Pope's Supremacy In charity I was bound to pity him and tell him something which he did not know and thereby if possible to move him to take more care if ever he writes again I pitied the World too to see it in danger to be abused by such impertinencies at this time of day Onely allow me the favour to acquaint you that Petrus de Marca speaking of those Sardican Canons lib. 7. Petrus de Marca de concord Imper. Sacerdot cap. 15. par 4 5. expresly asserts that they were unknown in Africa and other Provinces till Zosimus his days and withall he shews how the Africans at last came to submit to them and that was upon many and those not commendable reasons the first of which is this Cessere tandem ob pertinaciam sedis Apostolicae Pontificum qui nihil remittere voluerunt ex jure sibi legitimè quaesito in Concilio Generali Occidentis Sardicensi nimirum praesertim cùm possessioni eorum consensissent Africani Episcopi qui ad certum tempus morem gesserant defideriis Summorum Pontificum And the last is from the difficulties which the incursions of the Vandals brought upon them who being Arians made it necessary for the Churches of Africa at any rate to purchase the savour and assistence of the Romans incursio Vandalorum Ariani erant in Africa dominabantur Africanos necessitate adigebat ad arctissimam unionem cum Ecclesia Romanâ It seems then that the Popes after long contests prevailed not by the merits of their Cause but by their stiffness or pertinacious insisting upon demands right or wrong And by making advantages of the necessities of others when Vandals and those too Arian Hereticks had master'd them and lay hard upon them for then those Orthodox Christians were forced to yield up their rights to the Popes before they could obtain necessary reliefs from them Thus said that wise and learned Roman Catholick And he himself in the writing of this gives us cause to believe the truth of this remark for he then found in his own experience the same stiffness and pertinacity and therefore puts in words to please them quite contrary to the design of his Discourse For he shews plainly that they had no right and yet was forced to say they had ex jure legitimè quaesito He shews that the Sardican Fathers who made this Canon after the secessionof the others could not make up any shew of a general Council yet says that right was obtained in Concilio generali Sardicensi nimirum Now Sir if you can think that the Roman Bishops have proceeded in these methods I hope you will hereafter less puzzle your self and your Friends with your Queries concerning the prodigious Power of the Papacy how it could get up at first by such slender pretences and how it could hand with such weak props how men could be so bold as to challenge in behalf of the Roman Bishops so illustrious a Supremacy so unlimited Authority so glorious a Vicegerency as the Vicariatship of Christ himself must speak All these will be much easier to you when you have considered these two things first the mighty effects of a pertinacious stiffness in demands right or wrong and secondly what it is to take all advantages upon the necessities of others especially at such a time when those barbarous People Goths and Vandals and Huns and Saxons had overrun so many parts of the World 2. A second point of Controversie between the Church of Rome and the Church of England which according to our Authour was determined by ancient Councils is that about the Apocryphal Books P. 20. which he says were taken into the Canon of the Old Testament in the Third Council of Carthage signed by St. Augustine Baruch onely not named Canon 47. Now to this it is sufficient to say that the Subject is exhausted and there is nothing left for another Writer to add to it The Learned Dr. Cosens in his Discourse of the Canon of the Scripture parag 82. has said more than enough for the satisfaction of any learned Roman Catholick as well as Protestant and if our Authour would presume to reply it will cost him more pains than the writing of a dozen such Books as these But some small return may be expected He shall therefore have this That the Canon he quotes out of the Council of Carthage Canon 47. apud Binnum Canon 27. in Synodico Bevereg does not provide for the taking of Books into the Canon of Scripture but for throwing of Books out of the Church It says at first that no Books should be read in Churches but these and then it says in the close that they had received from the Fathers that these were there to be read Now our Authour knows that though we call these Books Apocryphal yet we reade them in our Churches and that as much and more than they do in the Church of Rome and that all of them except the two Books of the Maccabees Now as to these Dr. Cosin 's Scholast Hist p. 112 113. they are nt mentioned in any of the Greek Copies of this Canon nor yet in Cresconius his Collection of the African Canons and how they came to be inserted we must remit him to Dionysius Exiguus for his satisfaction But if our Authour had any material doubt concerning the Church of England's Doctrine about Canonical and Apocryphal Books he would have done well to have considered the sentiments of the Doctours of the Roman Church before he had concluded against us Now I believe that Cardinal Cajetan where he endeavours to reconcile the Council of Carthage with Saint Augustine would have given him reason enough never to have used this objection against the Church of England He