Section 503
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COUNCIL OF NICE. 21 employ expressions, which are not in trie sacred writings, such as, that the Son of God was made from nothing, and had not always existed. They added, that the term consubstantial was not a new one, and that it had been used by illustrious bishops of Rome and Alexandria in opposing those who represented that the Son was a work, or creation. Eusebius of Cesaria himself acknow ledges this.* It was insisted by some, that the word consubstan tial had been objected to, as improper, in the council of Antioch, which was held against Paul of Samosata. But this, it was as serted, was because it had been taken in a gross manner, as im plying division, as when it is said that several pieces of money are of the same metal. But the only question in reference to Paul, was to show that the Son was before all things, and that, being the Word, he was made flesh ; whereas the Arians admit that he was before all time, maintaining, however, that he was made, and that he was one of the creatures. They declared that his resemblance to, and union with, the Father, was not with regard to his substance or nature, but in a conformity of will and counsel.f After the word consubstantial, and others the best adapted to express the catholic faith, were agreed on, Hosius, according to Athanasius, drew up the form, as recorded in the letter of Euse bius. All the bishops approved of this symbol and subscribed it, with the exception of a small number of Arians. t At first, there were seventeen who refused to subscribe, but the number was afterwards reduced to five, viz. Eusebius of Nicomedia, Theognis of Nice, Maris of Calcedon, Theonas and Secundus of Lybia. Eusebius of Cesarea agreed to the word consubstantial, after having opposed it the preceding day. Three of the five who have been named conceded the point at last, from the fear of de position. Theonas and Secundus only, continued obstinately * Documents, E. t By comparing the above sketch of the debate on this subject, derived from Athanasius and others, with the account of it given in the letter of Eusebius of Cesarea, (Doc. E.) which is somewhat different, if not in certain particulars con tradictory, the intelligent reader may be the better enabled to elicit the truth. t Socrates, I. 8.