This important historical fact must never be forgotten in considering the rise of the Papacy, namely, that the change was not directly from democracy to monarchy, but from democracy indirectly through oligarchy to monarchy. In addition to the instances of episcopal equality and independence already given, the Apostolic Canons in canon 35 ordered each province to determine for itself which one of its churches should hold the primacy. This idea persisted long after the time of Constantine and, indeed, the Council of Antioch in 341 repeats the rule as if recognising a long established regulation. The Council of Nicæa in 325, while assigning the highest rank to the Apostolic Sees of Rome, Alexandria, and Antioch, at the same time reserved to every province the rights of its own church. In the second universal council held in 381 at Constantinople, when the great provinces of the Church were defined and the honourable primacy of Rome clearly asserted, no interference was allowed with the autonomy of the provincial churches. In the West, however, local autonomy and provincial primacy were not so much emphasised as in the East. Rome and St. Peter's successor residing there early established a predominance over Spain, Gaul, and Britain. In Africa, Carthage for the most part obeyed Rome, and in Italy, Ravenna and Milan occasionally showed stubborn resistance. 13. The civil government naturally approved a system of Church polity which was in harmony with that of the state. It is no surprise, therefore, that imperial edicts supported the lofty position of the Bishop of Rome.[178:1] Did he not represent the Church of the great Empire and the faith of the Emperor himself? Besides it was always easiest to deal with him as a representative of the entire Church. In fact there was a sentiment in the Church that it was much better to carry on all business with imperial authorities through him. To this end the Council of Sardica in 347 decreed that all prelates visiting Rome for the purpose of obtaining civic favours should present their petitions through the Bishop of Rome.[179:1] Theodosius (380) commanded that all subjects "should hold that faith which the divine Peter, the Apostle, delivered to the Roman Bishop."[179:2] Valentinian III. (445) commanded all bishops to recognise the Bishop of Rome as their leader in both judicial and administrative matters.[179:3] Later Emperors lavished on the Roman Church wealth, immunities, and exemptions which greatly enhanced its power and magnified the importance of its head.[179:4]