ΧΡΙΣΤΟΣ ' ΑΥΤΟ'ΘΕΟΣ OR AN Historical Account OF THE HERESY Denying the GODHEAD OF CHRIST.  
LONDON, Printed by Tho. Hodgkin for Robert Clavell, at the Sign of the Peacoak in St. Paul's Churchyard. 1696.   

TO THE READER.  
AFter the Heresy denying the Divinity of Christ had been long silenced by Argument and Discipline, it was again brought upon the Stage by Arius, whose Character makes not much for its Credit. For tho' in holy Orders, he was proud and aspiring, subtle witted, and an excellent Proficient in the Art of Flattery. Besides he was one that had such an overweening Conceit of his own Abilities, that he thought all to be his Inferiors in Desert. And through this his vain unhappy Temper he became impatient of Contradiction, full of Envy and Stomach, and bold to broach Heresy. And it was observed That Discipline and good Counsel, which usually make others better, made Arius the worse; and the more his Heresy was condemned, the more he laboured to propagate and defend it.  
Sulpitius lib. 2. observes, that the Arian Heresy received no small Advantage from the Quality of the Persons chosen to be its public Managers. Who (as he tells us) were Senes callidi, old staunch Disputants, who had been long versed in Controversy. Whereas the Managers chosen by the Orthodox, were Young Men, parùm docti & parùm cauti, fuller of Warmth than of Learning. And this had a great Influence upon the Cause, all Men concluding of the rest on either side, by the Quality of the Managers.  
Besides, the Orthodox dealt plainly, argued with Openness and Simplicity, and in their Forms of Confession were clear and ingenuous. Whereas the Heretics wrought with great Subtlety, declining no Artifice that might advantage their Cause; and in their Confessions, they loved Ambiguity and Equivocation, and (which did not a little turn to their Advantage) they always laboured to beget in the several Emperors & their Favourites a good liking of their Doctrine, and either to gain them to it, or not greatly to disapprove it.  
But (according to an Ancient Writer) it may justly create our Wonder, 
Phrob. contna Ar.  that notwithstanding the Authors of this Venom are long since dead and gone, the wicked Doctrine should still remain, and that after so many Confutations and Censures thereof, any should be found to maintain and diffuse it. But our Wonder will cease when we consider with judicious Hooker That the Weeds of Heresy being grown up to Ripeness, do even in cutting down sometimes scatter those Seeds, which for a while lie unseen and buried in the Earth, but afterwards freshly spring up again no less pernicious than at the first. And the same learned Author observes, that the Heresies concerning the Holy Trinity have of later Years grown up no where so fast as where the Athanasian Creed and the Gloria Patri have not been made use of. And no Wonder that Heresies should thrive in those Places where the best Preservatives against them have been neglected.  
For as to the Creed of Athanasius, what is it else, but a Divine Explication of the chief Articles of the Christian Faith? Which Creed was so highly valued by the Church, that she made it part of her Liturgy. And as for the Gloria, or the Hymns and Sentences of Glory, they were a Part of the Liturgy long before the Athanasian Belief: And they were ever looked upon as an heavenly Acclamation of joyful Applause to his Praise in whom we believe. And from the beginning the Church of Christ by a secret universal Impulse of God's Spirit, always tied itself to end neither Sermon nor almost any special Matter wherein the Things of God were concerned, without some peculiar Words of Honour and Glory to the Trinity, which all true Christians believe and worship. And whoever omitted to do this, was suspected to want a right Faith of the Trinity, and to doubt of the Equality of the Persons: For if we really believe, The Godhead of the Father, and of the Son, and of the Holy Ghost, to be all one, the Glory Equal, and the Majesty Coeternal, why do we not publicly own it, by ascribing equal Glory to each of them? And where can we do this with more Solemnity than at the Close of those Homilies and Discourses which we make unto the People? The Use of the Gloria was never quarrelled at or omitted by any till Arius, who being pressed with this Usage of the Church, as an Argument against the Heresy which makes the Son inferior to the Father, laboured to corrupt this Hymn, saying, Glory be to the Father, by the Son, in the Holy Ghost. But the Church was careful to maintain the ancient Usage, 
Con. Va. c. 7.  adding on Purpose against Arius, As it was in the Beginning, is now, and ever shall be.  
The Gloria Patri it has ever been esteemed the Christians Creed and Hymn. For the Sum of the Christians Faith is the Mystery of the Trinity, by which he declares against all Heretics in the World. And it is also the Christians Hymn wherewith he ought to close all his Religious Services, Praises, Prayers, Thanksgivings, Confession of Faith and Sins. And as to the great Mystery contained in the Gloria, it was well with Christianity when Men went no farther therein than the Scripture led them, and when they rested in such Discoveries of the Trinity as God has been pleased to give in his Word. By which Word if we would once guide our Sentiments, and submit them to it, we might hope to see all those Disputes buried in silence, which now make so great a Noise: Ridente Turcâ, non dolente Judaeo. And if those very Men, who are at present so keenly engaged in Debates about the Trinity, would speak out, they would tell us That Trinity in Unity, and Unity in Trinity is a Mystery surpassing their Abilities to explain, and that it surmounts the Power of humane Nature to give a satisfactory Answer to all the Doubts, Cavils and Questions which bold Men may raise about it.  
Let the Mysteries of Christianity continue at that Distance where God has set them to be believed and adored, and then Peace and Truth will meet and embrace.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR AN Historical Account OF THE HERESY Denying the GODHEAD of CHRIST.  
WE may know the better how to determine of the Opinion which denies the Divinity of our Saviour, if we pursue it through its whole History, and consider where it first took Root, when it began to spread, and how in time it over-ran so great a Part of the Christian Church. Now in doing this, we must look beyond the Annals of Christianity: For long before that Christianity was known by Name in the World, its Author was robbed of his Godhead, by that very People which hoped for the largest Benefits from him. For at least, ever since the Schools of the Rabbins gained Authority among the Jews, that infatuated Nation have been of Opinion, that the Messiah whom they still expect, is not to be the Son of God in that Sense in which the Christians own him to be the second Person in the Holy Trinity: For tho' the Jews by many Texts of Scripture, prove that the Messiah shall be the Son of God, yet they hold he is not to be the Son of God by Nature, but only by Deputation: So that they deny his Eternal Existence and Deity. Now this is an Opinion which was afterwards followed by those Heretics who held the Kingdom of Christ was not perpetual and eternal; and that he was made the Son of God only from the time that he took our Flesh, and was born of the Virgin. When Christ put that Question to his Disciples, Whom do Men say, that I, the Son of Man am? He reflected upon a double Error in his Countrymen the Jews, concerning the Messiah. The first Error respected the Manner of his coming among them, which they expected should be in Secular Pomp and Grandeur, and attended with the Conquest and subduing of the Nations. From which Error he laboured to withdraw their Minds, by recalling them to the original Promise of his Coming, and showing them that the end thereof was not to conquer Kingdoms, but to bruise the Serpent's Head; and to manifest that he was the Seed of the Woman, which was promised to do this, he takes upon him no higher Title than that of the SON of MAN. A second Error the Jews had imbibed concerning the Messiah, respected his Descent: For they were uncertain whether he was to arise from the Living or from the Dead; which Doubt Christ also fully cleared, when he expressly owned himself to be the Son of Man, or the Son that was promised to the first Man, who should be born from the Seed of the Woman. Christ did not so much inquire whether the Jews thought him to be the Messiah, as what kind of Person they thought him to be, as he was the Messiah: So that the Question he put to his Disciples did not so much regard his Person, as the Quality of his Person, and whether the Messiah, whom they all acknowledged, should be the Son of Man, was not also to be the Son of God, not only by Adoption, Deputation and Promotion; but by Nature. And the Disciples returned an Answer to their Master's Question, according to the Opinion the Multitude had of him, telling him that some took him for John the Baptist, some for Elias, and some for one of the old Prophets, who was either returned to Life, or else that the Soul of one of them was transmigrated and come into his Body; which Opinion the Pharisees had borrowed of the Pythagoreans.  
And when the Disciples had given Christ this Account of the various Sentiments the Jewish People had of the Quality of his Person, he was pleased to ask them their Opinion of him; But whom do ye (my Disciples) say that I am? To which Demand, Simon Peter in the Name of the rest, makes this Reply: Thou art the Christ, the Son of the living God. The Answer is not only wonderfully emphatical by reason of the Multitude of Articles that are in it; but also because that Peter did not return it of his own Head, nor by any Dictate inferior to that of the Holy Ghost: For Flesh and Blood (as they signify mere Man in Opposition to God) did not put this Answer in Simon's Mouth, but it was immediately from Heaven: For from thence he was inspired to declare, that Jesus was the true Messiah, and by Nature the Son of the living God. He needed no Revelation to enable him to confess that the Messiah was the Son of God by Deputation: Every ordinary Jew could have told him so much: For it was generally believed that when ever God should be pleased to send the Messiah, he would depute him to be his Son; but that he was to be his Son by Nature: Very God of very God, was no Article in the Jewish Creed. And this great Truth was not founded on Humane Testimony, nor on the Votes and Wishes of Men, but on the Testimony of God himself: For it was he that put it into Peter's Mind to declare the Divinity of Christ, and by that Means to settle the uncertain wavering Thoughts that were on Foot, concerning the Quality of the Person of the Messiah, and that it might be no longer doubted that he was God. The Divinity of Christ is indeed the Rock on which the Christian Church is built, and that which makes it stand impregnable against the Gates of Hell, the greatest Power and Artifice that can possibly be used to destroy it.  
From what has now been intimated, we may conclude, that the Denial of Christ's Divinity, came originally from the Jews, and that it is an Opinion which received its full Confutation from Heaven: So that it may justly create our Wonder, that after so solemn a Confession as Peter Made of Christ's Divinity, and that too by the Dictate of God himself, that any who believe the Scripture should be so hardly as to gainsay it. But seeing it has happened to be otherwise, and that among the Professors of Christianity some have so far Judaized in this Particular, as sacrilegiously to rob our Lord of his Divinity. We are next to consider who and what sort of Persons they were that first did thus.  
Eusebius, upon whose Authority I depend in this Point, writes, how that one Theodotus was the Inventor of this Atheistical Opinion, and that he was a Man of mean Education, being by Profession a Tanner. This Man drew into his Heresy another of his own Name, who was a Banker, and both together proselyted Asclepiodotus; of whose Quality and Condition the Historian makes no mention. This Asclepiodotus gained to his Opinion Natalis, a Confessor, a Man of Piety and good Meaning; who being afterwards convinced of his Error, recanted it. This Heresy was no sooner heard of, but it was exploded and writ against, and Enquiry made after those who maintained it. And one Artemon being found a zealous Stickler in Defence of this blasphemous Heresy, it was called the Heresy of Artemon: In Confutation of which several Pieces were composed by the Ancients, evincing that the Opinion which asserted our Saviour to be mere Man, was an Innovation of late Date amongst the Christians. Of those Tracts that were written on this Argument, none was so elaborate as that called the Little Labyrinth; whose Author, according to Nicephorus, is unknown: And Theodoret who mentions the Story of Theodotus the Tanner, and Natalis the Bishop, attests that he had taken it out of the Book called the Little Labyrinth. Photinus relates, that Caius a Roman Presbyter, living in the Time of the Pope's, Victor and Zephyrin, in the Year 199, wrote a Book against the Heresy of Artemon, but says that it was not the same with the Little Labyrinth. But to proceed out of the Little Labyrinth, Eusebius tells us, that those who affirmed our Saviour to be a mere Man, boasted much of the Antiquity of their Opinion, and how that all the Ancients, and the very Apostles themselves received and taught the same things that they asserted; and that the same was taught till the Times of Victor, who from Peter was the thirteenth Bishop of Rome; but that when Zephyrinus was made Pope, the same Opinion began to be adulterated, which (saith Eusebius out of the Little Labyrinth) might seem probable, if it were not contradicted by the sacred Scriptures, and the Writings of some Christian's ancienter than the Times of Victor, who lived in the End of the second Century: For Justin, who died about the Year 166, and Tatianus who lived about the same time; as also Clemens, wrote in the Defence of the Truth, against the Gentiles, and the Heresies of their own Times; and these in all their Books have maintained the Divinity of Christ. And who is he that is ignorant of the Books of Irenaeus, Melito the Sardian Bishop, and others, which declare Christ to be God and Man? Pliny (in his Epistle to Trajan) tells him how it was the Custom of the Christians to compose Psalms and Hymns in Honour of Christ, in which they attributed Divinity to him, and sang forth his Praises as God. These very Psalms and Hymns, written at the Beginning of Christianity by its faithful Professors, yield an undeniable Attestation of their believing Christ to be God. So that the Heretics who first held the contrary, had no reason to say that their Opinion was the Creed of the Primitive Christians: And it is a shameless Falsity to affirm, that Victor, Bishop of Rome, was of their Judgement: For Victor was so far from abetting those who held Christ to be a mere Man, that he condignly punished them; as was evident in the Case of Theodotus the Tanner (the Founder of this Apostasy) whom Victor excommunicated and proscribed: Which certainly he would not have done, had he been of the same Judgement with him. Thus stood Affairs in the Times of Victor, and in what Posture they were in the Days of his Successor Zephyrinus, who was made Bishop of Rome about the ninth Year of Severus' Empire, comes now to be recounted.  
The Person that compiled the Book concerning the execrable Heresy, now treated of, relates a very remarkable Passage that happened in the Days of Zephyrinus, concerning one Natalis, who, as Valesius conjectures, was that Caecilius Natalis, who, by a Dispute of Octavius Januarius' before Minucius Felix at Rome, was converted to the Christian Faith; as Minucius Felix relates in his Dialogue; and the Name, the Time, and the Profession of this Person, do all agree to make this probable.  
