3. Hist. b. 2, c. 1.

4. Bede adds, that he again asked, what was the name of that nation, and was answered, that they were called Angli or Angles. "Right,"

said he, "for they have angelical faces, and it becomes such to be companions with the angels in heaven. What is the name (proceeded he) of the province from which they are brought?" It was replied, that the natives of that were called Deiri. "Truly Deiri, because withdrawn from wrath, and called to the mercy of Christ," said he, alluding to the Latin, De ira Dei eruti. He asked further, "How is the king of that province called?" They him that his name was All{} and he making an allusion to the word, said: "Alleluiah, the praise of G.o.d the Creator, must be sung in those parts." Some censure this conversation of St. Gregory as a piece of low punning. But the taste of that age must be considered. St. Austin found it necessary to play sometimes with words to please auditors whose ears had, by custom, caught an itch to be sometimes tickled by quibbles to their fancy. The ingenious author of the late life of the lord chancellor Bacon, thought custom an apology for the most vicious style of that great man, of whom he writes: "His style has been objected to as full of affectation, full of false eloquence. But that was the vice, not of the man, but of the times he lived in; and particularly of a court that delighted in the tinsel of wit and learning, in the poor ingenuity of punning and quibbling." St. Gregory was a man of a fine genius and of true learning: yet in familiar converse might confirm to the taste of the age. Far from censuring his wit, or the judgment of his historian, we ought to admire his piety, which, from every circ.u.mstance, even from words, drew allusions to nourish devotion, and turn the heart to G.o.d. This we observe in other saints, and if it be a fault, we might more justly censure on this account the elegant epistles of St. Paulinus, or Sulpitius Severus, than this dialogue of St. Gregory.

5. Eutychius had formerly defended the Catholic faith with at zeal against the Eutychians and the errors of the emperor Justinian, who, though he condemned those heretics, yet adopted one part of their blasphemies, a.s.serting that Christ a.s.sumed a body which was by its own nature incorruptible, not formed of the Blessed Virgin, and subject to pain, hunger, or alteration only by a miracle. This was called the heresy of the Incorrupticolae, of which Justinian declared himself the abetter; and, after many great exploits to retrieve the ancient glory of the empire, tarnished his reputation by persecuting the Catholic Church and banishing Eutychius.

6. St. Greg. Moral. l. 14, c. 76, t. 1, p. 465.

7. He died in 582 and is ranked by the Greeks among the saints. See the Bollandists in vita S. Eutychil ad 6 Apr.

8. Fleury thinks he was chosen abbot before his emba.s.sy to Constantinople; but Ceillier and others prove, that this only happened after his return.

9. It appears from the life of St. Theodosius the Cen.o.biarch, from St.

Ambrose's funeral oration on Valentinian, and other monuments, that it was the custom, from the primitive ages, to keep the third, seventh, and thirtieth, or sometimes fortieth day after the decease of a Christian, with solemn prayers and sacrifices for the departed soul. From this fact of St. Gregory, a trental of ma.s.ses for a soul departed are usually called the Gregorian ma.s.ses, on which see Gavant and others.

10. Dial. l. 4, c. 55, p. 465, t. 2.

11. It is inserted by St. Gregory of Tours in his history. Greg. Touron.

l. 10 c. 1.

12. Some moderns say, an angel was seen sheathing his sword on the stately pile of Adrian's sepulchre. But no such circ.u.mstance is mentioned by St. Gregory of Tours, Bede, Paul, or John.

13. Paul the deacon says, it was by a pillar of light appearing over the place where he lay concealed.

14. L. 1, ep. 21, l. 7, ep. 4.

15. L. 1, ep. 25.

16. L. 1, ep. 5, p. 491.

17. L. 1, ep. 6, p. 498.

18. Conc. 3, Touron. can. 3. See Dom Bulteau's Preface to his French translation of S. Gregory's Pastoral, printed in 1629.

19. He reformed the Sacramentary, or Missal and Ritual of the Roman church. In the letters of SS. Innocent I., Celestine I., and St.

