Whereas this Edict clearly confirms the Canon of Chalcedon, which had given the second place to Con∣stantinople, by this very Emperor Marcian's consent: And it is something odd, that our Annalist by meer fancy, should assert even with confidence, than an Em∣peror of the East should revoke by an Edict, and a Bishop of Constantinople renounce a Priviledge granted by that same Emperor, and in a General Council, to that Church, a few years before.
Again, He insinuates that St. Severine allowed the Worship of Saints departed, now used in the Roman Church : But the Authors he cites, Euagrius and Eugippius, though they writ many years after St. Se∣verine's death,) have not one word of any deliverance by the praying to Saints: But one of them saith, they were freed from the Famin by the Providence of God: And the other affirms, they praised God for hearing St. Severine's Prayers in this Calamity: So that Severine prayed only to God, and the People of that Age praised him alone: And how can this excite the Posterity of that Nation at this day to pray to St. Severine so long after his decease?
What Victor saith of those, who suffered death by the Arrian Persecution in Africa, That the Romans would count them Martyrs , must be meant either of the Roman Captives in Africk, or of the Roman Church in Italy, who looked on these Sufferers as their Brethren, and of the same Faith, and so reckoned them Martyrs: But to stretch this Phrase, to signifie, that then the words [Roman] and [Catholick] were of the same import, is very unreasonable, and what Victor never dreamed of.
'Tis very suspicious, that Ecdicius did not get his wonderful Victory over the Goths by praying to St. Martin, because that History is related by two Au∣thors, one very Authentick, that is, Sidonius, who might have been, and probably was an Eye-witness, who doth not once name St. Martin: The other Gre∣gory of Tours, that lived near 150 years after, and he mentions it indeed, as done by the invocation of the