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This and the like determinations of speculative doctrines, and the violent methods, by which they were enforced, may be reckoned to have paved the way for Mahometanism, more than any thing else. By these means ignorance, and hypocrisy, and tedious rituals, came to take place of honesty, true piety, and undissembled, spiritual, and reasonable worship and devotion.

In about three hundred years after the ascension of Jesus, without the aids of secular power, or church authority, the christian religion spread over a large part of Asia, Europe, and Africa and at the accession of Constantine, and convening the council of Nice, it was almost every where, throughout those countries, in a flourishing condition. In the space of another three hundred years, or a little more, the beauty of the christian religion was greatly corrupted in a large part of that extent, its glory defaced, and its light almost extinguished. What can this be so much owing to, as to the determinations and transactions of the council of Nice, and the measures then set on foot, and followed in succeeding times?

These impositions poison the waters of the sanctuary at the very fountain. They require the ministers of Christ, the officers of his church, to subscribe certain articles upon pain of heavy forfeitures: and a subscription to these articles, whether believed or not, gives a right to preferment. If any subscribe what they are not satisfied about, and so enter into the service of the church, (which is very likely to happen,) they gain and hold their offices by the tenure of hypocrisy. How can religion flourish in this way? Will the persons who have so subscribed, (without conviction, or against it,) be sincere and upright ever afterwards? Will they, upon all other occasions, speak the truth without fear or favour, who have once solemnly and deliberately prevaricated? and can others entirely confide in them? or can they heartily reverence them, as upright and disinterested men?

The temptation upon some occasions must be exceeding strong, and many specious things may be offered, to put a fair colour upon unrighteousness. Even an appearance of religion may concur with secular interest, to impose upon the mind, and lead to what is not to be justified. Has a person at great expense of study and labour qualified himself for the service of the church, with a sincere view of usefulness in an important station? how grievous must it be, to be after all disappointed and excluded! If any obstacles lie in the way, there is great danger of compliance,

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not quite consistent with duty and conscience, provided those bars cannot be removed.

The temptation may be still stronger to some, who are already settled in agreeable stations. How trying is this case! This was the case of Eusebius, bishop of Cæsarea; he was in a station of great honour and usefulness, beloved by his people, and they by him: moreover he might imagine, and reasonably, that his usefulness as an author, depended much upon his continuance in that station. Without the advantages which he there enjoyed, he could not carry on his various designs for composing useful books, which he hoped might be of extensive service to the christian religion, in that and future times. Was not this a temptation to sign what he did not approve of?

I beg leave, however, to add here, that I would be cautious of condemning particular persons, whose circumstances I am not exactly acquainted with. Nor do I absolutely condemn Eusebius: the reason is, that he was present at the drawing up of the Nicene Creed, and declared in what sense he understood the word consubstantial. This is an advantage which may not be allowed to all when they have not a liberty to explain themselves, it will cause a diversity of case.

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Tillemont has these words: It was then, fear of banishment, and of the shame of having so illustrious an assembly the witness of their ignominy, that induced the 'Arians to make haste to renounce the doctrines that had 'been condemned, to anathematize them, and subscribe the ⚫ consubstantial faith, after all the other bishops; being led by Eusebius of Nicomedia, to confess with the mouth the 'faith of the church, without having it in the heart, as the ' event showed.'

How can any man speak in this manner! how can any man triumph in the falls of his fellow-creatures, who has any respect for the Lord Jesus, any love of truth and sincerity, any tenderness of conscience, any sense of equity and goodness! Those Arians confessed with the mouth, and signed with the hand, what they did not believe. For that they are to be blamed. But how came they to do so? It was owing to a fear of ignominy and banishment. But why were they put in fear? Why was a law made to banish such as did not believe the consubstantial doctrine? They offended, who signed, it is allowed: and are they innocent, who laid before them a temptation to sign? Was there a necessity, that they should be required to sign, whether they beLe Concile de Nicée, Art. x. near the end, Mem. Tom. vi.

lieved or not? Can you show any ground or authority from reason, or from Jesus Christ, whereby you are allowed or enjoined to require your brethren to sign certain speculative articles, whether they believe them or not? Nay, is not this quite contrary to the design and example of the Lord Jesus, who never proposed to men any arguments, but such as were suited to gain the judgment? and who, when many forsook him, who had followed him for a time, took that opportunity, to refer it to the choice of those who still stayed with him, whether y" they also would go away?"

If any pretend it to be of importance, that others should sign or profess certain doctrines, supposed by them to be true; I would answer, that sincerity is of yet greater importance. And you ought never to endeavour to secure the interest of speculative points, with the prejudice of what is of greater moment, honesty and integrity.

4. It remains, that when this council met, instead of deciding by their authority, and enforcing by worldly menaces or recompences, any speculative doctrines, they should rather have recommended forbearance and moderation to all parties.

