The historical statements of the Invective, as has been said, cannot always be verified. The account of the Synod of Seleucia is, however, unjust to Constantius. It was the free expression of the belief of Asia, and if heretics were present by command of the Emperor, an overwhelming majority, more or less orthodox, were present by the same command. But the character and policy of Constantius are delineated fairly enough. The results, disastrous both to conscience and to peace, are not too darkly drawn, and no sarcasm could be too severe for the absurd as well as degrading position to which he had reduced the Church. But the invective is interesting not only for its contents but as an illustration of its writer’s character. Strong language meant less in Latin than in English, but the passionate earnestness of these pages cannot be doubted. They are not more violent than the attacks of Athanasius upon Constantius, nor less violent than those of Lucifer; if the last author is usually regarded as pre-eminent in abuse, he deserves his reputation not because of the vigour of his denunciation, but because his pages contain nothing but railing. The change is sudden, no doubt, from respect for Constantius and hopefulness as to his conduct, but the provocation, we must remember, had been extreme. If the faith of the Fathers was intense and, in the best sense, childlike, there is something childlike also in their gusts of passion, their uncontrolled emotion in victory or defeat, the personal element which is constantly present in their controversies. Though, henceforth, ecclesiastical policy was to be but a secondary interest with Hilary, and diplomacy was to give place to a more successful attempt to influence thought, yet we can see in another sphere the same spirit of conflict; for it is evident that his labours against heresy, beside the more serious satisfaction of knowing that he was on the side of truth, are lightened by the logician’s pleasure in exposing fallacy.