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the most infallible symptom of constitutional liberty, was successfully practised; honors, gifts, and immunities were offered and accepted as the price of an episcopal vote; and the condemnation of the Alexandrian primate was artfully represented as the only measure which could restore the peace and union of the Catholic church. The friends of Athanasius were not, however, wanting to their leader, or to their cause. With a manly spirit, which the sanctity of their character rendered less dangerous, they maintained, in public debate, and in private conference with the emperor, the eternal obligation of religion and justice. They declared, that neither the hope of his favor, nor the fear of his displeasure, should prevail on them to join in the condemnation of an absent, an innocent, a respectable brother. They affirmed, with apparent reason, that the illegal and obsolete decrees of the council of Tyre had long since been tacitly abolished by the Imperial edicts, the honorable reestablishment of the archbishop of Alexandria, and the silence or recantation of his most clamorous adversaries. They alleged, that his innocence had been attested by the unanimous bishops of Egypt, and had been acknowledged in the councils of Rome and Sardica, by the impartial judgment of the Latin church. They deplored the hard condition of Athanasius, who, after enjoying so many years his seat, his reputation, and the seeming confidence of his sovereign, was again called upon to confute the most groundless and extravagant accusations. Their language was specious; their conduct was honorable: but in this long and obstinate contest, which fixed the eyes of the whole empire on a single bishop, the ecclesiastical factions were prepared to sacrifice truth and justice to the more interesting object of defending or removing the intrepid champion of the Nicene faith. The Arians still thought it