Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.

CHAP. VI.

That the Romish Masse-worship is a Formall Idolatry, notwithstanding any Pretence that by your Romish Do∣ctors hath beene made to the Contrary.

The State of the Question.

SECT. I.

VPon this occasion, ôh! how your Summists, Theo∣logues, and Casuists doe bestirre themselves for the vindicating of your Church from the guilt of formall Idolatry? The Briefe of your Defence is this: a 1.1 Although (say they, in the Margent) there be no true Consecration, by reason of divers Defects, yet in him who up∣on a Morall certainty, with a sincere minde and good intention, doth adore Bread, it is but Materiall, and no Formall Idolatry, so that he have an habituall condition, as being so disposed in his minde, not to give a divine honour unto it, if he knew it to be but Bread. As for Example; He that giveth an Almes to a Rich man, being probably perswaded that he is not rich, the Act proceedeth from a pious Inten∣tion. And, As it was no sinne in Iacob to lie with Leah, because he thought her to be his wife; so in this case it is no formall Idolatry to worship Bread, being morally perswaded that it is Christ. Thus they.

Your Pretences then are three; Morall Certainty, Good Intent, and (at least) Habituall Condition. But alas! all this is but sow∣ing Fig-leaves together, which will never be able to cover your foule shame of grosse Idolatry. To begin first with that which you call Morall Certainty.

That the Pretence of Morall Certainty of worshipping of Bread, instead of Christ, cannot free the Romish Church from Formall Idolatry.

SECT. II.

OVR Confutation is grounded upon divers impregnable Reasons, one whereof is taken from the Iealouzie of God in his worship; the second from the Faith required in a true wor∣shipper; the third from the nature of an Oath; and the last from the Vncertainty of that which you call Morall Certainty.

First then, although Morall and Conjecturall perswasions might excuse men's Actions in divers Cases, yet in an Object of Divine Worship it is utterly condemnable, even because of the Iealousie of the Almighty, who expresseth himselfe to be a Iea∣lous God, Exod. 20. signifying, as b 1.2 you know, that He will not in∣dure any confort in his worship; his Motto being this, I am, and there is no Other: even as in the Case of mortall Majesty, when as a subject, building upon a morall Certainty onely, shall questi∣on the Title and Right of his Soveraigne established in his Throne, he becommeth guilty of High Treason.

Secondly, all Divine Worship must be performed with a Divine Faith, which is an Infallible perswasion of the God-head of that which we honour as God, as it is written: He that commeth to God, must beleeve that God is, Heb. 11. 6. and againe, You must aske in faith, nothing doubting, Iac. 1. because this is the nature of Faith, as the Apostle describeth it; Faith is the Hyposta••is of things not seene, Heb. 11. That is, (to take your c 1.3 owne Comment) Faith maketh those things, which are beleeved, no lesse certaine than if they did subsist, whereby we are taught both the nature and neces∣sity of Faith in Divine Worship. But Morall and Conjecturall Cer∣tainty is not Hypostasis, which impli••th an Infallibility of Truth, but an Hypothesis, and supposition of that which may be other∣wise, and hath in it nothing but Vncertainty at all; of which more * 1.4 hereafter.

Thirdly, God himselfe commandeth his people by his Pro∣phet, saving, Thou shalt worship me, and (in * 1.5 Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shalt sweare by my Name. Swearing then is an Adoration, by Invocating of God; and his owne peculiar Prerogative. Hear∣ken now. By this Law of God, none may sweare by any thing, as God, which he dare not sweare is God: But your Ro∣mish Professors, in your Masse, Invocate this Sacrament thus, d 1.6 O Lambe of God, which takest away the sinnes of the world, have mercy upon us. And what Romish Professor is there who swea∣reth not by the Masse (meaning the Consecrated Host) as by

Christ himselfe? Notwithstanding, no one of your Romish Priests (by reason of the manifold Defects incident thereunto, as you have heard) durst eversweare that this, which is now Consecrated by him on the Altar, is not substantially Bread, or that it is the Body of Christ. It must therefore follow, that your Adoration ha∣ving no better Certainty, than (as you have confessed) to adore it with an [if it be Christ,] is a faithlesse profanation of the name of the Sonne of God, and of his worship. This point, concerning Faith in every Worshipper, will be confessed * 1.7 afterwards.

