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Now that Contrition is at all times necessarily required for obtaining remission of sins and justification, is a matter determined by the Fathers of ^uTrent. But mark yet the mystery. They equivocate with us in the term of Contrition: and make a distinction thereof into perfect and imperfect. The former of these is Contrition properly: the latter they call Attrition. which howsoever in it self it be not true Contrition, yet when the Priest with his power of forgiving sins ⟨p. 145⟩interposeth himself in the business, they tell us that ^xattrition by virtue of the keys is made contrition: that is to say, that a sorrow arising from a servile fear of punishment, and such a fruitless ^yrepentance as the reprobate may carry with them to hell, by virtue of the Priests absolution is made so fruitful, that it shall serve the turn for obtaining forgiveness of sins; as if it had been that ^zgodly sorrow which worketh repentance to salvation not to be repented of. By which spiritual cozenage, many poor souls are most miserably deluded, while they persuade themselves that upon the receipt of the Priests acquittance upon this carnal sorrow of theirs, all scores are cleared until that day: and then beginning upon a new reckoning, they sin and confess, confess and sin afresh, and tread this round so long till they put off all thought of saving repentance; and so the ^ablind following the blind, both at last fall into the pit.

Now that Contrition is at all times necessarily required for obtayning remission of sinnes and iustification, is a matter determined by the Fathers of ^uTrent. But marke yet the mysterie. They equivocate with us in the terme of Contrition: and make a distinction thereof into perfect and imperfect. The former of these is Contrition properly: the latter they call Attrition. which howsoever in it selfe it be not true Contrition, yet when the Priest with his power of forgiving sinnes