The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 1

The Practical Divinity of the Papists Discovered to be Destructive · Discourse · Chapter 1

p. 3CHAP. I. Real Worſhip of God not neceſſary in the Church of ROME.

THere is nothing wherein the Honour of God, and the Happineſs of men is more concerned, than Divine Worſhip. Religion provides for theſe great ends, by obliging us to worſhip God: this it doth indiſpenſably, and can do no leſs, without abandoning it ſelf; for this is eſſential to it, (a)(a)Religio eſt Virtus per quam homines D…o debitum cultum et reverentiam exhibent—Tullius dicit 2. Rhet. quod religio est virtus, quae ſuperiori cuidam naturae (quam divinam vocant) cultum caeremoniamque affert. Aquinas 2. 2. q. 81. Art. 1.and gives it being. And the truth, and goodneſs of it depends as much thereon; for no Religion is true and ſaving, but that which obligeth to worſhip God really. Now worſhip is not real, unleſs mind and heart concur in it: whatever it hath without this, it wants (b)(b)Nam ſpiritus interior adorationis, qui est ipſa vita et anima adorationis exterioris, apellatur quoque ipſa veritas adorationis. Vaſquez de Adorat. l. 1. Diſp. 1. cap. 2 p. 18.its life and ſoul; and is no more worſhip really, than a picture is a man. Hence Chriſt brands thoſe, who draw near to God with their lips, without their hearts, for hypocrites Matth. 15. 7, 8. Mark 7. 6. Such as pretend to be what they are not; and to do, what really they do not: who are but worſhippers in ſhew, and fiction; no more ſo indeed than the Stage-Player is the Prince, whoſe part he acts. The Romaniſts ſeem to acknowledg all this, and therefore ought not to deny, but that it is as neceſſary, that God ſhould be really worſhipped; as it is needful, that he ſhould have any honour in the world, or that there ſhould be any true Religion amongſt men, or Salvation for them. Yet notwithſtanding, their practical Doctrine makes it needleſs to worſhip God really. That this may be fully and diſtinctly manifeſted, let us obſerve Firſt, what they count requiſite in Divine Service, and in their Maſs: the former is their worſhip for every day, (which goes under p. 4the name of Canonical hours and the divine office) and is the proper Service of their Clergy and Monaſticks: the latter is for holy-daies, and is common to the People with the Religious; and the only publick Service they are ordinarily obliged to. Afterwards we may reflect upon, what elſe paſſeth under the notion of worſhip in publick; and alſo take ſome notice of their devotions, or religious employments, in private.

For the firſt of theſe their Divine Service, if there were any thing of religion or religious worſhip counted needful amongſt them, it would be required of their Clergy, and thoſe whom by way of eminency they call Religious, in their Divine office eſpecially (if any where): but by their doctrine it is not needful for them to worſhip God really there; unleſs he can be ſaid to be worſhipped where both himſelf and all that concerns worſhippers indeed, may (as it may by their leave) be quite neglected, and no way actually minded. They ſeem, at leaſt ſome of them, in their diſcourſes of worſhip, and prayer particularly, to require as neceſſary thereto, both an act of the mind and of the will (attention and intention they call them): but proceed with them a little, and you will find the former of theſe, quite loſt in the latter; and the latter, as they order it, dwindling into nothing. It is the common determination of their Schools and Doctors, that actual attention of mind is not neceſſary when they recite their Canonical hours, that is, they need not mind God in their ſervice, nor the matter of it more than the object, nor the ſenſe of what they ſay, nor the words they uſe; not any of theſe need be actually minded. A purpoſe or intention to do it is ſufficient, though that purpoſe be not at all performed. This is the Doctrine of their great Aquinas (c)(c)Ad hunc effectum (viz. mereri) non ex neceſſitate requiritur quod attentio adſit orationi per totum: ſed vis primae intentionis, qua aliquis ad orandum accedit, reddit totam orationem meritoriam, ſicut in aliis meritoriis actibus accidit. 2. 2. q. 83. art. 13.concerning Prayer in general, whom the (d)(d)Ut officium ipſa attentio comitetur actualiter, nec in officio, nec in aliis orationibus, vel bonis operibus requiritur. Sylveſter. ſum. v. hora n. 13. Edit. Lugdun. An. 1572. D. Thom. quem omnes ſequuntur, affirmat (impetrationem) non pendere ex actuali attentione, ſed virtualem ad illam ſufficere, et videtur certa ſententia. Suarez lib. 3. de orat. Vocal. c. 5. n. 5.reſt commonly follow. Attention is not neceſſary all the while, but the vertue of the firſt intention, with which a man comes to prayer, renders the whole prayer meritorious, as it falls out in other meritorious acts. And this firſt intention alſo is enough to make the prayer prevalent. p. 5So he explains his main concluſion, viz. (e)(e)Attentare ſaltem in prima intentione, oportet eſſe orationem, ſi meritoria, ſi impetratoria ſit fu…ra, mentemque ſpiritualiter refectura. Ibid.Prayer ought to be at leaſt attentive in reſpect of a previous intention. So that they may be attentive enough, by vertue of this firſt intention, though they do not at all mind afterwards what they are doing▪ when they ſhould be worſhipping: Which is juſt as if they ſhould ſay, a man that goes to Church, with an intent to join in their ſervice, but falls faſt aſleep when he comes there, ſerves God effectually, and is attentive enough, by vertue of that former intention, though he ſleep all the while. It ſeems it is ſufficient in the Church of Rome, and effectual even to a degree meritorious, to worſhip God as one that is aſleep may worſhip him, if he falls aſleep after a good intention. However hereby it is manifeſt that with them it is not needful to worſhip God at all, even in their moſt ſolemn ſervice, but only to intend ſome ſuch thing. If there be a purpoſe of worſhip, though God be never worſhipped indeed, by their doctrine, it is enough for him. I ſuppoſe his Holineſs would not think himſelf well ſerved at this rate. The common women at Rome are to pay him a julio a head, weekly for the liberty he gives them to drive their there trade; now if inſtead of payment, they ſhould alledge an intention of it, and declare this is all they are obliged to, and that they ought to be acquitted upon that account, though they never laid it down, he would think himſelf not paid hereby, but ſcorned; he looſeth his ſacred Reverence, and is affronted into the bargain: yet at this rate will he have God ſerved by Roman Catholicks. Well, but if God need not be worſhipped but in purpoſe only, and the intention may ſerve without the act: yet ſure it muſt be an actual intention, or at leaſt a purpoſe to worſhip God. If it be not the worſhip of God, that they need intend; divine worſhip is clearly abandoned, both in deed, and in purpoſe: if it muſt not be actual, there need be actually no thought of worſhipping God. But I cannot diſcern that they count either of theſe neceſſary. They declare plainly that an actual intention is needleſs; in this they generally agree, though they differ in the termes, by which they uſe to expreſs it. They call it an habitual, or a vertual, or an implicit intention; in oppoſition to that which is expreſs or actual: So that actually either to worſhip God, or to have an intention of worſhipping him, is more than needs. p. 6But ſince they will not have it actual, let it be what ſort of intention they pleaſe otherwiſe; yet ſure the thing intended ſhould be the worſhipping of God: So that they may be ſaid to worſhip in purpoſe, though they think it needleſs to do it in deed. Whether they count this neceſſary, may be beſt diſcerned by their own expreſſions, which they uſe in ſome variety. Commonly they ſay (f)(f)Ad horas Canonicas recte pronunciandas requiritur propoſitum intendendi & attendendi, & ſufficit virtuale. Martin. Navar. Manual. Confeſſ. cap▪ 1. num. 13. ut c. 25 n. 105. Edit Antuerp. an. 1608. Jac. de Graffys. Deciſion. aurear. l. 2. c. 51. n. 4. Edit Antuerp. an. 1596. Sylveſt. Sum. v. hor. n. 14.a vertual intention may ſerve. Now this is not an intention indeed, to worſhip God, but ſuppoſeth a former act, by vertue of which, one is ſaid to have an intention, when really he hath none. As they call that a vertual attention to worſhip, when a man had a purpoſe to attend; though he do it not at all: Anſwerably, a vertual intention to worſhip, will be a purpoſe or thought to have ſuch a purpoſe; though he never have it. Let thoſe, who can, apprehend, how they may be ſaid to worſhip God ſo much as in purpoſe, by vertue of a purpoſe to worſhip him, which they have not, but only intend to have, without effect. But it may be, there is no ſuch intention needful with them, for cuſtome may ſerve, to this purpoſe, Soto: (g)(g)Preceptum attentionis in divino officio Canonice perſolvendo, duo includit: videlicet, ut orandi initio quiſque attendat quid agere aggreditur—quia vero ad prius membrum ſatis eſt, ut virtute alicujus praecedentis intentionis & conſuetudinis fiat. Ut ſi quis dum ſignum ad horas datur, ad chorum de more vadit,—per illud ſatisfacit praecepto. De Juſtitia & jure. Lib. 10. quaeſt. 5. art. 5. Edit Lugdun. an. 1582.The precept for attending the performance of divine ſervice canonically, includes two things: Firſt, that at the beginning of Prayer every one mind what he is going to do.—But for this former it is enough, that it be done by vertue of ſome former intention and cuſtome: as if one when the ſign is given for Prayers, go as is the cuſtome, to the Quire-by this he ſatisfies the precept. Now this he may be accuſtomed to do, without any thought of God, or of worſhipping him: yet by vertue of that cuſtome, wherein God is quite neglected, he will have their vertual intention to worſhip him: all the intention that they require, that is, plainly none at all; unleſs by vertue of neglecting God, he may be ſaid to mind him.

Or an habitual intention may ſerve, they ſometimes tell us. Sylveſter p. 7(h)(h)Quantum ad intentionem vel attentionem, quilibet ad officium obligatus tenetur in principio officii habere intentionem ſatisfaciendi, ita quod officium ab intellectu & non ab imaginativa proficiſcatur ſecundum, Petr. de Pal.expreſſeth it thus, after Paludanus, He is bound in the beginning of the ſervice, to have an intent to perform it, ſo that the ſervice may be from his reaſon, and not from his imagination only. i. e. he muſt go about it like a man, and not like a beaſt. But leaſt it ſhould ſeem too hard for a man to go about their ſervice, with an intention ſo much diſtinguiſhing him from a Bruit; he adds a favourable gloſs. (i)(i)Quod intellige actu, vel habitu ſeu virtute. Sum. v. hor. n 14.This is to be underſtood, ſaith he, either in act, or habit, or vertue. So that if it be but an habitual intention, it may ſuffice. (k)(k)Ibid. c. 25. n. 106. Juxta ea quae poſt alios preſertim Majorem ſcripſimus. vid. Jac. Graff. ibid.Navarre explains it by this conditional (and others with him) if one be asked, why he takes his Breviary, he would anſwer, that he doth it to ſay Service. (l)(l)Navar explicat virtualem intentionem per illam conditionalem: quia ſi interrogaretur quare accipit Breviarium, reſponderet ſe id facere ad recitandum. Veruntamen hoc modo magis explicatur habitualis quam virtualis intentio. Suarez. l. 3. de Orat. c. 3. n. 6.Now hereby we are told, that, rather an habitual than a vertual intention, is expreſſed, and they acknowledge that ſuch an intention is not ſufficient (m)(m)Actus autem humanus non poteſt eſſe ab intentione tantum habituali ut omnes ſupponunt & per ſe conſtat. Idem l. 4. de horis. c. 26. n 3. Actus inde procedens non eſt humanus, & deliberatus. Bellarm. de Sacramentiss l. 1. c. 27. p 92. edit. Lugd. an. 1599.for a humane act; much leſs therefore for an act of worſhip; Since then they think, that ſuch an intention will ſuffice; a purpoſe to worſhip God is not needful with them: unleſs they can make divine worſhip of that which is leſs than humane; or will have the Bruits to be Catholick worſhippers. They tell us alſo that this habitual intention, is in thoſe that are aſleep. (n)(n)Nec habet tantum intentionem habitualem, quod talem habet dormiens. Scotus m. 4. diſt. 6. quaeſt. 6. qualis etiam in dormiente ineſſe poteſt. Bellarm. ibid.So Scotus the firſt founder of this diſtinction (and herein that which they call vertual agrees with it; indeed Aquinas (o)(o)3. quaeſt. 63. art. 8.ſaw no cauſe to diſtinguiſh them, and (p)(p)Macor. Navar. Soto. Graff. g.others who affect Scotus his ſubtilty, uſe the terms as if they were diſtinct, yet confound them in their inſtances). And thus when all the worſhip which they think needfull, is ſhrunk up into an intention; yet that intention is no other, than they may have in a dead ſleep, when they dream of no ſuch thing. So that their ſouls need be no more concerned in worſhipping God, either when they are at ſervice, or p. 8when they are addreſſing themſelves to it, than if their Church were in mount Celius with the ſeven ſleepers: When they are coming to it (as we ſee here) they need have no more purpoſe to worſhip God, than if they were aſleep: and when they are at it (as we ſaid before) they need no more attend to what they are a doing, than if they were not yet awake. They ſay alſo an (q)(q)Jo. Macor. Navar. in Suar. de Orat. l. 3. c. 3. n. 6.implicite intention will ſuffice; which is, as they explain it, when a man hath not expreſly any thought of praying or worſhipping God, when he is to read ſervice; but only intends (r)(r)Certum imprimis eſt, ſatis ſuperque eſſe, ſi in principio accedatur ad recitandum cum propoſito implendi praeceptum, etiamſi in diſourſu orationis in mentem non veniat, ſatis enim eſt quod non retractetur, quia manet virtus prioris attentionis. Praeterea ut cenſeatur quis accedere ad recitandum cum propoſito implendi praeceptum, ſatis eſt quod ex conſuetudine quadam velit illam actionem tanquam expletivam ſui muneris & obligationis, vel quod in actu exercito (ut ſic dicam) velit eam facere, ut ſolet, quia eo ipſo vult illam ut impletivam praecepti. Ita ſumitur ex Macor, Navar. & aliis. Idem. l. 4. de hor. c. 26. n. 6.to accompliſh the precept of the Church, or to perform his task, or to do as he is wont to do. As when a man firſt takes Orders or enters into a Monaſtery, underſtanding that the Church injoines all in that capacity dayly to recite their canonical hours; if he then have an intention to perform this task, to do as the Church requires, or as others of that quality are wont to do, and accordingly ſay his hours as the faſhion is, though he have not once a thought of God or worſhipping him all his life after, either when he is going to ſervice, or when he is reading it; yet that firſt intention may ſuffice; yea it is of ſuch ſufficiency, that any other act of mind or heart, either in worſhip, or in order to it becomes needleſs: it is of ſuch admirable efficacy, that by vertue of it, they can worſhip God, when they mind no ſuch thing as God, or worſhipping him, no nor ever intend it otherwiſe, Let us ſuppoſe that they thought it requiſite to renew this implicite intention frequently, yet would it not neceſſarily amount to a purpoſe of worſhipping God; for not only their task, and what they are wont to do, but the precept of the Church, may be (as we ſhall hear them by and (s)(s)Soto, Canus. Medina. Corduba. Navar. Covarruv. Bonacina. infra.by declare) accompliſhed by acts of wickedneſs: which ſure cannot be acts of worſhip, nor a deſign to do them, an intention to ſerve God. Yea, they may ſatisfie the Churches injunction for Divine ſervice, though they have an expreſs intention not to fulfill it, all the p. 9while as (t)(t)In Suarez Ibid. n. 8. & Tom. 3. diſp. 88 Sect. 3. There are near 30. Doctors produced for this by John Martinez de Prado, a Dominican. Tom. 2. Theol. Moral. c. 30. q. 8. Sect. 1. n. 1.(Arragon & their Divines of greateſt Reputation determine.) So that if the Church did enjoyn them to worſhip God, yet no intention to worſhip him would be needful, becauſe they can ſatisfie the Church with a contrary intention: Finally a ſinful intention will ſerve their turn: This paſſeth for their common Doctrine. (u)(u)Haec eſt communis ſententia—Omnes fatentur Idem Sua l. 3. de Orat. c. 3. n. 5. vid. infra.If a man intend principally his own praiſe or worldly advantage, and ſo deſign to ſerve himſelf, and not God; this cannot with any reaſon be counted an intention to worſhip God: yet ſuch a deſign will ſuffice for the worſhip they require, and it will be ſubſtantially good in their account, only a little tainted with a venial ſpeck, which though it may hinder it from being meritorious of Eternal glory: yet he that never otherwiſe intends to Pray or Worſhip cannot be Damned, and ſo will be Saved notwithſtanding. In ſhort, the Lord requires the heart in Worſhip, without this, nothing elſe can pleaſe him, nothing in his account will be a real honour or worſhip of him, but only in appearance and fiction. The Romaniſts teach, that God need not have any thing of their hearts in their Service, not any one act or motion thereof, while they are at it, only ſome ſort of intention before, while they are going about it; but this no act of will or heart neither, but only a vertual, or habitual, or implicite ſomething; they have minced it ſo ſmall, that an ordinary eye cannot diſcern in it ſo little, as a purpoſe to ſerve God; yea in fine, they have reduced it to that which is worſe than nothing: and if the heart muſt be cumbred with any ſuch thing, as an intention about ſerving God, yet a ſinful intention may ſerve: this ſatisfies their holy Church and her Precept fully; ſhe doth not, ſhe cannot require any more for God, what burthens ſoever in other caſes ſhe lays upon the Conſciences of men. But though the heart, and every act of it be thus diſcharged from any concern in their ſervice, yet it may be, they will have the mind more engaged. One act thereof, and but one (mental attention) they ſeem to require; and its true, ſome of them make ſhew of calling for it, but as ſoon as ever it appears, it is diſmiſſed immediately, p. 10as needleſs; for they conclude generally, that a purpoſe to attend will ſerve, though they attend not, and this purpoſe too by their handling (as we have ſeen) comes to nothing, or worſe. But ſuppoſe they did (though they do not) account an intention to worſhip God needful, and that actual, expreſs, and well qualified, yet they confeſs (x)(x)Licet velle attendere, non ſit attendere in re, ut vere dixit Cajetanus. Suar. de Orat. l. b. 3. c. 4. n. 7.an intent to worſhip, or wait on God, is not to worſhip him really: no more than a man is Sober when he is Drunk, becauſe he intended to be Sober. But they leave us no ground for this ſuppoſition, yet aſcribe as much to their intention, and more, than the beſt imaginable will bear; after they have reduced it to as bad, as nothing. However ſince all the worſhip they count neceſſary is included in this purpoſe, and all their pretenſions depend on it; they are concerned to have it though to be ſomething, and they will ſeem cautious about it, as a thing material, ſo this proviſo they lay down. (y)(y)Facillimum huic precepto obedire, nam nihil aliud exigit, niſi quod quis animo vacandi Deo horas inchoet, & in contrarium animus iſte non mutetur, dum exolvit divinum officium. Cajetan. Sum. verb. horae Canon. Edit. Lugdun. An. 1545.It muſt not be changed into a contrary purpoſe, if that ſhould fall out, it will loſe its wonderful vertue, and not make thoſe worſhippers, who mind not what they are doing, when they ſhould be praying. But there is no great danger of this, nor need they be ſolicitous about it: for (as they tell them) they change not their purpoſe, though they do nothing that they intended; or do what is quite contrary to it, viz. Though if they purpoſed to attend, yet they attend not at all, but turn their minds to other things, if they act croſs to the ſuppoſed intention; yet ſo long as they aſſume not a contrary purpoſe, they muſt be thought to mind what they are about, though they mind it not one moment: And there need be as little care, as there is danger of changing their purpoſe, for (z)(z)Mutari autem in contrarium eſt impoſſibile, ex inadvertentia. Cajetan. Ibid.careleſsneſs cannot do it. It cannot be changed, unleſs a man deſignedly, and on ſet purpoſe, will turn his mind from what he is about to other things. Since then a Perſon who doth not mind God, or any thing that concerns his worſhip, when he ſeems engaged in it, doth not worſhip God at all, as is evident in it ſelf, and they confeſs it, in caſe p. 11he mind not this on ſet purpoſe: therefore though he doth not worſhip God at all, yet he worſhips him as much as the Romaniſts require; unleſs he wills not to worſhip him on ſet purpoſe: yea though he voluntarily mind nothing that concerns a worſhipper; though he deliberately, and willingly let his mind run upon other things: yet ſo long as he is ſo regardleſs of God, and what he is about, as not to take notice of this extravagancy, he fulfills the precept of the Church, and minds Divine ſervice, as much as is required. (a)(a)Si quis advertit ſe cogitare haec vel illa, quae debent eſſe extranea tunc a ſua meditatione, ſed non advertit quod ab officio Divino diſtrahitur; quamvis voluntarie ea meditetur; non tamen voluntarie animus ab officio Divino diſtrahitur: ac per hoc animus vacandi Deo a principio officij habitus, non eſt mutatus in contrarium. Cajetan. ibid Etſi ultro & voluntarie alia cogitet (ut bene ait Cajetenus) quouſ que inſpiciat ſe diſtrahi, ſemper reputatur inadvertenter divagari, at que adeo excuſatur ab omiſſione praecepti de attentione, implet que adeo ſubinde orandi mandatum. Soto ibid. p. 341. Sic explicant Caietan. Soto preſertim Medina vide & Gabriel. in Suar. 3. Thom. Tom. 3. diſp. 88. Sect. 3.Thus Cajetan, Soto, and others; ſo that by their Doctrine, if they do not worſhip God, and voluntarily neglect it, yet they do as much as the Church enjoyns, ſo long as they take no notice, that they do not worſhip him. And as they may voluntarily employ their minds about other things, when they ſhould be worſhipping, ſo may they on ſet purpoſe, buſie the outward man about other Employments, when they are ſaying their ſervice. They can perform their beſt Devotions, while (to give their own Inſtances) they are (b)(b)Hujuſmodi ſunt lavare manus, ſe induere, pennam temperare, aut id genus ſimilia, qui quidem actus quando que non ſunt peccata ne que venialia (verbi gratia) in ordine Praedicatorum. Jac. de Graff. ibid. l. 2. c. 51. n. 10. Talis eſt actio veſtiendi ſe, vel lavandi manus & ora, vel ſternendi menſam, aut lectum. Fill. Tract. 23. n. 260. vid. Soto ubi ſupra vid. Bonacin. Divin. Offic. d. 1. q. 3. p. 2. Sect. 2. n. 12.waſhing themſelves, or putting on their Clothes, or mending Pens, or laying the Cloth, or making Beds, or any thing elſe, which requires no more Attention. Nor dare they count this a venial fault, becauſe the (c)(c)vid. infra.Dominicans are enjoyned by the Rules of their Order, to ſay their ſervice, while they are doing ſomething elſe. That which would ſpoyl the Devotion of others, gives no impediment to theirs, and good reaſon, for how can that be diſturbed, that is not; or leſſened, when it is already nothing? This p. 12is to worſhip God after the Roman mode, when neither body nor mind is taken up with the ſervice, but both deliberately employed about ſomething elſe.

