t II. QHefftonr,and Csfes ofConfcience Chap, i o uetl. What id' anger in God ? c/I nfw. The ancient Fathers do unanimou{Iy agree that anger in God is no- , thing but. the Divine revenge or punithment that he inflicts fór fin : For there are no perturbations, or troubled affeaions in God as there are in men : Hence St. Auftin faith; Ira De nènefperturbatis concitati animi, fed tránquilla con f itutio.jafti fupplicii. 'And again, C 'o irafct dicitur Detu. , nonfgnificatur per- rurbatio,qualiieft in animo ircfcentis hominis : fed ex h, manis motttns vinditia cjiu ira Women accrp;t : So then Gods anger beingnothing but his revenge or pu- nithment that he infii5ts for finne, it muff needs follow that the anger of God isahvays.provokcd by finne : fo Gen. 6. tr. with57. and 18. 2o.fo6.3í,3. Deft. why dorh God posereout his anger upon inners ? e/Infw. Fitft, becaufe of his .juflice : for though God be not delighted with our fuffering, yet he is delighted with his own jut ice, according to which pu- nifhment is due to fin. It is not evil therefore in God to punifh wicked men, becáufe it proceeds from his loveof juftice. But its evil for men to deferve punithment, becaufe it proceed from the love obwickedneffe. Secondly, becaufe its for our profit. For this is the principal end of all Gods puniflaments , that they amend the firmer : Hence St. Antin faith , ...Q.Lticquid Divinities a-ate oh-imam iudicium vindicatur,,non ad interirum hominum, fed 4 medic imam .valerecredendum eft. Neither will it weaken this argument to fay, that wicked men are fo far from beingwarnedby their 'punithments to avoid fin, as that they are hardened by Them to the aggravationof their condemnati- on : becaufe notwithaandingthis,they have this profitable effe& on the godly ; Forby the punithment o£fooleswife menare reformed. As Cyprian faith; fup- plicia imprudentìum prudentibus eonferuntfanitatem. Thirdly, becaufe of the ordinationof Divine providence. For God is the Author oforder in theworld, and fuffers nothing that wants order : But fin is in its own nature nothing but diforder. Hence Aquisaa faith rightly.eiEquumG ordinatum e a,at qui contrávoluntaremDivinamperciperevolutt peccati volap- ratem, ut contra voluntatem propriam cogatur experiri fupplicii acerbitatem. It's but jufl and equal that thofe whichwill needs folaee themfelveswith the plea- lures of fin contrary to the,will ofGod; fhould tafle ofthe birterneffe of_punifh- ment contrary to their own wills. , D. Daunant onCol. CHAP.
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