This Natalis was a Confessor, and lived at the Time when the Little Labyrinth was composed; but by the Craft of Asclepiodotus and Theodotus the Banker, both Disciples of Theodotus the Tanner, he was seduced to their Opinion, and persuaded by them to be elected a Bishop of their Heresy. And the most prevailing Argument with Natalis to accept of this Office, was the Consideration of a monthly Salary, amounting to an hundred and fifty Pence, which they promised duly to pay him. Natalis being thus made a Bishop, turned a vehement Assertor of the Heresy of Theodotus; but he did not long therein continue with any Sedateness or Complacency: For by Visions in his Sleep, he was frequently admonished by our Lord, whose Compassion towards him was so great, that he would not let him who had been a Witness of his own Sufferings, to perish in his Heresy, and under Excommunication. But Natalis being bewitched with the Bait of Primacy among those of his Sect, and with the Lucre he got by being their Bishop, he regarded not the Visions he had in his Sleep, but continued as zealous in the Defence of his Opinion, as if he had never been warned from Heaven to reject it. Whereupon it pleased the compassionate God to send his holy Angels to chastise him, who for a whole Night having loaded him with severe Stripes, he was therewith so far awakened, that he thought of nothing but a speedy Recantation and Repentance: And rising very early the next Morning, he put on Sackcloth, and besprinkled himself with Ashes, and with Tears in his Eyes, prostrated himself before Zephyrinus the Bishop, and fell down not only at the Feet of the Clergy, but of the Laity also; and with Tears moved the Compassion of the Church; which having viewed the print of the Stripes he had received, and observed his sorrowful Carriage, and other Tokens of his Repentance, at last, tho' with great Difficulty, she admitted him into her Communion.  
But besides the Little Labyrinth, out of which Eusebius transcribed this Story of Natalis, he takes notice of other Books written against the Heretics, that denied Christ to be God, which Books represent them to have been Persons of the vilest Impiousness and Immorality: And such as impudently adulterated the sacred Scriptures, rejected the Canon of the primitive Faith, and were ignorant of Christ: For they neglected the holy Bible; and instead of enquiring into its Meaning, they laboured to obscure the Light thereof, bestowing their Pains in finding out such Schemes of Argumentation as might confirm the System of their Impiety. If any proposed unto them a Text of the divine Scriptures, they examined whether a connex or a disjunctive Proposition, might be made out of it; and instead of studying the Word of God, they applied themselves to Geometry, and to the reading of Euclid, Aristotle, Theophrastus and Galen; admiring the Books the last had written concerning the Forms of Syllogisms, and the whole Body of Philosophy. They made use also of the Arts of Infidels for the Confirmation of their Heretical Opinion; and by the Craft of some Atheists, they adulterated the sincere Authority of the divine Scriptures, on which they impudently laid their Hands, saying, that it ought to be corrected: They put out several Copies of the Bible; which Copies, upon Examination, and comparing them one with another, were found to be very disagreeing: For the Copies of Asclepiodotus were much different from those of Theodotus; and the Disciples of each of them laboured diligently to amend the Corrections of their Masters. The Copies of Hermophilus differed from those of Asclepiodotus; and those Copies of Scripture, written by Apollonides differed one from another: But all the Copies agree in an audacious wresting and deforming the Word of God: And we may well imagine that these Heretics were not ignorant of their wicked Acting in depraving the divine Scriptures: For either they did not believe the divine Scriptures to have been dictated by the Holy Spirit, and then they were Infidels: Or if they did believe this, and yet went about to correct them, than they must think themselves wiser than the Holy Ghost, and what were they then but mad Men? For they cannot deny this their bold Fact in correcting the Scriptures to have been done by them; because the Copies were written by their own Hands: And they did never pretend to have received such Copies as they produced, from those who were their Instructers; nor could they ever show the Copies out of which they transcribed their pretended Corrections. But this was not all, for the old Heretics, who denied Christ to be God, were not content only to corrupt the Scriptures, to make them speak in Favour of their Heresy; but some of them quite rejected both the Law and the Prophets, under a Pretence of the Grace given by the Gospel.  
This is the Account which Eusebius gives of the first Impugners of the Divinity of our Lord: And they appear to have been bold, crafty, assuming Men: Men of that Impudence, as to affirm the first Christians, even the Apostles themselves, to have been of their Opinion; tho' they can't be ignorant, how that both the Inspired Scriptures, and the first and best Christian Writers attested the quite contrary: And had we no other Proof hereof than the Psalms and Hymns composed and sung by the first Christians in Praise of Christ, even these would sufficiently demonstrate that they did own him to be true God, or else we must conclude them to have been Idolaters, who sang those Hymns to him as God. But the Villainy and Poison of these Heretics was most signally displayed in those Corruptions of the Scriptures, which they called Corrections: For this was to envenome the Spring, and to keep both themselves and others from ever coming to the Knowledge of the Truth. But their Devices and Councils were all disappointed in their Disagreement about that which they called the Corrections of Scripture: For they could never hit of any Harmony in their Copies, nor determine which of their correct Copies of Scripture, should be the Conon.  
After the Heresy of Artemon had been condemned and refuted by the Writers of those Times, we hear no more of it till about the middle of the third Century; when it began again to be revived by Paul of Samosata. This Paul was Bishop of Antioch, and notorious for the abject, mean Opinion which he had of our Saviour, denying that the Word was ever truly united to the Humanity in the Person of Christ, and that he was ever any more but a mere Man. For the Suppressing of which Heresy, and Censure of its Reviver, a Council was held at Antioch; where all the Pastors of the Churches did assemble, only Dionysius Bishop of Alexandria was not there, which he excused by reason of his Age and Infirmity of Body: But he declared by Letter his Sense and Opinion concerning the Matter in Debate.  
At this Council there was assembled the most eminent Bishops of those Times, such as Firmilianus Bishop of Caesaria in Cappadocia, Gregory and his Brother Athenodorus, Bishops of the Churches of Pontus: There were also present Helenus' Bishop of Tarsus, Nichomas Bishop of Iconium, Hymenaeus Bishop of Jerusalem, Theotecnus Bishop of Caesaria, on the Confines of Jerusalem, Maximus of Bostra, together with many eminent Priests and Deacons. All these being assembled in the same Place, Disputations and Questions were raised about the Heresy of Paul: In all which he was observed to use great Art in concealing his heterodox Opinions, whilst others were as diligent in finding them out and exposing them. At last the Synod, which consisted of a very great Number of Bishops, convicted Paul, and unanimously condemned him of false Doctrine, and by Excommunication, cast him out of the Catholic Church. The deepest Wound the Heretic received in this Council was from Malchio a Presbyter of the Church of Antioch, an eloquent Man, and one very famous for teaching the Grecian Philosophy: He was also much taken Notice of for his surpassing Sincerity in the Christian Faith. This Malchio having undertaken to dispute against Paul, wonderfully detected and confuted the Frauds and Sophistries of that crafty Heretic, by which and his Excellent Virtues, Malchion gained such a Credit and Renown, that he was thought worthy to be canonised in the Greek Menology at 28th of October.  
The Prelates being assembled in Council at Antioch, they agreed upon sending a Letter to Dionysius Bishop of Rome, and to Maximus, who succeeded Dionysius in the Bishopric of Alexandria; and having done this, they sent the same Letter over all the Provinces; wherein they set down the pernicious and obstinate Heterodoxy of Paul, the Confutations and Disputes that had been held against him; together with a Narrative of his Life and Carriage. A Copy of which Epistle as it stands entire in Eusebius, and translated at Cambridge, I have thought not improper here to insert.  
The Synodical Epistle of the Antiochian Fathers, concerning Paul of Samosata, Bishop of Antioch, excommunicated by them for denying the Divinity of Christ.  
To Dionysius and Maximus, and to all our Fellow-Ministers over the whole World, Bishops, Presbyters, and Deacons; and to the whole Catholic Church under Heaven, Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nichomas, A●lianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodorus, Malchion, Lucius, and all the Bishops of the Neighbouring Cities and Provinces, which are with us; the Presbyters and Deacons, and the Churches of God, to the beloved Brothers in the Lord, Health.  
WE have written to, and entreated many of the Bishops far remote, that they would come to assist in the curing of this pestilent Doctrine: For we wrote to Dionysius Bishop of Alexandria, and to Firmilianus Bishop of Capadocia, Men of blessed Memory. The first of them wrote to Antioch; but did ●o● so much as vouchsafe the Author of the Heresy, a Salutation; neither did he write to him by Name, but to the whole Church: A Copy of which Letter, we have here inserted. The other (to wit) Firmilianus, came twice, and condemned Paul 's Novelties, as we who were then present, do attest, and many others do also know as well as we. But when Paul promised to recant, Firmilianus believing him, and hoping that the Business might be composed without any Reproach to our Religion, he deferred his Sentence, being deceived by him who denied his God and Lord, and who kept not the Faith which he formerly professed.  
But Firmilianus was now coming to Antioch, and came as far as Tarsus: For he had Experience of his malicious Wickedness, who denied his God. But in the Interim of our Assembling, and whilst we were sending for him, and expecting his Coming, he died.  
But since that Paul has returned to forged and spurious Opinions, departing from the true Rule, it is not our Concern to examine the Actions of one who is out of the Church; neither how he who was formerly poor and indigent (having no Estate of his Parents, nor got any thing by any Trade or Profession) is now become incredibly rich, by his unlawful and sacrilegious Deal, by Extortion and Vexatiousness, used towards the Brethren, and by taking Bribes from those that were injured, promising them to help them to their Right, for a Reward: But he deceived them, getting Money for doing nothing, through their Willingness (who were entangled in Suits) to give any thing to be delivered from those Troubles. He supposed Gain to be Godliness: Neither declare we how proud and insolent this Hertick was, being invested with secular Dignities, and desiring to be styled a Ducenarius, rather than a Bishop; and how he walked through the Forum, reading and dictating Letters as he walked in public, with a numerous Guard about him, some going before and some following after him: Insomuch that there was an ill Opinion and an Odium brought upon the Faith, through his Pride and Haughtiness. Neither does it concern us to examine his vainglorious Ambition in the Ecclesiastic Conventions, which he greedily pursues being desirous of Glory, and affected with an imaginary Pomp; with such Devices as these, terrifying the Minds of the Faithful and Ignorant,  
Besides, he erected for himself a Tribunal, and a lofty Throne, not like one of Christ's Disciples; but had a place called his Secretum, like as the secular Magistrates have. He also used to clap his Hands upon his Thigh and stamp upon the Throne with his Feet: And such as did not commend him, and shake their Oraria as they usually did in the Theatres, and did not make loud Acclamations, nor leapt up and down in the same manner as his Favourites did (which were a Company of silly Men and Women that during their harkening to him, used such Indecencies) but were attentive to him with such a seemly Reverence and Decency as becomes the House of God; those Persons he rebuked and reproached.  
In his public Discourses he reflected upon the Doctors of our Religion that were dead, with all imaginable Scorn and Petulancy: But he magnified himself, not as became a Bishop, but rather like a Counterfeit and an Impostor.  
He abolished the Psalms which were usually sung in Honour of our Lord Jesus Christ, as a Novel and the Composures of modern Men. On the great Feast of Easter, he appointed Women to sing Psalms in his Commendation in the Body of the Church; which whosoever heard, might justly tremble at: He also privately sent the Bishops of the neighbouring Villages and Towns, and the Presbyters who were his Flatterers, to make Discourses to the People in Commendation of him. He will not join in a Confession with us, that the Son of God came down from Heaven; that we may premise some things of what we shall hereafter more at large declare in Writing: Neither shall this be affirmed on our bare Word, but it is evident in many Places up and down his Acts, which we have sent you. And more especially where he says, that Jesus Christ is of the Earth. But those who chant out his Praise, and sing his Encomiums amongst the People, do say, that this their (impious) Master is an Angel come down from Heaven. Nor does that haughty Fellow prohibit those Expressions, but is himself present when they are spoken.  
What need we here mention his and his Presbyters and Deacons subintroduced Women (as the Antiochians term them) in whom he conceals, not only this, but many other damnable Crimes, which he is conscious of, and of which he has been convicted, they are guilty; that by this means he may keep them so obnoxius as not to adventure through a Fear of their own Gild, to accuse him for his impious Words and Practices? Moreover he has enriched them, and for this Reason he is beloved and admired by them who are covetous.  
But why do we write these things? We know, (Beloved) that it is the Duty of a Bishop, and of the whole Clergy, to be Examples of good Works to the People. Neither are we ignorant, that by introducing Women into their Society, some have wholly fallen away from Goodness, and others have been suspected: And although it should be granted that he committed nothing that was unchaste, yet the very Suspicion which arises from such a thing, aught to be avoided, lest it should be offensive to any one, and induce others to imitate it. For how can he reprove or admonish another not to frequent the Company of Women, and to take heed lest he fall, who indeed has sent away one, but now keeps two that are young and beautiful, and carries them along with him wherever he goes, and indulges and stuffs himself with Delicacies?  
These are the Reasons that all People sigh and lament privately: But they so dread his Tyranny and Authority, that they dare not accuse him. Now (as before we have said) any one would call a Man, who professes the Catholic Doctrine, and is reckoned of our Communion, to an Account for these things. But from one who has abjured the Mystery of our Religion, and has boasted in that cursed Heresy of Artemon, we judge it needful to require an Account of these Things.  
Having therefore excommunicated this contumacious Enemy of God, we are necessitated to ordain another Bishop in his stead over the Catholic Church (as we are persuaded not without the Providence of God) to wit Domnus (the Son of Demetrianus, of blessed Memory, who before him was the eminent Governor of that See) a Man adorned with all Accomplishments requisite for a Bishop; which we have therefore signified to you that you may write to him, and receive from him Communicatory Letters: But as for this Paul, let him go to Artemon, if he pleases, and let the Followers of Artemon hold Communion with him.  
This is the Circular Epistle which was composed and dispersed by the second Antiochian Synod, which Baronius has placed at the Year of Christ 272. Seventy Fathers, saith Athanasius, were present at this Council, besides Presbyters and Deacons, who did all unanimously concur in the Excommunication and Devestiture of Paul of Samosata; who according to what is intimated in this Synodical Letter, was a Man of great Injustice and Avarice, and also of great Pride and suspected Chastity. His Injustice and Covetousness, were but too evident in the Methods which he used to make himself rich. His Extortion is particularly taken Notice of: Which he might commit, either by the Terror of his Authority, like Soldiers who fright and plunder Men, which was forbidden by our Saviour: Or as he exercised Extortion by Deceit and Cunning, when under Pretence of favouring and helping Men, he took Bribes. And to this the Fathers of the Council in all Probability had respect, when they say that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extort the Brethren.  
