Persons by whose means Lucius desired of Eleutherius to be instructed in the Faith and by whose aid Eleutherius did not only convert Lucius but also most of the Britains to the Faith and instituted a Church in that Country Our Author admits that Eluanus and Medroinus were sent by Lucius and he gives this Account of the Embassie Eluanus and Edwinus were British Christians themselves and therefore sent to Eleutherius Pag. 68. having been probably the Persons employ'd to convince King Lucius but he knowing the great Fame of Rome and it being told him not only that there were Christians there but a Bishop in that City the twelfth from the Apostles had a desire to understand how far the British Christians and those of Rome agreed and he might reasonably then presume that the Christian Doctrine was there truly taught at so little distance from the Apostles and in a place whither as Irenaeus argues in this Case a resort was made from all Places because of its being the Imperial City These were reasonable considerations which might move King Lucius and not any Opinion of St Peter's having appointed the Head of the Church there of which there was no imagination then 9. But since our Author confesses that Ambassadors were therefore sent by Lucius to Rome that they might perform that which the Faithful from all parts as Irenaeus testifies were then used to perform I would know this one thing of him where he finds that they observ'd this by reason of the Principality of the Roman City Certainly he could not find this in the Words of Ireneus Ireneus Lib. 3. Cap. 3. Ad hanc enim Ecclesiam inquit propter potentiorem principalitatem necesse est omnem convenire Ecclesiam which he mentions and which are taken out of his third Book Chap. 3. where this Holy Bishop of Lions directs all the Faithful to the Roman Church For to this Church saith he it is necessary that all Churches resort by reason of its more powerful Principality But where in that place doth Ireneus say that there must be resort made to Rome because of its being the Imperial City The Author here find that in the Words of Ireneus which that Father never in the least meant by them For Ireneus writes not that the City but the Church of Rome which was consecrated by the Blood of Peter and Paul was to be consulted in Controversies of Faith and that all the Faithful under Heaven ought to agree with the Roman Church because of its more powerful Principality not because of the Principality of the Imperial City its necessary saith Ireneus that resort be made to this Church by all other Churches that is by the Faithful from all parts because of its more powerful Principality Therefore the Supremacy of the Ecclesiastical Principality at Rome was the cause of Lucius's sending an Embassie thither not the Principality of the Imperial City For in the City of Rome that I may use the Words of Honorius the Emperor not only the Imperial Seat was planted but the Principle of the Priesthood And there also as * Honorius Imperator Epist ad Theodosium Augustum In urbe Roma non solum Romanum Principatum Domus Augusta obtinuit sed Principium quoque Sacerdotium accepit Augustine Epist 162. affirms The Principality of the Apostolic See ever prevail'd This Principality over the Church Christ gave to Peter and Peter left it to his Successors in the Roman See which when our Author denies he opposeth a Truth which Peron the Glory of France in his Answer to James King of England Chap. 23. proves from very many Canons of the Church and Testimonies of the Councils and Ancient Fathers I should cite more of them were not the present Question chiefly concerning the Roman Bishops Patriarchal Authority over the West not his Supremacy over the Catholic Church Divus Augustinus Epist 162. therefore that we may keep close to that which we have undertaken to treat of let us conclude with our Author that Lucius sent Embassadors to Eleutherius that they might be inform'd of him in Matters of Faith and let us acknowledg with Ireneus that the Britains no less than the Faithful in other parts of the World ought to agree with the Roman Church because of its greater Principality to which let us add with English Writers that Eleutherius the Roman Bishop made use of his Authority when he ordain'd those Legats who being sent into Britain baptised Lucius setled Churches and consecrated Bishops and from hence we may conclude that to be true which I have in the Title of this Chapter taken upon me to prove viz. That the British Church was instituted either by St. Peter or by those whom his Successors ordained Priests CHAP. II. That the Bishop of Rome is Patriarch of the West and therein even of England and that this follows from the British Church's having receiv'd her Institution either from him or from his Priests as is prov'd by the Testimony of Innocent 1. The Roman Patriarchate over the whole Western Church which is asserted in the 17th Canon of the Eight General Council our Author likes not His words are recited 2. He saith that the way of proving the Patriarchal right from the exercise of it and the exercise fromthe right is ridiculous although he confesses that it is of force against de Marca and other Catholics who admit that the Pope is Patriarch over the whole West against whom only I have used that way of proof so that it cannot be ridiculeus as I use it 3. Against such Heretics who deny the Bishop of Rome to be Patriarch over the West I have not used that but another way of proof viz. the perpetual Tradition of the Ancients which the very Schismatic Greeks themselves have not been so bold as to deny 4. One of the ancient Testimonies which I have brought for that Tradition is out of S. Augustine who hath plainly deliver'd that Innocent the First had not only a Supremacy of order and dignity over the Western Church but also of Jurisdiction 5. Another of them is that of Innocent the First himself who relates that Churches were Instituted through all France Spain Africa Sicily Italy and the interjacent Islands by Peter only or his Successors or else by those whom they ordain'd Priests and affirms that all these Countries ought to acknowledge the Apostolic See as the Head of their Institutions 6. How Paul having preacht at Rome and it may be in other of the Western parts proves nothing against this is shewed from Paul himself who reckons only such Churches amongst those which were instituted by his Preaching whom himself first taught the Faith of which sort the Roman is not as having been planted by Peter before Pauls coming into Italy the same may be said of other Western Churches supposing that Paul Preach'd in them 7. Two things are objected by our Author the first in relation to matter
