in the state; which happens only when they form a body that has a right to check the licentiousness of the people." And in the same chapter "the fundamental constitution" of the British government is stated, "the Legislative body being composed of two parts, they check one another by the mutual privilege of rejecting." From this statement we need not be surprized, at the remarkable prophecy of Montesquieu, catholic Church, if the Roman pastors had been instructed to blot out with an indelible stain, the name of Gregory from their Calendar, and the services for him, out of their Public Devotions. It had been better, if, in place of having their Breviaries and Altars polluted with lying fables, and most impudent falsehoods; they had appointed a day to preach a sermon to their misguided auditories, and hold up to their just contempt, and perfect execration, the memory and example of a misnamed Saint; who brings contempt upon religion, and furnishes, in his life, to society, such precedents, as tend, in their consequences, to banish out of the world, the very names, and remembrance, of morality, faith, friendship, honour, and decency. Papists, it is true, may as a palliative, urge with Bossuet, that Gregory "converted England." But here again, Popery shows itself in its detestable machinations, and unprincipled policy. At present, we will waive the consideration of this shameless falsehood, -that Gregory first planted Christianity in Englaud; and reserve for a future treatise, a sketch of the intrigues of this Roman Pontiff, in tampering with the ancient British church; and his abortive endeavours to palm the fetters of the Popedom, on the independent simplicity, of the long-established clergy of Britain. Nor will we now allude to the kind and degree of Romanism, as contrasted with its present doctrines; which Gregory, by his Missionaries, partially introduced into England. We will simply advert to one of his infamous stratagems; to which he had recourse, to accomplish his purposes of Papal aggrandizement, and ecclesiastical ambition. And, no doubt, the inquiring Romanist will be terribly shocked at the stratagem of the Pope; who gave orders to the Anglo-Saxons, to sacrifice to the saints, on their respective holidays, the victims, which they had formerly offered to their Gods!!! (Greg. Lib. xi. Epist. lxxvi. Wilkin's "Concilia Magnæ Britanniæ," tom. i. p. 18.). And again, the anxious Romanist, may likewise urge the authority of Bossuet, in behalf of Gregory, by pleading, that he "converted from Arianism Recarede the Catholic" (See CHAMPION, p. 35, Notes). We have no objection to give credit to the orthodox zeal of Gregory; though it cannot be altogether passed over, in perfect silence, the zealous efforts, with which even many of the Irish and Belfast Episcopal worshippers of Gregory, espouse the cause and interests of heretical, and blaspheming Arians; -mutually embracing in the bonds of christian fellowship, and making a common cause, for the promo when he declared, that, the BRITISH CONSTITUTION would perish, with its POLITICAL LIBERTY, "when the LEGISLATIVE power shall be more corrupt than the EXECUTIVE." (Montesquieu, de l'Esprit des Lois, liv. xi. chap. ii. iii. iv. vi.) In the above maxims we have it clearly laid down, that the freedom of the English Government will become extinct, when the Democracy, and their repre tion, of their favourite project, -the downfall of that only barrier, -to the usurpations, and idolatry of the one, and to the blasphemies and enmity of the other-the Apostolic Church of England. But here also we must, in our way, slightly touch upon the Papal engine, employed to convert, from Arianism, the Visigoths of Spain, and Recarede, the first Catholic king of that country (A. D. 586.). And this was an engine, which, as it has happened in innumerable other cases, drove the ignorant barbarians, into the pale of the Romish Communion. The reader, who is at all conversant, in the history of the conversions, effected by the agents of the Roman See, may quickly guess, that Miracle-Working, was the instrument, by which the papal emissaries, plied a superstitious and barbarous people. The ingenious priests, assiduously, urged as a divine attestation of their cause, the preternatural cures, that they performed; -the spontaneous replenishing, on the vigil of every Easter, of the baptismal fonts of Osset, which was opposite to Seville;-and the miraculous shrine of St. Martin of Tours (Ferreras, Don John de, Hist. d'Espagne, tom. ii.). As soon as Recarede, and his subjects had become, by such means, proselytes; the Royal convert dispatched to Gregory, his ambassadors, with splendid presents of gold and precious gems: whilst they were blessed, in return, with the holy gifts, of nothing less, than, the hairs of St. John the Baptist; -a cross, which inclosed a small piece of the true wood;--and a key, that contained some particles of iron, which had been scraped from the chains of St. Peter! (See Greg. Lib. vii. Epist. 