been the "worst bishop of all that went before him, and the best of all that came after him:" whether such observation be founded in verity admits of doubt; but, allowing the fact, this country is chiefly indebted to him for the conversion of our Saxon ancestors; and he appears to have been, not only remarkable for learning, but to have dedicated the whole of his vast talents, as well as his immense riches, to the support of the Christian Church.

ST. GREGORY was appointed Præfect of Rome, and held other civil dignities; but being attached to a religious life, he retired to the monastery of ST. ANDREW which he had founded, where he remained until Pope PELAGIUS the Second induced him to become his secretary and an assistant in his holy office. During this employment he solicited permission to visit England, for the purpose of combating the heathenish doctrines then prevalent in this island; but his suit being rejected, he retired again to the monastery of ST. ANDREW, of which he was made abbot. On the death of PELAGIUS, about the year 590, hẹ was consecrated Pope; and upon that occasion evinced the moderation and good sense for which he was so justly esteemed. He resolutely rejected the title of "universal bishop," since assumed by the popes of Rome, as it was before by the bishops of Constantinople; though he endeavour, ed to the utmost of his power to diffuse the know

VOL. I.

ledge of Christianity, and to promote its success as universally as practicable.

The style he chose to be called by, was Servus Servorum Dei, Servant of the Servants of God; but many of the best ecclesiastical historians place this apparent humility to a less worthy principle. Succeeding Pontiffs followed his example, though the title was not intended to be construed in the literal sense, by the vassals of the papal throne (see article ST. PETER.)

ST. GREGORY, having obtained supreme episcopal power, deputed ST. AUGUSTIN, and forty other missionaries, to perform the task of converting this country, which he had before unsuc cessfully intreated permission to attempt himself; and the atchievement of this most noble and be`nevolent object, he considered as the most happy circumstance of his life. BEDE, and other ecclesiastical historians, afford the following curious anecdote, connected with GREGORY'S desire of enlightening this country with a knowledge of the Gospel: "e on a time saw beautiful dops to be sold in the market at Home, and demanded from whence they were; answer was made to him, ' out of the isles of Brittapne.' Then asked he whether they were Christians or no? They said, 'No.' 'Alas for pity,' said Gres gory, that the foull fiend should be the lord of such fine folkes, and that they who carry such grace in their countenances, should be void of grace in their hearts.' Then he would know of them by what name their nas tion was called, and they told him • Angleshmen :"

* and justly be they so called,' quoth he, • för they have ängelike faces, and seem meet to be made coheirs with the angels in heaven.—What is the name,” continued he, ' of the province from which they came?' and it was an swered 'Defrf in Northumberland'—' Deiri,' exclaim. ed he, 'that is good, they are called to the mercy of God from his wrath De-ira.—And what is the name of the Prince of that province?' · Ella or Alla,' said they—and he replied, • He is well called Hallelujah, the praises of God must be sung in that Country.”

ST. GREGORY'S works were printed at Rome in the year 1588, and are still in high estimation: After having ably and piously conducted the duties of the Pontificate for about fourteen years, he died A. D. 604, sincerely lamented by all the religious of his time.

The present method of chaunting in the church of Rome, commonly called the "plain song," was first introduced into this country by AUSTIN, under the Pontificate of ST. GREGORY, and is therefore frequently called the Gregorian chaunt, as well as the Roman chaunt, to distinguish it froin the Ambrosian song, which was performed by one side of the choir responding alternately to the other. The present practice in England appears to be a medium between the two methods, and admirably adapted for avoiding that confusion. which is likely to occur where large congrégations are required to join in musical unison, at precise and fixed periods (see p. 315, & vol. II. p. 6.

Fifth Sunday in Lent.

(15TH MARCH, 1812.)

This Sunday is merely distinguished in our almanacs as the fifth in Lent, though in the Roman Church it has the appellation of PASSION SUNDAY, which latter title the sixth or PALM Sunday bears in the reformed calendar, from the circumstance of the death or passion of our Saviour, being commemorated in the week of which PALM, or our PASSION, SUNDAY is the first day.

The Latins are stated to have called this fifth Sunday in Lent, PASSION SUNDAY, instead of the sixth, thereby anticipating its true station by a week, because they had established ceremonies for the latter, appropriate to its other name of PALM SUNDAY, which precluded the performance of the rites deemed applicable to the solemn occasion, from whence they denominated their PasSION SUNDAY: rites which they formerly carried to an excess of superstition, not surpassed by any of their usages. Of late years they have been more moderate, merely covering their crucifixes with black, in token, as they affirm, of our LORD having quitted the Temple and hid himself, and to dispose the minds of the people to a due feeling for the sufferings of the Redeemer.

In the North of England, there are yet to be found some vestiges of these superstitious observances of this day, which, before the Reformation, were general throughout the kingdom: Among other of the old ceremonies, soft beans were distributed as a kind of Dole, to denote this season of grief, a custom, no doubt, derived from Pagan Rome; offerings of that species of pulse having been deemed by the Heathens peculiarly propitious in appeasing the ghosts of the departed. The Latin Church, however, attributes the custom to an imitation of the Disciples, who plucked the ears of corn, and rubbed them in their hands, &c. Instead of beans, our Northern countrymen use pease in their repast of this day, especially in Northumberland: in some places they are first parboiled, and then parched; in other districts, they are only parched: and the day is still known by the name of CARE or CARLING Sunday, in Durham and the adjoining counties, a title it once universally bore in England, though now no longer noticed in our calendar, signifying a day of especial care or devotional attention. After the Reformation, when the follies or usages of this day were discontinued, the common people testified their approbation of that relief from mor- . tification, by the humble but expressive couplet, still in use in Nottinghamshire, of

"Care Sunday, care away,

Palm Sunday and Easter-day!"