Basil, he says, asserts that after we have obtained our first idea of a thing, the more minute and accurate investigation of the thing under consideration is called conception. And Eunomius disproves this, as he thinks, by the following argument, that where this first, and this second notion, i.e. one more minute and accurate than the other, are not found, the operation which we call thought and conception does not find place. Here, however, he will be convicted of dishonesty by all who have ears to hear. For it was not of all thought and conception that our master (Basil) laid down this definition, but, after making a special subdivision of the objects of thought and conception (not to encumber the question with too many words), and having made this part clear, he left men of sense to reason out the whole from the part for themselves. And as, if any one should say that we get our definition of an animal from considering a number of animals of different species, he could not be convicted of missing the truth in making man an instance in point, nor would there be any need to correct him as deviating from the fact, unless he should give the same definition of a winged, or four-footed, or aquatic animal as of a man, so, when the points of view from which we may consider this conception are so many and various, it is no refutation of Basil’s statement to say that it is improperly so called in one case because there is another species. Accordingly, even if another species come under consideration, it by no means follows that the one previously given is erroneously so called. Now if, says he, one of the Apostles or Prophets could be shown to have used these names of Christ, the falsehood would have something for its encouragement. To what industrious study of the word of God on the part of our opponent do not these words bear testimony! None of the Prophets or Apostles has spoken of our Lord as Bread, or a Stone, or a Fountain, or an Axe, or Light, or a Shepherd! What, then, saith David, and of whom? “The Lord shepherds me.” “Thou Who shepherdest Israel, give ear.” What difference does it make whether He is spoken of as shepherding, or as a Shepherd? And again, “With Thee is the Well of life.” Does he deny that our Lord is called a “Well”? And again, “The Stone which the builders rejected.” And John, too,—where, representing our Lord’s power to uproot evil under the name of an axe, he says, “And now also the Axe is laid to the root of the trees”—is he not a weighty and credible witness to the truth of our words?