126, apud Baronium, Annal. Eccles. A. D. 599. No. 25, 26.). And another engine, which Gregory, cunningly and perseveringly exercised, was, the propagation, of every species of mysticism, and superstition. "The western churches were loaded with rites by Gregory the Great (says Mosheim), who had a marvellous fecundity of genius in inventing, and an irresistible force of eloquence, in recommending superstitious observances. Nor will this appear surprising to those, who know, that in the opinion of this pontiff, the words of the sacred writings were images of mysterious and invisible things; for such as embrace this chimerical system, will easily be led to express all the doctrines and precepts of religion, by external rites, and symbols" (Eccles. Hist. Cent. vi. Part ii. chap. iv. §. 1.). And at another place, Mosheim, informs his readers,-" to be convinced of the truth of the dismal representation we have here given of the state of religion at this time, nothing more sentatives, obtain an undue accumulation of power, to the prejudice of the Aristocracy; who, being no longer able to bridle the unshackled licentiousness of the people, would be reduced to abject "slavery," if not to a total extermination. It would be only necessary to review the various revolutions of states and empires, to establish the fact, that an assumption of exorbitant power, and tyrannical insolence, in the is necessary, than to cast an eye upon the doctrines now taught, concerning the worship of images and saints, the fire of purgatory, the efficacy of good works, i. e. the observance of human rites and institutions, towards the attainment of salvation, the power of relies to heal the diseases of body and mind; and such like sordid and miserable fancies, which are inculcated in many of the superstitious productions of this century, and particularly in the Epistles, and other writings of Gregory the great. Nothing more ridiculous on the one hand than the solemnity and liberality with which this good, but silly pontiff, distributed the wonder-working relics; and nothing more lamentable on the other, than the stupid eagerness and devotion, with which, the deluded multitude received them, and suffered themselves to be persuaded, that a portion of stinking oil (!) taken from the lamps, which burned at the tombs of martyrs, had a supernatural efficacy to sanctify its possessors, and to defend them from all dangers, both of a temporal and spiritual nature" (Ibid. chap. iii. §. 2.). We will dismiss this topic, perhaps, for ever, by merely offering to the reader, two examples, in confirmation of Mosheim's assertions, and the shamefully ignorant, and superstitious predilections, of the Sainted Gregory. The investigating inquirer will find a curious list of sacred oils, which Gregory sent to Theodelinda, queen of the Lombards (A. D. 600.); in the work of Ruinart, -a celebrated French ecclesiastic, and a Benedictine, - entitled, ("Acta Martyrum sincera et selecta," p. 619.). And we are happily supplied with the motives, that induced, the pious Pontiff, to send so very, appropriate a gift, to the royal lady; which, though, in our days of modern fashion, would have been far otherwise, and perhaps, not less profitably applied; yet, in these primitive ages, was, still no inconsiderable a matter, to have a portion of the essence of the machinery, of the wondrous power, of miracle-mongering! The historian, Gibbon, without appearing, to know, any thing of these sacred oils, tells us, "the spiritual conqueror of Britain, Gregory, encouraged the pious Theodelinda, queen of the Lombards, to propagate the Nicene faith among the victorious savages, whose recent Christianity was polluted by the Arian heresy!" (Decline and Fall, chap. xxxvii.). And the next example, is the review, of the famous, and well-known, excathedra answers, formally, and authoritatively, transmitted to England by Gregory, in reply to the fourteen queries, so humbly, and reverentially propounded, for unchanging interpretation, to his people, or their advocates, invariably tends to the irremediable ruin of every government. It has been most truly remarked, by a very accurate writer on "The English Constitution," who though he was a foreigner, yet has detected many important points, in respect of the Government of Britain, which had eluded the observation of several of the best writers, that had already treated on the same subject:-that, Infallible Holiness, by his delegated missionary-St. Augustine; designated, whether ignorantly, or sarcastically, I have not been able to understand; -as the Canonized Apostle of England! (The learned reader, will find this very remarkable correspondence, discussed at full length, in Spelman's "Collection of the Councils of the English Church," vol. i. p. 96, &c.; and in Bede, lib. i. cap. 27. But the English student, will find it summarily reviewed in Rapin's History of England, vol. i. book iii. §. 