In the last place (that we may ruinate the very foundation of your Excuse) your Pretence of Morall Certainty commeth to be examined, which you have exemplified by one giving an Almes to a poore man, who peradventure hath no need; and of Iacobs lying ignorantly with her that was not his wife. These, say we, are Ca∣ses farre different from this which we have in hand, because God's Almoner (you know) is not bound to enquire of a man, whom he seeth to appeare to be miserable and poore, whether he be a Counterfeit or no; for Charity is not suspicious, saith the Apostle Saint Paul. Iacob, indeed, was bound to know onely his owne wife, but if he had had any probable or Morall Cause of doubt, would that holy Patriarke (thinke you) have beene so deluded, or over-reached a second, and a third time, to defile his Body by an unchaste Bed? But the Causes of your Doubtings are set forth and numbred by Threes, Sixes, Twenties, Hundreds, untill you come to a Thousand, and (as your Iesuite hath said) Almost in∣finite Defects. For indeed if there be (as appeareth) a Thousand hazards in every Masse of any one Priest, then in two Priests, as many more, and so forward; so that if one should heare in his time the Masses of Ten, and Twenty Priests, what multitudes of thou∣sands of Defects would the reckoning make? But we need say no more, than hath already beene confessed of Almost infinite, and (consequently) as many Doubts of an Idolatrous worship; wherein there cannot be so much Morall Certainty, as that, in any one ge∣neration of men from Christ's time, each one of that off-spring hath beene chastly borne, whereunto what Christian is there that dare be sworne?

CHALLENGE.

COnsider (we beseech you, for God's Cause, for we are now in the Cause of God) whether our God, who will be knowne to be transcendently Iealous of his owne Honour, would ever or∣daine such a worship of a Sacrament, whereby men must needs be still more obnoxious to that, which you call a Materiall Idola∣try, by many hundred-fold, than possibly any can be to any mate∣riall Parricide, or materiall Murther, or materiall Adultery, or any other hainous and materiall Transgression, that can be named

under the Sunne. Thus much of your first Pretence for this pre∣sent, untill we come to receive the * 1.8 Confessions of your owne Do∣ctors in this very point.

That the Second Romish Pretence, which is of a Good Intent, cannot free your Adoration of the Host from Formall Idolatry.

SECT. III.

LET us heare your Cardinall; a 1.9 Honour (saith he) dependeth upon the Intention, so that as he, who should contemptuously abuse the unconsecrated Bread, thinking it to be Conserated, should grievously offend Christ; contrariwise he, who certainly beleeving the Bread to be Christ's Body, shall Adore the same, doth principally and formally Adore Christ, and not the Bread. So he, even with the same Sophistry, from only such a seeming Contrariety, wherewith you use to plead for Merits: (to wit) if evill works deserve damna∣tion, then good workes deserve eternall life. But will you be plea∣sed to heare the same Cardinall speake in earnest, from the Prin∣ciples of true Logicke? b 1.10 Although an evill Intention doth vitiate and corrupt an Act otherwise good, yet it followeth not that a good intent should justifie an evill Act, because no Act is good, except all the Causes thereof be good; but any Act is evill upon any one Defect. So he; which his Conclusion is held as universally true in all Schooles, whether Christian, or Heathen, as any point of Mora∣lity can be. Wherefore it followeth not, that because a man doth something to the Contempt of Christ, in abusing that which he thinketh to be Christ, that therefore the honour, which he doth to that, which he falsely beleeveth to be Christ, should be an Adoration of Christ: as all Heathenish Idolatry, in worshipping stocks and stones, in an opinion of adoring the true God, doe wit∣nesse to the world, as your owne * 1.11 Confessions will confirme.

CHALLENGE.

