5.  They have already inserted these expressions in their own writings.  They sent them first to the man of God, Meletius, Meletius of Antioch. bishop, and after receiving from him a suitable reply, like mothers of monsters, ashamed of their natural deformities, these men themselves brought forth and bring up their disgusting offspring in appropriate darkness.  They made an attempt too by letter on my dear friend Anthimus, bishop of Tyana, Tyana, at the north of Mount Taurus, is the city which gave a distinctive name to Apollonius the Thaumaturge.  That Basil should speak in kindly and complimentary terms of Anthimus is remarkable, for from few contemporaries did he suffer more.  It was the quarrel in which Anthimus attacked and plundered a train of Basil’s sumpter mules, and Gregory of Nazianzus fought stoutly for his friend, that led to Basil’s erecting Sasima into a bishopric, as a kind of buffer see against his rival metropolitan.  (Greg. Naz., Or. xliii. 356, Ep. xxxi. and Carm. i. 8.)  See Prolegomena. on the ground that Gregory had said in his exposition of the faith The ἔκθεσις τῆς πίστεως of Gregory Thaumaturgus.  cf. Ep. cciv. and the De Sp. Scto. § 74.  On the genuineness of the ἔκθεσις, vide D. C. Biog. i. 733.  cf. Dorner’s Christologie i. 737.  It is given at length in the Life of Greg. Thaumat. by Gregory of Nyssa, and is found in the Latin Psalter, written in gold, which Charlemagne gave to Adrian I.  Bp. Bull’s translation is as follows: “There is one God, Father of Him who is the living Word, subsisting Wisdom and Power and Eternal Impress, Perfect begotten of the Perfect, Father of the only begotten Son.  There is one Lord, Alone of the Alone, God of God, Impress and Image of the Godhead, the operative Word; Wisdom comprehensive of the system of the universe, and Power productive of the whole creation; true Son of true Father, Invisible of Invisible and Incorruptible of Incorruptible, and Immortal of Immortal, and Eternal of Eternal.  And there is one Holy Ghost, who hath His being of God, who hath appeared through the Son, Image of the Son, Perfect of the Perfect; Life, the cause of all them that live; Holy Fountain, Holiness, the Bestower of Sanctification, in whom is manifested God the Father, who is over all and in all, and God the Son, who is through all.  A Perfect Trinity, not divided nor alien in glory and eternity and dominion.” that Father and Son are in thought two, but in hypostasis one. The Ben. note refused to believe that so Sabellian an expression can have been used by Gregory.  Basil’s explanation is that it was used in controversy with a heathen on another subject, loosely and not dogmatically.  The words are said not to be found in any extant document attributed to Gregory, whether genuine or doubtful.  But they may be matched in some of the expressions of Athanasius.  cf. p. 195. Ath., Tom. ad Af. § 4 and Hom. in Terem. viii. 96.  The men who congratulate themselves on the subtilty of their intelligence could not perceive that this is said not in reference to dogmatic opinion, but in controversy with Ælian.  And in this dispute there are not a few copyists’ blunders, as, please God, I shall shew in the case of the actual expressions used.  But in his endeavour to convince the heathen, he deemed it needless to be nice about the words he employed; he judged it wiser sometimes to make concessions to the character of the subject who was being persuaded, so as not to run counter to the opportunity given him.  This explains how it is that you may find there many expressions which now give great support to the heretics, as for instance “creature” κτίσμα. and “thing made” ποίημα. and the like.  But those who ignorantly criticise these writings refer to the question of the Godhead much that is said in reference to the conjunction with man; as is the case with this passage which they are hawking about.  For it is indispensable to have clear understanding that, as he who fails to confess the community of the essence or substance falls into polytheism, so he who refuses to grant the distinction of the hypostases is carried away into Judaism.  For we must keep our mind stayed, so to say, on certain underlying subject matter, and, by forming a clear impression of its distinguishing lines, so arrive at the end desired.  For suppose we do not bethink us of the Fatherhood, nor bear in mind Him of whom this distinctive quality is marked off, how can we take in the idea of God the Father?  For merely to enumerate the differences of Persons προσώπων. is insufficient; we must confess each Person πρόσωπον. to have a natural existence in real hypostasis.  Now Sabellius did not even deprecate the formation of the persons without hypostasis, saying as he did that the same God, being one in matter, τῷ ὑποκειμένῳ. was metamorphosed as the need of the moment required, and spoken of now as Father, now as Son, and now as Holy Ghost.  The inventors of this unnamed heresy are renewing the old long extinguished error; those, I mean, who are repudiating the hypostases, and denying the name of the Son of God.  They must give over uttering iniquity against God, Ps. lxxv. 5, LXX. or they will have to wail with them that deny the Christ.