of Papists from all power, ecclesiastical and civil. P. 12. 'Question. What is Popery? Answer. The Religion of the Church of Rome, so called because the Church of Rome is subject to the jurisdiction of the Pope.' P. 11. Q. When was this jurisdiction assumed over the whole Church? A. At the beginning of the seventh century.' P. 15. The writer does not here refute the various errors of the Right Rev. Bishop on these heads: this refutation will be found in the following letters; he barely exhibits one of the Bishop's leading paradoxes. It may be here stated as another very favourite paradox of the Prelate, since he has maintained it in a former work, that, because Venantius Fortunatus, a poet of the sixth century, sings that the stylus or writings of St. Paul had run East, West, North, and South, and passed into Britain and the remote Thule,' and because Theodoret, an author of the fifth century, says that, St. Paul brought salvation to the islands in the sea,' (namely, Malta and Sicily, Acts xxviii.) it follows that the British Church was founded by St. Paul! p. 19. (1). This paradox might be granted, as to any thing it makes in favour of the Bishop's object, which is to invalidate the supremacy of St. Peter. For it matters not which Apostle founded this Church or that Church, while it is evident, from the words of Christ in St. Matthew,

(1) The falsity of this inference, and the weakness and unfairness of the Bishop's arguments on the whole subject, have been well exposed by an able and learned writer, the Rev. John Lingard, in his Examination of Certain Opinions advanced by the Rev. Dr. Burgess, &c. 1813. Syers, Manchester; Keating and Brown, London.

c. xvi. v. 18, and other texts, and, from the concurring testimony of the Fathers and original historians. that Christ built the whole Church on the foundation of the Apostles and Prophets, he himself being the chief corner stone, so as still to ground it, next after himself, on the Rock, Peter (1). This will be found demonstrated in the following work: Letter xlvi.-A third paradox of the Prelatic Catechist is this. Having undertaken to prove that

The Church of Rome was founded by St. Paul,' p. 13, no less than the Church of Britain, he attempts to draw an argument from their different discipline in the observance of Easter; that the latter was independent' of the former, p. 23. Hence it would follow that St. Paul established one discipline at Rome, which the Prelate himself now follows, and another in Britain, namely that of the Church of Ephesus and the Eastern Churches.' P. 17. The truth is, his Lordship has quite bewildered himself in the controversy about the time of keeping Easter. He will learn, however, from the following letters, that the British Church originally agreed with that of Rome, in this, no less than in the other points, as the Emperor Constantine expressly declares in his letter on that subject (2), and as farther appears by the Acts of

(1) The Right Rev. Prelate seems to have been forced out of his former cavil concerning the difference of gender between Пergos and Пrpa in the text, Matt. xvi. by a learned colleague of his Landaff from remote ages was a thorn in the side of Menevia] who has shown him that Christ did not speak Greek but Syriac, and on this occasion, made use of the word Cephas, Rock, which admits of no variation of genders.

(2) Euseb. Vit. Constant. L. iii. c. 19.

the Council of Arles, which the British Bishops, there present, joined with the rest in subscribing. And when, after the Saxon invasion, the British Churches got into a wrong computation, they did not follow that of the Asiatic Quarto-decimans, but always kept Easter-day on a Sunday, differing from the practice of the Continent only once in seven years. A fourth paradox of the Catechism maker, is, that, admitting, as he does, the existence of our Christian King, Lucius, in the second century, he, nevertheless, rejects his conversion by the missionaries of Pope Eleutherius, Fugatius, and Duvianus, as a mere Romish fiction and a monkish fable,' p. 23; notwithstanding both facts rest on exactly the same authority, namely, on that of all the original writers, British, Saxon, English, Roman, and Gallic (1).-A fifth paradox of the Bishop's is, that

The British Churches were Protestant before they were Popish,' p. 23.;- that six centuries elapsed before Popery had any footing in this island,' p. 28; and that the British Bishops showed their independence of the Pope's authority by rejecting the overtures of Austin, and by refusing to acknowledge any authority but that of their own metropolitan,' p. 24. And yet it is demonstrated that the British Bishops were - present, not only at the Councils of Arles and Nice, which acknow

(1) Nennius' Hist. Briton, c. xviii. Girald. Cambr. De Jur. Menev. P. ii. Angl. Sac. p. 541. Silvest. Girald. Camb. Descript. c. xviii. The Ancient Register of Landaff, quod Teilo vocatur. Angl. Sacra, vol. ii. Gildas Historicus, quoted by Rudborn. Galfrid Monumet. Bede, L. i. c. 4. The Saxon Chronicle. Gul. Malm. Antiq. Glaston. Martyr. Rom. Raderus, &c, &c.

