who had the presumption to excite discord and divisions among a people heretofore at peace, the rashness and petulance of Meletius, and of those who had been ordained by him, still remained to be considered. And what was determined by the Synod with respect to these persons, we proceed, beloved, to make known to you. It seemed advisable to the council, who were moved by feelings of humanity towards Meletius, although in strict justice he merited no indulgence, that he should remain in his own city, but have no power either of ordination, or of designating candidates for orders, and should not appear in the country, or in any other city, under that pretence; but should retain the name only of his office. Those, however, who were admitted by him to any clerical function, after being confirmed by a more sacred ordination, † were to be received into communion on this condition, that although they should retain their honors and ministry, they should always be ranked after those, who, being stationed in any parish or church, had been previously ordained by our most respected colleague, Alexander. They are not allowed to propose for ordination such as they may think suitable persons, or to suggest their names; or, indeed, to do any thing without the consent of some bishop of the Catholic Church under the jurisdiction of Alexander. Such, however, as, by the grace of

It seems that Meletius had undertaken to confer orders in cases which did not belong to him; and had, moreover, infringed the ancient and universally received usage in regard to the ordination of bishops. For it was the custom, when any episcopal seat became vacant, for the bishops of the province, in the presence of the people, to elect and ordain a successor. But Meletius, wherever he happened to travel, made no scruple of instituting bishops, priests and deacons on his own authority. See Epiphanius, de hæres. 68.

↑ By a more sacred ordination, the synod intended, that the bishops and other clergy, who had been ordained by Meletius, should receive imposition of hands from Alexander. As they had been ordained without his consent, it was especially requisite that they should be consecrated by the bishop of Alexandria, according to ancient custom, which exacted obedience from all the bishops of the Egyptian diocese to Alexander, as their spiritual head.

God, and the aid of your prayers, have never been found in any schism, but have remained in the Catholic Church without spot, have the privilege of voting, and of proposing the names of such as may be worthy of admission into the clerical order; and, in short, of performing whatever may be agreeable to ecclesiastical law and sanction. But if any of those who are in the Church should be removed by death, the office of the deceased is to be conferred on such as have recently been admitted to orders; provided, however, that they appear to be worthy of the promotion, and be elected by the people; whose choice, nevertheless, must be approved and confirmed by the bishop of Alexandria. And this privilege was conceded to all the others. But with respect to Meletius, on account of his former irregular conduct, and the rashness and precipitancy of his temper, it was otherwise decreed; that no power or authority should be given to a man, who might be able to renew the same troubles, which had existed before.

These are the transactions relating more particularly to Egypt and the most holy church of the Alexandrians. And if any thing further was resolved or determined, in the presence of our Lord, and most honored associate and brother, Alexander, he will himself the more accurately relate it to you, from having been a prominent actor and sharer in what was performed.

We moreover inform you of our unanimous agreement with regard to the most holy season of Easter, which was happily effected by the assistance of your prayers; so that all our brethren in the East, who formerly celebrated the passover simulta

This passage, says Valesius, evidently refers to the bishops who were ordained by Meletius, as well as to the presbyters and deacons. For if it only contemplates the promotion of one presbyter to the vacant place of another, why did the Nicene Fathers use so much caution? Why did they make so many and such important preliminary requisitions? Why so much solicitude in regard to the advancement of a presbyter merely? Unquestionably, the words of the council have a more immediate view to bishops; in the election of whom, the suffrages of the people were necessary, and also a confirmation of their choice by the bishop of Alexandria, as the metropolitan of all Egypt.

neously with the Jews, will in future keep that festival in accordance with the Romans, with ourselves, and with all those, who from the earliest times have observed that solemnity with us. Rejoicing, therefore, on account of these happy regulations, and the peace and harmony which prevail, and also that every heresy is cut off, receive with the greater honor and warmer affection, our colleague, and your bishop, Alexander; who by his presence has afforded us great satisfaction, and at so advanced an age has supported such arduous labors to restore peace among you. Pray also for us all, that what has been rightly established, may firmly continue, through Almighty God, and our Lord Jesus Christ, with the Holy Spirit, to whom be glory forever, amen.

