But religious hatreds are not so easily removed, and the ecclesiastical combatants were too warmly engaged to follow this kind and wholesome advice. The bishops of each side had already interested the people in their quarrel,[92] and heated them into such a rage that they attacked and fought with, wounded and destroyed each other, and acted with such madness as to commit the greatest impieties for the sake of orthodoxy; and arrived to that pitch of insolence, as to offer great indignities to the imperial images. The old controversy about the time of celebrating Easter being now revived, added fuel to the flames, and rendered their animosities too furious to be appeased. ----- Footnote 92: Euseb. Vit. Const. l. 3. c. 4, 5. 325. Id. Ibid. c. 6. Soc. E. H. l. 1. ----- [Illustration] SECT. III. _The Nicene Council._ [M]Constantine being greatly disturbed upon this account, sent letters to the bishops of the several provinces of the empire to assemble together at Nice in Bithynia, and accordingly great numbers of them came, A. C. 325,[93] some through hopes of profit, and others out of curiosity to see such a miracle of an emperor, and many of them upon much worse accounts. The number of them was 318, besides vast numbers of presbyters, deacons, Acolythists, and others. The ecclesiastical historians tell us, that in this vast collection of bishops some “were remarkable for their gravity, patience under sufferings, modesty, integrity, eloquence, courteous behaviour,” and the like virtues; that “some were venerable for their age, and others excelled in their youthful vigour, both of body and mind.” They are called “an army of God, mustered against the devil: a great crown or garland of priests, composed and adorned with the fairest flowers; confessors: a crowd of martyrs; a divine and memorable assembly; a divine choir,” &c. But yet they all agree that there were others of very different characters. Eusebius tells us, that after the emperor had ended his speech, exhorting them to peace, “some of them began to accuse their neighbours, others to vindicate themselves, and recriminate; that many things of this nature were urged on both sides, and many quarrels or debates arose in the beginning;” and that some came to the council with worldly views of gain. Theodorit says,[94] that those of the Arian party “were subtle and crafty, and like shelves under water concealed their wickedness;” that amongst the orthodox some of them “were of a quarrelling malicious temper, and accused several of the bishops, and that they presented their accusatory libels to the emperor.” Socrates says that “very many of them, the major part of them, accused one another; and that many of them the day before the emperor came to the council, had delivered in to him libels of accusations, or petitions against their enemies.” Sozomen goes farther, and tells us, “that as it usually comes to pass, many of