1. The man who fears God seeks diligently in Holy Scripture for a knowledge of His will. And when he has become meek through piety, so as to have no love of strife; when furnished also with a knowledge of languages, so as not to be stopped by unknown words and forms of speech, and with the knowledge of certain necessary objects, so as not to be ignorant of the force and nature of those which are used figuratively; and assisted, besides, by accuracy in the texts, which has been secured by skill and care in the matter of correction;—when thus prepared, let him proceed to the examination and solution of the ambiguities of Scripture. And that he may not be led astray by ambiguous signs, so far as I can give him instruction (it may happen, however, that either from the greatness of his intellect, or the greater clearness of the light he enjoys, he shall laugh at the methods I am going to point out as childish),—but yet, as I was going to say, so far as I can give instruction, let him who is in such a state of mind that he can be instructed by me know, that the ambiguity of Scripture lies either in proper words or in metaphorical, classes which I have already described in the second book.¹

2. But when proper words make Scripture ambiguous, we must see in the first place that there is nothing wrong in our punctuation or pronunciation. Accordingly, if, when attention is given to the passage, it shall appear to be uncertain in what way it ought to be punctuated or pronounced, let the reader consult the rule of faith which he has gathered from the plainer passages of Scripture, and from the authority of the Church, and of which I treated at sufficient length when I was speaking in the first book about things. But if both readings, or all of them (if there are more than two), give a meaning in harmony with the faith, it remains to consult the context, both what goes before and what comes after, to see which interpretation, out of many that offer themselves, it pronounces for and permits to be dovetailed into itself.

3. Now look at some examples. The heretical pointing, "In principio erat verbum, et verbum erat apud Deum, et Deus erat," so as to make the next sentence run, "Verbum hoc erat in principio apud Deum," arises out of unwillingness to confess that the Word was God. But this must be rejected by the rule of faith, which, in reference to the equality of the Trinity, directs us to say: "et Deus erat verbum;" and then to add: "hoc erat in principio apud Deum."

4. But the following ambiguity of punctuation does not go against the faith in either way you take it, and therefore must be decided from the context. It is where the apostle says: "What I shall choose I wot not: for I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better: nevertheless to abide in the flesh is more needful for you." Now it is uncertain whether we should read, "ex duobus concupiscentiam habens" [having a desire for two things], or "compellor autem ex duobus" [I am in a strait betwixt two]; and so to add: "concupiscentiam habeas dissolvi, et esse cum Christo" [having a desire to depart, and to be with Christ].But since there follows "multo enim magis optimum" [for it is far better], it is evident that he says he has a desire for that which is better; so that, while he is in a strait betwixt two, yet he has a desire for one and sees a necessity for the other; a desire, viz., to be with Christ, and a necessity to remain in the flesh. Now this ambiguity is resolved by one word that follows, which is translated enim [for]; and the translators who have omitted this particle have preferred the interpretation which makes the apostle seem not only in a strait betwixt two, but also to have a desire for two. We must therefore punctuate the sentence thus: "et quid eligam ignoro: compellor autem ex duobus" [what I shall choose I wot not: for I am in a strait betwixt two]; and after this point follows: "concupiscentiam habens dissolvi, et esse cum Christo" [having a desire to depart, and to be with Christ]. And, as if he were asked why he has a desire for this in preference to the other, he adds: "multo enim magis optimum" [for it is far better]. Why, then, is he in a strait betwixt the two? Because there is a need for his remaining, which he adds in these terms: "manere in carne necessarium propter vos" [nevertheless to abide in the flesh is more needful for you].

5. Where, however, the ambiguity cannot be cleared up, either by the rule of faith or by the context, there is nothing to hinder us to point the sentence according to any method we choose of those that suggest themselves. As is the case in that passage to the Corinthians: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Receive us; we have wronged no man." It is doubtful whether we should read, mundemus nos ab omni coinquinatione carnis et spiritus" [let us cleanse ourselves from all filthiness of the flesh and spirit], in accordance with the passage, "that she may be holy both in body and in spirit," or, "mundemus nos ab omni coinquinatione carnis" [let us cleanse ourselves from all filthiness of the flesh], so as to make the next sentence, "et spiritus perficientes sanctificationem in timore Dei capite nos" [and perfecting holiness of spirit in the fear of God, receive us]. Such ambiguities of punctuation, therefore, are left to the reader's discretion.

6. And all the directions that I have given about ambiguous punctuations are to be observed likewise in the case of doubtful pronunciations. For these too, unless the fault lies in the carelessness of the reader, are corrected either by the rule of faith, or by a reference to the preceding or succeeding context; or if neither of these methods is applied with success, they will remain doubtful, but so that the reader will not be in fault in whatever way he may pronounce them. For example, if our faith that God will not bring any charges against His elect, and that Christ will not condemn His elect, did not stand in the way, this passage, "Who shall lay anything to the charge of God's elect?" might be pronounced in such a way as to make what follows an answer to this question, "God who justifieth," and to make a second question, "Who is he that condemneth?" with the answer, "Christ Jesus who died." But as it would be the height of madness to believe this, the passage will be pronounced in such a way as to make the first part a question of inquiry, and the second a rhetorical interrogative. Now the ancients said that the difference between an inquiry and an interrogative was this, that an inquiry admits of many answers, but loan interrogative the answer must be either "No" or "Yes." The passage will be pronounced, then, in such a way that after the inquiry, "Who shall lay anything to the charge of God's elect?" what follows will be put as an interrogative: "Shall God who justifieth?"—the answer" No" being understood. And in the same way we shall have the inquiry, "Who is he that condemneth?" and the answer here again in the form of an interrogative, "Is it Christ who died? yea, rather, who is risen again? who is even at the right hand of God? who also maketh intercession for us?"—the answer "No" being understood to every one of these questions. On the other hand, in that passage where the apostle says, "What shall we say then? That the Gentiles which followed not after righteousness have attained to righteousness;" unless after the inquiry, "What shall we say then?" what follows were given as the answer to this question: "That the Gentiles, which followed not after righteousness, have attained to righteousness;" it would not be in harmony with the succeeding context. But with whatever tone of voice one may choose to pronounce that saying of Nathanael's, "Can any good thing come out of Nazareth?"—whether with that of a man who gives an affirmative answer, so that "out of Nazareth" is the only part that belongs to the interrogation, or with that of a man who asks the whole question with doubt and hesitation,—I do not see how a difference can be made. But neither sense is opposed to faith.

7. There is, again, an ambiguity arising out of the doubtful sound of syllables; and this of course has relation to pronunciation. For example, in the passage, "My bone [os meum] was not hid from Thee, which Thou didst make in secret," it is not clear to the reader whether he should take the word os as short or long. If he make it short, it is the singular of ossa [bones]; if he make it long, it is the singular of ora [mouths]. Now difficulties such as this are cleared up by looking into the original tongue, for in the Greek we find not sto'ma [mouth], but hoste'on [bone]. And for this reason the vulgar idiom is frequently more useful in conveying the sense than the pure speech of the educated. For I would rather have the barbarism, non est absconditum a te assure meum, than have the passage in better Latin, but the sense less clear. But sometimes when the sound of a syllable is doubtful, it is decided by a word near it belonging to the same sentence. As, for example, that saying of the apostle, "Of the which I tell you before [praedico], as I have also told you in time past [praedixi], that they which do such things shall not inherit the kingdom of God." Now if he had only said, "Of the which I tell you before [quae praedico vobis]," and had not added, "as I have also told you in time past [sicut praedixi]," we could not know without going back to the original whether in the word praedico the middle syllable should be pronounced long or short. But as it is, it is clear that it should be pronounced long; for he does not say, sicut praedicavi, but sicut praedixi.

8. And not only these, but also those ambiguities that do not relate either to punctuation or pronunciation, are to be examined in the same way. For example, that one in the Epistle to the Thessalonians: Propterea consolati sumus fratres in vobis. Now it is doubtful whether fratres [brethren] is in the vocative or accusative case, and it is not contrary to faith to take it either way. But in the Greek language the two cases are not the same in form; and accordingly, when we look into the original, the case is shown to be vocative. Now if the translator had chosen to say, propterea consolationem habuimus fratres in vobis, he would have followed the words less literally, but there would have been less doubt about the meaning; or, indeed, if he had added nostri, hardly any one would have doubted that the vocative case was meant when he heard propterea consolati sumus fratres nostri in vobis. But this is a rather dangerous liberty to take. It has been taken, however, in that passage to the Corinthians, where the apostle says, "I protest by your rejoicing [per vestram gloriam] which I have in Christ Jesus our Lord, I die daily." For one translator has it, per vestram juro gloriam, the form of adjuration appearing in the Greek without any ambiguity. It is therefore very rare and very difficult to find any ambiguity in the case of proper words, as far at least as Holy Scripture is concerned, which neither the context, showing the design of the writer, nor a comparison of translations, nor a reference to the original tongue, will suffice to explain.

9.But the ambiguities of metaphorical words, about which I am next to speak, demand no ordinary care and diligence. In the first place, we must beware of taking a figurative expression literally. For the saying of the apostle applies in this case too: "The letter killeth, but the spirit giveth life." For when what is said figuratively is taken as if it were said literally, it is understood in a carnal manner. And nothing is more fittingly called the death of the soul than when that in it which raises it above the brutes, the intelligence namely, is put in subjection to the flesh by a blind adherence to the letter. For he who follows the letter takes figurative words as if they were proper, and does not carry out what is indicated by a proper word into its secondary signification; but, if he hears of the Sabbath, for example, thinks of nothing but the one day out of seven which recurs in constant succession; and when he hears of a sacrifice, does not carry his thoughts beyond the customary offerings of victims from the flock, and of the fruits of the earth. Now it is surely a miserable slavery of the soul to take signs for things, and to be unable to lift the eye of the mind above what is corporeal and created, that it may drink in eternal light.

10. This bondage, however, in the case of the Jewish people, differed widely from what it was in the case of the other nations; because, though the former were in bondage to temporal things, it was in such a way that in all these the One God was put before their minds. And although they paid attention to the signs of spiritual realities in place of the realities themselves, not knowing to what the signs referred, still they had this conviction rooted in their minds, that in subjecting themselves to such a bondage they were doing the pleasure of the one invisible God of all. And the apostle describes this bondage as being like to that of boys under the guidance of a schoolmaster. And those who clung obstinately to such signs could not endure our Lord's neglect of them when the time for their revelation had come; and hence their leaders brought it as a charge against Him that He healed on the Sabbath, and the people, clinging to these signs as if they were realities, could not believe that one who refused to observe them in the way the Jews did was God, or came from God. But those who did believe, from among whom the first Church at Jerusalem was formed, showed clearly how great an advantage it had been to be so guided by the schoolmaster that signs, which had been for a season imposed on the obedient, fixed the thoughts of those who observed them on the worship of the One God who made heaven and earth. These men, because they had been very near to spiritual things (for even in the temporal and carnal offerings and types, though they did not clearly apprehend their spiritual meaning, they had learnt to adore the One Eternal God,) were filled with such a measure of the Holy Spirit that they sold all their goods, and laid their price at the apostles' feet to be distributed among the needy, and consecrated themselves wholly to God as a new temple, of which the old temple they were serving was but the earthly type.

11. Now it is not recorded that any of the Gentile churches did this, because men who had for their gods idols made with hands had not been so near to spiritual things.

And if ever any of them endeavored to make it out that their idols were only signs, yet still they used them in reference to the worship and adoration of the creature. What difference does it make to me, for instance, that the image of Neptune is not itself to be considered a god, but only as representing the wide ocean, and all the other waters besides that spring out of fountains? As it is described by a poet of theirs, who says, if I recollect aright, "Thou, Father Neptune, whose hoary temples are wreathed with the resounding sea, whose beard is the mighty ocean flowing forth unceasingly, and whose hair is the winding rivers." This husk shakes its rattling stones within a sweet covering, and yet it is not food for men, but for swine. He who knows the gospel knows what I mean. What profit is it to me, then, that the image of Neptune is used with a reference to this explanation of it, unless indeed the result be that I worship neither? For any statue you like to take is as much god to me as the wide ocean. I grant, however, that they who make gods of the works of man have sunk lower than they who make gods of the works of God. But the command is that we should love and serve the One God, who is the Maker of all those things, the images of which are worshipped by the heathen either as gods, or as signs and representations of gods. If, then, to take a sign which has been established for a useful end instead of the thing itself which it was designed to signify, is bondage to the flesh, how much more so is it to take signs intended to represent useless things for the things themselves! For even if you go back to the very things signified by such signs, and engage your mind in the worship of these, you will not be anything the more free from the burden and the livery of bondage to the flesh.

12. Accordingly the liberty that comes by Christ took those whom it found under bondage to useful signs, and who were (so to speak) near to it, and, interpreting the signs to which they were in bondage, set them free by raising them to the realities of which these were signs. And out of such were formed the churches of the saints of Israel. Those, on the other hand, whom it found in bondage to useless signs, it not only freed from their slavery to such signs, but brought to nothing and cleared out of the way all these signs themselves, so that the Gentiles were turned from the corruption of a multitude of false gods, which Scripture frequently and justly speaks of as fornication, to the worship of the One God: not that they might now fall into bondage to signs of a useful kind, but rather that they might exercise their minds in the spiritual understanding of such.

13. Now he is in bondage to a sign who uses, or pays homage to, any significant object without knowing what it signifies: he, on the other hand, who either uses or honors a useful sign divinely appointed, whose force and significance he understands, does not honor the sign which is seen and temporal, but that to which all such signs refer. Now such a man is spiritual and free even at the time of his bondage, when it is not yet expedient to reveal to carnal minds those signs by subjection to which their carnality is to be overcome. To this class of spiritual persons belonged the patriarchs and the prophets, and all those among the people of Israel through whose instrumentality the Holy Spirit ministered unto us the aids and consolations of the Scriptures. But at the present time, after that the proof of our liberty has shone forth so clearly in the resurrection of our Lord, we are not oppressed with the heavy burden of attending even to those signs which we now understand, but our Lord Himself, and apostolic practice, have handed down to us a few rites in place of many, and these at once very easy to perform, most majestic in their significance, and most sacred in the observance; such, for example, as the sacrament of baptism, and the celebration of the body and blood of the Lord. And as soon as any one looks upon these observances he knows to what they refer, and so reveres them not in carnal bondage, but in spiritual freedom. Now, as to follow the letter, and to take signs for the things that are signified by them, is a mark of weakness and bondage; so to interpret signs wrongly is the result of being misled by error. He, however, who does not understand what a sign signifies, but yet knows that it is a sign, is not in bondage. And it is better even to be in bondage to unknown but useful signs than, by interpreting them wrongly, to draw the neck from under the yoke of bondage only to insert it in the coils of error.