G.

Letter of the Emperor.

Constantine, august, to the Catholic Church of Alexandria. All hail, beloved brethren! We have received a signal benefit from the divine providence, in that, being freed from all error, we acknowledge one and the same faith. Henceforth it will not be in the power of the devil to do any thing against us; for all his insidious machinations are utterly removed. The splendor of truth, at the command of God, has vanquished those dissensions, schisms, and tumults, which invaded our repose, and, if I may so speak, the deadly poisons of discord. We all, therefore, believe that there is one God, and worship in his

name.

That this happy state of things might be brought about, I called together in the city of Nice as many of the bishops as pos

sible, with whom, as one of your number, and rejoicing exceedingly to be your fellow-servant, I undertook myself to examine into the truth. Whatever, therefore, might give occasion for controversy and dissension was accurately considered and discussed. May the Divine Majesty pardon the many and grievous expressions concerning our blessed Saviour, and our hope and life, which were indecorously and blasphemously uttered by some, who declared opinions contrary to the divine scriptures, and our holy faith, and professed to believe them. When, therefore, more than three hundred bishops, not less to be admired for their modesty, than for their talents and intelligence, confirmed one and the same faith, which is derived from the truths of the divine law accurately investigated, Arius alone, who first sowed this evil among you, and afterwards among others also, with impious design, was found to be overcome by diabolical art and influence. Let us receive, therefore, that doctrine which was delivered by the Almighty. Let us return to our beloved brethren, from whom this shameless minister of satan has separated us. Let us return to the common body and to our own members, with all diligence, since it is due to your prudence and understanding, to your faith and holiness, that, the error of this man, who is evidently an enemy of the truth, being demonstrated, you return to divine grace. For what was approved by three hundred bishops can only be considered as the pleasure of God, especially as the Holy Spirit, dwelling in the minds of so many and such worthy men, has clearly shown the divine will. Wherefore, let no one hesitate, let no one delay; but let all return with alacrity to the path of truth, that when, with all convenient speed, I shall visit you, I may offer, with you, due thanks to the Searcher of all hearts, that having made known to you the unadulterated faith, he has restored to you that mutual charity, which was so much to be desired.

May the Divine Being watch over you, my beloved brethren.

H.

Another Letter of Constantine.

Constantine, august, to the Churches.

Having experienced, in the flourishing state of public affairs, the greatness of the divine goodness, I thought it especially incumbent on me to endeavor that the happy multitudes of the Catholic Church should preserve one faith, be united in unfeigned love, and harmoniously join in their devotions to Almighty God. But this could not otherwise be effected in a firm and solid manner, than by an examination, for this purpose, of whatever pertains to our most holy religion, by all the bishops, or the greater part of them at least, assembled together. Having therefore convened as many as possible, I myself being present, and, as it were, one of you, (nor do I deny that I exceedingly rejoice in being your fellow-servant,) every thing was examined, until a unanimous sentiment, pleasing to God, who sees all things, was brought to light; so that no pretence was left for dissension or controversy respecting the faith.

When the question arose concerning the most holy day of Easter, it was decreed by common consent to be expedient, that this festival should be celebrated on the same day by all, in every place. For what can be more beautiful, what more venerable and becoming, than that this festival, from which we receive the hope of immortality, should be suitably observed by all in one and the same order, and by a certain rule. And truly, in the first place, it seemed to every one a most unworthy thing that we should follow the custom of the Jews in the celebration of this most holy solemnity, who, polluted wretches! having stained their hands with a nefarious crime, are justly blinded in their minds. It is fit, therefore, that, rejecting the practice of this people, we should perpetuate to all future ages the celebra