How generally they hold (with some difference of notion) the sufficiency of Attrition with their Sacrament, we may see in such as give an account of their Opinions distinctly (not taking any of the Society into the reckoning): it will be enough but to name some of them, since their suffrages after the determination of a Council are less needful. (p)Some are for Attrition improved, as Henricus, Cajetan, Ferrariensis, Petrus, Soto. Some for Attrition, mistaken for Contrition, (q)as Victoria, Soto, Ledesma, Vega, Corduba. Some for Attrition known to be so, (r)as Aquinas, Scotus, Paludanus, Capreolus, Durandus, Adrian, Antoninus, Sylvester, Cano, & some (s)for the opinion of Attrition, without the reality. But this is enough to show, that by the doctrine of their Church, Attrition with the Sacrament, is sufficient to put a Sinner into a saving state at any time living or dying. Thus is true Repentance reduced to Attrition, and this made enough to qualify an impenitent Sinner for pardon, so as he cannot fail of it; and yet Attrition, of what kind so ever, can scarce pass for a good quality. That sort of it which is rational (a dislike of sin, because it disagreeable to reason) is not so good in their account as that which is (servile); because as such, (t)it is but a mere natural act, and hath no respect to God, and so hath nothing in it which looks like Godly sorrow. As for that which is servile, (a dislike of sin only, or principally for fear of punishment temporal or eternal) this is so far from being spiritually ⟨p. 144⟩good, that it is morally evil. So bad it is, by the Authority and reason of their own Divines. Thus Gregory, Almain, and Adrian conclude(u), that it is evil to act out of fear of punishment, as the next end or motive. It is no better by the reasoning of others, who would have us think better of it. A Sinner thereby prefers himself before God (and that sure is a sin (in any, unless they will except his Holiness) not any repenting of sin); for he that dislikes sin for punishment principally, or as the greatest evil, (x)regards more (as themselves argue) that which is evil to himself, than that which is evil to God, and so placeth the ultimate end in himself, not in God.
How generally they hold (with some difference of notion) the sufficiency of Attrition with their Sacrament, we may see in such as give an account of their Opinions distinctly (not taking any of the Society into the reckoning): it will be enough but to name some of them, since their suffrages after the determination of a Council are less needful. (p)Some are for Attrition improved, as Henricus, Cajetan, Ferrariensis, Petrus, Soto. Some for Attrition, mistaken for Contrition, (q)as Victoria, Soto, Ledesma, Vega, Corduba. Some for Attrition known to be so, (r)as Aquinas, Scotus, Paludanus, Capreolus, Durandus, Adrian, Antoninus, Sylvester, Cano, & some (s)for the opinion of Attrition, without the reality. But this is enough to shew, that by the doctrine of their Church, Attrition with the Sacrament, is sufficient to put a Sinner into a saving state at any time living or dying. Thus is true Repentance reduced to Attrition, and this made enough to qualifie an impenitent Sinner for pardon, so as he cannot fail of it; and yet Attrition, of what kind so ever, can scarce pass for a good quality. That sort of it which is rational (a dislike of sin, because it disagreeable to reason) is not so good in their account as that which is (servile); because as such, (t)it is but a meer natural act, and hath no respect to God, and so hath nothing in it which looks like Godly sorrow. As for that which is servile, (a dislike of sin only, or principally for fear of punishment temporal or eternal) this is so far from being spiritually ⟨p. 144⟩good, that it is morally evil. So bad it is, by the Authority and reason of their own Divines. Thus Gregory, Almain, and Adrian conclude(u), that it is evil to act out of fear of punishment, as the next end or motive. It is no better by the reasoning of others, who would have us think better of it. A Sinner thereby prefers himself before God (and that sure is a sin (in any, unless they will except his Holiness) not any repenting of sin); for he that dislikes sin for punishment principally, or as the greatest evil, (x)
- (p)Vid Suarez. tom. 4. disp. 20. Sect. 1. n. 5.
- (q)n. 7.
- (r)n. 9.
- (s)Soto, Canus, Vega, n.
- (t)Detestatio peccati quia est contra rationem non est sufficiens, quia non respicit Deum ipsum, nec peccatum, ut est offensa ejus—tum quia ex vi illius motivi non est supernaturalis, Idem ibid. disp. 4. Sect. 2. n. 11. Primum itaque genus imperfectae displicentiae est, cum quis dolet de peccato propter humana naturaliaque motiva, ut quia turpe est & contra rationem, Canus, Relect. de paenit. pars. 3. p. 836.
- (u)Nonnuli Catholici—operari ex timore tanquam ex fine proximo, judicant esse malum ut Gregorius, Almain, Adrian, Suar. ibid. disp. 5. Sect. 2. n. 3. p. 65. Vid Angel. Sum. v. Timor.
- (x)Si paena timeatur tanquam maximum, supremum, pessimumque malum, tunc est pra•us timor, nam per illum prefert homo malum suum, malo Dei: unde in se non in Deo constituit finem ultimum. Idem. disp. 1. de spe. Sect. 4. n. 6. Valent. tom. 3. disp. 2. q. 2. punct. 3.