14. But in addition to the foregoing rule, which guards us against taking a metaphorical form of speech as if it were literal, we must also pay heed to that which tells us not to take a literal form of speech as if it were figurative. In the first place, then, we must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: Whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God and one's neighbor; soundness of doctrine to the knowledge of God and one's neighbor. Every man, moreover, has hope in his own conscience, so far as he perceives that he has attained to the love and knowledge of God and his neighbor. Now all these matters have been spoken of in the first book.

15. But as men are prone to estimate sins, not by reference to their inherent sinfulness, but rather by reference to their own customs, it frequently happens that a man will think nothing blameable except what the men of his own country and time are accustomed to condemn, and nothing worthy of praise or approval except what is sanctioned by the custom of his companions; and thus it comes to pass, that if Scripture either enjoins what is opposed to the customs of the hearers, or condemns what is not so opposed, and if at the same time the authority of the word has a hold upon their minds, they think that the expression is figurative. Now Scripture enjoins nothing except charity, and condemns nothing except lust, and in that way fashions the lives of men. In the same way, if an erroneous opinion has taken possession of the mind, men think that whatever Scripture asserts contrary to this must be figurative. Now Scripture asserts nothing but the catholic faith, in regard to things past, future, and present. It is a narrative of the past, a prophecy of the future, and a description of the present. But all these tend to nourish and strengthen charity, and to overcome and root out lust.

16. I mean by charity that affection of the mind which aims at the enjoyment of God for His own sake, and the enjoyment of one's self and one's neighbor in subordination to God; by lust I mean that affection of the mind which aims at enjoying one's self and one's neighbor, and other corporeal things, without reference to God. Again, what lust, when unsubdued, does towards corrupting, one's own soul and body, is called vice; but what it does to injure another is called crime. And these are the two classes into which all sins may be divided. But the vices come first; for when these have exhausted the soul, and reduced it to a kind of poverty, it easily slides into crimes, in order to remove hindrances to, or to find assistance in, its vices. In the same way, what charity does with a view to one's own advantage is prudence; but what it does with a view to a neighbor's advantage is called benevolence. And here prudence comes first; because no one can confer an advantage on another which he does not himself possess. Now in proportion as the dominion of lust is pulled down, in the same proportion is that of charity built up.

17. Every severity, therefore, and apparent cruelty, either in word or deed, that is ascribed in Holy Scripture to God or His saints, avails to the pulling down of the dominion of lust. And if its meaning be clear, we are not to, give it some secondary reference, as if it were spoken figuratively. Take, for example, that saying of the apostle: "But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds: to them who, by patient continuance in well-doing, seek for glory, and honor, and immortality, eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile." But this is addressed to those who, being unwilling to subdue their lust, are themselves involved in the destruction of their lust. When, however, the dominion of lust is overturned in a man over whom it had held sway, this plain expression is used: "They that are Christ's have crucified the flesh, with the affections and lusts." Only that, even in these instances, some words are used figuratively, as for example, "the wrath of God" and "crucified." But these are not so numerous, nor placed in such a way as to obscure the sense, and make it allegorical or enigmatical, which is the kind of expression properly called figurative. But in the saying addressed to Jeremiah, "See, I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down," there is no doubt the whole of the language is figurative, and to be referred to the end I have spoken of.

18. Those things, again, whether only sayings or whether actual deeds, which appear to the inexperienced to be sinful, and which are ascribed to God, or to men whose holiness is put before us as an example, are wholly figurative, and the hidden kernel of meaning they contain is to be picked out as food for the nourishment of charity. Now, whoever uses transitory objects less freely than is the custom of those among whom he lives, is either temperate or superstitious; whoever, on the other hand, uses them so as to transgress the bounds of the custom of the good men about him, either has a further meaning in what he does, or is sinful. In all such matters it is not the use of the objects, but the lust of the user, that is to blame. Nobody in his sober senses would believe, for example, that when our Lord's feet were anointed by the woman with precious ointment, it was for the same purpose for which luxurious and profligate men are accustomed to have theirs anointed in those banquets which we abhor. For the sweet odor means the good report which is earned by a life of good works; and the man who wins this, while following in the footsteps of Christ, anoints His feet (so to speak) with the most precious ointment. And so that which in the case of other persons is often a sin, becomes, when ascribed to God or a prophet, the sign of some great truth. Keeping company with a harlot, for example, is one thing when it is the result of abandoned manners, another thing when done in the course of his prophecy by the prophet Hosea. Because it is a shamefully wicked thing to strip the body naked at a banquet among the drunken and licentious, it does not follow that it is a sin to be naked in the baths.

19. We must, therefore, consider carefully what is suitable to times and places and persons, and not rashly charge men with sins. For it is possible that a wise man may use the daintiest food without any sin of epicurism or gluttony, while a fool will crave for the vilest food with a most disgusting eagerness of appetite. And any sane man would prefer eating fish after the manner of our Lord, to eating lentiles after the manner of Esau, or barley after the manner of oxen. For there are several beasts that feed on commoner kinds of food, but it does not follow that they are more temperate than we are. For in all matters of this kind it is not the nature Of the things we use, but our reason for using them, and our manner of seeking them, that make what we do either praiseworthy or blameable.

20. Now the saints of ancient times were, under the form of an earthly kingdom, fore-shadowing and foretelling the kingdom of heaven. And on account of the necessity for a numerous offspring, the custom of one man having several wives was at that time blameless: and for the same reason it was not proper for one woman to have several husbands, because a woman does not in that way become more fruitful, but, on the contrary, it is base harlotry to seek either gain or offspring by promiscuous intercourse. In regard to matters of this sort, whatever the holy men of those times did without lust, Scripture passes over without blame, although they did things which could not be done at the present time, except through lust. And everything of this nature that is there narrated we are to take not only in its historical and literal, but also in its figurative and prophetical sense, and to interpret as bearing ultimately upon the end of love towards God or our neighbor, or both. For as it was disgraceful among the ancient Romans to wear tunics reaching to the heels, and furnished with sleeves, but now it is disgraceful for men honorably born not to wear tunics of that description: so we must take heed in regard to other things also, that lust do not mix with our use of them; for lust not only abuses to wicked ends the customs of those among whom we live, but frequently also transgressing the bounds of custom, betrays, in a disgraceful outbreak, its own hideousness, which was concealed under the cover of prevailing fashions.

21. Whatever, then, is in accordance with the habits of those with whom we are either compelled by necessity, or undertake as a matter of duty, to spend this life, is to be turned by good and great men to some prudent or benevolent end, either directly, as is our duty, or figuratively, as is allowable to prophets.

22. But when men unacquainted with other modes of life than their own meet with the record of such actions, unless they are restrained by authority, they look upon them as sins, and do not consider that their own customs either in regard to marriage, or feasts, or dress, or the other necessities and adornments of human life, appear sinful to the people of other nations and other times. And, distracted by this endless variety of customs, some who were half asleep (as I may say)—that is, who were neither sunk in the deep sleep of folly, nor were able to awake into the light of wisdom—have thought that there was no such thing as absolute right, but that every nation took its own custom for right; and that, since every nation has a different custom, and right must remain unchangeable, it becomes manifest that there is no such thing as right at all. Such men did not perceive, to take only one example, that the precept, "Whatsoever ye would that men should do to you, do ye even so to them," cannot be altered by any diversity of national customs. And this precept, when it is referred to the love of God, destroys all vices when to the love of one's neighbor, puts an end to all crimes. For no one is willing to defile his own dwelling; he ought not, therefore, to defile the dwelling of God, that is, himself. And no one wishes an injury to be done him by another; he himself, therefore, ought not to do injury to another.

23. The tyranny of lust being thus over-thrown, charity reigns through its supremely just laws of love to God for His own sake, and love to one's self and one's neighbor for God's sake. Accordingly, in regard to figurative expressions, a rule such as the following will be observed, to carefully turn over in our minds and meditate upon what we read till an interpretation be found that tends to establish the reign of love. Now, if when taken literally it at once gives a meaning of this kind, the expression is not to be considered figurative.

24. If the sentence is one of command, either forbidding a crime or vice, or enjoining an act of prudence or benevolence, it is not figurative. If, however, it seems to enjoin a crime or vice, or to forbid an act of prudence or benevolence, it is figurative. "Except ye eat the flesh of the Son of man," says Christ, "and drink His blood, ye have no life in you." This seems to enjoin a crime or a vice; it is therefore a figure, enjoining that we should have a share in the sufferings of our Lord, and that we should retain a sweet and profitable memory of the fact that His flesh was wounded and crucified for us. Scripture says: "If thine enemy hunger, feed him; if he thirst, give him drink;" and this is beyond doubt a command to do a kindness. But in what follows, "for in so doing thou shall heap coals of fire on his head," one would think a deed of malevolence was enjoined. Do not doubt, then, that the expression is figurative; and, while it is possible to interpret it in two ways, one pointing to the doing of an injury, the other to a display of superiority, let charity on the contrary call you back to benevolence, and interpret the coals of fire as the burning groans of penitence by which a man's pride is cured who bewails that he has been the enemy of one who came to his assistance in distress. In the same way, when our Lord says, "He who loveth his life shall lose it," we are not to think that He forbids the prudence with which it is a man's duty to care for his life, but that He says in a figurative sense, "Let him lose his life"—that is, let him destroy and lose that perverted and unnatural use which he now makes of his life, and through which his desires are fixed on temporal things so that he gives no heed to eternal. It is written: "Give to the godly man, and help not a sinner." The latter clause of this sentence seems to forbid benevolence; for it says, "help not a sinner." Understand, therefore, that "sinner" is put figuratively for sin, so that it is his sin you are not to help.

25. Again, it often happens that a man who has attained, or thinks he has attained, to a higher grade of spiritual life, thinks that the commands given to those who are still in the lower grades are figurative; for example, if he has embraced a life of celibacy and made himself a eunuch for the kingdom of heaven's sake, he contends that the commands given in Scripture about loving and ruling a wife are not to be taken literally, but figuratively; and if he has determined to keep his virgin unmarried, he tries to put a figurative interpretation on the passage where it is said, "Marry thy daughter, and so shall thou have performed a weighty matter." Accordingly, another of our rules for understanding the Scriptures will be as follows,—to recognize that some commands are given to all in common, others to particular classes of persons, that the medicine may act not only upon the state of health as a whole, but also upon the special weakness of each member. For that which cannot be raised to a higher state must be cared for in its own state.

26. We must also be on our guard against supposing that what in the Old Testament, making allowance for the condition of those times, is not a crime or a vice even if we take it literally and not figuratively, can be transferred to the present time as a habit of life. For no one will do this except lust has dominion over him, and endeavors to find support for itself in the very Scriptures which were intended to overthrow it. And the wretched man does not perceive that such matters are recorded with this useful design, that men of good hope may learn the salutary lesson, both that the custom they spurn can be turned to a good use, and that which they embrace can be used to condemnation, if the use of the former be accompanied with charity, and the use of the latter with lust.

27. For, if it was possible for one man to use many wives with chastity, it is possible for another to use one wife with lust. And I look with greater approval on the man who uses the fruitfulness of many wives for the sake of an ulterior object, than on the man who enjoys the body of one wife for its own sake. For in the former case the man aims at a useful object suited to the circumstances of the times; in the latter case he gratifies a lust which is engrossed in temporal enjoyments. And those men to whom the apostle permitted as a matter of indulgence to have one wife because of their incontinence, were less near to God than those who, though they had each of them numerous wives, yet just as a wise man uses food and drink only for the sake of bodily health, used marriage only for the sake of offspring. And, accordingly, if these last had been still alive at the advent of our Lord, when the time not of casting stones away but of gathering them together had come, they would have immediately made themselves eunuchs for the kingdom of heaven's sake. For there is no difficulty in abstaining unless when there is lust in enjoying. And assuredly those men of whom I speak knew that wantonness even in regard to wives is abuse and intemperance, as is proved by Tobit's prayer when he was married to his wife. For he says: "Blessed art Thou, O God of our fathers, and blessed is Thy holy and glorious name for ever; let the heavens bless Thee, and all Thy creatures. Thou madest Adam, and gavest him Eve his wife for an helper and stay. . . . And now, O Lord, Thou knowest that I take not this my sister for lust, but uprightly: therefore have pity on us, O Lord."

28. But those who, giving the rein to lust, either wander about steeping themselves in a multitude of debaucheries, or even in regard to one wife not only exceed the measure necessary for the procreation of children, but with the shameless licence of a sort of slavish freedom heap up the filth of a still more beastly excess, such men do not believe it possible that the men of ancient times used a number of wives with temperance, looking to nothing but the duty, necessary in the circumstances of the time, of propagating the race; and what they themselves, who are entangled in the meshes of lust, do not accomplish in the case of a single wife, they think utterly impossible in the case of a number of wives.

29. But these same men might say that it is not right even to honor and praise good and holy men, because they themselves when they are honored and praised, swell with pride, becoming the more eager for the emptiest sort of distinction the more frequently and the more widely they are blown about on the tongue of flattery, and so become so light that a breath of rumor, whether it appear prosperous or adverse, will carry them into the whirlpool of vice or dash them on the rocks of crime. Let them, then, learn how trying and difficult it is for themselves to escape either being caught by the bait of praise, or pierced by the stings of insult; but let them not measure others by their own standard.

Let them believe, on the contrary, that the apostles of our faith were neither puffed up when they were honored by men, nor cast down when they were despised. And certainly neither sort of temptation was wanting to those great men. For they were both cried up by the loud praises of believers, and cried down by the slanderous reports of their persecutors. But the apostles used all these things, as occasion served, and were not corrupted; and in the same way the saints of old used their wives with reference to the necessities of their own times, and were not in bondage to lust as they are who refuse to believe these things.

30. For if they had been under the influence of any such passion, they could never have restrained themselves from implacable hatred towards their sons, by whom they knew that their wives and concubines were solicited and debauched.

But when King David had suffered this injury at the hands of his impious and unnatural son, he not only bore with him in his mad passion, but mourned over him in his death. He certainly was not caught in the meshes of carnal jealousy, seeing that it was not his own injuries but the sins of his son that moved him. For it was on this account he had given orders that his son should not be slain if he were conquered in battle, that he might have a place of repentance after he was subdued; and when he was baffled in this design, he mourned over his son's death, not because of his own loss, but because he knew to what punishment so impious an adulterer and parricide had been hurried. For prior to this, in the case of another son who had been guilty of no crime, though he was dreadfully afflicted for him while he was sick, yet he comforted himself after his death.

