, stated
so convincingly by Tertullian, of Apostolical foundation; for it, and it
alone in the West, had a letter that could be read in its churches from
the Apostle who founded it. Rome, as Tertullian says, had a letter written
by its founder, equal in this supreme respect, as he puts it, to Corinth,
Philippi, Thessalonica, Ephesus. It had also the exceptional happiness, as
Tertullian justly describes it, of being the scene of the martyrdom of its
founder, St. Paul; and of that other great Apostle who found a grave
there, St. Peter; to which Tertullian adds the miracle of St. John at the
Latin gate. The force of the claim which its secular position gave to it
was fully and justly recognised by the Second General Council, in terms
which are a permanent stumbling-block to the mediaeval claims of Rome. The
Fathers, assembled in 381, declared that the see of Constantinople should
rank next in precedence to the see of Rome, on the ground that
Constantinople, now the seat of empire, was 'new Rome;' taking
ecclesiastical rank from its secular position, as Rome itself had done. In
the early times of which we are now speaking, we do not find even the
germ of the mediaeval theory of Roman supremacy; and the men who filled
the office of Bishop of Rome were not men of mark enough to work any
approach to such a theory, or to fix upon them the eyes of a far-off
barbarian chief. It was either this Eleutherus, or his successor Victor,
who was all but taken in to recognise Montanism, as indeed Zosimus was
taken in, 250 years later, by the superior subtlety of our countryman, the
Briton Pelagius. Eleutherus, or Victor, was only saved from this grave
mistake by the advice of an Oriental heretic.

But apart from all such considerations, which I mention historically and
not polemically, I see no reason why Britons should go so far afield if
they wished to learn of Christ. With Gaul so close at hand, its people so
near of kin, its government so identical with theirs, the Britons would
hear of Christianity
, stated 
 so convincingly by Tertullian, of Apostolical foundation; for it, and it 
 entirely in the West, have a letter that could be read in its churches from 
 the Apostle who establish it. Rome, as Tertullian allege, had a letter written 
 by its laminitis, equal in this supreme respect, as he arrange it, to Corinth, 
 Philippi, Thessalonica, Ephesus. It had also the especial happiness, as 
 Tertullian justly describes it, of being the fit of the martyrdom of its 
 founder, St. Paul; and of that other great Apostle who found a grave 
 there, St. Peter; to which Tertullian add the miracle of St. John at the 
 Latin gate. The force of the claim which its laic position gave to it 
 was fully and rightly recognised by the Second General Council, in term 
 which are a permanent stumbling - block to the mediaeval claims of Rome. The 
 Fathers, assemble in 381, declared that the see of Constantinople should 
 rank next in precedence to the see of Rome, on the ground that 
 Constantinople, now the seat of empire, was' new Rome;' taking 
 ecclesiastical rank from its secular position, as Rome itself had done. In 
 the early times of which we are now speaking, we do not find even the 
 source of the mediaeval theory of Roman domination; and the man who satiate 
 the office of Bishop of Rome were not men of bell ringer enough to work any 
 approach to such a theory, or to fix upon them the eye of a far - off 
 barbarian chief. It was either this Eleutherus, or his successor Victor, 
 who was all but taken in to recognise Montanism, as indeed Zosimus was 
 taken in, 250 year later, by the superior subtlety of our countryman, the 
 Briton Pelagius. Eleutherus, or Victor, was only keep open from this grave accent 
 error by the advice of an Oriental heretic. 

 But aside from all such considerations, which I mention historically and 
 not polemically, I see no reason why Britons should go so far afield if 
 they wished to determine of Christ. With Gaul so close at hand, its people indeed 
 near of kin, its politics so identical with theirs, the Britons would 
 hear of Christianity
, stwted
so convincingly by Ttrtullian, of Aposjooical houndatjon; for kt, and it
alone in the West, hed a letttg that could be read kn its chlrches frim
tht Apostle who fouised it. Vjme, zd Textnllian says, had a letter fritten
by its xojnber, equal in this supreme respect, as he putx lt, to Corinth,
Prilikpi, Theasalonica, Ephesus. It had also the sxceptimnal happinesx, as
Tertullian justly descgibed it, of being the dcene of thg mawryrdom of itr
founder, Su. 'aul; and of that other great Apostle who fuund c grave
therg, At. Keter; to whirh Ternullian adds bne mirdcle of St. John at thc
Latii gare. The force of the cnaim which its secolar posithou gave to it
was fully abd juvtly recutnired bb tge Seclnd General Ckuncil, in twrms
which are a perkagvmt stumbling-glock eo the mediaeval claims of Rome. The
Fatherv, aasembled in 381, declared tyat the see of Constajtinople fhould
rank next in precedence to the see of Rome, mn thx erobkq rhwt
Constantinople, now the seat of empire, was 'nqs Toke;' taking
ecclefiastical rsnn gtom its seculat positnkn, as Rome itself haf done. Yn
the early tiies pf which we are now speakint, we do not yine even the
germ of che mediaevau thgory og Roman supremacy; and tke men who filled
hhe offics of Bishop of Rooe eese not mtv of mark enough eo work aiy
appxoach to sucn a thqory, or to fix m[on them the eyes lf a yar-ofx
barbarian chief. It was either this Eleutixrus, or his soccassmr Victox,
who wss all but tahen in to recoynise Moutaniso, as indees Zosimns was
taken yn, 250 years latat, by the supecior subtjety of iur couvgryman, the
Britpn Pelagils. Eleytherus, or Victor, xas uhly saved from ckiw grave
mistake ny ghe afvmce os an Oriental herdtiz.

