It may have seemed to you rather barren, this talk of Councils. But it is in reality far from being barren talk. It shews us the representatives of the British Church in the full swim of ecclesiastical affairs; summoned as a matter of course to the greatest councils; addressed as a matter of course by the greatest writer of their quarter of the world; taking their share in the settlement of the most subtle and vital points of Christian faith and practice. At Arles, they dealt with the question, so practical after Diocletian's recent persecution, how men were to be re-admitted to the Church, who in time of persecution had fallen away. They decided, further, one of the gravest questions they could have had to decide, whether baptism in the name of the blessed Trinity was valid baptism, even though a schismatic had administered the rite. Their decision was against re-baptism in such cases, a fact of which I may have time to remind you when I speak of some of the practices of the British Church; admission by the laying on of hands was to suffice. They also determined that Easter must be kept everywhere on one and the same day, again a fact which reappears very prominently in their later history. At Nicaea, they dealt with the greatest question that ever stirred the Church of Christ, the question of the coequal deity, the oneness of nature, of the Son with the Father; and they laid down a rule for observing Easter, from which their descendants 350 years later accused the Roman Church of having departed. At Sardica they asserted the innocence of St. Athanasius; and gave authority to Julius, Bishop of Rome, to receive appeals from a province, if a bishop was dissatisfied with a decision of his synod. Their descendants were too busy with the inroads of barbarians and the subtleties of heretics, to pay much heed to the amusing exposure by the African Church of the Popes Zosimus, Boniface, and Celestine, 417-432, for quoting this Sardican Canon as a Canon of Nicaea, with "Julius" altered to "Sylvester" to make the name fit the forged date. The difference between calling it a Nicene Canon and calling it Sardican may seem little more than a question of a right name and a wrong. But its effect was tremendous. It added the greater part of the known world to the sphere of influence of the Bishop of Rome. For the Sardican Canons were passed by the Western bishops, after the Easterns had left Sardica, and could bind at most only the West. The Canons of Nicaea were binding on the whole of the Christian world. The sarcastic comments of the African Church, in their letter to Celestine, at the close of the controversy, should have had more effect in checking such proceedings than it had. At Rimini the British upheld the coequal deity of the Son; and when the Arian Emperor compelled the signature of a heterodox creed, the bishops of the provinces of Gaul gathered themselves together on their way home, and re-asserted their Catholic belief.