Sixthly: Attrition, though known by the Sinner to be short of true Repentance, is sufficient without it, to pass him into a saving state, if the Sacrament be added. Betwixt Contrition (which with them is true or complete Repentance) and this Attrition, the distance is great; they give an account of it in (i)many particulars. THAT is a grief for offending God, THIS for temporal or eternal punishment, as the greatest evil. THAT proceeds from filial, THIS from slavish fear. THAT ⟨p. 142⟩cannot be had without supernatural assistance, THIS may be had by the power of nature, say many of them. THAT is an act formed by Grace and Love, THIS an act unformed, destitute of Grace and Love. THAT can pass one into the state of Grace, with a desire only of the Sacrament, THIS cannot, without an actual partaking of it. So in fine, THAT is complete Repentance, THIS but a defective remorse, (k)such as was in, Antiochus and Judas. Attrition, we see by their own account, is very far from true Repentance, yet being held sufficient for a saving state without it, if the Sacrament be added, by virtue hereof, Repentance is most evidently rendered needless. And such Attrition they think sufficient for this purpose, as either ariseth from the turpitude of sin, as it is disagreeable to reason, or from fear of Hell, or apprehensions of temporal punishments and damage, as loss of Health, Credit, Estate, &c. The Council of Trent admits of any of these. (l)For Attrition by their declaration, is either (m)that which proceeds from consideration of the turpitude of sin, or fear of Hell, or other punishment. And such Attrition is, with the Sacrament, sufficient for pardon, as is determined by that Council in these words, (n)Hereby he makes his way to Righteousness, and although without the Sacrament, it [Attrition] cannot by it self bring a Sinner to justification; yet it disposeth him to obtain the grace of God in the Sacrament of penance: So that by their doctrine, Attrition so disposeth a Sinner for Justification, that their Sacrament being added, it actually justifies, i. e. puts a Sinner ⟨p. 143⟩into a state of Grace and Salvation. From this sentence of the Council, as Bellarmine tells us, (o)the Truth of what their Divines hold, is conspicuous, viz. That Attrition arising out of fear, is a disposition to Justification; and the Sacrament being added, doth truly justify.
Sixthly: Attrition, though known by the Sinner to be short of true Repentance, is sufficient without it, to pass him into a saving state, if the Sacrament be added. Betwixt Contrition (which with them is true or compleat Repentance) and this Attrition, the distance is great; they give an account of it in (i)many particulars. THAT is a grief for offending God, THIS for temporal or eternal punishment, as the greatest evil. THAT proceeds from filial, THIS from slavish fear. THAT ⟨p. 142⟩cannot be had without supernatural assistance, THIS may be had by the power of nature, say many of them. THAT is an act formed by Grace and Love, THIS an act unformed, destitute of Grace and Love. THAT can pass one into the state of Grace, with a desire only of the Sacrament, THIS cannot, without an actual partaking of it. So in fine, THAT is compleat Repentance, THIS but a defective remorse, (k)such as was in, Antiochus and Judas. Attrition, we see by their own account, is very far from true Repentance, yet being held sufficient for a saving state without it, if the Sacrament be added, by vertue hereof, Repentance is most evidently rendred needless. And such Attrition they think sufficient for this purpose, as either ariseth from the turpitude of sin, as it is disagreeable to reason, or from fear of Hell, or apprehensions of temporal punishments and damage, as loss of Health, Credit, Estate, &c. The Council of Trent admitts of any of these. (l)For Attrition by their declaration, is either (m)that which proceeds from consideration of the turpitude of sin, or fear of Hell, or other punishment. And such Attrition is, with the Sacrament, sufficient for pardon, as is determined by that Councel in these words, (n)Hereby he makes his way to Righteousness, and although without the Sacrament, it [Attrition] cannot by it self bring a Sinner to justification; yet it disposeth him to obtain the grace of God in the Sacrament of pennance: So that by their doctrine, Attrition so disposeth a Sinner for Justification, that their Sacrament being added, it actually justifies, i. e. puts a Sinner ⟨p. 143⟩into a state of Grace and Salvation. From this sentence of the Council, as Bellarmine tells us,
- (i)Vid. Soto in 4. sent. dist. 17. q. 2▪ art. 3. Grasf. l. 1. c. 2. n. 3.
- (k)Idem ibid. C. Judas. C. Sceleratior de paen. dist. 3.
- (l)Quinimo minime malum est paenitere solum metu paenae, infamiae vel alterius mali: modo voluntatem peccandi excludat, luculenter declarat, Concil. Trident. Sess. 14. c. 4. Navarre. cap. 1. n. 8. Vega lib. 13. in Trident. c. 14. Concedit detestationem ob metum aliarum paenarum, esse attritionem, & contineri sub primo membro: nam Conci•ium utrumque conjunxit, scil. ex metu gehennae & paenarum, in Suar. tom. 4. disp. 5. Sect. 2. n. 15. vid Bonacin. ibid. punct. 3. n. 3. Zerola. Chamerota, Pirigianus, & alij ibid.Quinimo minime malum est paenitere solum metu paenae, infamiae vel alterius mali: modo voluntatem peccandi excludat, luculenter declarat, Concil. Trident. Sess. 14. c. 4. Navar. cap. 1. n. 8. Vega lib. 13. in Trident. c. 14. Concedit detestationem ob metum aliarum paenarum, esse attritionem, & contineri sub primo membro: nam Conci•ium utrumque conjunxit, scil. ex metu gehennae & paenarum, in Suar. tom. 4. disp. 5. Sect. 2. n. 15. vid Bonacin. ibid. punct. 3. n. 3. Zerola. Chamerota, Pirigianus, & alij ibid.
- (m)Illam vero contritionem imperfectam, quae Attritio dicitur: quoniam vel ex turpitudinis peccati consideratione, vel ex gehennae & paenarum metu communiter concipitur, Sess. 14. cap. 4.
- (n)Quo paenitens adjatus viam sibi ad justitiam parat, & quamvis sine paenitentiae Sacramento per se ad justificationem peccatorem perducere nequeat: tamen eum ad Dei gratiam in Sacramento paenitentiae impetrandam disponit. ibid.
- (o)Et de eo loquuntur theologi, cum dicunt, attritionem ex timore conceptam, dispositionem esse ad justificationem, & Sacramento accedente, revera justificari, ut perspicuum est ex concilio Tridentino, Sess. 14. c. 4. de paenit. l. 2. c. 18. p. 972.
