and yet not to the class of rustics, but to that of the city-bred, such as those whom you cannot fail to come across in numbers in Carthage. Let us also suppose that, on being asked whether the inducement leading him to desire to be a Christian is any advantage looked for in the present life, or the rest which is hoped for after this life, he has answered that his inducement has been the rest that is yet to come. Then perchance such a person might be instructed by us in some such strain of address as the following: "Thanks be to God, my brother; cordially do I wish you joy, and I am glad on your account that, amid all the storms of this world, which are at once so great and so dangerous, you have bethought yourself of some true and certain security. For even in this life men go in quest of rest and security at the cost of heavy labors, but they fail to find such in consequence of their wicked lusts. For their thought is to find rest in things which are unquiet, and which endure not. And these objects, inasmuch as they are withdrawn from them and pass away in the course of time, agitate them by fears and griefs, and suffer them not to enjoy tranquillity. For if it be that a man seeks to find his rest in wealth, he is rendered proud rather than at ease. Do we not see how many have lost their riches on a sudden, -- how many, too, have been undone by reason of them, either as they have been coveting to possess them, or as they have been borne down and despoiled of them by others more covetous than themselves? And even should they remain with the man all his life long, and never leave their lover, yet would he himself (have to) leave them at his death. For of what measure is the life of man, even if he lives to old age? Or when men desire for themselves old age, what else do they really desire but long infirmity? So, too, with the honors of this world, -- what are they but empty pride and vanity, and peril of ruin? For holy Scripture speaks in this wise: All flesh is grass, and the glory of man is as the flower of grass. The grass withereth, the flower thereof falleth away; but the word of the Lord endureth for ever.'  Consequently, if any man longs for true rest and true felicity, he ought to lift his hope off things which are mortal and transitory, and fix it on the word of the Lord; so that, cleaving to that which endures for ever, he may himself together with it endure for ever.
25. "There are also other men who neither crave to be rich nor go about seeking the vain pomps of honors, but who nevertheless are minded to find their pleasure and rest in dainty meats, and in fornications, and in those theatres and spectacles which are at their disposal in great cities for nothing. But it fares with these, too, in the same way; or they waste their small means in luxury, and subsequently, under pressure of want, break out into thefts and burglaries, and at times even into highway robberies, and so they are suddenly filled with fears both numerous and great; and men who a little before were singing in the house of revelry, are now dreaming of the sorrows of the prison. Moreover, in their eager devotion to the public spectacles, they come to resemble demons, as they incite men by their cries to wound each other, and instigate those who have done them no hurt to engage in furious contests with each other, while they seek to please an insane people. And if they perceive any such to be peaceably disposed, they straightway hate them and persecute them, and raise an outcry, asking that they should be beaten with clubs, as if they had been in collusion to cheat them; and this iniquity they force even the judge, who is the (appointed) avenger of iniquities, to perpetrate. On the other hand, if they observe such men exerting themselves in horrid hostilities against each other, whether they be those who are called sintoe,  or theatrical actors and players,  or charioteers, or hunters, -- those wretched men whom they engage in conflicts and struggles, not only men with men, but even men with beasts, -- then the fiercer the fury with which they perceive these unhappy creatures rage against each other, the better they like them, and the greater the enjoyment they have in them; and they favor them when thus excited,  and by so favoring them they excite them all the more, the spectators themselves striving more madly with each other, as they espouse the cause of different combatants, than is the case even with those very men whose madness they madly provoke, while at the same time they also long to be spectators of the same in their mad frenzy.  How then can that mind keep the soundness of peace which feeds on strifes and contentions? For just as is the food which is received, such is the health which results. In fine, although mad pleasures are no pleasures, nevertheless let these things be taken as they are, and it still remains the case that, whatever their nature may be, and whatever the measure of enjoyment yielded by the boasts of riches, and the inflation of honors, and the spendthrift pleasures of the taverns, and the contests of the theatres, and the impurity of fornications, and the pruriency of the baths, they are all things of which one little fever deprives us, while, even from those who still survive, it takes away the whole false happiness of their life. Then there remains only a void and wounded conscience, destined to apprehend that God as a Judge whom it refused to have as a Father, and destined also to find a severe Lord in Him whom it scorned to seek and love as a tender Father. But thou, inasmuch as thou seekest that true rest which is promised to Christians after this life, wilt taste the same sweet and pleasant rest even here among the bitterest troubles of this life, if thou continuest to love the commandments of Him who hath promised the same. For quickly wilt thou feel that the fruits of righteousness are sweeter than those of unrighteousness, and that a man finds a more genuine and pleasurable joy in the possession of a good conscience in the midst of troubles than in that of an evil conscience in the midst of delights. For thou hast not come to be united to the Church of God with the idea of seeking from it any temporal advantage.
 Idiotarum  Isaiah 40:6, 8; 1 Pet. i. 24, 25  Reading sive sintoe qui appellantur, for which there occur such varieties of reading as these: sint athletæ qui appellantur = those who are called athletes; or sint æqui appellantur; or simply sint qui appellantur = whatever name they bear, whether actors, etc. The term sintæ, borrowed from the Greek Sintai = devourers, spoilers, may have been a word in common use among the Africans, as the Benedictine editors suggest, for designating some sort of coarse characters.  Thymelici, strictly = the musicians belonging to the thymele, or orchestra.  Reading incitatis favent, for which some mss. give incitati = excited themselves, they favor them; and others have incitantes = exciting them, they favor them.  Compare a passage in the Confessions, vi. 13.
 Isaiah 40:6, 8; 1 Pet. i. 24, 25
 Reading sive sintoe qui appellantur, for which there occur such varieties of reading as these: sint athletæ qui appellantur = those who are called athletes; or sint æqui appellantur; or simply sint qui appellantur = whatever name they bear, whether actors, etc. The term sintæ, borrowed from the Greek Sintai = devourers, spoilers, may have been a word in common use among the Africans, as the Benedictine editors suggest, for designating some sort of coarse characters.
 Thymelici, strictly = the musicians belonging to the thymele, or orchestra.
 Reading incitatis favent, for which some mss. give incitati = excited themselves, they favor them; and others have incitantes = exciting them, they favor them.
 Compare a passage in the Confessions, vi. 13.