cally but truly, both the miracles and the sufferings, the distinction of natures being recognized in one and the same Subsistence, in that each nature with the communion of the other willed and wrought that which was proper to itself, on which account we confess two natural wills and operations mutually concurring to the salvation of the human race.

These things then being defined by us with the utmost accuracy and care, we decree that it shall not be lawful for any one to bring forward or write or compose any be→ lief, or to understand or teach otherwise. And they who shall dare to compose any other belief, or to bring forward or teach or deliver another Creed to those who wish to turn to the acknowledging of the truth from Heathenism or Judaism, or any heresy, or to introduce any novelty of expression, or newly-invented phrases, to the subversion of those things which we have now defined, if they are Bishops or of the Clergy, they shall be deposed from their order; if Monks or Laymen, anathematized.

THE CANONS

OF THE PROVINCIAL COUNCILS

RECEIVED INTO

THE CODE OF THE UNIVERSAL CHURCH.

THE Canons of the five Provincial Synods which follow (as is stated in the note on the first Canon of the Council of Chalcedon), had been collected into one Code previously to the holding of that Council by which they were received and confirmed, and so stamped with the authority of the Universal Church. According to Justellus who published the Code of the Universal Church in 1610, this collection was first made in the reign of Theodosius the Great, soon after the first Council of Constantinople, by one Stephen Bishop of Ephesus, whose name Justellus had seen prefixed to this Code in the Palatine Library, and contained at first only the Nicene, Ancyran, Neocæsarean, Gangren, Antiochian, Laodicean, and Constantinopolitan Canons; those of Ephesus and Chalcedon were afterwards added. See Justell. pref. to Can. of Nice.

That this collection was made and received by the Church previous to the Council of Chalcedon is evident from the manner in which several of the Canons are quoted in that Council. Thus in the 4th Action, in the matter of Carosus and Dorotheus, who had acknowledged Dioscorus as Bishop, though he had been deposed from

his Bishopric," the holy Synod said, let the holy Canons of the Fathers be read, and inserted in the records; and Aetius the Archdeacon taking the book read the 83d Canon, If any Bishops, &c. And again the 84th Canon, concerning those who separate themselves, If any Presbyter, &c." These Canons are the 4th and 5th of Antioch. Again, in the 11th Action in the matter of Bassianus and Stephanus who disputed about the Bishopric of Ephesus, both requested the Canons to be read, " And the Judges said, Let the Canons be read. And Leontius Bishop of Magnesia read the 95th Canon, If any Bishop, &c., and again out of the same book the 96th Canon, If any Bishop," &c. These Canons are the 16th and 17th of Antioch. Now if we add together the different Canons in the Code of the Universal Church in the order in which they follow in the enumeration of them by the Council of Trullo, and in other documents, we find that the 4th and 5th of Antioch, are the 83d and 84th of the whole Code, and the 16th and 17th of Antioch, the 95th and 96th. Nice 20, Ancyra 25, Neocæsarea 14, Gangra 20; all which make 79. Next come those of Antioch, the 4th and 5th of which therefore will be respectively the 83d and 84th, and the 16th and 17th the 95th and 96th.

THE CANONS OF ANCYRA.

THE Synod of Ancyra in Galatia was assembled A. D. 315, ten years before that of Nice. It consisted only of eighteen Bishops, who met to determine the cases of those who had lapsed in the time of the persecution under Maximin, and who desired to return to the Communion of the Church.

CANON I. Respecting the Presbyters who have sacrificed, and then again entered into the conflict, not deceitfully but truly, neither having before prepared and arranged the matter, and persuaded others to make it appear that they were exposed to tortures which in fact were applied only in seeming and pretence, it is decreed, that such persons may partake of the honor of their chair, but shall not be allowed to offer or preach (1), or take any part in the performance of the divine offices.

II. In like manner as regards the Deacons who have sacrificed, and then again entered into the conflict, [it is decreed] that they shall indeed have their other honors, but shall desist from all their sacerdotal service, both from the bringing in the bread or cup, and making the proclamations. If however any of the Bishops should perceive in them trouble of mind and meek humiliation, and should wish to grant them any greater privileges,

or on the other hand should see reason to take away anything from them, they are to have authority to do so.

III. As regards those who have fled, and have been taken, or who have been betrayed by their servants, or by some other means have been spoiled of their goods, or have endured tortures, or been cast into prison, still exclaiming that they were Christians; and have been harassed by their persecutors forcibly putting something into their hands, or who have been compelled to receive food, professing all the while that they were Christians, and constantly manifesting grief for what had happened to them, in their habit and appearance and humble way of living, such persons as being without sin in this respect, are not to be repelled from Communion: but if they have been repelled by any one out of excessive strictness, or from ignorance of some things, let them be immediately received. And this decree applies equally to the Clergy and the Laity. Furthermore it has been considered whether Laymen who have fallen under such a necessity may be promoted to the Clergy; and it has been decreed, that such persons having in no respect sinned, may, if their previous course of life is found to be correct, be ordained.

IV. As regards those who have indeed been forced to sacrifice, but who afterwards have eaten before the idols, and who being led away have returned with a cheerful appearance, and have put on a richer garment, and partaken without distinction of the supper which was prepared, it is decreed that they be hearers (1) for a year, and prostrators for three years, and communicants in prayers for two years, and then be admitted to full Communion (2).

V. Such persons however as have come with a mourning dress, and falling down have eaten, but weep