says indeed against Protestants but not those of the English Communion in fine Commentariorum ad Hist V. N. T. Ne turberis Novitie si alicubi reperias libros istos inter Canonicos supputatos vel in sacris Conciliis vel in sacris Doctoribus libri isti non sunt Canonici ad confirmanda ea quae sunt fidei possunt tamen dici Canonici ad aedificationem fidelium ut pote in Canone Biblii ad hoc recepti autorati Cum hâc distinctione discernere poteris scripta Augustini scripta in provinciali Synodo Carthaginensi Now this agrees well enough with the Doctrine in the Articles and practice prescribed in the Rubrick of the Church of England And besides Can. Apostol 85. this distinction has its foundation in a very venerable Authority for the Apostolick Canons make a great deal of difference and that upon the same ground between some and other Books calling some of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable and holy but then of the Book called the Wisedom of Solomon or the Son of Sirach and that most certainly is the best of the Apocrypha say it is to be learnt by the Young Men or the Catechumens for
the good rules and instructions that are in it and for this end it is read in the Church of England It is something more and to be hinted here Concil Laod. Can. 60. that the Laodicaean Council expresly requires that no Books be read in the Church but those that we accompt in strict sense Canonical Can. 60. And in the Canon 59. of that Council it is absolutely forbidden that any private Hymns or Psalms that is such as have been made by private Persons since the consignation of the Canon of Scripture should be used in Churches Now if our Authour knows his Breviary and allows any Authority to these Councils He may have more reason to object against the Church of Rome for having so many private Hymns in their Service than against the Church of England for having so few Books in that which is properly called the Canonical Scriptures This bye-consideration might have given some stop to a man that was not resolved to run too fast from his Church 3. But he mentions a third Doctrine determined in ancient Councils against us P. 20. and that is concerning the unbloudy Sacrifice now this is for want of matter to give words it is certain that the Church of England at the end of the Communion-service in the last Collect teaches us to pray to God that he would accept this our Sacrifice and our Authour knows that it never owned any Sacrifice but an unbloudy Sacrifice to be offered there I wish our Authour had told us whether the Sacrifice which the Church of Rome pretends to offer be bloudy or unbloudy They tell us ordinarily that there is bloud on the Patten and bloud in the Cup bloud with the Body concomitanter for the benefit of the Laity and bloud in the Cup to the satisfaction of the Priest I think both these are offered up according to their Doctrine as a Sacrifice propitiatory for the dead and the living They that believe Transubstantiation must believe that one part of the Sacrifice is really bloud and nothing else but bloud and they may be concern'd to call it a bloudy Sacrifice but not at all to call it unbloudy Pope Vrban the Fourth seems to have been of this mind when he instituted the great Feast of the Body of Christ commonly called Festum Corporis Christi For he did it upon this occasion that a certain Host being broken by the Priest either bled or shed drops of bloud they say miraculously but how or whether true or no we know not Now this I presume may be call'd a bloudy Host or Sacrifice Brietius Ann. 1264. in these words tells us the story Vrbanus quartus ex occasione miraculi de Eucharistia Briet Annal. in An. 1264. Hostiâ à Sacerdote fractâ reddente sanguinem Festum Corporis Christi instituit The institution of this Feast was to give honour to the Host and that not as unbloudy but as bloudy and it was to insinuate this Doctrine that all the other Hosts have bloud with them as well as this though the bloud does not always appear But as they say then it did and if so it came in seasonably to confirm the Doctrine of the Lateran Council about Transubstantiation and that which soon follow'd after it the communicating of the Laity in one Species So happy was the Church of Rome then to have a Miracle or the story of a Miracle to come in at the nick of time to patronage that which old Councils and old Fathers and sense and reason and all that is in man must have disclaim'd and oppos'd But now after all this our Authour is most unlucky to put us in mind of the true ancient Catholick Doctrine and to summon up old Councils in the defence of a word which we accept and use with submission and that most properly we believe the holy Eucharist to be a Sacrifice and that in plain and strict sense an unbloudy Sacrifice and so as the ancient Councils and Fathers did we call it And though the Doctours of the Church of Rome use the same word yet when they reflect upon the Doctrine of their own Church they must explain themselves by a much harder figure than we use when we interpret the words of our Saviour's Institution But yet our Authour will have the Councils against us and he tells us of a Council at Constantinople which he says was a thousand years agoe and that it seems used these words and so do we those old Councils are better Friends to the Protestant Doctrines than he is aware of for the Protestants studied them and learnt of them and took their rules and measures