But that by their principles they need be no better worſhippers, will yet be more manifeſt, if we view their Doctrine concerning Attention more diſtinctly. Aquinas, and Bonaventure (whom the reſt follow) give an account of three ſorts hereof, according to the Severals which may be minded in prayer.

(d)(d)Sciendum tamen quod triplex eſt attentio, quae orationi vocali poteſt adhiberi: una quidem qua attenditur ad verba, ne aliquis in eis erret: ſecunda qua attenditur ad ſenſum verborum: tertia qua attenditur ad finem orationis, ſc. ad Deum, & ad rem pro qua oratur. Aquin. 22. q. 83. a. 13.The firſt is Attention to the Words, ſo as not to err in pronouncing them.

The ſecond, To the ſenſe of the Words.

The third, To the Perſon prayed to, and the things prayed for.

Bonaventure calls Attention to the firſt Superficial; and that to the ſecond literal (we may as well call it humane, or rational); That to the third Spiritual (Divine or Chriſtian Attention others call it.)(e) Opuſc. de proceſs Religionis l. 7. c. 3.

Now (which is to be obſerved, as that which unvails the whole myſtery) they hold, that any one of theſe is ſufficient; not only the third, or the ſecond, but even the firſt, though it be the worſt, and of leaſt importance. So (f)(f)Quocun que iſtorum modorum adſit intentio, non eſt inefficax oratio ad ſatisfaciendum. Et ego dico nec ad impetrandum vel reficiendum. Sum. Angel. v. oratio. n. 11.Angelus, (g)(g)Quaecun que harum adſit, oratio non eſt cenſenda inattenta Sylveſt. ſum. v. orat. n. 6.Silveſter, (h)(h)Una iſtarum attentionum ſufficit. Cajetan. ſum. ibid.Cajetane, (i)(i)Quaelibet vero harum trium ſufficit Bellarm. de bon. Operib. l. 1. c. 18. p. 1026. Edit. Lugd. An. 1599.Bellarmine, (k)(k)Secunda attentio non eſt neceſſaria—Tertia etiam attentio non eſt neceſſaria. Tolet. In ſtruct. l. 2. cap. 13. p. 449.Tolet. So (l)(l)Conſequenter D. Thomas, Cajetan, Soto, & ſaepe Navar. aſſerunt, quamcun que ex dictis attentionibus ſufficere ad probitatem Orationis & implendum praeceptum Suar. de Orat. vocal. l. 3. c. 4. n. 18.Aquinas, Soto, Navar, ſo all of them, it is (they tell us) (m)(m)Communis eſt, quia Omnes dicunt minimam attentionem ſufficere. Idem ibid. n.the common Doctrine Ʋniverſally received p. 13And this clears all, and leads us directly through their reſerves and concealments, and the ambiguity of their expreſſions (apt to miſlead an unwary eye, and abuſe a charitable mind, loth to think them ſo bad, as they ſpeak themſelves) into the open view of their irreligious (not to ſay Atheiſtical) Doctrine. This makes it very evident, that, with them it is not needful, either to worſhip God, or intend it. For ſince they agree, that any one of the ſeveral ſorts of Attention is ſufficient; the firſt, which concerns the bare words, is enough in their account; and the other are needleſs. It is not requiſite that they ſhould mind, either the things to be prayed for, or the God they ſhould pray to, or the ſenſe of the words they pronounce; it will ſuffice that they mind the words to them ſenſeleſs, and therein the empty and inſignificant figure and ſound. Now words without ſenſe are in themſelves neither good nor bad; no worſhip, ſure, can be imagined in them, they are no better, (but leſs tolerable) in the mouths of men, than the ſound of Bruits. And the mere figure and ſound of Letters, can make men no more worſhippers, than Conjurers; yet ſuch is all the worſhipping or praying that they count neceſſary. But if they had a mind to Supererogate, and their Catholicks were to do more than their Duty, i. e. Act as becomes Men in their ſervice, taking the ſenſe along with the words: yet the third ſort of Attention, which concerns God, is ſtill unneceſſary, there need be no application of the mind unto God in their prayers; Surely in any Religion, but that which will have men abandon both Senſe and Reaſon in matters plain and obvious to either; God would not be thought to be worſhipped, when he is not at all minded. By their common Doctrine now mentioned (wherein all ſorts of their Authours conſpire) firſt their minds, may in their Divine ſervice, not only depart from God by natural, or inadvertent vagaries, but they may diſmiſs them from God on ſet purpoſe. For they may voluntarily, and upon deliberation decline in their ſervice, what is more than enough; and the attendance of the mind upon God in prayer, is plainly with them, more than enough: ſeeing they declare, that their attending to the bare words alone is ſufficient. If they mind but to pronounce the words intire, no more is needful, God may be left out of their minds, during their whole ſervice: and they may be as much without God in their worſhip, as others are ſaid to be without him in the World, deliberately and out p. 14of choice. They leave us not to rely for this upon conſequences, how evident and undeniable ſo ever, they ſtick not to declare (*)(*)Ut adverterem ſufficere attentionem ad verba, vel ad ſenſum verborum—ex quo fit ut recitans divinum officium, non teneatur meliorem attentionem querere, ſed ſatisfacere quam libet ex dictis eligendo. Bonacin. divin. off. diſp. 1 q. 3. p. 2. ſect. 2. n. 5. cum multis aliis.that they may without ſin voluntarily abandon the better ſorts of Attention, viz. both that which is Rational, and that which is Spiritual: this will be no fault at all, if done upon a reaſonable account, for example, if any one decline theſe (n)(n)Infertur primo quamcun que attentionem ex dictis ſufficere, ut oratio ſit honeſta. Et ſiquidem voluntaria omiſſio melioris attentionis, ſit rationabilis, ut ſi quis nolit attendere ad perfectiorem, ne caput de fatiget, vel quid ſimile, non impediet quo minus honeſta ſit. vid. Suarez. de orat. l. 3. c. 4.that he may not tire his head therewith, or any thing of like nature. It ſeems reaſonable with them not to trouble their heads with minding God, or what becomes men in their worſhip of him. The reaſon is, becauſe (o)(o)In eo modo orandi nullum eſt peccatum per ſe loquendo, & ex vi naturalis legis ob ſolum defectum voluntarium melioris attentionis—quia homo non tenetur orare meliori modo quam poteſt. &c. Idem ibid.they are not obliged to ſerve God as well as they can: it is a received maxime amongſt them, that they (p)(p)Vid. Melch. Canum Prelec. de poenitent. part. 3. p. 841. Edit. Colon. Agripp. an 1605.are not bound to do their beſt (q)(q)Angel. ſum. v. Orat. n. 11. Sylveſt. ſum v. Orat. n. 6. Navar. ibid c. 25. n. 105. Graff. ibid. l. 2. c 51. n 9. Molanus Theol. Pract. Tract. 3. c. 8. n. 14.The third ſort of Attention is better than the ſecond, and the ſecond is better than the firſt (that is worſt of all): but when there are better and worſe wayes of ſerving God before them, they may chooſe the worſe. The worſt attendance of all it ſeems is good enough for God, even that wherein he is not at all regarded. This Doctrine is ſo common, that I find but two who demurr on it, and one of them (Cajetan) but drawn in by conſequence. Only Navar though he, as the reſt, counts the firſt and worſt ſort of Attention ſufficient: yet thinks it may be a venial fault to retain it, ſo as voluntarily to exclude, or hinder the better. Yet both (r)(r)Cajetan. ſupra Navar. c. 25. n. 106.theſe hold, that they may voluntarily want the better, and may without fault turn their minds from God to other things, ſo long as they obſerve it not, or if they do obſerve it, yet ſo long alſo, as they do not p. 15reflect upon it as a Vagary. And both maintain (s)(s)Quod poſſit quis ſine peccato orare dum ſe induit, aut aliam ſimilem actionem exercet—quae actio licet admittat inferiorem attentionem, tamen ſine dubio impedit perfectiorem, & maxime ſpiritualem & elevatam—non licere tales actiones exercere—eſt falſum, & contra uſum omnium piorum, & Cajetan. & Navar. etiam fatentur. Suarez ibid. n. 12.that any one may pray whileſt he is dreſſing himſelf, or is taken up with any other like employment. And ſuch action though it be conſiſtent with the worſe Attention, yet undoubtedly (they ſay) it hinders the better, eſpecially that which is ſpiritual and elevated. So that herein, theſe Authours are either reconciled to the common opinion, or fall out with themſelves. And that ſuch employments (though inconſiſtent with ſpiritual Attention, i. e. with minding God) are lawful while they are at their ſervice, is not only the ſenſe of theſe two Caſuiſts; but to deny it is againſt the uſage of all the Pious (it ſeems the Roman Piety is without regarding God, even in his worſhip) All the Domicans are particularly obliged to it (as we ſaw before) and have a viſible demonſtration for it from the (t)(t)Dixerim forſan venialiter, quoniam non ſemper eſt peccatum, immo in ordine noſtro praeceptum nobis eſt, ut ſurgentis officium virginis dicamus: & ut antiqua indicat dormitorij diſpoſitio: inter induendum ſe fratres illud in…hoabant. So…o ibid. l. 10. q. 5. art. 5. Graff. ibid. l. 2. c. 5▪ 1. n. 10.ancient form of their Dormitories. Thus one way or other all agree, that God may voluntarily be neglected in their worſhip without ſin.

Secondly, as it is not neceſſary by their Doctrine to worſhip God, ſo neither is there any neceſſity to intend it. When they have encouraged all, even their Religious, not to pray at all; by aſſuring them they need not mind God at all, whileſt they ſhould be praying to him: yet they would perſwade them notwithſtanding that they may pray, by vertue of a former intention. The vanity of this is ſhewed already (where we prove both, that this is not enough, and that indeed they require not ſo much) but becauſe it is the only pretence, that ſuch can be worſhippers of God, who think it needleſs to mind him, even in the moſt ſolemn addreſſes amongſt them; it will not be amiſs to ſee it again p…f… quite away, by their own Doctrine. What muſt be deſigned in that previous intention (upon which not only the efficacy, but the reality of their prayers, and ſolemn worſhip depends)? muſt they intend, p. 16when they are going about it, to mind the things they are to pray for, or the God they ſhould worſhip or the ſenſe of the words they utter? No, as it is not neceſſary to mind any of theſe, when they are at their worſhip; ſo neither is it needful to intend it before-hand: it will be ſufficient if they do but intend to mind, the ſenſeleſs pronounciation of the words; and neither God nor any thing elſe which becomes Chriſtians, or Men in acts of worſhip; nothing but what Bruits or Birds are capable of, the mere uttering of the words. This is very manifeſt by their common Doctrine, now before us, concerning attention in Prayer. Attendance to the words without the ſenſe is ſufficient, but they need not purpoſe before-hand, to have any ſort of Attention more than that which is ſufficient: for they will not imagine there is any need of a purpoſe to do that, which is not needful to be done; and they declare expreſly this is all which is requiſite, that they come to their ſervice with a purpoſe to have any ſort of Attention, that is (u)(u)Attentio neceſſaria conſiſtit in habendo a principio horarum propoſito actuali, vel virtuali ad eas attendendi, & poſtea actualiter, aut virtualiter attendendo aliqua attentione ſufficienti, quae eſt triplex, &c. Navar. ibid. c. 2…. n. 165. Vid. ſupra. Ad implendum prae…ptum orandi vocaliter ſupradicti authores aſſerunt, ſufficere attentionem ad literam. S. Thom. Cajetan. Sotus. Gabriel. Navar. Vaſquez Opuſc. Moral p. 444. dub. 5.ſufficient (telling us withall, that attendance to the bare words will ſuffice.) So that in the iſſue the worſhip of God (his and our greateſt concern in this world) is reduced to this. There is no need to mind God, and ſo not to worſhip him at all, either actually, or virtually; ſince it is neither needful to to do this, nor intend it. He is not worſhipped in that remote and minute way, which they call vertual (which is not indeed the doing of it, but a purpoſe only to do it), but by vertue of a former intention; where this intention is not, it can have no vertue: but with them there need be no intention to mind God, and ſo by their Doctrine it is not neceſſary to worſhip him one way or other.

Thirdly, ſince with them it is not needful to mind any thing in their ſervice, for which they can be counted worſhippers, nothing but the words; it will not be very material, to take notice what attention they muſt give to theſe: yet ſeeing the ſenſeleſs recital of the words, is all that they would have them mind in Divine ſervice; one would think, p. 17that this ſhould be attended to purpoſe, at leaſt actually. No, it is enough, if their Attention be but vertual, i. e. (x)(x)Eſt autem attentio illa verborum—virtualis, cum incepit animo dicendi officium, & attendendi, & poſtea non mutat animum, quamdiu non attendat Tolet. ibid. l 2. c. 13.if they have a purpoſe to mind them, when they are going about their worſhip, and change it not while they are at it, though then they mind them not (for as they generally hold, that Attention to the words is ſufficient; ſo none queſtion (y)(y)Actualis vel virtualis intentio ſuffi it ex omnium ſententia ad implendum praeceptum hoc Suar. de hor. l. 4. c. 26. n. 3. D. Thom. quem omnes ſequuntur, &c. Supra Bonacin. tom. 1. divin. offic. diſp. 1. q. 3. punct. 2. n. 15. Communis Doctorum ſententia.but a vertual Attention thereto will ſerve.) It may ſeem ſtrange that one ſhould be ſaid to attend, when he attends not, but they will ſatisfie this with ſomething that is as odd: they would have them think their heedleſneſs is excuſed, by being more heedleſs: and ſo the more careleſs they are in their worſhip, the better. For if they mind not what they are doing, when ſaying Divine ſervice; (z)(z)Cajetan. Soto. & alij. Supra.yet if they do this without reflection, and take no notice that they mind it not at all; they therefore mind it well enough. Such is the Attention which the ſtricteſt of their Authours require and judge ſufficient; even ſuch as is as good as none, and about that which is nothing worth. Now this Doctrine hath ſuch an Atheiſtical aſpect, that they (who profeſs themſelves to be, and would have the World think that they are worſhippers of God) ſeem concerned not to expoſe it commonly bare-faced. And indeed they give it ſome diſguize, when they declare ſo much for Attention of mind in worſhip, as that which is of the ſubſtance of worſhip, ſo eſſential thereto, that without this it is no worſhip of God, no praying at all; but a mere clamorous noyſe, yea a mocking of God, and taking his Name in vain. (a)(a)Vid. Vaſquez. de Adorat. l. 2. diſp 8. c. 12. n. 361. &c. 15. n. 396. Suarez. de orat. l. 3. c. 4. n. 4. & n. 5. & l. 4. c. 14. n. 12.The Jeſuits forbear not frequently to acknowledge this. Who would not think hereupon, that they count it moſt neceſſary for the mind to attend God in worſhip? Oh! but the Vizour falls off, when we underſtand, that attention of mind to nothing elſe, but the bare words, ſtript of their ſenſe, and all reſpect to God, is enough with them, and that vertual p. 18only, and in purpoſe, though they never actually mind ſo little. They themſelves aſſure us that the attending to the words only (if that were to be done indeed) is no attending God: for they make theſe diſtinct things, and will have one of them ſuffice without the other: and it is againſt the reſentments of all Religion, and common ſenſe too, that God ſhould be ſaid to be worſhipped, when he is not at all minded. And therefore in fine, when they teach (as the beſt of them do, ſo that it paſſeth for their common Doctrine) that ſuperficial attention in their ſervice is ſufficient: they declare plainly enough, th… in the Church of Rome, there is no need to worſhip God, no not for their Religious, in that which they call Divine ſervice.

