68.  Since I have mentioned theology, and his most sublime treatises in this science, I will make this addition to what I have already said.  For it is of great service to the community, to save them from being injured by an unjustifiably low opinion of him.  My remarks are directed against those evil disposed persons who shelter their own vices under cover of their calumnies against others.  In his defence of orthodox teaching, and of the union and coequal divinity of the Holy Trinity, to use terms which are, I think, as exact and clear as possible, he would have eagerly welcomed as a gain, and not a danger, not only expulsion from his see, in which he had originally no desire to be enthroned, but even exile, and death, and its preliminary tortures.  This is manifest from his actual conduct and sufferings.  For when he had been sentenced to banishment on behalf of the truth, the only notice which he took of it was, to bid one of his servants to take his writing tablet and follow him.  He held it necessary, according to the divine David’s advice, to guide his words with discretion, Ib. cxii. 5. and to endure for a while the time of war, and the ascendency of the heretics, until it should be succeeded by a time of freedom and calm, which would admit of freedom of speech.  The enemy were on the watch for the unqualified statement “the Spirit is God;” which, although it is true, they and the wicked patron of their impiety imagined to be impious; so that they might banish him and his power of theological instruction from the city, and themselves be able to seize upon the church, and make it the starting point and citadel, from which they could overrun with their evil doctrine the rest of the world.  Accordingly, by the use of other terms, and by statements which unmistakably had the same meaning, and by arguments necessarily leading to this conclusion, he so overpowered his antagonists, that they were left without reply, and involved in their own admissions,—the greatest proof possible of dialectical power and skill.  His treatise on this subject makes it further manifest, being evidently written by a pen borrowed from the Spirit’s store.  He postponed for the time the use of the exact term, begging as a favour from the Spirit Himself and his earnest champions, that they would not be annoyed at his economy, Economy.  In refraining from the express assertion “The Holy Ghost is God”—some have blamed S. Basil for this:  but his conduct has the approval of S. Athanasius.  Ep. ad Palladium. nor, by clinging to a single expression, ruin the whole cause, from an uncompromising temper, at a crisis when religion was in peril.  He assured them that they would suffer no injury from a slight change in their expressions, and from teaching the same truth in other terms.  For our salvation is not so much a matter of words as of actions; for we would not reject the Jews, if they desired to unite with us, and yet for a while sought to use the term “Anointed” instead of “Christ:”  while the community would suffer a very serious injury, if the church were seized upon by the heretics.