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But we are not to suppose that it is against rule to mingle these various styles: on the contrary, every variety of style should be introduced so far as is consistent with good taste. For when we keep monotonously to one style, we fail to retain the hearer's attention; but when we pass from one style to another, the discourse goes off more gracefully, even though it extend to greater length. Each separate style, again, has varieties of its own which prevent the hearer's attention from cooling or becoming languid. We can bear the subdued style, however, longer without variety than the majestic style. For the mental emotion which it is necessary to stir up in order to carry the hearer's feelings with us, when once it has been sufficiently excited, the higher the pitch to which it is raised, can be maintained the shorter time. And therefore we must be on our guard, lest, in striving to carry to a higher point the emotion we have excited, we rather lose what we have already gained. But after the interposition of matter that we have to treat in a quieter style, we can return with good effect to that which must be treated forcibly, thus making the tide of eloquence to ebb and flow like the sea. It follows from this, that the majestic style, if it is to be long continued, ought not to be unvaried, but should alternate at intervals with the other styles; the speech or writing as a whole, however, being referred to that style which is the prevailing one.

Now it is a matter of importance to determine what style should be alternated with what other, and the places where it is necessary that any particular style should be used. In the majestic style, for instance, it is always, or almost always, desirable that the introduction should be temperate. And the speaker has it in his discretion to use the subdued style even where the majestic would be allowable, in order that the majestic when it is used may be the more majestic by comparison and may as it were shine out with greater brilliance from the dark background. Again, whatever may be the style of the speech or writing, when knotty questions turn up for solution, accuracy of distinction is required, and this naturally demands the subdued style. And accordingly this style must be used in alternation with the other two styles whenever questions of that sort turn up; just as we must use the temperate style, no matter what may be the general tone of the discourse, whenever praise or blame is to be given without any ulterior reference to the condemnation or acquittal of any one, or to obtaining the concurrence of any one in a course of action. In the majestic style, then, and in the quiet likewise, both the other two styles occasionally find place. The temperate style, on the other hand, not indeed always, but occasionally, needs the quiet style; for example, when, as I have said, a knotty question comes up to be settled, or when some points that are susceptible of ornament are left unadorned and expressed in the quiet style, in order to give greater effect to certain exuberances (as they may be called) of ornament. But the temperate style never needs the aid of the majestic; for its object is to gratify, never to excite, the mind.

If frequent and vehement applause follows a speaker, we are not to suppose on that account that he is speaking in the majestic style; for this effect is often produced both by the accurate distinctions of the quiet style, and by the beauties of the temperate. The majestic style, on the other hand, frequently silences the audience by its impressiveness, but calls forth their tears. For example, when at Caesarean in Mauritania I was dissuading the people from that civil, or worse than civil, war which they called Ceterva (for it was not fellow-citizens merely, but neighbours, brothers, fathers and sons even, who, divided into two factions and armed with stones, fought annually at a certain season of the year for several days continuously, every one killing whomsoever he could), I strove with all the vehemence of speech that I could command to root out and drive from their hearts and lives an evil so cruel and inveterate; it was not, however, when I heard their applause, but when I saw their tears, that I thought I had produced an effect. For the applause showed that they were instructed and delighted, but the tears that they were subdued. And when I saw their tears I was confident, even before the event proved it, that this horrible and barbarous custom (which had been handed down to them from their fathers and their ancestors of generations long gone by and which like an enemy was besieging their hearts, or rather had complete possession of them) was overthrown; and immediately that my sermon was finished I called upon them with heart and voice to give praise and thanks to God. And, lo, with the blessing of Christ, it is now eight years or more since anything of the sort was attempted there. In many other cases besides I have observed that men show the effect made on them by the powerful eloquence of a wise man, not by clamorous applause so much as by groans, sometimes even by tears, finally by change of life. The quiet style, too, has made a change in many; but it was to teach them what they were ignorant of, or to persuade them of what they thought incredible, not to make them do what they knew they ought to do but were unwilling to do. To break down hardness of this sort, speech needs to be vehement. Praise and censure, too, when they are eloquently expressed, even in the temperate style, produce such an effect on some, that they are not only pleased with the eloquence of the encomiums and censures, but are led to live so as themselves to deserve praise, and to avoid living so as to incur blame. But no one would say that all who are thus delighted change their habits in consequence, whereas all who are moved by the majestic style act accordingly, and all who are taught by the quiet style know or believe a truth which they were previously ignorant of.

