6. Of the weaknesses which even the citizens of the city of God suffer during this earthly pilgrimage in punishment of sin, and of which they are healed by God's care.

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This sickliness-that is to say, that disobedience of which we spoke in the fourteenth book-is the punishment of the first disobedience. It is therefore not nature, but vice; and therefore it is said to the good who are growing in grace, and living in this pilgrimage by faith, "Bear ye one another's burdens, and so fulfil the law of Christ." In like manner it is said elsewhere, "Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil unto any man." And in another place, "If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." And elsewhere, "Let not the sun go down upon your wrath." And in the Gospel, "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone."" So too of sins which may create scandal the apostle says, Them that sin rebuke before all, that others also may fear." For this purpose, and that we may keep that peace without which no man can see the Lord,' many precepts are given which carefully inculcate mutual forgiveness; among which we may number that terrible word in which the servant is ordered to pay his formerly remitted debt of ten thousand talents, because he did not remit to his fellow-servant his debt of two hundred pence. To which parable the Lord Jesus added the words, "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother." 8 It is thus the citizens of the city of God are healed while still they sojourn in this earth and sigh for the peace of their heavenly country. The Holy Spirit, too, works within, that the medicine externally applied may have some good result. Otherwise, even though God Himself make use of the creatures that are subject to Him, and in some human form address our human senses, whether we receive those impressions in sleep

1 Gal. vi. 2.

4 Eph. iv. 26.

7 Heb. xii. 14.

21 Thess. v. 14, 15.
5 Matt. xviii. 15.

8 Matt. xviii. 35.

3 Gal. vi. 1.

61 Tim. v. 20.

or in some external appearance, still, if He does not by His own inward grace sway and act upon the mind, no preaching of the truth is of any avail. But this God does, distinguishing between the vessels of wrath and the vessels of mercy, by His own very secret but very just providence. When He Himself aids the soul in His own hidden and wonderful ways, and the sin which dwells in our members, and is, as the apostle teaches, rather the punishment of sin, does not reign in our mortal body to obey the lusts of it, and when we no longer yield our members as instruments of unrighteousness,1 then the soul is converted from its own evil and selfish desires, and, God possessing it, it possesses itself in peace even in this life, and afterwards, with perfected health and endowed with immortality, will reign without sin in peace everlasting. 7. Of the cause of Cain's crime and his obstinacy, which not even the word of God could subdue.

But though God made use of this very mode of address which we have been endeavouring to explain, and spoke to Cain in that form by which He was wont to accommodate Himself to our first parents and converse with them as a companion, what good influence had it on Cain? Did he not fulfil his wicked intention of killing his brother even after he was warned by God's voice? For when God had made a distinction between their sacrifices, neglecting Cain's, regarding Abel's, which was doubtless intimated by some visible sign to that effect; and when God had done so because the works of the one were evil but those of his brother good, Cain was very wroth, and his countenance fell. For thus it is written: "And the Lord said unto Cain, Why art thou wroth, and why is thy countenance fallen? If thou offerest rightly, but dost not rightly distinguish, hast thou not sinned? Fret not thyself, for unto thee shall be his turning, and thou shalt rule over him." In this admonition administered by God to Cain, that clause indeed, "If thou offerest rightly, but dost not rightly distinguish, hast thou not sinned?" is obscure, inasmuch as it is not apparent for what reason or purpose it was spoken, and many meanings have been put upon it, as each one who discusses it attempts to interpret it according to the ' Rom. vi. 12, 13. 2 Gen. iv. 6, 7.

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rule of faith. The truth is, that a sacrifice is "rightly offered" when it is offered to the true God, to whom alone we must sacrifice. And it is "not rightly distinguished when we do not rightly distinguish the places or seasons or materials of the offering, or the person offering, or the person to whom it is presented, or those to whom it is distributed for food after the oblation. Distinguishing1 is here used for discriminating,— whether when an offering is made in a place where it ought not or of a material which ought to be offered not there but elsewhere; or when an offering is made at a wrong time, or of a material suitable not then but at some other time; or when that is offered which in no place nor any time ought to be offered; or when a man keeps to himself choicer specimens of the same kind than he offers to God; or when he or any other who may not lawfully partake profanely eats of the oblation. In which of these particulars Cain displeased God, it is difficult to determine. But the Apostle John, speaking of these brothers, says, "Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.' He thus gives us to understand that God did not respect his offering because it was not rightly "distinguished" in this, that he gave to God something of his own but kept himself to himself. For this all do who follow not God's will but their own, who live not with an upright but a crooked heart, and yet offer to God such gifts as they suppose will procure from Him that He aid them not by healing but by gratifying their evil passions. And this is the characteristic of the earthly city, that it worships God or gods who may aid it in reigning victoriously and peacefully on earth not through love of doing good, but through lust of rule. The good use the world that they may enjoy God: the wicked, on the contrary, that they may enjoy the world would fain use God,-those of them, at least, who have attained to the belief that He is and takes an interest in human affairs. For they who have not yet attained even to this belief are still at a much lower level. Cain, then, when he saw that God had respect to his brother's sacrifice, but not to his own, should have humbly chosen his good

