instructions are to be found there for all sorts of Per∣sons, Ecclesiastical as well as Secular; for those who converse with the World, as well as for those who live in Retirement, for the Great and for the Small; in a word, for all sorts of States, Ages and Conditions. We shall not here undertake to give a particular account of them, for if we should make Extracts from such kind of Allegorical and Moral Commentaries, our Work would grow in∣finitely big. This is written with much simplicity and clearness, but it is not so very brisk and sub∣lime: yet it was very much esteem'd in the Life-time of St. Gregory, and admir'd after his Death. We learn from himself, that the Bishops caus'd it to be read in the Church. or at their Table, altho he would not suffer it to be done in modesty, and all those who have spoken of it since his death, have commended it as a most excellent Work. There is a Relation which says, That sometime after his Death, the Original which he had given to 〈◊〉〈◊〉. Leander, being lost in Spain, Tagion Bishop of Saragosa, was deputed in a Council held at Toledo under King Cyndesides, to be sent to Rome to en∣quire for a Copy of it: That this Bishop being arriv'd there, and finding no satisfaction from the Pope, who put him off from day to day, pretending it was very difficult to find these Books of St. Gregory, because of the multitude of Volumes that were in the Archieves of Rome; at last this good Bishop went to Prayers in the Church of St. Peter, and there appeared unto him the Apostles St. Peter, St. Paul, and their Successors, and among the rest St. Gregory, who drew near to him, and show'd him the Study where the Books were which he enquir'd after. This Relation which appear'd not till about 400 years ago, appears to me of little credit a.

The Pastoral of St. Gregory, or his Book about the Care which Pastors ought to take of their Flocks, was as well receiv'd as his Morals. It was no sooner gone out of the hands of St. Gregory, but it was sought for and valued by all those who had a love for Episcopacy. The great Reputa∣tion it had got, mov'd the Emperor Mauritius to desire it of Anatolius a Deacon of the Church of Rome, who was at Constantinople. Assoon as he had a Copy of it, he gave it to Anastasius the Pa∣triarch of Antioch, who translated it into Greek. St. Leander desir'd it of St. Gregory. In fine, this Book quickly spread over all the Churches, and the Bishops look'd upon it as their Rule: But chiefly those of France judg'd it so necessary, that they ordain'd in many Synods held in the ninth Age, that the Bishops should be oblig'd to understand it, and to live according to the Rules prescribed in it: And to the end that this Obligation might the more readily be remembred, it was put into their hand at the time of their Ordination b.

'Tis not without reason that this Book is so highly valued in France, for indeed it contains In∣structions of great Importance, and very good Rules about the Pastoral Office. 'Tis divided into four Parts. After a Letter to John Bishop of Ravenna, to whom St. Gregory address'd this Book, be∣cause he had reprov'd him for refusing the Priesthood so obstinately; He begins with showing what rashness it was for any one to undertake the Conduct of Souls. who had neither the Capacity nor Knowledge necessary for discharging it well; which he calls the Art of Arts, and Science of Scien∣ces. He deplores the blindness of those who are so unhappy as to seek after Ecclesiastical Offices, un∣der pretence of promoting the Salvation of Souls by their Direction, when indeed they have no o∣ther design but to satisfie their own ambitious desire of Honour, of appearing learned and able men, and of being exalted above others. He bemoans the People who are under the Conduct of such am∣bitious and ignorant men, who can neither instruct them by their Example, nor by word of mouth. He adds, That this Ignorance of Pastors is often a Punishment of their disorderly Life, and that God by a just Judgment suffers their Ignorance to be an occasion of Falling to those who follow them. From those that are Ignorant, he passes to those who have acquir'd Knowledge by their Industry,

but never reduc'd it into Practice; and on the contrary have defil'd their feet by walking in a way unbecoming the Truths which they have learned. He cannot endure those Men who are very for∣ward to teach others that which they never practise, and who are a Scandal to the Church, by a Life perfectly contrary to the Truths which they teach. He would have Pastors to be of such a Dis∣position as to despise the Glory, the Dignities, and the Prosperity of this World, to fear neither the Terrors nor Threatnings of it, to beready to suffer for the Defence of the Truth, and to shun the Pleasures of this Life.

Altho he was perswaded that the Duties of the Pastoral Office wearied the Mind, yet he would not have those Perlons, who are fit to conduct Souls, and may be useful to others by their Doctrine and Example, to prefer their own Ease before the Care of Souls. Upon this Principle he does e∣qually reprove those, whose Humility makes them shun Ecclesiastical Offices, so as obstinately to oppose the Order of Providence, and those who desire them passionately and importunately seek af∣ter them. He would have him who has the Qualifications necessary for being a Guide of Souls, to yield when he is urg'd to accept that Office; and on the contrary, he advises him who is not qualifi∣ed, never to engage himself, tho he were never so much urg'd to accept the Office. After he has laid down this Maxim, he enlarges upon the particular Qualifications which belong to those who should accept of a Bishoprick, and the Defects which should make others decline it.

In the second Part St. Gregory treats of the Duties of the Pastoral Office, when one is promoted to this Dignity by lawful and canonical ways. He shows that there ought to be a great difference between the Vertue of a Pastor and his People; and that a Pastor ought to have the following Qua∣lifications. That all his Thoughts must be pure, that in Vertue he ought to excel others, that Pru∣dence and Discretion should govern his silence, that his Speech should be useful and edifying, that he should be tender and compassionate to all the World, that he should be sublime in Contemplation, and lowly in Humility, preferring all others above himself, that his Zeal for Justice should prompt him to oppose the Vices of bad Men, that his Employment in external things should diminish no∣thing of the Care he ought to take of those which are internal, and that the Application he ought to use to such things as concern the Soul, ought not to take him off from the due care of regulating ex∣ternal matters. These are the Qualifications of a true Pastor, on which St. Gregory enlarges in the second Part.