31. And with what moderation and self-restraint those men used their wives appears chiefly in this, that when this same king, carried away by the heat of passion and by temporal prosperity, had taken unlawful possession of one woman, whose husband also he ordered to be put to death, he was accused of his crime by a prophet, who, when he had come to show him his sin, set before him the parable of the poor man who had but one ewe- lamb, and whose neighbor, though he had many, yet when a guest came to him spared to take of his own flock, but set his poor neighbor's one lamb before his guest to eat. And David's anger being kindled against the man, he commanded that he should be put to death, and the lamb restored fourfold to the poor man; thus unwittingly condemning the sin he had wittingly committed. And when he had been shown this, and God's punishment had been denounced against him, he wiped out his sin in deep penitence. But yet in this parable it was the adultery only that was indicated by the poor man's ewe-lamb; about the killing of the woman's husband,—that is, about the murder of the poor man himself who had the one ewe-lamb,—nothing is said in the parable, so that the sentence of condemnation is pronounced against the adultery alone. And hence we may understand with what temperance he possessed a number of wives when he was forced to punish himself for transgressing in regard to one woman. But in his case the immoderate desire did not take up its abode with him, but was only a passing guest. On this account the unlawful appetite is called even by the accusing prophet, a guest. For he did not say that he took the poor man's ewe-lamb to make a feast for his king, but for his guest. In the case of his son Solomon, however, this lust did not come and pass away like a guest, but reigned as a king. And about him Scripture is not silent, but accuses him of being a lover of strange women; for in the beginning of his reign he was inflamed with a desire for wisdom, but after he had attained it through spiritual love, he lost it through carnal lust.

32. Therefore, although all, or nearly all, the transactions recorded in the Old Testament are to be taken not literally only, but figuratively as well, nevertheless even in the case of those which the reader has taken literally, and which, though the authors of them are praised, are repugnant to the habits of the good men who since our Lord's advent are the custodians of the divine commands, let him refer the figure to its interpretation, but let him not transfer the act to his habits of life. For many things which were done as duties at that time, cannot now be done except through lust.

33. And when he reads of the sins of great men, although he may be able to see and to trace out in them a figure of things to come, let him yet put the literal fact to this use also, to teach him not to dare to vaunt himself in his own good deeds, and in comparison with his own righteousness, to despise others as sinners, when he sees in the case of men so eminent both the storms that are to be avoided and the shipwrecks that are to be wept over. For the sins of these men were recorded to this end, that men might everywhere and always tremble at that saying of the apostle: "Wherefore let him that thinketh he standeth take heed lest he fall." For there is hardly a page of Scripture on which it is not clearly written that God resisteth the proud and giveth grace to the humble.

34. The chief thing to be inquired into, therefore, in regard to any expression that we are trying to understand is, whether it is literal or figurative. For when it is ascertained to be figurative, it is easy, by an application of the laws of things which we discussed in the first book, to turn it in every way until we arrive at a true interpretation, especially when we bring to our aid experience strengthened by the exercise of piety. Now we find out whether an expression is literal or figurative by attending to the considerations indicated above.

And when it is shown to be figurative, the words in which it is expressed will be found to be drawn either from like objects or from objects having some affinity.

35. But as there are many ways in which things show a likeness to each other, we are not to suppose there is any rule that what a thing signifies by similitude in one place it is to be taken to signify in all other places. For our Lord used leaven both in a bad sense, as when He said, "Beware of the leaven of the Pharisees," and in a good sense, as when He said, "The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened."

36. Now the rule in regard to this variation has two forms. For things that signify now one thing and now another, signify either things that are contrary, or things that are only different. They signify contraries, for example, when they are used metaphorically at one time in a good sense, at another in a bad, as in the case of the leaven mentioned above. Another example of the same is that a lion stands for Christ in the place where it is said, "The lion of the tribe of Judah hath prevailed;" and again, stands for the devil where it is written, "Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." In the same way the serpent is used in a good sense, "Be wise as serpents;" and again, in a bad sense, "The serpent beguiled Eve through his subtilty." Bread is used in a good sense, "I am the living bread which came down from heaven;" in a bad, "Bread eaten in secret is pleasant." And so in a great many other cases. The examples I have adduced are indeed by no means doubtful in their signification, because only plain instances ought to be used as examples. There are passages, however, in regard to which it is uncertain in what sense they ought to be taken, as for example, "In the hand of the Lord there is a cup, and the wine is red: it is full of mixture." Now it is uncertain whether this denotes the wrath of God, but not to the last extremity of punishment, that is, "to the very dregs;" or whether it denotes the grace of the Scriptures passing away from the Jews and coming to the Gentiles, because "He has put down one and set up another,"—certain observances, however, which they understand in a carnal manner, still remaining among the Jews, for "the dregs hereof is not yet wrung out." The following is an example of the same object being taken, not in opposite, but only in different significations: water denotes people, as we read in the Apocalypse, and also the Holy Spirit, as for example, "Out of his belly shall flow rivers of living water;" and many other things besides water must be interpreted according to the place in which they are found.

37. And in the same way other objects are not single in their signification, but each one of them denotes not two only but sometimes even several different things, according to the connection in which it is found.

Now from the places where the sense in which they are used is more manifest we must gather the sense in which they are to be understood in obscure passages. For example, there is no better way of understanding the words addressed to God, "Take hold of shield and buckler and stand up for mine help, than by referring to the passage where we read, "Thou, Lord, hast crowned us with Thy favor as with a shield." And yet we are not so to understand it, as that wherever we meet with a shield put to indicate a protection of any kind, we must take it as signifying nothing but the favor of God. For we hear also of the shield of faith, "wherewith," says the apostle, "ye shall be able to quench all the fiery darts of the wicked. Nor ought we, on the other hand, in regard to spiritual armor of this kind to assign faith to the shield only; for we read in another place of the breastplate of faith: "putting on," says the apostle, "the breastplate of faith and love.

38. When, again, not some one interpretation, but two or more interpretations are put upon the same words of Scripture, even though the meaning the writer intended remain undiscovered, there is no danger if it can be shown from other passages of Scripture that any of the interpretations put on the words is in harmony with the truth. And if a man in searching the Scriptures endeavors to get at the intention of the author through whom the Holy Spirit spoke, whether he succeeds in this endeavor, or whether he draws a different meaning from the words, but one that is not opposed to sound doctrine, he is free from blame so long as he is supported by the testimony of some other passage of Scripture. For the author perhaps saw that this very meaning lay in the words which we are trying to interpret; and assuredly the Holy Spirit, who through him spoke these words, foresaw that this interpretation would occur to the reader, nay, made provision that it should occur to him, seeing that it too is founded on truth. For what more liberal and more fruitful provision could God have made in regard to the Sacred Scriptures than that the same words might be understood in several senses, all of which are sanctioned by the concurring testimony of other passages equally divine?

39. When, however, a meaning is evolved of such a kind that what is doubtful in it cannot be cleared up by indubitable evidence from Scripture, it remains for us to make it clear by the evidence of reason. But this is a dangerous practice. For it is far safer to walk by the light of Holy Scripture; so that when we wish to examine the passages that are obscured by metaphorical expressions, we may either obtain a meaning about which there is no controversy, or if a controversy arises, may settle it by the application of testimonies sought out in every portion of the same Scripture.

40. Moreover, I would have learned men to know that the authors of our Scriptures use all those forms of expression which grammarians call by the Greek name tropes, and use them more freely and in greater variety than people who are unacquainted with the Scriptures, and have learnt these figures of speech from Other writings, can imagine or believe. Nevertheless those who know these tropes recognize them in Scripture, and are very much assisted by their knowledge of them in understanding Scripture. But this is not the place to teach them to the illiterate, lest it might seem that I was teaching grammar. I certainly advise, however, that they be learnt elsewhere, although indeed I have already given that advice above, in the second book —namely, where I treated of the necessary knowledge of languages. For the written characters from which grammar itself gets its name (the Greek name for letters being gra'mmata are the signs of sounds made by the articulate voice with which we speak. Now of some of these figures of speech we find in Scripture not only examples (which we have of them all), but the very names as well: for instance, allegory, enigma, and parable. However, nearly, all these tropes which are said to be learnt as a matter of liberal education are found even in the ordinary speech of men who have learnt no grammar, but are content to use the vulgar idiom. For who does not say, "So may you flourish?" And this is the figure of speech called metaphor. Who does not speak of a fish-pond in which there is no fish, which was not made for fish, and yet gets its name from fish? And this is the figure called catachresis.

41. It would be tedious to go over all the rest in this way; for the speech of the vulgar makes use of them all, even of those more curious figures which mean the very opposite of what they say, as for example, those called irony and antiphrasis. Now in irony we indicate by the tone of voice the meaning we desire to convey; as when we say to a man who is behaving badly, "You are doing well." But it is not by the tone of voice that we make an antiphrasis to indicate the opposite of what the words convey; but either the words in which it is expressed are used in the opposite of their etymological sense, as a grove is called lucus from its want of light; or it is customary to use a certain form of expression, although it puts yes for no by a law of contraries, as when we ask in a place for what is not there, and get the answer, "There is plenty;" or we add words that make it plain we mean the opposite of what we say, as in the expression, "Beware of him, for he is a good man." And what illiterate man is there that does not use such expressions, although he knows nothing at all about either the nature or the names of these figures of speech? And yet the knowledge of these is necessary for clearing up the difficulties of Scripture; because when the words taken literally give an absurd meaning, we ought forthwith to inquire whether they may not be used in this or that figurative sense which we are unacquainted with; and in this way many obscure passages have had light thrown upon them.

42. One Tichonius, who, although a Donatist himself, has written most triumphantly against the Donatists (and herein showed himself of a most inconsistent disposition, that he was unwilling to give them up altogether), wrote a book which he called the Book of Rules, because in it he laid down seven rules, which are, as it were, keys to open the secrets of Scripture. And of these rules, the first relates to the Lord and His body, the second to the twofold division of the Lord's body, the third to the promises and the law, the fourth to species and genus, the fifth to times, the sixth to recapitulation, the seventh to the devil and his body. Now these rules, as expounded by their author, do indeed, when carefully considered, afford considerable assistance in penetrating the secrets of the sacred writings; but still they do not explain all the difficult passages, for there are several other methods required, which are so far from being embraced in this number of seven, that the author himself explains many obscure passages without using any of his rules; finding, indeed, that there was no need for them, as there was no difficulty in the passage of the kind to which his rules apply. As, for example, he inquires what we are to understand in the Apocalypse by the seven angels of the churches to whom John is commanded to write; and after much and various reasoning, arrives at the conclusion that the angels are the churches themselves. And throughout this long and full discussion, although the matter inquired into is certainly very obscure, no use whatever is made of the rules. This is enough for an example, for it would be too tedious and troublesome to collect all the passages in the canonical Scriptures which present obscurities of such a kind as require none of these seven rules for their elucidation.

43. The author himself, however, when commending these rules, attributes so much value to them that it would appear as if, when they were thoroughly known and duly applied, we should be able to interpret all the obscure passages in the law—that is, in the sacred books. For he thus commences this very book: "Of all the things that occur to me, I consider none so necessary as to write a little book of rules, and, as it were, to make keys for, and put windows in, the secret places of the law. For there are certain mystical rules which hold the key to the secret recesses of the whole law, and render visible the treasures of truth that are to many invisible. And if this system of rules be received as I communicate it, without jealousy, what is shut shall be laid open, and what is obscure shall be elucidated, so that a man travelling through the vast forest of prophecy shall, if he follow these rules as pathways of light, be preserved from going astray." Now, if he had said, "There are certain mystical rules which hold the key to some of the secrets of the law," or even "which hold the key to the great secrets of the law," and not what he does say, "the secret recesses of the whole law;" and if he had not said" What is shut shall be laid open," but, "Many things that are shut shall be laid open," he would have said what was true, and he would not, by attributing more than is warranted by the facts to his very elaborate and useful work, have led the reader into false expectations. And I have thought it right to say thus much, in order both that the book may be read by the studious (for it is of very great assistance in understanding Scripture), and that no more may be expected from it than it really contains. Certainly it must be read with caution, not only on account of the errors into which the author falls as a man, but chiefly on account of the heresies which he advances as a Donatist. And now I shall briefly indicate what these seven rules teach or advise.

44. The first is about the Lord and His body, and it is this, that, knowing as we do that the head and the body—that is, Christ and His Church—are sometimes indicated to us under one person (for it is not in vain that it is said to believers, "Ye then are Abraham's seed," when there is but one seed of Abraham, and that is Christ), we need not be in a difficulty when a transition is made from the head to the body or from the body to the head, and yet no change made in the person spoken of. For a single person is represented as saying, "He hath decked me as a bridegroom with ornaments, and adorned me as a bride with jewels" and yet it is, of course, a matter for interpretation which of these two refers to the head and which to the body, that is, which to Christ and which to the Church.

45. The second rule is about the twofold division of the body of the Lord; but this indeed is not a suitable name, for that is really no part of the body of Christ which will not be with Him in eternity. We ought, therefore, to say that the rule is about the true and the mixed body of the Lord, or the true and the counterfeit, or some such name; because, not to speak of eternity, hypocrites cannot even now be said to be in Him, although they seem to be in His Church. And hence this rule might be designated thus: Concerning the mixed Church. Now this rule requires the reader to be on his guard when Scripture, although it has now come to address or speak of a different set of persons, seems to be addressing or speaking of the same persons as before, just as if both sets constituted one body in consequence of their being for the time united in a common participation of the sacraments. An example of this is that passage in the Song of Solomon, "I am black, but comely, as the tents of Kedar, as the curtains of Solomon." For it is not said, I was black as the tents of Kedar, but am now comely as the curtains of Solomon. The Church declares itself to be at present both; and this because the good fish and the bad are for the time mixed up in the one net. For the tents of Kedar pertain to Ishmael, who "shall not be heir with the son of the free woman." And in the same way, when God says of the good part of the Church, "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight: these things will I do unto them, and not forsake them;" He immediately adds in regard to the other part, the bad that is mixed with the good, "They shall be turned back." Now these words refer to a set of persons altogether different from the former; but as the two sets are for the present united in one body, He speaks as if there were no change in the subject of the sentence. They will not, however, always be in one body; for one of them is that wicked servant of whom we are told in the gospel, whose lord, when he comes, "shall cut him asunder and appoint him his portion with the hypocrites."