Next, his Pride was evident in his Ambitious affecting to be called a Ducenarius, which was, an Officer appointed by the Emperor to collect and receive his Revenues; who for his Service, was allowed a yearly Salary of two hundred SESTERCES, and from thence had his Name Ducenarius. The Antiochian Fathers take Notice of this Heretic's Pride in his haughty and pompous walking through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that Word may signify any promiscuous or popular Assembly, met together, either for Traffic, as in a Fair or Market, or Hall, or Court of Judicature. Which Places, 'tis like, the vainglorious Man frequented on purpose to receive the Acclamations of his Flatterers. His Pride appeared likewise in erecting of a lofty Throne. For although Episcopal Thrones were customary, even from the times of the Apostles as we may conclude from the Mention Eusebius makes of the Throne of James, Brother of the Lord; yet this Throne was no more than the Bishop's Chair, which was but little higher than the rest of the Clergies: But Paul erected a Tribunal in the Church for himself, and sat on a Seat higher than it was before. For though the Bishops ever sat somewhat higher than the rest of the People, yet we find not that they had a Tribunal. This Piece of State was the peculiar Invention of Paul the Apostate, as was also the Secretum, or Place railed about in the inner Court, and hung with Curtains, where none sat but the Judices majores, or Judges of Life and Death; or such as heard Trials of Criminals. And when Paul chose to have such a Secretum, it shown he was of an ambitious Spirit, and that he immoderately affected secular Grandeur, having rejected not only the Divinity of Christ, but also his Doctrine and Practice concerning Lowliness and Humility: For Vanity swelled him so much, that on all Occasions he courted Applause, and expected that those who were Auditors of his Homilies, should express their Praise and Commendation of what he said, by shaking their Oraria, or Handkerchiefs, as Spectators did at Theatres, to declare their Approbation of what was acted.  
And to manifest yet further his insatiable Thirst of Praise, he privily excited the Chorepiscopi, or Vicar-Bishops, to make public Discourses and Harangues in his Commendation, and to extol his Merits and Government, in their Popular Meetings. But the infamous Carriage of this haughty Heretic was not bounded with filthy Lucre and vain Ostentation; but it went on to a vehement Suspicion of Incontinency with those Women whom the Antiochians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which he had always with him those that were young and beautiful, with whom he lived in great sensual Delights; as Feasting, Drinking, and indulging himself in the common Incentives of Lust. This sort of Women are neither Wives nor Concubines, but such as were kept by the Clergy upon a Pretence of Piety. Valesius says, they were by some called Sisters, and by others Commanentes; because they constantly abode with those Presbyters and Deacons, who chose them, as was pretended, not upon the Account of Lust, but for Religion: And the Clergy of those Times gave it out, they did this in Imitation of the Apostles, who carried Women along with them whither ever they went to preach the Gospel: Which Practice was founded upon those Words of St. Paul, 1 Cor. 9.5. But this Custom of superinduced Women, was condemned by the Synod, and it is warmly inveighed against by Jerom. in his Ep. to Eustochius. And notwithstanding that the least of the mentioned Crimes, was in the purer Days of Christian Discipline, Ground enough to cast any (guilty thereof, much more a Bishop) out of the Communion of the Church; yet Paul, tho' he deserved to be, was not censured for his Manners, but his Heresy, in denying Christ to be God. And for a further Proof of the Pride and Obstinacy of this ill Man, he slighted even Excommunication, and was so far from being humbled thereby, that he grew more insolent. For being Canonically excommunicated, and deprived by the Antiochian Fathers, he would not quit the Possession of his Church but kept it for some Years after the Sentence of being deposed, was passed against him, and would not obey the Decree of the Synod: But the better to fortify his Contumacy, he put himself under the Protection of Zenobia, an Eastern Queen, into whose Favour, by servile Flatteries, he had slily insin vated himself. But when Zenobia was conquered, the Christian Prelates petitioned Aurelianus, that this Paul, who had formerly conspired with Zenobia against the Romans, might be removed from the See of Antioch. And Aurelianus was at that time so well affected toward the Christians, that he granted their Request, and gave Command that the Bishop's Palace should be resigned to whom the Christian Bishops should assign it by their Letters. Thus was the Heretic with great Disgrace thrust out of the Church by the secular Power, in the third Year of Aurelianus. It is remarkable that in the first Council at Antioch, Paul seemed to have recanted his Heresy; but returning to it again, as a Dog to his Vomit, he was deprived by the Second, which was held on Purpose to examine and censure his Doctrine concerning Christ; which (saith the Council) was no other than what Annas and Caiphas taught concerning the Messiah; namely, that he was to be the Son of God, no otherwise than by Favour and the divine Grace, that accompanied him after God had made choice of him to be the Saviour of Mankind.  
Paul of Samosata being now suppressed, his Heresy was no more heard of till the Reign of Constantine, who (having vanquished his Colleague Licinius, and after put him to death upon his new Revolt) had Command over the whole Roman Empire, and being proclaimed Emperor and Augustus, he endeavoured to augment the Affairs of the Christians, who by his Means enjoyed a profound and secure Peace; which in all Probability might have continued, had not the Christians fallen into intestine Wars among themselves; which broke forth first in the Churches of Alexandria, occasioned by a private Dispute in the College there: But in a very short Space (as Socrates observes) over-ran all Egypt, Lybia and Thebais, and the rest of the Cities and Provinces. The Quarrel began thus. Alexander who succeeded Achilles in the See of Alexandria, discoursing one Day in the Presence of his Presbyters, and the rest of his Clergy, too curiously concerning the Mystery of the Holy Trinity, he asserted this Point of Divinity, That there was an Unity in the Trinity. But Arius one of Alexander's Presbyters, being skilful in the Faculty of Reasoning, supposed that the Bishop designed to introduce the Opinion of Sabellius, who affirmed the Father, Son and Holy Ghost to be but one Substance, one Person under three several Names: Which in the Time of the old Testament gave the Law under the Notion of the Father; In the New Testament was made Man, in the Capacity of the Son; and descended afterwards upon the Apostles, in Quality of the Holy Ghost; which Opinion Dionysius opposed with so much Eagerness and Warmth of Disputation, that he bent it too much the contrary Way, asserting not only a Distinction of of Persons in the Trinity, but also a Difference of Essence, an Inequality of Power and Glory.  
For which Dionysius was severely censured as one of those who in great Measure opened a Gap to those Arian Impieties, which afterwards broke into the Church. Arius (as Socrates observes) fell into an Opinion wholly opposite to that of Sabellius; not out of any Dislike to Sabellianism, but only to oppose the Bishop. He was of a perverse and contentious Humour, and one that had too good an Opinion of his own Abilities. When Alexander gravely taught his Clergy, that there was an Unity in the Trinity, or, that the same numerical Godhead was in every one of three Persons of the Holy Trinity; what Lover of Truth and Peace would have excepted against it? And yet Arius a nimble sharp Disputant, flew in the Face of the Bishop; and merely out of a Spirit of Opposition, confronts his Assertion of an Unity in the Trinity: And from thence draws a Conclusion that was very remote and unnatural. For (according to Socrates) Arius argued thus: If the Father begot the Son, he that was begotten, hath a Beginning of his Existence: And there was a time when the Son was not, and by necessary Consequence, he must derive his Existence from nothing. This was the Form and Matter of Arius' Argumentation, as Socrates relates it; which I leave the Logician to examine, only to observe, that this was no extempere or occasional Objection, brought by Arius against what had been discoursed by the Bishop; but the very Judgement and Thoughts which he had concerning the second Person in the Trinity, whom he held was not from Eternity, but took his being in Time, and was made of nothing, as will appear in the Sequel of this Discourse.  
Now to show that Arius did not draw his Conclusion only by way of Argument, but that it was his fixed and resolute Opinion, he presently began to make Proselytes, and to excite many to be of his Judgement: Among whom, some think the first and chief was Eusebius, who had formerly been Bishop of the Church of Berytus; but was surreptitiously crept into the Bishopric of Nicomedia in Bythinia: And from this Spark (saith the Historian) was kindled a great Fire, many patronising Arius' Heresy, and appearing in its Maintenance and Defence.  
Alexander hearing and seeing what was done, became highly incensed, and having convened a Council of many Bishops, he degraded Arius as an Heretic, and those that embraced his Opinion; and gave the Bishops of every City an Account of his Proceed in a circular Letter; a Copy whereof as it stands in Socrates, now follows.  
A Copy of the Letter written by Alexander, Bishop of Alexandria, to his Fellow-Bishops, concerning the degrading of Arius.  
To our wellbeloved and dearest Fellow-Ministers of the Catholic Church, in all Places, Alexander wishes Health in the Lord.  
WHereas there is one Body of the Catholic Church; and it is commanded in the holy Scriptures that we should keep the Bond of Peace and Concord, it is requisite that we should write and inform one another of what things are done among us; to the end, that if one Member suffer, or rejoice, we may either jointly rejoice, or suffer together.  
In our Diocese, therefore there are lately started up Men that are impious and Enemies of Christ, who teach such Apostasy, as one may judge, and justly term the Forerunner of Antichrist, which I would most gladly have buried in Silence, that the Mischief might have been consumed, by being included among the Apostates only, lest haply by its further Progress into other Places, it should have infected the 〈◊〉 of the Simple.  
But because Eusebius, now Bishop of Nicomedia, supposing that the Affairs are wholly at his Dispose (in Regard, that having deserted the Church of Berytus, he has sordidly coveted that of Nicomedia, and has not been prosecuted by any) does patronise even these Apostates, and has boldly attempted to write Letters up and down in Commendation of them, that thereby he might seduce some Ignorant Persons into this worst Heresy and most displeasing to Christ.  
I thought it therefore necessary, being sensible of what is written in the Law, to be no longer silent, but to give you all Notice, that you might know who are the Apostates, and likewise the detestable Expressions of their Heresy, and that if Eusebius writ to you, you should give no Heed to him: For he is now desirous to renew his former Malevolence, which seemed to have been silenced and forgot by Length of Time, and pretends to write Letters in their Behalf: But in Reality he declares that he uses his Utmost to do this upon his own Account.  
Now the Names of those that are turned Apostates, are these, Arius, Achilles, Aithales Carpones; Another Arius, Sarmates, Euzoius, Lucius, Julianus, Menas, Helladius, Gaius, Secundus also and Theonas; who were sometimes Bishops: And the Tenets which they have invented and maintained, contrary to the Authority of Scripture, are these following, viz. God (they say) was not always a Father; but there was a Time when God was not a Father. The Word of God was not from everlasting; but had his Beginning from Nothing: For God who is, made him who was not, of Nothing. Therefore there was a Time when he was not: For the Son is a Creature, and Work: Neither is like to the Father, as to his Essence; nor is he by Nature the genuine Word of the Father, nor his true Wisdom: But he is one of his Works, and one of his Creatures, and is only improperly styled The Word and the Wisdom: For he himself exists by the proper Word of God, and by the Wisdom that is in God, by which God made all things, and him also: Wherefore he is by Nature mutable, and subject to Change, as well as all other rationable Being's: So that the Word is different, disagreeable and separate from the Essence of God; and the Father cannot be declared or set forth by the Son, and is invisible to him: For the Son does not perfectly and accurately know the Father; neither can he perfectly behold him: For the Son knows not his own Essence what it is: For our sakes he was made, that God might make use of him as an Instrument in order to our Creation; nor had he ever existed, had it not pleased God to create us.  
In this Heap of Blasphemies are summed up the Dogmata of Arius and his Sectaries: And when one asked them, if the Word of God could be changed as the Devil was, they were not afraid to answer, that he might; because he is (said they) of a Nature subject to Change, in that he is begotten and created.  
We, therefore, with the Bishops of Egypt and Lybia, near an hundred in Number, being met together, have Excommunicated Arius for these his Principles, and for his impudent Assertion of them, together with all his Adherents: But Eusebius has given them Entertainment, endeavouring to mix Falsehood with Truth, and Impiety with Godliness: But he shall not prevail: For Truth getteth the Victory; and Light has no Communion with Darkness; nor hath Christ any Agreemont with Belial. For who ever heard the like? or what Man, if he should now hear them, would not be amazed thereat, and stop his Ears, lest the Filth of those Doctrines should penetrate and infect them?  
What Man is he, who when he hears these Words of Saint John, In the Beginning was the Word, will not condemn those that affirm There was a Time when the Word was not? Or who is the Man that hears these Words of the Gospel, The only begotten Son, and by him all things were made, will not abominate these Men, that say, the Son is one of the Creatures? But how can he be one of those Things that were made by him? Or, how can he be termed The only Begotten, who (according to the Sentiments of Arius) is reckoned among all the other Creatures? How can he be made of Nothing, when as the Father himself saith, my Heart hath indicted a good Matter: And, before the Morning, I have begotten thee in the Morning? Or, how can he be unlike the Father in Essence, when as he is the perfect Image and the Brightness of the Father; and when, as he himself testifieth, he that hath seen me, hath seen the Father? Now if the Son be the Word and Wisdom of the Father, how can there be a Time when he was not? For it is the same Absurdity as if they should say, There was a Time when God was without both his Word and Wisdom. How can he be mutable and subject to Change, who says concerning himself, I am in the Father, and the Father in me, and I and the Father are one? I spoke also by the Prophet, behold me, for I am the Lord, and am not changed: And tho' some may say, that this was spoken in Reference to the Father, yet it will be more accommodate to understand it now to be spoken in Relation to the Word; because altho' he became Man, yet was he not changed; but as the Apostle says, Jesus Christ the same Yesterday, and to Day, and for ever. But what Motive could they have to say, that he was made for us, when as Paul saith, for him are all things, and by him are all things?  
But concerning their Blasphemy in affirming that the Son doth not perfectly know the Father, it ought not to be wondered at: For having once resolved to fight against Christ, they despise even the Words of the Lord himself; who says, as the Father knoweth me, even so know I the Father. If therefore the Father knoweth the Son only in Part, it is manifest, that the Son also knoweth the Father only in part: But if it be impious to assert this, and if the Father knoweth the Son perfectly, it is perspicuous, that as the Father knoweth his own Word, so doth the Word know his own Father, whose Word he is.  
