in recounting the means by which Arianism secured a hold over the mind of the Emperor. Constantia, his favourite sister, was the original patroness of Eusebius of Nicomedia; and thus a princess, whose name would otherwise be dignified by her misfortunes, is known to Christians of later times only as a principal instrument of the success of heresy. Wrought upon by a presbyter, a creature of the bishop's, who was in her confidence, she summoned Constantine to her bed-side in her last illness, begged him, as her parting request, to extend his favour to the Arians, and especially commended to his regard the presbyter himself, who had stimulated her to this experiment on the feelings of a brother. The hangers-on of the Imperial Court imitated her in her preference for the polite and smooth demeanour of the Eusebian prelates, which was advantageously contrasted to the stern simplicity of the Catholics. The eunuchs and slaves of the palace (strange to say) embraced the tenets of Arianism; and all the most light-minded and frivolous of mankind allowed themselves to pervert the solemn subject in controversy into matter for fashionable conversation or literary amusement. The arts of flattery completed the triumph of the heretical party. So many are the temptations to which monarchs are exposed of forgetting that they are men, that it is obviously the duty of the Episcopal Order to remind them that there is a visible Power in the world, divinely founded and protected, superior to their own. But Eusebius places himself at the feet of a heathen; and forgetful of his own ordination-grace, allows the Emperor to style himself "the bishop of Paganism," and "the predestined Apostle of virtue to all men." The shrine of the Church was thrown open to his inspection; and, contrary to the spirit of Christianity, its mysteries were officiously explained to one who was not yet even a candidate for baptism. The restoration and erection of Churches, which is the honourable distinction of his reign, assimilated him, in the minds of his courtiers, to the Divine Founder and Priest of the invisible temple; and the magnificence, which soothed the vanity of a monarch, seemed in its charitable uses almost a substitute for personal religion". 2. While events thus gradually worked for the secular advancement of the heretical party, the Catholics were allotted gratifications and anxieties of a higher character. The proceedings of the Council had detected the paucity of the Arians among the Rulers of the Church; which had been the more clearly ascertained, inasmuch as no temporal interests had operated to gain for the orthodox cause that vast preponderance of advocates which it had actually obtained. Moreover, it had confirmed by the combined evidence of the universal Church, the argument from Scripture and local tradition, which each separate Christian community already possessed. And there was a satisfaction in having found a formula. adequate to the preservation of the all-important article in controversy in all its purity. On the other hand, in spite of these immediate causes of congratulation, the 6 Euseb. Vit. Const. iii. 58. iv. 24. Vide also i. 4. 24. fortunes of the Church were clouded in prospect, by the Emperor's adoption of its Creed as a formula of peace, not of belief, and by the ready subscription of the unprincipled faction, which had previously objected to it. This immediate failure, which not unfrequently attends beneficial measures in their commencement, issued, as has been said, in the temporary triumph of the Arians. The disease, which had called for the Council, instead of being expelled from the system, was thrown back upon the Church, and for a time afflicted it; nor was it cast out, except by the persevering fasting and prayer, the labours and sufferings, of the oppressed believers. Meanwhile, the Catholic prelates could but retire from the Court party, and carefully watch its movements; and, in consequence, incurred the reproach and the penalty of being "troublers of Israel." This may be illustrated from the subsequent history of Arius himself, with which this Chapter shall close. It is doubtful, whether or not Arius was persuaded to sign the symbol at the Nicene Council; but at least he professed to receive it about five years afterwards. At this time Eusebius of Nicomedia had been restored to the favour of Constantine; who, on the other hand, influenced by his sister, had become less zealous in his adherence to the orthodox side of the controversy. An attempt was made by the friends of Arius to effect his re-admission into the Church at Alexandria. The great Athanasius was at this time Primate of Egypt; and in his instance the question was tried, whether or not the Church would adopt the secular principles, to which the 8 Theod. Hist. i. 6. fin. T Arians were willing to subject it, and would abandon its faith, as the condition of present peace and prosperity. He was already known as the counsellor of Alexander in the previous controversy; yet, Eusebius did not at once give up the hope of gaining him over, a hope which was strengthened by his recent triumph over the orthodox prelates of Antioch, Gaza, and Hadrianople, whom he had found means to deprive of their sees to make way for Arians. Failing in his attempt at conciliation, he pursued the policy which might have been anticipated, and accused the Bishop of Alexandria of a youthful rashness, and an obstinate contentious spirit, incompatible with the good understanding which ought to subsist among Christians. Arius was summoned to Court, presented an ambiguous confession, and was favourably received by Constantine. Thence he was despatched to Alexandria, and was quickly followed by an imperial injunction addressed to Athanasius, in order to secure the restoration of the heresiarch to the Church to which he had belonged. "On being informed of my pleasure," says Constantine, in the fragment of the Epistle preserved by Athanasius, "give free admission to all, who are desirous of entering into communion with the Church. For if I learn of your standing in the way of any who were seeking it, or interdicting them, I will send at once those who shall depose you instead, by my authority, and banish you from your It was not to be supposed, that Athanasius. would yield to an order, though from his sovereign, which was conceived in such ignorance of the principles Athan. Apol. contr. Arian 59. of Church communion, and of the powers of its Rulers; and, on his explanation, the Emperor professed himself well satisfied, that he should use his own discretion in the matter. The intrigues of the Eusebians, which followed, shall elsewhere be related; they ended in effecting the banishment of Athanasius into Gaul, the restoration of Arius at a Council held at Jerusalem, his return to Alexandria, and, when the anger of the intractable populace against him broke out into a tumult, his recall to Constantinople to give further explanations respecting his real opinions. There the last and memorable scene of his history took place, and furnishes a fresh illustration of the clearness and integrity, with which the Catholics maintained the true principles of Church union, against those who would have sacrificed truth to peace. The aged Alexander, bishop of the see, underwent a persecution of entreaties and threats, such as had already been employed against Athanasius. The Eusebians urged upon him, by way of warning, their fresh successes over the Bishops of Ancyra and Alexandria; and appointed a day, by which he was to admit Arius to communion, or to be ejected from his see. Constantine confirmed this alternative. At first, indeed, he had been struck with doubts respecting the sincerity of Arius; but, on the latter professing with an oath that his tenets were orthodox, and presenting a confession, in which the terms of Scripture were made the vehicle of his characteristic impieties, the Emperor dismissed his scruples, observing with an anxiety and seriousness which rise above his ordinary character, that Arius had well sworn if his |