In the third he treats of the Instructions which Pastors ought to give their Flocks, and applies himself particularly to show, after what manner they ought to be varied, according to the different Qualities and Dispositions of those whom they instruct, whereof some are to be admonish'd, and o∣thers to be instructed. As for example, they must prescribe to Men things more excellent and more difficult to exercise their Vertue, whereas nothing must be enjoyn'd to Women but what is soft and easie: Younger People must be treated more mildly then those that are old; the Poor must be com∣forted, the Rich must be humbled: The Sorrows of Hell must be represented to those who are mer∣rily disposed, and to those who are sad, the Joys of another Life: Those who are Inferiors must be admonish'd to be subject, and those who are in high Places, not to be proud: Obedience must be recommended to Servants, and Meekness to Masters: Those who think themselves learned, must be moved to despise their Learning, and the Ignorant must be instructed in true Knowledge. 'Tis good to use sharp Reproofs to those who are impudent, whereas we must seek for mild ways to re∣claim those that are modest. The Presumptuous must be abash'd and humbled, whereas the Ti∣morous must be exhorted and encouraged. The sick need other Instructions then those that are in health. In a word, a Pastor must proportion his Instructions, Advices, Reptoofs and Exhortations. to the Constitution, the State, the Temper, Inclinations and Customs, to the Vertues and Vices of those to whom he speaks. In this second Part of St. Gregory's Postoral you may find a wonderful di∣versity of particular Advices, which will be of great use for Confessors, and for all those who are engag'd by their Ministry to guide others. After St. Gregory has given these private Instructions, he proceeds to those which concern publick Offices, and admonishes Preachers to take good heed, lest they so commend Vertues to their Auditors, as to give them occasion to fall into the contrary Vices. He would have Humility so preach'd to the Proud, as not to encrease the Fear of timorous Persons; the slothful so excited to diligence, as those who are too active may not take occasion to be too eager in business. The Impatient must be so rebuk'd, as not to inspire negligence into the Slothful. The Co∣vetous must be so exhorted to give liberally, as not to authorize Prodigality. Virginity and a state of Continence must be so praised, as not to give occasion to blame Marriage, nor despise the fruit∣fulness of married Persons. In fine, his Hearers on the one side are to be excited in such a manner to do good, that on the other side they may not be perswaded to that which is evil. What is more perfect is so to be praised before them, that they take no occasion to despise a lesser Perfection: And they must be so exhorted to be faithful in little things, that they may not imagine these to be suffici∣ent and by this conceit neglect to labour after those that are higher and more sublime. The last thing whereof St. Gregory admonishes Preachers, is, That they should say nothing in their Instructi∣ons which is above the Capacity of those who hear them, lest their Mind being too intent, grow weary and disrelish it: But above all he recommends to them, that they instruct the People more by their Example then their Discourses.

The fourth Part is nothing but a Reflexion upon the Obligation which all Pastors have to retire within themselves, and to humble themselves before God, for fear lest they take occasion to grow proud for discharging the Duties of their Office. He ends this Work with this humble Conclusion. You see, my dear Friend, what your childing 〈◊〉〈◊〉 obliged me to write unto you: But while I thus labour to show what manner of Man a True Pastor should be, I do just like a very filthy and ugly Painter, who should represent upon Canvass the figure of a very comely and well-shap'd Man: I intrude into the Office of Conducting others to the Port of Perfection, while I my self am toss'd with the Floods of my own Passions and Vices. I conjure you therefore to endeavour to support me by the merit of your Prayers, as by a Plank, in the shipwreck of this present Life, that so feeling my self sink in the Waters of the Tem∣pestuous Sea of this World, by the weight of my own Inclinations, your charitable hand may relieve me, and raise me up above the Water?

The Homilies upon Ezekiel are of the number of those which St. Gregory preach'd to his People. Nevertheless he review'd them that he might make them publick, about eight years after they were preached. They are address'd to Marinianus Bishop of Ravenna, and divided into two Books. The first contains twelve Homilies upon the three first Chapters of Ezekiel, and upon a part of the fourth. St. Gregory was forc'd by his urgent Affairs to break off the Course of this Exposition, and therefore he did only explain the Vision of an House built upon a Mountain, which is related in the fortieth Chapter of this Prophet. This afforded him a Subject for ten Homilies, which make the se∣cond Book of the Homilies upon Ezekiel. He handles things in these Homilies much after the same manner as he does in his Morals upon Job, altho he does not enlarge so much upon them.

He was also oblig'd to revise his Homilies upon the Gospels, which he had caus'd to be read to the People, or had preach'd himself in the Church, because Copies of them had been distributed as they were either dictated or spoken. The Collection of them is also divided into two Books. The first contains the twenty first Homilies which he dictated to his Secretaries; and the second the twen∣ty last which he preach'd himself.

Altho there can be no doubt but the Dialogues which go under the name of St. Gregory, are in∣deed this Pope's, since he himself owns them a, and his Disciples b, and the Authors who wrote within a little while after him, do attribute them to him, yet this Work does not appear worthy of the gravity and discretion of this holy Pope, 'tis so full of extraordinary Miracles and Histories al∣most incredible. 'Tis true he reports them upon the Credit of others, but then he should not so easi∣ly believe them, and vent them afterwards for things that are certain. This Work is divided into four Books, written by way of Dialogue between St. Gregory, who relates what he had learn'd, and Peter the Deacon, who puts Questions to him from time to time about these Histories. The style is no ways sublime, the Histories are there related after a very simple and plain manner, without any art or pleasantness. The Interruptions of Peter are often impertinent, and always insipid. The Histories related in it are many times grounded only upon the Relations of ignorant old Men, or common Reports. Miracles there are so frequent, so extraordinary and often times for matters of small consequence, that 'tis very difficult to believe them all. There are stories in it which can ve∣ry hardly be reconcil'd with the Life of those of whom he speaks, as the voluntary imprisonment of Paulinus in Afric. under the King of the Vandals. Visions, Apparitions, Dreams, are there in great∣er numbers then in any other Author: And therefore St. Gregory confesses, towards the latter end, that the things of another World had been more discover'd in his time, then in all the Ages preced∣ing. But I do not believe that any Man will warrant all these Relations. Leaving others therefore to their liberty of judging as they please, I shall say no more about them, but only subjoyn here an Abridgment of the greater part of them.

