turn the priests into ridicule. But a plain and illiterate old man, one of those who had been distinguished as confessors, was unable to bear his arrogance; and, although unversed in the rules of logic and the art of disputation, ventured to accost him. This excited the laughter of some inconsiderate persons, to whom he was known, but alarmed the more reflecting, who apprehended that he might expose himself in so unequal a contest. Their respect for his character, however, prevented any attempt to hinder him from speaking. "Listen," he said, "philosopher, in the name of Jesus. There is one God, the Creator of heaven and earth, and of all things visible and invisible, who has performed all this by the power of his Word, and established it by the holiness of his Spirit. The Word, which we call the Son of God, pitying the errors of men and their brutish way of life, condescended to be born of a woman, to sojourn among them, and to die for their salvation. He will come again, to judge the actions of every one in this life. We believe, in the simplicity of our hearts, that this is the truth. Do not then fruitlessly trouble yourself, in seeking arguments against these things, or in attempting to discover the mode in which they may be, or not. But if you believe, only tell me so." The philosopher, not a little astonished at this unexpected address, answered, I believe; and, thanking the old man for having vanquished him, recommended it to those with whom he had formerly agreed in sentiment, to follow his example, solemnly declaring, that the change which he had experienced was the effect of divine power, and that he felt himself inexplicably impelled to embrace the faith of Christ.

The bishops had several conferences among themselves previously to the day when they were to proceed to the formal decision of affairs, and on which, Constantine desired to be present. Arius having been sent for on these occasions, declared his opinions as they are given in his letters; *-that God has not always been a Father, and that there was a time when the Son * One of them may be found among the Documents annexed, C.

was not; that the Son is a creature like the others; that he is mutable by his nature; that by his free will he chose to remain virtuous, but that he might change like others. He said that Jesus Christ was not true God, but divine by participation, `like all others to whom the name of God is attributed. He added, that he was not the substantial Word of the Father, and his proper wisdom, by which he had made all things, but that he was himself made by the eternal wisdom; that he is foreign in every thing from the substance of the Father; that we were not made for him, but he for us, when it was the pleasure of God, who was before alone, to create us; that he was made by the will of God, as others are, having no previous existence at all, since he is not a proper and natural production of the Father, but an effect of his grace. The Father, he continued, is invisible to the Son, and the Son cannot know him perfectly; nor, indeed, can he know his own substance. Some expressions of Arius are deemed too irreverent to be repeated, but the curious reader may find them in the works of Athanasius.* The bishops, assembled as they were from so many different and widely separated countries, stopped their ears on hearing such language, and rejected this doctrine as remote and alien from that of the Church. After a protracted discussion, some were of opinion that nothing new should be introduced, and that they should hold to the faith which was received from the beginning by tradition. This was particularly the case with those whose simplicity of character led them to receive religious truths without a minute examination. Others contended that it was not expedient to follow the opinions of the ancients without inquiry. Many of the bishops, and of the ecclesiastics, who attended them, acquired great reputation at these preliminary meetings, by exhibiting their strength in the art of logic, and their practised skill in disputes of this nature, and thus made themselves known, not only to the emperor, but also to his courtiers; and from that time Athanasius, a deacon of the church of Alexan

* Orat. I. contra Arianos, p. 294 and 295.

dria, who acompanied his bishop, took the principal part in this important discussion.

Constantine being desirous of meeting so great a number of prelates as were assembled at Nice, as well as of promoting peace and unanimity, repaired to that city, after he was in formed of their arrival. But, as it too frequently happens, many of that sacred order, as if they had met together on their private concerns, and supposing that they had found a favorable opportunity of having their grievances redressed, presented to the emperor written complaints against their brethren. As he was almost continually importuned with memorials of this kind, he deferred the consideration of them all to a certain day. At the appointed time, he addressed the prelates to the following effect. "All these accusations, my friends, must be finally determined at the great day of account, by the common Judge of all men. But it does not belong to a man like myself to take cognizance of these mutual charges, as they are brought by bishops, who ought so to demean themselves as not to be judged by others. Imitate, then, the divine clemency in forgiving one another; and relinquishing your reciprocal imputations, agree to be at peace: And let us give our attention to those articles of faith, for the consideration of which, we have convened in this place." He assured them, according to Theodoret,* although this seems to have been said at another time, that he had never read their libels. He declared that the delinquencies of the prelates ought not to be published, lest they should prove an occasion of offence to the people; and even added, that if he should surprise a bishop in adultery, he would cover him with his imperial mantle, for fear that the example of the crime should be prejudicial to those who might witness it. He then commanded them to desist from their unseemly recriminations, and ordered their memorials to be thrown into the fire.