But if we would have a plainer acknowledgment hereof than is needfull, we may have it from thoſe who declare, that no Attention of mind is needful in worſhip, and theſe are the greateſt part of their A …bours, which I find alledged in this queſtion (taking none into the account neither, but thoſe that are ancienter than the foundation of the Society). They determine without diſtinguiſhing that all attention is needleſs actual, or vertual. If the words are pronounced intire, and no external action admitted, to hinder that; it is no crime with them, if as nothing elſe; ſo neither the bare words be further minded, but the thoughts be quite diſmiſſed from them. Sylveſter the Maſter of the Sacred Apoſtolical Palace, and their prime Champion againſt Luther, in his Book Dedicated to Pope Leo the Tenth, determines expreſly, (b)(b)Attente orare in horis Canonicis, non eſt de jure divino Sum. v. horae. n. 13.That to pray with attention in their Canonical hours, is not required by Gods Law. If he had ſaid, the Church had not required it, he had ſpoke within compaſs; and ſaid no more than many others before and after him: but he ſayes that too, for having told us that Hoſtienſis, Antoninus, Summa roſellae, do all hold, that the Church injoyns not attentiveneſs, but only ſaying the ſervice, he adds, (c)(c)Sed iſti licet verum dicunt, quantum ad hoc quod attentio non est ſub praecepto—Idem. ibid.that they ſay true, as to this, that attention is not under the precept of the Church. Of the like perſwaſion are Durandus, Paludanus, Angelus p. 19de Clavaſio, and others. (d)(d)Clericum qui diſtracto animo, horas recitat non peccare mortifere aiunt Durandus, Paludanus, Angelus, Sylveſter, & alij quidam non improbabiliter: quia attentio (in cap. dolentes de celebr. miſſ.) eſt in conſilio. quia cum eccleſia internos …animé actus non paniat, mentis attentionem non videtur praecipere. Victorel. add. Tol. l. 3. c. 13▪ Gloſſa tenet quod ſufficit dicere ore, licet non corde, & cum ea concurrunt multi Canoniſtae. Sum. Angel. v. Oratio. n. 9.For attention, as they ſay, is not a command of their Church, but a counſel only, which may be neglected without ſin. Others, who make the beſt of it, deliver it thus. (e)(e)Evagatio quae eſt advertentis & ſolum ſecundum actum interiorem, licet ſit temeraria & gravis ſorte: non tamen eſt mortale, niſi propter contemptum quoniam eccleſia non habet judicare de interioribus actibus mere. Propter quod Miniſter eccleſiae licet dicendo officium aliud cogitet, non videtur tranſgreſſor Praecepti ex natura facti. Angel. ſum. v. horae: n. 27. Sic & Sylv. ſum. v. hor. n. 13. Non tenetur autem quovis praecepto eſse attentus, ſed ſine culpa mortali poteſt evagari, etiam a propoſito Idem. ibid. n. 14. Non eſt peccatum mortale ſine attentione recitare etiamſi ex pura negligentia, & cum advertentia fiat (ita) Hoſtienſis Jo. Andr. Anchoranus, Antoninus citans Umbertum & alios. Roſell. Summa Piſana. Angelic. Durandus, Paludanus, Sylveſt. Turrecremata, Medina in Suarez l. 4. de horis Can. c. 26. n. 1. &. 2. Qui officium divinum voluntarie diſtractus recitat praecepto ſatisfacit. Joh. Valerus alledges for this Aquinas, Paludanus, and Twenty other Doctors, vid. Acacium de Velaſco To. 2. res. mor. v. hora. reſ. 54.The Church doth not command internal acts, no more than judge of them, therefore requires not attention in worſhip: the precept is fully accompliſhed without it, by the external act alone; the want of attention is no fault, unleſs upon the account of the natural precept; and in reference to that, it is no worſe than venial. They are herein oppoſed by ſome later Caſuiſts and Jeſuits (however theſe come to be counted more licentious.) But the differing parties fully agree, in making it needleſs to worſhip God. For both hold, that they need not mind either God, or the matter, or the ſenſe of the words in their ſervice, either actually or vertually: and both conclude, that the words without the ſence (and all elſe for which they can be conſiderable) need not be minded actually. All the difference is about a vertual attention to the bare words, whether the want of that (which is no attention indeed) be a mortal crime. It is juſt, as if when they had concluded it lawful to murther a Man, they ſhould fall into a hot debate, whether it were a deadly crime, to diſorder his hair. But ſo it becomes thoſe who make no ſcruple, to deſtroy Religion Body and p. 20Soul; to make a zealous ſtir about the ſleighteſt appurtenances of it. Something muſt be done with ſome ſhew of Conſcience too about its appendices, that the world may not think, they retain nothing of it amongſt them. And yet how palpable is the irreligion of theſe Sophiſters, who will have it a damnable crime, to neglect their empty words; but no fault at all, wholly to neglect the Great God, even when if ever, the whole Soul ſhould attend him. Here is evidence too much, that the Church of Rome, ſo far as we can know her ſenſe by her Doctors the moſt, and beſt of them; if ſhe think it fit, that God ſhould be worſhipped; yet thinks it not needful, that he be minded i. e. though it be convenient to pretend worſhip; yet it is not neceſſary to worſhip him indeed. Medina is ſo ingenuous as to tell us, that ſince the Church requires not attention in their ſervice, (f)(f)Praeceptum Eccleſiae non obligat homines ad orandum cum praecipit 7 horas recitare. de oratione q. 16. ibid.ſhe doth not oblige them to pray, when ſhe enjoyns them to ſay their Canonical hours. So that all in the Church of Rome are diſcharged, from any obligation to worſhip God at all, even in their moſt ſolemn ſervice; they need not pray, when they are at their Church-prayers. Not only he, but all of them muſt acknowledge this, who will yield to that Reaſon or Authority which they count beſt. Their Law ſaith, (g)(g)Nec oratur Deus o…e ſine corde C. C…ntantes d. 92.God is not prayed to with the mouth without the heart. And (h)(h)Naturale & evidens principium eſt quod vocalis prolatio, non eſt oratio niſi cum aliqua attentione fiat Suar. de horis Can. l. 4. c. 26. n. 13.it is a natural and evident principle (as themſelves tells us) that vocal pronouncing of the words, is not prayer, unleſs it be done with ſome attention, whereas moſt of them ſay no attention is requiſite in their ſervice; and that vertual attention which the reſt are for, themſelves ſay, is no attention indeed; no more than the purpoſe is the act, when not performed. But what then becomes of their pretences to Worſhip or Devotion, may they be wholly without this? Medina eaſily reſolves this difficulty; (i)(i)Quod ſi Miniſter non apponat devotionem, Eccleſia apponit, cujus verbis orat & Miniſter eſt ibid.though he who uſeth their ſervice, hath no Devotion, yet the Church in whoſe words he prayes, and whoſe Miniſter he is, brings her Devotion. So that the Church brings Devotion p. 21ſtill, though none in the Church, no not the Clergy, not the Religious have any. The Church prayes effectually, in the words of thoſe who ſay ſervice, though theſe ſhould Blaſpheme God in their hearts, while they utter the words of a prayer; and they pray in the perſon of the Church by their common Doctrine. So (k)(k)Si ille eſt in ſtatu peccati mortalis, nihil meretur vel ſatisfacit, & tamen vere implet prae…ptum, & munus ſuum, ſolvendo penſum orationis ſuae, vere que impetrat, ſeu impetrare, pote…, non tam attenta conditione perſonae ſuae, quam ſpectata eccleſiae ſanctitate in cujus nomine orat. Suar. ibid. c. 18. n. 9. vid. Bell…rm. de miſſa. l. 2. c. 27. p. 837. quatenus nomine eccleſiae offertur prodeſt quia ſanctitas eccleſiae ſupplet …ecitantis defectum Bonacin. de offic. divin. diſp. 4. punct. 1. n. 3. dignitas orationis ſumenda eſt ex dignitate eccleſiae, cujus nomine …ffertur & recitatur, non ex dignitate improbi Miniſtri ita S. Thom. Navar. Nugnus. Soto. Medina. Covarravias & alij apud Carolum Macignum. Bonacin. ibid. punct. n. 12.that though they be in mortal ſin (ſuppoſe Atheiſts or Debauchces) their prayers prevail in regard of the Churches Holineſs. Happy perſons they are, as ever any were in a dream; who can pray effectually when they pray not at all; and be Devout with anothers Devotion, and why not ſaved too by the Churches Holineſs? But then ſince this is applicable to all particular perſons, what is that Church, by which they may have ſuch advantages? it muſt be ſomething not made up of particular perſons, ſomething abſtracted from ſubſiſtence, and refined above the groſneſs of any reality: and the ſtructure, their Devotion and worſhip muſt be anſwerable, and as much beholding to imagination for a being. Not to diſturb their fancies further, it is enough that they acknowledge (what cannot be denyed) that they are not obliged to worſhip God in their Divine ſervice; being there is no worſhip without attention, and no attention with them neceſſary; or only that which is in effect none.

But it is no wonder they make attention at their Divine ſervice not neceſſary; ſince being in Latine, it is to far the greateſt part concerned in it, impoſſible. The firſt ſort of it, which they call ſuperficial Attention, none are capable of effectually, but thoſe, that are well acquainted with that language: ſo as not only to underſtand, but duly pronounce it: which few of their Monaſticks are, indeed it is not the talent of many of their Prieſts. The loweſt degree of attention, p. 23(l)(l)Prima puta attentio ad verborum prolationem, infimus eſt attentionis gradits: quem habere non poteſt, niſi qui linguam norit de juſt. & jur. l. 10. q. 5. art. 5. p 340▪ſaith Soto, none can have, but he that knoweth the tongue. The ſecond, which they call literal attention, fewer can arrive at, it is only for expert Divines. (m)(m)Secundus autem gradus puta ad ſenſa attendere, non omnibus Latinis congruit, niſi Theologiae peritis. ibid.To attend to the ſenſe is not for all Latiniſts, but only for thoſe that are expert in Divinity (ſaith the ſame Authour) which is ſo far from being the attainment of Monaſticks, and common Prieſts; that many of the chief of their Clergy cannot pretend to it. It was neceſſary for them to conclude (ſince they will have their own way, what ever the Scripture ſaith againſt it), that it is no ſin for the Clergy not to underſtand what they ſay when they ſay Service, (n)(n)Indignum enim eſt, ut altiſſima tractet myſteria, & eorum ignarus exiſtat: nullum enim guſtum inde poteſt percipere. Tolet. ibid. l. 1. c. 93.though they confeſs they can have no reliſh of what they underſtand not. As to the third, which they call ſpiritual attention, they cannot mind the things prayed for, who know not what they are; and apprehend nothing of the contents of their prayers: Mor can they mind the God, that is to be prayed to, when they know not whether they pray to God or no: for they underſtand not to whom the prayer is directed, to God or to a Creature; to an Angel or a Saint; to a Man or a Woman.

Now ſeeing attention to what they do at their ſervice, is impoſſible to moſt, and unneceſſary to all: it may ſeem ſuperfluous, to ſhew, that with them Reverence and Devotion is alſo unneceſſary. (And what Religious worſhip there can be without theſe; let thoſe who have any tolerable notion of Religion judge.)

For Reverence and Devotion are included in attention, or neceſſarily depend on it, and unavoidably fall with it. No man will imagine, that there can be any Devotion or Reverence toward God, when he is not ſo much as minded, when he is not before their eyes, when the mind is voluntarily turned from him, and wholly taken up with thoughts, which are inconſiſtent with obſervance of him. And this is the plain import of that non-attention, which they allow in their ſervice. When the mind departs, the heart followes it (ſince (o)(o)Bellarm. de Baptiſm. l. 1. c. 11. p. 244.it moves by its conduct, and acts not otherwiſe) and when theſe are p. 22gone, (p)(p)Opus ergo advertere ut dicatur moraliter praeſens eſſe rei quae ſit. Tol. ibid. l. 6. c. 6.the man is morally abſent: and worſhips God no more, nor hath any more Devotion or Reverence for him, (if theſe be ſo much as moral acts) than if he were not in the place where he is worſhiped. And ſeeing (as (q)(q)Cum exterior cultus ſit ſignum interioris cultus. Aquinas. 2. 2. q. 94. art. 2. ea quae exterius aguntur ſunt ſigna interioris reverentiae Angel. ſum. v. adora. n. 3. ſine quo (ſc. ſubmiſſionis effectu) nota exterior non eſſet adoratio & cultus. Vaſquez de adorat. l. 2. diſp. 8. c. 12. n. 361. Nec ſignum niſi ex affectu tali (interiori▪) naſceretur, adorationis opus eſſet, ſed commentitium, ſeu irriſionis potius nota judicaretur. Idem. ibid. c. 15. n. 396.themſelves tell us) outward acts in worſhip are not conſiderable, but as ſigns of inward motions: all external ſhews of Devotion, or Reverence, when there is none of theſe in the Soul, will be but hypocritical ſignifications, denoting that to be there, which the Lord diſcerns is not there: and ſo tend to affront him, inſtead of approaching him with Reverence, Worſhip or Devotion. But there's no need of a proof, where the thing is confeſſed: they tell us plainly, that neither Reverence, nor Devotion is neceſſary.

Reverence (ſaith de Graff…is in his time the grand Penitentiary at Naples) conſiſts in this, that the body be in a compoſed temper, otherwiſe it ſignifies an incompoſed mind, they ought therefore reverently, and humbly to pray, for ſuch prayers penetrate the Heavens. But this is only counſel and advice, it is not commanded, as he tells us immediatly, (r)(r)Non tamen talis reverentia eſt de praecepto, ita ut ſi minus reverenter officium dicatur, tamen praecepto ſatis ſit,ſuch Reverence ſaith he is not required by any precept, though the ſervice be ſaid irreverently, yet the command is ſatisfied. Here is encouragement enough for irreverence inward, or outward. All the danger follows; (s)(s)Verum poſſit eſse peccatum veniale quando magna eſt irreverentia, juxta Innoc. in c. 1. de celebr. miſſ. Ibid. l. 2. c. 52. n. 10.but poſſibly it may be a venial fault, if the irreverence be great according to Pope Innocent. And if great irreverence will in the Popes judgment, prove but a ſmall fault, they may venture on great as well as little freely: for neither Pope nor Penitentiary, thinks any much concerned to avoid a venial ſin. Sylveſter tells us (t)(t)Nec valet dici quod eſt ibi irreverentia, quia ipſa ſemper non eſt mortale. Sum v. Baptiſm. 3. n. 6.that irreverence is not alwayes mortal. But it will ever be ſo, or when? It is not ſo p. 24when inſtead of worſhipping God, (u)(u)Qui orat ſine attentione, & qui laudes Deo canit, nihil de illo cogitans, in vanum nomen Dei aſſumit, at non propterea mortaliter peccat. Suar. de juram. l. 3. c. 16.they take his name in vain, how ſevere ſo ever the terms be, in which the Lord hath forbidden this, and thereby ſignified the hainouſneſs of it. Yea that irreverence to God which is injurious to his Divine Majeſty and Excellency may not be big enough to be counted mortal: (x)(x)Irreverentia quae fit Deo non implendo promiſſionem juratam, non deſtruit aliquod attributum Dei in ſe, etiam in affectu hominis, ergo non eſt unde illa irreverentia ex ſuo genere tanta ſit; ut minui non poſſit uſ que ad venialem culpam ex levitate materiae Ibid. n. 17.unleſs it be ſo outragious as to deſtroy the Majeſty of God, or ſome of his perfections, it may be venial. The little account they make of Reverence is the more conſiderable, becauſe as themſelves deſcribe it, (y)(y)Conſiſtit reverentia. 1. in dilectionis affectu. 2. in obtemperationis obedientia, &c. Angel. ſum. v. reverentia.it compriſeth all love and obſervance of God.

For Devotion, Aquinas tells us, (z)(z)Quantum ad fructum ſpiritualis devotionis, privatur qui non attendit ad ea quae orat, ſeu non intelligit. Comment in 1 Cor. 14. fol. 100.1 Cor 14as to the fruit of ſpiritual Devotion, he is deprived of it, who doth not attend to the things he prayes for, or doth not underſtand. So that Devotion is loſt (by the Oracle of their Schools,) on a double account: both when prayer is not attended, as it needs not be with them; and when it is not underſtood, as it cannot be. He that is negligent both as to Attention, and Devotion offends venially. (a)(a)Qui vero negligenter ſe habet circa executionem attentionis & devotionis venialiter peccat. Sum. v. hor. Can.Thus Cardinal Cajetane, after he had told us that Devotion conſiſts in every holy affection. So that he who through negligence wants all holy affection (what ever is included in Attention or Devotion) incurs but a ſlight fault. And it may be, not ſo much. (b)(b)Debet eſſe devotio, ut animus noſter inflammetur amore dei, quem laudamus; & ardeat deſiderio videndi quem fide cernentes preconijs extollimus: quamvis ſi haec deſit abſ que contemptu, non ſit peccatum mortale ibid. l. 2. c. 13.There ought to be Devotion (ſaith Cardinal Tolet) and he ſets it out by love to God, and deſires of ſeeing him; but adds, if this be wanting without contempt, it is no great ſin. Whether he thought it a little one, he ſaith not, but if he had ſo hard thoughts of it, the Jeſuite is more ſevere then thoſe of other Orders. Graffius p. 25after he had deſcribed Devotion, concludes, (c)(c)Qui autem hac (ſc. devotione) caret, non peccat. ibid. n. 11.he that wants Devotion, ſins not, not ſo much as venially it ſeems. Lopez and Metina in him, cenſures (d)(d)Quarto animadverterit contra opinionem Cajer. aſſerentis ad dignam ſumptionem hujus Sacramenti requiri actualem devotionem, h. e, actualem conſiderationem qua conſiderat actu ſe ſuſcipere Chriſtum; ut ejus fructum percipiat, ſine qua actuali devotione peccatum mortale eſſet Chriſti corpus ſumpſiſſe: falſam eſſe & duriſſimam hanc opinionem. Lopez. Inſtruct. par. 1. c. 11. q 80.that opinion as falſe and cruel, which will have actual Devotion requiſite for receiving of the Euchariſt; though that Devotion be no more, than an actual conſideration, that they are there to receive Chriſt. Indeed they generally count Devotion needleſs there, where, if ever, it would be counted requiſite. To (e)(e)Facilimum eſt homini, ita diſtrahi, at nullam actualem attentionem, vel devotionem habeat; aut omnino ſive culpa, aut certe ex levi culpa, quae non ſatis eſt ad impediendum fructum Sacramenti Suar. in 3. Thom. tom. 3. diſp. 63. ſect 3. vid. Durand. Paludan. Antonin. Soto. Ledeſma. Catharinum ibid. ſect. ….be deſtitute of it & attention too, at the Euchariſt, is either but a ſmall fault, or none at all. Sylveſter ſaith inward Devotion is not injoyned by the Church, (f)(f)Interior tamen devotio, quae in attentione conſiſtit, non cadit ſub humano praecepto. Sum. v. Miſſ. 2. n. 6.but as to outward Devotion, he will not exempt it from the command; and what that is he, lets us underſtand by the undevoutneſs which is forbidden. (g)(g)Qua aliqui pro notabili parte miſſae nugantur cum ſocio ſcandalizantes alios, & ſacerdotem vexantes. ibid.When they make ſport with one another for a great part of their worſhip, ſo as to ſcandalize others, and diſturb the Prieſt. It ſeems they may be as Devout as their Church would have them, when they play the waggs one with another at Divine ſervice, ſo that their ſport be but thus qualified. If it be not ſo uncivil as to offend the people; or ſo boiſterous, as to diſorder the Prieſt; or ſo long, as to take up a conſiderable part of their worſhip: Their Church who requires no inward Devotion at all, will not burthen them much, we ſee, with that which is outward. So little Devotion ſerves their Maſſe, their Divine ſervice requires no more. (h)(h)Ibid. v. neglegentia. Si iſta negligentia eſſet circa omiſſionem horarum, eſſet mortalis: ſecus, ſi circa omiſſionem devotionis in dicendis horis, quia illa devotio non eſt ſub praecepto.Devotion there, ſaith he, is not p. 26commanded. Others amongſt which the ſame Authour names Hoſtienſis, Antoninus, and Summa Roſellae, hold, that in the Orders for Divine ſervice (i)(i)Alij dicunt quod ſub praecepto ibi cadit horas dicere: caetera vero, quae in devotione conſiſtunt, ſuadendo dicuntur. ibid. v. hora. n. 13.the bare ſaying of it, is commanded: but all that conſiſts in Devotion, is no more than Counſel. (Which by their principles may be neglected without ſin.) The ground of their perſwaſion is conſiderable: to injoyn Devotion (ſay they) (k)(k)Quem ſenſum primo videtur habuiſſe Hoſt. & ſequitur eum tanquam benigniorem Archi. & ſum. Roſel. quia Eccleſia non inijcit laqueum, nec homines alligare debet oneribus importabilibus.had been to lay a ſnare for men, and impoſe intolerable burthens on them. So that it ſeems the Church had been wicked, and unmerciful; if ſhe had but obliged their Clergy and Religious, to be Devout in their worſhip. And by this reaſon, neither God nor Man can make Devotion a Duty, to any ſort of Roman-Catholicks. Hereafter we muſt not wonder if they neither injoyn, nor obſerve it. And though their reaſon may be ſingular, yet the opinion is the common Doctrine, ſince all are diſcharged from Devotion, or Reverence, who are not obliged to Attention. Such therefore, and no other is the worſhip which the Church of Rome makes needful for the Clergy and Religious. Such as it can be, without Attention, without holy fear or affection: it is not the thing they call it, it deſerves not the Name of worſhip, or the Title of Holy or Religious: it muſt be a prophane and irreligious exerciſe, it can be no better without Reverence, and without Devotion; it cannot but be without theſe, whileſt it is without Attention, which they oblige all to neglect, by declaring it needleſs. Durandus maintained that Images are (l)(l)Quod eſt incidere in opinionem Durandi ab omnibus damnatum, dicentis, imaginem non proprie, ſed abuſive adorari, non enim alia ratione illam vocavit abuſivam adorationem imaginis niſi quia licet fiat coram ipſa vel juxta ipſam, tamen animus adorantis, ut ſic, longe eſt ab ipſa Suar. Tom. 3. diſp. 81. ſect. 8. p. 1075.not to be worſhipped properly, but only Abuſively, that is, as they explain it, though worſhip be exhibited before, or about the Image, yet the mind of the worſhipper is far from it. This his opinion is now damned, as little leſs than Heretical; being in their account, no leſs than a denyal, that, any worſhip is to be given to an Image. Yet this Abuſive worſhip is all that they make neceſſary for the God of p. 27Heaven: for requiring no Attention of Mind, no Devotion of Soul in their ſervice, they allow both mind and heart to be far from him, while they do ſomething before or about him, which they call worſhip. So that what worſhip they count intolerably too little for a ſenſeleſs Image (not to ſay a deteſtable Idol); they think enough in conſcience for the true and living God. I have not obſerved that any Idolaters in the world, were ever ſo groſs and ſtupid, as by their avowed Doctrine, thus to advance, what they look upon as a mere Image; and ſo to debaſe what they took to be the true God. However hereby it appears, that they count no worſhip at all needful for God; ſince worſhip without the heart, will by their Doctrine ſerve the turn: which (m)(m)Quamvis exterior actus rationem adorationis non habeat, niſi ut eſt ab interiori, ſeu ut manat a praediclo affectu, nam ſi ab illo non oriatur; non eſt adoratio, ſed irriſio potius, ſeu fictio quaedam Idem. Tom. 1. diſp. 51. ſect. 1. p. 757.in reference to an Image is, with them, no worſhip at all. It is not true honour or worſhip, but fiction and mockery. This is their own Character of ſuch worſhip when Images are concerned, and under it I leave their Divine ſervice.