Honoratus Abbot of a Monastery of Fundi, being present at a Feast, where there was nothing but Meat, made a scruple to eat of it; and while the Guests rallied him, because he was in a place where nothing else was to be had, a Servant went out to draw some water, and brought in a great fish in a Pitcher. The same Abbot by his Prayers stop'd a Rock which was ready to fall with great force up∣on his Monastery. Libertinus his Disciple hindred the Horses of the Goths from passing the Ri∣ver, to make his own Horse come to him: He raised also a dead Infant. A Gardiner of this Mo∣nastery plac'd a Serpent in ambuscade against a Robber. The Abbot Equicius, a Founder of ma∣ny Monasteries, was miraculously deliver'd from the Temptations of the Flesh, in a Vision, wherein he thought that he was made an Eunuch. A Bishop having brought before him a Monk who was a Magician, he judg'd him; and after he had watch'd him for some time, he caus'd him to be turn'd out of his Monastery. This Monk confess'd that he had many times lifted up into the Air the Cell of St. Equitius, without being able to do him any hurt. A Nun having greedily taken a Letuce

in a Garden, without making the sign of the Cross, was possess'd with a Devil. St. Equicius dis∣possess'd her, after he had made the Devil confess that he was upon this Lettuce: The Pope having sent to hinder him from Preaching, was admonish'd in a Dream to permit him. Peter asks upon this occasion, how so great a Pope could be mistaken as to a Person of so eminent Vertue. St. Gregory answers him, That this was not to be wondred at, since all men are liable to mistakes, Falli∣mur, quia homines sumus, Popes as well as others. Constantius Churchwarden of the Church of St. Stephen at Ancona, having no Oyl to light the Lamps, fill'd them with Water, and after he had kin∣dled the Wicks, they maintain'd the flame as if the Lamps had been full of Oyl. Marcellinus Bishop of that City, expos'd himself to the flames of a fire, and by that means stop'd it. Nonnosus a Monk of Mount Sina, remov'd by his Prayers a part of a Rock, to make room for a Garden belong∣ing to his Monastery. A Glass-Lamp being broken, he gather'd the little pieces of it together be∣fore the Altar, and after he had pray'd he found the Lamp entire. The Abbot Anastasius was ad∣monish'd of his own death, and the death of seven of his Monks, by a Voice which call'd them one after another. Boniface Bishop of Ferentinum, multiplied Wine, foretold the death of a Beggar, miraculously receiv'd pieces of Gold, that he might restore them to his Kinsman, from whom he had taken them to give Alms to the Poor. Fortunatus Bishop of Tudentinum, chas'd the Devil out of those who were possess'd, restor'd sight to the Blind, cur'd a mad Horse, heal'd a broken Bone, and rais'd the Dead. A Priest call'd Severus, raised one from the Dead, that he might have time to do Penance. These are a part of the Miracles contain'd in the first Book.

The second Book contains the Life and Miracles of St. Benedict. There he relates after what manner this Saint going out of Rome, was detain'd some time at Aufidena, where by a Miracle he made a Sieve whole which his Nurse had broken. Afterwards he speaks of his Retirement to Sub∣lacum. He describes the voluntary Punishment which he inflicted upon himself, by rowling himself stark naked for a considerable time upon Thorns to conquer the Temptations of the Flesh. He does not forget to observe, that he being invited into a Monastery, whose Monks had a mind to poison him, broke the Glass wherein the Poison was presented to him, by making the sign of the Cross. He relates many other Miracles of the same nature. A Monk was cur'd of his Distractions by blows with a stick; a Spring was found upon the top of a Mountain. The Iron of a Spade being cast into a Lake, came up again above the Water, and joyn'd it self to the haft. A Monk of St. Maur walk'd upon the Water to fetch out brother Placidus who was drown'd. A Stone which the Devil had made unmoveable, was easily remov'd by his Prayers. The seeming flames which were caus'd by an Idol, were extinguish'd. A young Monk crush'd by the fall of a Wall, was rais'd to life a∣gain. The knowledge of things hidden, and the prediction of things future did never fail him. An Ecclesiastical Person was deliver'd from a Devil, and afterwards possess'd a-new, for aspiring to Ho∣ly Orders which this Saint had forbidden him. Two hundred Measures of Corn were found at the Gate of a Monastery, at a time when there was great need of it. The Nuns threatned with Ex∣communication by St. Benedict, who died a little while after, did visibly go out of the Church, when the Deacon order'd those who were Excommunicated to retire; But he took off this Excommuni∣cation, and after the Offering was presented for them which be blessed, they were never more seen to go out as before. A young Hennit, who was gone out of a Monastery without leave, dying in his own House was buried, and the next day after his Body was found above ground. His Kins∣folk had recourse to St. Benedict, who gave them the Communion of the Body of our Saviour, and order'd them to put it upon the Breast of the deceased, and then to bury him with it; which being done, he continued after that under ground. A Leper was cur'd by his Prayers: A Bottle of Oyl thrown down from a high place was preserved whole: Sometimes he got Money, and sometimes Oyl. He cur'd an Hermit possess'd of a Devil. He loos'd a Country-man who was bound fast, only by his own looks. He raised a dead Infant. His Sister, St. Scholastica, raised a furious storm, to force him to lye at her House. He saw his own Soul ascend to Heaven in the shape of a Dove. He had also another Vision wherein he perceiv'd the Soul of Germanus Bishop of Capua, which the Angels carried up to Heaven. He foretold his own Death, which was follow'd with Miracles.

The third Book contains the Vertues and Miracles of many Saints of Italy. There it is related that Paulinus Bishop of Nola went into Afric, to render himself a Prisoner to the King of the Van∣dals, that he might deliver the only Son of a Widow of his own Country; and that he being dis∣cover'd by a miraculous Vision, did not only obtain his own Deliverance, but also the Deliverance of all the Prisoners of War: That a Horse on which Pope John mounted, would never after carry a Woman, and that this Pope cur'd a blind Man at Constantinople. That Pope Agapetus heal'd a lame Man; That Dacius Bishop of Milan deliver'd a House from Spectres which the Devil made to appear there; That Sabinus Bishop of Lanusa, being blind, knew every thing that pass'd, and one day his Arch-deacon having presented to him Poyson by a Servant, he would not drink it, but order'd the Servant to drink it; and afterwards having hindred him from doing it, he drunk it off himself, after he had made the sign of the Cross, without receiving any hurt, and order'd the Boy to go and tell him who had given him this Poyson, that he should not be Bishop; and indeed the Arch-deacon died immediately. 'Tis also reported in the same Book, that Andrew Bishop of Fundi, being tempted by a Nun who dwelt in his House, was restrain'd by an Adventure pleasant enough. A Jew having stop'd near the place where formerly the Temple of Apollo at Fundi stood, heard there the Devils give an account to their Prince of what they had done; and among them there was one

