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Rh give to the words of St. Irenæus the sense attributed to them by the Romish theologians. The good father then has simply said that, the concourse of Believers from all countries, drawn to Rome by the necessities of their business, because that city was the first and most powerful of the Empire, contributed to preserve there the Apostolic tradition, because those Believers carried there the Faith of the Churches to which they belonged.

It is certain that Rome, in her position as an Apostolic Church, had a very great authority during the first centuries, and Tertullian is right in calling her as a witness against the heretic to whom he said, "Thou hast Rome, whose authority is close at hand. Happy Church! to whom the Apostles gave all the doctrine with their blood!" (De Præscrip. c. xxxvi.) But cannot an Apostolic Church bear witness to the Faith against heresy without enjoying universal and divine authority?

St. Cyprian was right in calling the Church of Rome, "the chair of Peter; the principal Church, from whence sacerdotal unity emanated." (St. Cyp. 55th epis. to Cornelius.) But for all that, did be pretend that the Bishop enjoyed authority by Divine right? He believed it so little, that in his Treatise upon the Unity of the Church, he understands by the "chair of Peter," the entire Episcopate, he regards St. Peter as the equal of the other Apostles and denies his primacy, he makes St. Peter to be the simple type of the unity of the Apostolic College. Therefore, it is in a limited sense that he calls the Church of Rome the chair of Peter; he makes her the principal Church — but that was a fact resulting from her exterior importance. She was the source of Sacerdotal Unity in this sense that Peter was the sign and type of the unity of the Apostolic College. To give any other sense to the text from the letter of St. Cyprian to