Catholic Theology Plain Pure Peaceable, Section 20
SECT. XX. How far God, and how far Man himſelf, is the Cauſe of Hell and other puniſhments.
THough ſomewhat be ſaid of this, in the Concluſion of the ſecond Jo. Major in 4. ſent. d. 50. fol. 289. q. 1. inquit concl. 3. [Sive actus damnatorum dicantur mali, culp… vel peccata, non patientur aliquam poenam inflictam ratione illorum actuum: Quia non ſunt in ſtatu merendi & demerendi] ſed addit [Signanter de poena inflicta loquor quae à culpa diſtinguitur, & ejus eſt reordinativa per cruciatum. De poena enim acta non eſt poſſibile dare culpam quin ſuam poenam habeat annexam, eo modo quo idem poteſt habere ſe.] Ipſa ſcilicet peccandi continuatio, eſt poenae & miſeriae continuatio. Nec mihi probabile videtur, quod Demerendi ratio ceſſat apud inferos: Praemium quidem mereri non poſſunt; At quare non Poenam commereri ſunt putandi? Nonne adhuc ſunt ſubditi (etiam ipſi daemones) & ſub quadam Lege? ide…que peccandi adhuc capaces? & nonne omne peccatum ſuâ naturâ meretur poenam? Ipſius ſcilicet Joh. Majoris ibid. Concluſ. 1. Eſt, [Damnati habent multos malos actus in inferno libere.] An op…abilius ſit damnàtum eſſe, an non eſſe, vide quae ibidem ſequuntur, ubi concludit [Itaque tenco ſi daretur viro optio, vel non eſſe, vel eſſe in perpetua flamma, quod licitè poſſet vel alterutrum, eligendum eſt non eſſe: Nam minus malum habet rationem boni.] See Aureolus in 2. d. 31. a. 2. pag. 301. ſhewing ten wayes how one ſin cauſeth another, and ſo multiplyeth and continueth it ſelf in the wicked.Part, I think meet to ſay more here, becauſe I find that the not underſtanding it doth tempt many to unbelief, and others to hard repining diſaffected atheiſtical thoughts of God.
§. 1. Again here conſider that God made man ſuch as he is in Nature, before either Laws or ſins or puniſhments had any being; ſo that if you can but forgive God for making you men, (that is, Rational Free-Agents) you can have no fair pretence of quarrel with him: As will appear by theſe conſiderations following.
§. 2. Mans Body and ſenſitive ſoul are of ſuch a nature, as that things inconvenient will be his pain: He that will take poiſon ſhall be griped and tormented by it, and he that will eat unwholſome meat, or will ſurfeit ſhall be ſick, and he that will cheriſh diſeaſes by ſloth, or exceſſes, or abuſes of nature, will have the pain of them; And he that will wound himſelf, or break his bones, will be his own afflicter; And he that cuts his throat or hangeth himſelf, muſt dye. And all this without any doing of God, beſides the making him a man, and continuing ſuch a nature (under his Government) in and with the world.
§. 3. Not only poſitive hurting, but omiſſions will bring mens bodies unto pain and death; As not eating, not exerciſing, not keeping warm, &c. And conſequently ſuch a life of prodigality or ſloth as tendeth to ſuch wants.
§. 4. The inward ſenſes, Imagination and Paſſions are ſo conſtituted as that their inconveniences will be a pain and torment, as well as the inconveniences of the outward ſenſes. 1. Cares and Melancholy thoughts are diſtracting. 2. Deſires breed ſuch care, and are themſelves like a thirſt or hunger to the ſoul. 3. Fears are tormenting. 4. Sorrows if deep and long are as a living death. 5. Anger is a vexatious feaver of the mind: And revengeful malice and envy do prolong it. 6. Deſpair anticipateth eternity of miſery, &c. 7. And Love it ſelf (how pleaſing ſoever at firſt) is the ſtrength of them all.
§. 5. The ſuperiour faculties, as they are more noble, are capable of greater miſery; and their corruption and diſorder is the worſt. To have an ignorant erring mind, that taketh evil for good, and good for evil; To have a carnal, malignant, wicked, obſtinate, froward Will and ſinful Affections, and by theſe to have mens actions miſguided, and ſo the ſenſitive ſoul it ſelf brought into the foreſaid miſery, through bad government, is a miſery to man in the Nature, and immediate effects of the thing.
§. 6. Man liveth among multitudes of fellow Creatures in the world, which will all be tormentors of him if he will make them ſuch. As a poſt will hurt him if he knock his head to it. The fire will burn him if he touch his fleſh with it. The water will drown him if he will leap into it over-head. The Sun will ſcorch him, the froſt will pain him, if he expoſe himſelf to them. A Lyon or Maſtiff will tear him if he avoid them not. His neighbours will hurt him, (likely) if he hurt them, and croſs their intereſt: Men in power will hurt him if he offend them: And all things will be to him as he behaveth himſelf to them.