Sect. 2. Let us in the next place view their Maſſe, this is for the people (n)(n)Sola miſsa communiter eſt in pracepto. Cajetan. ſum. v. feſt. Eſt communis ſententia, vid. infra.and is the only publick worſhip injoyned them, in any of their dayes for worſhip. They call it (o)(o)Bellarm. l. 1. de Miſſa c. 1. p. 679.the chief part of their Religion, and this ſummons us to expect, that herein, if at all, they will ſhew themſelves Religious, and worſhip God indeed; however they think not themſelves obliged to it in their Divine Office. But all expectation hereof is quite blaſted when they tell us, (p)(p)Attentionem vero quae neceſſaria eſt ſub praecepto ad audiendam Miſſam, dicimus non eſſe tantam quanta eſt in officio Divino. de Graff. ibid. l. 2. c. 34. n. 8 Ne que in audienda miſſa requiritur tanta attentio ſicut in recitatione horarum. Lopez. ibid. c. 52. p. 271. Ut Soto, & Navar. etiam annotant, minor attentio in miſſa neceſſaria eſt, quam in horis Canonicis recitandis:that leſs attention is required at the Maſſe, than at their canonical hours; yet ſo they commonly determine, and their reaſon is, (q)(q)Quia oratio eſt actio magis rationalis, quam illa moralis praeſentia, quae neceſſaria eſt ad implendum praeceptum de audienda miſſa Suar. Tom. 3. diſp 88. ſect. 3. Ex quo fit majorem attentionem requiri ad horas quam ad miſſam—Ita Nugnus. S. Antoninus, Navar, Sylveſter, Graffius, Sotus, Angelus, Barthol. ab Angelo, Henriq. in (& cum) Bonacin. de Sacrament. diſp. 4. q. ult. punct. 11. n. 20.becauſe prayer is a more p. 28rational act, than that moral preſence required at Maſſe. So that their hearing Maſſe, is a leſs rational act, than that which is performed without underſtanding: and requires leſs Attention of mind, than that, to which none at all, is actually needful. And we can not yet apprehend how that can be Divine worſhip; which is ſo far from being reaſonable ſervice: or how God can be thought to be worſhipped; when the Soul which is to worſhip him, doth not take any notice of him. The ſervant of ſervants at Rome would not think himſelf honoured, if the holding out of his Toe, were not regarded by ſuch as have acceſs to him. But Roman-Catholicks may, it ſeems, mind God leſs at their Maſſe, than one that minds him not at all; and yet worſhip him well enough, after their mode.

Beſides all inward worſhip is clearly diſcharged, for when they teach, that the Maſſe is for the people the only worſhip on the Lords dayes, or any other day ſet a part for worſhip: they tell us expreſly, no inward worſhip is the duty of thoſe dayes, external worſhip alone is commanded: (r)(r)Ex praecepto colendi Deum homo tenetur duntaxat cultum externium ei exhibere Petr. a S. Joſeph de 1 praecept. art. 5. Aquinas 22. q. 122. art. 4. Cajetan. ſum. v. feſt. p. 305. Navar. cap. 13. n. 2. Lopez c. 52. p. 266. de Graff. l. 2. c. 33. n. 8. ibi. Covarravius. ver. reſol. l. 4. c. 19. n. 6.So Aquinas Cajetan, (s)(s)Cum ergo Eccleſia cultum hoc praecepto incluſum perinde ſuo ſtatuto exprimeret—& hoc ſuo praecepto ad cultum nos tantum arcte…, palam eſt jure Divino non eſse illic alium contentum; quoniam alias niſi illum explicaret, non fuiſſet fida juris Divini interpres. Soto. de Juſt. & jur. l. 2. q. 4. art. 4.ſo Navarr, ſo de Graffijs, ſo Lopez, Dominicus a Soto alſo, who aſſerts it with many reaſons, amongſt which this is one, becauſe the Church requires no other than this external worſhip, and if God had required more, the Church had not been fida Divini juris interpres, a faithful expounder of the Divine Law, which rather than they will yield they will admit any thing, though it be, that God ſhould never have any true worſhip amongſt them.

Particularly and expreſly they deny all acts of Contrition for ſin to be the duties of Maſſe-dayes. So (t)(t)Sum v. Domin. n. 8.Sylveſter, (u)(u)v. Feriae.Summa Roſellae, (x)(x)Prae…ect de poeniten. pars 4. p. 864.Melchior Canus, and all the other Authours (y)(y)Cajetan. ibid. Soto. ibid. Navar. c. 13. n. 17. Lopez c. 52. p. 271. de Graff. ibid.laſt mentioned. p. 29Likewiſe all acts of Love to God (z)(z)De cult. Sanctorum l. 3. c. 10. p. 1609.Bellarmine, and in him Aquinas, ſo (a▪(a▪Cap. 11. n. 19. &c. 21. n, 7.Navar and Pope (b)(b)Ibid.Adrian, de (c)(c)Ibid.Graffis and Soto (d)(d)Ibid.who would maintain this with many arguments, one of the chief of them (he calls it ingentiſſimum argumentum) is, (e)(e)Eſset enim hoc Chriſtianorum animos irretire, & in arctiſſimas anguſtias conjicere: nempe quod tam crebro ad rem tam arduam teneremur. ibid.that this would be to enſnare Souls, and caſt them into grievous ſtraits, if ſo harſh a duty as an act of love to God were injoyned ſo frequently. Another is (f)(f)Ejuſmodi praecepta non obligant ad charitatis modum, ſed poſſunt quantum ad ſubſtantiam operis, extra charitatem impleri ibid.that all the commands of God as to the ſubſtance of them, may be fully accompliſhed without love to God, and therefore this.

It is good Divinity with them, That we are not bound to worſhip God out of love. The Maſſe ſaith Navar (g)(g)Nam miſſa quam in illis diebus praecipimur audire, recte audiri poteſt, ſine tali amore actu concepto, unde ra…i vel nulli ſe hujus omiſſionis accuſant. Cap. 11. n. 7. feſt. de vid. Suar. l. 2. c. 16.which we are commanded to hear on thoſe dayes (and nothing elſe) may be heard well enough without any ſuch act of love: So Bellarmine, (h)(h)Non tenemur in dicbus feſtis ex praecepto peculiari, ad non peccandum ſive ad actum contritionis, vel dilectionis Dei. ibid.we are not bound on theſe dayes by any particular precept not to ſin, or to have any act of contrition, or any act of love to God: what, not one act of love to God? no, he will prove it, one of his arguments is, (i)(i)Eccleſia determinavit tempus & modum obſervandi jus divinum de obſervatione praeceptorum: at Eccleſia nuſquam praecipit actus illos interiores. Ibid.becauſe the Church hath determined the time and manner how Divine Law is to be obſerved in keeping this command: but the Church no where requires inward acts; ſhe thinks, it ſeems, that God may be ſerved ſufficiently with the Maſſe without any ſenſe o… ſin, or love to God. And thus all thoſe other graces and affections that flow from Repentance, or love, or neceſſarily depend thereon; as filial fear, ſpiritual deſires, delight in God, &c. will be no duty on their Maſſe-dayes, their Maſſe hath nothing to do with them. Confeſſions of ſin there may be well enough without Godly ſorrow; and Petitions without deſires; and Praiſes without p. 30complacence or ingenuous gratitude: becauſe all is well enough without love to God, or grief for offending him; and that, on all theſe dayes wherein they are obliged to hear Maſſe.

If you would ſee any thing of the worſhip of God in the Maſſe, it is as if you look for the life and nature of a man in a Picture: and ſuch an one, as will not ſo much as ſhew you his colour or figure, but very rudely.

The precept for obſerving Maſſe-dayes, as Sylveſter (a)(a)Non eſt ſimpliciter de ſine i. e. ipſa vacatione circa Deum, vel neceſſario requiſitis ad illam: ſed de abſtinentia a ſervilibus, & auditione miſſa v. Dominic. n. 8.tells us, requires not the end, that is, waiting upon God, nor what is neceſſarily requiſite thereto, but the hearing of Maſſe: Not waiting on God, but hearing Maſſe! Theſe are diſtinct things, and disjoyned in the ſenſe of the Roman Doctors, the one is commanded, the other is not; ſo that they may duly hear Maſſe all their lives: and yet not wait on God one moment, the former they muſt do, the latter they are not obliged to regard, nor any thing that neceſſarily belongs to it. (b)(b)Quamvis finis hujus praecepti ſit, vt homo Deo vacet, ipſo que fruatur, & in eo quieſcat, ut docuit. S. Thomas: quando tamen finis praecepti eſt aliud a re praecepta, tunc non cadit ſub praeceptum ſicut idem S. Thomas Communiter receptus. c. 13. n. 2. p. 198.Navar aſſerts this, and would prove it by reaſon and the Authority of Aquinas herein generally followed. In ſhort, if there be any worſhip required in the Maſſe it is merely external, and that disjoyned from the inward ſervice of the Soul, is, but a mere ſhew or vizour of worſhip, as they themſelves confeſs in their lightſomer intervals. well, but is it worſhip in any ſenſe? is there any thing Religious required of the people herein? for this they tell us it is enough, if it be an humane act, no more is enjoyned, (c)(c)Ne que tale praeceptum obligat ad alium actum interiorem, quam ad illum qui propter exteriorem eſt neceſſarius, ſcil. vere audire miſſam ea attentione, ut ſit actus humanus Soto. ibid. p. 51.the precept obligeth not, but to hear ſo, that it may be an humane act, ſaith (*)(*)Praeceptum audiendi miſſam non obligat niſi taliter, audire ut ſit actus humanus. Idem. l. 10. q. 5. art. 5. p. 341.Soto, and (d)(d)Sa… eſt, quod ſit actus humanus. Jac. de Graff. l. 2. c. 34. n. 8. Satis eſt, ſit actus humanus. Lopez. c. 52. p. 271.others, and if it ſuffice that it be a humane act, it needs not be Religious. Let it be deliberate, that is enough to make it a humane act; and then though there be no Religious p. 31motion or intention in it, the precept is fulfilled. Sylveſter confirms us herein, the precept (ſaith he) is given unto men, and therefore the work muſt not be the iſſue only of the imagination, which is common to us with Beaſts, it muſt proceed from deliberation, which requires ſome attention. (a)(a)Praeceptum datur hominibus, ideo que oportet ut non procedat opus ex ſola imaginatione quae communis nobis eſt cum beſtiis ſed ex deliberatione quae attentionem requirit, &c. v. hora n. 13. vid. Angelus v. hor. n. 27.So that there is ſomething more required of one that goes to Maſſe than of a Beaſt; but that is before he comes there, if he advance but to it as a man, he may be excuſed even from humane acts, when he is at it, he needs neither exerciſe his underſtanding nor his ſenſes. He needs not (b)(b)Nemo teneatur ex praecepto audire, & minus intelligere verba ſacerdotis, quia ſatis eſt vel ex longinquo miſſanti adeſſe Navar. c. 21. n. 8.underſtand it, that is far from being a duty, they have made it impoſſible, it's no ſin either for Prieſts (c)(c)Clerici vel laici qui Divinis interſunt, ſi non intelligunt quae dicunt, non peccant Jac. de Graff. l. 2. c. 51. n. 12.or people not to know what they do; ſo reaſonable is their ſervice. The Latin makes it unintelligible enough, but if it were in a Language leſs known, if in (d)(d)Si audiret miſsam Mocaravem, compleret. Lopez. c. 42.Moſarabike or Greek, thoſe who are preſent without any but their Mother-Tongue, fulfil the precept. As (e)(e)Qui Graecam miſſam audiret, ſatisfaceret praecepto, etiam ſi non intelligeret. Addit. ad l. 6. c. 7. Tol. inſtr. vid. Bonacin. de Sacram. d. 4. q. ult. punct. 11. n. 12. & ibi plures.Victorel tells us after Soto and others. He needs not ſee (f)(f)Non eſt videre ea quae in miſſa aguntu…. Tolet. l. 6. c. 6.what is done, he may do all that is requiſite in the Maſſe blindfold. He needs not hear it, as (g)(g)Utram autem audiatur vel non, utrum ſit miſſa propria vel non, ſub praecepto non cadit. Cajet. ſum. v. Feſt. p. 306. Navar. c. 21. n. 8. ſupra de Graff. l. 2. c. 34. n. 8. Satis eſt praeſentem eſse miſſa, ad impletionem praecepti, licet non audiat ſacerdotem ſecundum Sotum. Lopez. ibid. Bonacin. ibid. n. 20. ibi S. Autonin. Nagnus, Narar. Sylveſt. Henri que Graff. Sot. Angelus Barthol. ab Augelo.Cajetane and others tells us, and this is much, he is injoyn'd only to hear Maſſe, and yet doth all that he is injoyn'd if he hear it not, if not one ſyllable of it reach his ears: it ſeems with them, to hear, is not to hear. Juſt by the ſame figure that they ſay they worſhip God, when in truth they do not worſhip him at all.

p. 32He needs not be ſenſible of any thing about it, to hear Maſſe ſaith Tolet is not to uſe any of his ſenſes about what is done in the Maſſe. (h) Secundum Antoninum, non eſt neceſse ſentire & diſtincte audire verba miſſae, &c. Sylveſt. v. miſſ. 2. n. 6. Audire Sacrum—non eſt uti aliquo ſenſu erga ea quae in miſſa guntur. l. 6. c. 6.And if this be their worſhipping God, a man may worſhip him as much as the Church of Rome requires, not only without Reverence and Devotion, without heart and affection: but without the uſe of ſenſe or Reaſon. A Bruit may do more at Maſſe, than they require their Catholicks to do, no wonder that Church enjoyns no Attention, Devotion or Reverence, nor counts them needful (as we have already manifeſted) for can there be any pretence to require theſe, when both ſenſe and underſtanding are ſuperſeded? or can there be any thing that deſerves the name of worſhip without theſe?

