Jerome, as appears by his remark on St. Matthew, xvi. 19. "Istum locum Episcopi et Presbyteri non intelligentes, aliquid sibi de Pharisæorum assumunt supercilio: ut vel damnent innocentes, vel solvere se noxios arbitrentur: cum apud Deum non sententia sacerdotum, sed reorum vita quæratur. Legimus in Levitico de leprosis; ubi jubentur, ut ostendant se sacerdotibus; et si lepram habuerint, tunc à sacerdote immundi fiant; non quo sacerdotes leprosos faciant et immundos, sed quo habeant notitiam leprosi, et non leprosi: et possint discernere qui mundus quive immundus sit. Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit; sic et hic alligat, vel solvit Episcopus et Presbyter: non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit varietates, scit qui ligandus sit, qui solvendus." "The bishops and priests, totally mistaking that passage, (viz. Matt. xvi. 19,) assume to themselves so much of Pharisaical arrogance, as either to condemn the innocent, or to imagine that they can acquit the guilty; whereas with God the inquiry will be not as to the opinion of the priests, but the conduct of the criminals. We read in the Book of Leviticus respecting Lepers; where they are commanded to show themselves to the priests; and if they should have the leprosy, then they should be made clean by the priest; not so that the priests could make them leprous and unclean, but that they might have a clear knowledge of who was leprous, and who not so-and should be able to distinguish between the clean and unclean. In the same manner, therefore, as in that case the priest made the leper clean or unclean, so in this the bishop or priest binds or looses; not indiscriminately those who are innocent or guilty, but as far as his office allows, when he shall have inquired into their several offences, he judges who is to be bound and who loosed." No. VII. "I TOLD you that you were not to write to me or to any other person in that style, and behold, in the Preface to that Epistle directed to me who thus prohibited, you have set this proud appellation, calling me Universal Pope or Father,' which I desire you will do no more, for it is a derogating from yourself to bestow on another more than reason requires; I count it on my honour, wherein I know my brethren lose their honour; my honour is the honour of the Universal Church, my honour is that my brethren should enjoy what fully belongs to them-then am I truly honoured, when the honour which is due to all is denied to none; for if you call me Universal Pope, you deny that to yourself which you attribute all to me." B. GREGOR. Ex Regist. 1. 7. No. VIII. APPENDED to a poem (referred to at page 19,) in the ancient Cornish language, entitled “ Mount Calvary," or the "Passion of Christ," and translated into English by John Keigwin towards the end of the 17th century, is the following ancient Cornish version of the Protest addressed by Dinoth in the name of the British Bishops to Augustine, as given at p. 94. It is copied from a MS. in the Bodleian library, and has been kindly communicated to the writer by the Rev. R. S. Hawker, vicar of Morwenstow, Cornwall, the talented author of "Records of the Western Shore." This copy is evidently a part only of the Protest as given by Sir H. Spelman, perhaps its title, but is valuable as confirming his testimony to a great historical fact. The translation accompanying it is probably from the pen of Keigwin. "A Protestačon of the Bipps in Briten to Augustine the Monke, the Pope's Legate, in the year 600, pt Dm Chrum. yn un att arall yn uwidd y yum ystengedig yn in one and other in observance and are Eglawis Duis. the Church of God. helpful to Or, Englished thus: "Bee it known to all Xian people, that we are fellow servants and ministers of one Church of God." No. IX. ADDITIONAL NOTICES RESPECTING THE PRESENT STATE OF PERRANZABULOE. ON visiting the ancient church of Perranzabuloe, soon after the first edition was sent to the press, the writer was grieved to find that the old enemy had been again most actively at work, having accumulated the sand so deeply around the building, as once more to threaten its speedy and entire entombment; added to which the spoiler's hand has mischievously thrown down or removed the whole 5 of the beautiful doorway, as represented by the vignette in the first page, and has moreover shown so little reverence for this interesting remnant of ancient piety, that the interior of the sanctuary itself has been desecrated by many acts of wanton profanation. To the reader who may have felt a pleasing interest in the several matters relating to the restoration of the old church, it will not be less interesting to hear, that within a few yards of its southern side, has been discovered a building, which in all probability was the very "cell" in which the pilgrim saint resided. The walls are of the same thickness and construction as those of the church, and are evidently of the same age. They form but one small apartment, having neither window nor chimney, and but one door way. It may have been the humble dwelling of the priest attached to the Church. The ground, to a considerable extent around the Church, especially on its southern and western side, is covered with human bones, which the winds, or the hands of the curious, have torn from their narrow cells. The quantity of these human remains is so great, as plainly to show that this spot must have been the cemetery of a dense population, or of a large district; and the mode of interment indicates a very remote period of British history; for the bones are here found placed with |