From all this we may conclude, that the end arrived at by the two styles last mentioned is the one which it is most essential for those who aspire to speak with wisdom and eloquence to secure. On the other hand, what the temperate style properly aims at, viz., to please by beauty of expressions, is not in itself an adequate end; but when what we have to say is good and useful, and when the hearers are both acquainted with it and favourably disposed towards it, so that it is not necessary either to instruct or persuade them, beauty of style may have its influence in securing their prompter compliance, or in making them adhere to it more tenaciously. For as the function of all eloquence, whichever of these three forms it may assume, is to speak persuasively, and its object is to persuade, an eloquent man will speak persuasively, whatever style he may adopt; but unless he succeeds in persuading, his eloquence has not secured its object. Now in the subdued style, he persuades his hearers that what he says is true; in the majestic style, he persuades them to do what they are aware they ought to do, but do not; in the temperate style, he persuades them that his speech is elegant and ornate. But what use is there in attaining such an object as this last? They may desire it who are vain of their eloquence and make a boast of panegyrics, and suchlike performances, where the object is not to instruct the hearer, or to persuade him to any course of action, but merely to give him pleasure. We, however, ought to make that end subordinate to another, viz., the effecting by this style of eloquence what we aim at effecting when we use the majestic style. For we may by the use of this style persuade men to cultivate good habits and give up evil ones, if they are not so hardened as to need the vehement style; or if they have already begun a good course, we may induce them to pursue it more zealously, and to persevere in it with constancy. Accordingly, even in the temperate style we must use beauty of expression not for ostentation, but for wise ends; not contenting ourselves merely with pleasing the hearer, but rather seeking to aid him in the pursuit of the good end which we hold out before him.

Now in regard to the three conditions I laid down a little while ago as necessary to be fulfilled by any one who wishes to speak with wisdom and eloquence, viz. perspicuity, beauty of style, and persuasive power, we are not to understand that these three qualities attach themselves respectively to the three several styles of speech, one to each, so that perspicuity is a merit peculiar to the subdued style, beauty to the temperate, and persuasive power to the majestic. On the contrary, all speech, whatever its style, ought constantly to aim at, and as far as possible to display, all these three merits. For we do not like even what we say in the subdued style to pall upon the hearer; and therefore we would be listened to, not with intelligence merely, but with pleasure as well. Again, why do we enforce what we teach by divine testimony, except that we wish to carry the hearer with us, that is, to compel his assert by calling in the assistance of Him of whom it is said, "Thy testimonies are very sure"? And when any one narrates a story, even in the subdued style, what does he wish but to be believed? But who will listen to him if he do not arrest attention by some beauty of style? And if he be not intelligible, is it not plain that he can neither give pleasure nor enforce conviction? The subdued style, again, in its own naked simplicity, when it unravels questions of very great difficulty, and throws an unexpected light upon them; when it worms out and brings to light some very acute observations from a quarter whence nothing was expected; when it seizes upon and exposes the falsity of an opposing opinion, which seemed at its first statement to be unassailable; especially when all this is accompanied by a natural, unsought grace of expression, and by a rhythm and balance of style which is not ostentatiously obtruded, but seems rather to be called forth by the nature of the subject: this style, so used, frequently calls forth applause so great that one can hardly believe it to be the subdued style. For the fact that it comes forth without either ornament or defense, and offers battle in its own naked simplicity, does not hinder it from crushing its adversary by weight of nerve and muscle, and overwhelming and destroying the falsehood that opposes it by the mere strength of its own right arm. How explain the frequent and vehement applause that waits upon men who speak thus, except by the pleasure that truth so irresistibly established, and so victoriously defended, naturally affords? Wherefore the Christian teacher speaker ought, when he uses the subdued style, to endeavour not only to be clear and intelligible, but to give pleasure and to bring home conviction to the hearer. Eloquence of the temperate style, also, must, in the case of the Christian orator, be neither altogether without ornament, nor unsuitably adorned, nor is it to make the giving of pleasure its sole aim, which is all it professes to accomplish in the hands of others; but in its encomiums and censures it should aim at inducing the hearer to strive after or hold more firmly by what it praises, and to avoid or renounce what it condemns. On the other hand, without perspicuity this style cannot give pleasure. And so the three qualities, perspicuity, beauty, and persuasiveness, are to be sought in this style also; beauty, of course, being its primary object. Again, when it becomes necessary to stir and sway the hearer's mind by the majestic style (and this is always necessary when he admits that what you say is both true and agreeable, and yet is unwilling to act accordingly), you must, of course, speak in the majestic style. But who can be moved if he does not understand what is said? And who will stay to listen if he receives no pleasure? Wherefore, in this style, too, when an obdurate heart is to be persuaded to obedience, you must speak so as to be both intelligible and pleasing, if you would be heard with a submissive mind.

