But over and above his natural eminence in the Church, which I have attempted to describe, a concurrence of events in the fourth century tended to give a still greater moral weight to the voice of the Bishop of Rome. While the other great sees of the Church were vexed with heresy or schism, his was providentially exempted from both. The same century witnessed Coecilianus of Carthage, judged and supported by Pope Melchiades, while the Donatist schism all that century long rent Africa in twain; and St. Athanasius, of Alexandria, driven from his see, and persecuted by the whole East, received and justified by Pope Julius; and St. John Chrysostom, too good by far for a corrupt capital and a degenerate court, in life protected, and in death restored, by Pope Innocent. We have seen St. Jerome appeal to Pope Damasus, to know which of three competitors for the Patriarchal throne of Antioch was the right Bishop. But it is impossible to describe the confusion and violence which the Arian heresy, and the cognate heresies concerning the Person of our Lord, wrought throughout the Church and Empire. In all these the Roman Patriarch was beheld immovable, supporting, with his whole authority, what turned out to be the orthodox view. What Mr. Newman asserts is, moreover, entirely in accordance with the Patriarchal system, as we have attempted to describe it, "that the writers of the fourth and fifth centuries fearlessly assert, or frankly allow, that the prerogatives of Rome were derived from apostolic times, and that because it was the See of St. Peter." I confess that these words set me upon the search, and that I have found such testimonies in abundance; but then they are invariably to the Bishop of Rome _as holding the first see, not as_ Episcopus Episcoporum: _they bear witness to the Patriarchal system, not to the Papal_. For instance, all lovers of truth would be obliged to Mr. Newman to point out, in all the works of St. Augustin, a single passage which is sufficiently distinct and specific to justify the Papal claims, nay, which does not consider the Pope the first Bishop, and _no more_. It is little to say I have searched for such in vain. But in a Western Father, whose extant writings are so voluminous, and whose personal history is almost a history of the Church during the nearly forty years of his episcopate, and who continually gives judgment on all matters concerning the Church's government and constitution, it would seem impossible but that such a testimony should be found, if a thing so wondrous as is the Papal Power then existed. On the contrary, St. Augustin, continually explaining those often cited passages of Scripture, on which mediaeval and later Roman writers ground the Papal prerogatives, that is, Thou art Peter, &c., Feed my sheep, &c., says specifically, that Peter represents the Church. One of these passages we have already quoted. Take another. "And I say unto thee, because thou hast said to me; thou hast