130. But what success has Cain with his attempt? This, that his powerful effort to excuse himself becomes a forcible self-accusation. Christ says, "Out of thine own mouth will I judge thee, thou wicked servant," Lk 19, 22. Now, this servant wished to appear without guilt, saying: "I knew thee that thou art a hard man, reaping where thou didst not sow; and I was afraid, and hid thy talent," Mt 25, 24-25. Could he have brought a stronger accusation against himself, in view of the fact that Christ immediately turns his words against him? Thereby Christ evidences the wisdom of the Holy Spirit.
131. Such illustrations help us to learn not to contend with God. On the contrary when you feel in your conscience that you are guilty, take heed with all your soul that you strive neither with God nor with men by defending or excusing your sin. Rather do this: When you see God point his spear at you, flee not from him; but, on the contrary, flee to him with a humble confession of your sin, and with prayer for his pardon. Then God will draw back his spear and spare you. But when, by the denial and excuse of your sin, you flee farther and farther from him, God will pursue you at close range with still greater determination, and bring you to bay. Nothing, therefore, is better or safer than to come with the confession of guilt. Thus it comes to pass that God's victory becomes our victory through him.
132. But Cain and hypocrites in general do not this. God points his spear at them, but they never humble themselves before him nor pray to him for pardon. Nay, they rather point their spear at God, just as Cain did on this occasion. Cain does not say, "Lord, I confess I have killed my brother; forgive me." On the contrary, though being the accused, he himself accuses God by replying, "Am I my brother's keeper?" And what did he effect with his pride? His reply was certainly equal to the confession that he cared naught for the divine law, which says, "Thou shalt love thy neighbor as thyself," Lev 19, 18. And again, "Do not unto another that which you would not have another do unto you," Mt 7, 12. This law was not first written in the Decalog; it was inscribed in the minds of all men. Cain acts directly against this law, and shows that he not only cares nothing for it, but absolutely despises it.
133. In this manner, Cain represents a man who is not merely wicked, but who occupies such a height of wickedness as to combine hypocrisy with bloodshed, and yet is so eager to maintain the appearance of sanctity that he rather accuses God than concedes the justice of the accusation against himself. And this is what all hypocrites do. They blaspheme God and crucify his Son, and yet wish to appear righteous. For after their sins of murder, blasphemy and the like their whole aim is to seek means whereby to excuse and palliate the same. But the result always is that they betray themselves and are condemned out of their own mouths.
134. While Cain makes an effort to clear himself, he exhibits the foulest stains. He thinks he made a most plausible excuse when he said, "Am I my brother's keeper?" But this very excuse becomes his most shameful accusation. The maxim of Hilary, that wickedness and stupidity always go hand in hand, finds unvarying application. If Cain had been as wise as he was wicked, he would have excused himself in quite a different manner. Now, under the operation of the divine rule that wickedness and stupidity are running mates, he becomes his own accuser. The same principle operates in favor of the truth, and makes her defense against all adversaries easy. Just as Cain betrayed by word and mien his indifference and hate toward his brother, so all adversaries of the truth betray their wickedness, the one in this way, the other in that.
135. Facts of importance and apt for instruction are, therefore, here set before us. And their general import is that God does not permit hypocrites to remain hidden for any length of time, but compels them to betray themselves just when they make shrewd efforts to hide their hypocrisy and crime.