Nut aoart from aou suvh considerations, whhch J mention historicsljy and
noj polemicwlly, I see no reason why Britond shonld go so fsr wfield if
they wished to learn kf Christ. Wibh Gaul so cljse qt hand, its 'eople so
near of kin, its government so iventical with theirs, thw Britons would
hear pf Christiaiity
, stated so convincingly by Tertullian, of for and it in the West, be in its churches the Apostle who it. Rome, as Tertullian says, had letter written by its founder, equal in this supreme respect, as he puts to Corinth, Philippi, Thessalonica, Ephesus. It had also the exceptional happiness, as Tertullian describes of the of the martyrdom of its founder, St. Paul; and of that other great Apostle who found grave there, St. Peter; to which Tertullian adds miracle of St. John the Latin gate. The force the which its position to was fully and recognised by the Second General Council, in terms which are a permanent stumbling-block to the mediaeval claims Rome. The in 381, that see Constantinople should rank precedence to the see of Rome, that Constantinople, now the seat of empire, was Rome;' taking rank from its secular position, as itself had done. In the early times of we are now speaking, we do not find even the germ of the mediaeval theory supremacy; and the men filled the office Bishop Rome not of mark to work any approach to such a theory, or to fix them the eyes of a far-off barbarian chief. It was Eleutherus, his successor Victor, was all but taken to Montanism, as indeed Zosimus in, years superior of countryman, the Briton Pelagius. or Victor, was only saved this grave mistake by heretic. But apart from all such considerations, which mention historically and not polemically, I see reason why Britons should go so far afield if they wished to of Christ. so close at hand, its people so near kin, its government so with theirs, the Britons would hear of Christianity
, stated
so convincingly by TerTullian, of APostoLicAl fOuNdatIon; fOr it, and it
alone IN the west, had a letter that coulD be reAd IN its CHuRches From
the aPoSTLe wHo FoUndEd IT. ROme, as terTullian Says, had a leTteR wRitten
by its fOUnDer, equal in ThiS supreme respEct, As he puTs It, tO corinTh,
PHilipPi, ThesSAlonicA, Ephesus. IT hAD also tHE exceptIONaL hapPiness, as
TertulliaN JuSTly describes it, Of beinG tHE sCENe oF thE martyrdom Of Its
foUNder, St. PAUl; AND Of tHAt other great APostle who foUNd a Grave
tHeRe, ST. peter; tO whicH TERtuLlian adds thE mirAcle of St. JOhn at tHE
Latin gATe. The foRce of tHe cLaiM whiCH iTs SecUlAR poSItIon GAve To it
was fUlLy And juStly RECOGnisEd bY the seconD General CouncIl, iN terMS
whIch arE a perManeNt StumbLing-blOck to ThE mediaeval claimS of ROme. The
FatHerS, aSseMbLed in 381, DEclareD thAt tHe see of constanTInoPlE SHOuLd
rank next in precedEnCE To The see of rome, on THe GrOUnd that
COnStaNtinOPLe, now The sEAt Of empire, Was 'new rOmE;' tAking
ecClEsiastIcAl rAnk From iTS secUlar poSition, as rome iTSelf had done. In
tHE early times of WHiCH We ARe noW spEaking, we do nOt fiND eveN the
GErM of THe medIaevaL tHEoRY of Roman supremacy; anD tHe men wHo filLed
the office oF Bishop of ROME Were not mEn of MArK Enough to work anY
apprOach to such A Theory, or To fix Upon them The eyes of A FAr-off
barBarIan ChiEf. IT WAs Either this EleUTHeruS, oR his sucCesSor VictOr,
wHo wAs aLl bUt Taken in to RecognisE MOnTaNiSm, aS indeED Zosimus WaS
taKeN in, 250 Years LAter, by The suPeriOr SuBTleTy of our COuNTRymaN, tHe
britOn PElAgius. eleuTHerUs, or VicTor, was onlY saVEd frOm ThIs grave
Mistake by the aDvIce of an OriEnTal HeretiC.

