104 Of god's government, mental Right, yet is put into an immediate ineptitude and incapacity of That Grace andmortar Heaven, andhis Right fotilt ended as that he cannot have oflèfûon Sin oppcnuntur privative r P P pt 14a dr tenebræ, &c. till that obex be removed by true repentance. Yrei.Careres Sum.Theol. 290. If youask themwhether that man {hall go to Heaven or Hell if he fo die ; they tell you that it is not to be fuppofed; for God bath decreed that he [hall not fo die, but (hall repent (which Aufiin will fay ofall the Elea) and fometime he half dreamed of Purgatory for force fuch.) 291. The true reafon why fuch a heinous fin mutt be atáualiy Repented of before full pardon and capacity for Heaven , and the true note to know what fins mutt have fuchaftual Repentance (and fo are thus far Mortal) is this ; there are force Sins fo eafily known to be Sins, and fo notorioufly calling the Confcience toRepent , that to lye in them un- repented of long (when the fudden violent temptation and pafüon is over, and a man bath opportunity to aEt according to his fetled habits) will not confift with the truth of filch a Habit of love and holinef, and of hatred of Sin : So that though neceftatepnecepti the Aft of Repen- tance be as neceffary as the Habit , yet necefritate medii adfa&item it is the Habit that is abfolutely neceffaryinfe, and the aft fo far as the abfence of it cannot ftand with fuch a habit. This is my judgment of this difficult cafe : He that can open it better, defervethall our thanks. But here the difficulty is exceedinggreat , what Iove to God that is which mortal Sinor ungodlinefs is inconfiftent with: or by which aman mayknow that hehath raving Grace. ".I have contented myfelfhither to with faying that It is a lovingGod above all: But that is frill dark and íbort offatisfa&ion: Adrian (after Pope 6.) 2Liolib. 7. q. 3.4.fol. 45,46. bathcalled.me to difinûer thoughts. He concludeth, 1. Aman that loveth afriend left thanhimfelf, mayyet Sin mortallyfor that friend. (But that is no wonder, becaufe, r. He loveth his friend and felf more than God. 2. And thinketh that he hurteth not himfelf fo much as he pro- fiteth his friend by Sin) 2. He inferreth that a MortalSinner clothnot ,: always love the Creaturemore than God; becaufe he that loveth himfelf more may Sin mortallyin love to hisfriend : Foras a man may love himfelf more than the foie end for whichhefinneth : So he may love Godmore. Anf. I fuppofe it is mif- printed, for the fence fhould be [Hemay love God more]. But, z. I doubt of the antecedent : That Sinner lovethhim felf as the End of his finning for his friend : For it is to gratifie that proud or felfi[h humour by which he lovethhis friend for the Likenefs, Love or 4fefulnefs of that friend to himfelf; and fo his love is finally for of to "himfelf. 2. When he finneth he doth not praftically: think that the hurt to himfelfor the wrong to God is fo great an evil, as the pleafure of Sin is good. But his inftancemore pofeth me ; via. that a mortal sinner (or ungod- ly man) may choofe rather to be annihilated, and hisfriend too, thandrill fhould be blafphemed by all theworld, orthan God (per impoflibiie) jhould perifh, or lofe his Omnipotency, &c. (for force Romans dyed for their Countrys) : Therefore he concludeth, that Ihuafxo love God above our felves or all, is not enough tosalvation ; but we muff alfo love Godabove all utfinem ultimum qui fit ratio 6. menfura diligendi exterá'; Ita, viz. quod Omnia referat homo inDoom, nolitq; aviare nifquantum Deoplacuerit, eademvelit abdicare 2i perdere ut fatisfaciat divino beneplacito cJ` San- íiæ ejus voluntati, ut fit ei quantumadamorem liber attinet Deus oninia in omnibus, Qi dicat, vivojam ; non ego, fedChrifius vivet in rae; againft it, He mutt not only fo love God as that hewoulddie rather than God fhould
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