In 419 A.D. another council at Carthage, at which Augustine was present, repeated the former list of books with a single alteration, viz., fourteen epistles of Paul (instead of thirteen).(335) The preceding notices and catalogues show a general desire in the Western Church to settle the canon. The two most influential men of the period were Augustine and Jerome, who did not entirely agree. Both were unfitted for a critical examination of the topic. The former was a gifted spiritual man, lacking learning and independence. Tradition dominated all his ideas about the difficult or disputed books. He did not enter upon the question scientifically, on the basis of certain principles; but was content to take refuge in authority—the prevailing authority of leading churches. His judgment was weak, his sagacity moderate, and his want of many-sidedness hindered a critical result. Jerome, again, was learned but timid, lacking the courage to face the question fairly or fundamentally; and the independence necessary to its right investigation. Belonging as he did to both churches, he recommended the practice of the one to the other. He, too, was chiefly influenced by tradition; by Jewish teachers in respect to the Old Testament, and by general custom as to the New. The question was not susceptible of advancement under such manipulation; nor could it be settled on a legitimate basis. Compared with the eastern Church, the western accepted a wider canon of the Old Testament, taking some books into the class of the _canonical_ which the former put among those _to be read_. In regard to the New Testament, _all_ the Catholic epistles and even the Apocalypse were received. The African churches and councils generally adopted this larger canon, because the old Latin version or versions of the Bible current in Africa were daughters of the Septuagint. If the Latins apparently looked upon the Greek as the original itself, the apocryphal books would soon get rank with the canonical. Yet the more learned fathers, Jerome, Rufinus and others, favored the Hebrew canon in distinguishing between _canonical_ and _ecclesiastical_ books. The influence of the Eastern upon the Western Church is still visible, though it could not extinguish the prevailing desire to include the disputed books. The Greek view was to receive nothing which had not apparently a good attestation of divine origin and apostolic authority; the Latin was to exclude nothing hallowed by descent and proved by custom. The former Church looked more to the sources of doctrine; the latter to those of edification. The one desired to contract those sources, so as not to be too rich; the other to enlarge the springs of edification, not to be too poor. Neither had the proper resources for the work, nor a right perception of the way in which it should be set about; and therefore they were not fortunate in their conclusions, differing as they did in regard to points which affect the foundation of a satisfactory solution.