By asserting of these things, and explaining the sacred Scriptures, we have frequently confuted them: But they, like Chamaelions', have again been changed, pertinaciously contending to appropriate to themselves this that is written: When the Impious is arrived at the very Extremes of Wickedness he despiseth. There have indeed been many Heresies before these Persons, which by their too much Audaciousness have fallen into Imprudence and Folly: But these Men, who by all their Discourses, attempt nothing less than the Subversion of the Divinity of the Word, have to the utmost of their Power, made those preceding Heresies to be accounted just, in regard they approach nearer to Antichrist: Wherefore they are expelled out of the Church, and anathematised.  
We are really troubled at the Destruction of these Men, and the rather because they were heretofore instructed in the Doctrine of the Church, but have now renounced it: Yet we do not look upon this as so strange a Thing: For the same befell Hymenaeus and Philetus, and before them, Judas; who tho' he had been our Saviour's Disciple, yet was afterwards his Betrayer and an Apostate. Neither have we continued unadvised of these very Persons: For our Lord hath foretold, Take heed that no Man deceive you: For many shall come in my Name, saying, I am Christ: And the time draweth near, and they shall deceive many: Go ye not therefore after them. And Paul having learned these things from our Saviour, wrote thus; That in the latter Days, some shall departed from the sound Faith, giving heed to seducing Spirits and Doctrines of Devils, who detest the Truth. Since therefore our Lord and Saviour Jesus Christ hath himself commanded this, and also by his Apostle has given us Intimation concerning these, we being Eye-witnesses of their Impiety, have deservedly anathematised them, as we said before and openly declared them estranged from the Catholic Church and Faith.  
Moreover we have signified thus much to your Piety, (Beloved and dearest Fellow-Ministers) that if any of them should have the Confidence to come to you, you might not entertain them, and that you should not be persuaded to believe Eusebius, or any one else that shall write to you concerning them: For it is our Duty, as we are Christians, to detest all those that speak or devise any thing against Christ, and to look upon them as the Enemies of God, and the Corrupters of Souls, and not to say to such Men, so much as God speed, lest we become Partakers of their Iniquities (as St. John has commanded us) salute the Brethren that are with you; they that are with us, salute you.  
Alexander having writ after this Manner to all the Bishops in every City, the Acceptance of his Letters was very different: Those of his Opinion received them with great Respect, and readily subscribed to their Contents, praising his Zeal and Conduct in so important an Affair: But others did the quite contrary, scoffing at and ridiculing what he writ; and instead of being thereby stirred up to Peace, they began to be inflamed with a pertinacious Desire of Contention: So that as Socrates observes, the Mischief grew worse, and the Disease was increased by the Misapplication of the Remedy, designed to cure it. Eusebius of Nicomedia appeared most concerned at Alexander's Letter, as finding himself therein mentioned by Name, and not without a particular Mark of Reproach. Constantine at the same time kept his Residence at Nicomedia in the Palace which Dioclesian had built there, which gave Eusebius an Opportunity of making an Interest in him: And being a smooth subtle Courtier, he quickly gained his Point and grew very gracious with the Emperor; which the Court-Bishops observing, they became very obsequious to Eusebius, who writ frequently to Alexander, advising him to suppress the Controversy, and to restore Arius and his Adherents to the Peace of the Church. He wrote likewise to Bishops of every particular City, that they should not consent to Alexander. This occasioned great Animosities, and filled all Places with Tumults and Disturbances; and not only the Prelates of the Church, but the Populace also were miserably divided, some inclining to one Party, and some to another; and the Matter at length came to that Height of Indignity and Insolence, that the Christian Religion was made the Ridicule in the public Theatres. Eusebius still pressed Alexander to abrogate the Sentence of Excommunication that had been pronounced against Arius and his Party, and to re-admit them into the Church, alleging that they asserted nothing that was perverse and impious. On the other Hand, those who looked upon the Opinion of Arius as absurd and blasphemous, approved of Alexander's Proceed, maintaining the Condemnation of Arius, and of all that favoured his Heresy, to be just and equitable, and that his Sentence out ght not to be repealed.  
Many Letters from both the disagreeing Parties having been sent to the Bishop of Alexandria, there was a Collection made of them. Arius collected those that were written in his Behalf, and Alexander those that were writ against him: And by this Example, all other Sects took Occasion of defending their own Heterodox Opinions, each quoting the Epistles of their own Party that had been written in Confirmation of them.  
Constantine having Notice of these things, was greatly troubled, and looked upon this calamitous State of the Church as if it had been his own; and it did not a little perplex his Mind, that that Tranquillity he had provided for the Christians, should be disturbed by themselves: And foreseeing that the Mischiefs of these Contentions, if let alone, would daily grow worse, he instantly made it his Business to suppress them. To this End, he sent Hosius Bishop of Corduba in Spain, a Person of approved Fidelity, and one for whom the Emperor had a particular Kindness and Esteem, with Letters to Alexander and Arius. In these Letters the Emperor sets down the Ground of the Controversy; and beginning with Alexander, he reproves him for enquiring of his Presbyters what every Man's Opinion was, concerning a Point which he called a fruitless Controversy: Next he blames Arius for his inconsiderate venting such Sentiments as he ought either not to have conceived at all, or if he had had such Conceptions, yet it was his Duty not to have divulged them; but to have buried them in Silence. He told them how that by their Dissension, Communion was refused; and that the most religious Populace was rend into two Factions, and separated from the harmonious Unity of the whole Body; and upon this Consideration, he advises them mutually to pardon each other, and quietly to accept of what he as their Fellow-Servant, did lovingly counsel them. He tells the Bishop that he ought not to have propounded the Question which first occasioned the Dispute; and he told the Heretic, that he ought not to have been so forward in returning an Answer. Such Questions (saith the Emperor) as no Law does necessarily limit or prescribe, but are proposed by Contentiousness, and unprofitable Want of Business (altho' they may be framed to exercise and employ our natural Parts) yet they ought to be confined within our Breasts, and not to be inconsiderately divulged in public Assemblies, nor unadvisedly committed to the Cares of the Vulgar: For what Person amongst a thousand is sufficiently qualified either accurately to comprehend the full Efficacy and Nature of things so sublime and profound, or, to explain them according to their Dignity and Importance? Or if any should look upon this to be an easy Performance, yet how small a Number of Vulgar will be induced to be fully persuaded thereof? Besides, a Man of Prudence will not venture upon the accurate Discussion of such nice Controversies, for fear he should fall into gross Errors.  
In Questions of this Nature (saith the Emperor) Loquacity must be bridled, and the multiplying of Words restrained; lest through our own Inability to explain such absolute Points; or through the Slowness of the Auditors understanding clearly to comprehend what we discourse, they should unhappily fall into Blasphemy and Schism.  
Wherefore Constantine would have an unwary Question, and an inconsiderate Answer by both of them to be mutually forgiven. The Contest (as he tells them) was not kindled upon Occasion of any principal or chief Commandment of our Law: Neither had they introduced any new Heresy concerning the Worship of God: But that they both held one and the same Opinion: So that they might easily close in a Consent of Communion with each other. But whilst they pertinaciously contended about things of inferior Moment, it was not convenient that so great Numbers of God's People should be under their Care and Government, lest through their Dissension they should be misled as looking upon it, not only as undecent, but also unlawful.  
And the Emperor enforces his Advice to Peace by the Example of the Philosophers, who albeit they frequently disagree in some Part of their Assertions, and jar about the very Perfection of Knowledge yet because they are all united, and agree in the Profession of one and the same Sect, they do again close in mutual Consent.  
Now if it be so amongst Philosophers, it will certainly be much more reasonable that those who are Ministers of the most high God, should in like manner be unanimous in the Profession of the same Religion.  
Can you think it to be just and equitable, that by Reason of your pertinacious Contrasts about Words, Brethren should be set in Array against Brethren, and that that venerable Assembly (meaning either the Council or the Church) should upon your Account who contend with one another about things slight, and no way necessary, be rend in sunder by an impious Variance? These your Contests (saith the Emperor) are poor and mean, fit for a childish Ignorance, than the Gravity of Priests and the Wisdom of prudent Men. Be content to departed from the Temptations of Satan: And consider that our great God, the Saviour of all Men, hath reached forth a Light, common to all. By the Assistance of whose Providence, give us Leave who are his Servants, successfully to finish this our Endeavour, that by our Exhortaion, Diligence and earnest Admonitions, we may reduce you to Unity, and bring you back to the same Communion: For seeing you hold the same Faith, and have the same Sentiments of Religion: And seeing the Commandment of the Law doth in all its Parts enclose all in general in one Consent and Purpose of Mind, let not this thing that has raised a mutual Division betwixt you in a Point not appertaining to the Power and Efficacy of Religion in general, by any Means make a Separation and Faction amongst you.  
We speak these things (saith the Emperor) not to force you to be all of one Opinion concerning this idle foolish Controversy, of what soever it be: For the precious Value of the Assembly may be preserved entire amongst you; and one of the same Communion may be retained, altho' there may be amongst you a great Diversity of Sentiments in things of smaller Significancy: For we don't all mean the same in all things; neither is there one Disposition or Opinion in us all. Concerning the divine Providence; let there be among you one Faith, one Meaning and one Covenant of the Deity. But as for these slender and light Questions, which with so much Niceness you dispute of, and with too great Curiosity inquire into, tho' you are not therein of the same Mind, but disagree in Opinion, yet it's your Duty to confine them to your own Thoughts, and to keep them to yourselves. And upon this Consideration, he exhorts them to common Friendship, to a cordial Belief of the Truth, to promote the Honour of God, and to a Religious Observance of the Law; that they would let those things remain firm and inviolable amongst them, that they would return to mutual Amity and Charity, and to restore to the whole Body of the People their mutual amicable Embraces, that the Contenders would purify their own Souls, be again acquainted, and renew their Familiarity one with another, and to revolve with themselves how that Friendship is often more sweet and pleasant after the Occasion of the Enmity is laid aside, and Men return again to Reconciliation.  
The Emperor having thus pressed Alexander and Arius to mutual Friendship, and to put away their Contentions as being hurtful to themselves and the Church, he likewise exhorts them to do this for the Emperor's Sake, that his Days thereby might be peaceable, and his Night's void of Solicitude, that during the Residue of his Life he might have the Pleasure of a pure Light, and the Joy of a quiet Life reserved for him; and that if he missed of this, he must necessarily be grieved, and testify the same with Tears: For whilst he beheld the People rend asunder by the pernicious and indiscreet Dissension of a Bishop and a Presbyter, and engaged in their undecent and untimely Quarrel, he tells them he could not continue in a sedate Temper of Mind, nor finish his Life without great Disquietude: And that they might be the more sensible of his great Sorrow and deep Resentment for their Divisions, he further tells them, that it had put by his Journey, which upon his coming to Nicomedia, he had resolved to make into the East: And that whilst he was hastening towards them, and had performed above half his Journey, the News of their Discord quite altered his Resolution, lest he should be a Spectator of those things which he could not endure so much as to hear of. And the pious Constantine closes his Letter to Alexander and Arius in these affectionate Words; Do you by your Unanimity for the future, open a Way for us into the East, which by your Discord you have stopped up Give me Leave with Joy speedily to see you and all the rest of the People, and that with an unanimous Consent of Praises we may offer up (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to God Thanks for public Unity, Agreement, Liberty and Concord.  
Victor Constantinus Maximus Augustus having sent this Letter to Alexander and Arius, when the Contents of it came to be fully considered, it was shrewdly suspected that Eusebius of Nicomedia had a Hand in the Contrivance of it, if it was not wholly compiled by him: And the Circumstances favouring this Conjecture, were, first, the great Credit Eusebius gained with the Emperor now residing at Nicomedia; by Means of which he was able, as he did, to impose upon him in this whole Affair. Next, the Scope of the Letter is exactly agreeable with the Carriage of Eusebius in this Controversy, which was, not to have it determined either Way; but only silenced as an overcurious Speculation: And as for those Lessening, which through the whole Letter are given of this Heresy, they seem to have been the crafty Insinuations of Alexander's Want of Temper and Prudence in raising so great a Dust, and making so much ado in so trivial and light a Matter.  
Eusebius (as all observe of him) was a Man of a proved Spirit, impatient of Contradiction, very vindictive, and could not brook Alexander's Carriage towards him: And the Hatred he bore him for his reproachful naming him in his circular Letter, made him favour Arius as he was Alexander's Enemy, and not out of any good Liking he had for his Heresy: For tho' Eusebius is on all Hands represented as a Ringleader of the Arian Faction, yet this is a Mistake that has brought Confusion upon the whole History, and made the Arian Heresy to seem of much greater Extent than it was: Whereas Eusebius and his Party were no less adverse to the Arians than to the Orthodox; and yet it was they that all along made the greatest Show and Noise in the Contest: All which seems to have had no other Source than merely their Hatred to Alexander, and the Delight they took to oppose him.  