in the Reformation as near as they could after the holy Scriptures from them Then he cites the ninth Council of the Apostles now I wish he had told us whether this was a thousand or fifteen hundred or two thousand years agoe I thought at first he meant the 15th Chapter of the Acts of the Apostles But our Authour has declar'd so much against the Scriptures that we can never hope to find his sense there it is possible he means the ninth of the Apostolick Canons And that is as little to his purpose as the ninth Council of the Apostles to be sure it speaks nothing against the interest of the Church of England and nothing to the advantage of the Church of Rome Thus it is and will be as often as men adventure to write Books without skill 4. P. 20. The fourth point our Authour gives us as determined in Councils is that of the veneration and worship of Saints Relicks as also of Martyrs and holy Images which he says was according to Apostolical Tradition established in the second Council of Nice with the general concurrences of ancient Fathers This Council indeed speaks to the point for which it is alledged but because our Authour is pleas'd to fortify it with concurrences I 'll give him account of some other Councils that as to time do almost concur with this they treat upon the same subject and determine as resolutely and when he has ballanced all the concurrences together perhaps he may find as little pleasure in this allegation as in all the rest The first Council that ever determined any thing about the worship of Images was at Constantinople Anno 754. * See the Acts of the second Nicene Council in Binnius p. 621. Col. Edit Ann. 1618. This called it self the seventh general Council and so it was esteemed for thirty years after This condemned the worship of Images and declared that it was abominable that Images were Idols and the Worshippers of them Idolaters and that all and every Image was to be thrown out of Christian Churches and they spake as high in this way as any have done since the Reformation †See Binnius his Collection as before and Balsamus and Zonaras on the 7th and 9th Canons of the second Nicene Council This appears by the Acts and Canons of the second
IMPRIMATUR Sept. 5. 1687. Jo. Battely AN ANSWER To a BOOK Entituled Reason and Authority OR THE MOTIVES OF A Late Protestant's Reconciliation TO THE Catholick Church TOGETHER With a brief Account of Augustine the Monk and Conversion of the English In a Letter to a Friend LONDON Printed by J. H. for Brabazon Aylmer at the Three Pigeons over against the Royal Exchange in Cornhill 1687. AN ANSWER To a BOOK Entituled Reason Authority c. SIR I Have just now read over a late Book entituled Reason and Authority I read it with an excess of pleasure being surprized and amazed to find Reason so baffled and a monstrous Authority advanced against all reason Non-sense I perceive is in fashion and if I and You have as little sense and are as impertinent as others I may be a Writer and You a Reader I perceive by that Book P. 2 3. that a certain Man has left our Church without reason He was advised to take reason and make the best use of it in the choice of his Religion and the setling of his life and practice in order to salvation but he could find no reason to serve him P. 4 5. He narrowly escaped being an Atheist with reason and had almost denyed the Being of a God or at least his Providence with reason and something that looked like to a demonstration against the immortality of the Soul had so confounded him that he was up head and ears in the water all soused and plunged in the doubt and whether he is yet out of it we know not The Man goes on and considers the grounds of Religion the Jewish and the Christian and finds little reason to think that the five Books commonly ascribed to Moses P. 5. were ever written by him he finds so many mistakes and so many errours in the beginning of Genesis that he gives you to guess his meaning though he will not speak it to be that the Jewish Religion is little else than a forgery and that it has but small evidence of a Revelation from God Almighty Thus leaving the Jewish Religion the Man in all haste goes to the Christian P. 6. and considers the New Testament as the Book which all Christians in all Ages have owned to be the Records of the Christian Doctrine He does not say by whom they were written but at the reading of the first Chapter of St. Matthew he was hair'd out of his wits He met with such difficulties that his reason could not answer if he brought any with him to the reading of it for it is to be suspected that he used none because a little reason in such a case as this would at this time have lead him to have consulted his Authority For if he whom this Man calls God's Vicegerent and the great Elias that is supposed to solve all doubts can say no more to this difficulty than he himself could he might have kept his Reason still as bad as it was and have been content to be ignorant with Reason as well as under Authority But Dear Friend look about you now Thus far our Authour booted and spurr'd and whipping on has gone without reason just now reason comes in a most unlucky time I think for no other purpose but to fool the Man and set him to combate with an Adversary that will certainly be too strong for him for instead of fighting us he now attacks Christianity it self and does all the mischief he can to that Common Faith which he and we profess To this end he