Authority of a Provincial Synod had been Supream Would not Dionysius Alexandrinus himself have answer'd to his Adversaries that his Cause ought to have been heard before the Bishops of the Province if he had believ'd that every Province was to be govern'd by its own Synod as the Supream Authority Dionysius Alexandrinus was so far from thinking this that having heard he was accused he made it his Request to the Roman Prelate that they might give him a Copy of his Accusation which having receiv'd he published a Treatise Entitled Elenchus Apologia as St. Athanasius testifies in the Place before cited Why should I call to mind what was done in the Cause of Paulus Samosatenus Bishop of Antioch in the time of Aurelianus the Emperoror Eusebius Lib. 7. Cap. 30. tells us that he after Sentence past in a former Synod at Antioch was in a second deposed and that Domnus who was chosen in his stead would have taken upon him the Government of the Church of Antioch But saith Eusebius Eusebius Caesariensis lib. 7. cap. 30. Vid. num XXXIV when Paul would by no means depart out of the body of the Church Aurelianus the Emperor being appeal'd to rightly determin'd the matter commanding the Church to be deliver'd to those to whom the Italian Prelates of the Christian Religion and the Roman Bishops should write Aurelianus the Emperor would never have sent the cause of Domnus and Paulus Samosatenus to have been tried by the Bishop of Rome after it had been adjudged in the Synod of Antioch if he had not learn'd of the Catholic Bishops how Controversies ought to be determin'd in the Church neither would Eusebius himself who was present at the Council of Nice and subscrib'd to its Canons have commended this act of Aurelianus as most right if he had believ'd the judgment of the Synod of Antioch to have been Supream 3. But if it appears by what hath been said that before the Council of Nice the Oriental Synods that were celebrated not by the Metropolitans of one Province only but of many had not Supream Authority in the Church what shall we say concerning the Authority of simple Provincial Synods The Eusebians themselves in their Conventicle at Philippopolis did not defend the Authority of these as Supream For when the Great Athanasius Patriarch of Alexandria being condemn'd by Eusebius of Nicomedia in the Tyrian Council fled to Julius Bishop of Rome the Eusebians submitted their cause to the judgment of the same Pope but observing that they were like to be condemn'd they began to impugn the Authority of the Pope whom they could not gain to their party and were the first that ever contended not that the Sentence of one single Province was of so great Authority that from it no Appeal could be made to a higher Judicatory as the Author of the Book de antiqua Ecclesiae disciplina dissertation 2. hath lately feigned but that the Eastern Church was distinct from the Western as in Name so also in Jurisdiction and that the Bishop of Rome was not to judge in that matter concerning which an Eastern Synod had given sentence For which cause Julius the first accuses them of rashness and innovation making answer in his Epistle to the Eusebians Julius Primus Epist ad Orientales Antiochiae congregatos Vid. num XXXV that the Western Bishops who were with him being struck with astonishment could hardly be induc'd to believe that such things could proceed from them and says that the Apostolical Canons were to be followed and that the Decrees of the Nicene Bishops which permitted that the acts of a former Synod might be revised in a latter ought to be attended For saith he if there was of old such a custom and the memory of it be renew'd and committed to writing in the great Synod and yet you will not suffer it to prevail amongst you you do indeed a thing that is very unseemly for it is very unjust that a custom which hath once obtain'd in the Church and been confirm'd by a Synod should be abrogated by some few persons This was the judgment of Julius the first a most moderate Prelate and of all the Bishops of Italy who assembled at Rome in Athanasius's cause which three hundred Western Bishops in the Council of Sardica judg'd to be so true that they excommunicated the Eusebians and determin'd against them Canon 3. that the memory of Peter the Apostle was to be honour'd and declar'd Canon 4. 7. that Appeals might be made from the Eastern Councils to the Bishop of Rome What hath been alledged is sufficient if I mistake not to confute the Forgeries of the Conventicle of Philippopolis although not only the English Writer approves them but also a late French Author maintains them to be so true that he is not ashamed in Dissert 2. c. 1. Sect. 2. to endeavour to fasten them upon St. Ambrose For having cited a certain place out of Ambrose he says that this Father supposes that the affairs of the East ought to be administred by the Eastern Bishops and that it did not belong to the Western Bishops to judg the Eastern which Constantius says in his Epistle to the Council of Ariminum as also the Eusebians in the Council of Philippopolis Thus this Author not scrupling to affix the new whimsies of an Arian Emperor and the dreams of the Conventicle of Philippopolis upon St. Ambrose But I must not insist upon these things since they do not deserve an Answer 4. Let us therefore proceed to our Authors Commentaries upon the Third Canon which is the Sixth in order among the Nicene Canons for the things which he relates here are new and scarce ever heard of The Canon Canon 6. Nicaenus Vid. num XXXVI of which we treat runs thus according to the Version of Dionysius Exiguus Let the ancient Custom be kept through Egypt Lybia and Pentapolis that the Bishop of Alexandria have jurisdiction over all these because the Bishop of Rome hath a like custom Likewise in Antioch and other Provinces let the priviledges of their Churches be preserved But this is generally clear that if any one be made Bishop without the consent of the Metropolitan the great Synod hath defined that he ought not to be a Bishop c. There is one thing in this Canon which our Author because it destroys his design interprets after a strange manner He follows the opinion of those that acknowledge no Authority superior to that of a Metropolitan now because the Nicene Canon ascribes an Authority to the Patriarch of Alexandria over all Egypt Lybia and Pentapolis and hath expresly declared that the like custom had obtained at Rome and Antioch that their Bishops presided over many Provinces our Author following the Error of Beverage hath asserted that there was no Metropolitan in Egypt Lybia and Pentapolis in the time of the Nicene Council and so he would make the Bishop of Alexandria to be a Patriarch as to
this p. 48 Which were the greater and which the lesser Dioceses p. 60 61 The name of Diocese was known in the time of the Nicene Council p. 62 E. The Bishop of Rome publisht Easter day after the time of the Nicene Council p. 69 71 The charge of computing Easter day was imposed upon the Patriarch of Alexandria by the Nicene Synod p. 71 Pope Eleutherius receiv'd an Epistle from King Lucius 13. Britain was Converted to the Faith under him p. 12 The Epistles of the Bishops of Rome concerning the Roman Patriarchal Power over Illyricum p. 40 41 42. The Testimony of Eusebius shewing where the Gospel was Preach'd by the Apostles p. 7 The Eusebians vainly attempted to draw Julius the first to their party 80. they were the first in the World that ever dreamt that the judgment of the Eastern Council was supreme p. 80 81 F. France vid. Gaul Frumentius Bishop of Aethiopia had his Mission from Athanasius p. 32 G. Gaul when converted to the Faith. p. 10 The Catholic Writers of Gaul defended the Roman Bishops Patriarchal Authority over the West against the Hereticks p. 21 Germanus Bishop of Auxerre came as Vicar of Pope Celestine into Britain p. 99 The Testimony of Gildas the Wise concerning the Preaching of the Gospel in the time of Tiberius 2 his Testimony concerning Peter See in Britain p. 4 The Schismatic Greeks acknowledge the Bishop of Rome to be Patriarch of the West p. 21 H. A very clear Testimony of Henry the Eighth concerning the Popes Primacy 111. he was the first King of England that fell into Schism p. 111 The Epistle of Honorius the Emperor to Theodosius concerning the preserving the priviledges of the Apostolic See. p. 51 I. What Iames King of England believ'd concerning the Institution of Patriarchs and concerning the Roman Patriarchate in particular p. 20 The testimony of Ierome concerning Paul's preaching the Gospel from Ocean to Ocean 8. his testimony concerning the Authority of the Patriarch of Antioch over the Metropolitan of Cesarea p. 86 Illyricum though converted to the Faith by Paul the Apostle was notwithstanding Subject to the Roman Patriarchate as appears from many Epistles of ancient P. P. p. 38 c. The testimony of Ireneus concerning the more powerfull Principality of the Roman Church p. 14 Iuiius the first reprehends the Eusebians for declining the judgment of the Apâ—stolic See. p. 81 Iustinian the Emperor acknowledges the Roman Bishops Patriarchate over the West p. 55 L. Launoy opposes the authority of Clements Epistle to the Romans without any ground 10. he gave occasion to the Ministers of the English Church to defend their Schism with the greater obstinacy See Preface Lucius was the first King of England that was Converted to the Faith. 