But whatever may be the majesty of the style, the life of the speaker will count for more in securing the hearer's compliance. The man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he "is unprofitable to himself." Wherefore, also, the apostle says: "Whether in pretence or in truth Christ is preached." Now Christ is the truth; yet we see that the truth can be preached, though not in truth, that is, what is right and true in itself may be preached by a man of perverse and deceitful mind. And thus it is that Jesus Christ is preached by those that seek their own, and not the things that are Jesus Christ's. But since true believers obey the voice, not of any man, but of the Lord Himself, who says, "All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works; for they say and do not;" and therefore it is that men who themselves lead unprofitable lives are heard with profit by others. For though they seek their own objects, they do not dare to teach their own doctrines, sitting as they do in the high places of ecclesiastical authority, which is established on sound doctrine. Wherefore our Lord Himself, before saying what I have just quoted about men of this stamp, made this observation: "The scribes and the Pharisees sit in Moses's seat." The seat they occupied then, which was not theirs but Moses', compelled them to say what was good, though they did what was evil. And so they followed their own course in their lives, but were prevented by the seat they occupied, which belonged to another, from preaching their own doctrines. Now these men do good to many by preaching what they themselves do not perform; but they would do good to very many more if they lived as they preach. For there are numbers who seek an excuse for their own evil lives in comparing the teaching with the conduct of their instructors, and who say in their hearts, or even go a little further, and say with their lips: Why do you not do yourself what you bid me do? And thus they cease to listen with submission to a man who does not listen to himself, and in despising the preacher they learn to despise the word that is preached. Wherefore the apostle, writing to Timothy, after telling him, "Let no man despise thy youth," adds immediately the course by which he would avoid contempt: "but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity."

Such a teacher as is here described may, to secure compliance, speak not only quietly and temperately, but even vehemently, without any breach of modesty, because his life protects him against contempt. For while he pursues an upright life, he takes care to maintain a good reputation as well, providing things honest in the sight of God and men, fearing God, and caring for men. In his very speech even he prefers to please by matter rather than by words; thinks that a thing is well said in proportion as it is true in fact, and that a teacher should govern his words, not let the words govern him. This is what the apostle says: "Not with wisdom of words, lest the cross of Christ should be made of none effect." To the same effect also is what he says to Timothy: "Charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers." Now this does not mean that, when adversaries oppose the truth, we are to say nothing in defense of the truth. For where, then, would be what he says when he is describing the sort of man a bishop ought to be: "that he may be able by sound doctrine both to exhort and convince the gainsayers?" To strive about words is not to be careful about the way to overcome error by truth, but to be anxious that your mode of expression should be preferred to that of another. The man who does not strive about words, whether he speak quietly, temperately, or vehemently, uses words with no other purpose than to make the truth plain, pleasing and effective; for not even love itself, which is the end of the commandment and the fulfilling of the law, can be rightly exercised unless the objects of love are true and not false. For as a man with a comely body but an ill-conditioned mind is a more painful object than if his body too were deformed, so men who teach lies are the more pitiable if they happen to be eloquent in speech. To speak eloquently, then, and wisely as well, is just to express truths which it is expedient to teach in fit and proper words,--words which in the subdued style are adequate, in the temperate, elegant, and in the majestic, forcible. But the man who cannot speak both eloquently and wisely should speak wisely without eloquence, rather than eloquently without wisdom.