Leo, we find mention made of a written Roman Order of the ma.s.s: in this the essential parts were always the same; but accidental alterations in certain prayers have been made Pope Gelasius thus augmented and revised the liturgy, in 490; his genuine Sacramentary was published at Rome by Thomasi, in 1680. In it are mentioned the public veneration of the cross on Good Friday, the solemn benediction of the holy oils, the ceremonies of baptism, frequent invocation of saints, veneration shown to their relics, the benediction of holy water, votive ma.s.ses for travellers, for the sick and the dead, ma.s.ses on festivals of saints, and the like. The Sacramentary of St. Gregory, differs from that of Gelasius only in some collects or prayers. The conformity between the present church office and the ancient appears from this work, and the saint's Antiphonarius and Responsorium. The like ceremonies and benedictions are found in the apostolic const.i.tutions, and all other ancient liturgic writings; out of which Grabe, Hickes, Deacon, and others have formed new liturgies very like the present Roman, and several of them have restored the idea of a true sacrifice. Dom Menard has enriched the Sacramentary of St. Gregory with most learned and curious notes.

Besides his Comments or Morals on the book of Job, which he wrote at Constantinople, about the year 582, in which we are not to look for an exposition of the text, but an excellent compilation of the main principles of morality, and an interior life, we have his exposition of Ezekiel, in twenty-two homilies. These were taken in short hand as he p.r.o.nounced them, and were preached by him at Rome, in 592, when Ag{}ulph the Lombard was laying waste the whole territory of Rome. See l. 2, in Ezech. hom. 6, and Paul the deacon, l. 4, hist.

Longob. c. 8. The exposition of the text is allegorical, and only intended for ushering in {} moral reflections, which are much shorter than in the books on Job. His forty homilies on the gospels he preached on several solemnities while he was pope. His incomparable book, On the Pastoral Care, which is an excellent instruction of pastors, and was drawn up by him when he saw himself placed in the pontificate, consists of four parts. In the first he treats of the dispositions requisite in one who is called to the pastoral charge; in the second of duties of a pastor; in the third on the instruction which he owes to his flock; and, in the fourth, on his obligation of watching over his own heart, and of diligent self-examination. In four books of dialogues, between himself and his disciple Peter, he recounts the miracles of his own times, upon the authority of vouchers, on whose veracity he thought he could rely. He so closely adheres to their relations, that the style is much lower than in his other writings. See the preface of the Benedictin editor on this work. His letters are published in fourteen books, and are a very interesting compilation. We have St.

Gregory's excellent exposition of the Book of Canticles, which Ceillier proves to be genuine against Oudin, the apostate, and some others. The six books on the first book of Kings are valuable work but cannot be ascribed to St. Gregory the Great. The commentary on the seven penitential psalms Ceillier thinks to be his work: but it seems doubtful. Paterius, a notary, one of St. Gregory's auditors, compiled, out of his writings and sermons, several comments on the scriptures. Claudius, abbot of Cla.s.sius, a disciple of our saint, did the same. Alulphus, a monk at Tournay, in the eleventh and twelfth centuries, made the like compilations from his writings. Dom Dionysius of St. Marthe, a Maurist Benedictin monk, favored the world with an accurate edition of the works of St. Gregory the Great, published at Paris in four volumes folio, in 1705. This has been reprinted at Verona and again at Ausburg, in 1758, with the addition of the useful anonymous book, De formula Praelatorum.

20. L. 6, Ep. 35.

21. L. 7, Ep. 26.

22. Animae nostra pericula, l. 1, Ep. 14.

23. L. 1, Ep. 35, &c.

24. L. 1, Ep. 35.

25. L. 7, Ep. 5, l. 12, Ep. 30.

26. L. 4, Ep. 47.

27. Praef. in Dial.

28. L. 9, Ep. 22.

29. L. 2, Ep. 121.

30. L. 12, Ep. 24.

31. The Lombards came originally from Scandinavia, and settled first in Pomerania, and afterwards with the Hunns in Pannonia, who had remained there when they returned out of Italy under Attila. Na.r.s.es, the patrician, after having governed Italy sixteen years with great glory, was recalled by the emperor Justin the Younger. But resenting this treatment, he invited the Lombards into that country. Those barbarians leaving Pannonia to the Hunns, entered Italy, easily made themselves masters of Milan, under their king Alboinus, in 568; and extending their dominions, often threatened Rome itself. In the reign of Charles the Fat, the Hunns were expelled Pannonia by the Hongres, another swarm from the same northern hive, akin to the Hunns, who gave to that kingdom the name of Hungary. That the Lombards were so called, not from their long swords, as some have pretended, but from their long beards, see demonstrated from the express testimony of Paul the Deacon, himself a Lombard of Constantine Porphyrogenetta, by Jos. a.s.semani. Hist. Ital. scriptor. t. 1, c. 3, p. 33.

