And in the 34 Psalme O taste and see that the Lord is good And Ieremy in the 15 chap. Thy words were found and I did presently eate them And God himselfe in the 55 of Isayâ—h inviteth the thirsty to drink of the waters And that it may bee understood he speakes of a spirituall drink he addes Encline your care and your soule shall live According to this kind of speech S. Peter in his 1 Epistle chap. 2 exhorts us to desire the milk of intelligence to wit the Word of God And S. Paul in the first to the Corinthians chap. 3. saith he hath given them milk and not solid meat Christ our Lord is he that hath used very often such metaphors taken from corporall meats and drinks He saith in the 4. chap. of S. John that his meat is to do his Fathers will And in the same chap. he promiseth to give water whereof whosoever shall drink shall never thirst And in the chap. 7.37 If any man thirst let him come unto me and drink And in the 5. chapter of S. Matthew Blessed are they which doe hunger and thirst after righteousnesse With such manner of figurative speeches is woven and interlaced a great part of the 6 chap. of S. John where the Lord speaking to the Capernaites promiseth to give them the bread of Heaven and saith that his flesh is meat indeed and his blood is drink indeed Two occasions mooved him to speak so For the Jews of Capernaum making him inferior to Moses and objecting unto him as by reproach of impotency that Moses had given unto the Iews the Manna which they call the bread of Heaven the Lord from thence takes occasion to tell them he would give them another bread descended from Heaven farre better than the Manna to wit himselfe come downe from Heaven for to bee the food of soules and for to vivifie them The other cause that mooved him to speak in figured tearmes is that he was speaking unto ungratefull and rebellious Iews â—o whom S. Maâ—thâ—w saith he spake not wiâ—h â—t a parâ—ble Matth. 13.34 Here our Adversaries acknowledge with us that there is a manner of eating the body of Christ which is spirituall and which is done not by the corporall moâ—th but by the Faith in Christ Iesus in whom we find our life and spirituall food The Councell of Trente in the XIII Session chap. 8. teaches the same saying Some eate this bread only spiritually and by a lively Faith But besides this spirituall manducation the Church of Rome forgeth to her selfe a corporall manducation whereby the Faithfull in the Eucharist do chew and eate with their very teeth the body of our Saviour Christ and take it with the corporall mouth and make him to enter into their stomacks and do call this a reall and true manducation for to oppose it to the spirituall manducation whereof they speake very often with contempt as of a picture and of a thing which consists only in imagination The Councell of Trente intimates so much tacitely saying there be some that eate this bread only spiritually as if it were a small thing in comparison of the reall eating of it by the mouth of the body Yet neverthelesse when wee presse them a little they are forced to avow that the spirituall manducation is a great deale better and that the corporall manducation which they maintaine and defend so stiflly and with so much ardour is a small thing in regard of the spirituall For they confesse that many are saved without partaking of the Eucharist but that none are saved without beleeving in Christ And that many eate the Sacrament which neverthelesse do perish eternally but that whosoever eateth Christs flesh spiritually and with true Faith shall have eternall salvation according to the Lords saying in the third chap. of S. John that whosoever beleeveth on him shall not perish but have eternall life Which is more our Adversaries do acknowledge with us that the manducation of the Sacrament without the spirituall manducation by Faith is not only unprofitable but even turnes into condemnation and that it is profitable and usefull but for and because of the spirituall manducation But the spirituall manducation by it selfe alone and without the corporall manducation leaves not to be profitable and alwayes necessary to salvation The manducation of the Sacrament by the mouth of the body is common both to good and bad and hypocrites partake thereof as well as the true Faithfull yea our Adversaries hold that beasts may eate Christs body and that Mice do carry away sometimes the body of the Lord But the spirituall manducation is proper and peculiar to Gods Children and none but the true Faithfull can be partakers thereof Christ in the 15 of S. Matthew saith that which goeth into the mouth defileth not a man whence follows that neither can it sanctifie a man In this S. Austin is far from that language which the Roman Church holdeth