12 he sends Embassadors to Pope Eleutherius 13. Whether leaving his Kingdom he went into Germany and converted Bavaria to the Faith. p. 31 M. The English Manuscript set forth by Spelman is of no credit or authority p. 102 Meletius was Second in dignity to the Bishop of Alexandria in Aegypt 87. he was a Metropolitan under Alexander Patriarch of Alexandria p. 88 The Metropolitical Authority was instituted by the Apostles Preface It is not suprem p. 78 The Metropolitan of Cesarea was in ancient time subject to the Patriarch of Antioch 85. the Institution of Metropolitans in Britain in the time of Gregory the Great p. 34 It is necessary that those who plant Churches should have a true Mission p. 29 N. The 6. Canon of the Council of Nice 82. it doth not treat of the authority of Metropolitans as Supreme p. 86 O. The Testimony of Optatus Milevitanus concerning the Roman Church p. 110 How the Ordination of Metropolitans belonged to the Patriarchs p. 33 P. The Pall when first received and by whom p. 33 There were Patriarchs in the Primitive Church p. 20 They had their Original from Apostolical institution 53. there are three Patriarchal rights p. 18 The Patriarchal right over Illyricum p. 50 S. Patrick Legate to Celestine I. p. 100. Where Paul the Apostle preach't the Gospel 8. he was not the firft Planter of the Roman Church 25. whether he Preach't in Britain p. 6 It was most just that the cause of Paulus Samosatenus should be remov'd to the tribunal of the Bishop of Rome p. 80 Pelagius consented that his cause should be brought before Innocent the first after it had bin heard in the Eastern Synod 96. how his Heresy was condemn'd by Zosimus and the censure that Zosimus passed against it was approv'd by every Church under Heaven p. 98. Who determin'd in the cause of Perigenes and when p. 48 c. The cause of Perrevius different from that of Perigenes p. 47 Peter head of the Apostles 109 110. his memory to be honour'd 81. he instituted three Patriarchal Sees 30. he and his Successors instituted all the Churches in the West 24. he had instituted the Roman Church before Paul came to Rome 26. his See in Britain p. 4 c. R. The Roman Church hath the more powerful Principality for which cause it is necessary that every Church should have resort unto it 14 15. the whole World hath intercourse with it by communicatory Letters 110. the Principality of the Apostolic See always prevail'd in it 1â— as the imperial Seat had its Principality so likewise had Priesthood its Principle in it ibid. The Roman Bishop is Patriarch of the West 89. he had Metropolitans under him 89. he is the Head of the Institutions in the West 30. Britain appertains to his Patriarchate 38. the Roman Bishop had always the right of promulgating Easter day 72. his Authority is shew'd from those things which happened concerning Easter in the time of Victor 73 74. all Provinces are to refer their Causes to him as Head of the Church p. 95. S. The Testimonies of the Council of Sardica for the Primacy of the Bishop of Rome p. 95 The Authority of Severus Sulpitius for the preaching the Gospel in Gaul in the third Age. p. 12 Divers Errors of Stillingfleet Dean of St. Pauls set down Prolegom p. 7. 9. 11. 14. 19. 20. 27. 43. 45. 46. 48. 60. 61. 64. 68. 77. 78. 79. 82. 83. 84. 92. T. Theodosius junior being circumvented by the Bishop of Constantinople withdraws Illiricum from the Roman Patriarchate 48 49. he repeals the Law that he made concerning this matter p. 52 Thule an Island in Iceland p. 9 V. Pope Victor judg'd that the Question concerning the Feast of Easter was to be decided by him 72. he terrifies the Astatic Churches that withdrew their Obedience with the censure of Excommunication p. 73 FINIS Post-script SInce this Dissertation which the Author not being acquainted with the English Tongue was obliged to write in Latin is an Answer to what the Dean of Paul's hath Written in English 't was thought convenient it should be Translated that both Writers might appear in the same Language And it was the part of the Interpreter to render the true Sence of the Latin Treatise which he hath carefully endeavour'd to do Leaving it now to the Reader to Judge of the Works of these two Authors and Intreating him either to Excuse or Correct some Errata of this Impression in the manner following Some Errors Corrected REad Venantius pag. 9. Pausianus p. 36. Nectarius p. 48. ad Theodosium p. 5 in margine Anastasium p. 54 in marg Dieceses p. 60. Praefecti Pretorio p. 61. Chap. V. p. 89. Britain instead of Great Britain 112. c. BY HIS MAJESTY's Letters Patents under His Great Seal of England dated the tenth day of November in the 3d. Year of his Majesties Reign there is Granted to Matthew Turner of Holborn Bookseller and his Assigns only full and sole Power Licence Priviledge and Authority to Print and Reprint either in Latin or English and also to Vtter and Sell at any Place within His Majesties Kingdom of England Dominion of Wales and Town of Berwick upon Tweed the several Books Following viz. I. The Canons and Decrees of the Council of Trent II. The Works of Lewis de Granada III. The Works of S. Francis de Sales IV. The Devotional Treatises of St. Augustin V. The Works of Thomas of Kempis VI. The Devotional Treatises of St. Bonaventure VII Father Person 's Christian Directory or Book of Resolution VIII Father Person 's Treatises of the Three Conversions of England IX A Journal of Meditations for each day in the Year By N. B. X. Meditations used at Lisbon Colledge XI The Christians Daily Exercise by T.V. XII Paradisus Animae Christianae XIII The Key of Paradise XIV Stella's Contempt of the World. XV. The Works of Hieremias Drexelius XVI The Devotional Treatises of Cardinal Bona. XVII Beda's Ecclesiastical History of England XVIII Turbervil's Manual of Controversies XIX Vane's Lost Sheep Returned XX. The true Portraicture of the Church XXI The Catholic Scripturist XXII Historical Collections of the Reigns of Henry the Eighth Edward the Sixth Queen Mary Queen Elizabeth and King James XXIII The Devotional Treatises of Cardinal Bellarmin XXIV The Question of Questions XXV The Works of Lewis de Puente XXVI The Works of Alphonsus Roderiguez XXVII The Poor Man's Devotion As by the said Letters patents doth more fully appear
General Synod had given the Second place of Dignity to the Constantinopolitan See least the Bishop of Constantinople should encroach upon these Illyrican Provinces Chap. 3. p. 114. c. TRUTHS 10. The Metropolitical Authority of the Roman Bishop was limited to the Suburbicarian Provinces as the Author Terms them his Patriarchal Authority extended to the Greater Dioceses of the West after the Constantinopolitan Council Damasius first constituted the Archbishop of Thessalonica Vicar of the Patriarchal See of Rome in the Provinces of Illyricum that the Bishop of Constantinople might not encroach upon them Before the time of Damasius the Roman See had a right to exercise Patriarchal Power by it self or by its Legates as appears in that Legates were sent by Clements the First to Corinth at the end of the First Age wherefore Honorius the Emperor did require that the priviledge of the Roman See which was long since established by the Fathers and confirm'd by the Canons should be preserv'd in Illyricum and Theodosius the Emperor commanded the Ancient Apostolical Discipline and Order by which the Roman Bishop presided over Illyricum to be kept up Chap. 3. ERRORS 11. When Perigenes the Bishop Elect was rejected