was the Word, but denied that Word to have been eternal. He gained many followers, who were called Arians. They were first condemned and anathematized by a council held at Alexandria in 320, under Alexander, bishop of that city; who accused Arius of impiety, and caused him to be expelled from the church. In 325 they were again condemned by the council of Nice, composed of 380 fathers, assembled by Constantine. Their doctrines, however, were not extinguished; but soon became the reigning religion in the east. In two or three years Arius was recalled by the emperor, and the laws which had been enacted against him were repealed. Athanasius, then bishop of Alexandria, refused to admit him or his followers to communion; whereupon the Arians became so enraged, that by their interest at court they procured him to be deposed and banished. But the church at Alexandria still refused to admit Arius to their communion; upon which the emperor sent for him to Constantinople, where he delivered a fresh confession in terms less offensive. The emperor then commanded him to be admitted to their communion. But that very night he suddenly expired as his friends were conducting him in triumph to the great church at Constantinople.

But

The Arians found a protector in Constantius, who succeeded his father. In 349 he was influenced to recall Athanasius, and to restore him to his office. no measure could be so repulsive to his enemies, who rose up against him in the most bitter accusations. Athanasius was obliged to flee before the storm and take shelter in a desert. The blast fell upon his friends, whom he had left behind. Some were banished, some loaded with chains and imprisoned; while others were scourged to death.

The Arians underwent various revolutions and persecutions under succeeding emperors. Theodosius the Great put forth a mighty effort to suppress them; but to no avail. Their doctrines were carried into Africa in the fifth century, under the Vandals; and into Asia under the Goths; and also into Italy, Gaul, and

Spain. In the commencement of the sixth century, Arianism was triumphant in many parts of Asia, Europe, and Africa. But when the Vandals were driven out of Africa, and the Goths out of Italy, by the arms of Justinian, it sunk almost at once.

The state of the church, during these scenes, was deplorable. The Scriptures were disregarded, and what was error, and what was truth, was to be determined by fathers and councils. Ministers had departed from the simplicity of Christian doctrine and manners; avarice and ambition ruled; and as either party, at any time, gained the advantage, it treated the other with marked severity. As the Arians, however, were generally in power, the orthodox party experienced almost uninterrupted oppression. But when they possessed the power, they were not much less violent than the Arians. Even Athanasius, who was at the head of the orthodox party, was a man of a restless disposition, and of ambitious and aspiring views; and cannot be exempted from the charge of oppressing his opponents, whenever he had the means in his possession.

At length, the Arians became divided among themselves, and a great variety of sects sprang up from among them. Arianism has made its appearance, in a great variety of forms, down to the present time

23. COUNCILS.

THESE Councils were an assemblage of deputies, or commissioners, representing the body of the Christian church; and were generally held to decide upon some controversial points, in religious sentiments. Of these, there have been quite a number held since the days of Constantine; of which the following may be considered as the most important.

The "Council of Nice," assembled by Constantine in 325, was the first general council. Its object was to scan the doctrine of Arius. In this council, which was composed of three hundred and eighteen bishops, besides presbyters, deacons, and others, the emperor

presided. It resulted in the deposition and banishment of Arius, and the adoption of the "Nicene Creed;" to which all were commanded to subscribe, upon pain of banishment. During its session, the different bishops began to complain to the emperor of each other, and to vindicate themselves. He listened for a while to their mutual recriminations, which were reduced to writing. At length, growing impatient, he threw all their billets into the fire; saying, it did not belong to him to decide the differences of Christian bishops; which must be deferred till the day of judgment. The council determined, that Easter should be kept at the same time throughout the church; that celibacy was a virtue; that new converts should not be introduced to orders; and that a certain course of penitence should be enjoined on the lapsed, &c.

