26. Acts xxiii. 3-5.
178 ST. AUGUSTINE wall, for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" And when it was said by them that stood near, "Revilest thou God's high priest?" he took pains sarcastically to indicate what his words meant, that those of them who were discerning might understand that now the whited wall, i.e. the hypocrisy of the Jewish priesthood, was appointed to be thrown down by the coming of Christ; for He said: "I wist not, brethren, that he was the high priest, for it is written, Thou shalt not speak evil of the ruler of thy people;" ^e although it is perfectly certain that he who had grown up in that nation, and had been in that place trained in the law, could not but know that his judge was the chief priest, and could not, by professing ignorance on this point, impose upon those to whom he was so well known.
These precepts concerning patience ought to be always retained in the habitual discipline of the heart, and the benevolence which prevents the recompensing of evil for evil must be always fully cherished in the disposition. At the same time, many things must be done in correcting with a certain benevolent severity, even against their own wishes, men whose welfare rather than their wishes it is our duty to consult; and the Christian
Scriptures have most unambiguously commended this virtue in a magistrate. For in the correction of a son, even with some sternness, there is assuredly no diminution of a father's love; yet, in the correction, that is done which is received with reluctance and pain by one whom it seems necessary to heal by pain. And on this principle, if the commonwealth observe the precepts of the Christian
26. Acts xxiii. 3-5.
POLITICAL WRITINGS 179 religion, even its wars themselves will not be carried on without the benevolent design that, after the resisting nations have been conquered, provision may be more easily made for enjoying in peace the mutual bond of piety and justice. For the person from whom is taken away the freedom which he abuses in doing wrong is vanquished with benefit to himself; since nothing is more truly a misfortune that that good fortune of offenders, by which pernicious impunity is maintained, and the evil disposition, like an enemy within the man, is strengthened. But the perverse and froward hearts of men think human affairs are prosperous when men are concerned about magnificent mansions, and indifferent to the ruin of souls; when mighty theatres are built up, and the foundations of virtue are undermined; when the madness of extravagance is highly esteemed, and works of mercy are scorned; when, out of the wealth and aflBiuence of rich men, luxurious provision is made for actors, and the poor are grudged the necessaries of life; when that God who, by the public declarations of His doctrine, protests against pubUc vice, is blasphemed by impious communities, which demand gods of such character that even those theatrical representations which bring disgrace to both body and soul are fitly performed in honour of them. If God permit these things to prevail. He is in that permission showing more grievous displeasure: if He leave these crimes unpunished, such impunity is a more terrible judgment. When, on the other hand. He overthrows the props of vice, and reduces to poverty those lusts which were nursed by plenty. He afflicts in mercy. And in mercy, also, if such a thing were possible, even wars