Ven.

ledged the Pope's authority, but also at that of Sardica in Illyrium, held in 347 (1), where the right of appeal to the Pope in all Ecclesiastical causes from every part of the world was confirmed (2). It is equally certain that in the former part of the following century, Pope Celestine sent St. Palladius to convert the Scots, St. Patrick to convert the Irish, and St. Germanus to reclaim such Britons as had fallen into the Pelagian heresy (3). Each of these facts is expressly affirmed by a contemporary author of the highest character, St. Prosper; and the last mentioned fact is conformable to the British records, which represent this foreign Bishop, as exercising high acts of jurisdiction in Britain, which he never could have exercised but in virtue of the Papal Supremacy, of which he and his companion, St. Lupus, Bishop of Treves, were the delegates; such as consecrating Bishops in different parts of the island, and constituting St. Dubritius Archbishop of the Right Side of it, or of Wales (4). But how many other proofs of the dependency of

(1) St. Athan. Apolog. 2. See also Usher. (2) Can. iii.

(5) St. Prosper. 'Papa Celestinus Germanum Antisidorensem Episcopum, VICE SUA mittit, et deturbatis hæreticis, Britannos ad Catholicam fidem dirigit.' Chron. ad An. 429. See also Archbish. Usher. De Brit. Eccl. Prim.

(4) Postquam prædicti Seniores (Germanus et Lupus) Pelagianam hæresim extirpaverant; Episcopos in pluribus locis Britanniæ Insulæ consecraverunt. Super omnes autem Britannos dextralis partis Britanniæ B. Dubritium, summum Doctorem, a Rege et ab omni parochiâ electum, Archiepiscopum consecraverunt.' Ex Antiq. Eccl. Landav. Registro. Angl. Sacr. P. ii. p. 667.

the ancient British Church on the See of Rome has not our Episcopal Antiquary met with in his own favourite author and predecessor, Giraldus Cambrensis (1), especially where the latter gives an account of his pleading before the Pope for the Archiepiscopal dignity of St. David's, which he asserted was formerly decorated even with the Pallium, the mark of Papal legatine jurisdiction; till one of his predecessors, Sampson, flying into Brittany, transferred it to Dol. He maintained, however, that, excepting the use of the Pallium, the Church of St. David possessed the whole Metropolitical dignity, and was subject to no other Church except that of Rome, and to that immediately (2). The modern Prelate does but add to the wonder of his learned readers by appealing to the conference between St. Austin, Pope Gregory's Missionary and Legate in England, and the Welsh Bishops, A.D. 502, and to the latter's' rejecting the overtures,' of the former, in proof of their

(1) The New Biographical Dictionary divides Silvester Giraldus Cambrensis into two different persons, whereas, it is plain, from this author's Description of Wales, p. 882, Edit. Cambden, that these three names belong to one and the same author.

(2) Usque ad Anglorum Regem Henricum I. totam Metropoliticam dignitatem, præter usum Pallii, Ecclesia Menevensis obtinuit; nulli Ecclesiæ prosus, nisi Romanæ tantum, et illi immediatè, sicut nec Ecclesia Scotica, subjectionem debens.' De Jur. Menev. Ecc. Angl. Sac. P. ii. p. 541.-The Rival See of Landaff bears equal testimony to the Supremacy of Rome. 'Sicut Romana Ecclesia excedit dignitatem omnium Ecclesiarum Catholicæ fidei, ita Ecclesia illa Landavia excedit omnes Ecclesias totius dextralis Britanniæ.' Ex Antiq. Regist. Landav. Angl. Sac. P. ii. p. 669.