who boasted, that he had inspir'd this Temptation into Andrew. This Jew having found out this Bishop, discover'd to him what he had heard; which mov'd this Bishop to turn out of his House, not only this Nun, but also all the other Women, that there might be no occasion for a Temptation. A Bishop of Luca chang'd the Course of a River, by his own word only: Another stop'd the Inun∣dation of the Po by a Letter. Others are preserv'd from their Enemies, from Serpents, and from Savage Beasts. A Hermit raised one from the dead. A new Nun chas'd away the Devil. A Rubber was seiz'd at the Sepulchre of a holy Priest. In short, there are many other Miracles of this Nature in this Book: And there he speaks also of some Christians who suffer'd for the Faith under the Lombards.

In the fourth Book he undertakes to treat of the state of the Soul after death, and to refute the Opinion of some, who without separating from the Church, doubted whether the Soul liv'd after its separation from the Body. There he observes, that 'tis not to be wondred, that Man being born Carnal, and not being able to feel invisible things, should be hardly brought to believe them; that notwithstanding Men must of necessity believe such things as they do not feel: That there are three sorts of Spirits; Spirits which are never united to any Flesh, and Spirits which are united to it, but do not dye with it, and Spirits which are united to Flesh, and die with the Body. The Angels are the first sort, the Souls of Men are the second, and the Souls of Beasts are the third. He answers a passage of Ecclesiastes, where 'tis said that Beasts and Men die alike, by affirming that it is a Question propos'd by the Author, and not his Decision of it. He adds, that we must not wonder that we do not see the Soul go out of the Body, since it is not seen even in the Body, and that as it discovers it self when it is in the Body by its Motions, so it does also when it is out of the Body by the Miracles of the Saints; that moreover the Eyes of the Body cannot perceive the Soul, since it is invisible, but the Just do purifie the Eyes of their Mind. To prove this, he brings the Exam∣ples of many, whose Souls have been seen after their death; or of Saints, who have seen at the time of their death, either Jesus Christ, or the Virgin, or some of the Saints. As to the state of Souls after death, he says, that those of the Just, who are perfect, are receiv'd into Heaven; that those of them who are not so perfect, are detain'd in certain Receptacles; and that those of the wick∣ed are thrown into Hell-fire, which torments them, altho it be Corporeal. He thinks it no more difficult to explain the manner, whereby it causes pain in the other Life then in this. He believes that the Damned know the Happiness of the Just, and the Blessed the Misery of the Damned. He main∣tains expresly that there is a Purgatory, for expiating the slight faults of those who have deserv'd this Grace, by the good Actions which they did in this Life . He observes that many things have been discover'd a little while ago which were unknown in Antiquity, concerning the state of Souls after death: The Reason which he gives for it is this, that the end of the World drawing near, the Transactions of the other begin to be discover'd. He thinks it probable enough, that Hell is under ground, and that there is but one Fire in it, which burns some more and some less, according to the proportion of the number and heinousness of their Crimes. He proves that the Fire of Hell shall never end. He would not have Credit given to all sorts of Dreams, tho he does not doubt but by some of them God reveals things to come. He believes that it is profitable for the dead, who are not accused of Crimes, to be inter'd in holy Places, because their Sepulchres put the Living in mind to pray to God for them, that among the Prayers which relieve the dead, the Oblation of the holy Sacrifice is the most profitable †; but that it is more safe for one to expiate his own Faults by his own Sacrifices and Prayers, while he is in this Life, then to expect the Relief of others after his death: That he must offer up himself while the Host is offer'd, bewail his sins, and never commit them any more; and lastly, he must pardon others, that he may obtain pardon of his own Faults.

These are all the Works which are certainly known to be St. Gregory's. For altho there have been publish'd for a long time under his Name in the common Editions, the Commentaries upon the Book of Kings, upon the 7 Psalms, and upon the Canticles, yet the Author of the last Edition brings ve∣ry strong Reasons to prove that they are none of this Fathers. 1. Having caus'd every where search to be made for the Manuscripts of St. Gregory's Works, he found not any where these Commenta∣ries were to be met with (except the Commentary upon the Canticles, whereof some Manuscripts were found) either joyn'd with the Works of St. Gregory, or apart by themselves. The Commen∣tary upon the Canticles was printed at Paris in 1498, by Remboldus: The Exposition of the seven