46. The third rule relates to the promises and the law, and may be designated in other terms as relating to the spirit and the letter, which is the name I made use of when writing a book on this subject. It may be also named, of grace and the law. This, however, seems to me to be a great question in itself, rather than a rule to be applied to the solution of other questions. It was the want of clear views on this question that originated, or at least greatly aggravated, the Pelagian heresy. And the efforts of Tichonius to clear up this point were good, but not complete. For, in discussing the question about faith and works, he said that works were given us by God as the reward of faith, but that faith itself was so far our own that it did not come to us from God; not keeping in mind the saying of the apostle: "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ," But he had not come into contact with this heresy, which has arisen in our time, and has given us much labor and trouble in defending against it the grace of God which is through our Lord Jesus Christ, and which (according to the saying of the apostle, "There must be also heresies among you, that they which are approved may be made manifest among you") has made us much more watchful and diligent to discover in Scripture what escaped Tichonius, who, having no enemy to guard against, was less attentive and anxious on this point, namely, that even faith itself is the gift of Him who "hath dealt to every man the measure of faith." Whence it is said to certain believers: "Unto you it is given, in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." Who, then, can doubt that each of these is the gift of God, when he learns from this passage, and believes, that each of them is given? There are many other testimonies besides which prove this. But I am not now treating of this doctrine. I have, however, dealt with it, one place or another, very frequently.

47. The fourth rule of Tichonius is about species and genus. For so he calls it, intending that by species should be understood a part, by genus the whole of which that which he calls species is a part: as, for example, every single city is a part of the great society of nations: the city he calls a species, all nations constitute the genus. There is no necessity for here applying that subtilty of distinction which is in use among logicians, who discuss with great acuteness the difference between a part and a species. The rule is of course the same, if anything of the kind referred to is found in Scripture, not in regard to a single city, but in regard to a single province, or tribe, or kingdom. Not only, for example, about Jerusalem, or some of the cities of the Gentiles, such as Tyre or Babylon, are things said in Scripture whose significance oversteps the limits of the city, and which are more suitable when applied to all nations; but in regard to Judea also, and Egypt, and Assyria, or any other nation you choose to take which contains numerous cities, but still is not the whole world, but only a part of it, things are said which pass over the limits of that particular country, and apply more fitly to the whole of which this is a part; or, as our author terms it, to the genus of which this is a species. And hence these words have come to be commonly known, so that even uneducated people understand what is laid down specially, and what generally, in any given Imperial command. The same thing occurs in the case of men: things are said of Solomon, for example, the scope of which reaches far beyond him, and which are only properly understood when applied to Christ and His Church, of which Solomon is a part.

48. Now the species is not always overstepped, for things are often said of such a kind as evidently apply to it also, or perhaps even to it exclusively. But when Scripture, having up to a certain point been speaking about the species, makes a transition at that point from the species to the genus, the reader must then be carefully on his guard against seeking in the species what he can find much better and more surely in the genus. Take, for example, what the prophet Ezekiel says: "When the house of Israel dwelt in their own land, they defiled it by their own way, and by their doings: their way was before me as the uncleanness of a removed woman. Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it: and I scattered them among the heathen, and they were dispersed through the countries: according to their way, and according to their doings, I judged them." Now it is easy to understand that this applies to that house of Israel of which the apostle says, "Behold Israel after the flesh;" because the people of Israel after the flesh did both perform and endure all that is here referred to. What immediately follows, too, may be understood as applying to the same people. But when the prophet begins to say, "And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord," the reader ought now carefully to observe the way in which the species is overstepped and the genus taken in. For he goes on to say: "And I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh and I will give you a heart of flesh. And I will put y Spirit within you, and cause you to walk in my statutes, and ye shall keep my commandments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. I will also save you from all your uncleannesses." Now that this is a prophecy of the New Testament, to which pertain not only the remnant of that one nation of which it is elsewhere said, "For though the number of the children of Israel be as the sand of the sea, yet a remnant of them shall be saved," but also the other nations which were promised to their fathers and our fathers; and that there is here a promise of that washing of regeneration which, as we see, is now imparted to all nations, no one who looks into the matter can doubt. And that saying of the apostle, when he is commending the grace of the New Testament and its excellence in comparison with the Old, "Ye are our epistle ... written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart," has an evident reference to this place where the prophet says, "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Now the heart of flesh from which the apostle's expression, "the fleshy tables of the heart," is drawn, the prophet intended to point out as distinguished from the stony heart by the possession of sentient life; and by sentient he understood intelligent life. And thus the spiritual Israel is made up, not of one nation, but of all the nations which were promised to the fathers in their seed, that is, in Christ.

49. This spiritual Israel, therefore, is distinguished from the carnal Israel which is of one nation, by newness of grace, not by nobility of descent, in feeling, not in race; but the prophet, in his depth of meaning, while speaking of the carnal Israel, passes on, without indicating the transition, to speak of the spiritual, and although now speaking of the latter, seems to be still speaking of the former; not that he grudges us the dear apprehension of Scripture, as if we were enemies, but that he deals with us as a physician, giving us a wholesome exercise for our spirit. And therefore we ought to take this saying, "And I will bring you into your own land," and what he says shortly afterwards, as if repeating himself, "And ye shall dwell in the land that I gave to your fathers," not literally, as if they referred to Israel after the flesh, but spiritually, as referring to the spiritual Israel. For the Church, without spot or wrinkle, gathered out of all nations, and destined to reign for ever with Christ, is itself the land of the blessed, the land of the living; and we are to understand that this was given to the fathers when it was promised to them for what the fathers believed would be given in its own time was to them, on account of the unchangeableness of the promise and purpose, the same as if it were already given; just as the apostle, writing to Timothy, speaks. of the grace which is given to the saints: "Not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour." He speaks of the manifest. It is possible, however, that these words may refer to the land of the age to come, when there will be a new heaven and a new earth, wherein the unrighteous shall be unable to dwell. And so it is truly said to the righteous, that the land itself is theirs, no part of which will belong to the unrighteous; because it is the same as if it were itself given, when it is firmly settled that it shall be given.

50. The fifth rule Tichonius lays down is one he designates of times,— a rule by which we can frequently discover or conjecture quantities of time which are not expressly mentioned in Scripture. And he says that this rule applies in two ways: either to the figure of speech called synecdoche, or to legitimate numbers. The figure synecdoche either puts the part for the whole, or the whole for the part. As, for example, in reference to the time when, in the presence of only three of His disciples, our Lord was transfigured on the mount, so that His face shone as the sun, and His raiment was white as snow, one evangelist says that this event occurred "after eight days," while another says that it occurred "after six days." Now both of these statements about the number of days cannot be true, unless we suppose that the writer who says "after eight days," counted the latter part of the day on which Christ uttered the prediction and the first part of the day on which he showed its fulfillment as two whole days; while the writer who says "after six days," counted only the whole unbroken days between these two. This figure of speech, which puts the part for the whole, explains also the great question about the resurrection of Christ. For unless to the latter part of the day on which He suffered we join the previous night, and count it as a whole day, and to the latter part of the night in which He arose we join the Lord's day and He would be in the heart of the earth.

51. In the next place, our author calls those numbers legitimate which Holy Scriptures more highly favors such as seven, or ten, or twelve, or any of the other numbers which the diligent reader of Scripture soon comes to know. Now numbers of this sort are often means just the same as "His praise shall continually be in my mouth." And their force is exactly the same, either when multiplied by ten, as seventy hundred seven hundred (whence the seventy years mentioned in Jeremiah may be taken in a spiritual sense for into themselves, as ten into ten gives one hundred, and twelve into twelve gives one hundred and forty-four, which last number is used in the Apocalypse to signify the whole body of the saints. Hence it appears that it is not merely questions about times that are to be settled by these numbers, but that their significance is of much wider application, and extends to many subjects. That number in the Apocalypse, for example, mentioned above, has not reference to times, but to men.

52. The sixth rule Tichonius calls the recapitulation, which, with sufficient watchfulness, is discovered in difficult parts of Scripture. For certain occurrences are so related, that the narrative appears to be following the order of time, or the continuity of events, when it really goes back without mentioning it to previous occurrences, which had been passed over in their proper place. And we make mistakes if we do not understand this, from applying the rule here spoken of. For example, in the book of Genesis we read, "And the Lord God planted a garden eastward in Eden; and there He put the man whom He had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food." Now here it seems to be indicated that the events last mentioned took place after God had formed man and put him in the garden; whereas the fact is, that the two events having been briefly mentioned, viz., that God planted a garden, and there put the man whom He had formed, the narrative goes back, by way of recapitulation, to tell what had before been omitted, the way in which the garden was planted: that out of the ground God made to grow every tree that is pleasant to the sight, and good for fond. Here there follows "The tree of life also was in the midst of the garden, and the tree of knowledge of good and evil." Next the river is mentioned which watered the garden, and which was parted into four heads, the sources of four streams; and all this has reference to the arrangements of the garden. And when this is finished, there is a repetition of the this: "And the Lord God took the man, and put him into the garden of Eden." For it was after all these other things were done that man was put in the garden, as now appears from the order of the narrative itself: it was not after man was put there that the other things were done, as the previous statement might be thought to imply, did we not accurately mark and understand the recapitulation by which the narrative reverts to what had previously been passed over.

53. In the same book, again, when the generations of the sons of Noah are recounted, it is said: "These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations." And, again, when the sons of Shem are enumerated: "These are the sons of Shem, after their families, after their tongues, in their lands, after their nations." And it is added in reference to them all: "These are the families of the sons of Noah, after their generations in their nations; and by these were the nations divided in the earth after the flood. And the whole earth was of one language and of one speech." Now the addition of this sentence, "And the whole earth was of one language and of one speech," seems to indicate that at the time when the nations were scattered over the earth they had all one language in common; but this is evidently inconsistent with the previous words, in their families, after their tongues." For each family or nation could not be said to have its own language if all had one language in common. And so it is by way of recapitulation it is added, "And the whole earth was of one language and of one speech," the narrative here going back, without indicating the change, to tell how it was, that from having one language in common, the nations were divided into a multitude of tongues. And, accordingly, we are forthwith told of the building of the tower, and of this punishment being there laid upon them as the judgment of God upon their arrogance; and it was after this that they were scattered over the earth according to their tongues.

54. This recapitulation is found in a still more obscure form; as, for example, our Lord says in the gospel: "The same day that Lot went out of Sodom it rained fire from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away; and he back. Remember Lot's wife." Is it when our Lord shall have been revealed that men are to give heed to these sayings, and not to look behind them, that is, not to long after the past life which they have renounced? Is not the present rather the time to give heed to them, that when the Lord shall have been revealed every man may receive his reward according to the things he has given heed to or despised? And yet because Scripture says, "In that day," the time of the revelation of the Lord will be thought the time for giving heed to these sayings, unless the reader be watchful and intelligent so as to understand the recapitulation, in which he will be assisted by that other passage of Scripture which even in the time of the apostles proclaimed: "Little children, it is the last time." The very time then when the gospel is preached, up to the time that the Lord shall be revealed, is the day in which men ought to give heed to these sayings: for to the same day, which shall be brought to a close by a day of judgment, belongs that very revelation of the Lord here spoken of.

55. The seventh rule of Tichonius and the last, is about the devil and his body. For he is the head of the wicked, who are in a sense his body, and destined to go with him into the punishment of everlasting fire, just as Christ is the head of the Church, which is His body, destined to be with Him in His eternal kingdom and glory. Accordingly, as the first rule, which is called of the Lord and His body, directs us, when Scripture speaks of one and the same person, to take pains to understand which part of the statement applies to the head and which to the body; so this last rule shows us that statements are sometimes made about the devil, whose truth is not so evident in regard to himself as in regard to his body; and his body is made up not only of those who are manifestly out of the way, but of those also who, though they really belong to him, are for a time mixed up with the Church, until they depart from this life, or until the chaff is separated from the wheat at the last great winnowing. For example, what is said in Isaiah, "How he is fallen from heaven, Lucifer, son of the morning!" and the other statements of the context which, under the figure of the king of Babylon, are made about the same person, are of course to be understood of the devil; and yet the statement which is made in the same place, "He is ground down on the earth, who sendeth to all nations," does not altogether fitly apply to the head himself. For, although the devil sends his angels to all nations, yet it is his body, not himself, that is ground down on the each, except that he himself is in his body, which is beaten small like the dust which the wind blows from the face of the earth.

56. Now all these rules, except the one about the promises and the law, make one meaning to be understood where another is expressed, which is the peculiarity of figurative diction; and this kind of diction, it seems to me, is too widely spread to be comprehended in its full extent by any one. For, wherever one thing is said with the intention that another should be understood we have a figurative expression, even though the name of the trope is not to be found in the art of rhetoric. And when an expression of this sort occurs where it is customary to find it, there is no trouble in understanding it; when it occurs, however, where it is not customary, it costs labor to understand it, from some more, from some less, just as men have got more or less from God of the gifts of intellect, or as they have access to more or fewer external helps. And, as in the case of proper words which I discussed above, and in which things are to be understood just as they are expressed, so in the case of figurative words, in which one thing is expressed and another is to be understood, and which I have just finished speaking of as much as I thought enough, students of these venerable documents ought to be counselled not only to make themselves acquainted with the forms of expression ordinarily used in Scripture, to observe them carefully, and to remember them accurately, but also, what is especially and before all things necessary, to pray that they may understand them. For in these very books on the study of which they are intent, they read, "The Lord giveth wisdom: out of His mouth cometh knowledge and understanding;" and it is from Him they have received their very desire for knowledge, if it is wedded to piety. But about signs, so far as relates to words, I have now said enough. It remains to discuss, in the following book, so far as God has given me light, the means of communicating our thoughts to others.

1. THIS work of mine, which is entitled On Christian Doctrine, was at the commencement divided into two parts. For, after a preface, in which I answered by anticipation those who were likely to take exception to the work, I said, "There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the known, the meaning." As, then, I have already said a great deal about the mode of ascertaining the meaning, and have given three books to this one part of the subject, I shall only say a few things about the mode of making known the meaning, in order if four books.

2. In the first place, then, I wish by this preamble to put a stop to the expectations of readers who may think that I am about to lay down rules of rhetoric such as I have learnt and taught too, in the secular schools, and to warn them that they need not look for any such from me. Not that I think such rules of no use, but that whatever use they have is to be learnt elsewhere; and if any good man should happen to have leisure for learning them, he is not to ask me to teach them either in this work or any other.

