CHAPTER IX.. Of the Sanction of the Natural Law.

OF THE SANCTION OF THE NATURAL LAW.

SECTION I.--Of a Twofold Sanction, Natural and Divine.

1. The sanction of a law is the punishment for breaking it. The punishment for final, persistent breach of the natural law is failure to attain the perfect state and last end of the human soul, which is happiness. If existence be prolonged under this failure, it must be in the contrary state of misery. This failure and misery is at once a natural result and a divine infliction. It is the natural result of repeated flagrant acts of moral evil, whereby a man has made his nature hideous, corrupted and overthrown it. (c. vi., s. i., nn. 4, 5, p. 111.) For an end is gained by taking the means, and lost by neglect of the means thereto. Now, as we have seen, happiness is an intellectual act, the perfection of an intellectual or rational nature (c. ii., s. ii., p. 6); and the means to it are living rationally: for a reasonable being, to do well and fare well, must live by that reason, which is the form of his being. (c. vi., s. i., n. 4, p. 111.) Whoever therefore goes about contradicting the reason that is within him (c. v., s. iii., n. 3, p. 74) is not in the way to attain to happiness. Happiness the end of man, the creature of all others the most complex, is not to be stumbled upon by chance. You may make two stones lean upright one against the other by chance, but otherwise than by a methodical application of means to the end you could not support the spire of Salisbury Cathedral.

2. Man's is a progressive nature (c. vi., s. i., nn. 2,3, p. 109), himself being the director of his own progress. Other progressive natures may be spoilt by their requirements being denied, and contrary things done to them. Man has his requirements. It depends mainly on himself whether he acts up to them or against them. If he acts against them, he so far spoils himself; and once he is thoroughly spoilt by his own doing, the final perfection of humanity is gone from him for ever. It is the natural result.

3. I have spoken (n. 1) of repeated flagrant acts: not that I would ignore the evil set of the will that results from one gross and deliberate evil deed (see c. ix., s. ii., n. 6, p. 168): but because the case is clearer where the acts have been multiplied. However we must not omit to observe, that it is not any vice, or evil habit, that formally unfits a man for his final happiness, but an actual evil set of the will, coming of actual sin unrepented of, which set is more decided, when that uncancelled sin is the last of many such, and the outcome of a habit. But supposing an habitual sinner to have repented, and his repentance to have been ratified by God, and that he dies, not actually in sin, but before the habit of sin has been eradicated (c. v., s. ii., n. 1, p. 69),--we may say of him, that his "foot is set in the right way," that is, his will is actually right, and the obstacle to happiness is removed. The evil habit in him is not an actual adhesion of his will to evil, but a proneness to relapse into that state. It is only remotely and potentially evil. It is a seed of evil, which however will not germinate in the good and blissful surroundings to which the soul has been transplanted, but remain for ever sterile, or rather, will speedily decay.

4. If we leave God out of morality, and take account only of the philosophical aspect of sin (c. vi., s. ii., n. 6, p. 119), we have nothing further to say of the sanction than this, which has been said: "Act against nature, and you will end by ruining your nature, and fail of your final perfection and happiness." But now God comes in, the giver of the law of nature; and the failure, already a natural result, must henceforth be viewed also as a Divine chastisement. There is no law without a sanction. There is no law, the giver of which can allow it to be broken with impunity. A legislator who dispensed with all sanction, would rightly be taken by young and old not to be in earnest in his command. If then God must give a law to man whom He has created (c. vi., s. ii., n. 9, p. 120), He must attach a sanction to that law; and if the law is according to the exigency of human nature (c. vi., s. ii., n. 11, p. 122), so will the sanction also be the natural outcome of that exigency set at naught and that law broken.

5. Our position gains by the consideration, that the object, in the contemplation of which man's soul is to be finally and perfectly blessed in the natural order, is the Creator seen through the veils of His works. (c.ii., s.iv., p. 21.) This mediate vision of God, albeit it is to be the work of a future existence, needs practice and preparation in this life. God will not be discerned by the man who has not been accustomed to look for Him. He will not be seen by the swine, who with head to earth has eaten his fill of sensual pleasures, and has cared for nothing better. He will not be seen by the covetous man and the oppressor, who never identified His image hidden away under the labour-stained dress of the poor. He will not be seen by the man, who never looked up into His face in prayer here below. He will not be seen by the earth-laden spirit, that cared nothing at all for God, that hated the mention of His name, that proclaimed Him, or at least wished Him, not to be at all.

6. It will be said that this argumentation supposes the habits of vice, contracted on earth, to remain in the soul after departure: but there is no proof of that: nay of some vices--those that have more to do with the body, as drunkenness--the habits cannot possibly remain, seeing that the appetite wherein they were resident has perished with the body. First, as regards the instance cited, I reply that we may consider drunkenness in two ways, on the one hand as a turning to the creature, on the other as a turning away from reason and the Creator. The craving for liquor cannot remain in the soul after death exactly as it was before, though it probably continues in some analogous form, as a thirst for wild and irregular excitement: but the loathing and horror of the ways of reason and of God, engendered by frequent voluntary intoxication, still continues in the soul. And from this observation we draw the general answer, that whereas in every sin, whether sensual or spiritual, the most important part is played by the will, and the will is a spiritual, not an organic faculty, a faculty which is a main element of the soul whether in or out of the body,--therefore the evil bent and inclination of the will, which sin involves, must remain even in the departed spirit. Lastly, we may ask: To what purpose is our free-will given us, if all souls, good and bad alike, users and abusers of the liberty they had on earth, enter into their long home all of one uniform and spotless hue?

7. Thus then it comes to be, by order of nature and good consequence, that the man who has abandoned God, goes without God; and he who has shunned his last end and final good, arrives not unto it; and he who would not go, when invited, to the feast, eats not of the same: and whoso has withdrawn from God, from him God withdraws. "A curse he loved, and it shall come upon him; and he would not have a blessing, and it shall be far from him. He put on the curse like a garment, and it has gone in like water into his entrails, and like oil into his bones,--like a garment which covereth him, and like a girdle wherewith he is girded continually." (Psalm cviii. 18, 19.)

8. Conversely, we might argue the final happiness which attaches to the observance of the law of nature. (c. ii., s. v., p. 26.)

Readings.--St. Thos., Cont. Gent., iii., cc. 140, 141, 143, 145.