now a dayes who acknowledgeth no other true and reall manducation of Christs body than that which is made by the bodily mouth in the Eucharist For this holy man on the contrary holdeth that there is no other true and reall manducation of Christs body but the spirituall and that that which is done in the Sacrament by the mouth of the body is not a true manducation He teacheth it in his 21 book of the City of God chap. 25. a Dominus ostendit quid sit non Sacramento tenus sed 〈◊〉 veracorpus Christi manducare The Lord saith he sheweth what it is to eate the body of Christ not in Sacrament only but in truth And in the same place b Non solo SacrameÌ„to sed re veâ—â— manduâ—â—verunt corpus Christi They have eaten the body of Christ not only in Sacrament but also truely and indeed To this holy Doctor Thomas joynes himselfe in this point in his 7 lesson upon the 6 of S. John where speaking of him that eateth spiritually the body of Christ he saith c Hic est ille qui non Sacramentalâ—â—er tantum sed re verâ— corpus Christ manduâ—at It is that man that eateth the body of Christ not only Sacramentally but also in truth CHAP. II. That in the 6 Chapter of S. Iohn the Lord speakes not of the Sacrament of the Eucharist nor of the manducation of his flesh by the mouth of the body BY the corporall manducation wee understand the manducation of the bread and wine which Christ hath honored with the title of his body and blood because they are the Sacrament and remembrance of the same But our Adversaries pretend to eate really the body of Christ with their mouth and to make him passe into their stomach and for to prop this so grosse and Capernaitish manducation they alleadge the sixth of Saint Iohn where Christ saith that he is the bread come downe from Heaven and promiseth to give his flesh to eate 1. For to beleeve that a man must of
purpose put out his own eyes and give the Son of God the lye For all this dâ—scourse is addressed and spoken to the Jewes of Capernaum to whom hee promiseth to give his flesh to eate If by these words hee had promised to give them the Eucharist hee would have deceived them for he never administred nor presented the holy Supper unto them 2. That appeareth by the time wherein the Lord held this discourse It was when the holy Supper was not as yet instituted no nor till about two yeares after How could the Lords Disciples have understood that hee spake of the Eucharist unto them which was not and whereof he had never spoken before 3. Where is there in all this discourse of the Lord the least mention of a Table or of a Chalice or of a Supper or of a Fraction of Bread or of a distribution of the Sacrament among many In summe of any of the actions wherein the administration of this Sacrament doth consist 4. It is to be noted that Christ speaketh often in the present tense Iohn 6.33 and chap 35 14. He doth not say I shall be the bread come downe from heaven and I shall be the bread of life But I am the bread came downe from heaven and I am the bread of life And He that eateth my flesh hath ete naâ—l life He was then the bread of life before the holy Supper was instituted and might have beene eaten then and was the sood of the Soule when the holy Supper had as yet no being 5. Now that by eating and drinking the Lord meaneth to beleeve and to trust in him and thereby to be nourished and vivified he shewes it himselfe saying in the 35 Verse I am the bread of life be that commeth to me shall never hunger and hee that beleeveth on mee shall never thirst Who sees not that in this place beleeving is put for drinking since by beleeving the thirst is quenched And as by that word of comming hee speaketh of a spirituall comming so by that word drinking hee meaneth and understandeth a kinde of spirituall drinking 6. And when the Lord saith in the 47. and 48 Verse Hee that beleeveth in mee hath eternall life I am the bread of life who sees not that this bread is taken in and by beleeving For Christ sheweth how he is the bread of life to wit because he that beleeves on him hath eternall life 7. The very words whereupon our Adversaries ground themselves most are those which make most against them In the 53 Verse the Lord saith Except yee eate the flesh of the Sonne of man and drinke his blood yee have no life in you There it is evident he speakes of a manducation necessary unto salvation and without which none can be saved Hee speakes not therefore of the manducation of the Sacrament by the mouth of the body seeing that without it so many are saved Now to say that this corporall manducation is necessary not indeed but in vow and desire is to come neare our beleefe and reduce that necessity to the spirituall manducation Moreover to say that none are saved without