If, however, he cannot do even this, let his life be such as shall not only secure a reward for himself, but afford an example to others; and let his manner of living be an eloquent sermon in itself. There are, indeed, some men who have a good delivery, but cannot compose anything to deliver. Now, if such men take what has been written with wisdom and eloquence by others, and commit it to memory, and deliver it to the people, they cannot be blamed, supposing them to do it without deception. For in this way many become preachers of the truth (which is certainly desirable), and yet not many teachers; for all deliver the discourse which one real teacher has composed, and there are no divisions among them. Nor are such men to be alarmed by the words of Jeremiah the prophet, through whom God denounces those who steal His words every one from his neighbour. For those who steal take what does not belong to them, but the word of God belongs to all who obey it; and it is the man who speaks well, but lives badly, who really takes the words that belong to another. For the good things he says seem to be the result of his own thought, and yet they have nothing in common with his manner of life. And so God has said that they steal His words who would appear good by speaking God's words, but are in fact bad, as they follow their own ways. And if you look closely into the matter, it is not really themselves who say the good things they say. For how can they say in words what they deny in deeds? It is not for nothing that the apostle says of such men: "They profess that they know God, but in works they deny Him." In one sense, then, they do say the things, and in another sense they do not say them; for both these statements must be true, both being made by Him who is the Truth. Speaking of such men, in one place He says, "Whatsoever they bid you observe, that observe and do; but do not ye after their works; "that is to say, what ye hear from their lips, that do; what ye see in their lives, that do ye not;--"for they say and do not." And so, though they do not, yet they say. But in another place, upbraiding such men, He says, "O generation of vipers, how can ye, being evil, speak good things?" And from this it would appear that even what they say, when they say what is good, it is not themselves who say, for in will and in deed they deny what they say. Hence it happens that a wicked man who is eloquent may compose a discourse in which the truth is set forth to be delivered by a good man who is not eloquent; and when this takes place, the former draws from himself what does not belong to him, and the latter receives from another what really belongs to himself. But when true believers render this service to true believers, both parties speak what is their own, for God is theirs, to whom belongs all that they say; and even those who could not compose what they say make it their own by composing their lives in harmony with it.

But whether a man is going to address the people or to dictate what others will deliver or read to the people, he ought to pray God to put into his mouth a suitable discourse. For if Queen Esther prayed, when she was about to speak to the king touching the temporal welfare of her race, that God would put fit words into her mouth, how much more ought he to pray for the same blessing who labours in word and doctrine for the eternal welfare of men? Those, again, who are to deliver what others compose for them ought, before they receive their discourse, to pray for those who are preparing it; and when they have received it, they ought to pray both that they themselves may deliver it well, and that those to whom they address it may give ear; and when the discourse has a happy issue, they ought to render thanks to Him from whom they know such blessings come, so that all the praise may be His "in whose hand are both we and our words."

This book has extended to a greater length than I expected or desired. But the reader or hearer who finds pleasure in it will not think it long. He who thinks it long, but is anxious to know its contents, may read it in parts. He who does not care to be acquainted with it need not complain of its length. I, however, give thanks to God that with what little ability I possess I have in these four books striven to depict, not the sort of man I am myself (for my defects are very many), but the sort of man he ought to be who desires to labour in sound, that is, in Christian doctrine, not for his own instruction only, but for that of others also.

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