DOE you not perceive what a patched Cloake of Sophistry your Cardinall cast upon your Good Intent, in your Adora∣tion, to cover the filthinesse thereof, if it might be? and how by another Position he rent the same in peeces, when he had done? Againe, you stand thus farre, furthermore, condemnable in your selves in this point, whilest as you seeke to free your Adoration from Idolatry, by Pretence of a Good Intent; and notwithstanding hold a Good Intention not to be sufficient thereunto, except it be qualified and formed with an habituall Condition, which is your Third and last Pretence; as fond and false as either of the former.

That the Third Romish Pretence of an Habituall Condition, in the Worshipper, excuseth him not from formall Idolatry; proved first by Scripture.

SECT. IV.

HAbituall Condition you have interpreted to stand thus; * 1.12 If he that chanceth to worship onely Bread be in that Act so dis∣posed in himselfe, that he would not worship the same Bread, as Christ, if he knew it were but Bread, and not Christ; and by this you teach, that the Act (which you call a materiall Idolatry) is made not onely excusable but (your owne * 1.13 words) honest and com∣mendable also. So you. What execrable Doctrine is this that we heare? which cannot be justifiable except you will justifie the Murtherers of the members of Christ; and of Christ himselfe? First, of the members of Christ, we reade of one Saul, afterwards Paul, breathing out threatnings, and slanders against them, Act. 9. 1. and persecuting the Church, 1 Cor. 15. and Galath. 1. and drawing both men and women to Death, Act. 22. 4. And all this, not maliciously, but (as you heare himselfe say) Ignorantly, 1. Tim. 1. 13. and with a good Conscience, Act. 23. 1. and in zeale, Phil. 3. 6. A fairer expression of a Good Intent, in a wicked practice, cannot be, than this was: and as much may be said for his Habi∣tuall Condition, namely, that if he had then (as afterwards) knowne Christ to have beene the Lord of life, and those murthered Christians, to have beene his mysticall members, he would rather have exposed himselfe to Martyrdome, than to have martyred those Saints of God. This Consequence directly appeareth, first by his Answer, in his miraculous Conversion, saying, * 1.14 Who are thou, Lord? next by his detestation of his fact, * 1.15 I am unworthy to be called an Apostle, because I persecuted the Church, &c. then by his Acknowledgement of God's especiall mercy, * 1.16 But God had mercy on me. Afterwards by his labour for winning soules to the Faith: I have laboured more abundantly than they all. And lastly, in that he was one of those Actors, of whom Christ himselfe foretold, saying, * 1.17 They shall draw you before Iudgement seats, and when they shall persecute you, they will thinke that they doe God good service. Which also plainly argueth, that their and his perswasion of so doing proceeded from a Morall Certainty.

From these Members let us ascend to our Head, Christ the Lord of Glory; what thinke you of the Iewes? of whom Saint Peter said, You have murthered the Prince of life, Act. 3. 15. But did they this Voluntarily, and Knowingly, as understanding him to have beene the Red•…•…er of the world, and indeed the Prince of life? they did not, for the same Apostle testifieth in their be∣halfe, saying, I know you did it ignorantly, as did also your Rulers, Act. 3. 17. If this be not sufficient, heare the voice of the person

that was slaine, Christ himselfe, who did so farre acquit them, saying, They know not what they doe, Luk. 23. 34. Ignorantly then in a Conjecturall Certainty, but yet with Good Intent; of whom Saint Paul witnesseth in these words, I beare them wit∣nesse that they have the Zeale of God, but not according to know∣ledge, Rom. 10. But what for habituall Condition? were they not bent in their owne mindes (if they had understood what Christ was) to have abhorred that so heinous a guilt of the death of the Sonne of God? questionles, for so saith the Apostle: If they had knowne, they would not have crucified the Lord of Glory, 1. Cor. 2. 8. We Conclude, seeing these Iewes, notwithstanding their Morall Certainty, (being seduced by their Priests) or else their Good Intent of doing God good service therein; or yet their habituall Condition, not to have crucified Christ, if they had truly knowen him, were neverthelesse by S. Peter condemned, yea and of them∣selves, as formall and verily Murtherers of Christ; then (ô you Romish worshippers of the Hoast) must it necessarily follow that in your Masses you are equally all formally Idolaters, notwithstan∣ding any of the same three Pretences to the contrary.

