The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.

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.

[ 30] The State of the Question. SECT. I.

VPon this occasion, oh! how your Summists, Theo∣logues, and Casuists do bestirre themselves, for the vindicating of your Church from the guilt of Formall Idolatry? The Briefe of your Defence is this:a Although (say they, in the Margin) there be no true Consecration, by reason of divers [ 40] Defects, yet in him who upon a Morall certainty, with a sincere mind and good intention, doth adore Bread, it is but Materiall, and no Formall Idolatry, so that hee have an Habituall condition, as being so disposed in his mind, not to give a Divine honour unto it, if hee knew it to be but Bread. As for Example; Hee that giveth an Almes to a Rich man, being probably perswaded that hee is not rich, the Act proceedeth from a pious Intention. And, As it was no Sin in Iacob to lye with Leah, because hee thought her to be his wife;

so in this case it is no formall Idolatry to worship Bread, being Mo∣rally perswaded that it is Christ. Thus they.

Your Pretences herein are three; Morall Certainty, Good Intent, and (at least) Habituall Condition. But alas! all this is but Sowing 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. [ 10]

[ 20]

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 [ 30] Reasons, one whereof is taken from the Iealousie of God in his worship; the second from the Faith required in a true worshipper; the third from the nature of an Oath; and the last from the Vncertainty of that, which you call Morall Cer∣tainty.

First then, although Morall and Conjecturall perswasions might excuse mens 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 Iealous God, Exod. 20. signifying, asb you know, that Hee [ 40] will not indure any consort in his worship; his Motto being this, I am, and there is no Other. Even as in the Case of mortall Ma∣jesty, when as a subject, building upon a Morall Certainty one∣ly,

shall question the Title and Right of his Soveraigne establi∣shed in his Throne, hee becometh guilty of High Treason.

Secondly, all Divine Worship must be performed with a Di∣vine Faith, which is an Infallible perswasion of the God-head of that which wee honour as God, as it is written: Hee that com∣eth to God, must believe 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 Hy∣postasis of things not seene. Heb. 11. That is, (to take yourc owne [ 10] Comment) Faith ••aketh those things, which are believed, no lesse certaine than if they did subsist: whereby wee are taught both the nature and necessitie of Faith in Divine Worship. But Morall and Conjecturall Certainty is not an Hypostasis, which im∣plieth an Infallibilitie of Truth, but an Hypothesis, and supposi∣tion of that which may be otherwise, and hath in it nothing but Vncertainty at all; of which more hereafter.

Thirdly, God himselfe commandeth his People by his Pro∣phet, saying, Thou shalt worship mee, and (in Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shalt sweare by my Name. Swearing then is an Adoration, by [ 20] 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 hee dare not sweare is God: But your Romish Professors, in your Masse, Invocate this Sacrament thus,d O Lambe of God, which takest away the Sins of the world, have mercie upon us. And what Romish Professor is there who sweareth 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 ever sweare that this, which is now Consecra∣ted [ 30] by him on the Altar, is not substantially Bread, or that it is the Body of Christ. It must therefore follow, that your Adora∣tion having no better Certainty, than (as you have confessed) to adore it with an [If it be Christ,] is a faithlesse prophanation of the name of the Son of God, and of his Worship. This Point, concerning Faith in every Worshipper, will be confes∣sed afterwards.

In the last place (that wee may ruinate the very foundation of your Excuse) your Pretence of Morall Certainty cometh to [ 40] 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 wee, are Cases farre different from this which wee have in hand, because Gods Almoner (you know) is not bound to enquire of a man, whom hee seeth to appeare to be miserable and poore, whether hee 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 hee 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 see forth and numbred by threes, Sixes, Twenties, Hundreds, untill you come to a Thousand, and (as your Iesuite hath said) Almost infinite Defects. For in∣deed 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 Thousands of [ 10] Defects would the reckoning make? But wee need say no more, than hath already been confessed of Almost infinite, and (con∣sequently) 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. [ 20]

