[75]. See Turret. Instit. Theol. Elenct. Tom. I. Loc. 9. Q. 12. § 8, 9. Licet anima sine ulla labe creatur a Deo, non creatur tamen cum justitia originali, qualis anima Adami, ad imaginem Dei; sed cum ejus carentia in pœnam primi peccati. Ut hic distinguendum sit inter animam puram, impuram, & non puram. Illa pura dicitur, quæ ornata est habitu sanctitatis; impura, quæ contrarium habitum injustitiæ habet; non pura, quæ licet nullum habeat habitum bonum, nullum tamen habet malum, sed creatur simpliciter cum facultatibus naturalibus; qualis supponitur creari a Deo post lapsum, quia imago Dei amissa semel per peccatum, non potest amplius restitui, nisi regenerationis beneficio per Spiritum Sanctum. Quamvis autem animæ creantur a Deo destitutæ justitia originali; non propterea Deus potest censeri author peccati, quia aliud est impuritatem infundere, aliud puritatem non dare, qua homo se indignum reddidit in Adamo.
[76]. See Perkins on the Creed.
[77]. The mind of man is as open to the view of God, as our words or actions are; the intention is ordinarily the seat of guilt; for the merely physical action of the body deserves neither praise nor blame; the Lord is able not only to detect, but to punish in every instance such guilt; his justice therefore requires that he should exercise such power.
To prefer the creatures to the Creator, is to deny his superior excellency, and that he is the source from whence we have derived the good which we possess; it is to give the honour which is due to him, unto others; it is a robbery committed on him; it is a revolting from his allegiance, and treason, which ought to be punished.
It is an evidence that we have no love for him, when we desire communion and acquaintance with other objects on their own account. It is a proof of enmity against him, for we cannot at the same time fix our highest affections on sensual pursuits and on holiness; and an attachment to the former evinces hatred of the latter; and so an aversion to an holy God. If we are enemies to God, Omnipotence must and will prevail, nor can he suffer in the universe, his enemies to be finally prosperous, possessing still their enmity.
Where there exists not the love of God, there is no obedience to his laws, for this is the principle of obedience; all the good deeds of such are but a semblance of holiness, and must be rejected by him who views the motive with the action. Disobedience to his laws is to be punished with death, the implied penalty of all divine laws; and the least punishment that the magnitude of an offence against an infinite Majesty can admit.
[78]. See Quest. cv.-cli.
[79]. See Aug. contra Julianum, Lib. V. cap. 8. Ego non dico, parvulos sine baptismo Christi morientes tanta pœna esse plectendos; ut eis non nasci potius expediret. Et ejusd. de peccat. merit. & remsis. Lib. I. cap. 16. Potest proinde recte dici, parvulos eine baptismo de corpore exeuntes, in damnatione omnium mitissima futuros.
[80]. See Quest. cli. clii.
[81]. Vid Bez. in loc. Ubicunque Ira est, ibi & peccatum; quo sine exceptione involvi totam humanam gentem idem testatur, Rom. i. 18. Sed naturam tamen intellige non quatenus creata est; verum quatenus per Diaboli suggestionem corrupta est a seipsa.