the corruptions of superstition, images and idolatry, and refusing all communion with the Church of Rome." The Bishop then proceeds to state seven epochs, reaching from the first to the seventh century, during which the Church of Britain existed independent of all other establishments. His enumeration is as follows:

Century 1. St. Paul's preaching of the Gospel in Britain.

Cent. 2. Lucius's public protection of Christianity.

Cent. 3. and 4. The Dioclesian persecution. Cent. 4. The councils of Arles, Sardica, and Ariminium.

Cent. 5. The suppression of Pelagianism. Cent. 6. The Synod of Llanddewi Brefi. Cent. 7. The rejection of Popery by the British bishops.

a

"In these seven epochs," observes the Bishop of St. David's, "we have very ample and substantial evidence of Christianity, Christian Church in Britain founded by St. Paul, and subsisting for near six centuries before the arrival of Austin the monk, and in that

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subsistence a proof of its entire independence

on any foreign jurisdiction."

His Lordship's second publication on this subject closes with a postcript devoted to an elaborate discussion of the meaning of the phrase "The utmost bounds of the west," adopted by Clemens Romanus when speaking of the extent of St. Paul's journeys. It is with the highest satisfaction we add, that his Lordship appears to have demonstratively proved, that the above expression was, in the age of Clement, always understood as including not only Spain but Britain.*

Attached, however, as Sir Thomas Browne was, and justly so, to the Church of England, no man could be more free from bigotry, or more liberal in his sentiments with regard to the creed of others. He very rightly considered, that, however divided on minor points were the various denominations of Christians, and, in our present imperfect state, indeed, almost necessarily so, they were, as to the great outlines of our faith, nearly agreed; and that with

* "Second Letter from the Bishop of St. David's to the Clergy of his Diocese; on the Independency of the Antient British Church on any Foreign Jurisdiction: with a Postcript on the Testimony of Clemens Romanus."

respect to the great body of the Roman Catholics, their errors appear, in a great measure, to have arisen from the fear of believing too little. "We have therefore, says our author," in the spirit of genuine Christianity, "reformed from them, not against them; for there is between us one common name and appellation, one faith, and necessary body of principles common to us both; and therefore I am not scrupulous to converse and live with them, to enter their churches in defect of ours, and either pray with them, or for them:-we being all Christians, and not divided by such detested impieties as might profane our prayers, or the place wherein we make them; or that a resolved conscience may not adore her Creator any where, especially in places devoted to his service; where, if their devotions offend him, mine may please him, if their's profane it, mine may hallow it; holy water and crucifix (dangerous to the common people) deceive not my judgment, nor abuse my devotion at all. — At the sight of a cross or crucifix I can dispense with my hat, but scarce with the thought or memory of my Saviour; I cannot laugh at, but rather pity the

fruitless journies of pilgrims, or contemn the miserable condition of friars; for though misplaced in circumstance, there is something in it of devotion. I could never hear the Ave Maria bell without an elevation, or think it a sufficient warrant, because they erred in one circumstance, for me to err in all, that is, in silence and dumb contempt; whilst, therefore, they directed their devotions to her, I offered mine to God, and rectified the errors of their prayers by rightly ordering mine own."

Having thus far expressed his faith on the topics of natural and revealed religion, our author now proceeds, in a strain of augmenting energy and eloquence, to make us acquainted with his opinions on the momentous subjects of Death, the Resurrection, and a day of Retribution; themes which, from their transcendently awful and mysterious nature, seem almost to mock the powers of uninspired man,

Yet the first of these, as being the inevitable destiny of man, must necessarily have agitated his bosom, and excited his enquiry, from the fall of Adam to the present hour; and it has, accordingly, more than any other subject, per

haps, occupied the attention, either of Heathen or Christian philosophers, throughout every age and nation. To arm us against the fears of dissolution, indeed, volumes upon volumes have been written; but, if we except our hallowed Scriptures, I know not where, in a style so condensed and striking, or on a basis more truly Christian, we can find a better dissuasive, under a confessional form at least, against the inordinate love of life, and the apprehensions of death, than what the following passages afford us.

"I thank God," says our admirable moralist, "I have not those straight ligaments, or narrow obligations to the world, as to doat on life, or be convulsed and tremble at the name of death. Not that I am insensible of the dread and horror thereof, but I find not any thing therein able to daunt the courage of a man, much less a well-resolved Christian. And therefore I am not angry at the error of our first parents, or unwilling to bear a part of this common fate, and, like the best of them, to die, that is to cease to breathe, to take a farewell of the elements, to be a kind of nothing for a moment, to be within one instant of a spirit.