§. 7. All this being Natural, let us now conſider what ſin doth to the ſinner here, and you will find that almoſt all his calamity conſiſteth in his very ſin it ſelf, and the natural effects of it: But yet it is ſin as mans, and it is puniſhment as from God, when yet God is no Cauſe of the ſin.
§. 8. This is plain if you conſider that Gods Act by which he maketh ſin a Puniſhment, was Before the ſin, though the Relation of a Puniſhment come after the relation of ſin. Here are two Agents, 1. God making Nature and a Law therein; 2. Man diſordering his actions by tranſgreſſing. 3. Hence Immediately followeth Guilt or the form of ſin. 4. And with it, even in the change, or after it, the natural pain, of loſs or hurt; 5. And this is Related to man as a puniſhment for the ſin, in the laſt place.
For inſtance, God made man, and God made meat, wine, and poyſon: God telleth Man in Nature, [I have made thee ſuch a Creature, as that exceſs of Meat will make thee ſick, exceſs of Wine will make thee mad, and Poyſon will torment and kill thee: I have given thee ſelf-love, and command thee that thou avoid all theſe; and I will not deny thee neceſſary help; But if thou wilt not, it will be thy pain, which I will that thou ſuffer for and by thy ſin.] I need not further apply it here; the application is obvious.
§. 9. All this I ſpeak only of natural puniſhments which by the Law of nature follow ſin: what is ſupernatural is after to be conſidered.
§. 10. And 1. It is evident that the Reatus culpae is either the ſin it ſelf or its inſeparable effect. He that hath once ſinned is Related to God as a ſinner. And an infamous Relation, ſuch as of a Rebel, a Rogue, a Murderer, &c. is no ſmall evil, in all ſound mens eſteem.
§. 11. 2. Sin is the Deformity, diſorder, and diſeaſe of the ſoul; and its Habits are a kind of Vicious Nature: It is the Nature of Devils to be exceeding malignant, rebellious and at enmity with God and ſpiritual Goodneſs: To have a Nature or Diſpoſition, which is averſe to that which ſhould be its own end, delight and happineſs. And a wiſe man would rather be annihilated, than turned into a Toad, a Snake or Adder, though their nature be not offenſive to themſelves. How much more would he rather be annihilated than become a Devil? Wicked men are liker to Devils than they are aware of: They Love not God and Holineſs: nay they have a malignant enmity to him: which maketh them ſo averſe to all that is Holy in their lives, and to be ſuch perſecutors and haters of good men. So that the Scripture calleth their wiſdom Deviliſh, yea and themſelves flat Devils in plain words, and the Children of the Devil, Jam. 3. 15. Joh. 8. 44. Joh. 6. 70. One of you is a Devil. And 13. 2. Act. 13. 10. Thou Child of the Devil and enemy of all righteouſneſs—1 Joh. 3. 8, 10. He that commits ſin is of the Devil—Therefore they are adjudged to ſuffer with the Devil and his Angels, as the Saints ſhall be equal with the Angels of God. For the truth is, a Saint and an Angel, and a wicked man and a Devil, do differ leſs than is commonly thought on. Now what ſober man would not rather be Nothing, than be a Devil? To have a venemous, malignant, malicious, reſtleſs, rebellious nature, at enmity to Good and in love with evil? And who is it that maketh men to be ſuch? Not God but themſelves.
1. Is it not a great calamity to be mad? Wicked men are far worſe: and they made themſelves ſuch.
2. Were it not a great miſery to have a nature that had no Love to, or delight in, health, cleanlineſs, dwelling, food, friends, &c. but hated all of them, and ſet againſt them? How much more to have ſuch an enmity to God and holineſs and our own ſalvation?
3. Were it not a miſery to have a nature diſtruſtful of all our trueſt I eg. Bradwardine l. 1. c. 1. cor. 31. contra effraenes dlcentes omnia bonis & malis aequaliter ev…nire; malum aliquod impunitum, vel bonum aliquod irremuneratum manere—fingentes quoque divinae pietati & miſericordiae infinitae nuſquam congruere punire quodcun que delictum, ſed totum ſemper dimittere miſericorditer impunitum. Nonne (inquit) omnis peccans to ipſo fit malus & culpabilis, vel pejor, &c. amittit que priſtinam libertatem & innocentiam & fit D…o diſſimilior & remotior ab …o? & nonne hoc eſt poena & poena quam magna? & unde hoc niſi à prima juſtitia, à primo retributore omnium qui eſt De…s? See alſo his Corol. 38, 39. Lege Janſen. Auguſt. de ſtat. pur. nat. l. 3. c. 2. p. 358. Quod peccatum non poteſt non puniri à Deo: &c. 3. Quaenam ſint illae poenae quae tam arctè cum peccato cohaerent. Et c. 4. Quod peccator in peccato manens non poteſt beatus fieri. Ubi itiam Auguſtini ſenſum de hiſce videre eſt.friends: afraid of poiſon in all that we eat and drink, and ſtill thinking that our own parents ſeek our death? How much more to have a diſtruſtfulneſs of God?