32. Paul Diac. de Gest Longobard. l. 4, c. 8. S. Greg. l. 2, Ep. 46.

33. L. 5. Ep. 41.

34. L. 4, Ep. 30.

35. Sublata exinde, qua par est veneratione, imagine et cruce. L. 9, Ep. 6, p. 930.

36. L. 9, Ep. 6, p. 930.

37. L. 14, Ep. 12, p. 1270.

38. These words are quoted by Paul the deacon, in the council of Rome, Conc. t. 6, p. 1462, and pope Adrian I., in his letter to Charlemagne in defence of holy images.

39. L. 11, Ep. 13.

40. L. 3, Ep. 56; l. 3, Ep. 53; l. 9, Ep. 59; l. 6, Ep. 66; l. 7, Ep. 19; l. 5, Ep. 20.

41. St. Gregory was always a zealous a.s.serter of the celibacy of the clergy, which law he extended also to subdeacons, who had before been ranked among the clergy of the Minor orders, (l. 1, ep. 44, l.

4, Ep. 34.) The Centuriators, Heylin, and others, mention a forged letter, under the name of Udalrirus, said to be written to pope Nicholas, concerning the heads of children found by St. Gregory in a pond. But a smore ridiculous fable was never invented, as is demonstrated from many inconsistencies of that forged letter: and St. Gregory in his epistles everywhere mentions the law of the celibacy of the clergy as ancient and inviolable. Nor was any pope Nicholas contemporary with St. Udalricus. See Baronius and Dom de {Sainte} Marthe, in his life of St. Gregory.

42. L. 3, Ep. 29; l. 5, Ep. 13.

43. L. 6, Ep. 15, 16, 17.

44. L. 11, Ep. 28; olim 58, p. 1180, &c.

45. L. 7, Ep. 25.

46. Some Protestants slander St. Gregory, as if by this publication of the imperial edict he had concurred to what he condemned as contrary to the divine law. Dr. Mercier, in his letter in favor of a law commanding silence, with regard to the const.i.tution Unigenitus in France, in 1759, pretends that this holy pope thought obedience to the emperor a duty even in things of a like nature. But Dr. Launay, Reponse a la Lettre d'un Docteur de Sorbunne, partie 2, p. 51, and Dr. N., Examen de la Lettre d'un Docteur de Sorboune sur la necessite de garder In silence sur la Const.i.tution Unigenitus, p.

33, t. 1, demonstrate that St. Gregory regarded the matter, as it really is, merely as a point of discipline, and nowhere says the edict was contrary to the divine law, but only not agreeable to G.o.d, and tending to prejudice the interest of his greater glory. In matters of faith or essential obligation, he calls forth the zeal and fort.i.tude of prelates to stand upon their guard as opposing unjust laws, even to martyrdom, as the same authors demonstrate.

47. Ep. 55.

48. Theophanes Chronogr.

49. Ps. 118.

50. L. 13, ep. 31, 38.

51. We say the same of the compliments which he paid to the impious French queen Brunehault, at which lord Bolingbroke takes offence; but a respect is due to persons in power. St. Gregory nowhere flatters their vices, but admonishes by compliments those who could not be approached without them. Thus did St. Paul address Agrippa and Festas, &c. In refusing the sacraments of the church to impenitent wicked princes, and in checking their crimes by seasonable remonstrances, St. Gregory was always ready to exert the zeal of a Baptist: as he opposed the unjust projects of Mauritius, so would he have done those of Phocas when in his power.

52. The antiquarian will read with pleasure the curious notes of Angelus Rocca, and the {}enedic{ons on} the pictures of St. Gregory and his parents, and on this holy pope's pious donations.

53. St. Gregory gave St. Austin a small library which was kept in his monastery at Canterbury. Of it there still remain a book of the gospels in the Bodleian library, and another in that of Corpus-Christi in Cambridge. The other books were psalters, the Pastorals, the Pa.s.sionarium Sanctorium, and the like. See Mr.