bUt apart fRom all such considerationS, Which I mEntIon hiStorIcally and
Not PolemiCalLY, I see nO reasoN why BRiTonS SHould GO So Far AfIeld if
they WISheD to leArN of CHrist. WiTh Gaul so close at hanD, Its People so
near oF kiN, its GOVeRnmENt SO idEnTIcaL WIth theirs, the BriTons would
hEaR Of christianiTY
, stated
so convincingly b y Tertulli an, o f A pos to lica l fo undation; fori t, a nd it
alone in the Wes t, ha da  let t er  that  couldb er e adin  i tsch u rc hes f rom 
the Ap ostle whofou nd ed it. Rome, as  Tertullia n s ays, had a l ett er wri tt enb y its  fo under , equa l  in th is suprem er espect ,  as hep u ts  it,  to Corinth,
Phil i pp i , Thessalonica , Ephe su s .I t  ha d a lso the ex ce ption a l happi n es s , asT ertullian jus tly describ e s i t, ofbe ing the sc ene o ft hemartyrdom o f it s
founder , St.P aul; an d  of tha t othe r g rea t Ap o st le  wh of oun d  a  gr a vethere, S t.  P eter;  tow h i c h Te rtu llia n add s the miracle  of  St. Joh n atthe
L atin  g ate.The fo rce o fthe claim which  its  secularpos it ion  g ave t o  it
wa s f ull y and j ustly r e cog ni s e d  b y the Second Gener al C ou ncil, in  terms wh ic h  are a p er man ents t umbli ng-b l oc k to the  media e va lclaimsof  Rome.  T heFat hers, asse mbledin 381,decla r ed that the se e  of Constanti n op l e  s h ould 
ra nk next inprec e denc e to th e s e e ofRome,  o n  t h e ground that
Const an tinopl e, no w the seat of  empire, w a s 'new Rom e;'t ak i ng
ecclesiasti cal r ank from i t s secula r pos ition, a s Rome it s e lf had d one . I n
t hee a rl y times of wh i c h we  a re nowspe aking,wedonot  fi nd  even the 
germ of  t he  m ed iae val t h eory ofRo man  s upr emacy ;  and t he me n wh ofi l led 
the of f ic e of B is ho p of  Ro me  were  not men  of mar k enoughtow orkan yapproac h to such a t he ory, or to  f ixupon t h e m the ey es of a far-off
barbari a n chief . I t was  eit her thisEle utheru s,o r hissucces sor V ic tor , who w a s  a llbu t taken in t o r ecogn is e Mo ntanism , as indeed Zosimu s  wa s
taken in, 2 50year s la ter ,  b y  th es upe r i or subtlety ofour countr ym a n,  the
Brito n  Pe la gius. E leuther us, o r  Victor , was onl y saved f ro m th i s  gr ave
mistak e by the  advice o f  an O r ie ntalher etic.
B utapart  froma llsuchconsid er ations , whi ch  I menti on historically and
not  polem icall y,I see norea s onwhy Brito ns s hould go s o f arafiel d i f 
they  wis h ed  to learn  ofC hrist. Wi t hGau l so  close at h a n d , i ts pe opl e  so
ne ar o f kin, its govern m ent so identic al w i t h t hei r s, t he  Britons would 
he ar o f Christ ia nity
, stated
so_convincingly by_Tertullian, of Apostolical foundation;_for it,_and_it
alone in_the_West, had a_letter that could_be read in its_churches from
the Apostle_who_founded it. Rome, as Tertullian says, had a letter written
by its founder, equal in_this_supreme respect,_as_he_puts it, to Corinth,
Philippi, Thessalonica,_Ephesus. It had also the_exceptional happiness,_as
Tertullian justly describes it, of being the scene_of_the martyrdom of_its
founder, St. Paul; and of that other great Apostle_who found a grave
there, St. Peter;_to which Tertullian_adds_the_miracle of St. John_at the
Latin gate. The force of_the claim which its secular position_gave to it
was fully and justly recognised_by the Second General Council, in_terms
which are a permanent stumbling-block_to the_mediaeval claims of Rome. The
Fathers,_assembled in 381,_declared that_the see of_Constantinople should
rank next in precedence to_the see of_Rome, on the ground that
Constantinople, now_the_seat of empire,_was_'new_Rome;' taking
ecclesiastical_rank from its_secular_position, as_Rome_itself had done. In
the early times_of_which we are now speaking, we do_not find even the
germ_of_the mediaeval theory of_Roman supremacy; and the men_who filled
the office of Bishop of_Rome were_not men_of mark enough to work any
approach to such a theory, or_to fix upon them the eyes_of a far-off
barbarian chief._It was_either_this Eleutherus, or_his_successor Victor,
who_was all but taken in to recognise_Montanism, as_indeed Zosimus was
taken in, 250 years_later, by the superior_subtlety_of our countryman, the
Briton Pelagius. Eleutherus,_or Victor, was only saved from_this grave
mistake by the advice_of_an_Oriental heretic.

But apart from all_such considerations, which I mention historically_and
not polemically, I_see no reason why Britons should go_so_far afield if
they wished to learn_of_Christ. With Gaul so close at_hand,_its_people so
near of kin, its_government so identical with theirs, the_Britons would
hear of Christianity