Eusebius,[98] bishop of Cæsarea, was also in doubt for a considerable time, whether he should set his hand to it, and refused to do it, till the exceptionable words had been fully debated amongst them, and he had obtained an explication of them suitable to his own sentiments. Thus when it was asserted by the creed, that “the Son was of the Father’s substance,” the negative explication agreed to by the bishops was exactly the same thing that was asserted by Arius, viz. that “he was not a part of the Father’s substance.” Again, as the words “begotten, not made,” were applied to the Son, they determined the meaning to be, that “the Son was produced after a different manner than the creatures which he made,” and was therefore of a more excellent nature than any of the creatures, and that the manner of his generation could not be understood. This was the very doctrine of Arius, and Eusebius of Nicomedia, who declared, that “as the Son was no part of God, so neither was he from any thing created, and that the manner of his generation was not to be described.” And as to the word “consubstantial” to the Father, it was agreed by the council to mean no more, than that “the Son had no likeness with any created Beings, but was in all things like to him that begot him, and that he was not from any other hypostasis, or substance, but the Father’s.” Of this sentiment also were Arius, and Eusebius his friend, who maintained not only his being of a more excellent original than the creatures, but that he was formed “of an immutable and ineffable substance and nature, and after the most perfect likeness of the nature and power of him that formed him.” These were the explications of these terms agreed to by the council, upon which Eusebius, of Cæsarea, subscribed them in the creed; and though some few of the Arian bishops refused to do it, yet it doth not appear to me, that it proceeded from their not agreeing in the sense of these explications, but because they apprehended that the words were very improper, and implied a great deal more than was pretended to be meant by them; and especially, because an anathema was added upon all who should presume not to believe in them and use them. Eusebius, of Cæsarea, gives a very extraordinary reason for his subscribing this anathema, viz. because “it forbids the use of unscriptural words, the introducing which he assigns as the occasion of all the differences and disturbances which had troubled the church.” But had he been consistent with himself, he ought never to have subscribed this creed, for the very reason he alledges why he did it; because the anathema forbids only the unscriptural words of Arius, such as, “He was made out of nothing; there was a time when he was not,” and the like; but allowed and made sacred the unscriptural expressions of the orthodox, viz. “Of the Father’s substance, and consubstantial,” and cut off from Christian communion