DISTURB THE ORDER OF GOD'S PROVIDENCE.
The sins of men and angels do nothing to impede the "great works of the Lord which accomplish His will."(1) For He who by His providence and omnipotence distributes to every one his own portion, is able to make good use not only of the good, but also of the wicked.And thus ****** a good use of the wicked angel, who, in punishment of his first wicked volition, was doomed to an obduracy that prevents him now from willing any good, why should not God have permitted him to tempt the first man, who had been created upright, that is to say, with a good will? For he had been so constituted, that if he looked to God for help, man's goodness should defeat the angel's wickedness;but if by proud self-pleasing he abandoned God, his Creator and Sustainer, he should be conquered.If his will remained upright, through leaning on God's help, he should be rewarded; if it became wicked, by forsaking God, he should be punished.
But even this trusting in God's help could not itself be accomplished without God's help, although man had it in his own power to relinquish the benefits of divine grace by pleasing himself.For as it is not in our power to live in this world without sustaining ourselves by food, while it is in our power to refuse this nourishment and cease to live, as those do who kill themselves, so it was not in man's power, even in Paradise, to live as he ought without God's help; but it was in his power to live wickedly, though thus he should cut short his happiness, and incur very just punishment.Since, then, God was not ignorant that man would fall, why should He not have suffered him to be tempted by an angel who hated and envied him? It was not, indeed, that He was unaware that he should be conquered.but because He foresaw that by the man's seed, aided by divine grace, this same devil himself should be conquered, to the greater glory of the saints.All was brought about in such a manner, that neither did any future event escape God's foreknowledge, nor did His foreknowledge compel any one to sin, and so as to demonstrate in the experience of the intelligent creation, human and angelic, how great a difference there is between the private presumption of the creature and the Creator's protection.For who will dare to believe or say that it was not in God's power to prevent both angels and men from sinning? But God preferred to leave this in their power, and thus to show both what evil could be wrought by their pride, and what good by His grace.
CHAP.28.--OF THE NATURE OF THE TWO CITIES, THE EARTHLY AND THE HEAVENLY.
Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self.The former, in a word, glories in itself, the latter in the Lord.For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience.The one lifts up its head in its own glory; the other says to its God, "Thou art my glory, and the lifter up of mine head."(1) In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all.The one delights in its own strength, represented in the persons of its rulers; the other says to its God, "I will love Thee, O Lord, my strength."(2)And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God "glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,"--that is, glorying in their own wisdom, and being possessed by pride,--"they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things."For they were either leaders or followers of the people in adoring images, "and worshipped and served the creature more than the Creator, who is blessed for ever."(3) But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, "that God may be all in all."(4)