unwilling to own it. While indulging in the speculations of a private
judgment, he might still endeavour to persuade himself that he was not
outstepping the teaching of the Catholic Church. On the other hand, it
appears that the ecclesiastical authorities of the day, even when he
professed his heresy, were for awhile incredulous about the fact, from
their recollection of his former services and his tried orthodoxy, and
from the hope that he was but carried on into verbal extravagances by
his opposition to Arianism. Thus they were as unwilling to impute to him
heresy, as he to confess it. Nay, even when he had lost shame, attacked
the Catholics with violence, and formed his disciples into a sect, not
even then was he himself publicly animadverted on, though his creed was
anathematized. His first condemnation was at Rome, several years after
Athanasius's death, in company with Timotheus, his disciple. In the
records of the General Council of Constantinople, several years later,
his sect is mentioned as existing, with directions how to receive back
into the Church those who applied for reconciliation. He outlived this
Council about ten years; his sect lasted only twenty years beyond him;
but in that short time it had split into three distinct denominations,
of various degrees of heterodoxy, and is said to have fallen more or
less into the errors of Judaism.

3.

If this is a faithful account of the conduct of the Church towards
Apollinaris, no one can accuse its rulers of treating him with haste or
harshness; still they accompanied their tenderness towards him
personally with a conscientious observance of their duties to the
Catholic Faith, to which our Protestants are simply dead. Who now in
England, except very high churchmen, would dream of putting a man out of
the Church for what would be called a mere speculative or metaphysical
opinion? Why could not Apollinaris be a "spiritual man," have "a
justifying faith," "apprehend" our Lord's merits, have "a personal
interest in redemption," be in possession of "experimental religion,"
and be able to recount his "experiences," though he had some vagaries of
his own about the nature of our Lord's soul? But such ideas did not
approve themselves to Christians of the fourth century, who followed up
the anathemas of Holy Church with their own hearty adhesion to them.
Epiphanius speaks thus mournfully:--

"That aged and venerable man, who was ever so singularly dear to