4. Were it not a miſery to be deceived with a thouſand errours, and to take evil for good, and good for evil: and to ſpend ones dayes in bewildring perplexities or fal…e conceits? How much more to be miſtaken about God, and things of greateſt excellency and conſequence?
5. Were it not a miſery to have a Will that is perverſely ſet againſt the wills of all our Governours and deareſt friends? That muſt needs have and do whatſoever is forbidden us by the greateſt, wiſeſt and beſt of men? How much more, to have a Will that is thus ſet againſt the will of God?
6. It is a miſery to have a violent Appetite after that which cannot be had, or cannot ſatisfie. To have vehement hunger and thirſt without meat or drink, &c. Wicked men have ſuch a diſeaſed appetite after things that God told them would neither be ſatisfactory nor continuing. All this and more is in ſin it ſelf, in the Habits or Nature, which God never made.
§. 12. The exerciſe of this diſeaſed vitiated Inclination, is an actual torment: As it is more Joyful to uſe Grace, than meerly to Have it; ſo is it as to ſin more calamitous. And 1. Mens wilful blindneſs and neglect of God, depriveth them of all the excellency and delights of holy knowledge.
2. Their Diſaffection and malignity depriveth them of all that holy Joy, and unvaluable ſweetneſs, which cometh in by the exerciſe of the Love of God; And of all the pleaſures of a holy life. As a ſick ſtomach doth loath a feaſt, and a malicious man hath not the pleaſures of friendſhip: ſo how can that ſoul delight in God that Loveth him not?
3. Unbelief and diſtruſt deprive the ſoul of all that quietneſs and content, which followeth faith and confidence in God.
4. A Rebellious will doth loſe all that Reſt which the obedient find in pleaſing God, and in his bleſſed will.
5. Luxury and carnality and all ſin deprive the ſoul of the pleaſures of temperance, chaſtity, innocency, and a good and quiet conſcience.
6. Wickedneſs and ſloth deprive the ſoul of the pleaſure of doing good to others, by works of charity, which is very great. Abundance ſuch privations are in ſin.
§. 13. And ſin it ſelf brings the contrary torments. 1. Sinful malignity againſt God and Good men maketh the wicked eat their fleſh as it were with envy, and vex themſelves with perſecution and revenge.
2. Sinful anger is a ſinners rage and pain: And though he have pleaſure in revenge, it is a painful pleaſure, like a troubleſome itch.
3. Self-willedneſs maketh a man continual vexation and diſappointment, while he muſt needs have that which he cannot have, or which will torment him when he hath it.
4. Carnal Love is the root of miſery, while it Tantalizeth the ſoul, or longeth for its own vexation.
5. Sinful fear is a tormenting diſtraction.
6. Sinful grief is a continual ſickneſs and ſelf-vexation.
7. Sinful Deſires engage men in ſelf-afflicting labours.
8. Sinful cares are as thorns in a mans heart.
9. Sinful Impatience and diſcontent is torment it ſelf.
10. Sinful, confuſed, unruly thoughts, are the annoyance and the ſhame of the ſoul. And all theſe are mens own ſins, not Cauſed by God, but by themſelves.
§. 14. Next Sin it ſelf, there is the natural conſequent of it, which is cauſed by the ſinner himſelf. As 1. That God doth not complacentially Love him: which is no change in God, whoſe Nature is to Love Good and Hate Evil; but in the ſinner himſelf, who hath made himſelf uncapable.
2. And that Gods Hatred is terminated on the ſinner, is his own doing▪ Even as he that would open his naked breaſt to the ſcorching Sun, or cold Froſt, is hurt by himſelf. When God hateth a ſinner and delighteth in a Saint, there is no Diverſity in Him, but in Them.
3. The loſs of Right to Heaven and all Gods ſpecial benefits, is their own work, and not by any change in God. God made a Deed of Gift of Heaven to the faithful: And if they be unfaithful, it is their own doing to caſt away or refuſe that right.
4. Abundance of temporal mercies mens ſins caſt away. For
§. 15. Sin doth here torment even mens bodies. The ſlothful and the prodigal bring want upon themſelves: The glutton, drunkard, fornicator, and the idle, breed painful diſeaſes in their own fleſh: And moſt men dy… by ſome ſinfully contracted maladies.
