sebius of Caesarea, the most learned of the Christian
prelates; and by Eusebius of Nicomedia, who had acquired the reputation
of a statesman without forfeiting that of a saint. Synods in Palestine
and Bithynia were opposed to the synods of Egypt. The attention of the
prince and people was attracted by this theological dispute; and the
decision, at the end of six years, [46] was referred to the supreme
authority of the general council of Nice.

[Footnote 40: The most ancient creeds were drawn up with the greatest
latitude. See Bull, (Judicium Eccles. Cathol.,) who tries to prevent
Episcopius from deriving any advantage from this observation.]

[Footnote 41: The heresies of Praxeas, Sabellius, &c., are accurately
explained by Mosheim (p. 425, 680-714.) Praxeas, who came to Rome about
the end of the second century, deceived, for some time, the simplicity
of the bishop, and was confuted by the pen of the angry Tertullian.]

[Footnote 42: Socrates acknowledges, that the heresy of Arius proceeded
from his strong desire to embrace an opinion the most diametrically
opposite to that of Sabellius.]

[Footnote 43: The figure and manners of Arius, the character and
numbers of his first proselytes, are painted in very lively colors by
Epiphanius, (tom. i. Haeres. lxix. 3, p. 729,) and we cannot but
regret that he should soon forget the historian, to assume the task of
controversy.]

[Footnote 44: See Philostorgius (l. i. c. 3,) and Godefroy's ample
Commentary. Yet the credibility of Philostorgius is lessened, in the
eyes of the orthodox, by his Arianism; and in those of rational critics,
by his passion, his prejudice, and his ignorance.]

[Footnote 45: Sozomen (l. i. c. 15) represents Alexander as indifferent,
and even ignorant, in the beginning of the controversy; while Socrates
(l. i. c. 5) ascribes the origin of the dispute to the vain curiosity
of his theological speculations. Dr. Jortin (Remarks on Ecclesiastical
History, vol. ii. p. 178) has censured, with his usual freedom, the
conduct of Alexander.]

[Footnote 46: The flames of Arianism might burn for some time in secret;
but there is reason to believe that they burst out with violence as
early as the year 319. Tillemont, Mem. Eccles. tom. vi. p. 774-780.]

When the mysteries of the Christian faith were dangerously
exposed to public debate, it might be observed, that the human
understanding was capable of forming three district, though imperfect
systems, concern