On the Reasons of the Holy Spirit, Book II

itself. For those two natures possess liberty of will, which they were able to use both for evil and for good by obeying or resisting God; it is established that they fell into a miserable condition through abuse. Since they are the most excellent of creatures, it is fitting that they were created for the sake of a most excellent end. For since both philosophers and sacred scriptures affirm that the whole world was made for the sake of man, it is evident that he was made for the sake of a greater end than the whole world itself. Therefore, he was made for the sake of God and for his own sake. For there is no man who is not greater and more estimable than the world itself as an end. Since, therefore, human nature was originally created by God, who foresees all things from eternity, as perfect and free, it was nevertheless necessary that he should attain his proposed salvation, even if none had become more depraved and more remote from the path of beatitude through sin. For otherwise, God would be impotent if He had created so great a thing for the sake of so great an end which it could not attain. Man, in his first constitution, was created most just (for justice is the supreme perfection); when he fell from it through the depravity in which he now exists, he offended the infinite God through an infinite offense. Indeed, an offense corresponds to the one offended. Since God is infinite and irritated by an infinite offense, it cannot be compensated in any just way by a man who is finite in body and in strength. Yet His justice wills that an injury be most equitably repaired, while His mercy and piety must succor man, even if he is an enemy. For otherwise, it would be impossible to reach the goal unless the mercy of God assisted the fallen and restored the lost to the impotent. For the perfection of justice in God would be lacking and in vain if it were not applied to the vengeance of crime. For laws are in vain