XXXIX. (141) However, we have now said enough on this subject, and let us proceed to investigate what comes afterwards. He continues thus: “And Cain said unto the Lord, My crime is too great to be Forgiven.”{45}{#ge 4:14.} Now what is meant by this will be shown by a consideration of simple passages. If a pilot were to desert his ship when tossed about by the sea, would it not follow of necessity that the ship would wander out of her course in the voyage? Shall I say more? If a charioteer in the contest of the horse-race were to quit his chariot, is it not inevitable that the course of the free horses would be disorderly and irregular? Again, when a city is left destitute of rulers or of laws, and laws, undoubtedly, are entitled to be classed on an equality with magistrates, must not that city be destroyed by those greatest of evils, anarchy and lawlessness? (142) And in the same manner, by the ordinances of nature, the body must perish if the soul be absent; and the soul, if reason be absent. Reason, too, must be destroyed by the absence of virtue. But if each of these things is such an injury to the things that are abandoned by them, then how great must we consider is the misfortune of those persons who are abandoned by God? Whom he has rejected as deserters from his band: and put out of the pale of his sacred laws, considering them unworthy of his superintendence and government. For we must absolutely be certain that a person who is
deserted by his superior and benefactor is guilty of great crimes and liable to severe accusations. For when would you say that a man destitute of skill is most greatly injured? Would it not be when he is utterly abandoned by knowledge? (143) And when would you say that the ignorant and wholly uninstructed man is most injured? Must it not be when instruction and education complete their desertion of him? When again do we most deplore the condition of the foolish? Is it not when prudence has utterly rejected them? And when do we pronounce intemperate or unjust men, miserable? Is it not when temperance and justice have condemned them to an eternal banishment from their dominion? When do we pronounce the impious, wretched? Is it not when piety has cut them off from her peculiar rites? (144) So that it seems to me that those who are not utterly impure should pray to be chastised and rejected rather than deserted; for desertion will most easily ruin them, as vessels without ballast and without a pilot; but correction will set them right again. (145) Are not those boys who are beaten by their preceptors, for whatever errors they commit, better than those who have no schoolmaster? And are not those who are reproved by their teachers, for all the errors they commit in the arts which they are studying, better than those who receive no such reproof? And are not those young men who have been accounted especially worthy of that natural superintendence and government, which those who are parents exercise over their children, more fortunate and better than those who have had no such protectors? And if they have not such natural protectors, do they not receive guardians as governors in a secondary rank, who are accustomed to be appointed over them out of pity for their orphan state; to fill the place of parents to them in all things that are expedient?
XL. (146) Let us, therefore, address our supplications to God, we who are self-convicted by our consciousness of our own sins, to chastise us rather than to abandon us; for if he abandons us, he will no longer make us his servants, who is a merciful master, but slaves of a pitiless generation: but if he chastises us in a gentle and merciful manner, as a kind ruler, he will correct our offences, sending that correcting conviction, his own word, into our hearts, by means of which he will heal them; reproving us and making us ashamed of the wickednesses which we have committed. (147) On this account the law-giver says, “Every word which a widow or a woman who is divorced vows against her own soul shall remain against It.”{46}{#nu 30:10.} For if we call God the husband and father of the universe, supplying the origin and generation of all things, we shall be speaking rightly: as we shall if we call that heart widowed and divorced from God which either has not received divine seed, or, after having received it, has again voluntarily made it abortive. (148) Therefore every thing which it decides it shall decide against itself: and these things shall remain utterly incurable. For how can it be anything but a most intolerable evil, for a creature which is inconstant and easily moved in every direction, to lay down any positive decision and determination about itself, attributing to itself the virtues of the Creator? One of which is that, according to which, it defines in an unhesitating and unalterable manner. (149) Therefore, not only shall it be widowed of knowledge, but it shall likewise be divorced from it. And the meaning of this expression is as follows:–For the soul which is widowed of, but is not yet divorced from, what is good, is able, in a manner, after long perseverance, to come to a reconciliation and agreement with her lawful husband, rightreason. But the soul which has once been utterly separated from it, and which has been utterly separated from it, and which has been removed to a different abode, has been cast out for ever and ever, as utterly incapable of reconciliation or peace, and is entirely unable to return to its previous habitation.
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