in the article concerning the Son, are not to be found in many copies. "Light of Light" is also wanting in some. Routh, Script. Eccles. Opusc. ii. 454.

NOTE (K), PAGE 11.

So Socrates expressly asserts (Hist. vii. 34); and Evagrius (Hist. i. 3). The Roman writers, however, state it to have been by the authority of the bishop of Rome (Labbé and Cossart, iii. 1241). There is nothing in his letter to the synod (ibid. iii. 614), to warrant the assertion.

NOTE (L), PAGE 12.

Gregory (Lib. vi. Ep. 31. Ind. 15).

NOTE (M), PAGE 14.

These canons were passed on the twelfth day of the council; the first twenty-seven in the presence and with the approbation of the Roman legates, the three last by the other bishops, after the Roman legates had left the assembly. On the following day the Roman legates remonstrated against this proceeding, and appealed to the Judges whom the Emperor had appointed as moderators of the synod, alleging that fraud and force had been used in obtaining subscriptions to them. This was denied by the bishops who had subscribed them, and in the full synod these canons were confirmed, under remonstrance from the two Roman legates. For the reason of the objection of the Roman legates, and the force of it, see the note on the canon itself. Labbé and Cossart, iv. 791-819.

NOTE (N), PAGE 16.

The express ratification of this sentence, which was required of the Roman Pontiffs on their appointment, as appears from the

Liber Diurnus, published by Garner the Jesuit, is worthy of notice. It is as follows, speaking of the Fathers in the sixth council, "Autores vero novi hæretici dogmatis Sergium, Pyrrhum, Paulum, et Petrum, Constantinopolitanos, una cum Honorio, qui pravis eorum assertionibus fomentum impendit; pariterque et Theodorum cum omnibus hæreticis scriptis atque sequacibus nexu perpetua anathematis devinxerunt. Propterea quosquos vel quæque sancta sex universalia Concilia abjecerunt, simili etiam nos condemnatione percellimus anathematis." Reprinted from Garner's edition, Paris, 1680; by Routh, Script. Eccles. Opusc. ii. 501-509.

NOTE (0), PAGE 17.

Thus the second canon confirms the canon of Cyprian, directing the rebaptization of heretics; it also receives the eighty-five canons of the ante-Nicene code, called " of the apostles;" whereas Rome, for reasons better known to herself, only receives fifty of them : this canon also, while ratifying the Oriental synods, omits to mention the Western (except Carthage). The 13th is against the Roman custom which forbade presbyters and deacons, to retain their wives. The 36th sets the See of Constantinople on a par with that of Rome. The 55th condemns, on pain of deposition and suspension from communion, the Roman custom of fasting on Saturday.

NOTE (P), PAGE 17.

This Council, by reason of its being assembled to make good the omission of the fifth and sixth, is called by some the QuinSextine by others the Trullan, from Trullo, the name given to the building in which it assembled. By some it is called the Sixth General Council; considered as a continuation of the Sixth.

I. COUNCIL OF NICE,

A.D. 315.

CANON IV. (Against the Usurpation of the Bishop of Rome.)

It is most fitting that a bishop be appointed by all the bishops in the province. But if this be difficult, by reason of any urgent necessity, or through the length of the way, three must by all means meet together, and when those who are absent have agreed in their votes, and signified the same by letters, then let the ordination take place. But in every province the ratification of what is done, must be allowed to the metropolitan.

Κάνων δ'.

Ἐπίσκοπον προσήκει μάλιστα μὲν ὑπὸ πάντων τῶν ἐν τῇ ἐπαρχίᾳ καθίστασθαι. εἰ δὲ δυσχερὲς εἴη τὸ τοιοῦτο, ἢ διὰ κατεπείγουσαν ἀνάγκην, ἢ διὰ μῆκος ὁδοῦ· ἐξ ἅπαντος τρεῖς ἐπὶ τὸ αὐτὸ συναγομένους, συμψήφων γινομένων καὶ τῶν ἀπόντων καὶ συντι θεμένων διὰ γραμμάτων, τότε τὴν χειροτονίαν ποιεῖσθαι. τὸ δὲ κῦρος τῶν γινομένων δίδοσθαι καθ' ἑκάστην ἐπαρχίαν τῳ μητροπολίτη.-Conc. ii. 29.

CANON VI.-(Against the Usurpation of the Bishop of Rome.)

Let the ancient customs prevail, which are in Egypt, Libya, and Pentapolis; that the Bishop of Alexandria have authority over all, since this is customary also to the Bishop of Rome. In like manner also as regards Antioch, and in all the other provinces, let the churches preserve their dignity. This is altogether certain, that if any one become a bishop without the consent of the Metropolitan, the great synod has determined that he ought not to be a bishop.

Κάνων ς'.

Τὰ ἀρχαῖα ἔθη κρατείτω, τὰ ἐν Αἰγύπτῳ καὶ Λιβύῃ καὶ Πενταπόλει, ὥστε τὸν ̓Αλεξανδρείᾳς ἐπίσκοπον πάντων ἔχειν τὴν ἐξουσίαν, ἐπειδὴ καὶ τῷ ἐν Ρώμῃ ἐπισκόπῳ τοῦτο σύνηθές ἐστιν. Ομοίως δὲ καὶ κατὰ τὴν ̓Αντιόχειαν, καὶ ἐν ταῖς ἄλλαις ἐπαρχίαις τὰ πρεσβεία σώζεσθαι ταῖς ἐκκλησίαις. Καθόλου δὲ πρόδηλον ἐκεῖνο, ὅτι εἴ τις χωρὶς γνώμης τοῦ μητροπολίτου γένοιτο ἐπίσκοπος, τὸν τοιοῦτον ἡ σύνοδος ἡ μεγάλη ὥρισε μὴ δεῖν εἶναι ἐπίσκοπον, κ. τ. λ. Conc. ii. 32.

FROM GELASIUS'S HISTORY OF THE NICENE COUNCIL, Book ii. Chap. 32.

(Against the constrained Celibacy of the Clergy.)

They wrote a decree therefore concerning its not being right that those of the priesthood, whether bishops or presbyters, or deacons, or subdeacons, or any one of the priestly list, should sleep with the wives which they had married while they were laymen. These things being thus fashioned, the divine Paphnutius, standing in the midst of the crowd of bishops, cried with a loud voice, and said, "Do not make the yoke of the priesthood grievous; for it says, 'marriage is honourable in all, and the bed undefiled.' Take heed, lest by

Ἔγραφον οὖν περὶ τοῦ μὴ δεῖν τοὺς ἱερωμένους, εἴτε ἐπίσκοποι, εἴτε πρεσβύτεροι, εἴτε διάκονοι, εἴτε ὑποδιάκονοι, ἔιτε τὶς τοῦ ἱερατικοῦ καταλόγου, συγκαθεύδειν ταῖς γαμεταῖς, ἃς ἔτι λαϊκοὶ ὄντες ἠγάγοντο. τούτων οὕτω διατυπουμένων, ἀναστὰς ἐν μέσῳ τοῦ ὄχλου τῶν ἐπισκόπων ὁ θεῖος Παφνούτιος, μεγάλῃ τῇ φωνῇ ἐβόησε, λέγων· μὴ βαρύνετε τὸν ζυγὸν τῶν ἱερωμένων· τίμιος γὰρ, φησὶν, ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος. μὴ τῇ ὑπερβολῇ τῆς ἀκριβείας τὴν