Chapter 1.—Of the Creation of Angels and Men.

As we promised in the immediately preceeding book, this, the last of the whole work, shall contain a discussion of the eternal blessedness of the city of God.  This blessedness is named eternal, not because it shall endure for many ages, though at last it shall come to an end, but because, according to the words of the gospel, “of His kingdom there shall be no end.”^16031603    Luke i. 33.  Neither shall it enjoy the mere appearance of perpetuity which is maintained by the rise of fresh generations to occupy the place of those that have died out, as in an evergreen the same freshness seems to continue permanently, and the same appearance of dense foliage is preserved by the growth of fresh leaves in the room of those that have withered and fallen; but in that city all the citizens shall be immortal, men now for the first time enjoying what the holy angels have never lost.  And this shall be accomplished by God, the most almighty Founder of the city.  For He has promised it, and cannot lie, and has already performed many of His promises, and has done many unpromised kindnesses to those whom He now asks to believe that He will do this also.

For it is He who in the beginning created the world full of all visible and intelligible beings, among which He created nothing better than those spirits whom He endowed with intelligence, and made capable of contemplating and enjoying Him, and united in our society, which we call the holy and heavenly city, and in which the material of their sustenance and blessedness is God Himself, as it were their common food and nourishment.  It is He who gave to this intellectual nature free-will of such a kind, that if he wished to forsake God, i.e., his blessedness, misery should forthwith result.  It is He who, when He foreknew that certain angels would in their pride desire to suffice for their own blessedness, and would forsake their great good, did not deprive them of this power, deeming it to be more befitting His power and goodness to bring good out of evil than to prevent the evil from coming into existence.  And indeed evil had never been, had not the mutable nature—mutable, though good, and created by the most high God and immutable Good, who created all things good—brought evil upon itself by sin.  And this its sin is itself proof that its nature was originally good.  For had it not been very good, though not equal to its Creator, the desertion of God as its light could not have been an evil to it.  For as blindness is a vice of the eye, and this very fact indicates that the eye was created to see the light, and as, consequently, vice itself proves that the eye is more excellent than the other members, because it is capable of light (for on no other supposition would it be a vice of the eye to want light), so the nature which once enjoyed God teaches, even by its very vice, that it was created the best of all, since it is now miserable because it does not enjoy God.  It is he who with very just punishment doomed the angels who voluntarily fell to everlasting misery, and rewarded those who continued in their attachment to the supreme good with the assurance of endless stability as the meed of their fidelity.  It is He who made also man himself 480 upright, with the same freedom of will,—an earthly animal, indeed, but fit for heaven if he remained faithful to his Creator, but destined to the misery appropriate to such a nature if he forsook Him.  It is He who when He foreknew that man would in his turn sin by abandoning God and breaking His law, did not deprive him of the power of free-will, because He at the same time foresaw what good He Himself would bring out of the evil, and how from this mortal race, deservedly and justly condemned, He would by His grace collect, as now He does, a people so numerous, that He thus fills up and repairs the blank made by the fallen angels, and that thus that beloved and heavenly city is not defrauded of the full number of its citizens, but perhaps may even rejoice in a still more overflowing population.