desiring to be partakers of the holy Communion is to exclude from salvation John the Baptist and the good Theife crucified with the Lord who never participated thereof neither in deed nor in vow And we might bring many examples of Pagans and Idolaters Read the Homily of the 40 〈◊〉 maâ—â—yrs i◠〈◊〉 who by hearing of the wordes of the Martyrs were converted at the same instant and put to death at that very houre without any body ever having told them of this Sacrament and consequently without having made any vow at all to bee made partakers thereof Yea many have suffered martyrdome without being Baptized and by consequent verie farre from disposing themselves to receive the Eucharist 8. The same appeareth by that which Christ addeth in the 54 Verse Hee that eateth my flesh hath eternall life He speaketh not of the manducation of the Sacrament For many that eate it have not eternall life Their ordinary evasion is that Christ speaketh of him that eateth his flesh worthily Wherein appeareth how strong the truth is on our side For according to our beleefe the Lords words are true without any addition But our Adversaries doe adde some glosses for to escape and save themselves Which addition they make of their owne head without the Word of God One may well eate the bread unworthily as Saint Paul saith 1. Cor. 11. Whosoever eateth this bread unworthily But it is impossible to eate the Lords flesh unworthily since to eate is to beleeve as we have shewed A man cannot beleeve in Christ unworthily no more than to love God unworthily since that in beleeving in Christ and in loving of God consisteth all our dignity Cardinall Cajetan observeth the same upon the sixt of Saint John saying Christ doth not say He that eateth my flesh and drinketh my blood worthily but hee that eateth and drinketh to the end wee may understand that he speaketh of a meate and of a drinke that hath no need of modifieation c. It appeareth then plainely that this speech is not to be understood literally and that the Lord speaketh not of eating and drinking the Sacrament but of beleeving and of feeding spiritually by faith in his death 9. The Lord addeth in the 56 Verse He that eateth my flesh and drinketh my blood dwelleth in me and I in him Words that decide this question For they would be false if they should be taken and understood of the manducation of the Sacrament it being a thing most certaine that profane men and hypocrites which receive the Sacrament dwell not in Christ nor Christ in them Now to dwell in Christ is to be conjoyned to him with an union constant and continuall and mutuall betweene Christ and the beleever As Cornelius Jansenius Bishop of Gant Concord Evang. ca. 59. Quiedit carnem meam hibit meum sanguinem in me manet ego in co hoc est indivulse intime mihi coujungitur ego illi teacheth very well He saith hee that eateth my flesh and drinketh my blood dwelleth in me and I in him that is to say he is conjoyned unto me inseparably and intimately and I to him and proves it by other places of Saint John in his first Epistle 4.16 Hee that dwelleth in love dwelleth in God and God in him And in the same place Hereby we know that we dwell in him and he in us because he hath given us of his Spirit And in the third Chapter 24. Verse he saith that hee that keepeth his Commandements dwelleth in him and bee in him From whence he inserreth that also in this 6 Chapter of Saint John the Lord speaks of a kinde of eating which is proper unto those that have a faith working through charity and not of a corporall manducation whereof wicked men are partakers 10. That if for to make Christ to dwell
Inventions They use meere Water in Baptisme They have no holy Water They me not consecrate their Church-yards They bury their dead in the fields and with â—easts as also they deserve it c. And â—ee addeth that the Emperour in stead of destroying them granted unto them safety and liberty But he should have added to this that the Emperor Sigismond having by armes assaulted and scuffled with them lost there many Battles For which cause he did let them rest in peace In this discourse Aeneas hath chopt and thrust in some calumniations as when he saith they give the Eucharist to madde men and to Infants and bury their dead with beasts Things very absurde and that never were As for the rest all our Religion almost is seene in it Hungaria at the same time was full of Faithfull people holding the same beleife They presented to the King Vladislaus in the yeare of our Lord 1508. their Confession of faith conformable to ours defending themselves against an Austin Frier that had accused them to the King of many errors namely for that they did not obey the Pope called not upon Saints denied Purgatory received the Communion