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
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
Britain which heretofore was called Caledonia and now Scotland much less that he made a Voyage to Iceland the most remote of the Northern Islands Tacitus Hane or am novissimi maris tunc primum Râ—mana classis circumvecta insidam esse Britanniam affâ—rmavit ac simul incognitas ad id tempus insulas quas Orcadas vocant invenit demuitque dispecta est Thyle quam hactemis nix hyems abdebat which Tacitus in the Life of Agricola is believ'd to have call'd Thyle neither is there extant in Antiquity any Testimony of this 6. These things being premised I cannot sufficiently wonder with our Author what should move Joh. Launoy a Parisian Divine when he was prest by his Adversaries with the forecited place of Clement for the deriving of the Antiquity of the Gallic Church from the time of the Apostles to reject Clement's Epipistle when saving its Authority he might have defended his Opinion of the Gospels being first preach'd in France after the time of the Apostles It is not my Intention to defend Launoy's Opinion who would not have the Gospel to have been preach'd either in France or Britain in the time of the Apostles but when our Author had said that he could certainly prove the contrary concerning Britain it was allowable for me as I conceive to expose to the View of the Reader the weakness of those Arguments by which he thought to have manifested the truth of this his Assertion And it will be allowed me if I am not mistaken to propose a Testimony which the Learned have brought to prove that France receiv'd the Gospel long after the time of the Apostles Which is that of Severus Sulpitius Severus Sulpitius Lib. 2. vid. num VI. who after the beginning of the fifth Age wrote Lib. 2. Historiae Sacrae that the fifth Persecution was carried on under Aurelius the Son of Antoninus and that then Martyrdoms were first seen in Gaul the Christian Religion having been more lately received beyond the Alpes Here are two things which Severus testifies One which hath relation to France that before the time of Aurelius the Son of Antoninus there were no Martyrdoms seen in France The other which seems to have reference to England also that the Christian Religion was more lately receiv'd beyond the Alpes This latter because it thwarts his Opinion our Author eludes by a Distinction for he thinks fit to distinguish between the thing which is asserted by Severus viz. that Martyrdoms were then first seen and the reason of the thing which follows because the Catholic Religion was more lately preached beyond the Alpes He tells us that Severus was certain of the first but doubtful concerning the second but there is no body but sees that this is feigned by the Author against the express Testimony of Severus which confirms both these things to be of the same certainty He says that Martyrdom was first seen in France in the time of Aurelius and he says further that the Christian Religion was more lately receiv'd beyond the Alpes Both these things he tells as Truths of which he intimates himself to be equally certain since therefore Britain is situated on the further side of the Alpes it follows according to the Authority of Severus Sulpitius that the Christian Religion was more lately receiv'd there 7. Severus was by Nation a Gaul and wrote about the Year 420. to whom if we will joyn an English Writer we have Venerable Bede who composing an Ecclesiastical History of England above 1000. years since hath recorded that the Christian Religion was in Britain about the very same time that Severus tells us it was received beyond the Alpes You may read the History of Venerable Bede and you shall find nothing in it of the Gospels being preach'd by the Apostles in Britain The first mention that he makes of the Christian Religion hath relation to the time of Pope Eleutherius Venerabilis Beda Lib. 1. Hist Gentis Anglorum vid. num VII In the Year of our Lord 156 saith he Marcus Antonius Verus the Fourteenth from Augustus reign'd together with his Brother Aurelius Commodus in whose time when the Holy Man Eleutherius was Pope Lucius King of Britain sent an Epistle to him beseeching him that by his Authority he might be made a Christian and soon after this his Holy Request obtain'd effect and the Britains peaceably retain'd the Faith they had receiv'd inviolate and intire till the time of Dioclesian the Emperor Martyrdoms were first seen in Gaul under Aurelius the Son of Antoninus Severus Sulpitius as Severus testifies Bede