• Choose a category
• All
• Classic-Fiction

By Root 22137 0

generously declined, his pretensions to the episcopal throne. ^44 His competitor Alexander assumed the office of his judge. The important cause was argued before him; and if at first he seemed to hesitate, he at length pronounced his final sentence, as an absolute rule of faith. ^45 The undaunted presbyter, who presumed to resist the authority of his angry bishop, was separated from the community of the church. But the pride of Arius was supported by the applause of a numerous party. He reckoned among his immediate followers two bishops of Egypt, seven presbyters, twelve deacons, and (what may appear almost incredible) seven hundred virgins. A large majority of the bishops of Asia appeared to support or favor his cause; and their measures were conducted by Eusebius of Caesarea, the most learned of the Christian prelates; and by Eusebius of Nicomedia, who had acquired the reputation of a statesman without forfeiting that of a saint. Synods in Palestine and Bithynia were opposed to the synods of Egypt. The attention of the prince and people was attracted by this theological dispute; and the decision, at the end of six years, ^46 was referred to the supreme authority of the general council of Nice.

[Footnote 40: The most ancient creeds were drawn up with the greatest latitude. See Bull, (Judicium Eccles. Cathol.,) who tries to prevent Episcopius from deriving any advantage from this observation.]

[Footnote 41: The heresies of Praxeas, Sabellius, &c., are accurately explained by Mosheim (p. 425, 680-714.) Praxeas, who came to Rome about the end of the second century, deceived, for some time, the simplicity of the bishop, and was confuted by the pen of the angry Tertullian.]

[Footnote 42: Socrates acknowledges, that the heresy of Arius proceeded from his strong desire to embrace an opinion the most diametrically opposite to that of Sabellius.]

[Footnote 43: The figure and manners of Arius, the character and numbers of his first proselytes, are painted in very lively colors by Epiphanius, (tom. i. Haeres. lxix. 3, p. 729,) and we cannot but regret that he should soon forget the historian, to assume the task of controversy.]

[Footnote 44: See Philostorgius (l. i. c. 3,) and Godefroy's ample Commentary. Yet the credibility of Philostorgius is lessened, in the eyes of the orthodox, by his Arianism; and in those of rational critics, by his passion, his prejudice, and his ignorance.]

[Footnote 45: Sozomen (l. i. c. 15) represents Alexander as indifferent, and even ignorant, in the beginning of the controversy; while Socrates (l. i. c. 5) ascribes the origin of the dispute to the vain curiosity of his theological speculations. Dr. Jortin (Remarks on Ecclesiastical History, vol. ii. p. 178) has censured, with his usual freedom, the conduct of Alexander.]

[Footnote 46: The flames of Arianism might burn for some time in secret; but there is reason to believe that they burst out with violence as early as the year 319. Tillemont, Mem. Eccles. tom. vi. p. 774-780.]

When the mysteries of the Christian faith were dangerously exposed to public debate, it might be observed, that the human understanding was capable of forming three district, though imperfect systems, concerning the nature of the Divine Trinity; and it was pronounced, that none of these systems, in a pure and absolute sense, were exempt from heresy and error. ^47 I. According to the first hypothesis, which was maintained by Arius and his disciples, the Logos was a dependent and spontaneous production, created from nothing by the will of the father. The Son, by whom all things were made, ^48 had been begotten before all worlds, and the longest of the astronomical periods could be compared only as a fleeting moment to the extent of his duration; yet this duration was not infinite, ^49 and there had been a time which preceded the ineffable generation of the Logos. On this only-begotten Son, the Almighty Father had transfused his ample spirit, and impressed the effulgence of his glory. Visible image of invisible perfection, he saw, at an immeasurable