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Patriarch, and had the place of honour and certain privileges over all other Bishops within his own Patriarchate. Now, in the early Christian Church there were four or five Patriarchates; e. g. one in the East, the Head of which was the Bishop of Antioch; one in Egypt, the Head of which was the Bishop of Alexandria; and, again, one in the West, the Head of which was the Bishop of Rome. These Patriarchs, I say, were the Primates or head Bishops of their respective Patriarchates; and they had an order of precedence among themselves, Rome being the First of them all. Thus the Bishop of Rome, being the first of the Patriarchs in dignity, might be called the honorary Primate of all Christendom.
However, as time went on, the Bishop of Rome, not satisfied with the honours which were readily conceded to him, attempted to gain power over the whole Church. He seems to have been allowed the privilege of arbitrating in cases of appeal from other Patriarchates. If, e. g. Alexandria and Antioch had a dispute, he was a proper referee; or if the Bishops of those Churches were at any time unjustly deprived of their sees, he was a fit person to interfere and defend them. But, I say, he became ambitious, and attempted to lord it over God's heritage. He interfered in the internal management of other Patriarchates; he appointed Bishops to sees, and Clergy to parishes which were contained within them, and imposed on them various religious and ecclesiastical usages illegally. And doing so, surely he became a remarkable contrast to the Holy Apostle, who, though inspired, and an universal Bishop, yet suffered not himself to control the proceedings even of the Churches he founded; saying to the Corinthians, "not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand." 2 Cor. i. 24. This impressive declaration, which seems to be intended almost as a prophetic warning against the times of which we speak, was neglected by the Pope, who, among other tyrannical proceedings, took upon him the control of the Churches in Britain, and forbade us to reform our doctrine and usages, which he had no right at all to do. He had no right to do so, because we were altogether independent of him; the English and Irish Churches, though in the West, being exterior to his Patriarchate. Here again, however, some explanation is necessary.
You must know, then, that from the first there were portions of the Christian world, which were not included in any Patriarchate,