The Emperor having, as he thought, by this Letter, made Provision for the ending of the Controversy, and reconciling those to each other, by whom it was first raised; and the good Man Hosius who carried it, having used likewise his utmost Diligence that the same Letter should take Effect, yet all was to no Purpose: For the Contention of the disagreeing Parties was so far from being compromised, that it daily increased and grew up so fast, that in a short time it over-ran all the Eastern Provinces: For Envy and the malicious Devil being vexed at the Prosperity of the Church, invented these things for our Destruction, as Eusebius writes de Vitâ Const. B. 3. Ch. 73. But neither Alexander nor Arius were in the least mollified, either by the Emperor's Letter, or the excellent Arguments for their mutual Agreement, urged by the holy Man that brought it. At the time when this Epistle was sent, the Disputes about the Feast of Easter were very warm, and the Division arising thereupon very threatening. Some contended that the Celebration of that Festival should be kept after the Jewish Manner; others in their Solemnisation thereof imitated the Custom of the Christians all over the World. But it was very happy this Controversy happened only in the East, and that it created no Separation, but that the adverse Parties still continued united in the same Communion: For tho' the Joy and Glory of the Festival was much clouded, and impaired by the Controvesies held about it, yet mutual Communion was still preserved. But Constantine observing the great Disturbance that the Church suffered by Reason of this and the other Controversy, began to think of a Remedy for them both. He had already seen that his Letters were ineffectual to this Purpose, and that the Minds of the Contenders were so imbittered one against another, that Exhortations to mutual Peace and good Will, had little other Effect than to enrage and inflame them the more. He therefore thought of a general Council, as the likeliest Cure for such Distempers. Nice, a City of Bythinia, was the Place where he determined the Council should be held: And hither by his Letters he requests the Bishops to repair; who readily complied with his royal Request: For (as Eusebius in the third Book of Constantine writes) the most eminent amongst God's Ministers of the Churches in Europe, Lybia and Asia, were convened: And one sacred Oratory, enlarged as it were by God, included at the same time within its Walls, Syrians, Silesians, Phoenicians, Arabians, Palestinians, Egyptians, Thebaeans, Lybians, and those that came out of Mesopotamia. There was also at the Synod a Persian and a Scythian: Pontus also and Galatia, Pamphilia, Cappadocia, Asia and Phrygia afforded their most select Divines. Moreover there appeared at Nice, Thracians, Macedonians, Achaians and Epirots. And many who dwelled far beyond these, were there also present. Hosius the Spaniard, famous for his Piety, together with many of his Countrymen, sat in the Council. The Prelate of the Imperial City was absent by reason of his Age; but his Presbyters were there, and supplied his Place.  
The Emperor (saith the Historiographer) was the only Person of all the Princes since the Foundation of the World, who having plaited such a Crown as this with the Bond of Peace, dedicated it to Christ his Saviour, as a Divine Present and Acknowledgement of the Victories he had obtained over his Enemies. And he intended the Synod should be constituted to be a lively Representation of an Apostolical Choir: That it might be now as it was in the Days of the Apostles when devout Men of all Nations under Heaven were gathered together. In this Council the Number of the Bishops exceeded Three Hundred: But the Presbyters, Deacons, Acoluthi, and the many other Persons that accompanied them, were almost innumerable. Of these Ministers of God, some were eminent for their Wisdom and Eloquence; others for their sober and discreet Lives; others for their patiented Sufferings, and others were adorned with Modesty and courteous Behaviour; Some of them were highly respected for their great Age; others were eminent for their youthful Vigour both of Body and Mind; some were newly initiated into the Order of the Ministry. To all these the Emperor commanded a plentiful Provision of Food to be daily allowed.  
Paphnutius and Spiridion were the most eminent among the Bishops. There were also present a great many Laics, Men skilled in Logic, ready to assist each their own Party. Eusebius of Nicomedia, Theognis, Bishop of Nice, and Maris Bishop of Chalcedon in Bythinia were the chief that favoured Arius; against whom Athanasius contended vigorously, and expressed a signal Zeal and Depth in his Disputes; which brought upon him the implacable Hatred of Eusebius of Nicomedia. A little before the Bishops were met together in one Place, the Logicians exercised themselves in some skirmishing Disputes; and seeming therewith to be overmuch delighted, a Laic, one that was a Confessor, an honest well-meaning Man, opposed these Disputants, and told 'em, That neither Christ nor his Apostles taught or used the Art of Disputing, nor vain Subtleties or Fallacies, but a plain Doctrine, which is to be defended by Faith and good Works. All that stood by, hearing him speak these Words, admired him, and approved of what he said: And the Logicians themselves hearing this honest and plain Declaration of the Truth, did patiently acquiesce, and the Tumult, raised by Disputation, was composed.  
The next Day after the Logic Disputes were so happily concluded, all the Bishops were convened, after whom came the Emperor, whose Respect and Reverence was so great to the Clergy, that he stood in the midst of them, and would not take his Seat, till such time as the Bishops signified that it was their Desire that he would sit down and take the Chair of State; which he did, and from thence spoke to the Synod in kind persuasive Words; exhorting 'em to Unanimity and Concord, and to suppress all private Piques and Animosities, and those Accusations which they had framed one against another: For many, the Day before, had presented Libels to the Emperor containing several Articles of Personal Miscarriges, savouring more of a Desire of Revenge than of Reformation. These accusatory Libels the Emperor commanded to be burned, and advised them to consider and obey what Christ had enjoined concerning forgiving one another: And having largely discoursed of the Nature and Advantages of Concord and Peace, he bid 'em proceed to the Business before 'em, for which they were convened, leaving it, to their Power and Arbitrement accurately to inspect the Points in Controversy. Upon this the Council entered upon the Affair, and many Questions were proposed by both Parties, which caused great Stirs and Heats before they came to the main Debate. Constantine all the while heard 'em very patiently, and with an intent Mind received their proposed Questions, and by turns assisted the Assertions of both Parties, and by Degrees he reduced them, who pertinaciously opposed each other, to a more sedate Temper of Mind; and by his gracious Speeches to each Person, he rendered himself pleasing and delightful. Some he brought to be of his Opinion by the Force of his Arguments; others he gained over to him by Condescensions and Entreaties. He commended those that spoke well, and whom he observed to be less peaceably inclined, he excited to Quietness, and conjured all to an Agreement: And by his prudent and temperate Manage, he at length made 'em all of the same Mind in the Matters concerning which they had before disagreed: So that after many Debates upon the Subject before 'em, Three Hundred and Eighteen Bishops concurred in a Creed, which with loud Acclamations they published and approved of. A Copy of which Creed, as it stands recorded by Socrates Scholasticus, Lib. 1. C. 8. Hist. Eccles. now follows.  
WE believe in one God, the Father Almighty, Maker of all things visible and invisible, and one Lord jesus Christ the Son of God, begotten of the Father, the only Begotten, that is of the Substance of the Father, God of God and Light of Light, very God of very God, begotten, not made, of the same Substance with the Father, by whom all things were made that are in Heaven and in Earth: Who for the sake of us Men, and for our Salvation, descended, and was incarnate, and was made Man, and he suffered and risen again the third Day, ascended into the Heavens, he shall come to judge the Dick and the Dead. We also believe in the Holy Ghost. But the holy Catholic and Apostolic Church doth anathematise those that aver, That there was a time when the Son of God was not, and that he was not before he was begotten, and that he was made of Nothing: Or, that say he was made of another Substance or Essence: Or, that he is either created, or convertible, or mutable.  
This Creed (as Valesius observes) is wanting in all the Mss. he had met with, and saith that Christopherson did very well in placing it here in Socrates: For it is plain, both from Epiphanius Scholasticus, as also by those following Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was placed here by the Historian himself. But all the MSS. did omit it in this Place, because it's repeated a little after in Eusebius Pamphilus' Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then this very Creed above repeated, was subscribed by Three Hundred and Eighteen Bishops, who were all unanimous in their Suffrages and Sentiments concerning it. Socrates writes, that Five Bishops refused to allow of it: But Theodoret, and before him Hierom, (in his Dialogue against the Luciferians) affirm, that Secundus and Theonas were the only two Bishops that were Dissenters, refusing to subscribe to the Nicene Creed. Eusebius of Nicomedia, with four Bishops more, disliked the Word Homoousios, which they did upon Supposal that only that can be said to be Homoousion, of the same Substance which is from another; either by Partition, as two or three Pieces of Gold the whole Mass; or, by Derivation, as Children from their Parents; or, by Eruption, as a Branch from the Root. But seeing that the Son of God could by none of these Ways be from the Father, they could not therefore give Consent to this Draught of the Creed, in which the Word Homoousios was used. Great and tedious were the Cavils and Debates about this one Word Homoousios, which Eusebius and his Party would by no Means admit of; and because it was not erased out of the Creed, they refused to subscribe the Degradation of Arius; which Obstinacy of theirs moved the Synod to anathematise Arius and all of his Opinion; forbidding Arius in particular to enter into Alexandria. The Emperor also by his Edict, banished Arius, Eusebius and Theognis: But the two latter soon after their Exile repent of their Contumacy, and sent their penitentiary Libels to the most eminent Bishops; and in these Libels they declared their Assent to the Word Homoousios, and their Belief of it as it was used in the Creed, and in every thing agreed to the Exposition of the Faith: And upon their doing this, they were by Imperial Order recalled from Banishment, and restored to their own Churches.  
At the same time, Eusebius, surnamed Pamphilus, Bishop of Caesarea in Palestine, having made some Hesitancy in the Synod, whether he might safely admit of this Form of Faith; having taken time maturely to consider what in this Case he might with a safe Conscience and a satisfied Reason, conclude, he at length gave his Assent, and subscribed. And lest any of the People of his Diocese should be offended at his Backwardness in subscribing the Creed, and have an Ill Opinion of him for scrupling the Use of the Word Homoousios, he sent a Letter unto them, wherein he explained that Term, and apologized for his Hesitancy.  
Eusebius Pamphilus 's Letter to those of his Diocese.  
IT is very probable (Beloved) that you may have heard what hath been done concerning the Ecclesiastic Faith in the great Council convened at Nice, and in Regard that Report doth usually outrun an accurate Narrative of the Matters transacted, lest by such a bare Report, the Matter might be represented to you otherwise than really it is, we thought it requisite to send to you, first, the Form of Faith which we ourselves proposed to the Council; and likewise that other published by the Bishops, who made some Additions to ours. That Form of Faith drawn up by us, we read in the Presence of our most pious Emperor; and it appeared to all to be sound and Orthodox, and is as follows.  
WE believe in one God, the Father Almighcy, Maker of all things, visible and invisible, and in one Lord jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the only begotten Son, the first born of every Creature begotten of God the Father before all Worlds, by whom also all things were move; who for our Salvation was incarnate and conversed among Men; who suffered and risen again the third Day; he ascended unto the Father, and shall come again in Glory to judge the Quick and the Dead.  
We also believe in the Holy Ghost: we believe that each of these Persons is, and doth subsist: That the Father is truly the Father, the Son really the Son, and the Holy Ghost really the Holy Ghost: As our Lord also when he sent his Disciples out to preach, said, Go ye, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. Concerning which Articles, we do aver, that we thus maintain and hold them, that these are our Sentiments of them, that this was our Opinion formerly, that this Opinion we will retain till Death, that we we will persevere in this Belief, and anathematise every impious Heresy: We call God Almighty and jesus Christ our Lord to Witness, that these were sincerely and hearty our Sentiments ever since we were capable of knowing ourselves: And that we do now speak and think what is most true, and we are ready to demonstrate to you by most infallible Proofs and to persuade you, that both in times past, we thus believed and likewise thus preached.  
Eusebius Pamphilus having given the People of his Diocese this Account of the Creed which he proposed to the Council, he farther tells 'em, That there was no body could oppose it: That the Emperor did attest its Truth, protesting that he was of the same Opinion, and exhorted all to assent to, and subscribe it, and unanimously to agree in the Profession of it. Only he desired that the Word Homoousios might be inserted; tho' others with greater Probability affirm, that that Word was added by the Bishops, and that the Emperor explained it, saying, that he supposed that the Word Homoousios was not to be taken in such a Sense as is agreeable to the Affections of the Body and therefore that the Son had not his Subsistence from the Father, either by Division or Abscission: For it is impossible (saith he) that an immaterial intellectual and incorporeal Nature should be subject to any corporeal Affection: But that our Sentiments of such things should be expressed in Divine and Mysterious Terms.  
The Emperor having thus Philosophized upon the Word Homoousios, the Bishops drew up another Form of Belief, in which they inserted that Word; but in all other things it was the same with the first. Now that the Form of Faith was agreed upon by the Bishops, Eusebius Caesarienses gravely and maturely enquired of them What they meant by these Words, [Of the Substance of the Father, and of the same Substance with the Father;] Which gave Occasion to many Questions and Answers, and to an accurate Examination of the Importance of the Words. And at last it was acknowledged by the Bishops that these Words, To be of the Substance did only signify thus much: That the Son is of the Father, but not as a Part of the Father. To which Sense of the Words Eusebius Caesariensis thought it both reasonable and safe to give his Assent: And having Peace before his Eyes, as the Mark at which he aimed, and being cautious lest he should fall from a right Apprehension of the Faith, he also admitted of the Words Begotten not made, For Made (said the Fathers) is a common Term attributed to all other Creatures which were made by the Son, of whom the Son hath no Resemblance. Wherefore he is no Creature like those which were created by him; but he is of a far more excellent Substance than any Creature: Which Substance is begotten of the Father, but in such a Manner of Generation as is ineffable and inexpressible by any created Being: For, his Generation, who shall be able to declare? Who can express how he was eternally begotten? Who can explain of set forth his Divine Extraction? No Man knoweth the Son but the Father. That Light that shone before the World, that Intellectual and Essential Wisdom that was before all Ages, the living God; the Word who was in the the Beginning with the Father, who, but the Father alone can clearly and perfectly comprehend? The Proposition that saith, The Son is of the same Substance with the Father, being also discussed; Eusebius Caes. declared, that it was not to be understood according to the manner of Bodies, nor in a Sense agreeable to mortal Creatures: For this Constantiality, said he, cannot be either by the Division of Substance, or Abscission or Change of the paternal Essence and Power: For all these things are inconsistent with the uncreated Nature of the Father. But this Proposition, To be of the same Substance with the Father, signifies no more, than that the Son of God hath no Community with, nor Resemblance to created Being's; but that in every Respect he is like to the Father only, who hath begotten him; and that he does exist of no other Substance or Essence, but of the Father.  
To this Opinion thus explained, Eusebius gave his Assent: And he was the more inclinable to do this, because that he knew some of the Ancient Learned and Eminent Bishops and Writers had used the Term Homoousios in their Explanations of the Divinity of the Father and of the Son.  
