the see, that is, of Apostolic teaching. St. Augustine merely says that, in his time, the Church of Rome had preserved this succession of Apostolic teaching. Does that prove that he recognizes in her a superiour authority, and one universal in the government of the Church? Assuredly not. So far was he from recognizing any such authority, that by preference, he sends the Donatists to the Apostolic churches of the East, to be convinced of their errour; not because he did not believe Rome to have inherited the Apostolic teaching — for we have seen to the contrary — but because Rome, mixed up as she was already with their discussions, did not offer equal guarantees of impartiality as the Apostolic churches of the East.
St. Augustine, who did not even recognize the right of Rome to interfere with the discussion of mere matters of discipline in the African Church, was still further removed from recognizing her doctrinal authority. In many of his writings he sets forth the rule of faith, and never in that connection does he mention the doctrinal authority of the Church of Rome. In his eyes, the rule of faith is the constant and unanimous consent of all the Apostolic churches. His doctrine is the same as that of Tertullian, and it has been copied, so to speak, by Vincent Lirinensis, whose admirable Commonitorium sums up perfectly the doctrine of the first five centuries upon this fundamental question. In view of this great doctrine so clearly stated by the Fathers, and in which not the faintest foreshadowing of Roman authority is to be found — a doctrine, on the contrary, diametrically opposed to this pretended authority — it is difficult to understand how the partisans of the Papacy have ventured to invent their system; for they must have known that they were thus putting themselves in direct opposition to all Catholic tradition.
Romish theologians quote with much pomp and cir-