COnsider (wee beseech you, for Gods Cause, for wee are now in the Cause of God) whether our God, who will be knowne to be transcendently Iealous of his owne Honour, would ever ordaine such a worship of a Sacrament, whereby men must needs be still more obnoxious to that, which you call a Materiall Idolatry, by many hundred-fold, than possibly any can be to any materiall Parricide, or materiall Murther, or materiall Adulte∣ry, or any other hainous and materiall Transgression, that can be named under the Sun. Thus much of your first Pretence, for this present, untill wee come to receive the Confessions of [ 30] your owne Doctors 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 Honour (saith hee) depen∣deth upon the Intention, so that as hee, who should contemp∣tuously [ 40] abuse the unconsecrated Bread, thinking it to be Consecrated, should grievously offend Christ; contrariwise hee, who certainly beleeving the Bread to be Christs Body, shall Adore the same, doth principally and formally Adore Christ, and not the Bread. So hee, even with the same Sophistry, from onely such a seeming Con∣trariety, wherewith you use to pleade for Merits: (to wit) if evill workes deserve damnation, then good workes deserve

eternall life. But will you be pleased to heare the same Cardi∣nall speake in earnest, from the Principles of true Logike? b Although an evill Intention doth 〈◊〉〈◊〉 and corruptiun Act otherwise good, yet it followeth not that a good Intent should justisie 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 hee; which his Conclusion is held as universally true in all Schooles, whe∣ther Christian, or Heathen, as any point of Morality can be. Wherefore it followeth not, that because a man doth some∣thing [ 10] to the contempt of Christ, in abusing that which hee thinketh to be Christ, that therefore the honour, which hee doth to that, which hee falsly believeth to be Christ, should be an Adoration of Christ: as all Heathenish Idolatry, in wor∣shipping stocks and stones, in an opinion of adoring the true God, do witnesse to the world, as your owne Confessions will confirme.

{fleur-de-lys} It may not seeme a thing superfluous to apply to our former Answer the Testimony of your Iesuite Lessius, judg∣ing it1 A thing incredible, for God to equall mans love unto [ 20] him (in the good) as hee would do Sin, wherewith hee is offen∣ded: for who will say (saith hee) that a man injuring his Prince, and violating his Lawes so, as to deserve death, shall e∣qually satisfie it, after hee shall be sorry for his offence, and love him, and promise amendment? will any affirme, if the nature of the thing bee duly considered, that the Prince is bound to be aswell pleased with the griefe of that man, for his offence, proceeding from love, as hee was offended at the inju∣rie, and that hee ought not to punish him? nay, but the man hath deserved to lose both Land and Life, although hee be a thousand times sorry for his offence: much lesse possible is it for man to returne an equall Compensation unto God. So hee, [ 30] which sheweth sufficiently that there is a Disproportion of Contraries, in their divers respects. {fleur-de-lys}

CHALLENGE.

DO you not perceive what a patched Cloake of Sophistry [ 40] your Cardinall cast upon your Good Intent, in your Ado∣ration, to cover the filthinesse thereof, if it might be? and how by another Position hee rent the same in pieces, when hee had done? Againe, you stand thus farre, furthermore, condemna∣ble 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 there∣unto, except it be qualified and formed with an Habituall Con∣dition, which is your Third and last Pretence; as fond and false as either of the former, whereof hereafter.

That the Third Romish Pretence of an Habituall Condition, in the Worshipper, excuseth him not from formall Idolatry; proved first by Scripture. SECT. IV. [ 10]

HAbituall Condition you have interpreted to stand thus; If hee that chanceth to worship onely Bread be in that Act so disposed in himselfe, that hee would not worship the same Bread, as Christ, if hee 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 words) honest and commendable also. So you. What execrable Doctrine is this that wee 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 [ 20] Christ, wee reade of one Saul, afterwards Paul, breathing out threatnings, and slanders against them, Act. 9. 1. and persecu∣ting the Church, 1. Cor. 15. & Galath. 1. and drawing both men and women to death, Act. 22. 4. And all this, not malici∣ously, 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, can∣not be, than this was: and as much may be said for his Habituall Condition, namely, that if hee had then (as afterwards) knowne [ 30] Christ to have beene the Lord of life, and those murthered Chri∣stians, to have beene his mysticall Members, hee 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, Who are thou, Lord? next by his detestation of his Fact, I am un∣worthy to be called an Apostle, because I persecuted the Church, &c. then by his Acknowledgement of Gods especiall mercie, But God had mercie on mee. Afterwards by his Labour for winning soules to the Faith: I have laboured more abundantly than they [ 40] all. And lastly, in that hee was one of those Actors, of whom Christ himselfe foretold, saying, They shall draw you before Iudgement seats, and when they shall persecute you, they will thinke that they do God good service. Which also plainly argueth, that their and his perswasion of so doing proceded from a Morall Certainty, Good Intent, and Habituall Condition.