3. Now, the art of rhetoric being available for the enforcing either of truth or falsehood, who will dare to say that truth in the person of its defenders is to take its stand unarmed against falsehood? For example, that those who are trying to persuade men of what is false are to know how to introduce their subject, so as to put the hearer into a friendly, or attentive, or teachable frame of mind, while the defenders of the truth shall be ignorant of that art? That the former are to tell their falsehoods briefly, clearly, and plausibly, while the latter shall tell the truth m such a way that it is tedious to listen to, hard to understand, and, in fine, not easy to believe it? That the former are to oppose the to melt, to enliven, and to rouse them, while the latter shall in defence of the truth be sluggish, and frigid, and somnolent? Who is such a fool as to think this wisdom? Since, then, the faculty of eloquence is available for both sides, and is of very great service in the enforcing either of wrong or right, why do not good men study to engage it on the side of truth, when bad men use it to obtain the triumph of wicked and worthless causes, and to further injustice and error?

4. But the theories and rules on this subject (to which, when you add a tongue thoroughly skilled by exercise and habit in the use of many words and many ornaments of speech, you have what is called eloquence or oratory) may be learnt apart from these writings of mine, if a suitable space of time be set aside for the purpose at a fit and proper age. But only by those who can learn them any one who cannot learn this art quickly can never thoroughly learn it at all. Whether this be true or not, why need we inquire? For even if this art can occasionally be in the end mastered by men of slower intellect, I do not think it of so much importance as to wish men who have arrived at mature age to spend time in learning it. It is enough that boys should give attention to it; and even of these, not all who are to be fitted for usefulness in the Church, but only those who are not yet engaged in any occupation of more urgent necessity, or which ought evidently to take precedence of it. For men of quick intellect and glowing temperament find it easier to become eloquent by reading and listening to eloquent speakers than by following rules for eloquence. And even outside the canon, which to our great advantage is fixed in a place of secure authority, there is no want of ecclesiastical writings, in reading which a man of ability will acquire a tinge of the eloquence with which they are written, even though he does not aim at this, but is solely intent on the matters treated of; especially, of course, if in addition he practise himself in writing, or dictating, and at last also in speaking, the opinions he has formed on grounds of piety them, and who speak with fluency and elegance, cannot always think of them when they are speaking so as to speak in accordance with them, unless they are discussing the rules themselves. Indeed, I think there are scarcely any who can do both things— that is, speak well, and; in order to do this, think of the rules of speaking while they are speaking. For we must be careful that what we have got to say does not escape us whilst we are thinking about saying it according to the rules of art. Nevertheless, in the speeches of eloquent men, we find rules of eloquence carried out which the speakers did not think of as aids to eloquence at the time when they were speaking, whether they had ever learnt them, or whether they had never even met with them. For it is because they are eloquent that they exemplify these rules; it is not that they use them in order to be eloquent.

5. And, therefore, as infants cannot learn to speak except by learning words and phrases from those who do speak, why should not men become eloquent without being taught any art of speech, simply by reading and learning the speeches of eloquent men, and by imitating them as far as they can? And what do we find from the examples themselves to be the case in this respect? We know numbers who, without acquaintance with rhetorical rules, are more eloquent than many who have learnt these; but we know no one who is eloquent without having read and listened to the speeches and debates of eloquent men. For even the art of grammar, which teaches correctness of speech, need not be learnt by boys, if they have the advantage of growing up and living among men who speak correctly. For without knowing the names of any of the faults, they will, from being accustomed to correct speech, lay hold upon whatever is faulty in the speech of any one they listen to, and avoid it; just as city-bred men, even when illiterate, seize upon the faults of rustics.

6. It is the duty, then, of the interpreter and teacher of Holy Scripture the defender of the true faith and the opponent of error, both to teach what is right and to refute what is wrong, and in the performance of this task to conciliate the hostile, to rouse the careless, and to tell the ignorant both what is occurring at present and what is probable in the future. But once that his hearers are friendly, attentive, and ready to learn, whether he has found them so, or has himself made them so the remaining objects are to be carried out in whatever way the case requires. If the hearers need teaching, the matter treated of must be made fully known by means of narrative. On the other hand, to clear up points that are doubtful requires reasoning and the exhibition of proof. If, however, the hearers require to be roused rather than instructed, in order that they may be diligent to do what they already know, and to bring their feelings into harmony with the truths they admit, greater vigor of speech is needed. Here entreaties and reproaches, exhortations and upbraidings, and all the other means of rousing the emotions, are necessary.

7. And all the methods I have mentioned are constantly used by nearly every one in cases where speech is the agency employed.

But as some men employ these coarsely, inelegantly, and frigidly, while others use them with acuteness, elegance, and spirit, the work that I am speaking of ought to be undertaken by one who can argue and speak with wisdom, if not with eloquence, and with profit to his hearers, even though he profit them less than he would if he could speak with eloquence too. But we must beware of the man who abounds in eloquent nonsense, and so much the more if the hearer is pleased with what is not worth listening to, and thinks that because the speaker is eloquent what he says must be true. And this opinion is held even by those who think that the art of rhetoric should be taught; for they confess that "though wisdom without eloquence is of little service to states, yet eloquence without wisdom is frequently a positive injury, and is of service never." If, then, the men who teach the principles of eloquence have been forced by truth to confess this in the very books which treat of eloquence, though they were ignorant of the true, that is, the heavenly wisdom which comes down from the Father of Lights, how much more ought we to feel it who are the sons and the ministers of this higher wisdom! Now a man speaks with more or less wisdom just as he has made more or less progress in the knowledge of Scripture; I do not mean by reading them much and committing them to memory, but by understanding them aright and carefully searching into their meaning. For there are who read and yet neglect them; they read to remember the words, but are careless about knowing the meaning. It is plain we must set far above these the men who are not so retentive of the words, but see with the eyes of the heart into the heart of Scripture. Better than either of these, however, is the man who, when he wishes, can repeat the words, and at the same time correctly apprehends their meaning.

8. Now it is especially necessary for the man who is bound to speak wisely, even though he cannot speak eloquently, to retain in memory the words of Scripture. For the more he discerns the poverty of his own speech, the more he ought to draw on the riches of Scripture, so that what he says in his own words he may prove by the words of Scripture; and he himself, though small and weak in his own words, may gain strength and power from the confirming testimony of great men. For his proof gives pleasure when he cannot please by his mode of speech. But if a man desire to speak not only with wisdom, but with eloquence also (and assuredly he will prove of greater service if he can do both), I would rather send him to read, and listen to, and exercise himself in imitating, eloquent men, than advise him to spend time with the teachers of rhetoric; especially if the men he reads and listens to are justly praised as having spoken, or as being accustomed to speak, not only with eloquence, but with wisdom also. For eloquent speakers are heard with pleasure; wise speakers with profit. And, therefore, Scripture does not say that the multitude of the eloquent, but "the multitude of the wise is the welfare of the world." And as we must often swallow wholesome bitters, so we must always avoid unwholesome sweets. But what is better than wholesome sweetness or sweet wholesomeness? For the sweeter we try to make such things, the easier it is to make their wholesomeness serviceable. And so there are writers of the Church who have expounded the Holy Scriptures, not only with wisdom, but with eloquence as well; and there is not more time for the reading of these than is sufficient for those who are studious and at leisure to exhaust them.

9. Here, perhaps, some one inquires whether the authors whose divinely- inspired writings constitute the canon, which carries with it a most wholesome authority, are to be considered wise only, or eloquent as well. A question which to me, and to those who think with me, is very easily settled. For where I understand these writers, it seems to me not only that nothing can be wiser, but also that nothing can be more eloquent. And I venture to affirm that all who truly understand what these writers say, perceive at the same time that it could not have been properly said in any other way. For as there is a kind of eloquence that is more becoming in youth, and a kind that is more becoming in old age, and nothing can be called eloquence if it be not suitable to the person of the speaker, so there is a kind of eloquence that is becoming in men who justly claim the highest authority, and who are evidently inspired of God. With this eloquence they spoke; no other would have been suitable for them; and this itself would be unsuitable in any other, for it is in keeping with their character, while it mounts as far above that of others (not from empty inflation, but from solid merit) as it seems to fall below them. Where, however, I do not understand these writers, though their eloquence is then less apparent, I have no doubt but that it is of the same kind as that I do understand. The very obscurity, too, of these divine and wholesome words was a necessary element in eloquence of a kind that was designed to profit our understandings, not only by the discovery of truth, but also by the exercise of their powers.

10. I could, however, if I had time, show those men who cry up their own form of language as superior to that of our authors (not because of its majesty, but because of its inflation), that all those powers and beauties of eloquence which they make their boast, are to be found in the sacred writings which God in His goodness has provided to mould our characters, and to guide us from this world of wickedness to the blessed world above. But it is not the qualities which these writers have in common with the heathen orators and poets that give me such unspeakable delight in their eloquence; I am more struck with admiration at the way in which, by an eloquence peculiarly their own, they so use this eloquence of ours that it is not conspicuous either by its presence or its absence: for it did not become them either to condemn it or to make an ostentatious display of it; and if they had shunned it, they would have done the former; if they had made it prominent. they might have appeared to be doing the latter. And in those passages where the learned do note its presence, the matters spoken of are such, that the words in which they are put seem not so much to be sought out by the speaker as spontaneously to suggest themselves; as if wisdom were walking out of its house,—that is, the breast of the wise man, and eloquence, like an inseparable attendant, followed it without being called for.

11. For who would not see what the apostle meant to say, and how wisely he has said it, in the following passage: "We glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us"? Now were any man unlearnedly learned (if I may use the expression) to contend that the apostle had here followed the rules of rhetoric, would not every Christian, learned or unlearned, laugh at him? And yet here we find the figure which is called in Greek kli'maz (climax,) and by some in Latin gradatio, for they do not care to call it scala (a ladder), when the words and ideas have a connection of dependency the one upon the other, as we see here that patience arises out of tribulation, experience out of patience, and hope out of experience. Another ornament, too, is found here; for after certain statements finished in a single tone of voice, which we call clauses and sections (membra et caesa), but the Greeks kw^la and ko'mmata, there follows a rounded sentence (ambitus sive circuitus) which the Greeks call peri'odos, the clauses of which are suspended on the voice of the speaker till the whole is completed by the last clause For of the statements which precede the period this is the first clause, "knowing that tribulation worketh patience;" the second, "and patience, experience;" the third, "and experience, hope." Then the period which is subjoined is completed in three clauses, of which the first is, "and hope maketh not ashamed;" the second, "because the love of God is shed abroad in our hearts;" the third, "by the Holy Ghost which is given unto us." But these and other matters of the same kind are taught in the art of elocution. As then I do not affirm that the apostle was guided by the rules of eloquence, so I do not deny that his wisdom naturally produced, and was accompanied by, eloquence.

12. In the Second Epistle to the Corinthians, again, he refutes certain false apostles who had gone out from the Jews, and had been trying to injure his character; and being compelled to speak of himself, though he ascribes this as folly to himself, how wisely and how eloquently he speaks! But wisdom is his guide, eloquence his attendant; he follows the first, the second follows him, and yet he does not spurn it when it comes after him. "I say again," he says, "Let no man think me a fool: if otherwise, yet as a fool receive me, that I may boast myself a little. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak. Howbeit, whereinsoever any is bold (I speak foolishly), I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool), I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths off. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern my infirmities." The thoughtful and attentive perceive how much wisdom there is in these words. And even a man sound asleep must notice what a stream of eloquence flows through them.

13. Further still, the educated man observes that those sections which the Greeks call ko'mmata, and the clauses and periods of which I spoke a short time ago, being intermingled in the most beautiful variety, make up the whole form and features (so to speak) of that diction by which even the unlearned are delighted and affected. For, from the place where I commenced to quote, the passage consists of periods: the first the smallest possible, consisting of two members; for a period cannot have less than two members, though it may have more: "I say again, let no man think me a fool." The next has three members: "if otherwise, yet as a fool receive me, that I may boast myself a little." The third has four members: "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting." The fourth has two: "Seeing that many glory after the flesh, I will glory also." And the fifth has two: "For ye suffer fools gladly, seeing ye yourselves are wise." The sixth again has two members: "for ye suffer, if a man bring you into bondage." Then follow three sections (caesa): "if a man devour you, if a man take of you, if a man exalt himself." Next three clauses (membra): if "a man smite you on the face. I speak as concerning reproach, as though we had been weak." Then is subjoined a period of three members: "Howbeit, whereinsoever any is bold (I speak foolishly), I am bold also." After this, certain separate sections being put in the interrogatory form, separate sections are also given as answers, three to three: "Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I." But a fourth section being put likewise in the interrogatory form, the answer is given not in another section (caesum) but in a clause (membrum): "Are they the ministers of Christ? (I speak as a fool.) I am more." Then the next four sections are given continuously, the interrogatory form being most elegantly suppressed: "in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft." Next is interposed a short period; for, by a suspension of the voice, "of the Jews five times" is to be marked off as constituting one member, to which is joined the second, "received I forty stripes save one." Then he returns to sections, and three are set down: "Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck." Next comes a clause: "a night and a day I have been in the deep." Next fourteen sections burst forth with a vehemence which is most appropriate: "In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." After this comes in a period of three members: "Besides those things which are without, that which cometh upon me daily, the care of all the churches." And to this he adds two clauses in a tone of inquiry: "Who is weak, and I am not weak? who is offended, and I burn not?" In fine, this whole passage, as if panting for breath, winds up with a period of two members: "If I must needs glory, I will glory of the things which concern mine infirmities." And I cannot sufficiently express how beautiful and delightful it is when after this outburst he rests himself, and gives the hearer rest, by interposing a slight narrative. For he goes on to say: "The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not." And then he tells, very briefly the danger he had been in, and the way he escaped it.

14. It would be tedious to pursue the matter further, or to point out the same facts in regard to other passages of Holy Scripture. Suppose i had taken the further trouble, at least in regard to the passages I have quoted from the apostle's writings, to point out figures of speech which are taught in the art of rhetoric? Is it not more likely that serious men would think I had gone too far, than that any of the studious would think I had done enough? All these things when taught by masters are reckoned of great value; great prices are paid for them, and the vendors puff them magniloquently. And I fear lest I too should smack of that puffery while thus descanting on matters of this kind. It was necessary, however, to reply to the ill-taught men who think our authors contemptible; not because they do not possess, but because they do not display, the eloquence which these men value so highly.

