And by this confounding the division of the substance with the distinction of words, divers men have been led into the error of attributing to God a name, which is not the name of any substance at all, _viz._ _incorporeal_. By these words, _God has no parts_, thus explained, together with the part of the _creed_ which was at that time agreed on, many of those heresies which were antecedent to that first general Council, were condemned; as that of Manes, who appeared about thirty years before the reign of Constantine, by the first article, _I believe in one God_; though in other words it seems to me to remain still in the doctrine of the church of Rome, which so ascribeth a liberty of the will to men, as that their will and purpose to commit sin, should not proceed from the cause of all things, God; but originally from themselves or from the Devil. It may seem perhaps to some, that by the same words the Anthropomorphites also were then condemned: and certainly, if by parts were meant not persons individual, but pieces, they were condemned: for face, arms, feet, and the like, are pieces. But this cannot be, for the Anthropomorphites appeared not till the time of Valens the Emperor, which was after the Council of Nice between forty and fifty years; and were not condemned till the second general Council at Constantinople. Now for the punishment of heretics ordained by Constantine, we read of none; but that ecclesiastical officers, bishops and other preachers, if they refused to subscribe to this faith, or taught the contrary doctrine, were for the first fault deprived of their offices, and for the second banished. And thus did heresy, which at first was the name of private opinion, and no crime, by virtue of a law of the Emperor, made only for the peace of the church, become a crime in a pastor, and punishable with deprivation first, and next with banishment.