2.  I have been specially moved to desire union with you by the report of the zeal of your reverences in the cause of orthodoxy.  The constancy of your hearts has been stirred neither by multiplicity of books nor by variety of ingenious arguments.  You have on the contrary, recognised those who endeavoured to introduce innovations in opposition to the apostolic doctrines, and you have refused to keep silence concerning the mischief which they are causing.  I have in truth found great distress among all who cleave to the peace of the Lord at the divers innovations of Apollinarius of Laodicea.  He has all the more distressed me from the fact that he seemed at the beginning on our side.  A sufferer can in a certain sense endure what comes to him from an open enemy, even though it be exceedingly painful, as it is written, “For it was not an enemy that reproached me; then I could have borne it.” Ps. lv. 12.  But it is intolerable, and beyond the power of comfort, to be wronged by a close and sympathetic friend.  Now that very man whom I have expected to have at my right hand in defence of the truth, I have found in many ways hindering those who are being saved, by seducing their minds and drawing them away from direct doctrine.  What rash and hasty deed has he not done?  What ill considered and dangerous argument has he not risked?  Is not all the Church divided against herself, specially since the day when men have been sent by him to the Churches governed by orthodox bishops, to rend them asunder and to set up some peculiar and illegal service?  Is not ridicule brought upon the great mystery of true religion when bishops go about without people and clergy, having nothing but the mere name and title, and effecting nothing for the advancement of the Gospel of peace and salvation?  Are not his discourses about God full of impious doctrines, the old impiety of the insane Sabellius being now renewed by him in his writings?  For if the works which are current among the Sebastenes are not the forgery of foes, and are really his composition, he has reached a height of impiety which cannot be surpassed, in saying that Father, Son, and Spirit are the same, and other dark pieces of irreverence which I have declined even to hear, praying that I may have nothing to do with those who have uttered them.  Does he not confuse the doctrine of the incarnation?  Has not the œconomy of salvation been made doubtful to the many on account of his dark and cloudy speculations about it?  To collect them all, and refute them, requires long time and much discussion.  But where have the promises of the Gospel been blunted and destroyed as by his figments?  So meanly and poorly has he dared to explain the blessed hope laid up for all who live according to the Gospel of Christ, as to reduce it to mere old wives’ fables and doctrines of Jews.  He proclaims the renewal of the Temple, the observance of the worship of the Law, a typical high priest over again after the real High Priest, and a sacrifice for sins after the Lamb of God Who taketh away the sin of the world. John i. 29.  He preaches partial baptisms after the one baptism, and the ashes of a heifer sprinkling the Church which, through its faith in Christ, has not spot or wrinkle, or any such thing; Eph. v. 27. cleansing of leprosy after the painless state of the resurrection; an offering of jealousy cf. Num. v. 15. when they neither marry nor are given in marriage; shew-bread after the Bread from heaven; burning lamps after the true Light.  In a word, if the law of the Commandments has been done away with by dogmas, it is plain that under these circumstances the dogmas of Christ will be nullified by the injunctions of the law. This passage shews in what sense St. Basil understands δόγματα in Eph. ii. 15, and Col. ii. 14.  cf. note on p. 41.  At these things shame and disgrace have covered my face, cf. Ps. lxiv. 7. and heavy grief hath filled my heart.  Wherefore, I beseech you, as skilful physicians, and instructed how to discipline antagonists with gentleness, to try and bring him back to the right order of the Church, and to persuade him to despise the wordiness of his own works; for he has proved the truth of the proverb “in the multitude of words there wanteth not sin.” Prov. x. 19.  Put boldly before him the doctrines of orthodoxy, in order that his amendment may be published abroad, and his repentance made known to his brethren.