Wauley, in his catalogue of S{} on ma.n.u.scripts, at the end of Dr.

Hickes's Thesaurus, p. 172. Many rich vestments, vessels, relics, and a pall given by St. Gregory to St. Austin, were kept in the same monastery. Their original inventory, drawn up by Thomas of Elmham, in the reign of Henry V., is preserved in the Harleian library, and published by the learned lady, Mrs. E. Elstob, at the end of a Saxon panegyric on St. Gregory.

54. Gregor. M. in l. 1. Reg. c. 16, v. 3 and 9.

ANNOTATION

ON

THE LIFE OF ST. GREGORY.

BARONIUS thinks that his monastery of Saint Andrew's followed the rule of St. Equitius, because its first abbots were drawn out of his province, Valeria. On another side, Dom Ma-billon (t. 1. Actor. Sanct. & t. 2, a.n.a.lect. and Annal. Bened. l, 6,) maintains that it followed the rule of St. Benedict, which St. Gregory often commends and prefers to all other rules. His colleagues, in their life of St. Gregory, Natalis Alexander, in his Church History, and others, have written to support the same opinion: who all, with Mabillon, borrow all their arguments from the learned English Benedictin, Clemens Reynerus, in his Apostolatus Benedictinorum in Anglia. Others object that St. Gregory in his epistles ordains many things contrary to the rule of St. Benedict, and think he who has written so much concerning St. Benedict, would have mentioned by some epithet the circ.u.mstance of being his disciple, and would have called the rule of that patriarch his own. These antiquaries judge it most probable that the monastery of St. Andrew had its own rule prescribed by the first founders, and borrowed from different places: for this was the ordinary method of most monasteries in the west, till afterwards the rule of St. Benedict was universally received for better uniformity and discipline: to which the just commendations of St.

Gregory doubtless contributed.

F. Clement Reyner, in the above-mentioned book, printed at Doway, in folio, in 1626, displays much erudition in endeavoring to prove that St.

Austin, and the other monks sent by Saint Gregory to convert the English, professed the order of St. Benedict. Mabillon borrows his arguments on this subject in his preface to the Acts of the Benedictins, against the celebrated Sir John Marsham, who, in his long preface to the Monasticon, sets himself to show that the first English monks followed rules inst.i.tuted by their own abbots, often gleaned out of many. Dr.

Hickes confirms this a.s.sertion against Mabillon with great erudition, (Diss. pp. 67, 68,) which is espoused by Dr. Tanner, bishop of St.

Asaph's, in his preface to nis exact Not.i.tia Monastica, by the author of Biographia Britannica, in the life of Bede, t. 1, p. 656, and by the judicious William Thomas, in his additions to the new edition of Dugdale's Antiquities of Warwickshire, (t. 1, p. 157.) These authors think that the rule of St. Benedict was not generally received by the English monks before the regulations of St. Dunstan; nor perfectly till after the Norman conquest. For pope Constantine, in 709, in the bull wherein he establishes the rule of St. Benedict to be followed in the abbey of Evesham, says of it: "Which does not prevail in those parts."

"Quae minus in illis partibus habetur." In 747, Cuthbert archbishop of Canterbury, in a synod held in presence of Ethelbaid, king of the Mercians, at Cloveshove, (which town some place in Kent, others more probably in Mercia, about Reading,) published Monastic Const.i.tutions, which were {581} followed by the English monks till the time of St.

Dunstan. In these we find no mention of the rule of Saint Benedict; nor in Bede. The charter of king Ethelbald which mentions the Black monks, is a manifest forgery. Even that name was not known before the inst.i.tution of the Camaldulenses, in 1020, and the Carthusians, who distinguished themselves by white habits. Dom Mege, in his commentary on the rule of St. Benedict, shows that the first Benedictins wore white, not black. John of Glastenbury, and others, published by Hearne, who call the apostles of the English Black Monks, are too modern, unless they produce some ancient vouchers. The monastery of Evesham adopted the rule of Saint Benedict, in 709. St. Bennet Biscop and St. Wilfrid both improved the monastic order in the houses which they founded, from the rule of St. Benedict, at least borrowing some const.i.tutions from it. The devastations of the Danes scarce left a convent of monks standing in England, except those of Glastenbury and Abingdon, which was their state in the days of king Alfred, as Leland observes. St. Dunstan, St. Oswald, and St. Ethelwold, restored the monasteries, and propagated exceedingly the monastic state. St. Oswald had professed the order of Saint Benedict in France, in the monastery of Fleury; and, together with the aforesaid two bishops, he established the same in a great measure in England. St.