Wherefore, as Salomon speaketh of an Adulterous woman; * 1.18 She eateth, and wipeth her month, saying, I have done no wicked∣nesse; so may we say of Idolatrous Worshippers, and their Pro∣ctours: for what else are these your three Romish Pretences, but like such mouth-wipers? or as Anodyna, and stupifying Medicines, which take away the Sence of the diseased person, but doe not cure the disease? So doe you delude miserable people with false Pretences, lest they, discerning the grossenesse and ouglinesse of your Idolatry, might abhor that worship, and abandon your Ro∣mish worshippers.

That the former Romish Pretences have no warrant from Antiquity.

SECT. V.

THe number of Ancient Fathers, whose workes are yet ex∣tant (who liv'd within Six and Seven hundred yeares after Christ) are recorded to have beene about 200. out of whose mo∣numents of Christian learning your chiefest Disputers could ne∣ver hitherto produce any one that justified your Romish worship, by so much as in distinguishing of Materiall and formall Idolatry; nor yet by qualifying any Idolatry under pretence of either Morall Certainty, or Good Intent, or yet Habituall Condition; and there∣fore must we judge that they never gave Assent to this your Sor∣cery. For we may not be so injurious to the memory of so many, so famously learned, and Catholike Doctors of the Church of Christ, that they could not; or of persons so holy, and zealous of Gods honour, and of mens Salvation, that they would not satisfie

mens Consciences, to free them out of thus many and miserable perplexities, wherewith your now Romish Profession of Adora∣tion of the Host is so * 1.19 Almost infinitly intangled.

Notes

• a 1.1

  Bellarm. Vbi deest vera Consecratio, nullum est periculum in co, qui bonâ fide Sacramentum adorat, adoratio enim potis∣simum ex intentione pendet; quarè sicut is, qui panem non con∣secratum inju••iâ aff••∣ceret, putans conse∣cratum esse, gravissi∣mè peccâsset in Chri∣stum: sic etiam con∣tra qui panem eun∣dem adorat, quòd certo credat non esse panem, sed Christū, is propriè & formali∣ter Christum adorat, non panem. Lib. 4. de Euch. cap. 30. Vbi quis simpliciter adorans Sacramentum non consecratum est actus Latriae, & Actus mo∣raliter bonus, proce∣dens ex motivo ho∣nesto.—Sicut quando quis dat Elee mosynam homini petenti nomine Christi, ex misericordia infusa opera∣tur, si prudenter existimaverit illum esse pauperem, quam vis speculativè decipi contingat. Suarez Jes. Tom. 3. qu. 79. Art. 8. Disp. 65. pag. 829. col. 1. Omnis fidelis rectè adorans hostiam consecratam, adorat sub ea conditione, si perfecta sunt circa ipsam ea, quae ad Consecrationem sunt necessaria, secundum divinam institutionem, & sic nunquam decipitur, neque e••rat. Bonavent. in 3. Di••••. 24. Art. 1. qu. 1. ad ult. Tes••e Suarez qo sup. pag. 828. [And in them, who require it Actuall, albeit Tacitam, Azor. Jes. reckoneth from Gabriel in Can. Missae, Thom. Bonavent. Al∣ber••. Richard. yea and Canonistas Theologos, excepting Cajetan. Hassel▪ Claud. Sainctes, qui simpliciter & sine conditione adorandum moment. Azor. Instit. Tom. 1. lib. 9. cap. 9. §. Decimo.] Dicendum est, quod per se loquendo, ac seclusis specialibus circumstanti••s per Accidens occurrentibus, absolutè adorandum esse hoc Sacramentum, •…•…ll•• in act•…•… appositâ conditione. Ita sentit D. Thom. in 3. Dist. 9. qu. 1. art. 2. q. 6. ad 2. ubi solùm dicit, non requiri conditionem explicitam, sed satis esse si habitu retineatu••: Habitu au••em illam retineri, nihil aliud esse videtur, nisi mente & animo habete intentionem adorandi verum Christum, ve••umque Sacramentum, & non ad∣hi•…•…di adorationem, nisi cum hac pendenti existimatione. In eadem sententia est Richardus, ubi (inquit) lice•• fides credit Christum esse sub speci••bus, sub conditione si omnia suntfact••, quae ad consecrandum sunt nece••saria, ta•…•…en ad adorandum non oportere, ut fideles hanc conditionem adhibeant in actuali cogitatione. Idem Gabri••l, Marsil. & communiter Summistae, verbo, Adoratio. Ità Suarez Tom. 3. qu. 79. Art. 8. Disp. 65. pag. 828. col. 2. Ni∣hil ob••uit Jacob, cum Laban sibi ignoranti pro Rachel in concub••tu substituerit Leam, qu••à bonâ fide se cum pro∣pria uxore dormire putare••. Ità non est Artolatra, qui non adorat Christum in pane non consecrato, quem b••n•• ••ide putat consecratum, &c. Salmer•…•… Ies. Tom. 9. Tract. 33. pag. 181.
• b 1.2