revives old Controversies and starts new ones and makes Schemes of Christian Doctrine and that to shew to the World that Christianity has as weak a Foundation as the Jewish Religion was declared before to have To this end I suppose he tells us the three next things 1. P. 7. That some of the Orthodox did not receive into the Canon of the Scripture some of the Books that are now in it P. 7. for near 200 years after the death of our Saviour 2. That every Christian is not able by reading of the Scripture to compose such a Creed as that of Athanasius 3. P. 7. That there are some obscure Doctrines hard to be understood amongst Christians and here he sets down the Trinity Consubstantiality Transubstantiation Predestination and Freewill every one of these are altogether impertinent to this Man's purpose they may be of some use to an Atheist and serve him that is resolv'd to give a secret wound to Christianity but they signify nothing to a Roman Catholick or to him that would plead for Authority to determine Controversies in Christianity in opposition to Reason For first All the Churches in the World are now agreed about the Books of the New Testament and when the Orthodox in ancient times concurr'd in the acceptance of the Books that are now in the Canon they came to this conclusion merely by the reason of the case without the least interposition of any Authority of Pope or Council the last Book doubted of was the Revelations and the reasons for receiving of that Euseb lib. 7. cap. 27. any man may reade in Eusebius lib. 7. cap. 27. as he sets them down in the words of Dionysius of Alexandria Now I cannot imagine to what purpose this Gentleman puts us in mind of this old Controversie if he has Authority for what he does it may be something for his own satisfaction I am sure he has no reason to offer in the case that can be allowed by any man else for the Church of Rome is as zealous to preserve every one of these Books in their esteem and reverence as Ours is I guess that possibly he may be tempted to shew his skill in Controversie and therefore he sets down with an appearance of accuracy that such Books were not received into the Canon by the Orthodox for near 200 years after the death of our Saviour But here the Man's skill fails him for it is certain that Irenaeus quotes the Revelations in several places Irenaeus lib. 4. cap. 37. as a Book of like Authority with the rest of the New Testament and he himself tells us that he wrote in the time of Eleutherius and Bellarmine sets him down as a Writer in the Year 180. after our Saviour's birth and that will lessen the time mentioned of 200. after his death by fifty This mistake is not worth the noting if it did not give us to see how ready some men are to lay aside not onely Reason but the Sacred Records of the Christian Faith not considering the true consequences of their own Action since it is most certain that if a full Authority be not allowed to the Books of the New Testament there can be no pretence to any either in Pope or Council or in any thing that is called Church But our Authour goes on to a second thing and proceeds with more than ordinary caution and seems as wise as
comes to the Church of England and demands it there they deny that they have any such Authority Not content with that he puts himself to the trouble to prove it p. 11. he goes to the Church of Rome they say they have it p. 12. and he presently believes them and after a few rubs removed out of his way he reviews Bellarmine's marks and signs of a true Catholick Church and by them endeavours to shew that there is such an unerring Authority and Sovereign Guide in the Church of Rome Now all this is nothing but a plain begging of the Cause or a discovery how little he knows in this Controversie for certain it is that the Church of England and all other Protestant Churches ever since the Reformation have demanded and most earnestly required one plain positive proof that ever God Almighty or our Blessed Lord did ever appoint any such Sovereign Guide and unerring Authority in the Church But they could never receive any plausible Answer to it by all the ways whereby a Negative can be proved they have shewed that there is no such order or appointment in it Nay lately some Writers have asserted with good reason that such a thing is not agreeable to the methods that God has us'd in the Government of the World and that it would not be of any considerable use to the advancement of piety or any eminent vertue amongst men and that the pretence of it serves onely to support an unreasonable Usurpation over the Church of Christ Great Volumes and strong Arguments remain unanswer'd and yet at this time of the day the dull and stale old accompts of it without any new ornaments or new force are sent abroad without any ground or hope of victory to vindicate the interests of it This deserves a sharper Censure than I will give but yet I would have our Authour know that a New Convert to his Old Friends the followers of Ebion and Cerinthus might have alledged in his behalf all that which our Authour here does and that to as much purpose he might have said that he had wished that God had left an unerring Authority in his Church and that God had not left the World without Government and given us Laws without lawfull Judges and Interpreters and that therefore he presumed that such an Authority was somewhere to be sound As for Irenaeus his Church and those in Communion with