601.; and in Hume's History of England, chap. i. in the section of "The Kingdom of Kent."). I must plead, for my excuse,---in giving the following extract, out of the last cited work, -my extreme devotedness, to obey the golden rule of Cicero, as stated above-a dauntless intrepidity, to publish a full declaration of the whole truth: and, to do so, in the present instance, I must also intrench myself, behind the high authority, of the elegant, and classic Historian. Hume says, Gregory wrote a letter to Ethelbert; in which, after informing him that the end of the world was approaching, he exhorted him to display his zeal in the conversion of his subjects, to exert rigour against the worship of idols, and to build up the good work of holiness by every expedient of exhortation, terror, blandishment, or correction! a doctrine more suitable to that age, and to the usual papal maxims, than the tolerating principles, which Augustine had thought it prudent to inculcate. The Pontiff also answered some questions, which the missionary had put concerning the government of the new church of Kent. Besides other queries, which is not material here to relate, Augustine asked, Whether cousin germans might be allowed to marry?" Gregory answered, that that liberty had been formerly granted by the Roman law; but that experience had shewn that no issue could ever come (!) from such marriages; and he therefore prohibited them. Augustine asked, Whether a woman pregnant might be baptized?" Gregory answered that he saw no objection. "How soon after the birth the child might receive baptism?" It was answered, "Immediately, if neccessary." "How soon a husband might have commerce with his wife after her delivery?" "Not till she had given suck to her child;" a practice to which Gregory exhorts all women. "How soon a man might enter the church, or receive the sacrament, after having had commerce with his wife?" It was replied, that, unless he had approached her without desire, merely for the sake of propagating his species, he was not without sin!-but in all cases "the only use, which the people make of their power, is either to give it away, or allow it to be taken from them." (De Lolme, on the Constitution of England, chap. ix. passim.) Thus it has been continually found to be the case, even in the most unlimited Democracy, that the people have unreservedly committed into the hands of their more cunning defenders, their power and their interests. it was requisite for him, before he entered the church, or communicated, to purge himself by prayer and ablution; and he ought not, even after using these precautions, to participate immediately of the sacred duties! There are some other questions, and replies Still More Indecent, and more ridiculous" (Hume's Eng. chap. i. and Notes, as above quoted.). Rapin gives a more detailed account of the enlightened instructions which passed, for the unchanging precedents, and edification of future ages of the church, between these two Sainted Intercessors; but, really, a deference to the feelings of common decency, in preference to the rules of legitimate history, prevents a more enlarged account. After so long a dissertation, upon the character, and policy of Gregory, I am apprehensive, that my readers, may generally deem, such varied excursions, as these, somewhat wearisome, and ill-timed. But, as those who are deeply conversant, in the history of the Church, and the World, at those remote ages, know full well, the very important link, which Gregory, supplies, in detecting the causes, and effects of Papal usurpations, and Italian intrigues; I trust, that, the importance of the subject, -the absence in our language, of any one perspicuous, and thoroughly established account, and, as it is much to be feared, a want, at the present crisis, when such knowledge was never so much required, of certain intelligence, both among the Clergy and Laity of the Protestant church, upon this, and other important Hinges, on which, the unhallowed aggrandizement of the apostate Papacy, solely turns; -will atone, for my attempt, in endeavouring, to lay before the Public, a digested and popular account, of the multifarious workings of the "Man of Sin," at this very early age of the Christian church:-drawn from such original and established authorities; and based upon such an induction, of impartial, and historically, recorded facts; so as to render the subject, as clearly, if not more incontrovertibly, proved, than any other topic, similarly depending on the evidence of historical testimony; and the legitimately drawn conclusions of moral reasoning. We will, at present take our leave of St. Gregory, with a few extracts from Gibbon, respecting his career. And Romanists cannot blame us, in making our leave final. For their own church, has done so likewise, to the whole line of Popes, that succeeded him! "The celestial honours (says Gibbon) have been liberally bestowed by the authority of the popes, but Gregory is the last of their own order, whom they have presumed, to inscribe in the Calendar of |