15. But perhaps some one is thinking that I have selected the Apostle Paul because he is our great orator. For when he says, "Though I be rude in speech, yet not in knowledge, he seems to speak as if granting so much to his detractors, not as confessing that he recognized its truth. If he had said, "I am indeed rude in speech, but not in knowledge," we could not in any way have put another meaning upon it. He did not hesitate plainly to assert his knowledge, because without it he could not have been the teacher of the Gentiles. And certainly if we bring forward anything of his as a model of eloquence, we take it from those epistles which even his very detractors, who thought his bodily presence weak and his speech contemptible, confessed to be weighty and powerful.

I see, then, that I must say something about the eloquence of the prophets also, where many things are concealed under a metaphorical style, which the more completely they seem buried under figures of speech, give the greater pleasure when brought to light. In this place, however, it is my duty to select a passage of such a kind that I shall not be compelled to explain the matter, but only to commend the style. And I shall do so, quoting principally from the book of that prophet who says that he was a shepherd or herdsman, and was called by God from that occupation, and sent to prophesy to the people of God. I shall not, however, follow the Septuagint translators, who, being themselves under the guidance of the Holy Spirit in their translation, seem to have altered some passages with the view of directing the reader's attention more particularly to the investigation of the spiritual sense; (and hence some passages are more obscure, because more figurative, in their translation;) but I shall follow the translation made from the Hebrew into Latin by the presbyter Jerome, a man thoroughly acquainted with both tongues.

16. When, then, this rustic, or quondam rustic prophet, was denouncing the godless, the proud, the luxurious, and therefore the most neglectful of brotherly love, he called aloud, saying: "Woe to you who are at ease in Zion, and trust in the mountain of Samaria, who are heads and chiefs of the people, entering with pomp into the house of Israel! Pass ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines, and to all the best kingdoms of these: is their border greater than your border? Ye that are set apart for the day of evil, and that come near to the seat of oppression; that lie upon beds of ivory, and stretch yourselves upon couches that eat the lamb of the flock, and the calves out of the midst of the herd; that chant to the sound of the viol. They thought that they had instruments of music like David; drinking wine in bowls, and anointing themselves with the costliest ointment: and they were not grieved for the affliction of Joseph." Suppose those men who, assuming to be themselves learned and eloquent, despise our prophets as untaught and unskillful of speech, had been obliged to deliver a message like this, and to men such as these, would they have chosen to express themselves in any respect differently—those of them, at least, who would have shrunk from raving like madmen?

17. For what is there that sober ears could wish changed in this speech? In the first place, the invective itself; with what vehemence it throws itself upon the drowsy senses to startle them into wakefulness: "Woe to you who are at ease in Zion, and trust in the mountains of Samaria, who are heads and chiefs of the people, entering with pomp into the house of Israel!" Next, that he may use the favors of God, who has bestowed upon them ample territory, to show their ingratitude in trusting to the mountain of Samaria, where idols were worshipped: "Pass ye unto Calneh," he says, "and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines, and to all the best kingdoms of these: is their border greater than your border?" At the same time also that these things are spoken of, the style is adorned with names of places as with lamps, such as "Zion," "Samaria," "Calneh," "Hamath the great," and "Gath of the Philistines." Then the words joined to these places are most appropriately varied: "ye are at ease," "ye trust," "pass on," "go," "descend."

18. And then the future captivity under an oppressive king is announced as approaching, when it is added: "Ye that are set apart for the day of evil, and come near to the seat of oppression." Then are subjoined the evils of luxury: "ye that lie upon beds of ivory, and stretch yourselves upon couches; that eat the lamb from the flock, and the calves out of the midst of the herd." These six clauses form three periods of two members each. For he does not say: Ye who are set apart for the day of evil, who come near to the seat of oppression, who sleep upon beds of ivory, who stretch yourselves upon couches, who eat the lamb from the flock, and calves out of the herd." If he had so expressed it, this would have had its beauty: six separate clauses running on, the same pronoun being repeated each time, and each clause finished by a single effort of the speaker's voice. But it is more beautiful as it is, the clauses being joined in pairs under the same pronoun, and forming three sentences, one referring to the prophecy of the captivity: "Ye that are set apart for the day of evil, and come near the seat of oppression;" the second to lasciviousness: "ye that lie upon beds of ivory, and stretch yourselves upon couches;" the third to gluttony: "who eat the lamb from the flock, and the calves out of the midst of the herd." So that it is at the discretion of the speaker whether he finish each clause separately and make six altogether, or whether he suspend his voice at the first, the third, and the fifth, and by joining the second to the first, the fourth to the third, and the sixth to the fifth, make three most elegant periods of two members each: one describing the imminent catastrophe; another, the lascivious couch; and the third, the luxurious table.

19. Next he reproaches them with their luxury in seeking pleasure for the sense of hearing. And here, when he had said, "Ye who chant to the sound of the viol," seeing that wise men may practise music wisely, he, with wonderful skill of speech, checks the flow of his invective, and not now speaking to, but of, these men, and to show us that we must distinguish the music of the wise from the music of the voluptuary, he does not say, "Ye who chant to the sound of the viol, and think that ye have instruments of music like David;" but he first addresses to themselves what it is right the voluptuaries should hear, "Ye who chant to the sound of the viol;" and then, turning to others, he intimates that these men have not even skill in their art: "they thought that they had instruments of music like David; drinking wine in bowls, and anointing themselves with the costliest ointment." These three clauses are best pronounced when the voice is suspended on the first two members of the period, and comes to a pause on the third.

20. But now as to the sentence which follows all these: "and they were not grieved for the affliction of Joseph." Whether this be pronounced continuously as one clause, or whether with more elegance we hold the words, "and they were not grieved," suspended on the voice, and then add, "for the affliction of Joseph," so as to make a period of two members; in any case, it is a touch of marvelous beauty not to say," and they were not grieved for the affliction of their brother;" but to put Joseph for brother, so as to indicate brothers in general by the proper name of him who stands out illustrious from among his brethren, both in regard to the injuries he suffered and the good return he made. And, indeed, I do not know whether this figure of speech, by which Joseph is put for brothers in general, is one of those laid down in that art which I learnt and used to teach. But how beautiful it is, and how it comes home to the intelligent reader, it is useless to tell any one who does not himself feel it.

21. And a number of other points bearing on the laws of eloquence could be found in this passage which I have chosen as an example. But an intelligent reader will not be so much instructed by carefully analysing it as kindled by reciting it with spirit. Nor was it composed by man's art and care, but it flowed forth in wisdom and eloquence from the Divine mind; wisdom not aiming at eloquence, yet eloquence not shrinking from wisdom. For if, as certain very eloquent and acute men have perceived and said, the rules which are laid down in the art of oratory could not have been observed, and noted, and reduced to system, if they had not first had their birth in the genius of orators, is it wonderful that they should be found in the messengers of Him who is the author of all genius? Therefore let us acknowledge that the canonical writers are not only wise but eloquent also, with an eloquence suited to a character and position like theirs.

22. But although I take some examples of eloquence from those writings of theirs which there is no difficulty in understanding, we are not by any means to suppose that it is our duty to imitate them in those passages where, with a view to exercise and train the minds of their readers, and to break in upon the satiety and stimulate the zeal of those who are willing to learn, and with a view also to throw a veil over the minds of the godless either that they may be converted to piety or shut out from a knowledge of the mysteries, from one or other of these reasons they have expressed themselves with a useful and wholesome obscurity. They have indeed expressed themselves in such a way that those who in after ages understood and explained them aright have in the Church of God obtained an esteem, not indeed equal to that with which they are themselves regarded, but coming next to it. The expositors of these writers, then, ought not to express themselves in the same way, as if putting forward their expositions as of the same authority; but they ought in all their deliverances to make it their first and chief aim to be understood, using as far as possible such clearness of speech that either he will be very dull who does not understand them, or that if what they say should not be very easily or quickly understood, the reason will lie not in their manner of expression, but in the difficulty and subtilty of the matter they are trying to explain.

23. For there are some passages which are not understood in their proper force, or are understood with great difficulty, at whatever length, however clearly, or with whatever eloquence the speaker may expound them; and these should never be brought before the people at all, or only on rare occasions when there is some urgent reason. In books, however, which are written in such a style that, if understood, they, so to speak, draw their own readers, and if not understood, give no trouble to those who do not care to read them and in private conversations, we must not shrink from the duty of bringing the truth which we ourselves have reached within the comprehension of others, however difficult it may be to understand it, and whatever labor in the way of argument it may cost us. Only two conditions are to be insisted upon, that our hearer or companion should have an earnest desire to learn the truth, and should have capacity of mind to receive it in whatever form it may be communicated, the teacher not being so anxious about the eloquence as about the clearness of his teaching.

24. Now a strong desire for clearness sometimes leads to neglect of the more polished forms of speech, and indifference about what sounds well, compared with what dearly expresses and conveys the meaning intended. Whence a certain author, when dealing with speech of this kind, says that there is in it "a kind of careful negligence." Yet while taking away ornament, it does not bring in vulgarity of speech; though good teachers have, or ought to have, so great an anxiety about teaching that they will employ a word which cannot be made pure Latin without becoming obscure or ambiguous, but which when used according to the vulgar idiom is neither ambiguous nor obscure) not in the way the learned, but rather in the way the unlearned employ it. For if our translators did not shrink from saying, "Non congregabo conventicula eorum de sanguinibus," because they felt that it was important for the sense to put a word here in the plural which in Latin is only used in the singular; why should a teacher of godliness who is addressing an unlearned audience shrink from using ossum instead of os, if he fear that the latter might be taken not as the singular of ossa, but as the singular of ora, seeing that African ears have no quick perception of the shortness or length of vowels? And what advantage is there in purity of speech which does not lead to understanding in the hearer, seeing that there is no use at all in speaking, if they do not understand us for whose sake we speak? He, therefore, who teaches will avoid all words that do not teach; and if instead of them he can find words which are at once pure and intelligible, he will take these by preference; if, however, he cannot, either because there are no such words, or because they do not at the time occur to him, he will use words that are not quite pure, if only the substance of his thought be conveyed and apprehended in its integrity.

25. And this must be insisted on as necessary to our being understood, not only in conversations, whether with one person or with several, but much more in the case of a speech delivered in public: for in conversation any one has the power of asking a question; but when all are silent that one may be heard, and all faces are turned attentively upon him, it is neither customary nor decorous for a person to ask a question about what he does not understand; and on this account the speaker ought to be especially careful to give assistance to those who cannot ask it. Now a crowd anxious for instruction generally shows by its movements if it understands what is said; and until some indication of this sort be given, the subject discussed ought to be turned over and over, and put in every shape and form and variety of expression, a thing which cannot be done by men who are repeating words prepared beforehand and committed to memory. As soon, however, as the speaker has ascertained that what he says is understood, he ought either to bring his address to a close, or pass on to another point. For if a man gives pleasure when he throws light upon points on which people wish for instruction, he becomes wearisome when he dwells at length upon things that are already well known, especially when men's expectation was fixed on having the difficulties of the passage removed. For even things that are very well known are told for the sake of the pleasure they give, if the attention be directed not to the things themselves, but to the way in which they are told. Nay, even when the style itself is already well known, if it be pleasing to the hearers, it is almost a matter of indifference whether he who speaks be a speaker or a reader. For things that are gracefully written are often not only read with delight by those who are making their first acquaintance with them, but re-read with delight by those who have already made acquaintance with them, and have not yet forgotten them; nay, both these classes will derive pleasure even from hearing another man repeat them. And if a man has forgotten anything, when he is reminded of it he is taught. But I am not now treating of the mode of giving pleasure. I am speaking of the mode in which men who desire to learn ought to be taught. And the best mode is that which secures that he who hears shall hear the truth, and that what he hears he shall understand. And when this Joint has been reached, no further labor need be spent on the truth itself, as if it required further explanation; but perhaps some trouble may be taken to enforce it so as to bring it home to the heart. If it appear right to do this, it ought to be done so moderately as not to toad to weariness and impatience.

26. For teaching, of course, true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure; yet if this be done without grace of style, the benefit does not extend beyond the few eager students who are anxious to know whatever is to be learnt, however rude and unpolished the form in which it is put; and who, when they have succeeded in their object, find the plain truth pleasant food enough. And it is one of the distinctive features of good intellects not to love words, but the truth in words. For of what service is a golden key, if it cannot open what we want it to open? Or what objection is there to a wooden one if it can, seeing that to open what is shut is all we want? But as there is a certain analogy between learning and eating, the very food without which it is impossible to live must be flavored to meet the tastes of the majority.

27. Accordingly a great orator has truly said that "an eloquent man must speak so as to teach, to delight, and to persuade." Then he adds: "To teach is a necessity, to delight is a beauty, to persuade is a triumph." Now of these three, the one first mentioned, the teaching, which is a matter of necessity, depends on what we say; the other two on the way we say it. He, then, who speaks with the purpose of teaching should not suppose that he has said what he has to say as long as he is not understood; for although what he has said be intelligible to himself it is not said at all to the man who does not understand it. If, however, he is understood, he has said his say, whatever may have been his manner of saying it. But if he wishes to delight or persuade his hearer as well, he will not accomplish that end by putting his thought in any shape no matter what, but for that purpose the style of speaking is a matter of importance. And as the hearer must be pleased in order to secure his attention, so he must be persuaded in order to move him to action. And as he is pleased if you speak with sweetness and elegance, so he is persuaded if he be drawn by your promises, and awed by your threats; if he reject what you condemn, and embrace what you commend; if he grieve when you heap up objects for grief, and rejoice when you point out an object for joy; if he pity those whom you present to him as objects of pity, and shrink from those whom you set before him as men to be feared and shunned. I need not go over all the other things that can be done by powerful eloquence to move the minds of the hearers, not telling them what they ought to do, but urging them to do what they already know ought to be done.