in both kinds and rejected Transubstantiation Vpon which last point they speak thus This Frier writeth that the bread and wine in their naturall substance are changed into the body and blood of Christ This Confession is to be fouÌ„d in Fascioulo rerum expetendarum and are changed into Christ God and man so that nothing of the substance of the bread and wine remaineth but that the onely accidents are meerely upheld by miracle This Confession of faith hath no foundation in the Lord Christ Jesus his words who never spake one word of the conversion of the substance And a little after By that is manifested that the Primitive Church had this Beleife and hath confessed it and hath not erred and did not bowe at this Sacrament For in that time they received the Sacrament sitting and reserved nothing of it and carried none of it out of the house c. About the same time in the yeare 1520. Calvin being yet very young the Faithfull of Provence presented to the Parliament of Aix their Confession of Faith conformable to ours Vpon the point of the Sacrament they speak thus We are not entangled with any errors or heresies condemned by the Ancient Church and we hold the documents and instructions approved by the true Faith And as for the Sacraments particularly we have the Sacraments in honour and beleeve that they be testimonies and signes by which Gods grace is confirmed and assured in our consciences For which cause wee beleeve that Baptisme is a signe whereby the purgation that we obtaine by the blood of Jesus Christ is corroborated in such sort that it is the true washing of Regeneration and renovation The Lords Supper is the signe under which the true Communion of his body and blood is given unto us And these poore Churches were the remainder of the horrible Persecutions exercised by the space of three or foure hundred yeares by Kings and Princes at the instigation of Popes Which Churches they had defamed with horrible heresies accusing them to be Manicheans and enemies of Marriage even as they accuse us now to be enemies unto the Saints and the blessed Virgin and to beleeve that good workes are not necessary to salvation and that we make God Author of sin A few yeares before under the raigne of good King Lewis the XII who was called the Father of the People happed a memorable thing which Carolus Molinaeus a famous Jurisconsulte reciteth in his Booke of the French Monarchie He saith that certaine Cardinals and Prelates did goe about to stirre up and incite this good King to destroy and exterminate the Inhabitants of Cabrieres and Merindoles in Provence saying they were Sorcerers Incestuous persons hereticks condemned already by the Apostolick Sea But this King answered that he would condemne no body to death without hearing both sides and be fully acquainted with the cause And that for that end he sent one Adam Fumee a Master of Request and John Parin a Jacobin Frier his Confessor for to transport themselves into the place where they lived and be informed of their Religion Which they did and reported to the King that among these men they had found no Images nor any â—race or vestige of any ornaments of Masses or Papall Ceremonies That they had found nothing touching Magicall Artes whoredomes and other crimes laid upon them The King understanding this cryed out with a lowde voice and swore that those people were better Christians than hee and his people and confirmed their priviledges and immunities That fell out about the yeare 1412. Calvin scarce being borne Pope Julius the second made warres against this King But the King defeated his Armie and the Emperours neare the City of Ravenna Assembled a Councell at Piso against the Pope Caused money to bee coyned with this Inscription round about PERDAM BABYLONIS NOMEN as Thuanus relateth in the first Booke of his History But under the raigne of King Francis the first Successor unto Lewis the twelfth these poore Churches of Provence suffered hard and rude persecutions and Massacres Neverthelesse they subsist yet at this day and Thuanus in the sixth Booke of his History speaketh of their Religion Hee saith that these Valdenses for hee tearmes them so did say that the Church of Rome had departed from the faith of Christ Jesus and was become Babylon and the great Whore whereof is spoken in the Revelation That none ought to obey the Pope nor his Prelates That Monachall life was a sinke of the Church and an Infernall thing That the fiâ—â—â— of Rurgatorie the Masse the Dedicatiâ— of Churches the Service of Saints as Suffrages for the dead were inventionâ— Satan Then hee addeth To these 〈◊〉 and principall heads of their doctrine 〈◊〉 thens were falsly added touching Muriage the Resurrection the state anâ— condition of the dead