M. Hardinge. The .27. Diuision.
And where as, vtterly to abolishe this Adoration, he allegeth greate danger of idolatrie, in case the Priest doo not truely consecrate: thereto maie be answeared, that Iacob stoode in no danger of conscience,* 1.1 for that by the procurement of Laban, he laie with Lia in steede of Rachel:* 1.2 neither for the same was he to be charged with aduowtrie, because he meante good Faith, and thought him self to haue had the cōpany of his wife Rachel. So idolatrie is not to be imputed vnto him, that worship∣peth Christe with Godly honoure in the Breade not consecrate, whiche of good Faith he thinketh to be consecrate.* 1.3 Touchinge this case, S. Augustine hath this notable saieinge. VVe haue neede (saith he) to put a difference in our iudgement, and to knowe good from euel, for as muche as Sathan changinge his shape, sheweth him self as an Angel of light, least through deceite he leade vs aside to some perniciouse thinges. For when he deceiueth the senses of the Bodie, and remoueth not the minde from true, and right meaninge, wherein eche man leadeth a faithful life, there is no peril in religiō. Or if, when he faineth him self good, and dooth or saith those thinges, that of congruence perteine to good Angels, although he be thought to be good, this is not a perilouse or sickely erroure of Christian Faith.
But when, as by these thinges he beginneth to bringe vs to thinges quite contrarie, then to knowe him from the good sprite, and not to goe after him, it standeth vs muche vpon, diligently to watche, and take heede. Thus S. Augustine. This muche for the adoration of the Sacrament, or rather of Christe in the Sacrament, maie suffise.