no probable grounds. Hence there is no reason to doubt that Berenger died as he had lived, firm in that opinion of the Eucharist which Scripture teaches, and deeply penitent, because tremblingly alive to his moral responsibility, especially at such time, or times, when having an opportunity of bearing testimony to the truth by the sacrifice of himself, he had allowed his fears to extort from him concessions calculated to rivet others in their errors'.

After Berenger's death his opinions were still warmly supported in many quarters, and accordingly in 1095, the council of Placentia undertook to condemn them anew: Bruno, Archbishop of Treves, adopted a more effectual mode of reducing those subjected to his power to a conformity with his own standard of orthodoxy, for he drove out of his province all whom he detected in a disbelief

9 "Quoique quelques auteurs aient ecrit qu'il fut veritablement converti, on le cita neanmoins depuis à un concile de Bordeaux, tenu par Hugues de Die en 1080, et il y rendit compte de sa foi. Il a été aussi traité d'heretique depuis ce tems là par Lanfranc et par Regnaud, Abbé de St. Cyprien de Poictiers, et il a composé un ecrit contre sa derniere profession de foi: de sorte que s'il a changé sincerement d'opinion ce ne peut être que peu de tems avant qu'il mourut." (Du Pin, III. 151.) It should be added, that Berenger was condemned in other provincial councils holden in France besides that mentioned in the extract above. From the Latin form of his name it has been usual among Romanists to term opponents of the carnal presence Berengarians.

"This will appear evident to such as peruse the treatise of his composition, as published in Martene's Thesaur. Anecdot. IV. 109." Note to Mosheim, II. 567.

of the carnal presence. But notwithstanding these severities even men of eminence in communion with the Roman Church continued to discourage the error, or perhaps more properly, the heresy of Radbert. Bernard, Abbot of Clairvaux, one of the most distinguished divines of whom the twelfth century has to boast, and who is revered as a saint among the Romanists, taught in some of his pieces yet extant, that sacraments are visible signs of invisible benefits, that Christ's body is not corporally manducated in the Holy Supper, and that his flesh is there spiritually exhibited". Other testimonies against the carnal presence occur in writers of the twelfth century, whom Romanists claim as their own". Among these testimonies no one perhaps is more remarkable than that of Peter Lombard, because it discovers the difficulty that he felt in coming to any satisfactory conclusion upon the subject. The Master of the Sentences then, declares himself unable to define, whether any substantial change

' Du Pin, III. 152.

'He was born in 1091, at Fontaines, in Burgundy, of a gentleman's family. Ibid. 236.

* "Appropinquans passioni Dominus de gratia sua investiri curavit suos, ut invisibilis gratia signo aliquo visibili præstaretur. Ad hoc instituta sunt omnia sacramenta, ad hoc Eucharistiæ participatio. Christi corpus in mysterio cibus mentis est, et non ventris; proinde corporaliter non manducatur. Usque hodie eadem caro nobis, sed spiritualiter, utique non corporaliter, exhibetur." Cosin, 143.

• Vid. Cosin, 144, 5, 6,

is effected in the Eucharist *. Nor was the carnal presence universally admitted among laymen of distinction in the twelfth century, for it appears that the Emperor Frederick Barbarossa did not hold that opinion. It was, however, during the whole period constantly making its way, and to this age is commonly referred the coinage of the word Transubstantiation". That term appears to have been first used either in the Epistles of Peter of Blois, or in a work upon the Eucharist by Stephen, Bishop of Autun. The former of these writers flourished during the pontificate of Alexander III.", the latter is thought to have lived towards the beginning of the century. In

■ "Si autem quæritur qualis sit illa conversio, an formalis, an substantialis, vel alterius generis, definire non sufficio." Peter Lombard flourished about the year 1140. Ibid. 145.

"Friderico negatam esse carnalem Dominici corporis et sanguinis in sacramento præsentiam, duobus exemplis confirmat Johannes Vitoduranus Minorita, in principio chronicorum, quæ apud Helvetios in S. Galli monasterio manuscripta asservantur." (Usser. de Success. 97.) Frederic Barbarossa was elected to the imperial throne in 1152. Abrégé Chronologique de l' Histoire d'Allemagne, par M. Pfeffel. Paris, 1777. I. 316.

