Nicene, as an ‘assembly of the saints56.’ The West, we know, cared little for Eastern disputes and formularies. There can have been no great risk that Hilary’s praise should revolt the minds of his friends, and as little hope that it would excite any enthusiasm among them. This description, and a good deal else in the De Synodis, was obviously meant to be read in the land where it was written. When all possible allowance is made for his sympathy with the best men among the Asiatics, and for the hopefulness with which he might naturally regard his allies, it is still impossible to think that he was quite sincere in asserting that their object in compiling ambiguous creeds was the suppression of Sabellianism and not the re- jection of the homoousion. Yet it was natural enough that he should write as he did, for the prospect must have seemed most attractive. If this open letter could convince the Eastern bishops that they were regarded in the West not with suspicion, as teachers of the inferiority of Christ, but with admiration, as steadfast upholders of His reality, a great step was made towards union. And if Hilary could persuade his brethren in Gaul that the imperfect terms in which the East was accustomed to express its faith in Christ were compatible with sound belief, an approach could be made from that side also. And in justice to Hilary we must bear in mind that he does not fall into the error of Liberius. It was a serious fault for a Western bishop to abandon words which were, for him and for his Church, the recognised expression of the truth; it was a very different matter to argue that inadequate terms, in the mouth of those who were unhappily pledged to the use of them, might contain the saving Faith. This latter is the argument which Hilary uses. He urges the East to advance to the definiteness of the Nicene confession; he urges the West to welcome the first signs of such an advance, and meantime to recognise the truth that was half-concealed in their ambiguous documents. The attempt was a bold one, and met, as was inevitable, with severe criticism from the side of uncompromising orthodoxy, which we may for the moment leave unnoticed. What Athanasius thought of the treatise we do not know; it would be unsafe to conjecture that his own work, which bears the same title and was written in the following year, when the futility of the hope which had buoyed Hilary up had been demonstrated, was a silent criticism upon the De Synodisof the other. It is, at least, a success in itself, and was a step towards the ultimate victory of truth; we cannot say as much of Hilary’s effort, admirable though its in- tention was, and though it must have contributed something to the softening of asperities. But Alexandria and Gaul were distant, and while the one excited repugnance in the Emperor’s mind, the other had little influence with him. The decision seemed to lie in the hands of Basil of Ancyra and his colleagues. The men who had the ear of Constantius, and had lately induced him to banish the Arians, must in consistency use their influence for the restoration of exiles who were suffering for their opposition to Arianism; and this influence, if only the West would heartily join with them, would be strong enough to secure even the restoration 56 Syn. 32. 30 The Life and Writings of St. Hilary of Poitiers.