Dunstan published a uniform rule for the monasteries of this nation, ent.i.tled, Regularis Concordiae Anglicae Nationis, extant in Reyner, and Spelman, (in Spicilegio ad Eadmerum, p. 145,) in which he adopts, in a great measure, the rule of St. Benedict, joining with it many ancient monastic customs. Even after the Norman conquest, the synod of London, under Lanfranc, in 1075, says the regulations of monks were drawn from the rule of St. Bennet and the ancient custom of regular places, as Baronius takes notice, which seems to imply former distinct inst.i.tutes.

From that time down to the dissolution, all the cathedral priories, except that of Carlisle, and most of the rich abbeys in England, were held by monks of the Benedictin order. See Dr. Brown Willis, in his separate histories of Cathedral Priories, Mitred Abbeys, &c.

ST. MAXIMILIAN, M.

HE was the son of Victor, a Christian soldier in Numidia. According to the law which obliged the sons of soldiers to serve in the army at the age of twenty-one years, his measure was taken, that he might be enrolled in the troops, and he was found to be of due stature, being five Roman feet and ten inches high,[1] that is, about five feet and a half of our measure. But Maximilian refused to receive the mark, which was a print on the band, and a leaden collar about the neck, on which were engraved the name and motto of the emperor. His plea was, that in the Roman army superst.i.tions, contrary to the Christian faith, were often practised, with which he could not defile his soul. Being condemned by the proconsul to lose his head, he met death with joy in the year 296. See his acts in Ruinart.

Footnotes: 1. See Tr. ur la Milice Romaine, t. 1.

ST. PAUL, BISHOP OF LEON, C.

HE was a n.o.ble Briton, a native of Cornwall, cousin of St. Samson, and his fellow-disciple under St. Iltutus. We need no other proof of his wonderful fervor and progress in virtue, and all the exercises of a monastic life, than the testimony of St. Iltutus, by whose advice St.

Paul left the monastery to embrace more perfect eremetical life in a retired place in the same country. Some time after, our saint sailing from Cornwall, pa.s.sed into Armorica, and continued the same austere eremitical life in a small island on the coast of the Osismians, a barbarous idolatrous people in Armorica, or Little Britain. Prayer and contemplation were his whole employment, and bread and water his only food, except on great festivals, on which he took {582} with his bread a few little fish. The saint, commiserating the blindness of the pagan inhabitants on the coast, pa.s.sed over to the continent, and instructed them in the faith. Withur, count or governor of Bas, and all that coast, seconded by king Childebert, procured his ordination to the episcopal dignity, notwithstanding his tears to prevent it. Count Withur, who resided in the Isle of Bas, bestowed his own house on the saint to be converted into a monastery; and St. Paul placed in it certain fervent monks, who had accompanied him from Wales and Cornwall. He was himself entirely taken up in his pastoral functions, and his diligence in acquitting himself of every branch of his obligations was equal to his apprehension of their weight. When he had completed the conversion of that country, he resigned his bishopric to a disciple, and retired into the isle of Bas, where he died in holy solitude, on the 12th of March, about the year 573, near one hundred years old.[1] During the inroads of the Normans, his relics were removed to the abbey of Fleury, or St.

Bennet's on the Loire, but were lost when the Calvinists plundered that church. Leon, the ancient city of the Osismians, in which he fixed his see, takes his name. His festival occurs in the ancient breviary of Leon, on the 10th of October, perhaps the day of the translation of his relics. For in the ancient breviary of Nantes, and most others, he is honored on the 12th of March. See Le Cointe's Annals, the Bollandists on this day, and Lobineau in the Lives of the Saints of Brittany, from his acts compiled by a monk of Fleury, about the close of the tenth century.

Footnotes: 1. St. Paul was ordained priest before he left Great Britain, about the year 530. The little island on the coast of Armorica, where he chose his first abode in France, was called Medonia, and seems to the present Molene, situated between the isle of Ushant and the coast.

The first oratory which he built on the continent, very near this islands seems to be the church called from him Lan-Pol.

MARCH XIII.