Penitential Psalms, was also printed by the same Person in 1512. and the Commentary upon the Can∣ticles was publish'd at Venice in 1537. But it is not known from what Manuscript these Works were printed, and there has never been any one since, who has said that he saw it. 2. St. Gregory menti∣ons in his Letters all his other Works, but he says nothing of these. 3. These Commentaries have been unknown to all those who have seen the Works of St. Gregory. Paterius a Disciple of St. Gregory, who made a Collection of Testimonies out of the Works of his Master, has not quoted so much as one which can be taken out of these three Commentaries; and 'tis not credible, but there would have been many passages in them found worthy to be quoted, if he had known them. The same Reflexion may be made upon the Work of Taius Bishop of Saragosa, who publish'd in 650 a Collection taken out of the Works of St. Gregory. Al••lfus Monk of Tournay in the Year 1090, com∣pil'd another Work out of the Books of St. Gregory, which was more large then those we have al∣ready mention'd; 'tis found in Manuscript in the Monastery of Longpont, and neither is there found in it any passage taken out of these Commentaries. To these Authors we may add those who have written since St. Gregory's time upon the Canticles, or the Book of Kings, as Bede, Angelonus a Monk of Luxovium, Rabanus, Rupertus, who have neither quoted, nor transcribed these Commentaries, al∣tho it be the Custom of these Authors to quote or transcribe the Writings of the Fathers. Among o∣thers, Rabanus observes in the Preface to his Commentary upon the Books of Kings, that he often transcribes passages out of St. Austin and St. Gregory. And indeed he recites many passages taken out of the Works of this Father; but he has not transcribed any thing out of the Commentaries upon the Books of Kings; and yet it was a Work which he might easily have transcribed, and out of which he should have taken many passages. Lastly, the Authors who have given us a Catalogue of the Works of St. Gregory, have said nothing of these three Commentaries. Isidore of Sevil speaks of his Pastoral, of his Morals upon Job, of his Epistles, and at the same time notes, that he had written other Discourses of Morality, Homilies upon all the four Gospels; that this Work was unknown to him: But he says nothing of these Commentaries. Ildefonsus of Toledo mentions all the other Works of St. Gregory, and says nothing of the Commentary upon the Book of Kings, nor the Exposition up∣on the 7 Psalms. He speaks of a Work upon the Canticles, but it is thought that it was different from that of which we have spoken. Sigebert of Gemblours believes that there were no other Works of St. Gregory, but his Morals, his Homilies upon Ezekiel, forty Homilies upon the Gospels, his Pa∣storal, his Dialogues, and the Register of his Letters. As to the other Works, he says, that the Romans had burnt them; which Trithemius also affirms of the Commentary of St. Gregory upon the Books of Kings. 'Tis true, St. Gregory informs us himself, B. 10. Ep. 22. that he had made Discour∣ses upon the Proverbs, upon the Canticles, upon the Prophets, upon the Books of Kings, and upon the Heptateuch which the Abbot Claudius had taken in writing as well as he could; that St. Gregory, who had not health enough to write them himself, might enlarge upon these Memoirs when he should have health and leisure; but St. Gregory having read them, and finding that in many places he had not apprehended his sence, caus'd to bring to him all that he had written. The Author of the last Edi∣tion of St. Gregory affirms, that these Discourses of St. Gregory's, collected by the Abbot Claudius, were different from these Commentaries. But I see no reason why we may not say that the Com∣mentaries upon the Books of Kings and the Canticles, are a remnant of this Abbot's Collection. For the Reasons which he brings, prove indeed that St. Gregory did not dictate and compose them in the form wherein they now are, but they do not prove that they are not a part of the Collection of the Abbot Claudius, who did not tye himself up to St. Gregory's manner of writing, but composed this Work suo sensu & stilo, and who also many times did not take the sence of this Father: For this be∣ing suppos'd, 'tis easie to conceive that this Abbot might Collect only a part of the Discourses of St. Gregory upon the Book of Kings, that he wrote them by way of Commentary, whereas they were in the form of Homilies; that he only us'd the Vulgar Version of the Scripture, tho St. Gregory us'd St. Jerom's. It was also necessary that the style of these Commentaries should be different in some things from St. Gregory's, tho 'tis often very like it. And lastly, we must not wonder that the Author some times addresses the Discourse to Monks, since he being an Abbot, and having made this Collection for his Monks, might apply to them what St. Gregory had said to Christians in general. And therefore though St. Gregory did not compose these two Commentaries, it may be said that they are in some sort his Works, since they were made upon what he was heard to say.

We cannot say the same of the Exposition of the seven Penitential Psalms, which cannot be a Work of St. Gregory's time; for the Author of this Commentary speaks there in three places, in Psal. 5. v. 9. 〈◊〉〈◊〉. 26. and in Psal. 27. against an Emperor of his time, whom he accuses of reviving Simony in the Church, of troubling it with a dangerous Schism, of endeavouring to enslave it, of invading what belonged to it, of making himself Lord over the Church of Rome, and attempting to impoly his Power against it. It appears plainly that this can have no relation to Mauritius, nor to Phocas, to whom St. Gregory speaks after a very different manner; but that it agrees to the Controversie be∣tween the Emperor Henry the Fourth, and Gregory the Seventh, about Investitures, and to the Cha∣racter of that Pope. This is therefore either his Work, or the Work of one of his Abetters. The style sufficiently discovers that 'tis neither St. Gregory's the first, nor any of his Disciples.

It cannot be affirm'd that the Antiphonarium and the Sacramentarium of St. Gregory are such now as they were in his time. John the Deacon, who liv'd 300 years after him, is the first who speaks of his Antiphonarium in B. 2. of his Life, Chap. 6. and he says that a Manuscript of it was preserv'd at

Rome in the Palace of the 〈◊〉〈◊〉. But there is no proof that this Copy was very ancient nor that the Antiphon••riu•• which we now have, was perfectly like it; However it be, this Work is of no great importance. The Sacramentary, on the Book of the Office of the Mess, would be more use∣ful, if it were evident that we have it now the same which it was in the time of St. Gregory. But on the contrary, 'tis certain that we have it not in its 〈◊〉〈◊〉, and that many things are added to it; for, it is now a long time since three Authors were 〈◊〉〈◊〉 before it, to distinguish what was St. Gregory's and what was added. The Abbot Grimboldus, the Priest 〈◊〉〈◊〉 Monk of Tours, who liv'd about the Year 849, and Albina or Alcainus took this care in the Editions which they made of the Sacra∣mentary. But they do not agree among themselves about what is added to it, which shews that they have no certain proof of it, but that they make this distinction only by conjecture. In 1597. Rocca the Pope's Sacristane, publish'd it from a Manuscript at Rome very different from that of Grimboldus which was publish'd by Pamolius. And since that Father, Menardus has caus'd one to be printed more large then the former, reviewed by many Manuscripts, and chiefly by an ancient Ma∣nuscript which is thought to have been the Missal of St. Eloi, altho it contains the Feasts of St. Prix and Leo the Second, who liv'd since the death of this Bishop. This great variety sufficiently disco∣vers that we have not the Sacramentary of St. Gregory, the very same which he compos'd. The same Judgment is to be given of the Benedictionaries, which are as different as the Copies of them.