at Patrae and put into the See of Corinth by the Bishop of Rome without the consent of the Provincial Synod the Bishops of Thessaly amongst whom the Chief were Pausianus Cyriacus and Calliopus look upon this as a notorious invasion of their Rights and therefore in a Provincial Synod they appoint another person to succeed there Chap. 3. p. 116. TRUTHS 11. Perigenes the Metropolitan of Corinth in the Province of Achaia was one Person Perrevius Bishop of a See in the Province of Thessaly not well known to us another Pausianus Cyriacus and Calliopus Bishops of the Province of Thessaly had no Jurisdiction ever Perigenes the Metropolitan of another Province neither doth Bonifacius the first testifie that they acted against him but against Perrevius that was lawfully ordained who appeal'd from their Sentence to Rome and was restored to his See by the Sentence of the Roman Bishop Chap. 3. ERRORS 12. The British Church did not acknowledge any Authority Superior to that of a Metropolitan during the Six First Ages so that when Augustine the Monk was sent to them at the beginning of the Seventh Age Seven British Bishops who were found there and many other learned Men of the Monastery of Banchor refused to be Subject to the Apostolic See or to acknowledge Augustine but remain'd under their own Metropolitan So it appears from Bede and some Monuments set forth by Spehnan which last although the Author doth not think them necessary for the proof of what is above mention'd yet he declares that he approves of them Chap. 5. p. 357. c. TRUTHS 12. The British Church acknowledg'd an Authority Superior to that of a Motropolitan in the Six First Ages and this is so manifest that the Pests of the World Pelagius and Caelestius who were born in Britain confess'd this very thing whilst they either permitted their causes which had been decided in the Provincial Synods to be referr'd to the tribunal of the Apostolic See or did by their own proper Appeal refer them thither What Spelman cites out of the English Monument concerning the Monks of Banchor is Supposititious What Bede Relates does not shew that the British Bishops acknowledged the Metropolitical Authority as Supreme and if it did shew this it discovers that their Error was reprov'd by Miracle from Heaven so that those who persist obstinately to defend this Error are guilty of a double fault of resisting the Truth and being shameless Chap. 6. THE HEADS OF THE CHAPTERS OF THIS DISSERTATION CHAP. I. THat the British Church was instituted either by St. Peter or his Successors Pag. 1 CHAP. II. That the Bishop of Rome is Patriarch of the West and therein even of England and that this follows from the British Church's having receiv'd her Institution either from him or from his Priests as is prov'd by the Testimony of Innocent p. 16 CHAP. III. Although the British Church had not received its Institution from the Roman yet it is shew'd from the Example of the Illyrican Church that by ancient Custom time out of mind it might be subject to it and moreover that it ought to be so p. 36 CHAP. IV. Concerning the Greater Diocesses attributed to Pope Sylvester by the Council of Arles p. 57 CHAP. V. Whether the Nicene Canons establish the Metropolitan Dignity as Supreme and what is decreed in the Sixth of these Canons concerning the Patriarchal Authority p. 76 CHAP. VI. That the British Church acknowledged an Authority Superior to that of a Metropolitan from the time that the Christian Religion was first planted there till such time as it was again restored by Augustine the Monk under Gregory the Great p. 91 Imprimatur si videbitur Reverendissimo Patri Magistro Sacri Palatii Apostolici 19. Octobris 1686. Pro Eminentissimo Cardinali CARPINEO Vicario H. Cardinalis CASANATE Imprimatur Fr. Dominicus M. Puteobonellus Sacri Apostolici Palatii Magister Ordinis Praedicatorum A DISSERTATION Concerning the AUTHORITY OF Patriarchs and Metropolitans ALthough there is something spoken in the Preface to the Reader concerning the Occasion and Design of this Dissertation yet it is so little that I think it will not be amiss if at the entring upon it I give you a more full Account of the Occasion of it and add something for the more clear Understanding of its Design This Dissertation hath its Origin from what I had written in the first Part of Antiquitas Illustrata Dissertation the Second For when I had there shew'd from many Monuments of the Ancients that was true of the whole West which Theodosius Bishop of Echinus in Thessaly said above eleven hundred and fifty years since before Boniface the Second in the Roman Synod concerning the Churches of Illyricum viz. that the Roman Bishops besides their Principality over the Churches of the whole World more especially claim'd to themselves the Government of the Western Churches this special Authority of the Roman Bishop over the West did not please a Modern English Writer that styles himself Dean of St. Paul's and Chaplain in Ordinary to His Majesty and he took it ill that the English Church which is rent from the Communion of the Apostolic See should be concluded by me within the Bounds of the Western Patriarchate He explains his Sense of the thing in a Book intituled Origines Britannicae or The Antiquities of the British Churches which he set forth at London Anno 1685. wherein as a Minister of the English Church he takes upon him its Defence and contends that the Hierarchy of the English Church which since the Schism hath own'd Subjection only to Bishops and Metropolitans as the Superior Clergy is conformable in this to the Ancient Church Therefore he endeavours not only to shew that the English Church was Acephalic that is without a
having been written many years since by a King of famous memory in that work of his which he set forth on behalf of the English Church could I foresee that the Dean of London a Minister of the same English Church when the Question was about Patriarchs would deny the Western Patriarchate It may be he will say that all Catholies do not agree in the thing as appears from the Book of a late Author de Disciplinâ Ecclesiae But I ask again could I foresee that on the fourteenth day of November in this Year 1686 at which time I had not only finish'd this Discourse but had likewise printed the first sheet of it a Book lately publish'd would come to my hands in which the Author being tainted with the itch of novelty should deny the Roman Bishops Patriarchate over the West which all France even till that time had undertaken to defend against Schismatics and Heretics which Perron Sirmondus de Marca and other Writers of the Gallican Church had defended against the Heretic Salmasius and against his ringleaders or followers besides whom no body in those times denied the Popes Patriarchate over the West Against these therefore I employ'd my Pen not using the former but another way of Proof and demonstrated the Roman Patriarchate to extend it self over all the West For besides the Question against Catholics concerning the exercise of Patriarchal Jurisdiction I stated another against Heretics concerning the Patriarchal Right it self which belongs to the Bishop of Rome over all the West and that I prov'd by the perpetual Tradition of the Ancients which was so well known to the whole Christian Church before the rise of modern Heresy that the Schismatic Greeks themselves maintain'd this truth insomuch that not only Nilus Bishop of Thessalonica hath written Nilus Thessalonicensis Romano Episcopo hoc datum esse ut Occidentalibus praesit Barlaam Monachus Occidentales Eâ—clesias Papae Gabernationi à Sauctis Patribus fuisse commendatas That it was granted to the Roman Bishop to Preside over the West but also Barlaam the Monk cap. 2. libri de Primatu Papae hath openly profest that the Western Churches were by the Holy Fathers commended to the Government of the Pope I have alledged