From these Members let us ascend to our Head, Christ the

Lord of Glory; what thinke you of the Iewes? of whom Saint Peter sayd, You have murthered the Prince of life. Act. 3. 15. But did they this Voluntarily, and knowingly, as understanding him to have beene the Redeemer of the world, and indeed the Prince of life? they did not, for the same Apostle testifyeth in their behalfe, 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 do. Luk. 23. 24. Ignorantly then, in a Conjecturall Certainty, but yet with Good [ 10] Intent; of whom Saint Paul witnesseth in these words, I beare them witnesse, that they have the Zeale of God, but not according to knowledge. Rom. 10. But what for Habituall Condition? were they not bent in their owne minds (if they had under∣stood what Christ was) to have abhorred that so heinous a guilt of the death of the Sonne of God? questionlesse, for so saith the Apostle: If they had knowne, they would not have crucifyed the Lord of Glory. 1. Cor. 2. 8. Wee conclude, seeing these Iewes, notwithstanding their Morall Certainty, (being seduced by their Priests) or else their Good Intent of doing God good ser∣vice [ 20] therein; or yet their Habituall Condition, not to have cru∣cified Christ, if they had truly knowne him, were neverthelesse by Saint Peter condemned, yea and of themselves, as Formall and verily Murtherers of Christ; then (ô you Romish worship∣pers of the Host) must it necessarily follow, that in your Mas∣ses you are equally all Formally Idolaters, notwithstanding any of the same three Pretences to the contrary.

Wherefore, as Salomon speaketh of an Adulterous woman; Shee eateth, and wipeth her mouth, saying, I have done no wic∣kednesse; so may wee say of Idolatrous Worshippers, and their [ 30] Proctors: for what else are these your three Romish Preten∣ces, but like such mouth-wipes? or as Anodyna, and stupifying Medicines, which take away the Sense of the diseased person, but do not cure the disease? So do you delude miserable peo∣ple with false Pretences, lest they, discerning the grosnesse and ouglinesse of your Idolatry, might abhorre that worship, and abandon your Romish worshippers.

That the former Romish Pretences have no warrant [ 40] from Antiquity. SECT. V.

THe number of Ancient Fathers, whose workes are yet ex∣tant (who lived within Six or Seven hundred yeares after Christ) are recorded to have beene about 200. out of whose monuments of Christian learning your chiefest Disputers could never hitherto produce anyone that justified your Romish wor∣ship,

by so much as in distinguishing of Materiall and Formall Ido∣latry; nor yet by qualifying any Idolatry under pretence of either Morall Certainty, or Good Intent, or yet Habituall Condition; and therefore must wee judge that they never gave Assent to this your Sorcery. For wee 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 [ 10] Romish Profession of Adoration of the Host is so Almost in∣finitely intangled.

Notes

• a

  Bellar. Vbi de∣est vera Consecratio, nullum est periculum in eo, qui bonâ side Sacramētum adorat, adoratio enim potis∣simum ex intentione pendet: quare sicut is, qui panem non con∣secratum injuriâ assi∣ceret, putans conse∣cratum esse, gravissi∣mè peccâsset in Chri∣stum: sicetiam con∣tra qui panem eun∣dem adorat, quòd certo credat non este panem, sed Christū, is propriè & formali∣ter Christum adorat, non panem. Lib. 4 de Euchar. cap. 30. Vbi quis simpliciter ado∣rans Sacramentū non consecratum est actus Latriae, & actus mo∣raliter bonus, proce∣dens ex motivo ho∣nesto.—Sicut quan∣do quis dat Eleemo∣synam homini petenti nomine Christi, ex misericordia infusa operatur, si prudenter existimaverit illum esse pau∣perem, quamvis speculativè decipi contingat. Suarez. Ies. Tom. 3. qu. 79. Art. 8. Disp. 65. pag. 829. col. 1. Omnis fidelis rectè adorans hostiam consecratam, adorat sub eâ conditione, si perfecta sunt circa ipsam ea, quae ad Con∣secrationem sunt necessaria, secundùm divinam institutionem, & sic nunquam decipitur, neque errat. Bonavent. in. 3. Dist. 24. Art. 1. quaest. ••. ad ult. Teste Suarez quo supra, pag. 828. [And in them, who require it Actuall, albeit Tacitam, Azor. Ies. reckoneth from Gabriel in Can. Missae, Thom. Bonavent. Albert. Richard. yea and Canonistas Theologos, excepting Cajetan. Hassel. Claud. Sainctes, qui simpliciter & sine conditione adoran∣dum monent. Azor. Instit. Tom. 1. lib. 9. cap. 9. §. Decimo.] Dicendum est, quod per se loquendo, ac seclusis specialibus circumstantijs per Accidens occurrentibus, absolutè adorandum esse hoc Sacramentum, nullâ in actu appositâ conditione. Ita sentit D. Thom. in 3. Dist. 9. quaest. 1. Art. 2. q. 6. ad. 2. ubi solùm dicit, non requiri conditionem explicitam, sed satis esse si habitu retineatur: Habitu autem illam retineri, nihil aliud esse vide∣tur, nisi mente & animo habere intentionem adorandi verum Christum, verumque Sacramentum, & non ad∣hibendi adorationem, nisi cum hac pendenti existimatione. In eadem sententia est Richardus, ubi (inquit) licet fides credit Christum esse sub speciebus, sub conditione si omnia sunt facta, quae ad consecrandum sunt neces∣saria, tamen ad adorandum non oportere, ut fideles hanc conditionem adhibeant in actuali cogitatione. Idem Gabriel. Marsil. & communiter Summistae, verbo, Adoratio. Ità Suarez Tom. 3. quaest. 79. Art. 8. Disp. 6••. pag. 828. col. 2. Nihil obfuit Iacob, cum Laban sibi ignoranti pro Rachel in concubitu substituerit Leam, quia bonâ fide se cum propria uxore dormire putaret. Ita non est Artolatra, qui adorat Christum in pane non con∣secrato, quem bonâ fide putat consecratum, &c. Salmeron Ies. Tom. 9. Tract. 33. pag. 181.
• b

