The second general council were plainly the creatures of the emperor Theodosius, all of his own party, and convened to do as he bid them; which they did, by confirming the Nicene faith, and condemning all heresies: [377]A council of “geese and cranes, and chattering jackdaws;” noisy and tumultuous, endlessly contending for episcopal sees and thrones. The third general council were the creatures of Cyril, who was their president, and the inveterate enemy of Nestorius, whom he condemned for heresy, and was himself condemned for his rashness in this affair, and excommunicated by the bishop of Antioch. The fourth met under the awes of the emperor Marcian; managed their debates with noise and tumult, were formed into a majority by the intrigues of the legates of Rome, and settled the faith by the opinions of Athanasius, Cyril, and and others. I need not mention more; the farther we go, the worse they will appear. ----- Footnote 377: Greg. Naz. Vol. II. p 81. ----- Now may it not be asked, how came the few bishops, who met by command of Theodosius, this council of wasps, to be stiled an oecumenical or general council? As they came to decree, as he decreed they should, what authority, with any wise man, can their decisions have? As they were all of one side, except thirty-six of the Macedonian party who were afterwards added, what less could be expected, but that they would decree themselves orthodox, establish their own creed, and anathematize all others for heretics? And as to the next council, I confess I can pay no respect or reverence to a set of clergy met under the direction and influence of a man of Cyril’s principles and morals; especially as the main transaction of that council was hurried on by a desire of revenge, and done before the arrival of the bishop of Antioch, with his suffragan brethren, and condemned by him as soon as he was informed of it; till at length the power and influence of the emperor reconciled the two haughty prelates, made them reverse their mutual excommunications, decree the same doctrine, and join in pronouncing the same Anathemas. Cannot any one discern more of resentment and pride in their first quarrel, than of a regard to truth and peace; and more of complaisance to the emperor, than of concern for the honour of Christ, in their after reconciliation? And as to the next council, let any one but read over the account given of it by Evagrius; what horrible confusions there were amongst them; how they threw about anathemas and curses; how they fathered their violences on Christ; how they settled the faith by the doctrines of Athanasius, Cyril, and other fathers; and if he can bring himself to pay any reverence to their decrees, I envy him not the submission he pays them, nor the rule by which he guides and determines his belief.