Now to develop a discipline, or form of outward life for itself, the Church, as has been said, had necessarily, like every other living thing, the requisite qualifications; to develop scientific dogma it had not. But even of the dogma which the Church developed it may be said, that, from the very nature of things, it was probably, as compared with the opposing dogma over which it prevailed, the more suited to the actual condition of the Church's life, and to the due progress of the divine work for which she existed. For instance, whatever may be scientifically the rights of the question about grace and free-will, it is evident that, for the Church of the fifth century, Pelagianism was the less inspiring and edifying doctrine, and the sense of _being in the divine hand_ was the feeling which it was good for Christians to be filled with. Whatever may be scientifically the merits of the dispute between Arius and Athanasius, for the Church of their time whatever most exalted or seemed to exalt Jesus Christ was clearly the profitable doctrine, the doctrine most helpful to that moral life which was the true life of the Church. People, however, there were in abundance who differed on points both of discipline and of dogma from the rule which obtained in the Church, and who separated from her on account of that difference. These were the heretics: _separatists_, as the name implies, _for the sake of opinions_. And the very name, therefore, implies that they were wrong in separating, and that the body which held together was right; because the Church exists, not for the sake of opinions, but for the sake of moral practice, and a united endeavour after this is stronger than a broken one. Valentinians, Marcionites, Montanists, Donatists, Manichæans, Novatians, Eutychians, Apollinarians, Nestorians, Arians, Pelagians,--if they separated on points of discipline they were wrong, because for developing its own fit outward conditions of life the body of a community has, as we have seen, a real natural power, and individuals are bound to sacrifice their fancies to it; if they separated on points of dogma they were wrong also, because, while neither they nor the Church had the means of determining such points adequately, the true instinct lay in those who, instead of separating for such points, conceded them as the Church settled them, and found their bond of union, where it in truth really was, not in notions about the co-eternity of the Son, but in the principle: _Let every one that nameth the name of Christ depart from iniquity_.