that of Jerusalem. But somebody may thus bespeak them, if gentlemen, the subject of your union with the orthodox Oriental Church be matter of doctrine and holy faith, to what purpose should the order of the Patriarchal thrones be changed, which can neither the one way nor the other, be any advantage or detriment to religion? It would rather create divisions than conciliate an union, for it has the face of an innovation; whereas our Oriental Church, the immaculate Bride of the Lord, has never at any time admitted any novelty, nor will at all allow of any. And why should they have the preference given to the throne of Jerusalem? Because, say they, from thence came out the evangelical law of grace and truth, according to that prophesy, 'but out of Zion shall go forth the law, and the word of the Lord from Jerusalem.' Now they would by these words seem wiser and more provident, than those who place the thrones in this order, as if they had acted rashly and unadvisedly in making such an appointment, which God forbid. For the authors and legislators of this order were divine men, of extensive knowledge and judgment, and had the Spirit of the Lord: nor can we pretend to be better and more sagacious than they, or to overturn, or in the least disorder their wise settlements, lest we be found to fight against the saints and against God."—
They afterwards say:
"Some time since, the Pope of Rome, being deceived by the malice of the devil, and falling into strange novel doctrines, revolted from the unity of the holy Church, and was cut off: and it is now like a shattered rag of a sail of the spiritual vessel of the Church, which formerly consisted and was made up of five parts, four of which continue in the same state of unity and agreement: and by these we easily and