I shall not stay to refute a fabulous Story related by St. John Damascent, which is famous among the Greeks; That St. Gregory going into a publick place, and seeing a Statue of Trajan who was leap∣ing off his Horse to hearken to a Widow, was so mov'd with the goodness of this Action, that he pray'd to God for the repose of his Soul, and obtain'd his Salvation. This Fable, which had deceiv'd the People and the Devoto's for a time, is now become the Object of Laughter and Contempt to all those who have the least discretion. The Fact of Trajan, upon which it is founded, is not related by any of those who wrote the Roman History. In the time of St. Gregory the ancient Statues were not erected in the publick places of Rome, as formerly, and St. Gregory was too much perswaded that damned Infidels had no hopes of Salvation, to be so daring as to ask of God a thing so contra∣ry to his unalterable Laws: And therefore which way soever this Invention of the Modern Greeks be consider'd, 'tis equally indefensible. From whence it follows also, that we ought to reject a Re∣lation attributed to two Deacons of Rome, taken from a Manuscript of the Vatican Library, and prin∣ted at the end of St. Gregory's Letters, wherein 'tis suppos'd that the Story of the deliverance of Tra∣jan's Soul is true, and that St. Gregory was afflicted with continual sickness; during his Pontificat, for making this extraordinary Petition.

What we have said of the Works of St. Gregory, sufficiently discovers, that he had a Genius very proper for Morality, and that what he compos'd was an inexhaustible Fountain of Spiritual and Mo∣ral Thoughts: He expresses them after a very noble manner, and commonly includes them rather in grave Periods then witty Sentences. His 〈◊〉〈◊〉 are not very choice, neither is his Composure much laboured, but it is easie, coherent, and always uniform: He has nothing very sublime and lively, but what he says is true and solid. It is full of Common Places, and great Maxims: He is copi∣ous, and sometimes too long in the Explications of Morality, and too subtil in his Allego∣ries.

The Collection of his Works has been printed many times, at Lyons in 1516, 1539, 1540, at Pa∣ris by John Petit and Remboldus, in 1518. by Che•…•… in 1523. at R••an in 1521 by Regnaldus; at Paris by 〈◊〉〈◊〉 1542. at Easte by Frobenius in 1564. at Answer•• by Plantin in 1572. at Venice in 1583. at Paris by N••ve•…•… in 1571, and in 1586. These Editions were follow'd by that of Rome in six Tomes which was begun in 1588, and finish'd in 1593. From these was made the Edition at Rome in Octavo, 1613. and those of Park in the Years 1605, and 1640.

The last Edition of the Works of St. Gregory was publish'd at Paris in 1675. It appear'd under the Name of Mr. Goussainville a Priest, but 'tis know that Dr. 〈◊〉〈◊〉 took a great deal of pains in it. They had a great number of Manuscripts by which they might review all the Works. They distri∣buted them into three Tomes. The first contains the Morals, the Pastoral, the Homilies upon Eze∣kiel and upon the Gospels, together with the Lives of St. Gregory, written by Paul and John the Deacons, and the Testimonials of the Ancients. The second Tome contains the Dialognes, the Let∣ters accompanied with long and learned Notes, the Antiphonary, Sacramentary, and the Benedictio∣nary. The third Tome contains the Commentaries upon the Kings, the seven Psalms, and the Can∣ticles, attributed to St. Gregory, together with the Commentaries of Paterius upon the Holy Scrip∣ture, taken out of the Works of St. Gregory. The Prefaces which are prefixed at the begin∣ning of each Work, are short, useful, and well-written. The whole Edition is dedicated to my Lord Louis de Bassompiere then Bishop of Santones; a Prelat who perfectly imitated the ver••••ues of St. Gregory, who practis'd exactly according to the Rules which this great Pope prescribed to Pa∣stors, and who had all the Qualifications which he requires in Bishops. For after he had pass'd his first years in Retirement, and lead that part of his Life free from Crimes, wherein the greater part of young People are engag'd in worldly Pleasures; he was nam'd when he thought little of it, to the Bishoprick of Santones. His design was to refuse it, but being as it were forc'd to accept of it, he thought of nothing more then discharge his Office: For accomplishing this design, he aban∣don'd the Court and Secular Affairs, to retire into his Diocese, that he might apply himself wholly

to the Government of that Flock which Providence had entrusted to him. Afterwards he had favou∣rable opportunities of encreasing his Fortune in the World, and of advancement to Churches more beneficial and considerable, but he shun'd them with the same precipitation that others run after them. He was observ'd to fly away quickly, at a time when the Affairs of his Diocese oblig'd him to stay at Paris, because a Report went about, that some had cast an Eye upon him, to give him a place which would engage him to live at a greater distance from his Church, or to accept of another. 'Tis very well known with what prudence he govern'd his People in the most difficult times, with what Discretion he continued in his Duty of Loyalty to his Prince with what Meekness hereclaim'd a great number of Hereticks to the Church, with whom his Diocese was fill'd when he entred into it. All the World did equally experience his Goodness, his Moderation and Easiness. Great Persons had always occasion to praise him for his Civility and Inferior. Persons for his Charity. He distributed his Goods to the Poor with so much Liberality, that oftentimes he reserved nothing to himself. He gave considerable Alms to poor Gentlemen, and to Families that were in want, without letting them know to whom they were oblig'd for the Relief. He did so industriously conceal the Good that he did, that those who came nearest to him could hardly perceive it; and if it happen'd that they did discover it, he strictly charg'd them to tell no body. Sometimes he would feign by a pious fraud, that the Alms which he gave was a Debt, that those who receiv'd it might not be asham'd to take it. He never heard any speak of a Quarrel, Difference, on Suit, against any Person in his Diocese but he us'd his utmost endeavours to accommodate it; and as he was of a sweet and obliging Disposition, and had a brisk and sharp Wit, he did almost always succeed in them to the Content of all Parties. He lov'd Order and Discipline, yet was never severe or morose. He treated his Priests as his Bre∣thren, and hated an imperious and domineering Spirit. He vigorously maintain'd the Dignity of Bishops, and could not endure to see it any ways diminish'd. He defended the Truth, and the Rights of Episcopacy stoutly, but humbly. He would never engage himself into any Party in the Disputes which were manag'd with so much heat in his Life-time among Divines, and behav'd himself with so much Prudence, that both Parties were satisfy'd with his Conduct. Lastly, at his death, he gave signs of a great Abstraction from the World, and left the Poor his only Heirs. There remains now an illustrious Monument of this great Prelat: 'Tis a Treatise written in the form of a Dialogue, a∣bout cutting off some Festivals, printed by his own Order in 1670. He lays down there Principles so solid, and discovers so great strength of Reason and Learning, that I doubt not but all those who read it, will have as great an Idea of his Learning, as those that knew him had of his Holiness. I know that this Digression is a little remote from my Subject; but I hope the Reader will easily par∣don me, that I have taken this occasion to do Justice to the Memory of a Prelat who deserves to be famous to future Generations.

