that in every province there should be one whose sentence should be considered the first among his brethren; and others again, seated in the greater cities, should undertake a larger care, through whom the direction of the universal Church should converge to the one See of Peter, and nothing anywhere disagree from its head."[75] It is thus that the Church appeared when it came out of the fire of persecution and the perpetual conflict with heresies into peace and recognition by the Civil Power. It was not merely that by an innate force—which all the Fathers attribute to the gift of the Holy Spirit dwelling in it—a uniform episcopal government had been established wherever it extended, but that it was one Episcopate ruling one flock. Between a bishop viewed as the centre of unity in his own diocese, but unconnected with other bishops, and independent of them, and an Episcopate organically one, ruling one flock through the whole world, there is all the difference which exists between what is human, weak, and perishable and what is divine, strong, and enduring. In the former case the bishop's throne would simply be a seat of rivalry, confusion, and error; in the latter, the union of the body is the test of health, and makes that divine beauty which our Lord in His prayer for His Church at the entrance of His Passion contemplated, which He likened even to the divine unity. This was the vision which lay before St. Cyprian's eyes when he cried out, "The Spouse of Christ cannot be adulterated; she is incorrupt and chaste; she has one single home; she guards the sanctity of one marriage chamber with inviolable modesty. The Lord says, 'I and the Father are one;' and again, of the Father and the Son and the Holy Spirit it is written, 'These three are one.' Can any one believe that the unity which springs from the divine strength, which is bound together by heavenly sacraments, can be broken in the Church and torn asunder by the collision of opposing wills."[76] But St. Cyprian's safeguard against this was the one Episcopate, which he views as centred in the See of Peter, its origin and matrix, and which, two hundred years after him, the great successor of St. Peter describes in act.