Special abuses, do concern Contrition, Confession, and Satisfaction. The first abuse concerning contrition is, that they teach it must be sufficient and perfect. They ⟨p. 324⟩use now to help the matter by a distinction: saying that the sorrow in contrition, must be in the highest degree in respect 1of value and estimation, and not in respect of intention. Yet the opinion of 2Adrian was otherwise, that in true repentance a man should be grieved according to all his endeavour. And the Roman Catechism saith as much, that the sorrow conceived of our sins, must be so 3great, that NONE CAN BE CONCEIVED TO BE GREATER: that we must be contrite in the same manner we love God, and that is with all our heart and strength in a most VEHEMENT SORROW: and that the hatred of sin must be not only the greatest but also MOST VEHEMENT and perfect, so as it may exclude all sloth and slackness. Indeed afterward it follows, that true contrition may be effectual though it be imperfect: but how can this stand, if they will not only commend but also prescribe and avouch, that contrition must be most perfect and vehement. We therefore only teach, that God requires not so much the measure, as the trueth of any grace: and that it is a degree of unfeigned contrition ⟨p. 325⟩to be grieved, because we cannot be grieved for our sins as we should. The second abuse is, that they ascribe to their contrition the merit of congruity. But this cannot stand with the all-sufficient merit of Christ. And an ancient Council saith, God inspires into us first of all the faith and love of himself, NO MERITS GOING BEFORE, that we may faithfully require the sacrament of baptism, & after baptism do the things that please him. And we for our parts hold, that God requires contrition at our hands, not to merit remission of sins: but that we may acknowledge our own unworthiness, & be humbled in the sight of God, & distrust all our own merits: & further, that we may make the more account of the benefits of Christ, whereby we are received into the favour of God: lastly, that we might more carefully avoid all sins in time to come, whereby so many pains & terrors of conscience are procured. And we acknowledge no contrition at all to be meritorious, save that of Christ: whereby he was broken for our iniquities.
Speciall abuses, doe concerne Contrition, Confession, and Satisfaction. The first abuse concerning contrition is, that they teach it must be sufficient and perfect. They ⟨p. 324⟩vse now to helpe the matter by a distinction: saying that the sorrowe in contrition, must be in the highest degree in respect 1of value and estimation, and not in respect of intention. Yet the opinion of 2Adrian was otherwise, that in true repentance a man should be grieued according to all his indeauour. And the Romane Catechisme saith as much, that the sorrowe conceiued of our sinnes, must be so 3great, that NONE CAN BE CONCEIVED TO BE GREATER: that we must be contrite in the same manner we loue God, and that is vvith all our heart and strength in a most VEHEMENT SORROVVE: and that the hatred of sinne must be not onely the greatest but also MOST VEHEMENT and perfect, so as it may exclude all sloth and slacknes. Indeed afterward it followes, that true contrition may be effectuall though it be imperfect: but how can this stand, if they will not onely commend but also prescribe and auouch, that contrition must be most perfect and vehememt. We therefore onely teach, that God requires not so much the measure, as the trueth of any grace: and that it is a degree of vnfained contrition ⟨p. 325⟩to be grieued, because we cannot be grieued for our sinnes as we should. The second abuse is, that they ascribe to their contrition the merit of congruitie. But this cannot stand with the all-sufficient merite of Christ. And an auncient Conncell saith, God inspires into vs first of all the faith and loue of himselfe, NO MERITS GOIN• BFORE, that we may faithfully require the sacrament of baptisme, & after baptisme doe the things that please him. And we for our parts hold, that God requires contrition at our hāds, not to merit remission of sinnes: but that we may acknowledge our owne vnworthines, & be hūbled in the sight of God, & distrust all our owne merits: & further, that we may make the more account of the benefits of Christ, whereby we are receiued into the fauour of God: lastly, that we might more carefully auoide all sinnes in time to come, whereby so many paines & terrors of consciēce are procured. And we acknowledge no cōtrition at all to be meritorious, saue that of Christ: whereby he was broken for our iniquities.
- 1appretiativènon intensivé.
- 2qu 2 de paenit ar. 2. & quodlib. 5. ar. 3.
- 3cap. de Sacr. paeni•.
