4. Well, then, if it be true that "in a multitude of words thou wilt not escape sin"; and if it be also true that neither Solomon sinned though he spake many words about the above-mentioned subjects, nor Paul, though he continued teaching until midnight, we must inquire what "a multitude of words" is, and then pass on to consider the meaning of "the many books." The whole Word of God, I say, the Word which was in the beginning with God, is not "a multitude of words," for it is not "words "; there is one Word which may be regarded from many points of view, and each of these meanings is a part of the whole Word. But as for words other than this Word, which |39 profess to describe or relate anything whatsoever, though we may believe them to be words respecting truth,----what I am going to say will sound still more paradoxical, ----not one of them is a word, but each of them words. For the unit can nowhere be found, nor can harmony and unity, but because they are torn with mutual conflict their unity has perished; and they are split into many parts, perhaps infinitely numerous; so that, according to this, we may say that he who utters anything whatsoever contrary to godliness speaks much, while he who speaks the things of the truth, even though he speak so exhaustively as to omit nothing, even speaks one word, and the saints, making the one Word their constant aim, do not fall into the vice of much speaking. If, then, whether there be or be not "much speaking" depends on the doctrines and not on the number of the words, see whether we cannot say the whole range of sacred teaching is one book, and all other teaching many books?