28. If, however, they do not yet know this, they must of course be instructed before they can be moved. And perhaps the mere knowledge of their duty will have such an effect that there will be no need to move them with greater strength of eloquence. Yet when this is needful, it ought to be done. And it is needful when people, knowing what they ought to do, do it not. Therefore, to teach is a necessity. For what men know, it is in their own hands either to do or not to I do. But who would say that it is their duty to do what they do not know? On the same principle, to persuade is not a necessity: for it is not always called for; as, for example, when the hearer yields his assent to one who simply teaches or gives pleasure. For this reason also to persuade is a triumph, because it is possible that a man may be taught and delighted, and yet not give his consent. And what will be the use of gaining the first two ends if we fail in the third? Neither is it a necessity to give pleasure; for when, in the course of an address, the truth is clearly pointed out (and this is the true function of teaching), it is not the fact, nor is it the intention, that the style of speech should make the truth pleasing, or that the style should of itself give pleasure; but the truth itself, when exhibited in its naked simplicity, gives pleasure, because it is the truth. And hence even falsities are frequently a source of pleasure when they are brought to light and exposed. It is not, of course, their falsity that gives pleasure; but as it is true that they are false, the speech which shows this to be true gives pleasure.

29. But for the sake of those who are so fastidious that they do not care for truth unless it is put in the form of a pleasing discourse, no small place has been assigned in eloquence to the art of pleasing. And yet even this is not enough for those stubborn-minded men who both understand and are pleased with the teacher's discourse, without deriving any profit from it. For what does it profit a man that he both confesses the truth and praises the eloquence, if he does not yield his consent, when it is only for the sake of securing his consent that the speaker in urging the truth gives careful attention to what he says? If the truths taught are such that to believe or to know them is enough, to give one's assent implies nothing more than to confess that they are true. When, however, the truth taught is one that must be carried into practice, and that is taught for the very purpose of being practised, it is useless to be persuaded of the truth of what is said, it is useless to be pleased with the manner in which it is said, if it be not so learnt as to be practised. The eloquent divine, then, when he is urging a practical truth, must not only teach so as to give instruction, and please so as to keep up the attention, but he must also sway the mind so as to subdue the will. For if a man be not moved by the force of truth, though it is demonstrated to his own confession, and clothed in beauty of style, nothing remains but to subdue him by the power of eloquence.

30. And so much labor has been spent by men on the beauty of expression here spoken of, that not only is it not our duty to do, but it is our duty to shun and abhor, many and heinous deeds of wickedness and baseness which wicked and base men have with great eloquence recommended, not with a view to gaining assent, but merely for the sake of being read with pleasure. But may God avert from His Church what the prophet Jeremiah says of the synagogue of the Jews: "A wonderful and horrible thing is committed in the land: the prophets prophesy falsely, and the priests applaud them with their hands; and my people love to have it so: and what will ye do in the end thereof?" O eloquence, which is the more terrible from its purity, and the more crushing from its solidity! Assuredly it is "a hammer that breaketh the rock in pieces." For to this God Himself has by the same prophet compared His own word spoken through His holy prophets. God forbid, then, God forbid that with us the priest should applaud the false prophet, and that God's people should love to have and so. God forbid, I say, that with us there should be such terrible madness! For what shall we do in the end thereof? And assuredly it is preferable, even though what is said should be less intelligible, less pleasing, and less persuasive, that truth be spoken, and that what is just, not what is iniquitous, be listened to with pleasure. But this, of course, cannot be, unless what is true and just be expressed with elegance.

31. In a serious assembly, moreover, such as is spoken of when it is said, "I will praise Thee among much people," no pleasure is derived from that species of eloquence which indeed says nothing that is false, but which buries small and unimportant truths under a frothy mass of ornamental words, such as would not be graceful or dignified even if used to adorn great and fundamental truths. And something of this sort occurs in a letter of the blessed Cyprian, which, I think, came there by accident, or else was inserted designedly with this view, that posterity might see how the wholesome discipline of Christian teaching had cured him of that redundancy of language, and confined him to a more dignified and modest form of eloquence, such as we find in his subsequent letters, a style which is admired without effort, is sought after with eagerness, but is not attained without great difficulty. He says, then, in one place," Let us seek this abode: the neighboring solitudes afford a retreat where, whilst the spreading shoots of the vine trees, pendulous and intertwined, creep amongst the supporting reeds, the leafy covering has made a portico of vine." There is wonderful fluency and exuberance of language here; but it is too florid to be pleasing to serious minds. But people who are fond of this style are apt to think that men who do not use it, but employ a more chastened style, do so because they cannot attain the former, not because their judgment teaches them to avoid it. Wherefore this holy man shows both that he can speak in that style, for he has done so once, and that he does not choose, for he never uses it again.

32. And so our Christian orator, while he says what is just, and holy, and good (and he ought never to say anything else), does all he can to be heard with intelligence, with pleasure, and with obedience; and he need and so far as he succeeds, he will succeed more by piety in prayer than by gifts of oratory; and so he ought to pray for himself, and for those he is about to address, before he attempts to speak. And when the hour is come that he must speak, he ought, before he opens his mouth, to lift up his thirsty soul to God, to drink in what he is about to pour forth, and to be himself filled with what he is about to distribute. For, as in regard to every matter of faith and love there are many things that may be said, and many ways of saying them, who knows what it is expedient at a given moment for us to say, or to be heard saying, except God who knows the hearts of all? And who can make us say what we ought, and in the way we ought, except Him in whose hand both we and our speeches are? Accordingly, he who is anxious both to know and to teach should learn all that is to be taught, and acquire such a faculty of speech as is suitable for a divine. But when the hour for speech arrives, let him reflect upon that saying of our Lord's as better suited to the wants of a pious mind "Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." The Holy Spirit, then, speaks thus in those who for Christ's sake are delivered to the persecutors; why not also in those who deliver Christ's message to those who are wilting to learn?

33. Now if any one says that we need not direct men how or what they should teach, since the Holy Spirit makes them teachers, he may as well say that we need not pray, since our Lord says, "Your Father knoweth what things ye have need of before ye ask Him;" or that the Apostle Paul should not have given directions to Timothy and Titus as to how or what they should teach others. And these three apostolic epistles ought to be constantly before the eyes of every one who has obtained the position of a teacher in the Church. In the First Epistle to Timothy do we not read: "These things command and teach?" What these things are, has been told previously. Do we not read there: "Rebuke not an elder, but entreat him as a father?" Is it not said in the Second Epistle: "Hold fast the form of sound words, which thou hast heard of me?" And is he not be ashamed, rightly dividing the word of truth?" And in the same place: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine." And so in the Epistle to Titus, does he not say that a bishop ought to "hold fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers?" There, too, he says: "But speak thou the things which become sound doctrine: that the aged men be sober," and so on. And there, too: "These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Put them in mind to be subject to principalities and powers" and so on. What then are we to think? Does the apostle in any way contradict himself, when, though he says that men are made teachers by the operation of the Holy Spirit, he yet himself gives them directions how and what they should teach? Or are we to understand, that though the duty of men to teach even the teachers does not cease when the Holy Spirit is given, yet that neither is he who planteth anything, nor he who watereth, but God who giveth the increase? Wherefore though holy men be our helpers, or even holy angels assist us, no one learns aright the things that pertain to life with God, until God makes him ready to learn from Himself, that God who is thus addressed in the psalm: "Teach me to do Thy will; for Thou art my God." And so the same apostle says to Timothy himself, speaking, of course, as teacher to disciple: "But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them." For as the medicines which men apply to the bodies of their fellow-men are of no avail except God gives them virtue (who can heal without their aid, though they cannot without His), and yet they are applied; and if it be done from a sense of duty, it is esteemed a work of mercy or benevolence; so the aids of teaching, applied through the instrumentality of man, are of advantage to the soul only when God works to make them of advantage, who could give the gospel to man even without the help or agency of men.

34. He then who, in speaking, aims at enforcing what is good, should not despise any of those three objects, either to teach, or to give pleasure, or to move, and should pray and strive, as we have said above, to be heard with intelligence, with pleasure, and with ready compliance And when he does this with elegance and propriety, he may justly be called eloquent, even though he do not carry with him the assent of his hearer. For it is these three ends, viz., teaching, giving pleasure, and moving, that the great master of Roman eloquence himself seems to have intended that the following three directions should subserve: "He, then, shall be eloquent, who can say little things in a subdued style, moderate things in a temperate style, and great things in a majestic style:" as if he had taken in also the three ends mentioned above, and had embraced the whole in one sentence thus: "He, then, shall be eloquent, who can say little things in a subdued style, in order to give instruction, moderate things in a temperate style, in order to give pleasure, and great things in a majestic style, in order to sway the mind."

35. Now the author I have quoted could have exemplified these three directions, as laid down by himself, in regard to legal questions: he could not, however, have done so in regard to ecclesiastical questions,—the only ones that an address such as I wish to give shape to is concerned with. For of legal questions those are called small which have reference to pecuniary transactions; those great where a matter relating to man's life or liberty comes up. Cases, again, which have to do with neither of these, and where the intention is not to get the hearer to do, or to pronounce judgment upon anything, but only to give him pleasure, occupy as it were a middle place between the former two, and are on that account called middling, or moderate. For moderate things get their name from modus (a measure); and it is an abuse, not a proper use of the word moderate, to put it for little. In questions like ours, however, where all things, and especially those addressed to the people from the place of authority, ought to have reference to men's salvation, and that not their temporal but their eternal salvation, and where also the thing to be guarded against is eternal ruin, everything that we say is important; so much so, that even what the preacher says about pecuniary matters, whether it have reference to loss or gain, whether the amount be great or small, should not seem unimportant. For justice is never unimportant, and justice ought assuredly to be observed, even in small affairs of money, as our Lord says: "He that is faithful in that which is least, is faithful also in much." That which is least, then, is very little; but to be faithful in that which is least is great. For as the nature of the circle, viz., that all lines drawn from the centre to the circumference are equal, is the same in a great disk that it is in the smallest coin; so the greatness of justice is in no degree lessened, though the matters to which justice is applied be small.

36. And when the apostle spoke about trials in regard to secular affairs (and what were these but matters of money?), he says: "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If, then, ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God?" Why is it that the apostle is so indignant, and that he thus accuses, and upbraids, and chides, and threatens? Why is it that the changes in his tone, so frequent and so abrupt, testify to the depth of his emotion? Why is it, in fine, that he speaks in a tone so exalted about matters so very trifling? Did secular matters deserve so much at his hands? God forbid. No; but all this is done for the sake of justice, charity, and piety, which in the judgment of every sober mind are great, even when applied to matters the very least.

37. Of course, if we were giving men advice as to how they ought to conduct secular cases, either for themselves or for their connections, before the church courts, we would tightly advise them to conduct them quietly as matters of little moment. But we are treating of the manner of speech of the man who is to be a teacher of the truths which deliver us from eternal misery and bring us to eternal happiness; and wherever these truths are spoken of, whether in public or private, whether to one or many, whether to friends or enemies, whether in a continuous discourse or in conversation, whether in tracts, or in books, or in letters long or short, they are of great importance. Unless indeed we are prepared to say that, because a cup of cold water is a very trifling and common thing, the saying of our Lord that he who gives a cup of cold water to one of His disciples shall in no wise lose his reward, is very trivial and unimportant. Or that when a preacher takes this saying as his text, he should think his subject very unimportant, and therefore speak without either eloquence or power, but in a subdued and humble style. Is it not the case that when we happen to speak on this subject to the people, and the presence of God is with us, so that what we say is not altogether unworthy of the subject, a tongue of fire springs up out of that cold water which inflames even the cold hearts of men with a zeal for doing works of mercy in hope of an eternal reward?

38. And yet, while our teacher ought to speak of great matters, he ought not always to be speaking of them in a majestic tone, but in a subdued tone when he is teaching, temperately when he is giving praise or blame. When, however, something is to be done, and we are speaking to those who ought, but are not willing, to do it, then great matters must be spoken of with power, and in a manner calculated to sway the mind. And sometimes the same important matter is treated in all these ways at different times, quietly when it is being taught, temperately when its importance is being urged, and powerfully when we are forcing a mind that is averse to the truth to turn and embrace it. For is there anything greater than God Himself? Is nothing, then, to be learnt about Him? Or ought he who is teaching the Trinity in unity to speak of it otherwise than in the method of calm discussion, so that in regard to a subject which it is not easy to comprehend, we may understand as much as it is given us to understand? Are we in this case to seek out ornaments instead of proofs? Or is the hearer to be moved to do something instead of being instructed so that he may learn something? But when we come to praise God, either in Himself, or in His works, what a field for beauty and splendor of language opens up before man, who can task his powers to the utmost in praising Him whom no one can adequately praise, though there is no one who does not praise Him in some measure! But if He be not worshipped, or if idols, whether they be demons or any created being whatever, be worshipped with Him or in preference to Him, then we ought to speak out with power and impressiveness, show how great a wickedness this is, and urge men to flee from it.

39. But now to come to something more definite. We have an example of the calm, subdued style in the Apostle Paul, where he says: "Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons; the one by a bond maid, the other by a free woman. But he who was of the bond woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all;" and so on. And in the same way where he reasons thus: "Brethren, I speak after the manner of men: Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise." And because it might possibly occur to the hearer to ask, If there is no inheritance by the law, why then was the law given? he himself anticipates this objection and asks, "Wherefore then serveth the law?" And the answer is given: "It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one; but God is one." And here an objection occurs which he himself has stated: "Is the law then against the promises of God?" He answers: "God forbid." And he also states the reason in these words: "For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." It is part, then, of the duty of the teacher not only to interpret what is obscure, and to unravel the difficulties of questions, but also, while doing this, to meet other questions which may chance to suggest themselves, lest these should cast doubt or discredit on what we say. If, however, the solution of these questions suggest itself as soon as the questions themselves arise, it is useless to disturb what we cannot remove. And besides, when out of one question other questions arise, and out of these again still others; if these be all discussed and solved, the reasoning is extended to such a length, that unless the memory be exceedingly powerful and active the reasoner finds it impossible to return to the original question from which he set out. It is, however, exceedingly desirable that whatever occurs to the mind as an objection that might be urged should be stated and refuted, lest it turn up at a time when no one will be present to answer it, or lest, if it should occur to a man who is present but says nothing about it, it might never be thoroughly removed.

40. In the following words of the apostle we have the temperate style: "Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters." And also in these: "I beseech you, therefore, brethren, by the mercies of God, that ye pre-service." And almost the whole of this hortatory passage is in the temperate style of eloquence; and those parts of it are the most beautiful in which, as if paying what was due, things that belong to each other are gracefully brought together. For example: " Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that, which is evil, cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another." And how gracefully all this is brought to a close in a period of two members: "Mind not high things, but condescend to men of low estate!" And a little afterwards: "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor." And these also, though expressed in single clauses, are terminated by a period of two members: "Owe no man anything, but to love one another." And a little farther on: "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Now if the passage were translated thus, "et carnis providentiam ne in concupiscentiis feceritis," the ear would no doubt be gratified with a more harmonious ending; but our translator, with more strictness, preferred to retain even the order of the words. And how this sounds in the Greek language, in which the apostle spoke, those who are better skilled in that tongue may determine. My opinion, however, is, that what has been translated to us in the same order of words does not run very harmoniously even in the original tongue.

