of his clergy to Thrace.  The vacant see was offered to Eusebius of Caesarea, and finally accepted by the Cappadocian Euphronius.  But party spirit ran high at Antioch.  The removal of Eustathius nearly caused a bloody riot, and his departure was followed by an open schism.  The Nicenes refused to recognise Euphronius, and held their meetings apart, under the presbyter Paulinus, remaining without a bishop for more than thirty years.

[Sidenote:  (2.) Marcellus.]

The system was vigorously followed up.  Ten of the Nicene leaders were exiled in the next year or two.  But Alexandria and Ancyra were the great strongholds of the Nicene faith, and the Eusebians still had to expel Marcellus and Athanasius.  As Athanasius might have met a charge of heresy with a dangerous retort, it was found necessary to take other methods with him.  Marcellus, however, was so far the foremost champion of the council, and he had fairly exposed himself to a doctrinal attack.  Let us therefore glance at his theory of the incarnation.

[Sidenote:  Character of Marcellus.]

Marcellus of Ancyra was already in middle life when he came forward as a resolute enemy of Arianism at Nicaea.  Nothing is known of his early years and education, but we can see some things which influenced him later on.  Ancyra was a strange diocese, full of uncouth Gauls and chaffering Jews, and overrun with Montanists and Manichees, and votaries of endless fantastic heresies and superstitions.  In the midst of this turmoil Marcellus spent his life; and if he learned too much of the Galatian party spirit, he learned also that the gospel is wider than the forms of Greek philosophy.  The speculations of Alexandrian theology were as little appreciated by the Celts of Asia as is the stately churchmanship of England by the Celts of Wales.  They were the foreigner’s thoughts, too cold for Celtic zeal, too grand for Celtic narrowness.  Fickleness is not inconsistent with a true and deep religious instinct, and we may find something austere and high behind the ever-changing phases of spiritual excitement.  Thus the ideal holiness of the church, upheld by Montanists and Novatians, attracted kindred spirits at opposite ends of the Empire, among the Moors of the Atlas and the Gauls of Asia.  Such a people will have sins and scandals like its neighbours, but very little indifference or cynicism.  It will be more inclined to make of Christian liberty an excuse for strife and debate.  The zeal which carries the gospel to the loneliest mountain villages will also fill them with the jealousies of endless quarrelling sects; and the Gaul of Asia clung to his separatism with all the more tenacity for the consciousness that his race was fast dissolving in the broader and better world of Greece.  Thus Marcellus was essentially a stranger to the wider movements of his time.  His system is an appeal from Origen to St. John, from philosophy to Scripture.  Nor can we doubt the high character and earnest zeal of the man who for years stood side by side with Athanasius.  The more significant therefore is the failure of his bold attempt to cut the knot of controversy.