12. Ter. Adelph. I. i. 32, 33.
214 ST. AUGUSTINE to be religious or sacrilegious," seeing that you cannot say to them, "Deem it no concern of yours which of your subjects may choose to be chaste, or which unchaste?" For why, when free-will is given by God to man, should adulteries be punished by the laws, and sacrilege allowed? Is it a lighter matter that a soul should not keep faith with God, than that a woman should be faithless to her husband? Or if those faults which are committed not in contempt but in ignorance of religious truth are to be visited with lighter punishment, are they therefore to be neglected altogether?
It is indeed better (as no one ever could deny) that men should be led to worship God by teaching, than that they should be driven to it by fear of punishment or pain; but it does not follow that because the former course produces the better men, therefore those who do not yield to it should be neglected. For many have found advantage (as we have proved, and are daily proving by actual experiment), in being first compelled by fear or pain, so that they might afterwards be influenced by teaching, or might follow out in act what they had already learned in word. Some, indeed, set before us the sentiments of a certain secular author, who said,
Tis well, I ween, by shame the young to train, And dread of meanness, rather than by pain.^*
This is unquestionably true. But whilst those are better who are guided aright by love, those are certainly more numerous who are corrected by fear. For, to answer these persons out of their own author, we find him saying in another place,
12. Ter. Adelph. I. i. 32, 33.
POLITICAL WRITINGS 215
Unless by pain and suffering thou art taught. Thou canst not guide thyself aright in aught. ^'
But, moreover, holy Scripture has both said concerning the former better class, "There is no fear in love; but perfect love casteth out fear;" ^* and also concerning the latter lower class, which furnishes the majority, "A servant will not be corrected by words; for though he understand, he will not answer." ^'^ In saying, "He will not be corrected by words," he did not order him to be left to himself, but implied an admonition as to the means whereby he ought to be corrected; otherwise he would not have said, "He will not be corrected by words," but without any qualification, "He will not be corrected." For in another place he says that not only the servant, but also the undisciplined son, must be corrected with stripes, and that with great fruits as the result; for he says, "Thou shalt beat him with the rod, and shalt dehver his soul from hell;" ^® and elsewhere he says, "He that spareth the rod hateth his son." ^^ For, give us a man who with right faith and true understanding can say with all the energy of his heart, "My soul thirsteth for God, for the Uving God: when shall
I come and appear before God?" ^^ and for such an one there is no need of the terror of hell, to say nothing of temporal punishments or imperial laws, seeing that with him it is so indispensable a blessing to cleave unto the Lord, that he not only dreads being parted from that happiness as a heavy
13.