They themſelves cancell and overthrow all their own Pleas and pretences for their offering God any thing of worſhip in the Maſſe. For, they ſay, he doth not worſhip there, who is not preſent, and they cannot deny that in God's account he is abſent whoſe mind is not preſent; and yet they juſtifie (a)(a)Sponte inter ſacrum audiendum, vana cogitantem praecepto ſatisfacere—affirmant. Sylveſt. Jo. Medina, Paludanus, Azor. in Victorel. addit. Tol. l. 6. c. 6.voluntary departures of mind and heart, when they ſhould be worſhipping, and thoſe who would not ſeem to do this, do it really; when they conclude it no fault to employ themſelves about other things when they are at Maſſe. They allow them (b)(b)Vera reſolutio eſt—poſse quem eodem tempore ſatisfacere praecepto de audienda miſſa, & de dicendis horis Canonicis, aut alijs votis, juratis, vel in paenitentiam injunctis, modo non adeo uni rei intendat, ut alteri neceſſariam attentionem adimat, quod fieri poteſt, cum nemo teneatur ex praecepto audire, & minus intelligere verba ſacerdotis. Navar. c. 21. n. 8. Vid. Adrian. de ſatisfact. q. 7. Medina. tract. 2. de paenit. Cajetan. v. feſt. Soto. 4. diſt. 13. q. 2. art. 1. Lopez. c. 52. in Victorel. ibid. beſides the Jeſuites, Tolet. Suarez. S…. Azorius. Comitolus, &c. So they may hear 3 Maſſes at once, when ſaid in one Church at the ſame time, and thereby ſatisfie, when their Pennance is 3 Maſſes, as Bonacin. and in him Rodriquez, Graffius Scor…i…, and others, de Sacrament diſp. 4. q. ult. p. 11. n. 13.to ſay their hours (and ſo neglect the Maſſe, out of a neglect of their Divine office) or to recite what is injoyn'd them by way of Pennance (and ſo prefer a puniſhment before the chief part of their Religion) p. 33or other voluntary performances (ſo they may do what they will, rather than mind what they are about.) They know they cannot do two things at once, eſpecially in Divine worſhip, which ſhould take up the Soul. Though in their worſhipping, where the Soul is not concern'd they may attend a hundred acts at once; as much as they are obliged to mind the Maſſe, that is, actually not at all. They admit them alſo not only to (c)(c)Peccat mortaliter—in aliqua ejus parte notabili colloquendo, pingendo, ſcribendo, dormiendo N…v. c. 21. n. 6. parvit as in omni muteria excuſat a mortali n. 2.read, or write what they pleaſe; but alſo to ſleep part of the time: ſo that they take not too long a Nap. It ſhould not laſt above a third part, or half the Maſſe (for that is (d)(d)Secundum Archidiaconum praeceptum non obſervat. qui partem notabilem amittit, puta medietatem aut tertiam partem: ſecus qui modicam, Sylv. v. miſſ. 2. n. 1.pars notabilis) if it be but leſs than that, it paſſeth for nothing. (e)(e)Modicum enim pro nihilo reputatur. Cajet. v. Feſt.Or if they be too brisk to ſleep, they may entertain themſelves with familiar (f)(f)Nonnulla modica miſceantur colloquia, Lopez. c. 52. p. 271.chatt. Medina (g)(g)(h) Medina docet, ſi quis miſſae interest ſemper tamen confabulatur, aut alia negotia futura cum mercatoribus tractat, nihilominus implere praeceptum. in Suar. tom. 3. diſp. 18. ſect. 3. Reſpondetur autem ex Cajetano una cum Soto, quod ſufficiat miſſae eſſe praeſentem, unde qui longe ſtat, eam non audiens, vel cum alio loquens, non propterea eſt praecepti tranſgreſſor. Corradus in Reſp. quaeſt. 198.concludes, that he who is at Maſſe may ſpend the whole time in diſcourſe about other things, Merchant affairs, or making Bargains, and yet fulfil the precept. They muſt it ſeems demean themſelves at Maſſe altogether as Religiouſly, as at the Exchange; and no more is required. Suarez would have the Diſcourſe neither ſo long, nor ſo ſerious, there ſhould be ſome intermiſſions to attend. But what attention can be mean? He (with the reſt) tells us, that to the Maſſe, leſs attention is requiſite than to their Divine office; and to that office, he and they ſay, a vertual intention is ſufficient, and this is the leaſt of all that can be: So that to the Maſſe, leſs attention than the leaſt of all, will ſuffice, and this to common apprehenſion is none at all. Others of them (as we ſaw before) will have no attention of mind needful for their office; and ſo with them, none will ſerve the Maſſe. Their Catholicks may have their choice here, and ſatisfie their Devotion at Maſſe, either with the attention of this Doctor and ſome other late Authours, which is none at all: or (if this ſeem too much) with p. 34that of their ancienter Doctors, which is leſs than none. And what muſt they attend to, who need neither hear, nor ſee, nor underſtand what is ſaid, or done? It would puzle one as ſubtile as himſelf, to tell one how he can attend to that, which is neither offered to his ſenſes, nor his intellect. And therefore the Jeſuite though he ſeems more ſtrict, yet herein is leſs rational, than Medina, and not ſo conſiſtent with himſelf or their common Doctrine. Alſo he would not have the Diſcourſe at Maſſe ſo grave and ſerious, as that of Merchants, (h)(h)Qui voluntarie confabulatur—non ſatisfacere, niſi vel confabulatio eſſet diſcontinua, partim ſcil. loquendo, partim attendendo ut communiter fieri ſolet: vel non de re ſeria, ſed levi, &c. Idem. ibid.it ſhould be more light, more idle than that about Trade and Buſineſs. It ſeems the levity of the Stage ſuits with the Maſſe better than the ſeriouſneſs of the Exchange. Anſwerably if their (i)(i)Soto m 4. diſt. 13. q. 2. art. 3. dicit quod licet indecentia ſint colloquia inter audiendam miſsum, non tamen propterea fit tranſgreſſor praecepti. Ibid.Diſcourſe be not decent, nor the Subject of it very modeſt, the Maſſe will comport with it, and the Churches precept will bear it without a breach. And no wonder, ſince it hath been the cuſtome of that Church (as many of their (k)(k)Cornelius Agrippa, de vanit. Scient. cap. 17. Cajetan. Sum. v. Organ. Soto. de juſt. & jur. l. 10. q. 5. art. 2. p. 336. Navar. Cap. 13. n. 87. Lopez. cap. 51. p. 263.Writers inform us) to ſing, not only prophane, but f…l…hy Songs at high Maſſe; and that to the Organ, that the people might not only be refreſhed by their own private immodeſt Diſcourſe, but edified more effectually this way, by the lowder voice of the Church. And how, we learn by a grave Cardinal (though little herein more rigid than others) who tells us, that the (m)(m)In cujus ſignum, audientes ex illo ſono excitantur ad illa profana ſeu turpia, ut experientia teſtatur: ita quod non eſt inficiationi locus. Cajetan. ibid.hearers were thereby excited, to what was prophane and filthy, as experience witneſſed. And ſtill notwithſtanding any pretence of Reformation, tunes to the Organ at Divine ſervice or Maſſe, though laſcivious and very prophane, will paſs for a ſmall fault (n)(n)Canticus—ratione ſoni quia eſt laſcivus aut valde ſaecularis—poteſt eſſe venialis culpa, vel ratione materiae minimae, vel ex bona intentione vel inadvertentia ut Cajetanus dixit in Suar. de horis Can. l. 4. Cap. 13 n. 17. materia parva—ſi organiſta loco kyrie eleiſon, cantilenam profanam organo canat, Villalobus in Dian. v. Blaſph. n. 4.(in the judgment of thoſe who ſeem moſt p. 35ſevere in the caſe) if either the matter be ſlight, or the intention good, or the Actors inconſiderate. Heres proviſion enough, that the Scenes in their Maſſe may not be dull and heavy. Yet further they may laugh, and be pleaſant, and when the Muſick (which ſounds not alwayes) doth it not, they may make themſelves merry in the height of their worſhip. But this with ſome caution, (o)(o)Sed poſſent voces & riſus in tantum prorumpere, quod eſset peccatum irreverentiae & ſcandali; Lopez. c. 52. Soto in 4. diſt. 13. quaeſt. 2. art. 1.their talk, and laughter may break out into ſuch noyſe, that poſſibly it may prove a ſin of irreverence. Here is ſome ſhew of danger, but it will vaniſh preſently; For if it ſhould be a very loud extravagance, and the irreverence great; (p)(p)Jac. de Graff. l. 2. c. 52. Supra.yet great irreverence may, with them, be but a ſmall fault, and they have the authority of a Pope to warrant this. Nor muſt this ſeem ſtrange to us, ſince they will not have all contempt (q)(q)Contemptus ille qui continetur in irreverentia Dei per ſe, & ut talis eſt, non ſemper eſt formalis ſed materialis, qui non ſemper ſufficit ad malitiam mortalem. Nos autem loquimur de contemptu formali, quo ipſa Dei irreverentia intenditur, Suar. de juram. l. 3. c. 12. n. 4. & 6. vid. Cajetan. ſum. v. Contempt. vid. Bonacin. de legibus diſp. 2. q. 3. p. 5. n. 10. l. 15.of God criminal; that which is material may be venial; and it is not formal, unleſs beſides the contempt of God, there be alſo an intention to contemn him. Such is the moſt ſolemn worſhip in the Roman-Church, and ſo is God worſhipped amongſt them; and that not by the unwarranted preſumption of the prophane multitude: but by the Rules and Concluſions of thoſe, who direct their worſhip and guide their Conſciences. Here we may ſee in the Maſſe the Religion of Roman-Catholicks, they call it (r)(r)In qua (ſc. miſſa) praecipua pars Religionis noſtrae, Bellar. de miſſ. lib. 1. cap. 1. p. 679.the chiefeſt, the beſt part of their Religion, that we may not look for any thing better amongſt them, nor any thing Religious, if it be not found here, yea it is all (better and worſe) that the people are obliged to in publick (and in private their Church doth not trouble them with any.) He that views it well, and believes he hath a Soul, and that there is a God; muſt have little, or no regard of either, if he do not bleſs himſelf from it, as a thing which hath nothing of Religion, but the name, and that merely uſurped. A Religion which p. 36needs nothing, by the Doctrine of its chief Profeſſors, that is either Godly, or ſo good as humane: no regard of God at all, ſo much as in one thought of him; nor any act of Reaſon, yea or of ſenſe either about any thing Religious or Divine; yet allowes a free exerciſe of both, about that which is prophane and irreligious. He that counts this Religion indeed, muſt ſtifle the common notions of Religion and Chriſtianity: and he, that underſtanding it, makes choice thereof; had need firſt be very indifferent, whether he have any Religion, or none. Had the ancient Fathers talk'd after this ſenſeleſs, lewd, extravagant rate, concerning the worſhip of God, how would Celſus, Porphyrie, and Julian have Triumph'd over them? nay, they might juſtly have challeng'd them to have inſtanced in any one that bore the name of a Philoſopher, that ever treated of the worſhip of God with ſo little Reverence and Diſcretion. Had ſuch looſe and wild Doctrines been broach'd by the firſt Teachers of Chriſtianity, the Heathens needed not have rais'd ſo fierce a perſecution againſt it, they might with eaſe have hiſſ'd it out of the World.

But this is not the worſt, they encourage that in the Maſs which they cannot but condemn as wicked; and maintain that the precept for hearing Maſs may be ſatisfied by ſuch wickedneſs. Melchior Canos to this Objection (that the Command of God, or the Church, cannot be fulfilled by ſin) anſwers according to the opinion commonly maintained amongſt them. (a)(a)Nos cum communi opinione in praeſentia teneamus, non eſse tranſgreſſorem praecepti, qui actui bono ex genere ſuo quem lex praecipiebat, apponit aliquam malam circumſtantiam, Relect, de paenit, part. 4. p. 936. vid. Bonacinum de legibus diſp. 1. q. 1. punct. 9. n. 1. ibi. S. Thomas, Soto, Navar, Medina, & plures alij.That he is no Tranſgreſſor of the precept, who to the Act enjoyn'd, and good, in its kind, adds ſomething ſinful. He ſuppoſeth that the Act commanded by the Church, is ſome way good; but withal, that the precept may be ſatisfied, though it be done wickedly, and that by their common Doctrine. Whether the circumſtances may be venially or mortally wicked, he ſaith not, but leaves us to underſtand it of either. Dominicus a Sato, tells us expreſly, that though what is added to the Act (b)(b)Quamvis ſimul habeat propoſitum aliud mortale, ſatisfaciet praecepto quantum ad ſubſtantiam. Ibid. l. 10. q. 5. a. 5.enjoyned, be a mortal wickedneſs, yet the Precept may thereby be ſatisfied ſubſtantially. With theſe Divines of p. 37greateſt reputation amongſt them, concurs Navarre (c)(c)Non tamen eſt tenendum illud Antonini—quia praeſupponit, malo praeſertim mortali non poſſe adimpleri praeceptum, quod eſse falſum, late probavimus. c. 21. n. 7.no leſs renowned (and none of them Jeſuites) the opinion of Antoninus (which he is diſproving) preſuppoſeth, ſaith he, that by a ſinful Act, eſpecially if it be a mortal ſin, the Command of the Church cannot be fulfilled; but that this is falſe we have largely proved. He would have us know that he hath fully demonſtrated, that the Precept for hearing Maſs, may be intirely accompliſhed by deadly crimes. This is the judgment of the moſt eminent Doctors amongſt them, ſuch as are not of the Society; and (if they will believe their famous Biſhop of the Canaries) the common Doctrine in the Roman Church: and by this, the world may judge what a Church it is, what her Religion, what her Worſhip, what her Precepts for it are: When all that ſhe requires for that worſhip, which is the principal part of her Religion, may be ſatisfied by acts of wickedneſs, ſuch as are mortal and damnable to the Worſhippers, and moſt (of all others) diſhonourable to God, whom they pretend to worſhip: And let thoſe that are ſeduced, or may be tempted by Seducers, ſeriouſly conſider, whether they can wiſely truſt their ſouls to ſuch a conduct, or be ſafe in ſuch a communion, where there is no more tenderneſs for the ſalvation of ſouls, than to be ſatisfied with ſuch a worſhiping of God as will confeſſedly damn them.

Sect. 3. Thus much for the manner of their publick worſhip, all of it, who ever amongſt them it concerns; whereby it appears that they count it not neceſſary that God ſhould have any real worſhip from them. This will be further manifeſt by what they teach concerning the end of it.

They maintain, that it is lawful for their Clergy and Monaſticks too (who profeſs perfection) to ſerve God for their own ends, viz. to get preferment, or compaſs a dignity, or gain ſome wordly advantage, and ſo to proſtitute the Honour and Worſhip of God to ſuch low, earthly, ſordid deſignes, as Religious perſons would never appear to own; but that Irreligion is grown too monſtrouſly big for its vizard. He that riſeth to their morning Service for this end, that he may have his daily devidend, if it be not principally for this, he ſins not. So their gloſſa celeberrima, the two Popes Ʋrbane & Caeleſtine determine that it is lawful p. 38for their Clergy to ſerve God in their Churches for this deſign, and hope to get Eccleſiaſtical dignity in (d)(d)Gloſſa illa celeberrima ait peccare quidem eum, qui ſurgit ad matutinas preces principaliter propter diſtributiones quotidianas, non autem illum, qui ſurgit principaliter ut Deo inſerviat, & minus principaliter, & ſecundario, ut eas lucretur—Urbanus Papa & Coeleſtinus determinarunt licere clericis ſervire Deo in Eccleſijs ob ſpem aſcendendi ad dignitates illarum. Imo Gelaſius dixit eos ad hunc aſcenſum ſpe maioris commodi compellendos—Gloſſa recepta dicit expreſſe per illum textum, licere clerico ſervire in Eccleſia ad quaerendam aliquam dignitatem, modo principaliter ob id non ſerviat. &c. cap. 23. n. 101.Navarre. But then this great Caſuiſt, (of ſo high eſteem amongſt them, that he was ſent for from Spain to Rome, to give advice and direction to the old Gentleman there, that cannot erre) underſtands (after (a)(a)Ut probavimus non eſt bona definitio illa Bartoli, qua definit cauſam principalem eſſe cauſam qua ceſſante ceſſat effectus id. ibid. Ut aliquis finis ſit principalis non ſufficit quod ille non fieret ſine illo, ſed oportet, quod pluris vel tanti aeſtimetur, ac alius finis, propter quem ille fit. id. c. 17. n. 209. &c. 20. n. 11. p. 459.Aquinas & Jo. Major. as he pretends) the principal end to be ſomething elſe than others do. It is not that which ſo much moves the Agent, as that without it he would not be drawn to act by any other end and accordingly he will have the premiſed teſtimony to be underſtood. (b)(b)Per ſupra dictos textus & gloſſas, quae habent locum etiam in his, qui non ſervirent, Eccleſijs vel praelatis, niſi ſperarent beneficia. c. 23. n. 101.So that one of their Perfectioniſts, who riſeth to morning prayer for this end, that he may have his dividend; & would not ſtir (c)(c)Surgens ad matutinas ob diſtributiones, alias non ſurrecturus. ibid.out of his Bed to attend the Worſhip of God for God's ſake, or any other end beſeeming a Religious perſon, if the conſideration of his daily allowance did not rouſe him: yet he ſerves God ſo well herein, as that he is ſinleſs, and not ſo much as venially tainted. Likewiſe the Clergy who addreſs themſelves to the Worſhip of God, moved thereto, more by hopes to gain preferment and dignity than any reſpect to God, yet they ſin not. That is, they worſhip God well enough, though they reſpect themſelves and their own ends more than him: or which is all one, though they ſerve themſelves rather than God whom they are to worſhip. They are all concerned to maintain this: for he tells them, if (d)(d)Alioqui enim omnes fere actus noſtri eſſent vitioſi; quia pauciſſimi fiunt pure propter ſolum Deum, & ſolam virtutem, &c. ibid. p. 590.ſuch acts of Vertue, or Worſhip, were Vicious, all their acts in a manner would be ſtark naught, p. 39ſince there are extremely few amongſt them that are purely done for God. They are a Church in the mean time that worthily profeſs godlineſs, ſince nothing is done, or needs be done by them, even in the worſhip of God, for him, ſo much as for themſelves; and indeed Sylveſter deals ingenuouſly when he tells us plainly, without the cover of any pittiful ſhift (e)(e)Licitum eſt etiam aliquid operari principaliter propter propriam u…ilitatem. Sum. v. charitas. n. 5. and that of Navar is plain enough, diximus quod falſum est, eſſe mortale facere ordinata ad cultum principaliter ob bona temporalia cap. 23. n. 14. p. 555. &c. 13. n. 14. Solet circa hanc voluntatem inquiri, an debeat eſſe honeſta; & ſpecialiter, an voluntas confitendi propter humanum motivum, ſcilicet inanem gloriam, vel commodum temporale, ſufficiat ad valorem Sacramenti: nam in caeteris Sacramentis certum eſt ſufficere; in hoc—affirmant Soto. diſt. 18. q. 3. art. 3. Navar. c. 21. n. 40. Negant enim illam voluntatem ex illo fine, eſſe peccatum mortale, ſed veniale tantum: quod non repugnat valori Sacramenti. Quae ſententia per ſe loquendo, vera mihi videtur. Suarez. tom. 4. diſp. 20. ſect. 3. n. 4. p. 273.that it is no ſin to ſerve God principally for their own profit.

Moreover, and yet worſe, They teach it is no ſin to worſhip God for an end that is in it ſelf a ſin, if it be not principally intended, it is lawful by their doctrine to Preach, to Pray, ſay Maſs, &c. for praiſe of men (though Chriſt will have thoſe that deſign'd it as (f)(f)Sum. v. praedicat. p. 480.Cajetane notes, even when he is excuſing this to have no better reward:) or for vain glory (though they reckon this amongſt (a)(a)Aquinas. 22. q. 132 art. 1. (in eo) Gregorius. 31. Moral. numerat inanem gloriam inter 7. vitia Capitalia. ibid. art. 4.capital crimes) only he muſt not make ſo wicked a thing his chief end, and then he is innocent enough, though ſin againſt God be his deſign in worſhipping him. (b) Nullum autem peccatum immo meritum eſt facere illa (viz concionare, miſſam celebrare, precari & id genus alia) principaliter propter Deum, & ſecundario propter vanam gloriam, vel laudem humanam, in finem aptum relatum per ibi dicta poſt S. Thomam. c. 23. n. 13.It is no ſin, yea, it is meritorious to do theſe things, viz. to Preach, and ſay Maſs, and to do other things of like nature principally for God, and ſecondarily for vain glory and praiſe of men, aptly directed as our end. Thus Navarre determins after their great Saint and Doctor, Aquinas. Now he had taught us before, that theſe acts of worſhip are but done ſecondarily (and ſo unlawfully) for theſe criminal ends when they ſo much ſway a man, as that he would not worſhip God unleſs he were excited by them; and that vain glory is not his principal end, even when he is ſo much influenced thereby, as that he would not Pray or Preach, &c. p. 40if this were not his motive, this in the judgment of others, as he acknowledgeth is to make ſin his principal end, and to advance wickedneſs above God, even when he pretends to worſhip him. But let us not interrupt this great Doctor in his way, it is ſoul enough as himſelf makes it; for hereby a man may ſerve God, and that meritoriouſly (after the Roman mode) though he never would let him have an act of worſhip, if pride and vain glory did not ſet him a-work. He would never Pray or Preach, &c. if he were not more moved to it by ſin, and out of regard to ſome wickedneſs, than out of reſpect to God.

Further yet: They hold it is but a venial fault to worſhip God principally for vain glory, and other deſignes of like quality. (c) Ex quo infert quod mortale eſt praedicare aut miſſam celebrare, & hujuſmodi, propter inanem gloriam, quod verum eſt ſolum ut dicit S. Thom. Si in ea ponatur ultimus finis, ita quod ipſa intenditur principaliter actu & habitu, ſecus ſi actu tantum, ut iſte intendit Sum. v. vana gloria. n. 2.Aquinas, as he is repreſented by Sylveſter determining that it is no mortal ſin to ſerve God principally for vain glory; if that be ones chief end actually only, and not both habitually and actually. (d) Ex quibus patet, quod Sum. Ang. contra. S. Thom. & veritatem dicit, quod eſt mortale, quando ea quae ordinata ſunt ad Dei gloriam, facit ad gloriam ſuam, ut Sacramenta & Scripturae Sacrae. ibid.Sylveſter declares it as his own perſwaſion, that it is both againſt Aquinas and the Truth, to hold it is a mortal ſin, when thoſe things which are ordained for the glory of God, are uſed principally for a mans own glory. He inſtances in the Sacraments, ſaying Maſs, the Scriptures and Preaching.