§. 16. Beſides the Natural conſequents, and the natural effects on the Body, there are natural calamitous effects of ſin on the ſoul; As 1. The conſciouſneſs of a mans ſin, called An evil Conſcience.
2. The ſhame that ariſeth from the guilt.
3. The Conſcience and ſenſe of Gods diſpleaſure (a tormenting thing.)
4. Sadneſs for our folly in hurting our ſelves.
5. And fear of all the after miſeries. All hitherto mentioned, men do themſelves againſt themſelves.
§. 17. Yea more, men themſelves make other men their tormentors. The angry ſtir up others to hurt them. The offenders ſtir up Magiſtrates to puniſh them. The fornicator chooſeth a filthy diſeaſe under the name of a pleaſure, and kindleth a putrid fevor in his own ſoul. The covetous and unjuſt make all men their enemies; and ſo do many of the proud, tyrannical and oppreſſours. The froward will not give themſelves reſt in their own families; but make Wives, Husbands, Children, Servants, and every thing to be their own vexation. And O what work do bloody Tyrants by Wars and perſecution make to themſelves and others in the world? and what Calamities doth miſerable mankind bring, by folly and wickedneſs, on themſelves?
§. 18. In a word, ſhall we not believe that there is a Hell, and know much of the nature of it; when we ſee a Hell already begun on earth? and the whole world walloweth in folly, filth, impiety, and woe? As Heaven is known here by its firſt-fruits of the ſpirit, ſo Hell may be (I think) more known by its beginning, as more notorious. Men are almoſt Devils already: conceive them but all turned fully into Devils by themſelves (and not by God) and you will know much of Hell.
§. 19. And for the Life to come, conſider, that God made mans ſoul Immortal before man made it ſinful: And who can expect that God ſhould alter or deſtroy his work? Live we muſt, becauſe we have Immortal ſouls. And muſt not men look to Live as they are? Such then as the wicked make themſelves, no wonder if they continue.
§. 20. And then exceeding wickedneſs will make them Devils; and all that they here initially brought on themſelves, will be there in eminency. Their Minds will be blind as to Good and Evil, though not as to meer notional Truth. Their wills ſet againſt Gods will. Their hatred of God and goodneſs increaſed: Their Intellects, memories and thoughts, will be the treaſury of pain; Their wills and affections the ſeat of miſery… And their invigorated power, will make all lively.
§. 21. And a mind thus blinded cannot ſee God as Good, but only as hurtful by Juſtice. A Will that hath no Love to God and holineſs, can take no delight in them. Heaven muſt be to them as a feaſt to a ſick ſtomach: They turn their own Hearts from God and Heaven, and deprive themſelves of all its joyes. They hate the Heavenly ſociety; and ſo …an be none of their companions in delight. They deprive themſelves of Innocency, of Divine Love, of the Grace of the Holy Ghoſt, of part in Chriſt, of peace of Conſcience, by wilful diverſion, oppoſition and incapacity, as he that ſhuts his Windows againſt the Sun-light. It is themſelves that turn themſelves thus out of Heaven.
§. 22. And it will be their own Luſts that will tantalize or torment them. For God did let them know that this world and its pleaſure muſt ſoon forſake them: They cannot expect that God ſhould give them wealth, meat, drink, and carnal pleaſures, after this life: If they will needs contract a fleſhly thirſt, God is not bound to follow them with ſatisfaction.
§. 23. Even their malignity (like Satans) will be their torment, filling them with envy at the felicity of the Saints, or hatred of their holineſs. And when we are in Heaven, Devils and deviliſh men will be in ſubjection to the Saints, ſo low and baſe as will encreaſe their rage.
§. 24. It is likely that their very nature or ſubſtance will be much more baſe than that of the Glorified, as their place and condition will be: For God is not bound to make them Naturally Glorious. Devils dwell in the aire and earth: And inhabitants uſe to be connatural to their Regions and Elements.
However, it is a groundleſs fancy of too many that think that the ſenſitive faculties ſhall ceaſe. The Organs and manner or ſorts of ſenſation may be altered: But the ſoul will be ſtill ſenſitive as well as rational (notwithſtanding their vain objection about bruits.) And therefore the condition they put themſelves into, will as neceſſarily give them ſenſible torment, as poyſon will in the ſtomach, and as deſpairing men now torment and make away themſelves.
§. 25. At leaſt when they have bodies, they will have ſenſe.
§. 26. Devils and wicked men with them, will objectively torment them.
§. 27. I deny not but beſides all theſe there may be puniſhments more efficiently from God. But all this alone, which ſinners not only Deſerve but Inflict upon themſelves, will make a Hell of unſpeakable miſery.