The word “Homoousion” had at length been uttered and, strangely enough, by Eusebius of Nicomedia, though it was soon to become the rallying cry of his opponents. He had employed it, apparently, to clinch the argument against the Trinitarians, for, he said, if they declared the Son to be Very God, that was tantamount to declaring that the Son was of one substance with the Father. Greatly, no doubt, to his surprise, it was seized upon by his opponents as the word which, of all others, precisely crystallised their position and their objections to Arianism. But before the fight began to rage round this word, the moderates came forward with another suggestion of compromise. Eusebius of Cæsarea read before the Council the confession of faith which was in use in his diocese, after having been handed down from bishop to bishop. The Emperor had read it and approved; perhaps, he urged, it might similarly commend itself to the acceptance of all parties in the Council. The creed began as follows: “I believe in one God, the Father Almighty, maker of all things both visible and invisible, and in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the only-begotten Son, the First-born of every creature, begotten of the Father before all worlds, by whom also all things were made. Who for our salvation was made flesh and lived amongst men, and suffered, and rose again on the third day, and ascended to the Father, and shall come in glory to judge the quick and the dead. And I believe in the Holy Ghost.” Eusebius, in writing later to the people of his diocese, said that when this creed was read out, “no room for contradiction appeared; but our most pious Emperor, before any one else, testified that it comprised most orthodox statements. He confessed, moreover, that such were his sentiments, and he advised all present to agree to it, and subscribe to its articles with the insertion of the single word ‘one in substance.’” Indeed, little objection could be taken to the creed of Eusebius, which might have been subscribed to with equal sincerity by Arius and Alexander. But the great problem, which had brought the Council together, would have remained entirely unsettled. The creed was not sufficiently precise. It left openings for all kinds of heresies. The Trinitarians, therefore, insisted upon inserting a few words which should more precisely define the relationship between the Father and the Son and their real nature and substance, and should retain undiminished the majesty and Godhead of the Son. They put forward the simple antithesis “begotten not made” in reference to the Son, whereby the Arian doctrine that the Son was a creature was effectually negatived. And they also adopted as their own the word which has made the Council famous alike with believers and with sceptics—the word “Homoousion.”