Theodosius, as soon as he had finished his campaign against the Goths, summoned the Arian archbishop of Constantinople, and demanded his subscription to the Nicene Creed or his resignation. It must be remembered that the Arians were in an overwhelming majority in the city, and occupied the principal churches. They complained of the injustice of removing their metropolitan, but the emperor was inflexible; and Gregory Nazianzen, the friend of Basil, was promoted to the vacant See, in the midst of popular grief and rage. Six weeks afterwards Theodosius expelled from all the churches of his dominions, both of bishops and of presbyters, those who would not subscribe to the Nicene Creed. It was a great reformation, but effected without bloodshed. Moreover, in the year 381 he assembled a general council of one hundred and fifty bishops at his capital, to finish the work of the Council of Nice, and in which Arianism was condemned. In the space of fifteen years seven imperial edicts were fulminated against those who maintained that the Son was inferior to the Father. A fine equal to two thousand dollars was imposed on every person who should receive or promote an Arian ordination. The Arians were forbidden to assemble together in their churches, and by a sort of civil excommunication they were branded with infamy by the magistrates, and rendered incapable of civil offices of trust and emolument. Capital punishment even was inflicted on Manicheans. So it would appear that Theodosius inaugurated religious persecution for honest opinions, and his edicts were similar in spirit to those of Louis XIV. against the Protestants,--a great flaw in his character, but for which he is lauded by the Catholic historians. The eloquent Fléchier enlarges enthusiastically on the virtues of his private life, on his chastity, his temperance, his friendship, his magnanimity, as well as his zeal in extinguishing heresy. But for him, Arianism might possibly have been the established religion of the Empire, since not only the dialectical Greeks, but the sensuous Goths, inclined to that creed. Ulfilas, in his conversion of those barbarians, had made them the supporters of Arianism, not because _they_ understood the subtile distinctions which theologians had made, but because it was the accepted and fashionable faith of Constantinople. Spain, however, through the commanding influence of Hosius, adhered to the doctrines of Athanasius, while the eloquence of the commanding intellects of the age was put forth in behalf of Trinitarianism. The great leader of Arianism had passed away when Augustine dictated to the Christian world from the little town of Hippo, and Jerome transplanted the monasticism of the East into the West. At Tours Martin defended the same cause that Augustine had espoused in Africa; while at Milan, the court capital of the West, the venerable Ambrose confirmed Italy in the Latin creed. In Alexandria the fierce Theophilus suppressed Arianism with the same