Another question is commonly raised regarding the food of the carnivorous animals,--whether, without transgressing the command which fixed the number to be preserved, there were necessarily others included in the ark for their sustenance; or, as is more probable, there might be some food which was not flesh, and which yet suited all. For we know how many animals whose food is flesh eat also vegetable products and fruits, especially figs and chestnuts. What wonder is it, therefore, if that wise and just man was instructed by God what would suit each, so that without flesh he prepared and stored provision fit for every species? And what is there which hunger would not make animals eat? Or what could not be made sweet and wholesome by God, who, with a divine facility, might have enabled them to do without food at all, had it not been requisite to the completeness of so great a mystery that they should be fed? But none but a contentious man can suppose that there was no prefiguring of the church in so manifold and circumstantial a detail. For the nations have already so filled the church, and are comprehended in the framework of its unity, the clean and unclean together, until the appointed end, that this one very manifest fulfilment leaves no doubt how we should interpret even those others which are somewhat more obscure, and which cannot so readily be discerned. And since this is so, if not even the most audacious will presume to assert that these things were written without a purpose, or that though the events really happened they mean nothing, or that they did not really happen, but are only allegory, or that at all events they are far from having any figurative reference to the church; if it has been made out that, on the other hand, we must rather believe that there was a wise purpose in their being committed to memory and to writing, and that they did happen, and have a significance, and that this significance has a prophetic reference to the church, then this book, having served this purpose, may now be closed, that we may go on to trace in the history subsequent to the deluge the courses of the two cities,--the earthly, that lives according to men, and the heavenly, that lives according to God. FOOTNOTES: [130] 1 Cor. xv. 46. [131] Rom. ix. 21. [132] Gen. iv. 17. [133] Comp. _De Trin._ xv. c. 15. [134] Gal. iv. 21-31. [135] Rom. ix. 22, 23. [136] Wisdom viii. 1. [137] Lucan, _Phar._ i. 95. [138] Gal. v. 17. [139] Gal. vi. 2. [140] 1 Thess. v. 14, 15. [141] Gal. vi. 1. [142] Eph. iv. 26. [143] Matt. xviii. 15. [144] 1 Tim. v. 20. [145] Heb. xii. 14. [146] Matt. xviii. 35. [147] Rom. vi. 12, 13. [148] Gen. iv. 6, 7. [149] Literally, "division." [150] 1 John iii. 12. [151] We alter the pronoun to suit Augustine's interpretation. [152] Gal. v. 17. [153] Rom. vii. 17. [154] Rom. vi. 13. [155] Gen. iii. 16. [156] Eph. v. 28, 29. [157] _C. Faustum. Man._ xii. c. 9. [158] Gen. iv. 17. [159] Gen. iv. 25.