of dominium altum. It never can be applied to the words dominium alterum: but these words (if they mean anything) seem to allude to the temporal power of the pope, as another power belonging to him. I believe most of his lordship's readers understood me to have used the word alterum, ascribed to me by his lordship, in that sense.

Nothing can be more clear, than that this is not the sense of the passage cited by his lordship. Even as it is cited, it expressly confines the dominium altum of the pope to a power above the canons, in the spiritual concerns of the church, in cases of extraordinary emergency.

But, this is not all.-Words cannot express a stronger disbelief of the right of the popes to temporal power, direct or indirect, or a stronger detestation of their claim to it, than I have repeatedly expressed in the work cited by his lordship. In the 31st page, his lordship will find, that, after observing how some popes had taken upon themselves to try, condemn, and depose sovereigns, to absolve their subjects from allegiance to them, and to grant their kingdoms to others, I add these words: "That a claim so unfounded and impious, so detrimental to religion, so hostile to the peace of the world, and, apparently, so extravagant and visionary, should have been made, is strange: stranger still is the success it met with.

In

page 159, I mention some circumstances, "which, for a time, preserved to the popes their temporal power in the states that acknowledged their spiritual supremacy." I proceed to observe, that "the influence, which this gave them, made them venture on those enormities, which now excite so much astonishment, the bulls by which they absolved the subjects of Henry IV. of France, and our Elizabeth, from their allegiance, their approbation of the massacre of St. Bartholomew, their concurrence in the league, their blessing of the armada," &c.

In page 161, I expressly intimate my opinion, that the distinction between the pope's direct and indirect power in temporals is merely verbal: and, finally, in,

p. 163, I give an explicit opinion, that "the claim of the pope to temporal power, is one of the greatest misfortunes that have befallen Christianity."

With these passages before him it is a matter of astonishment to me, that his lordship should charge me with ascribing to the pope a power of transferring allegiance. I certainly think, that in extraordinary cases of a spiritual nature, and for the spiritual advantage of the people, the pope may make spiritual arrangements of the spiritual concerns of the church, though contrary to its established canons. This is all that is expressed, or can fairly be inferred from the passage referred to by his lordship.

But, though I have been, and always shall be, ready to express, in the very bitterest terms of condemnation, my opinion of the popes' claim to temporal power, I always have been, and always shall be, equally ready to speak, in due terms of praise, of the meritorious part of their conduct. I beg leave to copy, from the quoted work, the following passage. After observing that some of them had disgraced their station, by their conduct, I add: "It is also true that more than an equal number of them have been eminently distinguished by talents and virtue: and, collectively considered, they will not suffer in comparison with any series of sovereigns. Voltaire observes, that in the dark ages, there was less of barbarism and of ignorance in the pope's dominions than in any other European state. Much certainly was done by them in every part of Christendom, to protect the lower ranks against their oppressors, to preserve peace among kings and princes, and to alleviate the general calamity of the times. Their exertions for the conversion of infidels were unremitted. Few nations can read the first introduction of Christianity among them, without being sensible of their obligations to the popes. This is acknowledged by all candid Protestants. "Quod ad conversionem ethnicorum attinet, missiones Romanorum, quantum in me est, omni ope consilioque promovere soleo: neque invidiæ aut obtrectationi locum do gnarus evangelii prædicationem, a quo

cumque demum fiat, non sine fructu aut efficacia manere. (Ludolfi Epistola ad Leibnitzium, Op: Leib. Ed. Dutens, vol. vi. p. 140.") This is the genuine language of good sense and conciliation. No conversion was ever made, by proving to a Roman Catholic, that his religion may be found in the name of the beast; or, by proving to a Protestant, that Protestants were prefigured by the locusts, which issued from the bottomlesss pit, and darkened the heavens and the earth.

I am much obliged to you, for calling my attention to his lordship's pamphlet. If I had sooner known the contents of it, I should have troubled him with a letter on the subject. I should not have done this, if the passage in question had been merely a literary criticism of any part of my work; but, as it imputes to me principles, which, in common with the other Catholics of his majesty's dominions, I have disclaimed upon oath, the charge is serious. I shall be much obliged to you to print this letter in your intended publication.

Lincoln's Inn, Jan. 27th, 1813.

EXAMINATION

OF

CERTAIN OPINIONS,

ADVANCED BY

THE RIGHT REV. DR. BURGESS,

BISHOP OF ST. DAVID'S,

IN TWO RECENT PUBLICATIONS,

ENITTLED,

CHRIST, AND NOT PETER, THE ROCK,

AND

Johannis Sulgeni versus hexametri in laudem Sulgeni patris.

ORIGINALLY PUBLISHED IN

1812.