And Eusebius Pamphilus having said thus much concerning the Creed published at Nice, the Historian observes, that the Bishops did not hastily, but with deep Consideration and mature Examining, agree unto it, and that every Man's Sense was fairly discussed before the Emperor, and that their Consents to what was concluded, was free and unanimous. As to the Anathematism published by the Fathers after the Creed, the same was liked by Eusebius, in regard it did prohibit the Use of Terms that occur not in the Scriptures. From the use of which Terms came almost all the Confusion and Disturbance that had been raised in the Church: And since no Part of the Scripture, given by Divine Inspiration has made use of these Arian Terms, viz. of Things which exist not: And there was a time when he was not: It was concluded as a thing agreeable to Reason, that these things should neither be mentioned nor taught; which Eusebius calls a good and sound Determination; and saith, that in former Times no such Expressions were made use of; so that they were the Invention of the Heretic Arius, and first used by him.  
Eusebius having given the People of his Diocese this Account of his Backwardness in consenting to the Creed drawn up, and form by the Nicene Fathers, and of his final Agreement with them; All things were happily concluded, and the Holy Synod decreed to send an Epistle to the Church of Alexandria, and to the Inhabitants of Egypt, Libya and Pentapolis, and therein to acquaint them with the Matters determined by the Synod; and how they had degraded Arius, and all those who embraced his Opinion. A Copy of which Letter is, as now follows.  
The Synodical Epistle.  
To the Holy and great Church of the Alexandrians, and to our Beloved Brethren the Inhabitants of Egypt, Libya and Pentapolis; the Bishops assembled at Nice, who fill up that Great and Holy Synod, send Greeting in the Lord.  
FOrasmuch as by the Grace of God and (the Summons) of the pious Emperor Constantine (who has called us together out of divers Cities and Provinces,) a Great and Holy Synod has been convened at Nice, it seemed altogether necessary, that a Letter should be written unto you in the Name of the Sacred Synod, whereby you might understand what things were there proposed, and what taken into Examination, as also what were decreed and established.  
First of all therefore, the Impiety and Iniquity of Arius and his Complices, was enquired into, in the Presence of the most pious Emperor Constantine, and the Council's Determination (which was confirmed by the Suffrages of all) was, that his impious Opinion and execrable Terms and Names, should be anathematised, which he blasphemously used, affirming that the Son of God had his Being of Nothing, and that there was a time when he was not; as also saying that the Son of God had a Freedom of Will, whereby he was capable of Virtue or Vice; and calls him a Creature and a Work. All these Tenets the Holy Synod hath anathematised, not enduring so much as patiently to hear this impious Opinion, or rather Madness, and these blasphemous Expressions.  
But what Issue these Proceed against them are arrived at, you have either heard already, or will hear; lest we should insult over a Man who hath received a condign Recompense for his own Wickedness. But his Impiety was grown so prevalent, that he drew into the same Pit of Perdition, Theonas, Bishop of Marmarica, and Secundus, Bishop of Ptolemais: For the same Sentence that had been given against him, was pronounced against them.  
Thus far the Synodical Letter respects the Synod's Proceeding against Arius: The Residue of the Letter concerns Melitus, and those that by him had been admitted into Holy Orders. It pleased the Synod to use Gentleness toward Melitus, and not to treat him according to the strictest Sense and Rigour of the Law: For they suffered him to continue in the City, but to have no Jurisdiction, nor to ordain nor to propose the Names of those that were to be ordained, or to appear in any Village or City upon this Pretence; but that he should barely enjoy his Appellation and Title. But to return to the Synodical Epistle: Wherein it evidently appears, that the Nicene Fathers did not only anathematise Arius and his Followers, but also the very Terms of his Opinion. They also condemned his Book entitled Thalia, which he writ in Defence of his Heresy. The Doctrine contained in that Book, was lose and dissolute, much resembling (saith Socrates Scholasticus) the Songs and Verses of Sotades, the Maronite, an obscene Greek Poet. This Thalia written by Arius, Athanasius takes Notice of in his Second Oration against the Arians.  
Nor was the Synod only solicitous about writing Letters concerning the Peace restored to the Church, but also the Emperor Constantine signified the same, as appears by his Epistles extant in Socrates, one of which was written to the People of Alexandria, and is as follows.  
Constantinus Augustus to the Catholic Church of Alexander.  
GOd save you (Beloved Brethren.) We have received this great Blessing from the Divine Providence, that being released from all Error, we now embrace and profess one and the same Faith. The Devil hath no longer Dominion over us: For all the Machinations he designed against us, are now totally destroyed: The bright Lustre of Truth has defeated and expelled all Dissensions, Schisms, Tumults, and (if I may so term them) all fatal Poisons of Discord. We all adore one God in Name; and we believe that he is: And that this might be effected by the Wisdom and Goodness of God, we convened a great Number of Bishops at the City of Nice, and we ourselves made one of the Number; and it is our singular Joy, that we are your Fellow-Servant, and have undertaken the Disquisition of the Truth. We did therefore inquire into, and accurately discuss all things which seemed to yield the least Occasion of Ambiguity or Dissension. But how great and horrid were the Blasphemies concerning our great Saviour, concerning our Hope and Life? How have some openly spoken and professed that they believe things which are contrary to the Divinely inspired Scriptures, and to the sacred Faith?  
After that, no fewer than three hundred Bishops and upwards, admirable both for Moderation and Acuteness of Understanding, have unanimously confirmed one and the same Faith (which according to the Verity and accurate Disquisition of the Divine Law, can only be the Faith) Arius possessed with a Diabolical Spirit, was found to be the only Person, who with an impious Mind disseminated this Mischief first amongst you, and afterwards amongst others. Let us embrace that Opinion which God has delivered: Let us return to our beloved Brethren, from whom this impudent Servant of the Devil has separated us: Let us with Diligence hasten to the common Body, and to our own genuine Members. For it becomes our Prudence, Faith and Sanctity, that since his Error, (who hath been evidently proved to be an Enemy of the Truth) is confuted, we should return to the Divine Grace. For that which was approved of by three hundred Bishops, can be judged nothing else but the Determination of God. For doubtless the Holy Ghost residing in the Minds of such great and worthy Persons hath disclosed to them the Will of God.  
Wherefore let none of you continue dubious, let none of you make Delays: But you all with great Cheerfulness return to the right Way, that when we come unto you (which shall be as soon as possible) we may together with you, return due Thanks to God (who inspects all things) because he has revealed the pure Faith, and thereby restored to you that mutual Love, which was the subject of good men's Prayers. My beloved Brethren, God preserve you.  
Thus wrote the Emperor to the People of Alexandria: And from his affectionate Letter we may conclude, That the Determination of the Faith was not made unadvisedly and in Haste; but with a mature Disquisition and diligent Examination of the Matters in Controversy, every thing being exactly poised and considered by the Council, and nothing passed by in Silence that was fit to be spoken of, every Man having Liberty to produce and urge what he was able in Behalf of his Opinion: So that the Controversy was not inconsiderately determined, but with great Accuracy first discussed: Insomuch that all things whatsoever which seemed to produce Matter of Ambiguity or Dissension, were wholly cleared and removed. And things being so prudently and piously managed and the Disputes carried on with that heavenly Calmness and Temper, the Emperor thought the Determination of all those there assembled, could be nothing else but the Will of God, and he stuck not to affirm, That the Unanimity of so many and such eminent Prelates, was procured by the Holy Ghost.  
But the Conduct of the Synod, tho' it was even prudent to a Wonder; yet there were those who thought it to be orberwise, and who reflected upon the Nicene Bishops as so many Idiots and ignorant Fellows; of which Number was Sabinus, the Ringleader of the Macedonian Heresy. This Man was not ashamed to asperse even Eusebius Caesariensis with the Imputation of Ignorance, and to accuse the whole Synod of Rashness and Indiscretion; not considering that altho' the Fathers in that Synod had been Idiots, yet in regard they were illuminated by God, and directed by the Holy Ghost, they could in no wise err from the Truth.  
The Emperor having writ in particular to the Alexandrians, he sent another Lettter to the Bishops and People of other Countries, wherein he sets down what had been decreed against Arius and those who embraced his Opinion; and that seeing he had followed the Practices of wicked and profane Persons, it was but just that he should undergo the same ignominy with them: And that as Porphyrus, an Enemy of true Piety, found a just Recompense for composing impious Volumes against Religion, and such a Recompense as had rendered him ignominious to Posterity, and covered him with Infamy and Reproach: So it seemed reasonable to term Arius and those of his Opinion, Porphyrians, and that they should derive a Name from him whom they so exactly imitated: And the Emperor commands that if any Book could be met with that was writ by Arius, it should be immediately burnt: That by this Means not only his wicked Doctrine might be wholly destroyed, but also that not one Monument of him should be left to Posterity: And the Emperor in the same Letter further declared, that if any Person should be found to conceal any Book compiled by Arius, and did not immediately produce and burn it, he should suffer Death immediately upon his being found guilty.  
To this Letter of the Emperor, Athanasius alludes in his Epistle ad Solitar. and blames him for endeavouring to admit the Arians into the Church, seeing that he himself had fixed upon them the ignominious and execrable Name of Porphyrians.  
It is evident this Letter did not concern the Council of Nice: For it makes not any Mention of it: But it did proceed from the emperor's pious Zeal to have the Heretic Arius utterly suppressed; against whom and the Followers of his Opinion, he wrote several other Letters, which he caused to be published in every City, according to the Custom of the Roman Emperors, which was to propose to public View those Rescripts they wrote to the Cities: And at the Close of every Rescript they added this Word [Proponatur] let it be published. So Constantine when he wrote many Letters against Arius and his Followers, commanded they should be propounded to public View in the Forum. And in all his Letters against Arius, he represents him as an infamous Person, and rebukes him with great Warmth and Sharpness.  
Now Arius his Opinion, and all Books and Persons favouring it, being censured and anathematised; Two of his most eminent Abettors, namely Eusebius and Theognis, began to retract what they had done; upon which they sent a Libel of Repentance to the most considerable Bishops, declaring their Agreement to the Exposition of the Faith given by the Nicene Fathers. Hereupon they were by Imperial Order recalled from Exile, and readmitted to their Sees. This happened in the third Year after the Synod, that is, in the 328th Year of Christ. Upon their Restauration, those who had been ordained in their Places were removed.  
Eusebius put out Amphion, and Theognis, Crestus.  
The Libel containing the Recantation of Eusebius and Theognis, being very remarkable, I thought it very proper here to insert it.  
The Libel of Recantation made by Eusebius and Theognis, two notorious Sticklers for Arius.  
WE having sometime since been condemned by your Piety, without having our Cause declared or defended, ought quietly to bear what has been determined by your holy Discretion.  
But because it is absurd, by silence to give Occasion of Calumny against ourselves, for this we declare to you, that we have unanimously agreed to the Determination about the Faith: And also, after we had made Researches into the Notion of Homoousios, with our utmost Earnestness, laboured for Peace, having never been Followers of any Heresy: And when we had suggested whatever came into our Minds upon the Account of the Church's Security, and had fully satisfied those that aught to be persuaded by us, we subscribed the Faith, but have not subscribed the Anathematism. Not that we had any thing to object against the Faith, but because we did not believe the Person accused to be such a one, as he was represented; having been fully satisfied that he was no such Person; partly by the private Letters that he wrote us, and partly by the Discourse that he made in our Presence: But if your Holy Council was then satisfied, we now make no Resistance, but agree to what you have determined. And by this Libel we do fully declare and confirm our Consent, which we are induced to do, not because we look upon our Exile to be tedious and burdensome, but that we might avoid the Suspicion of Heresy: For if you shall now vouchsafe to let us return to your Presence, you shall find us to be of the same Opinion with you in all Points, and quietly adhere to what you have determined: And since it hath seemed to your Piety, to treat with great Gentleness even Arius, who is accused for these things, and to recall him from Banishment: Seeing that he who seemed guilty, is recalled, and has made his Defence in Reference to those things laid to his Charge; upon this Consideration it may justly seem absurd, that we should be silent, and by that Means yield an Argument against ourselves. Do you therefore as befits the Piety of such as love Christ. Remind the Emperor of us, and to offer up our Supplications to him, and speedily to determine concerning us as shall be most agreeable to your Prudence.  
By this Libel it appears, that Eusebius Bishop of Nicomedia and Theognis Bishop of Nice, did subscribe the Faith which had been published, but would not give their Consent to the deposing of Arius. It likewise appears by the same Libel, that Arius was recalled from Banishment before the two Bishops; which was done by the Emperor, and not the Fathers. But tho' he was recalled, yet he was forbid to enter Alexandria: And this Socrates concludes from the Way he afterwards invented for his own Return into that Church and City; which was (saith Socrates) his making use of a counterfeit Repentance.  
'Tis certain Eusebius of Nicomedia and his Confederates made it their Business to bring Arius back again to Alexandria. But how they prevailed in their Design, and after what Manner the Emperor was wrought upon to admit Arius and Euzoius into his Presence, comes now to be succinctly reported.  
The Emperor Constantine had a Sister called Constantia, who had been married to Licinius, once Colleague with him in the Empire. This Constantia had a Priest for her Confident, who was reckoned among her Domestics, and a great Favourer of Arianism. This Man, prompted thereunto by Eusebius, and those of his Faction, did in his familiar Discourse with Constantia let fall some Words concerning Arius, saying, That the Synod had done him Wrong, and that his Sentiments were not as they represented. Constantia was easily induced to believe what was told her by the Presbyter: But she wanted Confidence to declare it to the Emperor. It happened that Constantia fell dangerously sick, and was daily visited by the Emperor; and finding her Distemper to grow mortal, and expecting nothing but immediate Death, she recommended the Presbyter to his Royal Favour, praising his Diligence and Piety, assuring the Emperor of his good Affection to his Government. Constantia dying, her Brother made the same Presbyter one of his greatest Confidents, who having by Degrees got a Liberty of speaking to the Emperor, took his Opportunity to tell him many things concerning Arius, affirming, he had no other Sentiments, than what were agreeable to the Synod's Determination; and that if the Emperor would admit him to his Presence, he would give Consent unto what the Synod had decreed. He told him also that Arius without all Reason had been falsely accused.  
The Emperor seemed much surprised with what the Presbyter told him, and said, that if Arius would consent to the Synod's Determination, and declare that he was of the same Judgement with the Nicene Fathers, he would admit him to his Presence, and also send him back to Alexandria with Repute and Honour. And the Emperor having said thus, he immediately wrote to Arius after this Manner.  
Victor Constantinus Maximus Augustus to Arius.  