many of those Authorities in Dissert 2. Antiq. Illustratae which Barlaam commends without the recital of the Names of those Holy men that wrote them I am not at leasure now to repeat them all I shall only cite two of them at present one of Augustine the other of Pope Innocent who at the same time though in different Regions adorn'd the Church with their Sanctity and Learning 4. Augustines Testimony is lib. 1. contra Julianum cap. 2. where having cited the Testimony of some of the Fathers viz Cyprians of Africa those of Ireneus Hilarius and others of France and St. Ambrose's of Italy he thus expostulates with Julian the Disciple of Pelagius the Britain D. Augustinus An ideo contemnendos putaes quia Occidentaiis Ecclesie sâ—mt â—nnes nec nâ—â—ut in eis oft commemoratus Ortentis Episcopus Quid ergo faciemus cum the Greâ—â— sint nes Latini puto tihi cam partem Orbis sufficeâ—â— dehere in qua primâ—m Apâ—â—oloâ—um sâ—orum vâ—â—uit Dâ—minus glâ—riâ—sissimo Marâ—â—rio câ—â—nari chi Eâ—â—â—â—â—a prâ—â—sidenteâ—â— B. Luâ—ceâ—â—ium si â—â—dire volâ—â—â—es sam ture poâ—â—â—uiâ—â—am â—â—ventutern tuam Pelagianis laqueis exâ—â—â—â—es do you therefore think that they are to be contemn'd because they are all of the Wesiern Church and no Eastern Bishop is mention'd amongst them What therefore shall we do saith Augustine since they are Greeks and we Latines I think that part of the World ought to suffice you in which our Lord was pleas'd to have the chief of his Apostles crown'd with a most glorious Martyrdom if you would have heard St. Innocent the President of this Church even then your dangerous Youth might have avoided the Snares of Pelagius Thus speaks Augustine of Innocent the first whose Presidence as special Head of the Western Church could not have been exprest in more clear words For although our Author would have it Author p. 131. That Augustine only thereby shews the Order and Dignity of the Roman See but doth not own any Subjection of the Western Churches to his Power since no Church did more vehemently withstand the Bishop of Romes Incroachments than the Churches of Africa did in St. Augustine's time Yet there is no body but may see that this subterfuge was invented meerly to elude the force of this Testimony for it is false that the African Church was exempted from Subjection to the Roman neither do the contests of the African Church for a short time about the exercise of some particular Jurisdictions which were ended after they had own'd the Canons of the Council of Sardica evince this St. Augustine gives his Testimony for the Patriarchal Right by which the Roman Bishop especially presides over the Western Church neither can it be said that Africa was not reckon'd by him amongst the Western Churches For Cyprian accounts the Primate of all Africa to be of the number of those Bishops which he affirms to be Western Bishops and discinguishes them from the Eastern Therefore Africa appertaind to the Western Church over which Churches Innocent Presided and that the President of it when he not by virtue of his Order and Dignity but by his Authority condemn'd the Pelagian Heresy ought to have been heard by Julian is here signified by Augustine as also the whole African Church had heard him after they had referred the matter of that Heresy to him as their Head. For when aster the referring of the cause they had received Rescripts back from the Apostolic See Now concerning this matter saith Augustine de verbis Apostoli Serm. D. Augustinus Jam de hac causa due Concilia miâ—sa sunt ad sedem Apostolicam inde etram rescripta venerunt causa si nita est error utinam finiatur 2. two Councils have been sent to the Apostolic See from thence also Rescripts have been sent back the Cause is determin'd would to God the Error were extinguished Thus Augustine shews that to be false and erroneous which a late Author de Disciplina Ecclesiae hath rashly utter'd viz. that the Africans did acknowledge no Patriarchal Jurisdiction of the Roman Bishop over their Province and that nothing further could be collected from Augustine then that the Roman Bishop had a Primacy amongst the Western Bishops 5. We have heard Augustin now let us hear Innocent himself whom Augustine extols For that most holy Man doth not only claim to himself as Bishop of the Universal Church a Power to determine in the Cause of the Pelagians but also challenges this as of special Right too belonging to him as he was the Head of the African and the other Occidental Churches in his Epistle ad Decentium Eugubinum Episcopum in these Words Inoncentius I. vid. in p. 24. Vidnum VIII For
who doth not know or not consider that what was deliver'd by Peter the Prince of the Apostles to the Roman Church and is kept till this very Day ought to be observed by all and that nothing is to be superadded or introduced which either hath not Authority or may seem to take Example from elsewhere Especially since it is manifest that none have instituted Churches in all Italy France Spain Africa Sicily and the interjacent Islands but those which the venerable Apostle Peter or his Successors have ordained Priests Or let them search whether any of the other Apostles is found or read to have taught in those Provinces if they do not read this because they no where find it they ought to follow that which the Roman Church observes from whence no doubt they had their Original least in giving themselves selves up to the Assertions of Strangers they may seem to wave the Head of their Institutions This Testimony of Innocent the First is very considerable by which it appears either that St. Peter or those whom he or his Successors made Priests instituted Churches through all Italy France Spain Africa Sicily and the interjacent Islands and therefore that these ought to acknowledge the Roman Church as their special Head. For this he expresly declares in those last Words Least in giving themselves up to the Assertions of Strangers they may seem to wave the Head of their Institutions 6. Neither is there just cause why any one should object to Innocent that the Apostle Paul preach'd two years at Rome and that this appears from the Acts of the Apostles which were writ by Luke Pauls inseparable Companion For the most Eminent Cardinal Baronius in his Annals Tome 1. ad An. 4 makes answer that under the name of Peter Paul also is to be comprehended and if the answer of this Parent of Annals do not fully satisfie you let us interpret Innocent's Mind by his own Words and shew that Peter only preach'd in the West in that sense wherein the most Holy Pope asserts him to have preach'd Innocent speaks in the Place before cited concerning that Apostolical Preaching by which Churches were instituted in the Western Regions not of that which the Churches had after they were once constituted after the same manner that Paul the Apostle himself in the Epistle to the Romans Chap. 15. spake concerning the Churches that were instituted by him From Jerusalem and round about to Illyricum Rom. 15. I have fully preach'd the Gospel of Christ Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another mans Foundation but as it is written to whom he was not spoken of From which Words it is plain that Paul reckons no Church in the number of those that he had preach'd to wherein the Gospel was preach'd before which being so and evidently so from his own Words the Roman Church is not to be reckon'd as one of those which were instituted by Paul for that was instituted before his coming to the City as is plain from his Epistle to the Romans which as the very Words of it shew was written before he came to Rome and yet he asserted that even then when he wrote there was a Church instituted at Rome because Chap. 26. he sends his Salutation to many of the Faithful at Rome and Chap. 1. he derects his Epistle to all that be in Rome beloved of God called to be Saints