and touchâ—â— meates The same Author in the 27 Booke speaketh of the Churches of the Valsies of the Alpes which he saith to be descended from the ancient Valdeuses which have yet at this very day a Religion altogether conformable to ourt and saith that in the yeare 1560 they presented their Confession of Faith unto those whom the Duke of Savoye their Lord had sent them by which they declared that they stuck fast and adheared to the ancient doctrine contained in the Old and New Testament and to the Apostles Creed and to the foure first Generall Councels and that for the rule of a good life they kept themselves close to the renne Commandements of the the Law That they taught to live chastely soberly and justly and to yeeld obedience unto Princes and Magistrates That neverthelesse they rejected Sacrifice of the Masse the â—â—â—rament of Penance Auricular Conâ—â—sion humane Traditions Prayers for the dead but cleaved to the holy Scripâ—â—es Which things they said to have â—â—eived
is it as great an absurdity by the word of Substance to understand Accidents If it may be lawfull for them to wrest the Fathers thus and when they say a thing is white understand that they mean black never will there be any thing cleare nor sure Certainely if by this word Substance the Fathers had understood the Accidents they would have said the Substances in the plurall For Accidents are many Among which our Adversaries must chuse one that may be called a Substance But Theodoret in his second Dialogue saying that the bread after the Consecration remaineth in its former substance forme and figure refuteth this evasion For hee distinguisheth expressely the Substance from the Accidents Now as this error of the bodily presence of â—hrists body under the species of the bread began to be set on broach Bertram a Priest in Charles the Bald his time about the yeare of our Lord 870. made a Book against that abuse which Book is yet extant For which cause also Bellarmin in his first Book of the Eucharist chap. 1. placeth him among the Hereticks But Bertram all his life time lived with credit and honor and was never reprooved for it CHAP. XXVII Confirmation of the same by the customes of the ancient Church THis truth is confirmed by the ancient customes different from what is done in the Masse at this day and incompatible with Transubstantiation For in the ancient Church Service was said in a known tongue Every one received the Communion in both kinds The people offered upon the table abundance of bread and wine and not round light wafers * Cypr. Serm. de Lapsis Euseb Histor lib. 7. c. 9. Theod. Histor lib. 5. cap. 18. Nazianz. Orat. de Gorgonia The people aswell men as women received the Sacrament with their hand and many carried it home a long with them * Hesychius lib. 2. in Lev. c. 8. Ivo 2 part 2 de Sacr. c. 59. Burch l. 5. c. 12. The residues of the sacred bread that remained upon the table after the Communion were either burn't or * Evagâ— l. 4 cap. 36. given unto little children coming from Schoole or carried into the Priests houses for to be eaten there Than were there no private Masses Nor no Corpus Christi day The consecrated Host was not carried in procession * Ambâ—l de Viduis Oportet eam Viduam primo carere variarum illecebris voluptatuÌ„ vitare internum corporis animiq laÌ„guoreÌ„ ut corpus sanguinem Christi ministret Ambrose in his Book of Widdows saith that the Widdowes were imployed in the administration of the Sacrament a Editionis Parisiensis anno 1624 coluÌ„ 161. Virgo postquaÌ„ coÌ„municavit reservet de ipsa coÌ„munione unde iâ—sque ad diem octavum communicet In the Roman Order which is in Bibliotheca Patrum these words are to be found Let the Virgin receive the Communion after the Masse is ended and after she hath received let her reserve of the Communion sufficiently for to communie the eight dayes together Had they then beleeved the Transubstantiation they would never have given unto maids the Sacrament to keep so long a time Certain it is the ancient Church worshipped not the Sacrament There may be found indeed some places of the Fathers that say that in the Eucharist wee worship Christ But it is one thing to worship Christ in the action of the Sacrament and another thing to worship the Sacrament The Father and the holy Ghost in the Eucharist are also worshipped In vaine do they alleadge some ancient Fathers that speak of the elevation of the Sacrament For the elevation inferreth not necessarily adoration seeing that in Moses Law the Priest * Exod. 29 24. Levitiâ— 8.27 29. Num. 5.25 waved the breast and shoulder of the offering and a handfull of the first fruits without worshipping these things Moreover that elevation was nothing like to the elevation of the Host which