41. And, indeed, I must confess that our authors are very defective in that grace of speech which consists in harmonious endings. Whether this be the fault of the translators, or whether, as I am more inclined to believe, the authors designedly avoided such ornament, I dare not affirm; for I confess I do not know. This I know, however, that if any one who is skilled in this species of harmony would take the closing sentences of these writers and arrange them according to the law of harmony (which he could very easily will learn that these divinely-inspired men are not defective in any of those points which he has been taught in the schools of the grammarians and rhetoricians to consider of importance; and he will find in them many kinds of speech of great beauty,—beautiful even in our language, but especially beautiful in the original,—none of which can be found in those writings of which they boast so much. But care must be taken that, while adding harmony, we take away none of the weight from these divine and authoritative utterances. Now our prophets were so far from being deficient in the musical training from which this harmony we speak of is most fully learnt, that Jerome, a very learned man, describes even the metres employed by some of them, in the Hebrew language at least; though, in order to give an accurate rendering of the words, he has not preserved these in his translation I, however (to speak of my own feeling, which is better known to me than it is to others, and than that of others is to me), while I do not in my own speech, however modestly I think it done, neglect these harmonious endings, am just as well pleased to find them in the sacred authors very rarely.

42. The majestic style of speech differs from the temperate style just spoken of, chiefly in that it is not so much decked out with verbal ornaments as exalted into vehemence by mental emotion. It uses, indeed, nearly all the ornaments that the other does; but if they do not happen to be at hand, it does not seek for them. For it is borne on by its own vehemence; and the force of the thought, not the desire for ornament, makes it seize upon any beauty of expression that comes in its way. It is enough for its object that warmth of feeling should suggest the fitting words; they need not be selected by careful elaboration of speech. If a brave man be armed with weapons adorned with gold and jewels, heat of battle, not because they are costly, but because they are arms; and yet the same man does great execution, even when anger furnishes him with a weapon that he digs out of the ground. The apostle in the following with patience all the evils of this life. It is "Behold," he says, "now is the accepted time; behold, now is the day of salvation. Giving no offence in anything, that the ministry not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in strifes, in imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." See him still burning: "O ye Corinthians, our mouth is opened unto you, our heart is enlarged," and so on; it would be tedious to go through it all.

43. And in the same way, writing to the Romans, he urges that the persecutions of treats this subject with both power and beauty: "We know," he says, "that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

44. Again, in writing to the Galatians, although the whole epistle is written in the subdued style, except at the end, where it rises into a temperate eloquence, yet he interposes one passage of so much feeling that, notwithstanding the absence of any ornaments such as appear in the passages just quoted, it cannot be called anything but powerful: "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ye know how, through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? They zealously affect you, but pot well; yea, they would exclude you, that ye might affect them. But it is good to be zealously affected always in a good thing, and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you." Is there anything here of contrasted words arranged antithetically, or of words rising gradually to a climax, or of sonorous clauses, and sections, and periods? Yet, notwithstanding, there is a glow of strong emotion that makes us feel the fervor of eloquence.

45. But these writings of the apostles, though dear, are yet profound, and are so written that one who is not content with a superficial acquaintance, but desires to know them thoroughly, must not only read and hear them, but must have an expositor. Let us, then, study these various modes of speech as they are exemplified in the writings of men who, by reading the Scriptures, have attained to the knowledge of divine and saving truth, and have ministered it to the Church. Cyprian of blessed memory writes in the subdued style in his treatise on the sacrament of the cup. In this book he resolves the question, whether the cup of the Lord ought to contain water only, or water mingled with wine. But we must quote a passage by way of illustration. After the customary introduction, he proceeds to the discussion of the point in question. "Observe" he says, "that we are instructed, in presenting the cup, to maintain the custom handed down to us from the Lord, and to do nothing that our Lord has not first done for us: so that the cup which is offered m remembrance of Him should be mixed with wine. For, as Christ says, 'I am the true vine,' it follows that the blood of Christ is wine, not water; and the cup cannot appear to contain His blood by which we are redeemed and quickened, if the wine be absent; for by the wine is the blood of Christ typified, that blood which is foreshadowed and proclaimed in all the types and declarations of Scripture. For we find that in the book of Genesis this very circumstance in regard to the sacrament is foreshadowed, and our Lord's sufferings typically set forth, in the case of Noah, when he drank wine, and was drunken, and was uncovered within his tent, and his nakedness was exposed by his second son, and was carefully hidden by his elder and his younger sons. It is not necessary to mention the other circumstances in detail, as it is only necessary to observe this point, that Noah, foreshadowing the future reality, drank, not water, but wine, and thus showed forth our Lord's passion. In the same way we see the sacrament of the Lord's supper prefigured in the case of Melchizedek the priest, according to the testimony of the Holy Scriptures, where it says: 'And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed Abraham.' Now, that Melchizedek was a type of Christ, the Holy Spirit declares in the Psalms, where the Father addressing the Son says, 'Thou art a priest for ever after the order of Melchizedek.'" In this passage, and in all of the letter that follows, the subdued style is maintained, as the reader may easily satisfy himself.

46. St. Ambrose also, though dealing with a question of very great importance, the equality of the Holy Spirit with the Father and the Son, employs the subdued style, because the object he has in view demands, not beauty of diction, nor the swaying of the mind by the stir of emotion, but facts and proofs. Accordingly, in the introduction to his work, we find the following passage among others: "When Gideon was startled by the message he had heard from God, that, though thousands of the people failed, yet through one man God would driver His people from their enemies, he brought forth a kid of the goats, and by direction of the angel laid it with unleavened cakes upon a rock, and poured the broth over it; and as soon as the angel of God touched it with the end of the staff that was in his hand, there rose up fire out of the rock and consumed the offering. Now this sign seems to indicate that the rock was a type of the body of Christ, for it is written, 'They: drank of that spiritual rock that followed them, and that rock was Christ;' this, of course, referring not to Christ's divine nature but to His flesh, whose ever-flowing fountain of blood has ever satisfied the hearts of His thirsting people. And so it was at that time declared in a mystery that the Lord Jesus, when crucified, should abolish in His flesh the sins of the whole world, and not their guilty acts merely, but the evil lusts of their hearts. For the kid's flesh refers to the guilt of the outward act, the broth to the allurement of lust within, as it is written, 'And the mixed multitude that was among them fell a lusting; the angel, then, stretched out his staff and with the Spirit of God, should burn up all the sins of the human race. Whence also the lord says 'I am come to send fire on the earth." And in the same style he pursues the subject, devoting himself chiefly to proving and enforcing his point.

47. An example of the temperate style is the celebrated encomium on virginity from Cyprian: "Now our discourse addresses itself to the (virgins, who, as they are the objects of higher honor, are also the objects of greater care. These are the flowers on the tree of the Church, the glory and ornament of spiritual grace, the joy of honor and praise, a work unbroken and unblemished, the image of God answering to the holiness of the Lord, the brighter portion of the flock of Christ. The glorious fruitfulness of their mother the Church rejoices in them, and in them flourishes more abundantly; and in proportion as bright virginity adds to her numbers, in the same proportion does the mother's joy increase. And at another place in the end of the epistle 'As we have borne,' he says, 'the image of the earthly, we shall also bear the image of the heavenly.' Virginity bears this image, integrity bears it, holiness and truth bear it; they bear it who are mindful of the chastening of the Lord, who observe justice and piety, who are strong in faith, humble in fear, steadfast in the endurance of suffering, meek in the endurance of injury, ready to pity, of one mind and of one heart in brotherly peace. and every one of these things ought ye, holy virgins, to observe, to cherish, and fulfill, who having hearts at leisure for God and for Christ, and having chosen the greater and better part, lead and point the way to the Lord, to whom you have pledged are younger, wait upon the eiders, and encourage your equals; stir up one another by mutual exhortations; provoke one another to glory by emulous examples of virtue; endure bravely, advance in spirituality, finish your course with joy; only be mindful of us when your virginity shall begin to reap its reward of honor."

48. Ambrose also uses the temperate and ornamented style when he is holding up before virgins who have made their profession a model for their imitation, and says: "She was a virgin not in body only, but also in mind; not mingling the purity of her affection with any dross of hypocrisy; serious in speech; uncertain riches, but in the prayer of the poor; diligent in labor; reverent in word; accustomed to look to God, not man, as the guide of her conscience; injuring no one, wishing well to all; dutiful to her elders, not envious of her equals; avoiding boastfulness, following reason, loving virtue. When did she wound her parents even by a look? When did she quarrel with her neighbors? When did she spurn the humble, laugh at the weak, or shun the indigent? She is accustomed to visit only those haunts of men that pity would not blush for, nor modesty pass by. There is nothing haughty in her eyes, nothing bold in her words, nothing wanton in her gestures: her bearing is not voluptuous, nor her gait too free, nor her voice petulant; so that her outward appearance is an image of her mind, and a picture of purity. For a good house ought to be known for Such at the very threshold, and show at the very entrance that there is no dark recess within, as the light of a lamp set inside sheds its radiance on the outside. Why need I detail her sparingness in food, her superabundance in duty,—the one falling beneath the demands of nature, the other rising above its powers? The latter has no intervals of intermission, the former doubles the days by fasting; and when the desire for refreshment does arise, it is satisfied with food such as will support life, but not minister to appetite." Now I have cited these latter passages as examples of the temperate style, because their purpose is not to induce those who have not yet devoted themselves to take the vows of virginity, but to show of what character those who have taken vows ought to be. To prevail on any one to take a step of such a nature and of so great importance, requires that the mind should be excited and set on fire by the majestic style. Cyprian the martyr, however, did not write about the duty of taking up the profession of virginity, but about the dress and deportment of virgins. Yet that great bishop urges them to their duty even in these respects by the power of a majestic eloquence.

49. But I shall select examples of the majestic style from their treatment of a subject which both of them have touched. Both have denounced the women who color, or rather discolor, their faces with paint. And the first, in dealing with this topic, says: "Suppose a painter should depict in colors that arrival nature's the features and form and complexion of some man, and that, when the portrait had been finished with consummate art, another painter should put his hand over it, as if to improve by his superior skill the painting already completed; surely the first artist would feel deeply insulted, and his indignation would be justly roused. Dost thou, then, think that thou wilt carry off with impunity so audacious an act of wickedness, such an insult to God the great artificer? For, granting that thou art not immodest in thy behavior towards men, and that thou art not polluted in mind by these meretricious deceits, yet, in corrupting and violating what is God's, thou provest thyself worse than an adulteress. The fact that thou considerest thyself adorned and beautified by such arts is an impeachment of God's handiwork, and a violation of truth. Listen to the warning leavened. For even Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.' Now can sincerity and truth continue to exist when what is sincere is polluted, and what is true is changed by meretricious coloring and the deceptions of quackery into a lie? Thy Lord says, ' Thou canst not make one hair white or black;' and dost thou wish to have greater power so as to bring to nought the words of thy Lord? With rash and sacrilegious hand thou wouldst fain change the color of thy hair: I would that, with a prophetic look to the future, thou shouldst dye it the color of flame." It would be too long to quote all that follows.

50. Ambrose again, inveighing against such practices, says: "Hence arise these incentives to vice, that women, in their fear that they may not prove attractive to men, paint their faces with carefully-chosen colors, and then from stains on their features go on to stains on their chastity. What folly it is to change the features of nature into those of painting, and from fear of incurring their husband's disapproval, to proclaim openly that they have incurred their own! For the woman who desires to alter her natural appearance pronounces condemnation on herself; and her eager endeavors to please another prove that she has first been displeasing to herself. And what testimony to thine ugliness can we find, O woman, that is more unquestionable than thine own, when thou art afraid to show thyself? If thou art comely why dost thou hide thy comeliness? If thou art plain, why dost thou lyingly pretend to be beautiful, when thou canst not enjoy the pleasure of the lie either in thine own consciousness or in that of another? For he loves another woman, thou desirest to please another man; and thou art angry if he love another, though he is taught adultery in thee. Thou art the evil promptress of thine own injury. For even the woman who has been the victim of a pander shrinks from acting the pander's part, and though she be vile, it is herself she sins against and not another. The crime of adultery is almost more tolerable than thine; for adultery tampers with modesty, but thou with nature." It is sufficiently clear, I think, that this eloquence calls passionately upon women to avoid tampering with their appearance by deceitful arts, and to cultivate modesty and fear. Accordingly, we notice that the style is neither subdued nor temperate, but majestic throughout Now in these two authors whom I have selected as specimens of the rest, and in other ecclesiastical writers who both speak the truth and speak it well,—speak it, that is, judiciously, pointedly, and with beauty and power of expression,—many examples may be found of the three styles of speech, scattered through their various writings and discourses; and the diligent student may by assiduous reading, intermingled with practice on his own part, become thoroughly imbued with them all.

51. 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.

52. 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.

53. 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 Caesarea in Mauritania I was dissuading the people from that civil, or worse than civil, war which they called Caterva (for it was not fellow-citizens merely, but neighbors, 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, finely by change of life.

54. 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.

55. 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 expression, 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 favorably 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 such-like 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 a good course; we may induce them to pursue 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.

55. 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 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 , to compel his assent 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 defence, 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 fight 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 and speaker ought, when he uses the subdued style, to endeavor not only to be dear and intelligible, but to give pleasure and to bring home conviction to the hearer.

57. 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 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.

58. Again, when it becomes necessary to stir and sway the hearers 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.

59. 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;" 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' 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.

60. 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 m 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."

61. 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 defence 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.

63. 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 neighbor. 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.

63. 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 labors 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."

64. This book has extended to a greater length than I expected or desired. But the reader or hearer who finds pleasure in it will pot 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 lithe 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 labor in sound, that is, in Christian doctrine, not for his own instruction only, but for that of others also.

[Translated by the Rev. Professor J. F. Shaw, of Londonderry.] 

Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in 1867. (LNPF I/II, Schaff). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

Footnotes were not included in the transcription. Return

(NOTE: The electronic text obtained from The Electronic Bible Society was not completely corrected. EWTN has corrected all discovered errors.)

Provided Courtesy of:
Eternal Word Television Network
5817 Old Leeds Road
Irondale, AL 35210
www.ewtn.com