and expressed their Faith was spoken of throughout the whole World. Therefore Paul doth not suffer us to reckon the Roman Church among those which he by his preaching instituted which Innocent the First knowing of declared that Peter only preach'd at Rome because he had found that the Roman Church was instituted by Peter before Paul came to that City the same may be said of Spain and the other Regions if any shall believe that Paul at any time preached in them for there was a Church founded in them before either by Peter or by those Priests which Peter had ordain'd and sent to those Parts so that the preaching of Paul was no Argument against Peter's instituting those Churches which way of preaching and no other is here meant by Innocent whilest he attributes the Institution of the Occidental Churches solely to Peter or to the Priests that were sent either by him or his Successors 7. These things therefore being premised for the better understanding of the Testimony of Innocent we are now to answer the Authors two Objections the former of which impugns the Matter of Fact the latter the reason of the thing deduced from the Matter of Fact. Both which Objections he proposeth in these Words But the Matter of Fact saith he Author p. 132. is far from being evident for we have great reason to believe there were Churches planted in the Western Parts neither by Peter nor by those who were sent by his Successors yet let that be granted what connexion is there between receiving the Christian Doctrine at first by those who came from thence and an Obligation to be subject to the Bishops of Rome in all their Orders and Traditions The Patriarchal Government of the Church was not founded upon this but upon the ancient Custom and Rules of the Church as fully appears by the Council of Nice And as to the British Churches this very Plea of Innocent will be a farther Evidence for their Exemption from the Roman Patriarchate since Britain cannot be comprehended within those Islands which lie between Italy Gaul Spain Africa and Sicily which can only be understood of those Islands which are situate in the Mediterranean Sea. 8. These two Objections which the Author here joyns together are to be handled distinctly And in the first place that we may speak to that which concerns Matter of Fact the Author says that all the Churches in the West were not instituted by Peter or those whom the Apostolical See ordain'd Innocent testifies the contrary of Italy Africa France Spain and the interjacent Islands which of these shall we give credit to an English Writer who upon his own Authority denies this when many hundred Monuments of Antiquity are lost in sixteen hundred years time or the most Holy Pope who liv'd above one thousand two hundred and seventy years since and had the Opportunity of seeing many Monuments of Antiquity in the Registry of the Apostolic See concerning this Matter and constantly affirms it If we ask the Opinion of our Ancestors as well those who liv'd in England as in the rest of the Western Parts adhere to the Testimony of Innocent since from the time of Dionysius Exiguus they have receiv'd it as authentic and have plac'd it amongst the Decretal Epistles religiously venerated by the whole Western Church It appears then by the Testimony of Innocent which hath been approv'd by the Judgment of all the West for almost twelve Centuries that no one hath instituted Churches either in Italy Africa
they were subject to the Roman Patriarch 2. The Epistles to the Bishops of Rome to the Bishops of Thessalonica and Illyricum which the Legates of Adrian the Second and Nicholaus the Frist have made mention of were not set forth in the time of De Marca Archbishop of Paris but have been publish'd since his Death by Lucas Holstenius 3. Out of these the Testimonies of Innocent the First to Anysius Caelestine the First to Perigenes Sixtus the Third to the same as also to the Synod of Thessalonica are produced from whence it is made to appear that Theodosius Echiniensis hath rightly concluded for the Roman Bishop's Patriarchal Authority over Illyricum 4. Now least any one should conclude from the foresaid Testimonies that the British Churches were equally subject to the Roman Patriarchate with those of Illyricum the Author strives to prove that the Bishop of Thessalonica was first made Vicar of the Apostolic See in Illyricum that it might the better withstand the Bishop of Constantinople who took upon him to hear the Cause of Perigenes and that Pausanius Cyriacus and Calliopus Bishops of Thessaly opposed Pope Damasus in this thing and were therefore condemn'd by Bonifacius 5. Against which it is shew'd that the Cause of Perigenes was one thing and the Cause of Perevius another and that the three forementioned Bishops of Thessaly were not excommunicated because they withstood the Pope in the Cause of Perigenes but in that of Perevius who had been rightly ordain'd 6. The Cause of Perigenes is another thing and there might a Controversie arise by reason of this between the two Churches of New and Old Rome because the Bishop of New-Rome had assumed to himself the deciding of it and had obtain'd a Law from Theodosius the Emperor to justifie this his Vsurpation 7. The Law of Theodosius was made not against the Patriarchal Right of the Bishop of Rome but against the Vsurpation of the Bishop of Constantinople and supposes the ancient Roman Patriarchal Right over Illyricum which also Bonifacius hath not omitted to urge against the Vsurpation of the Bishop of Constantinople 8. Bonifacius desired nothing against the Vsurpation of the Constantinopolitan See but what was agreeable to the Canons and according to the ancient Order as appears by the Epistle of Honorius to Theodosius and is confirm'd by the Rescript of Theodosius wherein he revokes his above mention'd Edict 9. It may be prov'd from the Example of Illyricum that Britain is subject to the Roman Patriarchate although it had not been first instituted in Christianity by the Bishop of Rome for besides the Institution of Churches there is an ancient Custom which since we are ignorant when it first began is believed to have been derived from the time of the Apostles as is proved by the Testimony of Leo the First 10. Vpon this Apostolical Institution is founded the British Churches Subjection to the Roman Patriarch of which Agatho the Pope a hundred and five Western Bishops and all the Eastern Prelates in the sixth Synod made no doubt when they admitted the British Synods to be subordinate to the Patriarchal Synod at Rome Which Justinian the Emperor hath shew'd before Pope Agatho 's time affirming that the Roman Patriarch was the Primate of all Hesperia and long before Justinian the Synod of Arles said the same as shall be shewed in the following Chapter 1. I Have shew'd in the last Chapter that the English Church appertains to the Roman Patriarchate by Right of Institution In this Chapter I am to shew that it is subject to it although it had not receiv'd its first Institution from the Apostolic See for the Confirmation of which Truth we are to observe that the Argument for the Subjection of Churches is not only drawn from their Institution but also from the ancient Custom of the Church which since we know not the first beginning of is believ'd to have proceeded from Apostolical Prescript A great part of Illyricum was converted to the Faith by the preaching of Paul the Apostle of the Gentiles who instituted Churches and ordain'd Bishops there from whence it comes to pass that Innocent hath not reckon'd the Provinces of Illyricum amongst those which were instituted by Peter or his Successors notwithstanding the Illyrican Diocess was not exempted from the Jurisdiction of the Roman Patriarchate For it may be collected even from Innocent himself though he hath not named the Illyrican Church amongst those which were instituted