(a)(a)Veniale autem ſi vane propter gloriam aut ſpem quaeſtuariae eleemoſynae praedicaretur, receperunt enim mercedem ſuam. Sum. v. praedicat. p. 480.Cardinal Cajetan declares himſelf thus in one inſtant, which involves the reſt: It is but venial to Preach for vain glory, or hopes of a gainful almes, ſignifying, that he means ſuch vain glory as Chriſt condemned in the Phariſees, when he told them this was like to be their reward.

p. 41(b)(b)Peccat, qui res principaliter inſtitutas ob honorem Dei & cultum ejus, & ſalutem animarum, principalius, vel aeque principaliter ob vanam gloriam facit: quale eſt concionari, miſſam celebrare, precari & id genus alia ſecundum Abulenſem & Angelum, quod poſt … efficaciter confutavimus, dicentes eſſe ſolum veniale. c. 34. n. 13. p. 554. Dicendum eſt intentionem bonam ſimpliciter non eſſe de ſubſtantia orationis vocalis. Itaque ſi quis habet intentionem orandi, & exilla proferet ve ba de ſe ſufficientia ad orandum, & conſentanea laudi, vel reverentiae divinae, licet hoc faciat ex intentione laudis humanae, vel alicujus commodi temporalis in illud principaliter intuendo, vere orat, quamvis non bene orat. Haec eſt communis ſententia.—Talis oratio eſt ſufficiens ad implendum praeceptum eccleſiaſticum recitandi horas, ut omnes fatentur. Suar. de orat. l. 3. cap. 3. n. 5.Navarre affirmes, that to Preach, or ſay Maſs, or Pray, and ſuch things as are inſtituted for the Honour and Worſhip of God, and the Salvation of Souls, for vain glory principally, or more than principally, is but a venial fault; and that ſuch as gain-ſay this (who are but two) have been confuted by others, and by himſelf after them. Theſe are the chief of their Doctors, whom the reſt commonly follow, (and none of them Jeſuits) who unanimouſly aſſert this. Now it is not neceſſary with them, for any man to avoyd a venial ſin, ſince by their doctrine a world of them can never damn a man: and therefore it is not neceſſary for any Papiſt, to worſhip God otherwiſe, than principally for vain glory, or ends equally criminal, i. e. it is not needful for them to worſhip him at all; for no man can imagine, that he is worſhipped, when he is in the higheſt degree diſhonoured and affronted: and what greater affront can be put upon him, than under a pretence of worſhip to debaſe the great God, and thruſt him lower in our deſigns, not only than our ſelves and earthly trifles, but lower than ſin, the vileſt thing on Earth, yea, or in Hell? and this is evidently done when vain glory (a capital ſin) hath the preheminence of God in addreſſes to him, and is regarded as principal: when the Lord of Heaven and earth hath no regard at all, or only in a lower place. It is not worſhipping of God, but a horrid impiety, for men to ſerve themſelves inſtead of God; but more intolerably impious to worſhip ſin: and that hath the worſhip and is honoured in the place of God, which hath the higheſt advancement, and is principal in Religious addreſſes; yet no better than this is all the worſhip, which by the Roman Doctrine is neceſſary from their Catholicks.

p. 42In ſhort, whereas by their Doctrine of non-attention formerly exaamined, it is ſo evident that they diſcharge themſelves from all real worſhip, as they have no colour to hide it, no ſhift to evade it; but a ſuppoſal of ſome praevious intention to ſerve God, when they are addreſſing themſelves to their ſervice: this their laſt reſerve they themſelves ruine, by their Doctrine concerning the end of worſhip. For they teach (beſides what is premiſed) that a man who comes to Maſſe, or Divine ſervice; with a purpoſe not to worſhip God, but to ſerve his Luſts, doth ſatisfie the Precept. (a)(a)Praeceptum audiendi miſſam non obligat, niſi taliter audire, ut ſit actus humanus: qualis eſſe poteſt, etiamſi aliud ſimul ad ſit ſiniſtrum propoſitum. de juſt. & jur. l. 10. q. 5. art. 5.We are not obliged (ſaith Soto) to hear Maſſe but only ſo, that it may be a humane act, which it may be, though there be a ſiniſter intention in it. Yea though the thing intended be a ſin, and that highly criminal, for he adds (b)(b)Quod ſi quis attente oret, quamvis id faciat adjunctam habens vanam gloriam, imo quamvis ſimul habeat propoſitum aliud mortale, ſatisfaciet praecepto, quantum ad ſubſtantiam: ita ut non teneatur officium iterare. Ibid.if one attend prayer, though he do it for vain glory (that is a ſmall matter to ſtick at) yea though it be with a purpoſe mortally wicked, yet he fulfills the precept ſubſtantially. Such are the commands of the Church of Rome for her moſt Sacred worſhip, they may be fully ſatisfied by deadly wickedneſs, there needs no purity of heart or hand for her Devotions; a deſign damnably evil will ſerve the turn. (c) Non tamen eſt tenendum illud, S. Antonini, ſcilicet, eum qui eccleſiam a lit princi… liter ad videndum, aut alloquendum faeminam pulchram, aut ob aliud quodvis illi…i… non ſatisfacere huic praecepto. cap. 21. n. 7. with him concurs Medina. Addendum … eſt pravam intentionem adjunctam voluntati audiendi miſſam, non eſſe contrariam impletioni hujus praecepti. Itaque quamvis quis eat ad eccleſiam ex libidinoſa intentione videndi faeminam, vel etiamſi officio miſſae cum eadem intentione aſſ…ſtat, tamen ſi non excludat voluntatem implendi hoc praeceptum; & ſufficientur ſit attentus, implet illud. It a Medina in Suarez. tom. 3. deſp. 88. Sect. 3.That of Antoninus (ſaith Navarre) is not to be maintained, that he doth not ſatisfie the precept, who comes to Church principally to look on a handſome Woman, or to talk with her, or for any other ſinful thing. If a man in going to Maſſe, deſigns to ſatisfie his curioſity, or his luſt, or any thing elſe which is wicked: that Church is ſo good natur'd, ſhe will be ſatisfied with it, and think p. 43her precept for worſhip well obſerved, and you muſt believe (if you can) that the is a good Chriſtian-Church, that will have Chriſt worſhipped at this rate. He adds reaſon for it, a (d)(d)Poteſt quis malo fine eccleſiam adire, & bene in ea miſſam audire. Ibid. p. 469.man may come to Church for a wicked end, and yet hear Maſſe well enough there.

(*)(*)Qui eccleſiam adit cauſa videndi, vel etiam concupiſcendi libidinoſe faeminas—ſatiſfacit. De legib. Diſp. 1. q. 1. p. 9. n. 1.Bonacina, inſtances in ſeveral ſorts of wickedneſs, whereby the command for worſhip may be fulfilled. This is one amongſt the reſt, if a man go to Church on purpoſe to gaze on, or to luſt after Women lecherouſly, he ſatisfies the precept, and for the general Rule vouches not only Sotus, Navar, Medina, and others of greateſt Reputation in their Church; but alſo their Angelical Saint Thomas.

I need not cenſure theſe things, let thoſe that are impartial conſider the premiſes, and ſee if this be not their ſenſe, that the people in the Papacy, by its order, do not, or are not obliged to give God any real worſhip in publick: and by their leaders, are taught and encouraged inſtead of worſhip, to preſent him with groſſe wickedneſs. If the meaſures of Religion may be beſt taken by its worſhip, what can any indifferent perſon judge of Popery; where a ſervice ſo palpably irreligious, is the beſt and the moſt excellent worſhip they have? if this were duely conſidered, I think it alone, might be ſufficient to reduce thoſe, that are deluded; and to ſecure thoſe againſt Temptations, who are not yet enſnared.

Sect. 4. There is another publick exerciſe which Chriſt makes as neceſſary, as any Evangelical ſervice what-ever, and that is Preaching and hearing the word of God. But the Romaniſts are not of his mind, in this. (e)(e)Cum miſſa ſit ſub praecepto, non praedicatio. Sum. v. Domin. n. 8. Audire miſſam eſt in praecepto; audire autem concionem non ita. Suar. 13. tom. 3. diſp. 88. Sect. 1. vid. v. 2. defeſſ.The Maſſe is commanded, but not Preaching ſaith Sylveſter, and he one of the order of Predicants. Accordingly hearing Maſſe is commanded, but hearing Sermons is only matter of Advice (ſaith (f)(f)Audire praedicationem in feſtis non eſt de praecepto ſimpliciter, patet per praedicta; ac etiam nullo jure cavetur, ſed ſolum de miſſa, Sum. Roſell. Dominic. n. 4.another) which may be neglected without imputation of ſin, and if obſerved, is an act of Supererogation.

p. 44They conclude it no duty in ſuch circumſtances where it would be counted neceſſary, if ever; it is no duty on the Lords day, (g)(g)Jac. de Graff. l. 2. c. 33. n. 8. 16. Sotus & Covarruvias. Navar. c. 21. n. 1. Miſſa audienda diebus feſtis ex praecepto, non tamen concio, non preces fundendae; non exercendus alius actus cultus divini, ex praecepto. (excipe diem paſchatis, quo ſumenda eſt Euchariſtia) Victorel ibid. ad. l. 4. c. 25. p. 693. Dico nullum eſſe praeceptum, quod obliget in rigore, ac per ſe ad audiendam concionem in die feſto. Ita ſupponunt ut clarum Doctores Omnes, & conſtat ex communi uſu, & ſenſu fidelium. Item quia nullib extat hoc praeceptum, praeterea eſt optimum argumentum, quia ſi fideles tenerentur audire concionem ſacram, paſtores eccleſiae tenerentur providere, ut omnibus diebus Dominicis & feſtis fieret concio in eccleſia. Paſtores autem ad hoc non tenentur, nec de facto ita fit. Suar. l. 2. de feſt. c. 16. n. 6.or any other time ſet apart for the publick worſhip. Maſſe muſt be heard then, but no need to hear a Sermon. If it were any mans duty in their account, it would be ſo in that caſe, when one wants the knowledge which is neceſſary to Salvation, and hath opportunity to get it by hearing: but even then they declare him not obliged. Sylveſter propounds the caſe in theſe terms. (h)(h)Quaeritur, utrum peccet mortaliter, qui ignorat communia neceſſaria ad ſalutem, & poteſt audire praedicationem, & non audit? Et dico quod ſic, ſi hoc facit ex contemptu vel ex ſcandalo notabili: non autem ſemper ſi omittit ex negligentia, quia ſecundum S. Thom. 22. q. 54. negligentia non eſt mortale, niſi omittatur aliquid, quod ſit ſub praecepto vel ratione contemptus. v. praedicat. n. 6. quando hoc ſit, non poteſt ſermone determinari. Ibid.Doth he ſin mortally, who is ignorant of thoſe common tbings, which are neceſſary to Salvation; and may hear Sermons, but doth not? he anſwers. He ſo ſins, who omits it out of contempt, or with notorious ſcandal, but not alwayes, when it is out of negligence; becauſe according to Aquinas▪ negligence is not mortal, unleſs ſomething be omitted which is under precept, or with contempt. Adding, ſuch negligence may poſſibly be a mortal ſin, hut when it is ſo, it cannot be determined. It ſeems no man can tell when it will be a crime, for a perſon damnably ignorant, to neglect the means of inſtruction; but more briefly, and poſitively he reſolves it elſewhere, that he is not commanded to hear a Sermon upon the Lords-day; (i) Etiamſi talis habeat ignorantiam neceſſariorum ad ſalutem, quia alias poterit implere praeceptum de addiſcendo. v. Dominic. n. 8.although he be ignorant of thoſe things which are neceſſary to Salvation, becauſe he may otherwiſe ſatisfie the precept for learning.

p. 45Sect. 5. As to the Sacraments, and the worſhip in them, the diſpatch may be quick, there are none conſiderable here, but Baptiſm and the Euchariſt, for their other five are not of Divine appointment, nor the worſhip of God, but their own inventions, and therefore how needful ſo ever they count them, thereby they make no true worſhip neceſſary. But indeed none of them are in their own account neceſſary to Salvation; ſave only Pennance, and that we ſhall meet with hereafter. What worſhip they will have in the Euchariſt is ſufficiently diſcovered, by what they are ſatisfied with in the Maſſe, where we have found them contented with none at all, or that which is worſe than none. Neither do they account this Sacrament ſimply neceſſary, for although it be required that they Communicate once a year; yet that is but by humane Law or Cuſtome as they teach. (k)(k)Sermo eſt de Euchariſtiae Sacramento, quod non eſt Sacramentum neceſſitatis. pars. 5. relict. de paenit. p. 892. Many of them count it not neceſſary by vertue of any Divine Precept, and ſo not requiſite jure divino. Eſt prima opinio negans eſſe praeceptum jure divino quam tenuit, Alexander Alenſis, D. Thomas Carthuſianus, Palacius, Bonaventura, Gabriel. Sylveſter, Ferrarienſis, Cajetan. in Suarez. tom. 3. diſp. 69. Sect. 1. p 879.The Sacrament of the Euchariſt ſaith Canus, is not a Sacrament of neceſſity.

For Baptiſm, if they account any worſhip neceſſary, it muſt be either in reſpect of the Adminiſtrator, or the Baptized, as to the former none with them is needful. (a)(a)Sum. v. Baptiſm. 3. n. 1. Secundum omnes Doctores precip…e. S. Thom. & Pet. de Pal omnis homo dare poteſt Baptiſma—ſi ſit clericus aut laicus, vir aut mulier, aut uterque ſimul i. e. Hermaphroditus. Etiamſi eſſet infidelis, i. e. Judaeus aut paganus. Dicit S. Tho. quod quamvis ille qui non credit baptiſma eſſe Sacramentum, aut habere aliquam ſpiritualem virtutem, non intendat dum baptizat conferre Sacramentum, tamen intendit facere quandoque quod facit eccleſia; etiamſi illud reputet nihil eſſe.For by their Doctrine it may be validly Adminiſtred by any Man, or Woman, or one that is both; yea or by a Child, by thoſe alſo that are ſtrangers, or enemies to all Chriſtian worſhip, by Jews, Pagans or Infidels of any ſort, by ſuch as worſhip not the true God (as Sylveſter tells us out of Aquinas, Paludanus and their Churches Law.) By ſuch as believe that Baptiſm is good for naught, and miniſter it in ſcorn. By ſuch as believe that it is not a Sacrament, that it hath no ſpiritual vertue, and intend not, while they Baptize, to Adminiſter a Sacrament, but only think to do, as the Church does; although p. 46they account that to be nothing at all, ſo (b)(b)Ibid. n. 2. Innocentius dicit, quod baptiſmus habebit effectum, etiamſi baptizans nec ſciat nec credat, quid ſit baptiſmus, ſed hoc reputet truffem, & etiamſi non ſciat quod ſit eccleſia, nec gerat in mente facere, quod facit eccleſia: immo ſi gereret contrarium ſcil. non facere quod facit eccleſia ſed tamen facit & formam ſervat, &c.Aquinas, and Pope Innocent ſaith it will be effectual, though the Baptizer neither know nor believe what Baptiſm is, but counts it a trifle, though he neither know what the Church is, nor minds to do what the Church doth, but means to do the contrary. No other worſhip is neceſſary upon the account of the Miniſters, but what might be expected from ſuch as theſe. Nor any more upon the account of the perſons Baptized. For as to the Adult (there being no pretence in reference to infants) they think it ſufficiently adminiſtred by force, to thoſe who would not endure it, but for fear of death (c)(c)Id ibid. 4. n. 10. Si conſentit quis per minas vel poenas habendo volunt atem coactam, coactione conditionali, cligendo ſcil. potius baptizari quam mori vel aliud pa…i. & n. 3. Si oporteat eos ligari.if they did not yield: to ſuch as make all the reſiſtance they can (d)(d)Vel etiam ſi faciant injuriam Sacramento, ut mingendo in aquam vel hujuſmodi et (e) Si vero uſum rationis nunquam habuit, Baptizatur in intentione parentum &c. n 10. Si Baptizetur infidelis non quia credat ſed ut ſanetur, vel careat foetere, aut vexatione diabolica—aut propter quaeſtum, ut faciunt crebro Judaei.and offer foul injury to the Sacrament, and defile the water: to thoſe who receive it, not for the purpoſe for which it is intended, but for quite (e) Si vero uſum rationis nunquam habuit, Baptizatur in intentione parentum &c.other ends than ever it was deſigned for: yea to thoſe that are Frantick and never had the uſe of Reaſon, or are (f)(f)Si autem uſum rationis habuit aliquando, ſed non quando baptizatur, propter phreneſim vel amentiam vel dormitionem & hujuſmodi, requiritur intentio quae praeſuerit, tempore uſus rationis. n. 3.ſtark madd, and that in the height of their madneſs: to thoſe alſo (g)(g)Dicit de dormientibus quod ratione pericult baptizari poſſunt, ſi prius in iis apparuit voluntas baptiſmi: ſicut de amentibus dictum eſt.that are faſt a ſleep, if they had a mind to it when they were waking. Since they think it duely adminiſtred, to ſuch as theſe, they cannot count any worſhip neceſſary herein, upon the account of the partakers, but what ſuch as theſe now mentioned may offer.

Sect. 6. For fuller and more particular ſatisfaction, it is obſervable, that they divide their Sacraments into ſome for the Dead, and ſome for the Living: thoſe for the Dead are Baptiſm and Pennance. As to theſe two, ſome count no diſpoſition requiſite, (h)(h)Scotus quem ſequitur Sylveſter ſum. v. confeſſ. 1. n. 24.but only a willingneſs to receive them. Others (who would ſeem to be more ſevere) p. 47count Attrition ſufficient; (which is a ſlender diſlike of ſin, not as it is an offence to God, but out of ſome other conſideration Humane, Natural, or Servile.) And the loweſt degree of this poſſible; and that diſpatch't in a moment; and this moment need not be, while they are at theſe Sacraments, but either (i)(i)Suar. tom. 4. diſp. 20. Sect. 4. n. 29. Sylveſter, ibid.before or after. Their Penitents (*)(*)Judicandum non erit dolore carere ob riſum, potuit enim domi de illis dolere, & poſtea ad Sacramentum accedens, actualem poenitentiam non adducere. At ad valorem & fructum percipiendum Sacramenti confeſſionis non requiri actualem dolorem, ſed virtualem ſufficere veram eſſe ſententiam quis dubitet? Jo. Sancius ſelect. diſp. 31. n. 8.may make their Confeſſion with laughter inſtead of grief; yet have as much grief at their Sacrament of Pennance as they require, this is paſt doubt with them. So that it is their common Doctrine that no good act, or motion at all, no not ſo little, and low as that of Attrition (much leſs any ingenuous Reverence or Devotion; any act of grace or holy affection) is needful, while they are at the Sacrament, either of Baptiſm, or their Pennance.

