could there have been a time when he was not? For it is the same as if they should say, that God was once without his Word and wisdom. How can he be subject to change and variation, when he says, of himself, "I am in the Father, and the Father in me," and "I and my Father are one?" He declared also by the prophet, "Behold I am, and change not." And although it might be said that this declaration refers to the Father himself, it may in this instance be more properly understood of the Son, because when he became man he was not changed; but, as the Apostle says, "yesterday, and to-day, is the same, and forever." And what could have persuaded them to say that he was made on our account, when Paul says, "for whom, and by whom, are all things?" But as for their blasphemy, that the Father is not perfectly known by the Son, it is not to be wondered at. For, when once they had resolved to proclaim war against Christ, they despise even the words of our Lord himself, who says, "As the Father knoweth me, even so know I the Father." If, therefore, the Father knows the Son in part only, it is evident that the Son also knows in part the Father. But if it be nefarious to say this, and if the Father perfectly knows the Son, it is clear, that in like manner as the Father knows his Word, the Son knows his Father, whose Word he is. By these remarks, and by explaining the sacred scriptures, we often gained the advantage over them. But, camelion-like, they again. changed their ground, taking pains to bring upon themselves the application of what is written,-"When the ungodly man cometh into the depths of wickedness, he despiseth." Many heresies, indeed, have existed before their time, which have proceeded with licentious daring to great extravagance. But they, having endeavored in all their discourses to subvert the divinity of the Word, have justified, in a manner, these heresies, so far as it was in their power, by their own nearer approach to Antichrist. For this reason they have been publicly expelled from the Church, and condemned by an anathema. We are grieved, indeed, at the ruin of these men ; the more so, that having once

been instructed in the doctrine of the Church, they have now departed from it. We are not, however, greatly surprised. The same thing happened to Hymenæus and Philetus, and before them to Judas, who, having been a follower of the Saviour, afterwards betrayed and deserted him. And even with respect to these persons themselves, we were not without warning, for our Lord himself had said, "Beware lest any one deceive you; for many will come in my name, saying, I am, and the time is at hand; and shall lead many into error. Go not after them." And St. Paul, who had learnt these things from our Saviour, writes, that "in the last days, some shall depart from sound doctrine, giving heed to spirits of error, and to doctrines of demons, turning from the truth." Since, therefore, our Lord and Saviour Jesus Christ hath himself declared, and hath signified by the apostle, concerning such persons, we having heard their impiety with our own ears, have justly anathematized such men, as we have already said, and declared them to be aliens from the Catholic Church and faith. We have made this known to your piety, beloved and most respected fellow-laborers, that you may neither receive any of them, should they have the presumption to visit you, nor give any credit to what Eusebius or any other person may write respecting them. For we, who claim to be Christians, should turn away from all those who speak and think against Christ, as enemies of God, and corrupters of souls; and not even salute such men, lest by any means we should become partakers of their sins, as is commanded by the blessed John. Salute the brethren who are with you. Those who are with us salute you.

B.

Extract of a letter from Constantine to Alexander and Arius.

The whole of this letter is given in Eusebius's life of Constantine, but that portion of it only which is found in Socrates is inserted here, the preceding part being considered less important in relation to the subject in debate.

The Conqueror Constantine, the greatest, august, to Alexander and Arius,

*** I understand this to have been the origin of the present controversy, that you, Alexander, required of your presbyters what they respectively thought of a certain passage of the law, or rather questioned them in regard to a point of useless debate; and that you, Arius, advanced that which should either not have entered into your mind at first, or after having gained admission, should have been locked up in silence; and that dissensions arising among you in consequence, communion has been refused, and the most holy people, rent into two factions, have departed from the harmonious union of the common body. Therefore, let each of you, mutually pardoning the other, embrace what your fellow-servant most reasonably advises. But what is this? It was improper at first that questions should be asked on subjects of this kind, and then for the person interrogated to reply. Questions of this nature, which no law compels us to discuss, but which are suggested by a fondness for disputation in an hour of unprofitable leisure, may indeed be permitted as an exercise of the intellectual faculties. We ought however, to confine them within our own bosoms, not readily bringing them forward at public meetings, nor rashly confiding them to the ears of every one. For how eminently gifted must be the man, who can accurately understand the true nature of such great and difficult matters, or explain them in a manner worthy of their importance? But if any one should be supposed capable of performing this with ease, what portion of the common people would he be likely to convince? or who, in the