by the Apostolic See yet that it was subject to the Roman Patriarchate According as De Marca Archbishop of Paris hath collected Lib. 1. de concordia Sacerdotii Imperii Cap. 4. Num. 3. where having related the Testimony of Innocent concerning the Churches in the West that were instituted by the Apostolic See De Marca The Diocesses saith he of the Illyrican Church are only wanting to our Account which Innocent hath not made mention of in this place It is notwithstanding certain that these no less than the rest of the Western Provinces did obey the Apostolic See and honoured it as the Head of the Churches Do not take the thing upon my Credit Let Innocent speak for himself in that Epistle which he wrote to Rufus Bishop of Thessalonica which was the Metropolis of Illyricum and to the rest of the Bishops of Macedonia Innocentius Epistola ad Rufum Adverti sedi Apostolicâ—e ad quam relatio tanquam ad caput Ecclesiarum missa currebat aliquam fieri injuriam cujus adbuc in ambiguum sententia duceretur when he answer'd their Letters which were brought to him by Vitalis the Arch-Deacon I have taken notice that there hath been some Injury offer'd to the Apostolic See to which there came an Appeal being sent to it as the Head of Churches concerning which Injury the Sentence was yet accounted ambiguous And moreover in another place Innocent exercised the Patriarchal Authority in retracting the Sentence of Bubalius and Taurianus Illyrican Bishops so that there can remain no doubt but the Patriarchal Authority of the Bishop of Rome extended as well to the Illyrican as to the rest of the Diocesses of the West 2. De Marca writ forty years since when other Epistles of Innocent and many other Roman Bishops concerning the Power of the Roman Patriarchate over Illyricum were not yet set forth of which the Legates that were sent by Adrian the Second to Constantinople in the Dissertation against the Vicars of the Orientals who contended that Bulgaria did not appertain to the Ordination of the Roman Church Apud Anastatium Biblioth Legati Adriani II. Vid. num XIII have made mention The Apostolic See say they as you may learn from the Decretals of the most Holy Roman Prelates hath from antient time canonically ordained and exercised Authority over both the Epiruses viz. the New and the Old all Thessaly and Dardania in which the City Dardania is now to be seen the country in which it is being now from these
Bulgarians called Bulgaria Nicholaus the First gives us the Names of those Roman Bishops which the Lagates sent by Adrian the Second to Constantinople makes mention of without reciting their Names Epist 2 Nicholaus primus Epist ad Michaclem Imperatâ—râ—m Vid. â—um XIV when he wrote to Michael the Emperor concerning the Illyrican Diocess Which was in the time of our Ancestors enlarged by the Sacred Dispositions of the Holy Popes Damasus Siriciuâ— Innocentius Bonifacius Coelestinus Sixtus Leo Hilarius Simplicius Faelix Hormisda Whose Institutions sign'd by them in those Parts we have taken care to direct to your Imperial Majesty by our Legates to the intent that you may know the truth of this Matter And the Decretal Epistles of these Popes which were extant in the times of Adrian the Second and Nicholaus the First are those which De Marca never saw and which the learned Men of his Time lamented the loss of as a great Damage to Ecclesiastical Learning the Apostolic See it self not being able to produce them Because it had lost those Decretals formerly kept in its Registry as either burnt or torn upon the Incursion of Enemies or spoil'd by the Injury of Time. Wherefore they were to be fetch'd from some other place were they any where to be found as Lucas Holstenius really did near thirty years since who having made search amongst the Manuscripts of divers Countries found the Acts of the Roman Synod under Boniface the Second in which it is related that Theodosius Bishop of Ecchinus cited many of the Epistles of the foresaid Popes which manifestly demonstrated the Roman Patriarchal Power over Illyricum 3. I omit the Epistles of Damasus and Siricius and begin with those of Innocent the First whom I before mention'd in that which is fourth in order according to Holstenius he makes mention of his Predecessors in these Words To you saith he speaking to Anysius Bishop of Thessalonica Innocentius primus Epistola inter Holstenianas 4. Vid. num XV. Vicar of the Apostolic See in Illyricum Such and so great Men my Predecessors heretofore in this See that is to say Damasus Siricius and the above mention'd viz. Anastasius of blessed Memory have shew'd so much deference that they have given your Holiness who are most just a Power to take cognisance of all things that were done in those Parts I give you again to understand that I the least of them am of the same Judgment and desire the same thing Which is also confirm'd by Innocent in his Epistle to Rufus Successor to Anysius and by Caelestinus who writing to Perigenes Reynatus Basilius and other Illyrican Bishops told them that he did not appoint any new thing Neither saith he Coâ—leâ—â—inus primus Epistola 13. meer Holsten Vid. num XVI is this Care new which the Apostolic See takes of you this Experiment we make use of has been often order'd by our Ancestors the watchful Superintendence over you was ever given in charge to the Church of Thessalonica And afterwards there are some Faults not of a light nature which being innate to those Provinces cannot come to us who are at so great a distance or all being now so remote they are not related unto us after some space of time as they were first acted All which by the Intercession of our Brother and Fellow-bishop Rufus whose Experience 't is clear has been approv'd in all Causes and Acts of his Life our Will is be rescinded To whom we have delegated our Authority over your Province that to him most dear Brethren all your Causes may be refer'd let none be ordain'd without his Advice let none enter upon his Province without consulting him let them not presume to call an Assembly of Bishops without his Consent if there be any thing to be refer'd to us let it be done by him Sixtus the Third in his Epistle to Perigenes confirms the same to Anastasius Successor to Rufus testifying that he knew of no new thing that was granted to him but that saith he Sixtus III. Epist ad Perigenem inter Holsten Vid. num XVII Ejusdem ad Episcopes Illyrici inter Holsten Epistola 17. Vid. ibid. which our Predecessors delegated to his Predecessors having regard to Ecclesiastical Discipline is now again constituted He confirms the same things in his Epistle to the Synod of Thessalonica as also in his Epistle to all the Bishops of Illyricum where he saith thus All the Illyrican Churches as we have receiv'd from our Ancestors and we our selves have confirm'd are now under the charge of the Archbishop of Thessalonica that by his care he may determine those Controversies which sometimes arise amongst his Brethren and that all things which are done by any particular Priests may be refer'd to him Let there be a Council call'd when it is needful and as often as he having regard to emergent necessities shall order it that the Apostolic See being inform'd by his Relation as in good reason it ought to be may confirm its Acts. And these things if I am not deceiv'd do plainly shew that Theodosius Bishop of Ecchinus did speak truth Synodus Romanus sub Bonifacio Vid. num XVIII when in the Roman Synod before Pope Boniface he said it was manifest that although the Apostolic See justly claims the principality over all Churches in the whole World it was necessary that to it alone Appeals should be made in Ecclesiastical Causes yet that the Venerable Bishops of the Roman See did in a more especial manner claim a Jurisdiction over the Illyrican Churches 4. That Illyricum was subject to the Roman Patriarchate is so