Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…

291. The true reason why such a heinous sin must be actually Repented of before full pardon and capacity for Heaven, and the true note to know what sins must have such actual Repentance (and so are thus f•• Mortal) is this; there are some Sins so easily known to be Sins, and so notoriously calling the Conscience to Repent, that to lye in them unrepented of long (when the sudden violent temptation and passion's over, and a man hath opportunity to act according to his settled habits) will not consist with the truth of such a Habit of love and holiness, and of hatred of Si•: So that though necessitate praecepti the Act of Repentance be as necessary as the Habit, yet necessitate medii ad salutem it is the Habit that is absolutely necessary in se, and the act so far as the absence of it cannot stand with such a habit. This is my judgment of this difficult case: He that can open it better, deserveth all our thanks.

291. The true reason why such a heinous sin must be actually Repented of before full pardon and capacity for Heaven, and the true note to know what sins must have such actual Repentance (and so are thus f•• Mortal) is this; there are some Sins so easily known to be Sins, and so notoriously calling the Conscience to Repent, that to lye in them unrepented of long (when the sudden violent temptation and passion's over, and a man hath opportunity to act according to his setled habits) will not consist with the truth of such a Habit of love and holiness, and of hatred of Si•: So that though necessitate praecepti the Act of Repentance be as necessary as the Habit, yet necessitate medii ad salutem it is the Habit that is absolutely necessary in se, and the act so far as the absence of it cannot stand with such a habit. This is my judgment of this difficult case: He that can open it better, deserveth all our thanks.

But here the difficulty is exceeding great, what love to God that is which mortal Sin or ungodliness is inconsistent with: or by which a man may know that he hath saving Grace. I have contented my self hither-to with saying that It is a loving God above all: But that is still dark and short of satisfaction: Adrian (after Pope 6.) Quolib. 7. q. 3. 4. fol. 45, 46. hath called me to distincter thoughts. He concludeth, 1. A man that loveth a friend less than himself, may yet Sin mortally for that friend. (But that is no wonder, because, 1. He loveth his friend and self more tha God. 2. And thinketh that he hurteth not himself so much as he profiteth his friend by Sin) 2. He inferreth that a Mortal Sinner doth not always love the Creature more than God; because he that loveth himself more may Sin mortally in love to his friend: For as a man may love himself more than the sole end for which he sinneth: So he may love God more.