The day appointed by the emperor for the public session of the council was under the consulate of Paulinus and Julian,

*Hist, Eccles. I. 11.

the thirteenth of the calends of July, answering to the nineteenth of June,* A. D. 325. On the arrival of that day, says Eusebius, all those who were to be present at the council, assembled in an apartment in the centre of the palace which was larger than any of the others. Many benches were disposed on each side, and every one took his proper place. When all were seated with suitable decorum, they awaited the coming of the emperor. First one, then another, and then a third, of his attendants entered the hall. Others also preceded, not armed men, nor any of his usual guard, but only his particular friends. At the signal which announced the entrance of the emperor, all arose, and he appeared in the midst of them, his purple robe, resplendent with gold and precious stones, dazzling the eyes of the beholders. That his mind was impressed with religious awe was evident in his downcast eyes, his blushing countenance, and his modest step and movement. He was taller than any of those, by whom he was surrounded. Nor was he in stature only, but also in elegance of form, and robustness of frame, superior to the others. These external advantages were heightened by courteousness of behavior, and a princely condescension, indicative, says his biographer, of the noble qualities of his mind. When he had reached the upper end of the hall, he remained standing in the middle, between the highest places, before a small chair, burnished with gold, which was prepared for his accommodation, until he was requested to be seated by the bishops, who then resumed their places.

The prelate who occupied the seat on the right side of the emperor then addressed him in a short speech, giving thanks and praise to Almighty God for the benefits conferred on the

*Socrates says, that it was on the 20th of May, but Valesius thinks he was mistaken. Atticus, bishop of Constantinople, mentions the 14th of June, but the date assumed by the writer is supported by the council of Calcedon and the Alexandrian Chronicle. The reader who may wish to see a full examination of this difficulty, is referred to Tillemont, mémoires pour servir à l'histoire ecclesiastique, Tom. VI. Note I, sur le Concile de Nicée.

+ Vit. Cons. III. 7.

Eustathius, according to Theodoret. I. 7.

Church through his instrumentality. When he was seated, the spectators all continued in silence, fixing their eyes upon the emperor, who, surveying them with a cheerful and serene expression of countenance, and employing a few moments to collect his thoughts, spake to the following purport, in a pleasant and subdued tone of voice. "It was, my dear friends, my most cherished wish, that I might one day enjoy the sight of this convention. Having been indulged in this desire, I return thanks to God, the ruler of all, who, in addition to innumerable other favors, has granted me this greatest of all blessings, to see you assembled together, and united in your minds. May no malignant foe disturb in future our public happiness. After the complete subversion, by the help of God our preserver, of the tyranny of those, who warred against the Most High, let no malevolent demon again expose the divine law, in any other manner, to slander and detraction. An internal sedition in the Church is, in my apprehension, more dangerous and formidable than any war, in which I can be engaged; nor do foreign concerns, however unfortunate, affect my mind with so sensible a grief as this unhappy affair. After I had become victorious, by divine assistance, over all my enemies, I thought that it only remained for me to render thanks to God, and to participate in the universal joy with those, whose liberation he has accomplished through my agency and efforts. But when the unwelcome news of your dissensions was brought to my ears, I conceived that the report should by no means be neglected; and hoping that, by my interference, a remedy might be applied to the evil, I sent for you all, without delay. Great indeed is my satisfaction to see you assembled together. But I shall consider the object of my prayers and labors as fully obtained, when I shall behold you united in the purpose of promoting harmony and concord; which, as persons consecrated to God, it is your duty to preach, and to inculcate on others. Endeavor then, my friends, ministers of God, and faithful servants of a common master and Saviour, that, the causes of your disagreement being removed,