brother as his example, and not proudly counted him his rival. But he was wroth, and his countenance fell. This angry regret for another person's goodness, even his brother's, was charged upon him by God as a great sin. And He accused him of it in the interrogation, "Why art thou wroth, and why is thy countenance fallen?" For God saw that he envied his brother, and of this He accused him. For to men, from whom the heart of their fellow is hid, it might be doubtful and quite uncertain whether that sadness bewailed his own wickedness by which, as he had learned, he had displeased God, or his brother's goodness, which had pleased God, and won His favourable regard to his sacrifice. But God, in giving the reason why He refused to accept Cain's offering and why Cain should rather have been displeased at himself than at his brother, shows him that though he was unjust in "not rightly distinguishing," that is, not rightly living and being unworthy to have his offering received, he was more unjust by far in hating his just brother without a cause.

Yet He does not dismiss him without counsel, holy, just, and good. "Fret not thyself," He says, "for unto thee shall be his turning, and thou shalt rule over him." Over his brother, does He mean? Most certainly not. Over what, then, but sin? For He had said, "Thou hast sinned," and then He added, "Fret not thyself, for to thee shall be its turning, and thou shalt rule over it." 1 And the "turning" of sin to the man can be understood of his conviction that the guilt of sin can be laid at no other man's door but his own. For this is the health-giving medicine of penitence, and the fit plea for pardon; so that, when it is said, "To thee its turning," we must not supply "shall be," but we must read, "To thee let its turning be," understanding it as a command, not as a prediction. For then shall a man rule over his sin when he does not prefer it to himself and defend it, but subjects it by repentance; otherwise he that becomes protector of it shall surely become its prisoner. But if we understand this sin to be that carnal concupiscence of which the apostle says, "The flesh lusteth against the spirit," 2 among the fruits of which lust he

1 We alter the pronoun to suit Augustine's interpretation.

2 Gal. v. 17.

names envy, by which assuredly Cain was stung and excited to destroy his brother, then we may properly supply the words "shall be," and read, "To thee shall be its turning, and thou shalt rule over it." For when the carnal part which the apostle calls sin, in that place where he says, "It is not I who do it, but sin that dwelleth in me," that part which the philosophers also call vicious, and which ought not to lead the mind, but which the mind ought to rule and restrain by reason from illicit motions,-when, then, this part has been moved to perpetrate any wickedness, if it be curbed and if it obey the word of the apostle, "Yield not your members instruments of unrighteousness unto sin,"" it is turned towards the mind and subdued and conquered by it, so that reason rules over it as a subject. It was this which God enjoined on him who was kindled with the fire of envy against his brother, so that he sought to put out of the way him whom he should have set as an example. "Fret not thyself," or compose thyself, He says: withhold thy hand from crime; let not sin reign in your mortal body to fulfil it in the lusts thereof, nor yield your members instruments of unrighteousness unto sin. "For to thee shall be its turning," so long as you do not encourage it by giving it the rein, but bridle it by quenching its fire. "And thou shalt rule over it;" for when it is not allowed any external actings, it yields itself to the rule of the governing mind and righteous will, and ceases from even internal motions. There is something similar said in the same divine book of the woman, when God questioned and judged them after their sin, and pronounced sentence on them all,—the devil in the form of the serpent, the woman and her husband in their own persons. For when He had said to her, “I will greatly multiply thy sorrow and thy conception; in sorrow shalt thou bring forth children," then He added, "and thy turning shall be to thy husband, and he shall rule over thee.' What is said to Cain about his sin, or about the vicious concupiscence of his flesh, is here said of the woman who had sinned; and we are to understand that the husband is to rule his wife as the soul rules the flesh. And therefore, says the apostle, "He that loveth his wife, loveth himself; for no man

'Rom. vii. 17.

2 Rom. vi. 13.

3 Gen. iii. 16.

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