83. But when I at last turn to speak on the third point, I pray you to let there be no conflict of suspicions where there is peace at heart. Do not think I would advance anything hurtful to the progress of unity. For it is absurd to fear cavil about a word when the fact expressed by the word presents no difficulty. Who objects to the fact that the Council of Nicæa adopted the word ὁμοούσιον́̈ He who does so, must necessarily like its rejection by the Arians. The Arians rejected the word, that God the Son might not be asserted to be born of the substance of God the Father, but formed out of nothing, like the creatures. This is no new thing that I speak of. The perfidy of the Arians is to be found in many of their letters and is its own witness. If the godlessness of the negation then gave a godly meaning to the assertion, I ask why we should now criticise a word which was then rightly adopted because it was wrongly denied? If it was rightly adopted, why after supporting the right should that which extinguished the wrong be called to account? Having been used as the instrument of evil it came to be the instrument of good Impiare seis used by Plautus, Rud. 1, 3, 8, in the sense of ἀσεβεῖν. The sentence probably refers to the misuse of the word by Paul of Samosata..