IT has sometime since been made known to your Gravity, that you should repair to our Court, in order to your being admitted to the Enjoyment of our Presence: And we much admire that you have not forthwith performed this. Wherefore immediately take a public Chariot, and come with speed to our Court, that having experienced our Care and good Will, you may return to your own Country. God preserve you, Beloved Brother. Dated before the first of the Calends of December.  
Arius upon receiving this Letter, instantly repaired to Constantinople, being accompanied with Euzoius, whom Alexander had divested of his Deaconship, when he deposed Arius and his Associates. The Emperor admits them both into his Presence, and asked them whether they would agree to the Nicene Faith; and they readily giving their Assent, the Emperor commanded them to deliver in a Libel containing their Faith. Whereupon they drew up a Libel of Repentance, which they presented to the Emperor, and was as follows.  
Arius and Euzoius to our most Religious and most Pious Lord Constantine the Emperor.  
ACcording to the Order of your Piety (most acceptable to God, our Lord the Emperor) we declare our Faith, and in Writing profess in the Presence of God, that we, and all our Adherents do believe, as follows:  
WE believe in one God, the Father Almighty; and in the Lord jesus Christ, who was made before all World's; Good the Word, by whom all things were made that are in Heaven and that are in Earth: Who came down from Heaven, and was incarnate, and suffered and risen again, and ascended into the Heavens: who also shall come again to judge the Quick and the Dead. We also believe in the Holy Ghost, and in the Resurrection of the Flesh, and in the Life of the World to come, and in the Kingdom of Heaven, and one Catholic Church of God, which is spread from one God of the World to the other.  
This Faith we have received from the Holy Gospels, the Lord saying to his Disciples, Go ye, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. If we do not believe these things, and if we do not admit of the Father, the Son and the Holy Ghost in such Manner as the Holy Catholic Church and the Scriptures (which we believe in all things) do teach, God is our Judge both now and in the Judgement to come.  
We therefore beseech your Piety (O Emperor most acceptable to God) That being Ecclesiastical Persons, and holding the Faith and Sense of the Church and the Holy Scriptures, we may by your peaceful and religious Piety be united to the Church: All Questions and superfluous Disputations being wholly taken away and suppressed; that so both we and the Church enjoying a mutual Peace and Union, may jointly offer up our usual Prayers for the peaceable Reign of your imperial Majesty, and for your whole Family.  
Arius having deluded the Emperor with this Libel of Repentance, obtained Leave to return to Alexandria, where Athanasius being made Bishop upon the Death of Alexander, denied him Reception; whereupon Arius attempted to stir up new Commotions by dispersing his Heresy. And albeit that both the Emperor and Eusebius wrote to Athanasius, That Arius and his Complices might be admitted into the Church, yet Athanasius utterly refused to grant them Admission; acquainting the Emperor, that it was impossible for those who once had rejected the Faith, and were anathematised, to be entirely readmitted to their Degrees in the Church at their Return: For he held that the Ringleaders of Heresies are not so easily to be reconciled to the Church, as their deluded Followers; and that the Church had been always wont to punish them with greater and longer Severities. Besides, Athanasius declared that he was not at all satisfied concerning the Sincerity of Arius' Repentance; and therefore till further Trial was had of him, he would not hear of his Restitution.  
This was presently seized upon by Eusebius Nicomediensis as a fit Handle for his Design, who immediately goes to the Emperor, and informs him of Athanasius' Carriage, complaining that he kept up Discord in the Church merely to gratify his private Piques and Animosities: And, that contrary to his Duty and the Laws of the Church, he denied Arius Absolution, when he desired it upon his Repentance. The Emperor hearing this, was highly incensed, and being instigated by Eusebius, he wrote a threatening Letter to Athanasius; Part of which was thus.  
HAving received the Knowledge of our Wills do you grant a free Admission and Entrance into the Church to all such as desire it: For if we receive Information that you have prohibited any of those that are desirous to be united to the Church, or have hindered their Admission, we will immediately send one who shall be empowered by our Order to depose you, and banish you your Country.  
To this sharp Letter, Athanasius returned such a soft satisfactory Answer, as made the Emperor desist from interposing any further in the Business: But Eusebius finding himself defeated in this his Stratagem against Athanasius, tampers with the Meletian Schismatics of Egypt, to form a Plot against him. But this with all other Machinations, were by the Divine Providence wonderfully disappointed, as appears by the History of those Times.  
Arius and his Followers were no sooner returned to Alexandria, but there began new Disturbances.  
The People of that City were much troubled at the Return of them, and at the Exile of Athanasius. But the Emperor perceiving the perverse and turbulent Nature of Arius, he ordered him to be sent for again to Constantinople, to give an Account of the Troubles he had laboured to rekindle.  
Alexander, who sometime before this had succeeded Metrophanes, did now preside over the Church at Alexandria. This Man gave sufficient Proof of his Piety and Acceptableness unto God, in the Conflict he at this Time had with Arius. Upon whose Arrival at that City the People divided in Factions, which caused an universal Commotion amongst them; some of them affirming that the Nicene Creed ought to continue inviolate, and without any Alteration; and others pertinaciously asserted that Arius' Opinion was consonant to Reason. Alexander thereupon was reduced to a great Streight, and the more because Eusebius Nicomediensis had sorely threatened him, saying, that he would forthwith cause him to be deposed, unless he would admit Arius and his Followers into Communion: But Alexander was not so solicitous about his own Deposition, as he was fearful of weakening the Faith, which the Heretic and his Associates, endeavoured to subvert: For looking upon himself as Guardian and Patron of the Determinations made by the Nicene Synod, he made it his Business to prevent the Wresting and depraving of 'em. Being therefore reduced to signal Extremities, he entirely bad farewell to all Humane Assistances, and humbly and solely depended upon God; whom having made his only Refuge, he devoted himself continually to Fasting and Prayer: And having shut up himself in the Church Irene, he went to the Altar, and laying himself prostrate on the Ground under the Holy Table; where for many Nights and Days together he poured forth his Prayers and Tears, begging of God, that if the Opinion of Arius was true, he might not live to see the Day appointed to discuss it: But if that which he professed was true, that Arius might receive some visible condign Punishment for his Impiety in opposing it. And God was pleased to hear his Prayer: For the Emperor (saith the History) being desirous to make trial of Arius, sends for him to the Palace, and asked him, whether he would give his Assent to the Nicene Determinations: He without any Hesitation said he would, and subscribed them in the Presence of the Emperor, who admiring at it, required him to swear to the Truth of what he had subscribed; which he also did, making use of Artifice and Fraud; which was thus. Arius having writ down his Opinion in Paper, hide it under his Armpit, and swore that he really thought as he had written.  
That Arius did both swear and subscribe to the Determinations of the Nicene Synod, appears by the emperor's own Letters; but for the Deceit he used in swearing, Historians are not positive.  
But the Emperor believing that Arius dealt sincerely in what he swore and subscribed, presently gave Order to Alexander, Bishop of Constantinople to admit him to Communion. It was then Saturday; and on the next Day he expected to be a Member of the Assembly of Believers: But Divine Vengeance followed him so closely that he did not live till next Day: For when he came out of the Imperial Palace attended by the Eusebian Party, like Guards, through the midst of the City, the Eyes of all People being upon him, as he came near the Place called Constantine's Forum, he was seized with a horrible Terror, proceeding from his Gild, which was accompanied with a Looseness. Hereupon he enquired for a House of Office, and understanding there was one behind Constantine's Forum, he went thither; whither he was no sooner come, but he was seized with a fainting Fit, and together with his Excrements his Fundament fell down, and a great Flux of Blood, his Spleen, Liver and Small Guts all gushed out together: So that he immediately expired.  
The Suddenness and Manner of Arius' Death occasioned a great Fear and Anxiety amongst those of the Faction; and it moved the Emperor to say, that God himself had confirmed the Nicene Faith. But contrary to all Expectation, the Heresy survived the Heretic, it being kept alive by Eusebius: Who tho' he had no great Kindness for Arianism, yet he could not endure the Word Homoousios, nor those who defendit. And it is very observable, that after the Nicene Council, the Eusebians never appeared barefaced in the Behalf of the Arian Doctrine, and yet they were still angry with the Nicene Creed, merely for the sake of the Term Homoousios. Eusebius by the Interest he had got in Constantine's Court, had great Opportunity of doing much Mischief to the Church: And where his Malice and Revenge were concerned, he was never wanting to do his worst. It appears by what is related of his Carriage, that he was a proud Man, of an implacable Spirit, and one who could not brook any thing that he apprehended to be an Injury or an Affront: which unhappy Temper put him upon studying nothing so much as Revenge. And Athanasius appeared on all Occasions to be the main and peculiar Object of his Malice. For he could never forget how that excellent Person had born down him and his whole Party, in the Synod of Nice. Now for so powerful a Prelate as Eusebius, to be topped by so mean a Person as Athanasius, who had attained no higher Degree in the Church than that of a Deacon: For Eusebius, I say, by so mean a Person to be brought on his Knees and forced to public Submission, was an Indignity so intolerable to the proud Spirit of Eusebius, that neither the Blood of Athanasius, nor of all his Friends was sufficient to satiate his unquenchable Revenge: And all the Accusations forged against Athanasius, were of such Crimes, for which nothing less than capital Punishments could be inflicted. For they laid to his Charge no Sin inferior to Murder, Rapes and Treason; as is to be seen in Athanasius' second Apology.  
Another Pique Eusebius had against Athanasius, was his not restoring Arius at his Request. And, as Socrates informs us, Eusebius set all his Wit at Work to undo Athanasius, and to root out the Doctrine of Consubstantiality, and that for no other Reason, but because he was not the Author of it himself; and that it was brought into the Creed by Athanasius, and others whom he hated. But not only Eusebius, but also several others, either by his Example or by his Instigation, had their Minds much disturbed about the same Point. And it appears (saith Socrates) by several Letters which the Bishops wrote to one another after the Synod of Nice, that they were not all well pleased with the Term Homoousios; which proved of ill Consequence: For whilst they were busy about this Word, making but too curious Inquiries into its Importance and Meaning, they raised an intestine War amongst themselves: And what was done herein was not unlike a Fight in the Dark: For neither Side seemed to see perfectly what they fell out about, or why they reviled one another. They that had an Aversion for the Term Homoousios, looked upon them that embraced it, as Introducers of Sabellianism and of the Opinion of the Followers of Montanus; who denied the three Persons of the Godhead, saying, that the Father, Son and Holy Ghost are one and the same Person.  
On the other hand, they that were for the Word Homoousios, abominated those that were against it, looking upon them as bringers in of Polytheism: And tho' both sides asserted that the Son of God had a proper, real and peculiar Person and Existence; yet (how it came to pass I know not) they could in no wise agree among themselves, nor endure to be quiet. But the Bishops wrote one against another with as much Bitterness as if they had been utter Enemies.  
But the Controversy being long continued between the Eusebians and the Assertors of the Nicene Faith, the Arian Heresy as if it had taken the Opportunity of this Contrast, began again to appear upon the Stage, with a little Alteration in the Dress. For Photinus' Bishop of Sirmium in Illyricum, revived the old exploded Opinion of Paul of Samosata, which differed from Arianism but in this one Circumstance, viz. That it affirms the Son of God was created, but not before his Nativity: Whereas Arius will have him to have been created the first of the Creatures. So that they differ only as to the time of his being created, both agreeing in the Poison of the Heresy: Namely, that Christ was created. But yet Arius was not altogether so degrading of the Messiah as Photinus: The Former allowed him a great Share in the Creation of the Universe, and an Eminency, Power and Dignity over all other Creatures: But the Latter brought Christ down into the same Rank with every ordinary Man. This bold Heresy alarmed both the Catholics and Eusebians, and both agree to have a Council called at Sirmium about it; where the Bishops being assembled, they condemned the Photinian Heresy, and composed a large Explication of the Faith, which they sent to the Bishops of Italy. In which Explication they take Notice that Photinus and his Followers derived their Heresy from the Jews, who deny the eternal Existence and Godhead of Christ, holding that the Messiah whom they still expect shall be by Nature a mere Man, and be Deified only by Promotion: Which Jewish Blasphemy being defended by Photinus, he was justly deposed by a Synod of Bishops, which the Emperor convened at Sirmium.  
But notwithstanding that he was Synodically deposed, yet the Sentence of Deposition was not irrevocable: For we find that Photinus might have been restored to his Bishopric, if he would have altered his Mind, and anathematised his Opinion, and consented to the Sentiments of the Council. But he was so far from doing this, that he challenged the Bishops to a Dispute, and to vindicate what he held. Basilius at that time presiding over the Church of Ancyra, accepted the Challenge, and entered Disputation with Photinus, and an Account of their Dispute was taken by Notaries appointed for that Purpose. The Combat was on both sides managed with Warmth. Photinus in the End was overcome, and condemned to Exile; in which he spent the Residue of his Life in writing against Heresies.  
But the Mischief ended not in the Deposition and Banishment of Photinus: For at Antioch in Syria there arose another Arch-Heretick, one Aetius, Surnamed Atheus. He was of the same Opinion with Arius, but yet separated from the Arians; because they had admitted Arius into Communion, whom he detested for his Dissimulation in holding one Opinion in his Mind and making Profession of the contrary with his Mouth; as all knew he did in his Subscription (made before the Emperor) to the Form of the Creed drawn up by the Nicene Fathers: For tho' Aetius was a zealous Assertor of the Arian Doctrine, yet he would not join in Communion with those who professed it: Because when they knew the Hypocrisy of Arius, they admitted him into their Fellowship. This Aetius, by what we find recorded of him, appears to have been a Man of little Learning, unskilful in the Scriptures, and of a wonderful contentious and disputing Humour. He was not at all studious in the Perusal of those ancient Writers, who had explained the sacred Books of the Christian Religion. And tho' he was of the same Opinion with the Arians, yet he was so obstruse in his Arguments for it, and his Sentiments were so perplexed, that the Arians themselves not being able to understand 'em, judged him to be an Heretic: And as such he was driven from their Communion.  