The Sacraments of the living are their other five, Confirmation, Orders, Matrimony, extreme Ʋnction, and the Euchariſt: theſe they ſay were inſtituted for the increaſe of Grace, this is their proper effect; and that they may have their effect, there is not requiſite in the partakers any actual diſpoſition at all, not the leaſt inward act or motion that is good; no, not ſo little as that of attrition, which in their account is of all others (k)(k)Eſt minima & imperfectiſſima diſpoſitio quae in ordine ſupernaturali requiri poteſt.the leaſt and loweſt diſpoſition. And well may they count it ſo, ſince the beſt ſort of it, with them, is but the iſſue of ſervile fear; which, as ſuch, is below the leaſt degree of moral goodneſs; and ſo far from being ſupernaturally good, that it is morally evil, as we ſhall ſee hereafter. All that is needful, is only that the partakers be in a ſtate of Grace, (ſuch as a Prieſt may put a ſinner into who is impenitent, and never truly contrite) though he ſhew it not by any act in the Sacraments where, if ever, it ſhould appear. p. 48(l)(l)Ut Sacramenta conferant augmentum gratiae ſolum requirunt habitualem gratiae diſpoſitionem, id eſt, quod in ſtatu gratiae recipiantur. Haec eſt ſententia D. Thom. Scoti & aliorum in Suar. tom. 3. diſp. 7. Sect. 4. All that is required to put them into this ſtate, and free them from conſcience of mortal ſin, (and ſo to give them all the diſpoſition neceſſary for the Euchariſt, and ſo for the other Sacraments) is their ritual confeſſion: yet even this they may neglect lawfully, or without any great fault, as divers amongſt them (and thoſe Dominicans) determine. Cajetan. ſum v. communio. Fumus v. Paludanus, Sylveſter in Ledeſma de Euchariſt. C. 11. Jo. de la Cruz de Euchariſt. q. 5. concl. 2.That the Sacraments may confer an increaſe of Grace, they only require an habitual diſpoſition, i. e. that they be received in the ſtate of Grace: this is the judgment of Aquinas and Scotus, whom the reſt generally follow. So that to partake worthily of theſe Sacraments, no actual diſpoſition, no act of reverence or devotion, not any inward motion (ſuch as ſhould be in true worſhippers) is more required or expected than in the ſenſleſs Statues which they idolize. Their ſouls need act or move no more as worſhippers of God herein, than if they were neither Chriſtians nor men; than if they were ſo far from having grace, as to have no ſouls. Yea, theſe Sacraments may be valid, and duly celebrated, as their Church requires they ſhould be; while the partakers are, not only void of all good motion towards God; but while their ſouls are in motion againſt him, and all that is divine and ſacred. Their minds and hearts may, during the celebration, be taken up with acts, not only of folly and vanity, but of pride, or luſts, or revenge, or infidelity, or atheiſm, or what is moſt contrary to the moſt holy God and his worſhip, and yet partake as well as the Church requires. (m)(m)Praeceptum adimpleri poteſt peractum ex aliqua circumſtantia malum it a S. Thom. Medina, Navar, & alii in Bonac. ſupra. Nam alia praecepta tum ſacramentorum tum in aliis materiis, impleri poſsunt per actum p…cc…minoſum Suar. ibid. diſp. 70. Sect. 3. after Corduba, Soto, Covarruvius, whether it be leſs or more wicked, is all one, diſp. 88. Sect. 3.For the precepts of their Church, concerning the adminiſtring of the Sacraments, and all other things by her enjoyned, may be intirely ſatisfied by acts of wickedneſs. So notoriouſly holy is that Church, by the report of their chief Writers.

Sect. 7. If they count any of their Sacraments more worthy of holier treatment than that now mentioned, it will be the Euchariſt; for this they count more worthy than the reſt, and have it in ſuch veneration, as not only to worſhip Chriſt in it; but to worſhip it even as Chriſt himſelf; and therefore here, if ever, they will judge it requiſite to ſhew themſelves worſhippers indeed. Yet for all this, what-ever p. 49worſhip of this Sacrament they count needful, they conclude no true worſhip of Chriſt neceſſary; no, not ſo much as the leaſt inward act of reverence, devotion, or honour: for this is their common Doctrine, (n)(n)Praeter diſpoſitionem gratiae habitualis, nullam actualem requiri ex rigoroſo praecepto ad dignam ſumptionem bujus ſacramenti, it a ut illius omiſſio peccatum mortale ſit. In quo conveniunt omnes Theologi. Et a fortiori patet ex eo, quod ſupra diximus, ad effectum hujus ſacramenti nullam actualem diſpoſitionem requiri. Ibid. diſp. 66. Sect. 1. Thoſe who ſeem to require ſome actual devotion, yet count it but a venial fault to want it, Alexander, Antonin, Sylveſter, Paludan, Cajetan, in Vaſquez in 3. tom. 3. diſp. 206. c. 1. Not only attention and devotion are accounted needleſs for Communicants, but ſobriety, and the uſe of reaſon: for they teach, that not only young children, and ſuch as are half fools; but alſo perſons ſo frantick, as it will be neceſſary to have them bound, and thoſe alſo who are poſſeſsed of the Devil, and whom he has ſeized on for their enormous wickedneſs, may partake of this Sacrament, and have it duly adminiſtred to them, and that even when they are blaſpheming. Jo. Sanc. diſp. 38. Imo licet arreptus quis ſit a daemone ob mores depravatos, & quia viveret in lenocinio,—non minus talibus miniſtrare tenebitur parochus Euchariſtiam, n. 7. praeterea miniſtrare tenebitur parochus licet videat obſeſſum ſive inſanum blaſphemantem; n. 8.that beſides the diſpoſition of habitual Grace, there is no precept ſo rigorous as to require any actual diſpoſition for the worthy receiving of this Sacrament, ſo as that the omiſſion of it can be a mortal ſin. In this all their Divines agree: ſo that any one may partake worthily of this Sacrament, and be free of mortal guilt, without any actual reverence or devotion, any act of grace or holy affection, while he is communicating. This one Maxim (wherein they all concur) quite ſtifles the ſpirit of Chriſtianity, and bereaves it of its life and ſoul; it leaves nothing that can honour or pleaſe Chriſt, or be of any advantage to ſouls, needful in any Chriſtian duty. For no good motion of mind or heart, being needful in the celebrating of this Sacrament, which requires it more, they cannot imagine it neceſſary in any other duty, of leſs conſequence. And the want hereof being but a venial fault, there is no more neceſſity to have it, than there is to avoid a venial ſin, which they make nothing of. In this very caſe, they hold that (o)(o)Peccatum veniale actu concomitans ſumptionem hujus ſacramenti, non impedit gratiae & charitatis augmentum; ita de Thom. Alenſis, Gabriel. Adrian. Soto, Ledeſma, Victoria, Corduba, Concil. Trident. ſeſſ. 13. (7. Suar. ibid. diſp. 63. Sect. 3.a venial ſin, even in the act of communicating, will not hinder the effect of the Sacrament. Yea, it may not be ſo much as a venial fault, if the vagaries of the mind, which exclude attention and reverence due to ſuch a religious p. 50act (p)(p)Excuſabitur tamen homo, ab hujuſmodi culpa veniali, ſi fortaſſe ex naturali tantum diſtractione hujuſmodi attentionem omittat, ibid. diſp. 66. Sect. 1.be natural. But will it not be more than ſo ſlight a fault, voluntarily to abandon every good motion in the celebrating of this Sacrament? No, to decline every good act of mind or heart, and that voluntarily, it can be no worſe, (q)(q)Talis culpa (ſcil. voluntaria carentia actualis diſpoſitionis) non eſt mortalis, ſecluſo contemptu ex omnium ſententia, ibid. diſp. 63. Sect. 3.if it be without contempt, it will be no mortal fault; & that alſo in the judgment of all their Divines. But though there be not any good diſpoſition in the ſoul towards Chriſt, in partaking of his Supper, yet is it not neceſſary that vile and wicked diſpoſitions ſhould be excluded? No, there is no more need of this than the other. The mind and the heart may actually entertain ſuch as are ſinful; without any more danger than it rejects thoſe that are good. It is but a ſlight fault (r)(r)Dicendum videtur, ſi peccatum veniale ſit aliquando circumſtantia ipſius actus communicandi, peccatum eſſe veniale ſic communicare v. g. ſi quis communicat propter oſtentationem ſeu vanam gloriam; vel certe ſi actu ſit in ipſo peccato veniali, ut in vana aliqua cogitatione aut delectatione, & ea ratione accedat diſtractus, & ſine debita attentione & devotione, ibid. diſp. 66. Sect. 1. Oſtentation and vain-glory are here counted venial faults, becauſe they are directly oppoſite to the act of communicating: and ſo is outward irreverence, vain prating, and geſtures, inconſiſtent with modeſty, while they are at the Sacrament, for the ſame reaſon. But other ſins, not ſo oppoſite to the act, as ſtudying a lye, or revenge, or detraction, (or uncleanneſs, or any the like in venial degrees) while they are communicating (though the diſtraction there be voluntary, and all holy fervour be thereby hindred,) are no faults at all in reference to the Sacrament. Jo. Sanc. diſp. 23. alledging for it Scotus, Richardus de St. Vict. Maior, Adrian, Margarita Caſuum, Soto, Marcella, Ledeſma, Vivaldus, Coriolanus, and divers others, n. 20. 21.to communicate out of oſtentation and vain glory; and ſo to nouriſh pride while he ſhould be feeding upon Chriſt; and to deſign his own honour without any act of reverence for Chriſt: he may let his thoughts run out upon vanity, or entertain his ſoul with vain delights, without the leaſt motion of love, or delight, or deſire for Chriſt, without the leaſt act of Faith in him: and may be pleaſing himſelf with ſin, in ſtead of grieving for it; when he hath the greateſt advantage to look upon him whom he hath pierced. And all this he may do without any guilt, that need be repented of, or regarded. This is all the worſhip and honour that it is needful their ſouls ſhould give to Chriſt, even in the Sacrament of his body p. 51and blood; who will have others curſed to hell, and burnt beforehand, for not giving divine worſhip to a Wafer. But this is not all, their Church will be ſatisfied with greater indignity offered to Chriſt than this: for they teach, that thoſe who communicate unworthily, to ſuch a degree as they count ſacriledge, (and that ſo hainous, as they queſtion whether it be not as tolerable, to caſt that which they count their God, to be devoured by dogs; or throw it into the dirt to be trampled on; and (t)(t)An hoc peccatum ſit gravius homicidio—aut adulterio, vel omnibus peccatis contra naturam: quidam enim Theologi ita exiſtimant, ut Gabriel. Petr. Soto, Ledeſma, Dominic. Soto, Suar. ibid. Sect. 2.many of them are poſitive, that it is greater wickedneſs than murther or adultery, or that uncleanneſs againſt nature, which is moſt abominable) (u)(u)Dicendum eſt cum qui voluntarie ſuſcipit ſacramentum Euchariſtiae, etiamſi indigne ſumat, implere praeceptum communicandi; etiamſi alias peccet mortaliter per ſacrilegium indignae ſumptionis. Ita tenet in ſpecie Corduba in genere Soto, Covarruvius, qui alios referunt, ibid. diſp. 70. Sect. 3.do fully ſatisfy the precept of the Church for this Communion. Thus Soto, Corduba, Covarruvius, and others alledged by them. And this is all derived from their St. Thomas, that Maxim of his ſo generally received. (x)(x)Ratio autem ſumitur ex principio generali quod tradit D. Thom. 1. 2. q. 101. art 9. quia lex praecipiens actum, praecipit ſubſtantiam ejus non autem modum. Ibid. vid. Bonacin. and in him, beſides the principal of the ſociety, (Azorius, Valentia, Suarez, Sanchez,) Aquinas, Sotus, Navar, Medina, qui vero indigne, & ſine devotione communicat tempore Paſchatis, ſatisfacit praecepto de leg. d. 1. q. 1. p. 9. n. 2. & 3.The Law commanding an act, injoyns the ſubſtance of it, but not the manner. By which we muſt underſtand, that the Church would have the thing done, but regards not how they do it, whether as Chriſtians or as Atheiſts. She is indifferent as to devotion or ſacriledge in her Catholicks, having ſomething elſe in deſign, than to be concerned in the honouring of God, and the happineſs of men, which ſo much depends upon the manner of worſhipping. It is too plain to be denied, that ſuch a treatment of holy things (to uſe their own words) is not at all for the worſhip of God, or the ſalvation of ſouls, but oppoſite to both; yet their Churches precept is intirely thereby fulfilled. So that if God have no worſhip, and men no ſalvation, yet the Church is ſatisfied. This and other outward acts muſt be viſibly done, that the World may not think but they have ſomething like Religion amongſt them: but though in ſtead of the p. 52worſhip due to the Divine Majeſty, they perform the acts of it in ſuch a manner, as no leſs diſhonours and provokes him, than the crying ſins of Murther or Sodomy; their Church hath full contentment, it's all ſhe requires.

Thus we have ſurveyed the Church-ſervice amongſt the Romaniſts in the ſeveral parts of it, and cannot diſcern any real worſhip therein, to which they are obliged: but rather that all ſuch worſhip of God in in publick is by their rules and orders rendred either impoſſible, or unneceſſary.

Sect. 8. Let us inquire in the next place, whether they count it needful that God ſhould have any worſhip from them in private: and this we may diſcover by what they determine concerning Meditation, reading the Scripture, and private Prayer. For Meditation, the Caſuiſts ſpeak little of it, nothing at all (that I have met with) of its neceſſity; it is like they reſerve it for their contemplative perſons, as a degree of perfection, to which others need not aſpire. (*)(*)Si patres, theologi—meditationem laudant & conſulunt, non tam…n docent eſſe omnibus praeceptam.(*)(*)Eccleſiaſtici, Clerici, religioſi non tenentur ex vi ſui ſtatus & juris divini, ad hunc meditandi, recogitandi, aut mentaliter orundi uſum, vid. Suar. de Orat. ment. l. 2. c. 4. n. 7. Navar. Enchirid, de Orat. l. 20. n. 61.The Perfectioniſts themſelves may wave it, but when they will be ſo over-good as to ſupererogate, and do better than God commands them; if they judge it neceſſary at any time, ſure it would be on thoſe days, when ſuch acts are moſt proper and requiſite. But they conclude it no duty upon the Lords-day, or any other devoted by them, as they pretend, to the obſervance of God. For they generally agree that no inward worſhip is then required, and (a)(a)Ne que praecipitur cultus divinus internus qui in meditando & colendo Deo conſistit. Navar. Manual. C. 13. n 2. Non praecipitur cultus divinus interior, qui in meditatione interiori de Deo conſiſtit, Lopez. C. 42. p. 266.meditation is diſcharged by name: now if they need not think of God on his own day, or any other, wherein a particular obſervance of him is requiſite, it is ground enough to conclude, they do not count it needful to think of him at all. Who can imagine that they judge it neceſſary to think of God at any time, who count it needleſs to have God in their thoughts, when they are at his worſhip?

p. 53Sect. 9. As for the reading the Word of God in private, they are ſo far from eſteeming this a duty, that they will ſcarce excuſe it from a crime: all that can be obtained for it, is only a toleration, (as a thing that paſſeth under an ill character,) and that but in ſome places, and there but for ſome perſons; with more reſtriction and caution than the publick Stews are tolerated by their holy Biſhop in Rome. So much friends are they to the Word of God, or ſo little do they judge it a friend to them; they are the beſt Catholicks in their account, who do not deſire to look into it, or to underſtand from God what he would have them to be: they think it adviſable (b)(b)Conſil. de ſtabiliend. Rom. ſede p. 6.that no mortal ſhould be acquainted with more of the Scriptures than is in the Maſs; where they can underſtand nothing, and need hear nothing of it at all.

Sect. 10. For private Prayer, it is either vocal or mental: (a)(a)Vid. Suarez de Oration. l. 3. cap. 6. n. 3. 5. 8. ut ibi Medina. Uldericus dicit—ad orationem vocalem ex divino praecepto non tenetur; ſed ex ſtatuto Eccleſiae, quae miniſtris ſuis miſſas, & horas canonicas indixit, vel etiam ex injunctione confeſsoris—, & hoc ſequitur ſum. confeſ. & Piſa. in Sylv. v. Orat. n. 8. ut Angelus ſum. v. Orat. n. 20.that which they call vocal, they generally count not neceſſary by any Law, either of God, or Nature, or the Church; and ſo all praying with Families is quite caſhiered from the rank of Chriſtian duties; there, to call upon God's name together they are not concerned, though ſome think the Heathen are: they count it not a duty to ſay ſo much as the (b)(b)Videtur tamen ſufficere ſi quis ſciat—quod debemus a Deo petere omnia bona corporis & animae, & hujuſmodi, licet neſciat pater noſter idem v. ſcientia, vid. ſum. Angel. v. ſcientia, & Suarez ibid. n. 8.Lords Prayer, (if they underſtand but otherwiſe what is to be prayed for:) this is the common opinion in Suarez; nor do they think an (c)(c)Idem multo magis dicendum eſt de ſalutatione Angelica vel Salve Regina, idem, ibid. n. 11.Ave Mary (though theſe are the Prayers moſt in requeſt with them) more needful: they are not obliged to ſay it, when the publick ſign is given at night for that purpoſe; nor need they uſe any vocal prayer at all, no, not ſo much as on the ſolemn days for worſhip.(d)(d)Diebus autem feſtis ne que eſt obligatio ad orationem vocalem, n. 13. nec in principio aliquarum actionum n. 14. nec hora prandii, ne clericis quidem, n. 16. Nec quando datur ſignum publicum—conſuetudo recepta est ratione devotionis, non obligationis, ibid.

p. 54But is mental prayer a duty when the other is not uſed? So it ſeems: but the queſtion (as in all affirmative precepts) is when? (e)(e)Addit Leſſius obligari nos, ut non multo tempore abſtineamus ab oratione: ut verbi gratia, ad menſem unum vel alterum: alioquin eſſet ſignum magnae negligentiae propriae ſalutis in Fill. t. 23. l. 2. n. 44.Leſſius thinks it ſhould not be put off above a month or two, that would ſignifie too much neglect of our Salvation. It ſeems thoſe that pray but once in two months do not much neglect it; but this Jeſuit is too ſtrait lac'd: that opinion is probable enough, ſaith one of the greateſt Caſuiſt's of this age, which (f)(f)Videtur tamen ſalis probabilis ea ſententia, quae tria tempora aſſignat: primum eſt circa initium morale perfecti diſcurſus, ſecundum articulus mortis: tertium aliquoties i… vita: ut diximus de praecepto claritatis. idem. n. 43. vid. tr. 22. c. 9. n. 290. & tr. 6. c. 8. n. 208. in univerſum intra annum non videtur obligare, quolibet ſeptennio eſt probabale.aſſignes 3 times for prayer, once when we come to the perfect uſe of Reaſon (ſuppoſe (g)(g)Communiter theologi tenent quod uſque ad vigeſimum: alij vigeſimum primum excuſantur (a jejunio). Secundum alios ad 25. annum. ſum. Angeli. v. jejunium. n. 15.when they think him capable of faſting, about 21 years of age); and again at the point of death, and in the interval, when we are obliged to love God (that is once in five, or once in ſeven years). But is not this Jeſuit too ſevere alſo? It may be thoſe of other Orders will not oppreſs us ſo much, or wiſh us ſo unlike to Atheiſts, as to have us pray once in ſeven years. The Jeſuits, though accounted moſt licentious, yet ſeldom exceed, and ſometimes fall ſhort herein of their other Divines. Sylveſter, a Dominican of greateſt reputation amongſt the Caſuiſts, thus determins the queſtion after Aquinas, (h)(h)Quod tempus videtur determinatum, quantum ad inſtans quo quis incipit uti ratione in quo tenetur ſe dirigere & ordinare in Deum: &, ut videtur, ejus auxilium precari, ſi hoc ſuae menti inſpiretu…. ſum. v. orat. n. 8.When one firſt comes to the uſe of Reaſon, he ſhould pray for Gods aſſiſtance, (videtur) he is not peremptory that he muſt, and ſpeaks but conditionally too; for he adds, If he be thus inſpired, otherwiſe he is not determined to that time. When then? (a)(a)Alias vero determinate non poteſt, ſed divina providentia ad hoc movet, quando eſt neceſſarium. ibid.Why the providence of God moves him to it, when it is neceſſary. Thus he leaves it, and finds no other time, when a man is obliged to pray once for himſelf, but when he ſees his ſoul in greateſt danger, (b)(b)Quum homo videt ſeipſum in gravi tentatione, & periculo animae ſuae, ibid.which it may be p. 55he will never ſee. Their common doctrine is yet worſe, thereby we are not bound to pray, but in the Article of Neceſſity; and that is, when we are in ſuch extremity, as there is (c)(c)Idem dicendum eſt de illo qui preces ad Deum facere praetermiſit eo tempore, in quo nullum aliud remedium ſuae ſalutis aut proximi eſſe videbatur. Tunc enim lex divina naturalis ad id nos obligat, ut probavimus ſequuti mentem Paludani & Sylveſtrino other remedy for us: if we judge that we can any way elſe obtain what we would have, we need not pray: The Law of God, or Nature makes it not then our duty. They help us to underſtand this by two inſtances, the one to ſhew when it is requiſite to pray for our ſelves; the ſecond, when for others. (d)(d)Ubi poſuimus exemplum de illo qui in graviſſimam tentationem impatientiae aut libidinis injectus, judicat nullum aliud remedium ad victoriam ſupereſſe, praeterquam ſpeciale auxilium Dei oratione impetrandum.When a man falls into moſt grievous temptations, to Impatience or to Luſt, if there can be no other remedy againſt it, but the grace of God, to be ohtained by prayer, then it may be his duty. But it ſeems, if he can rid himſelf of it any other way, or but think he can, then though the temptation be never ſo violent or dangerous, he needs not pray. (e)(e)Et de illo qui eminus intuens duos in duello conſerturos manus, exiſtimat nullum aliud eſſe remedium niſi ſpeciale auxilium Dei oratione impetrandum ad dirimendum illud duellum injuſtum, in his enim caſibus id a Deo petere tenetur. Navar. cap. 13. n. 18. Lex naturalis quae obligat aliquem preces ad Deum fundere & tempore, in quo nullum aliud remedium ſuae ſalutis aut proximi eſſe videtur ſecundum Sylveſtrum. Eadum obligat ad idem poſitum in tentatione impatientiae, aut libidinis, cui videtur nullum aliud ſuppet…re remedium niſi oratio, &c. Lopez. c. 52. p. 272. Eſt communis ſententia, quod obligat ſolum pro articulo neceſſitatis. Duplex autem neceſſitas communiter proponitur: prima eſt propria ipſius hominis, ut ſi aliqua tentatione vehem…nt…r pulſatur, quam ſine auxilio divino vincere non poteſt.(e)(e)Alia eſt neceſſitas proximi ut ſi quis videat aliquos ad duellum properare, nec poſſit eos aliter impedire.—D. Tho. Paludan. Sylveſt. Navar. Abulenſ. vid. Suar. l. 1. de Orat. c. 36.The other is, when a man at a diſtance ſees two ready to ſight a Duel, and makes account there is no remedy, but the help of God for parting them, then he is to ſeek it (which is not the caſe of one in a thouſand). (f) Niſi forte poſſet aliter melius, quam per orationem ſuffragari Sylveſt. ibid.Yet if perhaps he can any otherwiſe more help them than by praying, he may let it alone. So that private prayer needs not be their daily practice, nor uſed as a Chriſtian exerciſe in ordinary; but in extremity only, and caſes otherwiſe deſperate, and as the laſt remedy, and when there is no other indeed, or in their apprehenſion; it will not be p. 56a duty, but in ſuch circumſtances as do very rarely, if ever, concurr. They are not to uſe it as their common repaſt, but as phyſick; not for prevention neither, but when they are already ſurpriſed with extream danger. And if ſuch extremity occurr not once in ſeven years, they need not pray for ſo many years; nay, perhaps it may not befal them, or they may not be apprehenſive of it, while they live, and then they need not pray at all. This is not my inference only, it is their own, and acknowledged to be the conſequence of their common doctrine. (g)(g)One of their greateſt Divines, having acknowledged this to be their commo… Doctrine, thus argues, Hoc eſt obligare quaſi per accidens propter neceſſitatem conting… tem & ext inſecam—qui nunquam ſentiret illam vehementem & urgentem tentation… nec videret proximum in ſimili neceſſitate, nunquam teneretur orare,Thereby there is no divine precept for prayer, which can oblige any directly; only by: accident it may happen ſomtimes to be a duty, but ſuch an accident as few may meet with. Its ſaid expreſly, that from thence it follows, (h)(h)poſſent ergo m… totam vitam ſine oratione tranſigere, abſque gravi peccato, Suar. l. 1. de Orat. cap. 30…that many may paſs their whole lives, without ever praying to God, and this without any great fault. It ſhould be ſaid, without the leaſt fault, for where there is no obligation, there is no duty at all; and then no ſin great, or little in the want of performance.