  [Ego sum Deus tuus fortis zelôtes, Exod. 20. 5.] Dicitur Deus Zelôtes, id est, zelum tenens: zelus autem est amor priva∣tus, nolens habere consortium in amato. Et sic viri dicuntur habere zelum de uxoribus suis, quia volunt quòd uxores suae solos illos ament, & solis illis copulentur. Sic etiam Deus volebat quòd Idaei eam solum colerent, & eum ut Deum cognoscerent: & quando alius colere∣tur ut Deus, dolebat, tanquam si vir videat uxorem suam amantem alium virum. Et sicut cùm mulier alteri quàm viro suo copulatur, fornicari dicitur: ita qui alterum quàm verum Deum colebat, fornicari dicebatur in Scriptura cum Dijs alienis. Abulens. in Exod. 20. pag. 273 col. 2.
• c

  Graeci optimè interpretantur Hypo∣stasin per substanti∣am, quia fides essicit ut ea, quae credit, non minùs certa habea∣mus, quàm si subsiste∣rent. Ribera Ies. Com. in Heb. 11. pag. 514.
• Chap. 9. Sect. 4.
• Septuagiots.
• d

  Sacerdos incli∣natus Sacramento, junctis manibus, & ter pectus percutiens, dicit, Agnus Dei, qui tollis peccata mundi, miserere nobis. Et rursus, Agnus Dei, &c. Missal. Rom. pag. 24. Rursus. Inclinato ca∣pite versus Sacramen∣tum, dicit intelligibili voce, Da nobis pa∣cem: Et rursus se∣cretè, Domine Iesu Christe, &c. Missal. Rom. ibid
• Thorow-out the 7. Chapter.
• See Chap. 7. thorowout.
• a

  Bellar. Sicut is, qui panem non consecratum injuriâ afficeret, &c. See a∣bove, Sect. 1. (a).
• b

  M••la inten∣tio vittat opus: sed perperā inde colligi∣tur opera mala ex in∣tentione bona justi∣ficari. Nam opus bo∣num nascitur ex in∣tegra causâ, malum autem ex quovis de∣fectu oriti potest. Bellar. de amiss. Grat. lib. 2. cap. 4. §. P••••∣mum enim.
• Chap. 7, and 8.
• 1

  Incredibile videtur, Deum tanti aestimare amorem, quo eum amo, quanti peccatum, quo eum offendo: quis enim eum, qui Principi fa∣cit injuriam, vel ejus legem violavit, ità ut mereatur mortem, dicat satisfacere ex aequo, si illum amet, & doleat de suo fa∣cto, & promittat e∣mendationem? quis dicat ex natura rei tanti debere aestimare dolorem illum ex a∣more profectū, quanti injuriam, & legis vi∣olationem? nec ju∣re posse Principem injuriam retinere, & pro meritis punire? hoc ipso enim quod quis meritus est amittere vicam & bona sua om∣nia, etiamsi millies amet, millies doleat, & emendationem promittat, censebitur ullo modo aequivalens of∣ferre, quod mereatur condonationem; multò minùs possit homo compensationem Deo reddere. Lessius Ies. Opusc. lib. 13. de Iustic. cap. 27.
• See above Sect. 1. at the letter (a) ad finem.
• Ibid.
• Acts 9. 5.
• 1. Cor. 15 9.
• 2. Tim. 1. 13.
• Ioh. 16. 2.
• Prov. 30. 20.
• Confessed a∣bove, Chap. 5. Sect. 6. by your Iesuit Suarez.