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

That the former Romane Faith, of Properly Eating the Body of Christ, is Capernaitically-Hereticall at this day; as is proved by some of your owne Doctors of the now Romane Church.

SECT. II.

YOu have heard of Berengarius his Abrenunciation of Heresie, according to the faith of the (then) Romane Church, in Breaking the Body of Christ, and tearing it sensibly with their teeth. Hearken now a little, and you shall heare, in a manner, an Abre∣nunciation of that (then) Romane faith, by denying it to be ei∣ther properly Broken or yet really Torne, even by the Iesuites them∣selves. k Reall Eating (saith your Salmeron) requireth a reall touch and tearing of the thing which is eaten: but the Body of Christ is not torne with the teeth, or touched by them that eate him, because he is herein impartible. So he. Your Iesuite and Cardinall Bellarmine is as it were in a maze, saying and gain-saying, as you may per∣ceive: yet notwithstanding, whether he will or no, must perforce confesse no lesse, when he saith that l The Body of Christ is not abso∣lutely eaten, but eaten vnder the formes of Bread: and that is to say (saith he) the formes of Bread are sensibly and visibly eaten. So hee. If this imported a literall manner of eating, then might your Car∣dinall have said as literally of himselfe; My clothes are torne, therefore my body is rent in pieces. Not to trouble you with the Cardinal's Philosophie, that talketh of Eating and tearing of Co∣lours. But to the point.

If onely the Accidents of Bread be (as he saith) Sensibly eaten, then was Pope Nicolas his Prescription of Eating Christ's body sensi∣bly, in your Cardinal's opinion, not true. And upon the same ground it is, that your Iesuite m Suarez, out of Thomas, and other Schoole-men, affirmeth the word [Broken] to bee a Metaphori∣call phrase, not properly belonging to the body of Christ; because

it requireth that there should be a Separation of the parts of that which is properly broken. So hee; as also your Canus hath conclu∣ded. And your n Iesuite Maldonate is so bold as to tell you, that these Propositions, The Body of Christ is eaten, is Broken, Torne with the Teeth, or Devoured of us (properly taken) are false. Thus your Iesuites, as if they had expressly said, that to thinke the Body of Christ to be eaten, torne, or devoured (properly taken) is a carnall, Ca∣pernaiticall, and (as your owne o Glosse in Gratian concludeth) an Hereticall opinion.

Will your have any more? It is but the last day, in respect, when p one of your grave Criticks so much abhorred the conceit of pro∣per Tearing Christ's Bodie, that he called the Obiecting thereof, against your Church, in his blinde zeale, Blasphemie: and answe∣reth, that you doe no more Teare Christ's flesh, than Caiphas tore his, when he rent his clothes. The Case then is plaine.

Notes

• k

  Caro Christi, Dùm in hoc Sacra∣mento manducatur, non dentibus atteri∣tur, quià tangi ne∣quit, est{que} immorta∣lis & impartibilis. Manducatio autem realis requirit con∣tactum rei edendae, ut possit dividi & transmutari. Quod hîc de corpore Chri∣sti fieri nequit. Salme∣ron. Ies. Tom. 9. Tract. 20. p. 136.
• l

  Si de ratione mā∣ducationis esset at∣tritio dentibus facta, Dico, Christi corpus verè & propriè man∣ducari, etiam cor∣pore in Eucharistia, non quòd attritio est necessaria ad man∣ducationem, satis ést enim transmissio in stomachum degluti∣endo. Sin verò attri∣tio dentibus facta sit de ratione manducationis: Dico Christi corpus propriè manducari, non tropicè: non enim dicimus corpus Christi absolutè manducari, sed manducatur sub specie panis, quaesententia significat species manducari visi∣biliter & sensibiliter, ac proindè dentibus atteri. Bellar. l. 1. de Euch. c. 11. §. Respon. corpus.
• m

  Frangi, metaphorica, & non proprià locutioest, colligitur ex Thoma qu. 77. art. 7. & patet, quià fractio propriè & in rigore significat divisionem & discontinuationem partium: quae constat non fieri in partibus corporis Christi. Suarez. in Thom. qu. 75 Disp. 47. Art. 1. Sect. 4.
• Canus, see in the former Section.
• n

  Si propriè lo∣qui velimus, falsae sunt omnes istae Pro∣positiones, Corpus Christi māducatur à nobis, corpus Chri∣sti devoratur, cor∣pus Christi frāgitur, quià ipsi modi, qui his verbis significan∣tur, non conveniunt corpori Christi, quod est in hoc Sacramen∣to: sed hae sunt verae, Recipitur à nobis su∣mitur à nobis. Mal∣den Jes. Tom. 1. de Sa∣cram. Tract. de Euch. p. 144. Verè sumitur, sed non atteritur. Ibid. p. 143.
• o

  Nisi sanè intelligas verba Berengarij, in maiorem haeresin incides quàm ipse fuerit. Igitur omnia referas ad species ipsas &c. Glossa apud Gratian. de Consecrat Dist. 2. C. Ego Berengarius.
• p

  Ob. Scoto Brittannus, apud Pontificios—corpus Christi Cyclopum dentibus ••eri. Resp. Dansqueius Theol. Canon. in scuto B. Mariae Aspricollis. An verò mortales artus corporis Christi dentibus teri ore blasphe∣mo, mente nequissimâ potes comprobare? non magis id facias quàm Caiphas, cum tunicam à pectore laceravit.