This is ſome of their Churches ſenſe, but they ſpeak it more fully who tell us, that mental prayer is to be reckoned amongſt Counſels (i)(i)Vid. Jo. Sanc. diſp. 7. n. 10.(which none are obliged to obſerve) and this by the common conſen… of Aquinas and their other Doctors. And accordingly, that there i… (k)(k)Nullum invenitur praeceptum divinum, ſeu naturalis juris obligans per ſe ad ment… lirer orandum, meditandum, ſeu recogitandum. Quod ita cenſeo verum, ut contrarium … ne temeritate doceri nen poſſit, quia eſt contra communem uſum, & ſenſum totius Eccleſia Suar. de Orat. l. 2. c. 4. n 5.no Divine Precept, or of natural Law, of it ſelf, obliging to ment… prayer, meditation, (ſome peculiar engagements or occaſions ſet apart wherein mental prayer is not concerned) and this is counted ſo certain, that to teach the contrary is temerarious, becauſe againſt the comm… uſe and ſenſe of the whole Church. So that they are not far from the ſenſe of the Church, who (without excepting publick or private, mental p. 57or vocal) deny (l)(l)Quidam negant dari praeceptum divinum ſpeciale de oratione, Ibid. …. c. 28. n. 1.that there is any Divine Precept in ſpecial for Prayer. And theſe are not only their modern Divines, but ſome of the Ancienter alſo, particularly Alexander Alenſis (m)(m)Alex. Alenſis in rigore videtur negare proprium praeceptum jure divino datum de oratione proprie ſumpta, ſed ſolum largiſſime pr…ut pia operatio vel bonum deſiderium dicitur oratio. Ibid. l. 28. n. 2.(the Prime of all their School Doctors) in ſtrictneſs ſeems to deny, that there is any proper command by Divine Law for Prayer, taking it properly, but only in a moſt large ſenſe, as any pious act, or good deſire may be called Prayer. And thoſe who would not ſeem to like this in general, yet allow it when they come to particulars, ſince they teach, that the Precept obligeth not at any ſuch particular time, or occaſion, when it would oblige, if ever. There is no command they tell us, which binds them to pray in private at any ſet time (n)(n)Idem Ibid. t. 1. c. 30. n. 4.what ever. They are not obliged to Pray when they firſt come to the uſe of Reaſon (o)(o)Ibid. n. 9.: Nor on common days afterwards, not the leaſt Prayer, not a Pater Noſter, not once a day, no, not at their Meals, (p)(p)n. 5. & 7.even their Clergy need not do it. Nor on Holy-days neither, (q)(q)l. 3. c. 6. n. 16. n. 12.no, not when they have quite neglected their ſervice in publick. (r)(r)Antonius, Adrian. infra. Navar. cap. 21. n. 7. Bonacina de Sacrament. d. 4. q. ult. p. ult. n. 16. ibi. Barthol. ab Angelo & alij comuniter. Qui non poteſt aut non vult, miſſam eo die (feſto) audire, non tenetur recitare alias orationes.Nor on their Faſts, though Scripture ſtill joyns theſe, as all Chriſtians, who minded Religion, were wont to do of old. Their Faſts are no more Religious for Prayer or any holy exerciſe, than the abſtinence of their Cattle. Nor to prepare themſelves for ſacred or ſolemn imployments, for their Sacraments of Pennance, or elſe for the Euchariſt (though this would but trouble them once a year), (s)(s)Nulla obligatio orandi in principio aliquarum actionum, Suar. ibid. 14.not at the beginning of any ſervice or undertaking what-ever. To pray at ſuch times and occaſions is meer matter of Counſel, (t)(t)Haec omnia eſſe conſilia, n. 1. 5. &. 16.which none can be blamed for neglecting: Nor when a man hath Vowed, and ſolemnly promiſed to God, and ſworn too, that he will pray, even then If it p. 58be but a little prayer, (u)(u)A mortali excuſantur—qui precationem Angelicam, & alia ſimilia parva pollicentur, etiamſi juramento, aut voto id ipſum confirmaſſent. Navar. c. 18. n. 7. Secundum alios.it will be but a ſmall fault to omit it, for all this. In ſhort, which compriſeth all, there (x)(x)Non poteſt aliud certum tempus aſſignari in quo ex praecepto religionis teneamur Deum colere, & auxilium ab eo per actum orationis implorare, ut in ſimili dictum eſt de actu contritionis & charitatis, Bonacina, tom. 1. divin. offic. diſp. 1. q. 2. p. 1. n. 12.can be no certain time aſſigned (unleſs the hour of death) in which, by any precept of Religion, we are bound to worſhip God, or ſeek his help by an act of prayer, as in like caſe is ſaid of an act of contrition and love to God. So Bonacina. No time for Prayer certain, none determined; but as they conjecture, perhaps, it may be a duty, when they apprehend themſelves under grievous and dangerous temptations, and judge there is no remedy but prayer. This, or none at all, is the time for it by their common doctrine; and this is in effect to ſay, it is a duty at no time, for no perſon. For thoſe under temptation may not apprehend it dangerous, or a remedy needful; as all will be ready to do, who either regard not temptations, or are pleaſed with them, or what they lead to. And neither theſe, nor any elſe can judge there is no other remedy but prayer; if they believe their doctrine, which offers them divers other remedies, and thoſe more relyed on than this. To mention none elſe, almoſt any of their Sacramentals (of which they have multitudes) will ſerve their turn, even a little Salt, (y)(y)Exorciſo te creatura ſalis, &c. I conjure thee Creature Salt—that thou maieſt be hallowed—to drive away all the temptations of the Devil.conjured after the mode of holy Church, may do it. Thus we ſee theſe Catholicks ſecured from all divine obligations to pray while they live. But they have another way to do it; for, if any apprehend themſelves in dangerous temptations, and alſo that there is no other remedy againſt it but prayer, they determine; (z)(z)Quando tentationes ingruunt cum periculo ſuccumbendi, tunc enim medium ad peccatorum veniam & auxilium impetrandum adhibendum eſt—quanquam a peccato multi excuſantur, ignorantes, vel non advertentes ad hanc obligationem, Bonacina divin. offic. diſp. 1. q. 2. p. 1. n. 12. ibi Medina. Navar. Malderus, Sylveſter, & alij.that if ſuch be ignorant that it is then a duty; or if they know it, but do not conſider it, they are excuſed from ſin, though then they neglect to pray. Now the people may well be ignorant, that they are in ſuch caſe obliged, p. 59when their learned men ſcarce know it. And for thoſe that do know it, the violence of the temptation (and the caſe ſuppoſeth it violent) may leave no place for conſideration. However, no man conſiders this or other things, unleſs he will: and ſo it will be no ſin to neglect prayer at that time, when only they count it a duty, unleſs he liſt. Yea, (a)(a)Utrum excuſetur a peccato, qui praeceptum aliquod non implet ob inadvertentiam, vel ignorantiam, quae ipſius culpa contigit?—Reſpondeo excuſari a peccato. Idem de peccat. diſp. 2. q. 8. p. 3. n. 28. ibi Clavis Regia & alij.though the ignorance, or inconſiderateneſs be culpable, and through his own default; yet the neglect of the duty, which is thereby occaſioned, they can excuſe from ſin. Beſides, if (b)(b)Scientes vero & advertentes graviter peccant, utpote negligentes medium ad vincendas tentationes—omiſſio tamen orationis tunc temporis non habet malitiam diſtinctam ab eo peccato quod cavere tenemur. Idem. De divin. offic. d. 1. q. 2. p. 1. n. 12. ibi (beſides the chief of all the Jeſuites). Medina, Sylveſter, Navar, Malderus.they ſhould both know and conſider that prayer is then their duty, yet they teach that the omiſſion of it is then no ſpecial ſin: i. no other ſin then that which they ſhould ſeek to avoyd by praying. Whereby they plainly declare that there is in their account no ſpecial precept for prayer, no, not in that caſe wherein alone they would have it thought a duty, otherwiſe they would judge it a ſpecial ſin then to neglect it.

Sect. 11. But though their Catholicks be thus ſufficiently eaſed of all Obligations to private prayer, all their lives, by vertue of any Divine command, it may be there is ſome precept of the Church for it. Can ſhe be content that they ſhould live ſo much without God, or any acknowledgment of their dependance on him, more like Atheiſts than Chriſtians? yes there's not any thing for private addreſſes to God amongſt all her precepts; ſhe is too indulgent to trouble them with any ſuch thing; ſhe requires not of them the leaſt prayer, or ſuch as are accounted beſt, not ſo much as a Pater-noſter, there is no Eccleſiaſtical precept for this, to make it ſo much as a venial fault, not to uſe it, ſayes (c)(c)Nullum eſſe de hac re praeceptum etiam Eccleſiaſticum vel ſub veniali, Medina de Orat. q. 10. in Suar. de Orat. l. 3. c. 6. n. 7. Solum tradidit Chriſtus formam, non vero dedit praeceptum obligans ad exercitium, n. 5.Medina, not a Salve-Regina, no nor an Ave-Mary. They have indeed a ſpecial reſpect to this laſt, and prefer it Ten to one before any other p. 60(though they might uſe this every minute, without ever praying once to God all their life.) And Pope John the 22. ordained, that thrice every Evening the Bell ſhould ſound, that every one might ſay an Ave-Mary thrice; and ſince it is grown a cuſtome (and a Church cuſtome uſually ſtands for a Law with them) that not only at Evening, but at Noon and Morning too, a Bell ſhould ſound for the ſame purpoſe. So that this, if any, is under injunction: There is a fair ſhew for it, but it is no more than a ſhew, for they aſſure us, this is only a (d)(d)Conſuetudo recepta eſt ratione devotionis, non obligationis—ſi haec nunquam recitet, magnum indicium eſt, ipſum non recte vivere, etiamſi omiſſio illa ſpeciale peccatum non ſit. Idem. ibid.voluntary Devotion, and hath nothing of Obligation in it: Thoſe that never uſe this and ſuch prayers, it is, they ſay, a ſhrewd ſign, they do not live well, but the omiſſion thereof, is no ſpecial ſin with reſpect unto any precept either of God or the Church.

And is not this a very pious conceſſion, that they are pleaſed to grant, that for a man never to ſay his prayers is a general bad ſign, that he does not live as he ought, though they will by no means allow it to be any ſpecial ſin? Oh! the Piety and tenderneſs of this Mother and head of all Churches!

If for all this, any of them ſhould conceive themſelves obliged to pray ſometimes; or if without ſuch opinion, they ſhould find ſome ſeaſon for private prayer, though God (as they dream) and the Church (as they know) hath preſcribed none: as when a Confeſſor enjoyns it for Pennance; or out of voluntary Devotion, when they have a mind to Supererogate, and do better than God requires, upon which accounts, ſome of them may be found now and then very buſie with their Beads: yet in theſe caſes, there is by their principles no more need to worſhip God in their private, than in their publick prayers, where (as we have ſhewed) they account no actual obſervance of God at all neceſſary: As for the prayer enjoyned them by way of Pennance, theſe are not neceſſary for them, but as their puniſhment; and then they pray not, for that is an act of the Soul, but this a ſuffering of the outward man. The Church as (they ſay) it cannot judge of inward acts, ſo it cannot order them to be penal. And the Male-factors here being their own executioners; as there is no need, p. 61ſo there is no fear, that they will puniſh their Souls; but leave them untouched, unconcerned, what ever their lips, or fingers, or Beads may ſuffer, by that grievous penalty of praying. But it were well, if God did not ſuffer more by ſuch abuſe of his name and worſhip, than thoſe malefactors, who count i… a ſuffering to do any thing like his ſervice. And it ſounds not well, that prayer muſt paſs for a puniſhment. It is as Damaſcen defines it, and they after him, the aſcent of the mind unto God. (e)(e)O…at…o in genere ſumpta eſt a…enſus mentis ad Deum & hoc eſſentialiter includit Idem. ibid. c. 4. n. 4.Now is the approach of the Soul to God a puniſhment? One would think the Devils ſhould think better of it; for the miſery of Hell is diſtance from God, without hopes of having acceſs to him. But they can ſolve the difficulty well enough; for they mean not do any ſuch thing as praying in the caſe, but only to ſuffer ſome thing, which they call ſo. Their care and pains is about their Beads, not their Souls: if they keep but count, and bring in the full tale which the Confeſſor enjoyns: though in as many Crowns and Roſaries, as there are Ave-Maries, in each Ten thouſand times over, they have not one thought of God, nor the leaſt motion of mind or heart towards him: yet they give full ſatisfaction, and undergoe all they were adjudged to.

In their voluntary prayers, there is leſs of worſhip required than the other, if there can be leſs than none. For (f)(f)Orationes voluntariae—cum penitus omitti poſſent, conſequitur quod evagatio mentis Tollens attentionem non indu…it peccatum mortale. Graff. part. 1. l. 2. c. 51. n. 11.when they need not uſe ſuch prayers, unleſs they pleaſe, they may do it as they liſt: it being no duty enjoyned, the manner of performance is arbitrary, and wholly at diſcretion. Hence thoſe who think ſomething (of ſome ſort) of attention requiſite in commanded prayers count none at all neceſſary in theſe; no not that which is Superficial, not ſo little of that as they call vertual. So that if herein, they mind nothing at all, wherein worſhippers at prayer are concerned, not ſo little as the bare words; yet they acquit themſelves well enough, yea if this neglect of all be wilful, p. 62(g)(g)Ubi autem libere & citra obligationem oratur, Sola eſt culpa venialis indecenter orare: quare diſtractio etiam meditata, niſi contemptio adſit, nunquam erit mortalis. Soto de juſt. l. 10. q. 5. art. 5. in fin. Graff. p. 1. l. 2. c. 51. n. 11. Gabriel. ibi. Angel. v. hor. n. 27. Bonacin. de divin. offic. diſp. 1. q. 3. p. 2. Sect. 2. n. 7. ibi. Maldarus & alij.and the mind not only run of its own accord, but be ſent away and employed about ſomething elſe on ſet purpoſe; it will but be at worſt a ſlight fault.

Sect. 12. In this faſhion they would have us ſuppoſe that God may be worſhipped, when there is neither inward nor outward Obſervance of him. Inward he hath none, when the mind is departed from him, and the heart with it. Outward he hath none, unleſs merely in ſhew, when the mind directs it not to, and deſigns it not for him: which is never done, when he is not minded. In fine by the Doctrine of the Romaniſts (to ſay nothing of the Idolatry or Superſtition of their ſervice) it is unneceſſary that God ſhould have any real worſhip either publick or private: unleſs God can be ſaid to be truly worſhipped, without the love or fear of God, without acts of wiſdom or affection, without Reverence or Devotion, without ſincere or honeſt intentions; or with deſigns of wickedneſs; without knowing what they do, or heeding what they are about; without mind, or heart, yea or body either, unleſs in mere ſhew, this is apparent by the premiſſes. The people (as they think) worſhip God well enough at this rate; their leaders teach them, no more is needful; their Church by confining their ſervice to an unknown Tongue, makes it neceſſary for their Divines thus to teach, and unavoydable for the people to worſhip no otherwiſe. Now what a Church is this, or of what Religion that makes the real worſhip of God, and of Jeſus Chriſt to be needleſs, and takes an effectual courſe, that he ſhould have none? Let thoſe who are of their Communion, or tempted to it, conſider it ſeriouſly, and in the fear of God. Is it the way to Salvation to be without Religion? is there any Religion indeed, where it is made needleſs to worſhip God really, when worſhip is as eſſential to Religion, as a Soul is to a man? They may by joyning with them, greaten a party and promote the intereſt of a faction, which carries on other deſigns under Religious pretences, p. 63without regard of God, as to his worſhip and honour, or to the Souls of men, as to their happineſs, and the true way to it: but if they follow the conduct of the Roman Doctrine, and worſhip of God no otherwiſe than theſe would have them; they may be of the Roman Profeſſion, and yet of no Religion. If a man have a mind to trouble himſelf with none of the realities of Chriſtianity, and yet to paſs for Religious enough, in the opinion of ſo much of the world as is Papal, and will hang his Soul upon ſo common Reputation, Popery is contrived to allure and gratifie him; and he may ſafely venture on it, if Damnation be not dangerous, or if he can eſcape it by an opinion or ſhew of worſhipping God, and being Religious without reality.