If one may form a judgment of the persons who composed this council, from the small accounts we have left of them, they do not, I think, appear to have met so much with a design impartially to debate on the subjects in controversy, as to establish their own authority and opinions, and oppress their enemies. For besides what hath been already observed concerning their temper and qualifications, [P]Theodorit informs us,[102] that when those of the Arian party proposed in writing, to the synod, the form of faith they had drawn up, the bishops of the orthodox side no sooner read it, but they gravely tore it in pieces, and called it a spurious and false confession; and after they had filled the place with noise and confusion, universally accused them of betraying the doctrine according to godliness. Doth such a method of proceeding suit very well with the character of a synod inspired, as the good emperor declared, by the Holy Ghost? Is truth and error to be decided by noise and tumult? Was this the way to convince gainsayers, and reconcile them to the unity of the faith? Or could it be imagined, that the dissatisfied part of this venerable assembly would acquiesce in the tyrannical determination of such a majority, and patiently submit to excommunication, deposition, and the condemnation of their opinions, almost unheard, and altogether unexamined? How just is the censure passed by [Q]Gregory Nazianzen[103] upon councils in general? “If,” says he, “I must speak the truth, this is my resolution, to avoid all councils of the bishops, for I have not seen any good end answered by any synod whatsoever; for their love of contention, and their lust of power, are too great even for words to express.” The emperor’s conduct to the bishops met at Nice[104] is full proof of the former; for when they were met in council, they immediately fell to wrangling and quarrelling, and were not to be appeased and brought to temper, till Constantine interposed, artfully persuading some, shaming others into silence, and heaping commendations on those fathers that spoke agreeable to his sentiments. The decisions they made concerning the faith, and their excommunications and depositions of those who differed from them, demonstrate also their affectation of power and dominion. But as they had great reason to believe, that their own decrees would be wholly insignificant, without the interposition of the imperial authority to enforce them, they soon obtained their desires; and prevailed with the emperor to confirm all they had determined, and to enjoin all Christians to submit themselves to their decisions. ----- Footnote P: See note [P] at the end of the volume. Footnote 102: E. H. l. 1. c. 7. Footnote Q: See note [Q] at the end of the volume. Footnote 103: Vol. I. Epist. lv. Edict. Col. Footnote 104: Euseb. de Vit. Const. l. 3. c. 13. -----