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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 ~-78o. 47 Quid credidit Certe, aut tria nomina audiens tres Deos esse credidit, et idololatra effectus est; aut in tribus vocabulis trinominem eredens Deum, in Sabellii haeresium incurrit; aut edo&tus ab Arianis pnum effe verum Deum Patrem, filium et spiritum sanStum credidit ereaturas. Aut extra haec quid credere potuerit mescio. Hieronym. adv. Luciferianos. Jerom reserves for the last the orthodox system, which is more complicated and difficult. ent

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and it would have implied contradićtion, that any C H A P.

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and Nazianzen, by Cyril of Alexandria, John of Damascus, &c.
See Cudworth, p. 603. Le Clerc, Bibliotheque Universelle, tom.
xviii. p. 97–1 os.
5* Augustin seems to envy the freedon of the Philosophers.
Liberis verbis loguuntur philosophi . . . . Nos autem won dicinus
duo vel tria principia, duos vel tres Deos. De Civitat. Iłei, x. 23.
53 Boetius, who was deeply versed in the philosophy of Plato and
Aristotle, explains the unity of the Trinity by the in difference of the
three persons. See the judicious remarks of Le Clerc, Bibliotheque
Choisie, tom. xvi. p. 225, &c.

nature,

Sabellianif a.

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nature, may manifest himself under different
forms, and be confidered under different aspects.
By this hypothesis, a real substantial Trinity is
refined into a trinity of names, and abstraćt modi-
fications, that subsist only in the mind which
conceives them. The Logos is no longer a per-
son, but an attribute; and it is only in a figurative
sense, that the epithet of Son can be applied to
the eternal reason which was with God from the
beginning, and by which, not by whom, all things
were made. The incarnation of the Logos is re-
duced to a mere inspiration of the Divine Wisdom,
which filled the soul, and direéted all the aëtions
of the man Jesus. Thus, after revolving round
the theological circle, we are surprised to find
that the Sabellian ends where the Ebionite had
begun; and tiat the incomprehensible mystery
which excites our adoration, eludes our en-
quiry “.
If the bishops of the council of Nice so had
been permitted to follow by the unbiassed dićtates

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which

C H. A. P. XXI. \-y

The Homoousion.

36 we are indebted to Ambrose (de Fide, l. iii. cap. ult.) for the

kaowledge of this curious anecdote. Hoc verbum losuerunt Patres, quod

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