What then is our defence on her part against the charge of schism? It is simply this. That no one can now be in the communion of Rome without admitting this very thing which Pope Gregory declares to be blasphemous and anti-Christian, and derogatory to the honour of every Priest. This is the very head and front of our offending, that we refuse to allow that the Pope is Universal Bishop. If the charge were that we refuse to stand in the same relation to the Pope that St. Augustin of Canterbury stood in to this very St. Gregory, that we refuse to regard and honour the successor of St. Gregory with the same honour with which our Archbishops, as soon as they were seated in the government of their Church, and were no longer merely Missionaries but Primates, regarded the occupant of St. Peter's See, I think both the separation three hundred years ago, and the present continuance of it on our part, would, so far as this question of schism is concerned, be utterly indefensible. But this is _not_ the point. It may indeed be, and frequently is, so stated by unfair opponents. The real point is, that, during the nine hundred years which elapsed between 596 and 1534 the power of the Pope, and his relation to the Bishops in his communion, had essentially altered: had been, in fact, placed upon another basis. That from being first Bishop of the Church, and Patriarch, originally of the ten provinces under the Praefectus Praetorii of Italy, then of France, Spain, Africa, and the West generally, he had claimed to be the source and channel of grace to all Bishops, the fountain-head of jurisdiction to the whole world, East as well as West; in fact, the 'Solus Sacerdos,' the 'Universus Episcopus,' contemplated by St. Gregory. There is a worldwide difference between the ancient signature of the Popes, 'Episcopus Catholicae Ecclesiae Urbis Romae,' and that of Pope Pius at the Council of Trent, 'Ego Pius Catholicae Ecclesiae Episcopus.' It has been no longer left in the choice of any to accept his _Primacy_, without accepting his _Monarchy_, which those who profess to follow antiquity must believe that the Bishops of Nicea, Constantinople, Ephesus, and Chalcedon, Augustin and Chrysostom, the West and the East, would have rejected with the horror shown by St. Gregory at the first dawning of such an idea. And, whereas Holy Scripture and antiquity present us with one accordant view of the Universal Church governed by St. Peter and the Apostolic College, and, during the first six centuries at least, as the Bishop of Rome is seen to exercise the Primacy of St. Peter, so his brother-Bishops stand to him as the College of Apostles stood to St. Peter: instead of this, which is the Church's divine hierarchy, instituted by Christ Himself, the actual Roman Church is governed by one Bishop who has an apostolical independent power, whilst all the rest, who should be his brethren, are merely his delegates, receiving