vagary,160 and if he distinguish the Persons, and say that the Father is one, and the Son an- other, and the Holy Spirit a third, up gets Arius, ready to wrest that distinction of Persons into a difference of substance;161 so we must turn and flee both from the impious confound- ing of the Persons by the one, and the senseless division of the substance by the other, con- fessing, indeed, that the Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we add thereunto a Trinity of Persons. For then we shall be able to fortify ourselves against the attacks of both heretics. I might tell thee besides these, of several other adversaries against which, except we contend bravely and carefully, we shall leave the field covered with wounds. 5. Why should any one describe the silly chatter of our own people? For these are not less than the attacks upon us from without, while they give the teacher even more trouble. Some out of an idle curiosity are rashly bent upon busying themselves about matters which are neither possible for them to know, nor of any advantage to them if they could know them. Others again demand from God an account of his judgments, and force themselves to sound the depth of that abyss which is unfathomable. “For thy judgments,” saith the Scriptures, “are a great deep,”162 and about their faith and practice thou wouldest find few of them anxious, but the majority curiously inquiring into matters which it is not possible to discover, and the mere inquiry into which provokes God. For when we make a determined effort to learn what He does not wish us to know, we fail to succeed (for how should we succeed against the will of God?); and there only remains for us the danger arising from our inquiry. Now, though this be the case, whenever any one authoritatively stops the search, into such fathomless depths, he gets himself the reputation of being proud and ignorant; so that at such times much tact is needed on the Bishop’s part, so as to lead his people away from these unprofitable questions, and himself escape the above-named censures. In short, to meet all these difficulties, there is no help given but that of speech, and if any be destitute of this power, the souls of those who are put under his charge (I mean of the weaker and more meddlesome kind) are no better off than ships continually storm-tossed. So that the Priest should do all that in him lies, to gain this means of strength. 6. Basil: “Why, then, was not St. Paul ambitious of becoming perfect in this art? He makes no secret of his poverty of speech, but distinctly confesses himself to be unskilled, even telling the Corinthians so,163 who were admired for their eloquence, and prided themselves upon it.” 160 i.e., while he maintained the Unity of the Godhead against the Arians there was danger of slipping into the Sabellian error of “confounding the Persons.” 161 i.e., while he divided the Persons against the Sabellians he had to guard against the Arian error of “dividing the substance” also. 162 Ps. xxxvi. 6. 163 2 Cor. xi. 6. See also, 2 Cor. x. 10. 95 Book IV