the Priest maketh now a dayes over his head turning his back to the people and ringing a little Bell. But then after the Priest had uncovered the bread and wine he tooke the Platter or Dish with both his hands and lift it up for to shew it unto the people and that even before the words which are called of Consecration CHA. XXVIII Explanation of the places of the Fathers that say that in the Eucharist we eate the body and blood of Christ and that the bread is changed into the body of Christ and is made Christs body Specially of Ambrose Hilary and Chrysostome That the Fathers speake of severall kinds of body and blood of Christ THe holy Scripture speaketh of two sorts of body of Christ Namely of the natural body of Christ which he took in the womb of the Virgin Mâ—ry and of his mysticall body which is the Church and of his Sacramentall or commemorative body which is the bread of the holy Supper as we have shewed already The Fathers following the stile of the Scripture besides Christs mysticall body which is the Church speak of two bodies of Christ to wit of his naturall body and of his Symbolicall and Sacramentall body of which body they speak as of a divine thing and full of Mysteries and of a Spirituall flesh which is made by the iâ—effable power of God by the meanes and for the causes which I shall relate hereafter Likewise also they make two kinds of blood of Christ the one naturall the other mysticall and Divine which we receive in the Sacrament Clemens Alexandrinus in his second Book of the Pedagogue chap. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is two sorts of blood of Christ the one is his carnall blood by which we are redeemed fâ—om corruption The other is Spirituall to wit that by which we are annointed and that is to drink the blood of Jesus to be partaker of the Lords incorruption Saint Hierome upon the Epistle to the Ephesians a Ex Hieron in Epist ad Ephes caâ—â— Dist 2. de Conse Can. Dupliciter Dupliciter intelligitur caro Christivel spiritualis illa atque divima de qua ipse aâ—t Caro meaverc est cibus vel caro quae crucifixa est sanguinis qui militis effusus est lanced Christs flesh is meant or understood in two manners either that spirituall and divine flesh of which hee saith himselfe My flesh is meate indeed Or else that flesh that was crucified and that blood which was shed by the speare of the Souldier This place is alleadged in the Roman Dâ—cree in the second Distinction of the Consecration at the Camon Dupliciter And in the same Distinction at the Canon b De hac quidem hostia quae in commemorationem mirabiliter sit edere licet De illa vero quam Christus in ara crucis abtulit secundum se nulli edere licet De hac the same Father is alleadged upon Leviticus in these words It is indeed lawfull to eate of this
far as to be able to make God with words and to have Christ in their own power This abuse beginning to creepe in France King Charles the Bald about the yeere 870 made a commandement unto one Bertram a Priest and as learned a man as these times did affoord to compose and write a Book of this matter which Book we have yet whole and â—xtant at this day wherein hee maintaines the true doctrine and withstands stoutly and vigourously that opinion of the reall presence of the body of Christ under the species of the bread For of Transubstantiation there was yet no speech of it For which cause also Bellarmin in his first Book of tee Sacrament of the Eucharist first chap. puts this Bertram amongst the Hereticks Who not withstanding in his time lived with honor and was neither troubled nor received any rebuke or reprehension upon this subject Of the same opinion were Iohn Scotus and Drutmarus and others of the same time And I make no doubt but many others with them have defended the same cause in writing But the following ages in which error prevailed have abolished their writings and it is marvel how this Book of Bertram could escape thus The tenth and eleventh Ages are the Ages wherein this error did strengthen it selfe most in which neverthelesse God left not himselfe without testimony For Bruno Bishop of Angiers and after him but more vigorously Berengarius his Arch-Deacon taught and maintained openly that the bread and wine of the Eucharist were not the body of Christ but the figure and remembrance of it * Sigebert ad annum 1051. This Berangarius began to shew himselfe about the yeare of our Lord 1050. Against whom Pope Victorius 2. caused a Councel to be gathered at Tours about the yeare 1055 and foure yeeres after Nicholas II. cited him to Rome to the Councel assembled for that effect where Berengarius was forced to condemn his own doctrine submit himself to the Popes wil. By the reading of that Councel it appeares that â—here