see a contest apparently so unequal. Respect for the man, however, induced them to permit him to engage. He immediately addressed the philosopher in these terms; ‘Hear, philosopher, in the name of Jesus Christ. There is one God, the Maker of heaven and earth, and of all things visible and invisible, who made all these things by the power of his Word, and confirmed them by the holiness of his Spirit. This WORD, whom we call the Son of God, compassionating the sons of men, involved in error and wickedness, chose to be born of a woman, to converse with men, and to die for them; and he will come again, the Judge of all things which men have done in the body. That these things are so, we believe in simplicity. Do not, then, labor in vain, seeking to confute things which ought to be received by faith, and investigating the manner in which these things may or may not be but, if thou believest, answer me, now that I ask thee.' Struck with this plain, authoritative address, the philosopher said, I do believe; with pleasure owned himself vanquished, confessed that he embraced the same sentiments with the old man, and advised the other philosophers to do the same, declaring that he was changed by a divine influence, and was moved by an energy he could not explain.

Here it is evident that this successful espouser of the truth stepped forth in its defence, in humble dependence on God to bless his own word with victorious energy; and it was evident, by the issue, that the faith of the vanquished stood not in the wisdom of men, but in the power of God.

I fear we shall not find in the whole Nicene business so instructive a narrative. The emperor himself came to the synod, and exhorted them to peace and unanimity. A number of mutual accusations having been presented to him, he threw them all into the fire, protesting that he had read none of them, and charged them to forbear and forgive one another. He then gave them leave to enter directly on the business of the synod. They canvassed the doctrine of Arius, extracted his propositions from his own writings, and argued the subject with great vehemence; Constantine himself acting as moderator, and endeavoring to bring them to perfect agreement. But it soon appeared that, without some expla natory terms, decisively pointing out what the scripture had revealed, it was impossible to guard against the subtilties of the Arians. Did the Trinitarians assert that Christ was God?

The Arians allowed it, but in the same sense that holy men and angels are styled gods in scripture. Did they affirm that he was truly God? The others allowed that he was made so by God. Did they affirm that the Son was naturally God? It was granted for even we, said they, are of God, of whom are all things. Was it affirmed that the Son was the power, wisdom, and image of the Father? We admit it, replied the others, for we also are said to be the image and glory of God. What could the Trinitarians do in this situation? To leave the matter undecided, was to do nothing: to confine themselves merely to scripture terms, was to suffer the Arians to explain the doctrine in their own way, and to reply nothing. Undoubtedly they had a right to comn:ent according to their own judgment, as well as the Arians; and they did so in the following manner. They collected together the passages of scripture which represent the Divinity of the Son of God, and observed that, taken together, they amounted to a proof of his being of the same substance with the Father: That creatures were indeed said to be of God, because, not existing of themselves, they had their beginning from him; but that the Son was peculiarly of the Father, being of his substance, as begotten of him.

The majority of the council was convinced that this was a fair explanation. The venerable Hosius, of Corduba, was appointed to draw up a creed, which, in the main, is the same that is called the Nicene Creed to this day. This soon received the sanction of the council, and of Constantine himself, who declared that whoever refused to comply with the decree should be banished.

Here we have the testimony of nearly the whole christian world, in favor of the doctrine of the proper Deity of the Son of God-a testimony free, unbiassed, and unrestrained. How can this be accounted for, but hence-that they followed the plain sense of scripture and of the church in preceding ages?

Arius was deposed, excommunicated, and forbidden to enter Alexandria. The minority at first refused to subscribe, but being advised to yield, at length, by Constantia, their patroness, (the emperor's sister,) twenty out of the twentytwo Arian bishops consented. But, by the omission of a single letter, they reserved to themselves their own sense, subscribing not that the Son is the same, but only of the like

esssence with the Father.*

Arius and his associates were

banished into Illyricum."

Versification of the Welsh Poetry on page 216.

How fine is the form of the beautiful NUN,
So honored in Erin, fairest isle 'neath the sun!
When thy father essayed to betrothe thee, young maid,
Thine eye, in astonishment, leaped from thy head:
The pain which it gave thee was surely intense,
And wrapped in its folds every tremulous sense.
On the morrow, when Sol rose on mountain and field,
Thine orb was restored, and thy countenance healed.

From the shores of Hibernia to Dyvi's famed stream,t
Tho' the distance was great, thou didst easily swim.
With the image of God‡ on thy raiment impressed,
Thou didst ride on the flood, as if taking thy rest.
No ship, in full sail, took thee hence from this strand,
Across the wide ocean to Cambria's land.

Thine ark, holy Nun, was no more than a clod,
With which you did hallow the soil that you trod.

Thy maidens, most lovely, and free from all stain,
Did follow, undaunted and true, in thy train :
As a band of fair sisters, united in love,

Like a fleet o'er the waves did they gracefully move.

When thy friends were ahunger'd, thy power was display'd,
And of rushes a feast (turned to fishes) was made.
Thou didst live in full glee, for thy heart was at rest,
And sorrow and anguish had fled from thy breast:
No care on thy brow-no regret on thy mind,

Amid deserts and mountains sweet peace didst thou find.
The favor of God upon thee was bestowed,

And much to thy virtue have Christians since owed.

* It is remarkable that this duplicity is recorded by Philostorgius, the Arian historian.

A river in Cardiganshire.

The Crucifix.

A feast to thy memory (long may it live!)
Was appointed by Jesus, thy name to revive;
And those whom He loves have observed it till now,
And on its return to His majesty bow,

With a rev'rence superior to that they display
On the advent, each week, of His own Sabbath-day!

Translation of the lines on page 217.

FIE to the relics of saints !

Fie to the foolish worship of dumb, formidable idols!
Fie to the Pope and his detestable mass,

His petitions, purgatory, and vended pardons & indulgences!
The faith of Rome, how fraught with absurdity & mischief!
To laud and reverence the Pope !

It is the faith of the mother of abominations:

A cruel faith-an antique, silly faith, the offspring of the devil!

Entered according to the Act of Congress, in the year 1834, by GRIFFITH H. ROWLAND and WILLIAM Scott, in the Clerk's office of the District Court of the Western District of Pennsylvania.