But to conclude all I have to say at present on this Subject: There happened at last such an happy Agreement amongst the Bishops, as through the Blessing of God turned to the casting out of that evil Spirit of Arianism, which had so long tormented the Church. For the Bishops being by the Death of Constantius freed from that Violence and Oppression which that Emperor and his Officers, had put upon the Discipline of the Church; and being at Liberty to exert that Authority wherewith Christ himself had vested them: They restored that Peace and Concord to the Church which they could never compass under Constantius; and put an End to the Arian Heresy, and established the Nicene Faith over the Christian World. Which wonderful Felicity was by God's Providence chief procured by the Zeal Piety and wise Conduct of Athanasius; who being restored by the Synod of Sardica, returned to Alexandria: Where he presently called a Council for the Resettlement of the Catholic Church; which by the furious and long Oppression of Constantius had been miserably harassed and disturbed. The Bishops being assembled, they luckily hit upon several healing Conclusions. As  
1. That those Bishops who had joined with the Heretics, either out of Ignorance, Surprise, or Violence, upon their Return to the Catholic Church, should be received without Deprivation of Dignity; because their Compliance with the Arians was to be looked upon as Want of Prudence, and not as an Apostasy from the Orthodox Faith. For tho' for Peace sake some of the Bishops that were restored, had consented to have the Word Hoomousios', or Consubstantial left out of the Nicene Creed, yet they anathematised all the Points of the Arian Heresy, and showed that they were not tainted therewith. But as to those Bishops who had been the Ringleaders of Heresy, they were so deprived as never to rise Lay-Communion. Which was agreeable to the standing Discipline of the Church.  
2. The Synod adjusted the Controversy which had lately happened between the Greeks and Latins, concerning the Words Hypostasis and Persona. For Hypostasis being the same with Ousia (signifying Substance) the Latins thought that the Greeks owned three distinct Substances when they professed the Belief of three Hypostases. And the Greeks finding that the Latins rejected the Word Hypostasis, and in Lieu thereof used the Word Persona, they thought that they asserted nothing real, but a mere relative Distinction. The word Persona generally denoting not the Man himself, but his Office and Relation. And the Contest about these Words ran so high, that it had like to have produced a Breach between the Greek and Latin Churches. Which being foreseen by Athanasius, he prudently to accommodate the Dispute, propounded to the Synod, That both Words should indifferently be made use of in both Churches. And the Proposition being agreed unto by the Synod, all Suspicion on both sides was removed, the present Controversy silenced, and so continues to this Day.  
3. Athanasius finding that the Confession of Faith, which the Eusebian Party had presented in the Council of Sardica was by some mightily cried up as if it had been approved of by that Council, the Alexandrian Fathers took Care to undeceive the People in this important Affair; which they did by proving that the Eusebian Confession was utterly rejected by the Council of Sardica; and that that Synod refused to alter any thing of the Nicene Faith.  
And the Council having thus adjusted all Matters, and finished their Decrees, they drew them up in a Circular Letter, which they sent to the Bishops of the CHRISTIAN WORLD.  
And, as Athansius took much Pains for settling the Church in Africa, so Hilarius did the like to restore the Church in France. And in order to this, he got a Council to be called at Paris, wherein the Proceed at Ariminum were condemned, and the ancient Liberties restored to the Church, which she enjoyed till they were invaded by Constantius. In this Council those that had subscribed the Creed of Ariminum, confessed their Fault in leaving out the Word Ousia (or Substance) frankly owning that they had been overreached; and they took the Sacrament that they meant no harm in what they did, and that they abhorred the Consequence that all Men made out of it; and so begged Pardon for what through Ignorance and Surprise had been done by them. This Council was so unanimous in their Opinions, that there was but one Dissenter, Namely, Saturninus, Bishop of Arles; who for his disagreeing from the Synod, was deposed by it.  
And thus by the pious and discreet Care of Athanasius in the East, and of Hilary in France, the Church was settled in Peace and Truth, and a good Correspondence maintained betwixt the Oriental and French Bishops, which occasioned not small Regret to the Enemies of Christianity; especially to Julian the Emperor, who used all imaginable Artifice to root it out, and to replant Paganism in its Room.  
This Apostate now put off his Visor of pretended Kindness to the Christians: And this happy Settlement of the Church so heightend his Malice, that as both Sozomen and Socrates observed, he outdid all his Ancestors in Fury and Rage against the Christians; who likewise outdid all their Ancestors in Patience and Obedience.  
Julian, famously known by the Stigma of Apostate, being dead, Jovian succeeded him in the Empire. He found the Affairs of the Christians in a very unsedate Condition, partly by reason of the malicious Industry his Predecessor had used totally to suppress them; and partly by the Divisions that were among the Christians themselves. The last Stratagem invented by Julian to extirpate the Christians, was the Law he made, That Christians should not be allowed an Education in Humane Literature; lest, said he, when they have therewith sharpened their Tongues, they should with greater Readiness answer the Heathen Disputants.  
This Law occasioned the two Apollinaris', Father and Son to write with good Success in Behalf of the Christians. The one was famous for Grammar, and the other for Rhetoric. But Divivisions among the Christians were most obstructive of their Peace.  
At Jovian's Entrance upon his Reign, the Principal Heads of every Party made their (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Addresses to the Emperor, in hopes they should obtain from him Power and Authority against those whom they reputed their Adversaries.  
Basilius, Bishop of Ancyra, with six other Bishops, presented a supplicatory Libel to the Emperor, in behalf of the Macedonians, who took their Name from Macedonius, an Arian Bishop of Constantinople. They held that Christ was not of the same Essence with the Father, 
A. D. 343.  but only like unto him: And that the Holy Ghost was not God, but God's Minister, and no more eternal than any other Creature. These Heretics were never constant in their Doctrine; but sometimes Arians, sometimes Semi-Arians, and sometimes Orthodox. In the Name of these Weathercock Heretics, Basilius and his Fellows supplicate the Emperor, that all those who Asserted the Son to be more than barely like the Father, might be cast out of their Churches, and themselves put in their Places.  
The Emperor having received their Address, sends them away without any other Answer, than that he abominated Contentiousness, and loved and honoured those who were desirous of Unity and Concord. Which Words had the good Effect to mollify their Stissness, who were Lovers of Contention: Which was the Thing designed and intended by the Emperor.  
At this time also the Icacians (who held, That the Son was a Creature made by the Father, and like him in Will, but not in Substance) began to show their Disposition to Unpeaceableness. They were indeed Notorious Trimmers, and ever ready to be of their Judgement who were uppermost and likeliest to promote 'em.  
These meeting with Meletius at Antioch, in Syria, and entering into Discourse with him, and finding that he embraced the Homoousion Doctrine, and that he was highly in Favour with the Emperor, they made Profession of the same Doctrine and conformed to the Nicene Greed. And by a general Consent drew up a Libel and presented it to Jovinian: which is to be seen in Socrates, Book 3. Chap. 25. Eccles. Hist. In which Libel they in particular declared their Embracing the Term Homoousias, as it was with great Caution explained by the Nicene Fathers: And at the same time publicly declared, first, That the Generation of the Son was inexplicable. 2. That the Term Ousia was not taken by the Nicene Fathers in the usual Signification which the Grecians put upon it; but that they made use of it in order to the Subversion of what had been impiously and audaciously held by Arius concerning Christ, who affirmed, That he existed of things that were not. (Which Opinion the Upstart Eunomeans maintained to the great Disturbance of Ecclesiastic Unity.) 3. They assured the Emperor, that in all Points they did agree to the Belief set forth by the Bishops convened at Nicaea. And the Bishops, who consented to the Libel, subscribed their Names.  
Jovian graciously received the said Libel, and seemed not at all concerned what Opinion they were of, so long as they kept themselves quiet. And it is very observable, That by kind Words and Persuasives he mightily suppressed the contention's Humour then on foot, and strangely calmed their Fury, who made it their Business to cavil and contend. And by his dextrous Management, if Jovian had lived, both the Civil and Ecclesiastic Affairs of the Roman Empire might in all Probability, have been fortunate and successful. But alas! a sudden Death deprived both Church and State of this excellent Personage.  
Jovianus having ended his Life at Dadastana, on the Frontiers of Galatia and Bythinia, after the short Reign of seven Months, Valentinianus, by an unanimous Suffrage of the Soldiers, was chosen to succeed him. Upon which Choice, he straightway made his Brother Valens his Colleague in the Empire. They were both Christians; but both disagreed about the Faith of the Christian Religion. Valentinianus had a Veneration for the Nicene Creed. Valens by reason of a Prepossession, adhered to the Arian Heresy. And this his Pre-possession arose from his being baptised by Eudoxius of Constantinople, a Prelate of the Arian Opinion.  
Both the Brothers were very warm in Maintenance of the Sentiments to which they adhered: And though they agreed in the Care of the Civil Government, yet they differed much about the Christian Religion. And were very different in their Carriage towards such as professed it. For Valentinianus, though he much favoured those who were of his Judgement, yet he was not in the least troublesome to the Arians. But Valens desirous to promote the Arians, did most grievously disturb and molest those who differed from them in Opinion. Every Sect had their Bishops to preside over them. And all but the Orthodox were still striving to mend the Belief of Nice: To which Purpose the Macedonianis desire the Emperor Valens to give leave to convene a Synod.  
He supposing that they had been of the same Opinion with Acacius and Eudoxius, granted their Request.  
Accordingly a Council met at Lampsacus, nigh the Hellespont. It was a Synod of Macedonian Heretics, and it ratified the Council which Seven Years before had been held at Seleucia, A. D. 363, and damned that of Constantinople, held by the Acacians. They also anathematised the Creed, that was published at Arimine, though they had before declared their Agreement in Opinion with those that held it.  
Valens was much incensed against this Synod, both because it had deposed the Arian Bishops, and anathematised that Draught of the Creed, published at Arimine. And the Emperor was resolved to leave no Means unattempted whereby he might win all Persons to Arianism. Elusius Bishop of Cizicum, was the first he aggressed; who for fear of losing his Estate, turned Arian. And the very Semi-Arians fared no better than the Orthodox; but all were the Object of his persecuting Spirit, who were not thoroughly Arianized. But his Rage was most visibly exercised against the Homocusians, whom he persecuted in all those who bore them any Esteem or good Will. He was much stirred up to this Cruelty by the Arian Prelate Eudoxius, by whose Instigation he turned out the Orthodox Clergy; who during the sixteen Years that Valens reigned, scarce ever enjoyed the Comfort of one peaceable Day.  
FINIS.   

Books Printed for, and Sold by R. Clavel, at the Peacock in S. Paul's Churchyard.  
THE Church History cleared from the Roman Forgeries and Corruptions found in the Councils and Baronius: In Four Parts. From the Beginning of Christianity, to the End of the fifth General Council. 553. By Thomas Comber, D.D. Dean of Durham.  
Aristophanis Comaediae Duae, Plutus & Nubes, cum Scholiis Graecis Antiquis. Quibus adjiciuntur Noctae quaedam, simul cum Gemino Indice. In usum studiosae Juventutis.  
The Reasons of Praying for the Peace of Jerusalem: In a Sermon preached before the Queen at White-Hall, on the Fast-Day, being Wednesday, August 29. 1694. By Thomas Comber, D. D. Dean of Durham, and Chaplain in Ordinary to their Majesties. Printed by their Majesty's special Command.  
A Daily Office for the Sick; Compiled out of the holy Scriptures, and the Liturgy of our Church; with occasional Prayers, Meditations and Directions.  
The Catechisms of the Church, with Proofs from the New Testament, and some additional Questions and Answers, divided into twelve Sections, by Z. I. D. D. Author of the Book lately published, Entitled a Daily Office for the Sick, with Directions, etc.  
A Church-Catechism, with a brief and easy Explanation thereof, for the Help of the meanest Capacities and weakest Memories, in order to the establishing them in the Religion of the Church of England. By T. C. Dean of Durham.  
The Pantheon, representing the Fabulous Histories of the Heathen Gods, and most Illustrious Heroes: In a short, plain, and familiar Method, by the way of Dialogue, for the Use of Schools. Written by Fra. Pomey, of the Society of Jesus; Author of the French and Latin Dictionary, for the Use of the Dauphin.  
Bedae Venerabilis opera quaedam Theologica, nunc primùm edita, neonon Historica antea semel edita. Accesserunt Egberti Archiepiscopi Eboracensis Dialogus de Ecclesiasticâ Institutione, & Aldhelmi Episcopi Scireburnensis Liber de Virginitate, ex codiceantiquissimo emendatus.  
Disquisitio in Hypothesin Baxterianam de Foedere Gratiae, ab Initio & deinceps, semper & ubiqueomnibus indulto, & adhuc apud Ethnicos & extra-evangelicos vigente ac valente ad salutem. Autore Carolo Robothamo, Ecclesiae Anglicanae Presbytero Norfolciensi, S. Th. B.  
Q. Horatij Flacci Opera: Interpretatione & Notis illustravit Ludovicus Desprez. Cardinalitius Socius ac Rhetor Emeritus, Jussu Christianissimi Regis, in usum Serenissimi Delphini, ac Serenissimorum Principum Burgundiae, Andium, Biturigum. Huic Editioni accessere Vita Horatij, cum Dacerii Notis ejusdem Chronologia Horatiana, & Praefatio de Satira Romana,  
L. Annaei Flori rerum Romanarum Epitome; Interpretatione & Notis illustravit Anna Tanaquilla Fabri Tilia, Jussu Christianissimi Regis in usum Serenissimi Delphini.  
Compendium Graecum Novi Testamenti, continens ex 7959. Versiculis totius N. Testamenti tantum Versiculos 1900. (non tamen integros) in quibus omnes universi Novi Test. Voces una cum Versione Latina inveniuntur: Auctore Johanne Lusden. Philos. Doctore, & Linguae Sanctae in Academia Ultrajectina Professor Ordinario. Editio Quinta.  
A Second Admonition to the dissenting Inhabitants of the Diocese of Londonderry, concerning Mr. Boyse's Vindication of his Remarks on a Discourse concerning the Inventions of Men in the Worship of God, with an Appendix containing an Answer to Mr. Boyse's Objections against the Sign of the Cross. By William Lord Bishop of Derry.  
The End of the Catalogue.