were in it many others of the same opinion of Berengarius And Leo * Leo Hostiensis Chrâ— Cassinensi li. 3. c. 35. E que cum nullus valeret resistere Alberiâ—us â—deÌ„ evoâ—ntur Hostiensis recordeth that none of those that were there present could resist Berengarius The forme of the abjuration prescribed unto him is to be found in the Collections of the Decrees made by Ivo Carnutensis and by Gratian which forme is set down in absurde tearmes and which the Church of Rome her selfe beleeves not For they make him say a Can. Ego Berengar Dist 2. de consecr that the bread is the true body of Christ and that Christs body is truely and sensibly handled and bruised by the teeth of the Faithfull But Berengarius being rid out of the hands of that Councell and returned back into France protested against the violence offered unto him and continued to teach the same doctrine till the yeere 1088. in which he died Upon his tombe Hildebertus * Hild. Epitaphio Berengar apud Malmesburiensem Quem modo miratur semper mirabilâ—ter orbis Ilâ—e Berengarius non obiturus obit Quem sacrae fidei fastigia summa tenentem c. Vide Baron ad ann 1088. § 21. who after was Bishop of Mans made an honorable Epitaphe wherein he tearmes him the Prop and Support of the Church the hope and the glory of the Clergy And France Germany Italy and England were full of people that embraced his doctrine as William Malmesbury testifies in the 3. Book of his English Historie All France saith hee was full of his doctrine And Matthew of Westminstâ—r in the year 1087 * Eodem tempore Berengarius Turonensis in haereticam lapsus pravitatem omnes Gallos Italos Anglos suis jam pene corruperat pravitatibus Berengarius of Tours being fallen into heresie had corrupted by his depravations almost all the French Italians and English Platina in the life of John XV. speaks thus of Berengarius It is certain that Odius Bishop of Clugni and Berengarius of Tours men famous and renowned for doctrine and holinesse were in great esteeme in that time Adde to this that Berengarius distributed all his meanes to the poore and betooke himselfe to get his living with the labour of his hands * Guit alias Berengarius istevir bonus plenes eleemosynis et humilitate magnorum possessioneÌ„ qui omnia â—â—usiâ—spauperum â—dispersit c. Antoninus Arch-Bishop of Florence whom the Pope hath canonized and made a Saint gives him this testimony in the 2 Tome of his Chronicles Tit. 16 § 20. This Berengarius was otherwise a good man full of Almes deeds and humility and having great possessions and riches which hee distributed to the poore and would have no woman to come before his eyes About the latter end of Berengarius his life lived Gregory the seventh who entred into the Papacy in the yeare of our Lord 1073. called Hildebrand before he was Pope This Gregory was suspected to incline to Berengarius his opinion Sigonius in his 9 Book of the reigne of Italy in the yeare 1080 recordeth that the Bishops of Germany assembled at Brixina in Bavaria did call this Gregory Vâ—terem haeretici Berengariâ— discipulum an old disciple of Berengarius the heretick accusing him of calling into question the Apostolicall Faith touching the body and blood of the Lord. And this agrees with Cardinall Benno Arch-Priest of the Cardinals who was very inward and familiar with the said Gregory and who wrote his life wherein hee saith that Gregory appointed a fast to three Cardinals to the end God might shew whither of the two to wit Berengarius of the Church of Rome had the rightest opinion And there he relates that John Bishop of Port in a Sermon at S. Peters Church did declare in presence both of Clergy and People that Gregory for to obtaine some divine answer had in the presence of the Cardinals cast the holy Sacrament into the fire Berengarius being dead he had many successors that maintained the same doctrine even to the time of Petruâ— de Valdo of the City of Lions whose disciples were named by their enemies Valdenses and Albigenses Of whose Religion and Confession of Faith conformable to ours Fasciculus rerum expetâ—ndaruÌ„ fol. 95. Indocus Câ—â—cius Tom. H. lib. 6. de Euchar fol. 602. hath been spoken before in the 21 chapter of the first Book and shewed that their Churches remaine even unto our times Furthermore John Wicklâ—f in England in the yeere 1390. taught the same Of whose doctrine contained in eighteen Articles here is the first That the substance of the bread remaines after the Consecration and ceases not to bee bread Against the Faithfull that professed this doctrine the Pope stirred up Kings and Princes and caused an incredible butchery to bee made of them preaching the Croisadoe against them whereby hee gave the same spirituall graces unto those that should