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They ought to have advised men to practise love and forbearance one to another, and should have entreated them, if there be any "bowels and mercies," and for the love of Jesus," to receive one another in love," as the apostle says, "but not to doubtful disputations:" that is, to own each other for brethren, and communicate together as christians, notwithstanding some differences of opinion. Or, if any could not persuade themselves to do this, that yet they should allow each other full liberty to profess their principles, and carry on their worship, according to their own sentiments, in their religious assemblies, in their own way. This at least they should have recommended, and with the utmost earnestness, as altogether reasonable, agreeable to the gospel, and absolutely necessary for the honour of the christian name. And they should have humbly recommended it to the emperor, to take care accordingly, and in his great wisdom to provide, that all who acted peaceably should be protected, in the several cities where they dwelt: and that all who caused tumults and disturbances, or by any outward act infringed the liberty of their neighbours, on account of diversity of opinion, should be restrained and punished, as the nature of their offence required.

Possibly some may say, that such thoughts as these are founded upon the experience and observation of later ages;

y John vi. 67.

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Philip. ii. 2.

a Rom. xiv. 1.

and that all this is more than could be reasonably expected of any men, however wise, at that time.

To which I answer, that it is no more than might have been expected for it is not more than what men are taught by the common principles of equity. The gospel too, teaches and enacts moderation and forbearance, and condemns all imposition on the consciences of men, and all force and violence in things of religion.

Farther, what has been here suggested, is no more than what the christians had before demanded and expected of heathens in power, as just and reasonable; they were therefore self-condemned in acting otherwise. If it was reasonable, that they should be tolerated and protected by heathen emperors; much more was it reasonable and evident, that all other sects of christians should be tolerated and protected by that sect which happened to be the most numerous and powerful.

Finally, for the main part, this is no other than the advice sent by Constantine, in his letter to Alexander and Arius, which the bishops assembled in council should have stood to. Nothing could have been more for their honour, and the interest of religion, than for them to have enforced with all their credit, the sage, and pious, and moderate counsels of the emperor.

I have taken all this freedom, thus to propose these thoughts. But I do not mention them so much by way of blame and censure, as with a view of amendment; that christians in general may at length be so wise, as to consult the true interest of their religion and hoping, that they who are in high stations in the church, and have a powerful influence, will improve all opportunities, and use their best endeavours, that "the moderation of christians may be known unto all men.'

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b Vid. Euseb. de Vit. Const. I. ii. c. 64, &c. et Socr. 1. i. c. 7. Philip. iv. 5.

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CHAP. LXXII.

EUSEBIUS, BISHOP OF CÆSAREA.

VII.

1. A brief account of his life. II. His works. III. General remarks upon his works. IV. Whether he was an Arian? V. His character. VI. Select passages. Four passages concerning the books of the New Testament. VIII. Remarks upon those passages. IX. Books of the New Testament received by Eusebius himself. X. Of the controverted and spurious writings mentioned by him. XI. The time of writing St. Matthew's gospel, according to Eusebius. XII. The language of St. Matthew's gospel, and of the epistle to the Hebrews. XIII. Various readings. XIV. Of the canon of the Old Testament, received by this writer. XV. General divisions of scripture. XVI. Respect for the scriptures. XVII. The sum of his testimony.

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1. EUSEBIUS, bishop of Caesarea in Palestine,' says Jerom, a man most studious in the divine scriptures, and 'together with the martyr Pamphilus, very diligent in making a large collection of ecclesiastical writers, published ' innumerable volumes, some of which are these: The Evangelical Demonstration in twenty books: The Evan'gelical preparation in fifteen books: Five books of the

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Eusebius, Cæsareæ Palæstinæ episcopus, in scripturis divinis studiosissimus, et bibliothecæ divinæ cum Pamphilo martyre diligentissimus pervestigator, edidit infinita volumina, de quibus hæc sunt: Ευαγγελικης Αποδείξεως libri viginti: Ευαγγελικής Προπαρασκευης libri quindecem: Θεοφανίας libri quinque: Ecclesiastica Historiæ libri decem: Chronicorum Canonum omnimoda historia, et eorum ETITOμn: Et de Evangeliorum Diaphoniâ: In Isaiam libri decem: Et contra Porphyrium, qui eodem tempore scribebat in Siciliâ, ut quidam putant, libri triginta, de quibus ad me viginti tantum pervenerunt : Τοπικων liber unus : Απολογίας pro Origene libri sex: De Vita Pamphili libri tres: De Martyribus alia opuscula: Et in centum quinquaginta Psalmos eruditissimi commentarii, et multa alia. Floruit maxime sub Constantino imperatore et Constantio. Et ob amicitiam Pamphili martyris ab eo cognomentum sortitus est. Hieron. de V. I. c. 81.

b That interpretation was justified formerly. See Vol. iii. p. 216, 217. And it is the sense in which the words were always understood, till very lately. Says Valesius, speaking of Pamphilus: Qui cum literarum sacrarum singulari amore flagraret, omnesque ecclesiasticorum scriptorum libros summo studio conquireret, celeberrimam scholam ac bibliothecam instituit Cæsaree. De Vit. et Scriptis Euseb. Cæs. sub init.

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