The "Council of Constantinople" was summoned, in the year 383, by Theodosius the Great; which decreed that the "Nicene Creed" should be the standard, of orthodoxy, and all heresies condemned. Two edicts were issued against these; the one, prohibiting holding any assemblies; the other, by the emperor, prohibiting the worshipping any inanimate idol, by the sacrifice of any animal, upon pain of death. This was a deathblow to paganism; for it soon began to fall, and, in twenty-eight years after the death of Theodosius, not a vestige of it could be found.

In 787, the question concerning the worship of images greatly agitated the Catholic church; and a council was assembled at Nice, under the empress Irene, and her son. This council established the worship of images, and anathematized all who should refuse. The language employed in this anathema was as follows:— "Long live Constantine, and his mother ;-damnation to all heretics;-damnation on the council that roared against venerable images;-the Holy Trinity hath deposed them."

The Council of Clermont" was held in 1095. Here, the first crusade was determined upon; also the name of pope was first given to the head of the church,

exclusive of the bishops, who had occasionally assumed that title.

The Council of Constance" convened in 1414; and was composed of several European princes, or their deputies, with the emperor of Germany at their head; twenty archbishops; one hundred and fifty bishops; one hundred and fifty other dignitaries; and two hundred doctors; with the pope at their head. At this time, there were three persons who claimed the papal chair; between whom a violent contest was carijed on. But the council deposed them all, and placed one Martin in the chair, as the legal head of the church.

The object of this council was, to put an end to the papal schism; which was finally effected, after it had existed about forty years. Before this body, Huss and Jerome of Prague were cited to appear, condemned, and afterwards burnt alive. The writings of John Wickliffe, also, were here condemned.

The "Council of Trent" was assembled in 1545, by Paul III., and was continued by twenty-five sessions, for eighteen years, under Julius III. and Pius IV., whose object was, to correct, illustrate, and fix, with perspicuity, the doctrines of the church, to restore the vigour of its discipline, and to reform the lives of its ministers. The decrees of this council, together with the creed of Pope Pius IV., contain a summary of the doctrines of the Romish church.

24. CONVERSION OF JUSTIN MARTYR.

THIS great man was born at Neapolis, in Samaria, anciently called Sichem. His father was a Gentile (probably one of the Greeks belonging to the colony transplanted thither), who gave his son a philosophical education. In his youth he travelled for the improvement of his understanding; and Alexandria afforded him all the entertainment which an inquisitive mind could derive from the fashionable studies. The Stoics appeared to him, at first, the masters of happiness. He gave himself up to one of this sect, till he found he

could learn nothing from him of the nature of God. It is remarkable (as he tells us himself), that his tutor told him that this was a knowledge by no means necessary; which much illustrates the views of Dr. Warburton concerning these ancient philosophersthat they were atheists in reality. He next betook himself to a Peripatetic, whose anxious desire of settling the price of instruction convinced Justin that truth. did not dwell with him. A Pythagorean next engaged his attention, who, requiring of him the previous knowledge of music, astronomy, and geometry, dismissed him for the present, when he understood he was unfurnished with those studies. In much solicitude, he applied himself to a Platonic philosopher, with a more plausible appearance of success than from any of the foregoing. He now gave himself to retirement. As he was walking near the sea, he was met by an aged person, of a venerable appearance, whom he beheld with much attention. "Do you know me?" says he : when he answered in the negative, he asked why he surveyed him with so much attention?" I wondered," says he, "to find any person here." The stranger observed, that he was waiting for some domestics. what brought you here?" says he. Justin professed his love of private meditation; the other hinted at the absurdity of mere speculation abstracted from practice; which gave occasion to Justin to express his ardent desire of knowing God, and to expatiate on the praise of philosophy. The stranger, by degrees, endeavoured to cure him of his ignorant admiration of Plato and Pythagoras, and to point out to him the writings of the Hebrew prophets, as being much more ancient than any of those called philosophers; and led him to some view of Christianity in its nature and its evidences, adding, "Above all things, pray that the gates of light inay be opened unto thee; for they are not discernible, nor to be understood by all, except God and his Christ give to a man to understand." The man having spoken these things, and much more, "left me (says Justin), directing me to pursue these things, and I saw him no

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