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would take your tunic and contend in court with you, let go your cloak also."[178] And in another place: "If a man takes away your goods, seek them not back."[179] Thus, he forbids his own to go to court with other men in secular suits. And it is because of this teaching that the apostle says that this kind of action is "a fault." Still, when he allows such suits to be decided in the Church, brothers judging brothers, yet sternly forbids such a thing outside the Church, it is clear that some concession is being made here for the infirmities of the weak. Because of these and similar sins -- and of others even less than these, such as offenses in words and thoughts -- and because, as the apostle James confesses, "we all offend in many things,"[180] it behooves us to pray to the Lord daily and often, and say, "Forgive us our debts," and not lie about what follows this petition, "As we also forgive our debtors." 79. There are, however, some sins that could be deemed quite trifling if the Scriptures did not show that they are more serious than we think. For who would suppose that one saying to his brother, "You fool," is "in danger of hell-fire," if the Truth had not said it? Still, for the hurt he immediately supplied a medicine, adding the precept of brotherly reconciliation: "If, therefore, you are offering a gift at the altar, and remember there that your brother has something against you,"[181] etc. Or who would think how great a sin it is to observe days and months and years and seasons -- as those people do who will or will not begin projects on certain days or in certain months or years, because they follow vain human doctrines and suppose that various seasons are lucky or unlucky -- if we did not infer the magnitude of this evil from the apostle's fear, in saying to such men, "I fear for you, lest perhaps I have labored among you in vain"[182]? 80. To this one might add those sins, however grave and terrible, which, when they come to be habitual, are then believed to be trivial or no sins at all. And so far does this go that such sins are not only not kept secret, but are even proclaimed and published abroad -- cases of which it is written, "The sinner is praised in the desires of his soul; and he that works iniquity is blessed."[183] In the divine books such iniquity is called a "cry" (clamor). You have such a usage in the prophet Isaiah's reference to the evil vineyard: "I looked that he should perform justice, yet he did iniquity; not justice but a cry."[184] So also is that passage in Genesis: "The cry of Sodom and Gomorrah is multiplied,"[185] for among these people such crimes were not only unpunished, but were openly committed, as if sanctioned by law. So also in our times so many evils, even if not like those [of old], have come to be public customs that we not only do not dare excommunicate a layman; we do not dare degrade a clergyman for them. Thus, several years ago, when I was expounding the Epistle to the Galatians, where the apostle says, "I fear for you, lest perchance I have labored in vain among you," I was moved to exclaim: "Woe to the sins of men! We shrink from them only when we are not accustomed to them. As for those sins to which we are accustomed -- although the blood of the Son of God was shed to wash them away -- although they are so great that the Kingdom of God is wholly closed to them, yet, living with them often we come to tolerate them, and, tolerating them, we even practice some of them! But grant, O Lord, that we do not practice any of them which we could prohibit!" I shall someday know whether immoderate indignation moved me here to speak rashly.

CHAPTER XXII The Two Causes of Sin 81. I shall now mention what I have often discussed before in other places in my short treatises.[186] We sin from two causes: either from not seeing what we ought to do, or else from not doing what we have already seen we ought to do.