Notes

• St. Gregory
• He calls this Title, Proud, He∣retical, Blasphe∣mous, An∣tichristian, and Dia∣bolical, Cave p. 430. which shows how far the Pope of Rome was then from assuming an Universal Supremacy over the Church.
• The De∣fensores of St. Peter's Patrimony were cer∣tain Offi∣cers ap∣pointed by Popes in the Provinces, for maintaining and taking care of the Patrimony of the Roman Church; which Offi∣cers were afterwards appointed for Parochial Churches, and are now call'd Churchwardens, Spelm. Gloss.
• Dalmati∣ca is a long white Gar∣ment, without sleeves, set off with Purple∣knaps. Spelm. Gloss.
• This was his submis∣sion to Princes that he basely fawn'd up∣on Phocas a Parracide and Usurper, and bitterly reproach'd the Memory of his Liege Lord Mauritius, Cave, p. 431.
• [This is expresly contrary to the Council of Trent, Sess 25. which declares that Images are to be plac'd in Churches, and to be worship'd there; and to the com∣mon Doctrine of Romish Writers now, who allow at least of Relative Worship to be given them.]
• a

  St Gregory in Letter 30 of Book 9 Ind. 1. written to Eulogius, says, That he was ordain'd by the Bishops of Germany to whom he had given leave: Data à me licentiâ à Germaniarum Episcopis, Episcopus factus. Bede assures us that he was ordain'd by Aethe∣rius ••p. of Arles; he should have said Virgilius ••p. of Arles, or Aetherius ••p. of Lyons; for at this time the B. of Arles was called Virgilius, and of Lyons Aetherius. The Authority of B••de made Baronius believe, that there was a fault in the Letter of St. Gregory, and that it should be read Galliarum instead of Germaniarum; Others think that Bede was mistaken, and that ac∣cording to St. Gregory, Austin was ordain'd by the Bishops of the Provinces of Germany upon the Rhin••; But 'tis more probable that he intended the Provinces upon the Roan, to which the Name of Germany was sometimes given; because they were inhabited by the Burgundians, who were originally Germans. We have Examples of this in Sidonius Apollinaris, who calls the Kingdom of Chilperic▪ whereof the Capi∣tal City was ••yons, Lugdumensem Germaniam. B 5. Ep. 7. And writing to Siagrius who dwelt at Lyons, he praises him for understanding the Language of the Germans, i. e. of the Burgundians, who re∣main'd at Lyons. St. Austin therefore being or∣dain'd by Aetherius Bishop of Lyons, St. Gregory might say that he was ordain'd by the Bishops of Ger∣many.
• [This shows that the first conversion England was not owing to Austin and the Monks sent by Pope Gregory, for many years before their coming, this Queen call'd ••er∣tha, was married to King Ethelbert upon Condition that he would suffer her to enjoy the Christian Religion, and to have a Bishop to attend her, whose name was Luid-hardus, Bede Hist. Eccles. l. 1. c. 25. Malmsbur. de Gestis Reg. Angl. l. 1. c. 1.]
• In Matth. ch. 25 In Mark ch. 22.
• [This was to give Au∣stin what he had no power to grant, like some of his Successors in that See, who very liberally bestow'd the Kingdom of England and Ireland upon the King of Spain, and therefore this pretended Jurisdiction of the Pope was vigorously oppos'd by the British Bishops and Monks in Austin's time, who resus'd to receive any Romish Customs different from those of their own Church, as appear'd by the famous Controversie between them about the time of keeping Easter; and the right of imposing them has been sufficiently disprov'd by our Writers. Vide Dr. Basire of the Exemption of the British Patriar∣chate.]
• a

  The style] The Inscription of it is harsh and unusual: It is address'd pretiosissimis lapidibus merito renitentibus, omnibusque sanctae Dei Ecclesiae membris. Did ever one see the like Address? There the Title of Servus Servorum Dei, is given to St. Grego∣ry: But then the Addition to it is affected, Licet sanctae Romanae sedis Pontificio sublimetur. In the bo∣dy of the Priviledge, there is an infinite number of barbarous and new Expressions, as Suessorum civitas, vitae venerabilis Gairaldus, Dominus Papa Joannes, nostrae filie jugalis Dominus Medardus. Can there be any thing more impertinent then what they make St. Gregory there say? Consensu omnium Romanorum Pontificum, & voluntate totius Senatus Romani De∣cernimus. Is this capable of any good sense? The Rents and Lands of the Church are call'd there Man∣si, fisci regii. A man must set down this whole Pri∣viledge, to make one well understand the Forgery of it; for as many words as there are in it, so many proofs there are of its being supposititious.
• b

  Indefersible] There the Monks are empower'd to ordain their Abbot, and the Abbot to consecrate the holy Chrism, the Challces and the Altars: The Mo∣nastery is exempted from all Jurisdiction Secular and Ecclesiastical, except the King's Protection, and the Direction of the Holy See; and that it might more easily hold correspondence with Rome, 'tis said, that Queen Brun••haud gave to the Monastery twenty Man∣nors, and as many Farms along the Alps. 'Tis or∣der'd that all those who shall come to dwell upon the Lands of St. Medardus, shall be deliver'd from all subjection, and become Slaves to the Virgin; that those who shall take sanctuary there, shall be reputed slaves of the Church. Lastly, exorbitant Priviledges are given to the Abbot.
• c

  Contrary to History] That the Church of St. Medardus, was call'd formerly the Church of the Virgin, of St. Peter, and St. Stephen; that it was a Monastery in the time of St. Gregory.
• d

