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heresy by necessary consequence. A Valentinian or a Manichean materialism was sometimes ascribed to the orthodox doctrine; and at another time, Sabellianism, which was especially hateful to the Semi-Arians. And it happened, most unhappily for the Church, that one of the most strenuous of her champions at Nicæa, had since fallen into a heresy of a Sabellian character; and had thus confirmed the prejudice against the true doctrine, by what might be taken to stand as an instance of its dangerous tendency. In the course of a work in refutation of the Sophist Asterius, one of the first professed Semi-Arians, Marcellus, Bishop of Ancyra, was led to simplify (as he conceived) the creed of the Church, by statements which savoured of Sabellianism; that is, he maintained the unity of the Son with the Father, at the expense of the doctrine of the personal distinction between the Two. He was answered, not only by Asterius himself, but by Eusebius of Cæsarea and Acacius; and, A.D. 335, he was deposed from his see by the Eusebians, in order to make way for the Semi-Arian Basil. In spite of the suspicions against him, the orthodox party defended him for a considerable time, and the Council of Sardica (A.D. 347) acquitted him and restored him to his see; but at length, perhaps on account of the increasing definiteness of his heretical views, he was abandoned by his friends as hopeless, even by Athanasius, who quietly put him aside with the acquiescence of Marcellus himself. But the evil did not end there; his disciple Photinus, Bishop of Sirmium, increased the scandal, by advocating, and with greater boldness, an almost Unitarian doctrine. The Eusebians did not neglect the opportunity thus

offered them, both to calumniate the Catholic teaching, and to seize on so considerable a see, which its present occupier had disgraced by his heresy. They held a Council at Sirmium (A.D. 351), to inquire into his opinions; and at his request a formal disputation was held. Basil, the rival of Marcellus, was selected to be the antagonist of his pupil; and having the easier position to defend, gained the victory in the judgment of impartial arbiters, who had been selected. The deposition of Photinus followed, and an Arian, Germinius, placed in his see. Also a new creed was promulgated of a structure between Homousian and Homœan, being the first of three which are dated from Sirmium. minius some years afterwards adopted a Semi-Arianism bordering upon the Catholic doctrine, and that at a time when it may be hoped that secular views did not influence his change.

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The first open attack upon Athanasius and the independence of the West, was made two years later at Arles, at that time the residence of the Court. There the Emperor held a Council, with the intention of committing the Bishops of the West to an overt act against the Alexandrian Prelate. It was attended by the deputies of Liberius, the new Bishop of Rome, whom the Eusebian party had already addressed, hoping to find him more tractable than his predecessor Julius. Liberius, however, had been decided in Athanasius's favour by the Letter of an Egyptian Council; and, in order to evade the Emperor's overtures, he addressed to him a submis

sive message, petitioning him for a general and final Council at Aquileia, a measure which Constantius had already led the Catholics to expect. The Western. Bishops at Arles, on their part, demanded that, as a previous step to the condemnation of Athanasius, the orthodox Creed should be acknowledged by the Council, and Arius anathematized. However, the Eusebians carried their point; Valens followed up with characteristic violence the imperiousness of Constantius; ill treatment was added, till the Fathers of the Council, worn out by sufferings, consented to depose and even excommunicate Athanasius. Upon this, an edict was published, denouncing punishment on all Bishops who refused to subscribe the decree thus obtained. Among the instances of cowardice, which were exhibited at Arles, none was more lamentable than that of Vincent of Capua, one of the deputies from Liberius to the Emperor. Vincent had on former occasions shown himself a zealous supporter of orthodoxy. He is supposed to be the presbyter of the same name who was one of the representatives of the Roman Bishop at Nicæa; he had acted with the orthodox at Sardica, and had afterwards been sent by Constans to Constantius, to effect the restoration of the Athanasians in A.D. 348. It was on this occasion, that he and his companion had been exposed to the malice of Stephen, the Arian Bishop of Antioch; who, anxious to destroy their influence, caused a woman of light character to be introduced into their chamber, with the intention of founding a calumny against them; and who, on the artifice being discovered, was deposed by order of Constantius. On the present occasion, Vincent

was entirely in the confidence of Liberius; who, having intrusted him with his delicate commission from a sense of his vigour and experience, was deeply afflicted at his fall. It is satisfactory to know, that Vincent retrieved himself afterwards at Ariminum; where he boldly resisted the tyrannical attempt of the Eusebians, to force their creed on the Western Church.

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Times of trial bring forward men of zeal and boldness, who thus are enabled to transmit their names to posterity. Liberius, downcast at the disgrace of his representative, and liable himself to fluctuations of mind, was unexpectedly cheered by the arrival of the famous Lucifer, Bishop of Cagliari, in Sardinia, and Eusebius of Vercellæ. These, joined by a few others, proceeded as his deputies and advocates to the great Council of Milan, which was held by Constantius (A.D. 355), two years later than that in which Vincent fell. The Fathers collected there were in number above 300, almost all of the Western Church. Constantius was present, and Valens conducted the Arian manœuvres; and so secure of success were he and his party, that they did not scruple to insult the Council with the proposal of a pure Arian, or Anomoan, creed.

Whether this creed was generally subscribed, does not appear; but the condemnation of Athanasius was universally agreed upon, scarcely one or two of the whole number refusing to sign it. This is remarkable; inasmuch as, at first, the Occidentals demanded of the Eusebians an avowal of the orthodox faith, as the condition of

entering upon the consideration of the charges against him. But herein is the strength of audacious men; who gain what is unjust, by asking what is extravagant. Sozomen attributes the concession of the Council to fear, surprise, and ignorance. In truth, a collection of men, who were strangers to each other, and without organization or recognized leaders, without definite objects or policy, was open to every variety of influence, which the cleverness of the usurping faction might direct against them. The simplicity of honesty, the weakness of an amiable temper, the inexperience of a secluded life, and the slowness of the unpractised intellect, all combined with their alarm at the Emperor's manifested displeasure, to impel them to take part with his heresy. When some of them ventured to object the rule of the Church against his command, that they should condemn Athanasius, and communicate with the Arians, "My will must be its rule," he replied; "so the Syrian Bishops have decided; and so must yourselves, would you escape exile."

Several of the more noble-minded prelates of the principal Churches submitted to the alternative, and left their sees. Dionysius, Exarch of Milan, was banished to Cappadocia or Armenia, where he died before the end of the persecution; Auxentius being placed in his see, a bitter Arian, brought for the purpose from Cappadocia, and from his ignorance of Latin, singularly illfitted to preside over a Western province. Lucifer was sent off into Syria, and Eusebius of Vercellæ into Pales

2 Soz. iv. 9.

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