it they did not in the least pretend to it but the followers of Ebion and Cerinthus did fully and loudly challenge it and therefore his Reverend Fathers Irenaeus and the rest of the Orthodox Bishops must have him excused for he will rather put himself under an unerring Authority than trust to the Guidance of Those that confess themselves to be no more than fallible men But to let that pass P. 13. the next thing we find in our Authour is Bellarmine's Notes of a true Church I suppose he puts them down to encrease the bulk of his Book He could not but know that they are of no Authority with us And Answers are given out to each of them in their Order He might have added strength and force to them whilst they are so briskly attacked but he has no pretence to build upon them or defend himself by them But besides he of all men living has the least right to expect any advantage from them because the chiefest of these Notes are grounded on sayings of the Prophets and he that has so far depreciated the true value of the Five Books of Moses p. 6. will hardly persuade another that he gives any great credit to the writings of the Prophets He there gives us an objection against the Pentateuch P. 6. from the supposed intermedlings of Esdras but does not well reflect that he derives that objection by several Medium's from the Samaritans who were the first and are at this day the chiefest Adversaries and greatest Calumniatours of Esdras Now these very men keep close to the Five Books of Moses and for this they offer some pretences of reason but our Authour without any reason at all would make advantage by the Prophets and throw contempt upon Moses and all this by virtue of the credit which he seems to give to the objections made against Esdras by the Samaritans But Most certainly in this he acts beyond his skill and talks without book for be it what it will Bellarmine's Notes are of no use to him and can do him as little service as that formidable force of Pagans and Turks and I know not how many Nations which he brings in to his assistance p. 11. where he himself says he has no Adversary It is well for him that that impertinency and this did not come together into his head at the same time for if he had thought but as much of the Pagan as he does of the Atheist and Theist perhaps his reason might have been as favourable to them as it was to those others p. 4. and then if Bellarmine's Notes had come into his way who knows but that the man might have turn'd Convert again and wrote another Book of the motives for his reconciliation to old Paganism for methinks it is very probable that our Authour might have found these amongst the Pagans Vniversality and Visibility Vninterrupted continuance and Succession till the days of Constantine lastly Vnity and Vniformity he might have seen there too that which they call a High-Priest and Holy Altar and a Holy Sacrifice Miracles and Religious Colleges and Abstinence P. 14. and vowed chastity and a great many Doctrines Authoritatively imposed and universally received throughout the World I will presume this Gentleman never read either Pausanias or Zozimus or the Epistles of Symmachus and it is happy for him that he did not I will venture the little skill that I have that any impartial Reader shall find better flourishes sairer turns of the Pen and more appearance of Argument in that Speech which Symmachus makes to the Emperour Valentinian Theodosius and Arcadius in the Name of Rome Pagan than our Authour gives us here against the Church of England to our Bishops Now if these little thoughts governed him in the change of one Religion it is well for him that he never ingaged in the consideration of the other But our Authour has Bellarmine's Notes and he will make something of them by virtue of them he says he sound what he was resolved to find before the true Catholick or one Church that may be said to be true in opposition to all others Now upon this foundation he builds apace P. 15. 1. That this being one Body must have one Head upon Earth and he after our Saviour's Death was St. Peter and after St. Peter's his Successours and they are the Bishops of Rome and those are every one of them in their several times not only Successours to St. Peter P. 16. but Christ's Vicegerents This their Authority he says has been owned
Authority than our Authour This is a blunder and shews us that new Converts are not men of the greatest skill and that some of them have as little knowledge in Councils as they have in the Scriptures This man deserves a greater lash than I will give him for bringing in his Story with that pomp and appearance of skill telling us that this Council is owned by Protestants the time of its celebration the number of Bishops who were in it And now at last it appears that whatever we Protestants do yet the Pope himself will not allow what this man challenges in his behalf But perhaps his case is piteous For more may be required of new Converts than they are able to perform He that takes up a Religion by submitting to Authority without reason may easily be confounded when he seeks to give reasons for what he has done For once I will be kind and make the best Apology for our Authour I can and I think a good one and that is this He is not the first man of the Church of Rome who has quoted Councils to little purpose He follows great Examples and the chiefest among them For thus did Paschasinus one of the Pope's own Legats in this