manifest from the above cited Testimonies that no body can deny it seeing therefore that the Illyrican Churches had not their first institution from Peter or his Successors some may deduce from thence that it is not at all necessary for the asserting of the British Church's Subjection to the Roman Patriarchate that it should have been instituted by Peter or his Successors Our Author therefore foreseeing this since he could not deny the Testimonies of the Decretals above mentioned resolv'd to oppose them asserting that the Roman Bishops who wrote those Decretal Epistles were guilty of Innovation and Usurpation over the Rites of Metropolitans Let us hear his feigned Stories which since they abound with Errors are to be exposed to the end that they may be confuted Writing therefore concerning the Power of the Roman Patriarch over Illyricum as delegated to the Bishop of Thessalonica by the Decretal Epistles above mention'd He saith that Leo himself in his Epistle to Anastasius Author p. 115. derives this Authority no higher than from Siricius who gave it to Anysius Bishop of Thessalonica certa tum primum ratione commisit ut per illam Provinciam positis quas ad disciplinam teneri voluit Ecclesiis subveniret Siricius immediately succeeded Damasus who died according to Holstenius 11. Dec. 384. three years after the Council of Constantinople had advanced
Sacramentis contra Lutherum But it cannot be denied said Henry the Eighth at that time but every Church of the Faithful owns and reverences the Holy See of Rome as their Mother and Primate If every Church did allow of this in the time of Henry the Eighth if they all recognized this one See of St. Peter what Reason what Right what Equity could this very Henry the First of all the Kings of England have to set up another See against this peculiar See and offer to restrain the Bounds of its Primacy I know indeed that your Author against whom I have hitherto written hath made the same Answer to this that Luther did in the time of Henry the Eighth that the Pope had not obtained a Power so great and of so large an Extent as this by the Command of God or by the Consent of Men but had usurped it to himself But because he agrees with Luther in opposing the Popes Power it is but reasonable he should hear what Answer Henry the Eighth hath made to him in the Person of Luther I would have him to tell me when it was that he enter'd forcibly upon this large Possession The first beginnings of so immense a Power could not have been unknown to us especially if they had happened within the Memory of Man. But if he shall say that it is an Age or two since the thing was done let him give us an account of it from History Or else if it be so ancient that the Original of it although it be so considerable a Matter is obliterated he knows it is the wise Provision of all Laws that when the Right to any thing is so far beyond the Memory of Man that it cannot be known what a beginning it had it should be presumed to have had legitimate one and it is plainly forbidden by the consent of all Nations that those things should be unsetled which have for a long time continued in a setled State I very much admire how he could ever hope to find Readers either so credulous or so stupid as to believe an unarmed Priest all alone having no Guard to attend him no just Right to support him nor Title to rely upon could so much as hope ever to obtain so great a Dominion over so many Bishops that were his Equals in so many different and far distant Countries Much less can any one believe that all People Cities Kingdoms and Provinces were so prodigal of their Concerns Rights and Liberties as to give a Priest that was a Stranger to them and to whom they owed nothing so great a Power over them as he could scarce dare to wish for These things are manifest and the more remarkable because written by that King of Great Britain under whom your English Church separated from the Roman for a Reason which I am ashamed to relate neither is it fitting for you to hear it and contrary to the perpetual Tradition of the Ancients contrary to the Faith of your Ancestors contrary to the Consent of all Catholics broke into open Schism and fell from Schism into Heresie and from Heresie into the Abyss of those Errors which are now fresh in the Memory of Men and which Posterity will ever have cause to lament Of these Errors I need not make a Catalogue or produce any Testimony since you are too well acquainted with them only I should indeed think my Pains very well bestowed if I could by any means recal you from Heresie and Schism which are the Sourses of so many Evils to a sound Mind and move you to repent whilst you have time After the Darkness of Schism the Light of Truth shone forth to you under the Reign of Mary your Queen which Britain calling to mind its ancient Faith receiv'd with due Veneration After the Night of Heresies into which Britain fell back under the Reign of Elizabeth Faith like the Morning seems to rise again under the Government of a Catholic Prince whence we may hope the Light of Truth which your Ancestors enjoyed for so many Ages will break forth among you into open Day and again recover that Place from whence a hundred Years since it was forced into Banishment This is what all those Churches with whom you have formerly held Communion earnestly desire This is what Spain Portugal France Germany Bohemia Poland Dalmatia Italy Sicily and the other Western Regions in which the ancient Religion now flourishes with so much Splendor continually pray for This is what the Churches still remaining in Grece Asia Palestine Mesopotamia Persia Armenia and all the East will joyfully entertain This the vast Provinces of the new World inhabited by so many People so many Nations so many Families This the far distant Inhabitants of China many of which have in the former and in this present Age embraced the Christian Faith This innumerable Islands scattered every where up and down in that Sea we call the ocean will receive with joyful Acclamations This will be most acceptable to Rome the Mother Church which first brought you forth to God and Religion neither could any thing be more delightful to Her than to receive You as a kind Parent amongst so many others which at this time are returning to Her from Heresie and Schism and cherish you in her Bosom All the other above mention'd Churches throughout the World are subject to this Roman See and all these joyn'd together constitute the Catholic Church from which none can be separated who desires to be one of the Faithful and would attain Salvation Would to God therefore that you would look after the Salvation of your own Souls whilst the Catholic Church spread over the Face of the whole Earth waits earnesily for your Conversion that you would return to the Communion of that Church out of which there is no Salvation Epist ad Ephes c. 5. There is one Lord and one Faith saith Paul. That Faith is found in the Church which is but one D. Ambrosius in cap. 4. Lucae as the Apostles in their Creed have taught us This Church is the House that I may use St. Ambrose's Words of which as Damasus was at that time Rector so Innocentius is now D. Hieronymus Eâ—â—stâ—ad Damasum Whosoever eats the Lamb out of this House saith Jerome is Prophane and since he is not in the Ark of Noah he shall perish when the Deluge reigns Julianus Cardinalis apud Pium 2. in Bulla ad Vniversitatem Colomensem Latinerum Graecorum Doctorum una vox est salvari non posse qui Sanctae Romanae Ecclesiae non â—enet unitatem Nor is this the Sense of Jerome only but of the rest of the Fathers for as Julianus President of the Synod at Basil rightly observ'd The Latin and Greek Doctors say all with one Voice that he cannot be saved who lives not in Unity with the Holy Roman Church Testimonia in Idiomate quo ex Authoribus in hoc Libro citantur hic conscripta