ARGUMENT.
HAVING TREATED IN THE FOUR PRECEDING BOOKS OF THE ORIGIN OF THE TWOCITIES, THE EARTHLY AND THE HEAVENLY, AUGUSTIN EXPLAINS THEIR GROWTH ANDPROGRESS IN THE FOUR BOOKS WHICH FOLLOW; AND, IN ORDER TO DO SO, HE EXPLAINSTHE CHIEF PASSAGES OF THE SACRED HISTORY WHICH BEAR UPON THIS SUBJECT.
IN THIS FIFTEENTH BOOK HE OPENS THIS PART OF HIS WORK BY EXPLAINING THEEVENTS RECORDED IN GENESIS FROM THE TIME OF CAIN AND ABEL TO THE DELUGE.
CHAP.1.--OF THE TWO LINES OF THE HUMAN RACEWHICH FROM FIRST TO LAST DIVIDE IT.
OF the bliss of Paradise, of Paradise itself, and of the life of our first parents there, and of their sin and punishment, many have thought much, spoken much, written much.We ourselves, too, have spoken of these things in the foregoing books, and have written either what we read in the Holy Scriptures, or what we could reasonably deduce from them.And were we to enter into a more detailed investigation of these matters, an endless number of endless questions would arise, which would involve us in a larger work than the present occasion admits.We cannot be expected to find room for replying to every question that may be started by unoccupied and captious men, who are ever more ready to ask questions than capable of understanding the answer.Yet I trust we have already done justice to these great and difficult questions regarding the beginning of the world, or of the soul, or of the human race itself.This race we have distributed into two parts, the one consisting of those who live according to man, the other of those who live according to God.And these we also mystically call the two cities, or the two communities of men, of which the one is predestined to reign eternally with God, and the other to suffer eternal punishment with the devil.This, however, is their end, and of it we are to speak afterwards.At present, as we have said enough about their origin, whether among the angels, whose numbers we know not, or in the two first human beings, it seems suitable to attempt an account of their career, from the time when our two first parents began to propagate the race until all human generation shall cease.For this whole time or world-age, in which the dying give place and those who are born succeed, is the career of these two cities concerning which we treat.
Of these two first parents of the human race, then, Cain was the first-born, and he belonged to the city of men; after him was born Abel, who belonged to the city of God.For as in the individual the truth of the apostle's statement is discerned, "that is not first which is spiritual, but that which is natural, and afterward that which is spiritual,"(1) whence it comes to pass that each man, being derived from a condemned stock, is first of all born of Adam evil and carnal, and becomes good and spiritual only afterwards, when he is grafted into Christ by regeneration: so was it in the human race as a whole.When these two cities began to run their course by a series of deaths and births, the citizen of this world was the first-born, and after him the stranger in this world, the citizen of the city of God, predestinated by grace, elected by grace, by grace a stranger below, and by grace a citizen above.By grace,--for so far as regards himself he is sprung from the same mass, all of which is condemned in its origin: but God like a potter (for this comparison is introduced by the apostle judiciously, and not without thought), of the same lump made one vessel to honor, another to dishonor.(1) But first the vessel to dishonor was made, and after it another to honor.For in each individual, as I have already said, there is first of all that which is reprobate, that from which we must begin, but in which we need not necessarily remain; afterwards is that which is well-approved, to which we may by advancing attain, and in which, when we have reached it we may abide.Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new.Accordingly, it is recorded of Cain that he built a city,(2) but Abel, being a sojourner, built none.For the city of the saints is above, although here below it begets citizens, in whom it sojourns till the time of its reign arrives, when it shall gather together all in the day of the resurrection; and then shall the promised kingdom be given to them, in which they shall reign with their Prince, the King of the ages, time without end.
CHAP.2.--OF THE CHILDREN OF THE FLESH ANDTHE CHILDREN OF THE PROMISE.
There was indeed on earth, so long as it was needed, a symbol and foreshadowing image of this city, which served the purpose of reminding men that such a city was to be rather than of making it present; and this image was itself called the holy city, as a symbol of the future city, though not itself the reality.Of this city which served as an image, and of that free city it typified, Paul writes to the Galatians in these terms: "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:(3) for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.