vices of Paul, we
must suspect the assembled bishops of the East of publishing the most
malicious calumnies in circular epistles addressed to all the churches
of the empire, (ap. Euseb. l. vii. c. 30.)]

Notwithstanding these scandalous vices, if Paul of Samosata had
preserved the purity of the orthodox faith, his reign over the capital
of Syria would have ended only with his life; and had a seasonable
persecution intervened, an effort of courage might perhaps have placed
him in the rank of saints and martyrs. [128a]

Some nice and subtle errors, which he imprudently adopted and
obstinately maintained, concerning the doctrine of the Trinity, excited
the zeal and indignation of the Eastern churches. [129]

From Egypt to the Euxine Sea, the bishops were in arms and in
motion. Several councils were held, confutations were published,
excommunications were pronounced, ambiguous explanations were by turns
accepted and refused, treaties were concluded and violated, and at
length Paul of Samosata was degraded from his episcopal character,
by the sentence of seventy or eighty bishops, who assembled for that
purpose at Antioch, and who, without consulting the rights of the clergy
or people, appointed a successor by their own authority. The
manifest irregularity of this proceeding increased the numbers of the
discontented faction; and as Paul, who was no stranger to the arts of
courts, had insinuated himself into the favor of Zenobia, he maintained
above four years the possession of the episcopal house and office.
[129a] The victory of Aurelian changed the face of the East, and the two
contending parties, who applied to each other the epithets of schism and
heresy, were either commanded or permitted to plead their cause before
the tribunal of the conqueror. This public and very singular trial
affords a convincing proof that the existence, the property,
the privileges, and the internal policy of the Christians, were
acknowledged, if not by the laws, at least by the magistrates, of the
empire. As a Pagan and as a soldier, it could scarcely be expected that
Aurelian should enter into the discussion, whether the sentiments
of Paul or those of his adversaries were most agreeable to the true
standard of the orthodox faith. His determination, however, was founded
on the general principles of equity and reason. He considered the
bishops of Italy as the most impartial and respectable judges among the
Christians, and as soon as he was i