It may seem strange (the operation of spirit of delusion not considered) how such a conceit could ever possess the fancies of rational persons, and of some acquaintance with the Scriptures; that their Sacramental, (Holy water, and the like trifles) should have the virtue to procure pardon of sins, even without Repentance: Aquinas would ⟨p. 123⟩have us satisfied with this, 1that they do not remit sins of themselves, but are said to do it, because they may excite that fervour by which they are remitted; but this fervour is not Repentance, and what-ever it be, it ought to be excited, that it may remit sin, since this admirable virtue is ascribed to it on that account. No, say his followers, (r)We must understand him so, that it is not always requisite, it should he excited, but that these Sacramentals are instituted for this end. Wherefore to receive them as accommodated by the Church to this effect, is an act of Repentance, and procures remission of Venial sins; although there be no way, any excitement of devotion, nor any repenting of these sins, nor any dislike of them; for if this were required, truly, they would not be Sacramentals, since this dislike alone would be sufficient; so de Graffiis after Soto. Here is pardon of sin by an excitement of fervour, though it be not excited; that must be the implicit Repentance, sufficient for the pardon of Venial sins; and the Explicit very like it, an act of Repentance (such as is receiving of Holy-water) without any remembering the sins to be repented of, or any dislike of them. They had need believe, that these sins are no transgressions of the Law, since they expect to be secured from it's penalty by that which is no repentance.
It may seem strange (the operation of spirit of delusion not considered) how such a conceit could ever possess the fancies of rational persons, and of some acquaintance with the Scriptures; that their Sacramental, (Holy water, and the like trifles) should have the vertue to procure pardon of sins, even without Repentance: Aquinas would ⟨p. 123⟩have us satisfied with this, 1that they do not remit sins of themselves, but are said to do it, because they may excite that fervour by which they are remitted; but this fervour is not Repentance, and what-ever it be, it ought to be excited, that it may remit sin, since this admirable vertue is ascribed to it on that account. No, say his followers, (r)We must understand him so, that it is not always requisite, it should he excited, but that these Sacramentals are instituted for this end. Wherefore to receive them as accommodated by the Church to this effect, is an act of Repentance, and procures remission of Venial sins; although there be no way, any excitement of devotion, nor any repenting of these sins, nor any dislike of them; for if this were required, truly, they would not be Sacramentals, since this dislike alone would be sufficient; so de Graffiis after Soto. Here is pardon of sin by an excitement of fervour, though it be not excited; that must be the implicite Repentance, sufficient for the pardon of Venial sins; and the Explicite very like it, an act of Repentance (such as is receiving of Holy-water) without any remembring the sins to be repented of, or any dislike of them. They had need believe, that these sins are no transgressions of the Law, since they expect to be secured from it's penalty by that which is no repentance.
- 1(q) Ideo ista dicuntur specialiter dimittere, non quia remittunt per se, sed quia sunt excitativa fervoris per quem sit remissio. D. Th. in 4. art. ad 2 dum.
- (r)Sed adverte quod responsio D. Thom. quod ideo ista dimittunt venialia, quia excitant fervorem, intelligenda est, non quod semper requiratur illa excitatio, sed quod de se haec Sacramentalia ad hoc sint instituta. Quare illa suscipere, tanquam ad illum effectum ab ecclesia accommodata censetur actus paenitentiae, & acquirit remissionem venialium, etiamsi nullatenus excitetur ad devotionem, nec memoriam habeat venialium, vel displicentiam, nam si illa requireretur, profecto Sacramentalia non essent, cum sola displicentia sufficeret. Sotus dist. 15. q. 2. art. 1. modo tunc non habeat complacentiam, Graft. t. 1. c. 16. n. 9. p. 13. Victoria, Canus, Major Cajetan. Ledesma & alij in Suarez. tom. 4. disp. 12. Sect. 2.Sed adverte quod responsio D. Thom. quod ideo ista dimittunt venialia, quia excitant fervorem, intelligenda est, non quod semper requiratur illa excitatio, sed quod de se haec Sacramentalia ad hoc sint instituta. Quare illa suscipere, tanquam ad illum effectum ab ecclesia accommodata censetur actus paenitentiae, & acquirit remissionem venialium, etiamsi nullatenus excitetur ad devotionem, nec memoriam habeat venialium, vel displicentiam, nam si illa requireretur, profecto Sacramentalia non essent, cum sola displicentia sufficeret. Sotus dist. 15. q. 2. art. 1. modo tunc non habeat complacentiam, Graff. t. 1. c. 16. n. 9. p. 13. Victoria, Canus, Major Cajetan. Ledesma & alij in Suarez. tom. 4. disp. 12. Sect. 2.