subtle management of such questions, could avoid the danger of falling into serious mistakes? In matters of this description, therefore, one should restrain a talkative disposition, lest, either through the weakness of his understanding, he should fail to explain what is proposed; or his hearers, being unable, from slowness of perception, to comprehend what is said, should necessarily fall into blasphemy or schism. Let, therefore, an unguarded question and an inconsiderate reply be set against each other, and mutually overlooked. This contention has not arisen respecting any important command of the law, nor has any new opinion been introduced with regard to the worship of God; but you both entertain the same sentiments, so that you may join in one communion. It is thought to be not only indecorous, but altogether unlawful, that so numerous a people of God should be governed and directed at your pleasure, while you are thus emulously contending with each other, and quarrelling about small and very trifling matters.* You know, if I may admonish your prudence by a little example, that even the philosophers themselves, although associated in one sect or profession, were frequently at variance on particular points. But although they differ, in consequence even of the excellence of their knowledge,† they again unite, on account of their fellowship, in the same general purpose. How much more reasonable is it, then,

* This passage is thus written in the manuscript of Leo Allatius. ToGOUTOV TOV θεου λαον τον υπο ταις υμετεραις ευχαίς και φρεσιν ευθυνεισθαι προσήκει, διχονοειν OVтE пQ&лоν, &c. Epiphanius Scolasticus, it appears, followed the same reading, as he thus translates the words. "Tantum Dei populum, quem vestris orationibus et prudentiâ convenit gubernari, discordare nec decet, nec omnino fas esse, credibile est." It is believed to be unbecoming and utterly unlawful, that so numerous a people of God, who ought to be governed by your prayers and prudence, should be at variance. See Valesius, annotationes in Socratem.

+ The original expression in this passage, ει δε τη της επιστημης αρετῇ, is rather obscure. The translation of Valesius, "in ipsâ scientiæ perfectione," is followed by Shorting, who renders it, "in the very perfection of knowledge." Musculus, in his version, gives "in virtute scientiæ," and Grinæus, "discipli næ causâ."

that you, who are ministers of the Most High God, should be likewise unanimous in the profession of the same religion. But let us examine with more accuracy and attention what has been said; let us ask, whether it be just and reasonable, on account of petty and idle disputes among you about words, that brother should be arrayed against brother, and that the venerable assembly, through your quarrels respecting things of so little importance, and by no means necessary, should be mutually estranged by an unholy contention. Such contentions are low and vulgar, and better suited to the ignorance of children, than becoming the gravity and wisdom of priests and discerning men. Let us voluntarily depart from the temptations of Satan. Our great God, the Saviour of all, has vouchsafed to every one a common light. Permit me, his servant, I beseech you, to terminate this affair, by the aid of his providence, that you, his people, may be recalled to unity in your public assemblies by my exhortations, my labors, and the urgency of my admonitions. For, as I have already remarked, you have one and the same faith, and one opinion concerning our religion; and as the requisition of the law, in its various parts, urges all to an agreement of sentiment, the topic which has excited animosity and division among you, since it belongs not to the essence and life of religion in general, should by no means produce discord and sedition among you. And I say not these things by any means to oblige you to be of the same opinion, with regard to this very foolish controversy, or by whatever other term it may be denominated. For the honor and character of the assembly of Christians may be preserved entire, and the same communion retained among you all, notwithstanding you may greatly differ among yourselves in matters of very little importance, since all men have not the same understanding of every thing, the same turn of mind, or mode of thinking. Let there be, therefore, among you but one faith and mind concerning the providence of God, and one worship and service of the Deity. But your subtle disputes and inquiries respecting these most trifling matters, if you cannot agree