  Ego sum Deus t••us fortis Zelo••es, Exod 20 5.] Dicitur Deus Zelô••es, id est, zelum tenens: zelus autem est amor pr∣vatus, nolens habere consortium in amato. Et ••ic viri dicuntur habere zelum de ux∣oribus suis, quia vo∣lunt quòd uxo••es suae solos illos ament, & solis illis copulentur. Sic etiam Deus vole∣bat quòd Judaei ••um solum co••erent, & ••um ut Deum cogno∣scerent: & quandò alius coleretur 〈◊〉〈◊〉 De∣us, dolebat, tanquàm ••i vir videat uxor•…•… suam amantem alium virum. Et ••icut cùm mu•…•…er alteri quàm viro suo copulatur, fornicari dicitur: ità qui alterum quàm ve∣rum Deum colebat, fornicari dicebatur in Scriptura cum Diis alienis. Abulens. in Exod. 20. pag. 273. col 2.
• c 1.3

  Grae ci optimè interpretantur Hypo∣stasin per substanti∣am, quià fides efficit ut ea, quae credit, non m••nùs c••rta habea∣mus, quàm si subsiste∣rent. Ribera Ies. Co•…•… Heb▪ 11. pag. 514.
• * 1.4

  Chap. 9. Sect. 4.
• * 1.5

  Sep••••agints.
• d 1.6

  Sacerdos inclinatus Sacramento, junctis manibus, & ter pectus percutiens, dicit, Agnus Dei, qui ••ollis pec∣cata mundi, mis••r••re nobis. Et rursus, Agnus Dei, &c. M••ssal. Rom. pag. 24. Rursus. Inclinato capite versus Sa∣cramentum, dicit intelligibili voce, Da nobis pacem: E••rursus secrete, Domine Jesu Christe, &c. Missal. Rom ibid.
• * 1.7

  Thorow-out the 7. Chapter.
• * 1.8

  See Chap. 7. tho∣rowout.
• a 1.9

  Bellarm. Sicut is, qui panem non con∣secratum injuriâ affi∣ceret, &c. See above, Sect. 1. (a).
• b 1.10

  Mala intentio vi∣tiat opus: sed perpe∣ram inde colligitur opera mala ex inten∣tione bona justificari. Nam opus bonum na∣scitur ex integra cau∣sâ, malum autem ex quovis defectu oriri potest. Bellarm. de a∣miss. Grat. lib. 2. cap. 4. §. Primum enim.
• * 1.11

  Chap. 7, and 8.
• * 1.12

  See above, Sect. 1. at the letter (a) ad •…•…∣nem.
• * 1.13

  Ibid.
• * 1.14

  Acts 9. 5.
• * 1.15

  1. Cor. 15. 9.
• * 1.16

  2. Tim. 〈◊〉〈◊〉. 〈…〉〈…〉.
• * 1.17

  Ioh. 16. 2.
• * 1.18

  Prov. 30. 20.
• * 1.19

  Confessed above, Chap. 5. Sect. 6. by your Iesuite Suarez.