  By so great a number of Bishops] There St. Gre∣gory signs first: But it was not the custom of Popes then to sign their own Letters; neither is there any Example of it in St. Gregory. The second is Euthe∣rius of Arles: But there was never a Bishop of Arles of that name, and Virgilius was then Bishop: Aethe∣rius was Bishop of Lyons: The third is, Gregory Bishop of Portus: And there is another Bishop of Portus, called Felix. The fourth is Andrew of Alba∣•…•…; but in 595 it was Homobonus, who sign'd in the Council of Rome held this year: And there was one Andrew Bishop of this place under Gregory the second. The fifth is Austin Bishop of Canterbury; but he was not yet Bishop, for this Priviledge is da∣ted in the year 594 Afterwards there is Sergius Bi∣shop of Praeneste; but at the Roman Council in 595, Proculus was Bishop of this City. In the same year the Bishop of Anania was called Pelagius, and not Peter, as he is here call'd. Agnellus Bishop of Sutri∣um govern'd this See under Gregory the second. Mel∣litus was not yet Bishop of London, for he was not Ordain'd till 604. The other Names are taken from the Titles of St Gregory's Letters, or the Subscripti∣ons of the Roman Council in 595, or from the Coun∣cil held under Gregory the second. Eulogius of Alex∣andria is among the Bishops that sign'd: But he ne∣ver came to Rome, and 'tis no way probable that this Instrument should be carried to him to sign it, which no ways concern'd him, no more then it did Domi∣nicus Bishop of Carthage. Among the Bishops of France there is found a Bishop of Bourdeaux call'd Su∣tellius: But the Bishop then was Gondegisilas, as ap∣pears by St. Gregory of Tours: B. 8. Hist. 2 c. 22. The Archbishop of Rhemes was call'd Romulphus, and not Flavius, as he is here set down. The Bishop of Soissons was call'd Droctegifilas in 592. Greg. Tur. B. 9▪ c. 37. Ansericus was in the time of the Synod of Rhemes under Sonnatius in 630. Lastly, King Theodo∣ricus, whose Subscription is here, was then but two years old, and his Father Childebert was yet alive. There is one Peter who sign'd, and is said to have seal'd this Instrument, whereas at that time no seal∣ing was in use.
• a

  Of little Credit] 'Tis said in this Relation, that St. Leander carried into Spain his Copy of the Books of St. Gregory upon Job: But it appears by the Let∣ters of St. Gregory, that he himself sent it to him. 2. 'Tis no ways probable that the Pope would refuse Tagion a Copy of St. Gregory's Morals. 3. 'Tis also said in this Relation, that Tagion enquir'd of St. Gre∣gory where St. Austin was, and that he answer'd him, That he was not among the Successors of St. Peter and St. Paul, whom he came to see, but in a higher place. This Reflexion, the Vision, and the whole History smells strong of a Fable.
• b

  Ordination] The Council of Tours 3d. held under Charlemagne in the Year 81••. Can. 3. Nulli E∣piscopo liceat Canones, aut librum Pastoralis Curae, à B. Gregirio Papa editum, si fieri potest, ignorare, in qui∣bus se debet unusquisque quasi in quodam speculo, assidue considerare. The Council of Chalons the second held under the same Emperor, ordains, Episcopi Canones intelligant, & librum B. Gregorii De Cura Pastorali, & secundum formam ihidem constitutam, doceant & praedicent. Council the second of Aix la Chapelle un∣der Lewis the Debonaire, held in the Year 836, Counc. 4. Convenit Sacerdotali Ministerio scire formam Evan∣gelicam, & Monumenta Apostolica, Canonum Instituta, Norma•• Regulae Pastoralis, à sanctissime Pontifice Gre∣gorio editam, ne juxta eundem sanctissimum virum, ab imperitis, quod absit Pastorale Magisterium aliqua te∣meritate usurpetur, aut vilescat. They us'd it for Re∣forming Discipline, at the Council of Mayence, in the Year 813, and in the second Council of Rhemes, Can. 10. In the sixth Council of Paris held in 829, 'tis ordain'd that the Advices which St. Gregory has given in this Pastoral should be exactly follow'd.
• a

  He himself owns them] In Letter 50 of B. 2. Ind. 11. he desires of Maximian a History of the Abbot Nonnosus, that he may insert them into his Book of the Miracles of the Fathers. In Ch. 7. of B. 1. of his Dialogues, he relates the History of Nonnosus, and says that he learn'd it from Maximian: And in many of his Homilies you may find the same Histories, which are related in these Dialogues in the same words.
• b

  His Disciples] Paterius Secretary to St. Grego∣ry, in the Collection which he made out of this Fa∣ther's Works, recites a great number of passages ta∣ken out of the Dialogues: Some of them also may be seen in the Collection of Yaius Bishop of Saragosa, who liv'd in 630. Ildefonsus of Toledo ranks this Work amongst St. Gregory's. Hilary of Toledo, Bede, Paul the Deacon, John the Deacon, Hadrian the first, Ana∣stasius the Library-keeper, Alcuinus, Hincmarus, Pas∣chasius, and Prudentius quote it; Photius speaks of it. I say nothing of an infinite number of later Authors.
• [But this being only a Pur∣gation of light and venial sins, is not such a Purgato∣ry as is as∣serted by the Coun∣cil of Trent, Sess 6. Can. 30. which is the tem∣poral pain of mortal sins, whose eternal punishment is remitted. And in other places of his Works, Pope Gregory does expresly deny any change of state af∣ter this life, as particularly his Morals on Job l. 8. c. 8. Ed. Bas. where he says, That at the time of death either the good or e∣vil Spirit seizeth upon the Soul, and keeps it with it for ever without any change; and therefore if he be consistent with himself, the Purgation which he speaks of Dial. 4. c. 39. must be consistent with a state of Joy, especially since he adds in that same Chapter, Persons shall be at the day of Judgment, as they were when they went out of this world.]
• †

  [In this also Pope Gregory contradicts the Council of Trent, which declares, Sess. 22. c. 2. That this Sacrifice is offer'd not only for the sins of the living,—but also for those who are dead in Christ, not yet fully purged from their sins. But Pope Gregory supposes those to be in a state of bliss for whom the Oblation was made at the Altar, as appears by the Sa∣cramentry IV. Kalend Julii, where the Oblation is first mention'd, and after follows, O. God, who has bestow'd the reward of eternal happiness upon the Soul of thy Servant Leo; for such a Soul being in a state of eternal bliss, was certainly fully purg'd from its sins, tho the Sacrifice was offer'd for it at the Altar]
• Paterius.