was the foul plague-spot, this the wreck of virtue and honour that Scipio sought to preserve you from when he prohibited the construction of theatres; this was his reason for desiring that you might still have an enemy to fear, seeing as he did how easily prosperity would corrupt and destroy you. He did not consider that republic flourishing whose walls stand, but whose morals are in ruins. But the seductions of evil-minded devils had more influence with you than the precautions of prudent men. Hence the injuries you do, you will not permit to be imputed to you; but the injuries you suffer, you impute to Christianity. Depraved by good fortune, and not chastened by adversity, what you desire in the restoration of a peaceful and secure state, is not the tranquillity of the commonwealth, but the impunity of your own vicious luxury. Scipio wished you to be hard pressed by an enemy, that you might not abandon yourselves to luxurious manners; but so abandoned are you, that not even when crushed by the enemy is your luxury repressed. You have missed the profit of your calamity; you have been made most wretched, and have remained most profligate.
And that you are yet alive is due to God, who spares you that you may be admonished to repent and reform your lives. It is He who has permitted you, ungrateful as you are, to escape the sword of the enemy, by calling yourselves His servants, or by finding asylum in the sacred places of the martyrs.
It is said that Romulus and Remus, in order to increase the population of the city they founded, opened a sanctuary in which every man might find asylum and absolution of all crime, – a remarkable foreshadowing of what has recently occurred in honour of Christ. The destroyers of Rome followed the example of its founders. But it was not greatly to their credit that the latter, for the sake of increasing the number of their citizens, did that which the former have done, lest the number of their enemies should be diminished.
Let these and similar answers (if any fuller and fitter answers can be found) be given to their enemies by the redeemed family of the Lord Christ, and by the pilgrim city of King Christ. But let this city bear in mind, that among her enemies lie hid those who are destined to be fellow-citizens, that she may not think it a fruitless labour to bear what they inflict as enemies until they become confessors of the faith. So, too, as long as she is a stranger in the world, the city of God has in her communion, and bound to her by the sacraments, some who shall not eternally dwell in the lot of the saints. Of these, some are not now recognised; others declare themselves, and do not hesitate to make common cause with our enemies in murmuring against God, whose sacramental badge they wear. These men you may to-day see thronging the churches with us, to-morrow crowding the theatres with the godless. But we have the less reason to despair of the reclamation even of such persons, if among our most declared enemies there are now some, unknown to themselves, who are destined to become our friends. In truth, these two cities are entangled together in this world, and intermixed until the last judgment effect their separation. I now proceed to speak, as God shall help me, of the rise, progress, and end of these two cities; and what I write, I write for the glory of the city of God, that, being placed in comparison with the other, it may shine with a brighter lustre.
But I have still some things to say in confutation of those who refer the disasters of the Roman republic to our religion, because it prohibits the offering of sacrifices to the gods. For this end I must recount all, or as many as may seem sufficient, of the disasters which befell that city and its subject provinces, before these sacrifices were prohibited; for all these disasters they would doubtless have attributed to us, if at that time our religion had shed its light upon them, and had prohibited their sacrifices. I must then go on to show what social well-being the true God, in whose hand are all kingdoms, vouchsafed to grant to them that their empire might increase. I must show why He did so, and how their false gods, instead of at all aiding them, greatly injured them by guile and deceit. And, lastly, I must meet those who, when on this point convinced and confuted by irrefragable proofs, endeavour to maintain that they worship the gods, not hoping for the present advantages of this life, but for those which are to be enjoyed after death. And this, if I am not mistaken, will be the most difficult part of my task, and will be worthy of the loftiest argument; for we must then enter the lists with the philosophers, not the mere common herd of philosophers, but the most renowned, who in many points agree with ourselves, as regarding the immortality of the soul, and that the true God created the world, and by His providence rules all He has created. But as they differ from us on other points, we must not shrink from the task of exposing their errors, that, having refuted the gainsaying of the wicked with such ability as God may vouchsafe, we may assert the city of God, and true piety, and the worship of God, to which alone the promise of true and everlasting felicity is attached. Here, then, let us conclude, that we may enter on these subjects in a fresh book.
BOOK SECOND
ARGUMENT
IN THIS BOOK AUGUSTINE REVIEWS THOSE CALAMITIES WHICH THE ROMANS SUFFERED BEFORE THE TIME OF CHRIST, AND WHILE THE WORSHIP OF THE FALSE GODS WAS UNIVERSALLY PRACTISED; AND DEMONSTRATES THAT, FAR FROM BEING PRESERVED FROM MISFORTUNE BY THE GODS, THE ROMANS HAVE BEEN BY THEM OVERWHELMED WITH THE ONLY, OR AT LEAST THE GREATEST, OF ALL CALAMITIES – THE CORRUPTION OF MANNERS, AND THE VICES OF THE SOUL.
If the feeble mind of man did not presume to resist the clear evidence of truth, but yielded its infirmity to wholesome doctrines, as to a health-giving medicine, until it obtained from God, by its faith and piety, the grace needed to heal it, they who have just ideas, and express them in suitable language, would need to use no long discourse to refute the errors of empty conjecture. But this mental infirmity is now more prevalent and hurtful than ever, to such an extent that even after the truth has been as fully demonstrated as man can prove it to man, they hold for the very truth their own unreasonable fancies, either on account of their great blindness, which prevents them from seeing what is plainly set before them, or on account of their opinionative obstinacy, which prevents them from acknowledging the force of what they do see. There therefore frequently arises a necessity of speaking more fully on those points which are already clear, that we may, as it were, present them not to the eye, but even to the touch, so that they may be felt even by those who close their eyes against them. And yet to what end shall we ever bring our discussions, or what bounds can be set to our discourse, if we proceed on the principle that we must always reply to those who reply to us? For those who are either unable to understand our arguments, or are so hardened by the habit of contradiction, that though they understand they cannot yield to them, reply to us, and, as it is written, "speak hard things,"81 and are incorrigibly vain. Now, if we were to propose to confute their objections as often as they with brazen face chose to disregard our arguments, and as often as they could by any means contradict our statements, you see how endless, and fruitless, and painful a task we should be undertaking. And therefore I do not wish my writings to be judged even by you, my son Marcellinus, nor by any of those others at whose service this work of mine is freely and in all Christian charity put, if at least you intend always to require a reply to every exception which you hear taken to what you read in it; for so you would become like those silly women of whom the apostle says that they are "always learning, and never able to come to the knowledge of the truth."82
In the foregoing book, having begun to speak of the city of God, to which I have resolved, Heaven helping me, to consecrate the whole of this work, it was my first endeavour to reply to those who attribute the wars by which the world is being devastated, and specially the recent sack of Rome by the barbarians, to the religion of Christ, which prohibits the offering of abominable sacrifices to devils. I have shown that they ought rather to attribute it to Christ, that for His name's sake the barbarians, in contravention of all custom and law of war, threw open as sanctuaries the largest churches, and in many instances showed such reverence to Christ, that not only
Ps. xciv. 4.
2 Tim. iii. 7.