venerable for his Antiquity and Holiness testifies that the Christian Religion was receiv'd in Britain under Aurelius to which Testimony Tertullian seems to have shewn the way who liv'd near the time of Aurelius the Emperor and in his Book contra Judaeos hath declar'd that the Places heretofore inaccessible to the Romans Tertullianus â—â—ntra judaeos Brtrannorum inquit inaccessa Romanis lâ—â—a Christo veâ—e subâ—â—ta were subject to Christ The places of the Britains inaccessible to the Romans saith he were subdued to Christ As if he should have testified that the Britains receiv'd the Faith of Christ not long before the time he wrote which very well agrees with their having embraced the Faith in the time of Eleutherius seeing that Eleutherius under whom Lucius was converted to the Faith liv'd not long before the time that Tertullian wrote 8. Venerable Bede therefore rightly places the conversion of Britain under Lucius which is confirm'd by a Manuscript History of the Kings of England Manuscriptus Codex Bsbl Vat. Lucius mâ—sit litteras Ercutherio Papâ—e pro Chrâ—stianitate suserpienda abtinuit kept in the Vatican Library in these Words Lucius sent a Letter to Pope Eleutherius that he might be made a Christian and he obtain'd his Request The same thing is testified not only by all the Writers of that Nation together with Marianus Scotus but also by the German Writers the French the Italian Among which Sigebertus Gemblacensis in Chronico Hermannus Contractus in Chronici Compendio Ado Viennensis in Martyrologio may be consulted Anastasius Bâ—bhoth in Pontisicati as also Anastasius Bibliothecarius in Pontificiali Romano where he testifies concerning Pope * Hic accepit epistolam à Lucio Britanico Rege uâ— Christianus efficeretur per ejus mandatum Eleutherius That he received a Letter from Lucius King of Britain that he might be made a Christian by his Command This is taken out of the †Catalâ—gus Romanorum Pontificum tempore Justâ—iani imperatoris conscriptus ancient Catalogue of the Popes that was writ in Justinian the Emperor's time which is extant in the Library of the Queen of Sweden where under Eleutherius the very same Words are found so that there can be no doubt made of the Conversion of Lucius under Pope Eleutherius concerning which all agree although they do not so well agree about the
Apostolic Authority over England and that not only the ancient Britains but also the Saxons as soon aâ— they were Converted to the Faith acknowledg'd this with due veneration 9. And so much of some ancient Monuments from whence we have deduced that the British Nation did acknowledge the Popes Authority in the first Ages It now only remains that we return an Answer to the Objections raised from the Manuscript set forth by Spelman and the Acts of the British Synod which our Author cites out of Venerable Bede And first as to the Manuscript set forth by Spelman it doth not seem to be so ancient but that it might have been written since the Schism But saith Spelman at what time this Manuscript was written Spelmans Tom. 1. Conciliorum dugliae or by what Author I cannot learn either from the Manuscript it self or by any other means but I believe the Book may be found in the Cottonian Library Spelman tells us that he had no certainty concerning the Author of this Manuscript But on the contrary plainly intimates that he was in great doubt concerning the matter moreover since he confesses he was ignorant of the time when this Manuscript was written we may easily gather from hence that it was not ancient Nay the Style manifestly discovers that it is modern and could never have been Penned in the time of Augustine the Monk and of Gregory the Great Lastly it is there affirmed that the Britans and Dinoth the Abbot answer'd Augustine that they would own no Subjection to him Monumertum Anglicanum supposititium because they were under the Jurisdiction of the Bishop of Caerleon upon Usk. Whereas it is manifest that there was no Archbishop of Caerleon upon Vsk at that time and that the Metropolitan Jurisdiction had for above a hundred years before been transferr'd to Menevia As to the acts of the Synod which the Author cites against us out of Venerable Bede others have heretofore made answer that there was no dispute between Augustine and the British Bishops concerning the Primacy of the Bishops of Rome but only about some Traditions of their Church concerning which Augustine argued in this manner with the Bishops Indeed saith he to them Venerab Bedâ—â— lib. 2. Hist cap. 2. Vid. num L. you do not only act