[214]. Esc., Practice of the Society, tr. 7, ex. 4, n. 226.
[215]. P. 1082, 1089
[216]. Theol. Mor., tr. 4, De Pœnit., q. 13 pp. 93, 94.
[217]. The work ascribed to Pintereau was entitled, “Les Impostures et les Ignorances du Libelle intituló la Theologie Morale des Jesuites: par l’Abbè du Boisic.”
[218]. That is, the sacrament of penance, as it is called. “That contrition is at all times necessarily required for obtaining remission of sins and justification, is a matter determined by the fathers of Trent. But mark yet the mystery. They equivocate with us in the term 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 itself it be no true contrition, yet when the priest, with his power of forgiving sins, interposes himself in the business, they tell us that attrition, 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 repentance as the reprobate may carry with them to hell, by virtue of the priest’s absolution, is made so fruitful that it shall serve the turn for obtaining forgiveness of sins, as if it had been that godly sorrow which worketh repentance to salvation not to be repented of. By which spiritual cozenage many poor souls are most miserably deluded.” (Ussher’s Tracts, p. 153.)
[219]. These quotations, carefully marked in the original, afford a sufficient answer to Father Daniel’s long argument, which consists chiefly of citations from Jesuit writers who hold the views above given.
[220]. It may be remembered that Diana, though not a Jesuit, was claimed by the Society as a favorer of their casuists. This writer was once held in such high repute, that he was consulted by people from all parts of the world as a perfect oracle in cases of conscience. He is now forgotten. His style, like that of most of these scholastics, is described as “insipid, stingy, and crawling.” (Biogr. Univ., Anc. et Mod.)
[221]. Esc. Pratique de notre Société, tr. 7, ex. 4, n. 91.
[222]. Tr. 8, disp. 3, n. 13.
[223]. Of Trent. Nicole attempts to prove that the “imperfect contrition” of this Council includes the love of God, and that they condemned as heretical the opinion, that “any could prepare himself for grace without a movement of the Holy Spirit.” He is more successful in showing that the Jesuits were heretical when judged by Augustine and the Holy Scriptures. (Note 2, sur la x. Lettre.)