very Council at Chalcedon and that too in his opposition against this 28th Canon After he had declared it was the Pope's pleasure that nothing should be determin'd there concerning his Power or the Power of the other Patriarchs he alledged in behalf of the Pope's Supremacy that it was fixed beyond exception or doubt by the sixth Canon of the great Council at Nice wherein it was declared that Ecclesia Romana semper habuit primatum The Bishops wondered they should know nothing of this and thereupon required the Canon to be read Paschasinus produced his Copy and there those words were But the Fathers not satisfied called for others and more attested Copies and in them there was not the least word intimating any such thing Now this compare of the Copies made Paschasinus blush and the Fathers of that Council think what sort of men they had to deal with A Roman Catholick tells us this Passage in these words Primò refertur à Paschasino Leonis in Concilia Chalcedonensi Legato Act. 16. quod Ecclesia Romana semper habuit primatum At statim Chalcedonenses Patres eundem Canonem ex codice suo sine additione istâ retulerunt Quapropter consentiunt omnes eruditi verba haec non esse genuina sed assuta Thus too in the Council of Carthage Du Pin p. 325. Faustinus Legate of Zosimus challenged a right for the Pope to receive Appeals and that by right of a Canon of the Council of Nice The African Fathers found no such thing in their Copy brought thence by Caecilianus one of the Fathers of that Council Synodi Carth. Acta Edit à Beveregio p. 5â—9 But because Faustinus insisted upon the skill knowledge or infallibility if you will of Pope Zosimus and had shewed that the Pope himself in his Commonitory directed to him and the other Legats did expresly assert that this was his right and that according to the determination of the Council of Nice the African Fathers resolved to send Messengers to the three great Seats Alexandria Antioch and Constantinople to get new Copies one from each of them attested under the hands of those Patriarchs Epist ad Coelestinum in fine Canonum Carthag à Bevereg Edit p 675. and compare them with their own and the Roman Copy At the return of the Messengers it manifestly appeared that their own Copy intirely agreed with every one of the others and that the Council of Nice had not given the least advantage to the Bishop of Rome in the case of Appeals Thus it seems that Councils are different things in Rome from what they are in other places A Pope or his Legate can reade that in them which no man else can The Popes seem extraordinarily wise in challenging a power to confirm Councils but they had as good let it alone For it will doe their business as well if they follow these Examples to take from them and add to them what they please Brietii Annales in An. 418. p. 402. Both these things I know are excused and some tell how Paschasinus was led into his mistake others say it was a mere oversight of Pope Zosimus in quoting the Nicene Council instead of the Sardican To avoid other difficulties some are willing to allow that a Pope may be deceived and that too when he is inlarging his Power over the Church Catholick with all art and subtilty Nor do I know what Article of Faith or Infidelity might not be established in the Church by such mistakes and oversights as these It 's well for succeeding Christians that the Fathers at Carthage and Chalcedon had eyes in their heads and did use them too without giving trust to Pope or Legate or Roman Copy For had they been as much mistaken or overseen as others there are enough at this day that would make advantage of it and declaim sufficiently against us pleading an oversight in the case But these Senses of men are evil things and most mischievous to the Interests of Rome These tempt men in spight of all their resolutions doe they what they can to misdoubt the Doctrine of Transubstantiation These shewed of old what was and what was not in the Council of Nice and are every day telling tales opening and disclosing some fine intrigue or other so that I cannot but wonder that Rome has not yet taken a full revenge of them For if they would oblige men to deny or at least misdoubt their Senses in every thing as well as one and require the Learned not to see what they do see in Councils and old Records as well as they require all not to see what they do see in the consecrated Elements then conversions would be easie and they might soon find an intire submission from all the World to all the Supremacy they can wish But to let that pass it is said in the defence of Zosimus that he was overseen and he easily might be For the Canon that he quoted was a true Canon made at Sardica and not at Nice and the Council of Sardica as to Faith intirely receiving and requiring all that which was concluded at Nice made onely Canons concerning Discipline and they were put into the same Book or upon the same Roll with those of Nice Which the Pope finding in the Title at the beginning might easily refer all that followed to it This is said But the Fathers at Carthage did not judge it an oversight but intrigue and design and to withstand it to the utmost made the 31st Canon which ordains most stoutly and resolutely that If any hereafter should appeal to a Foreign Power or Transmarine Judicatory he should never be received into Communion by any in Africa Upon which Canon Zonaras says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the huffing