Ariminum's deposed leaders versus Nicaea's sound faith

So if some people appeal to Ariminum, let them first show the deposition of the men named above, and what the bishops wrote when they said they sought nothing more than what the Fathers had confessed at Nicaea and recognized no other council besides that one. But they hide these things and put forward what was done by force in Thrace. By this they show themselves to be hypocrites of the Arian heresy and strangers to the sound faith. And if someone wanted to compare that great council with theirs side by side, he would find piety in the one and unreason in the other. Those who gathered at Nicaea did not gather as deposed men; rather, they confessed that the Son is of the substance of the Father. But these men, deposed once, twice, and a third time at Ariminum itself, dared to write that one should not say that God has substance or actual being. From this you can see, brothers, that the men at Nicaea breathe the Scriptures, since God himself says in Exodus, "I am who I am" (Exodus 3:14), and through Jeremiah, "Who has stood in his actual being and seen his word?" (Jeremiah 23:18), and a little later, "If they had stood in my actual being, they would have heard my words" (Jeremiah 23:22). Now actual being is substance, and it signifies nothing other than that which is. Jeremiah calls this existence when he says, "They did not hear the voice of existence" (Jeremiah 9:10). For actual being and substance are existence: it is and it exists. Paul understood this and wrote to the Hebrews, "He is the radiance of his glory and the imprint of his actual being" (Hebrews 1:3). But these men who think they know the Scriptures and call themselves wise refuse to speak of actual being in God—for this is what they wrote at Ariminum and in their other councils. How were they not justly deposed, when they themselves say, like the fool in his heart, "There is no God" (Psalm 14:1)? Again, the Fathers taught at Nicaea that the Son, the Word, is not a creature or a thing made, since they read, "All things came into being through him" (John 1:3), and, "In him all things were created and hold together" (Colossians 1:16-17). But these men, who are Arians rather than Christians, have dared in their other councils to call him a creature and one of the things made—things of which the Word himself is the maker and creator. For if all things came into being through him, and he himself is a creature, then he would be creating himself. How can what is created create? Or how can the creator be created? But they are not ashamed even when they say such things, for which they are hated by everyone. They simply name Ariminum, but they are shown to have been deposed even there. And as for what was written at Nicaea, that the Son is consubstantial with the Father—this is the very thing for which they pretend to fight against the council, and they buzz around the word everywhere like gnats. Either they do not understand it and stumble over it, like those who stumble over the stone of stumbling placed in Zion (Isaiah 8:14), or they do understand it, and that is why they fight and constantly grumble: because it is truly the precise condemnation of their heresy.