contrary to our custom but likewise to that of the Vniversal Church in many things and yet if you will comply with us in these three things the observation of Easter at the right time the administring Baptism in which we are regenerated to God according to the Rite of the Holy Roman and of the Apostolic Church and in the joyning with us to preach the Gospel to the English we will bear with you in all other things wherein you act contrary to our custom But they made answer that they would not do any of these things nor accept of him as their Archbishop Thus far Bede from whose words it is apparent if I mistake not that the question was not concerning the Primacy of the Roman Bishop but about Augustines Metropolitical jurisdiction over them and that the British Bishops only contended that they ought not to pay subjection to Augustine as their Archbishop And although upon this account they refused to receive some other things that were of Ecclesiastical Tradition yet in this they did not oppose the Roman Church only but the Churches throughout the whole World where they were said to act many things inconsistent with Ecclesiastical Unity concerning which Venerable Bede in his Second Book above mentioned gives us this relation Ibid. Vid. num LI. When after a long disputation held they could not be brought either by the supplications perswasions or reprehensions of Augustine and his Companions to give their assent but rather chose to prefer their own Traditions before those of all the Churches which agree with one another in Christ throughout the whole world besides The Holy Father Augustine put an end to this long and troublesom contention by saying thus Let us beseech God who makes men to live in unanimity in their Fathers house that he would vouchsafe to discover to us by a sign from Heaven which Tradition is to be follow'd and which way we ought to take to arrive at his Kingdom let some Person that labours under an infirmity be brought and let his faith and works be believ'd to be devoted to God and be followed by all by whose prayers he shall be cured Which when his Adversaries although with reluctancy yielded to a certain blind man of English Race was brought who being offered to the British Priests for a cure and obtaining none by their Ministry at length Augustine as obliged upon so just an occasion bends his knees to the Father of our Lord Jesus Christ beseeching him that he would restore the sight of the blind man which he had lost and by enlightning the body of one man irradiate the minds of many Believers with the light of spiritual grace The blind man forthwith had his sight restored and Augustine is by all proclaim'd a Preacher of Divine light Whereupon the Britains confess'd they had plainly found that way of Righteousness to be true which Augustine taught Thus far Venerable Bede who no where mention'd any Controversie about the Popes Supremacy but concerning Traditions viz. the observation of Easter and some certain Rites in the administration of Baptism as is above remark'd 10. But though these things are true and confirm'd to be so by the Testimony of Venerable Bede yet let us suppose that amongst other things the Bishop of Romes Primacy was also controverted who sees not that the acts reorded in Venerable Bede fully confute our Authors Plea The acts testifie that the Britains contended about Traditions which they prefer'd before all Churches which agree amongst themselves in Christ over the world so that if the question was concerning the Primacy of the Bishop of Rome it is manifest that all the Churches in the World did then ackowledge the Primacy of Peters Successor as Gregory the Great also testifies Gregorius Magnus lib. 4. Epist 32. Vid. num LII lib. 4. Epist 32. writing to Mauritius For 't is manifest saith he to all that knowthe Gospel that the care of the whole Church was by the word of our Lord committed to S. Peter the Prince of all the Apostles Therefore in the time of Gregory the Great all that were acquainted with the Gospel knew the Successor of Peter the Prince of the Apostles whom the faithful from the very first Ages of Christianity styled the Bishop of Bishops so that the Britains opposed his Primacy against the judgment of the whole Catholic World. Supposing therefore that the Britains amongst other Traditions rejected also that of the Primacy of the Roman Bishop what could be gather'd from hence but that as Baronius the Parent of Annals hath observed after the Saxons had broken in upon them they deserted the Doctrines and Rites of the Catholic