"Nomen transubstantiationis ipsi etiam transubstantiatores concedunt ante XII. sæculum fuisse inauditum." Cosin, 53.

Ibid. 146. Bishop Cosin assigns 1180 as a date to Peter of Blois. It should, however, be observed that Alexander, after struggling for more than twenty years with rival popes, died on the 27th of August, 1181. Du Pin, III. 227.

b About the year 1100, or a little after. (Bp. Jeremy Taylor's Real Presence, Polem. Works, Lond. 1674. p. 267.) Bp. Cosin thus speaks of Stephen, "cujus et ætas et scripta valde incerta sunt. Quod enim refertur a recentioribus quibusdam (Bellar

the year 1215, the term, transubstantiation, was introduced into the authentic formularies of the Roman Church, being used in developing the doctrine, since distinguished by its name, in one of the canons assented to by the great council then assembled at the Lateran, under Innocent III o.

mine et Possevin) ad sæculum X. id sine testimonio idonei alicujus authoris ab eis factum est." 146. Stephen, however, uses the word under notice with some qualification: he speaks of the sacramental bread as “quasi transubstantiatum." Ibid. 53.

The following are the words of this canon extracted from Labbe and Cossart's councils. "Una vero est fidelium universalis ecclesia, extra quam nullus omnino salvatur. In qua idem ipse sacerdos et sacrificium Jesus Christus, cujus corpus et sanguis in sacramento altaris sub speciebus panis et vini veraciter continentur ; transubstantiatis pane in corpus, et vino in sanguinem, potestate divina, ut ad perficiendum mysterium unitatis accipiamus ipsi de suo quod accipit ipse de nostro. Et hoc utique sacramentum nemo potest conficere, nisi sacerdos qui fuerit rite ordinatus secundum claves ecclesiæ quas ipse concessit Apostolis et eorum successoribus Jesus Christus." On the 11th of October, 1551, the council of Trent thus decided, "that in the Eucharist, after the consecration, Christ is contained truly, really, and substantially, under the appearances of the sensible things, notwithstanding he is in heaven by a natural existence." (F. Paul, 339.) The council anathematised those who denied this doctrine, which is thus expressed in the creed of Pius IV. "In the most holy sacrament of the Eucharist, there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ; and there is a change made of the whole substance of bread into the body, and of the whole substance of wine into the blood; which change the Catholic Church calls transubstantiation." The Catechismus ad Parochos, a manual drawn up by a committee of the Trentine divines for the instruction of parish priests, " acquaints us, that by the words of consecration, the true body of our Saviour, that

This doctrine, being thus admitted into an authentic confession of the Roman faith was gradually received by the great majority of men throughout the West. Inquisitive minds abandoned rational investigation for the mazes of scholastic theology, and hence were occupied in entrenching transubstantiation amidst dialectic subtleties, rather than in examining the grounds upon which it stood. The bulk of men less competent to judge of abstract questions naturally gave implicit credence to their spiritual guides, and many wavering minds were probably affected by those imaginary portents of which accounts were spread abroad in a spirit of the most resolute mendacity. Transubstantiation, indeed, never ceased throughout the

body, which was born of the blessed Virgin, and sits at the right hand of the Father in heaven, is present in this Sacrament. And to make the orthodoxy of this article more apparent, the parochial clergy are put in mind to cite our Saviour's words in their sermons, This is my body, and explain them to a literal sense. And, lastly, they are to inform their audience, that whatever is included in the essence and composition of a real body, for instance, Bones and Nerves (ossa et nervos) are contained and present in this Sacrament. They are farther to instruct their people, That the whole person of Christ, the divine and human nature, are joined in this mystery: that the most comprehensive idea of both these substances, and whatever is consequent to the notion and integrity of either of them; that is, the divinity, and entire human nature, by which is to be understood, the soul, the blood, and all the parts of the body: all this compass of nature, properties, and parts, are to be believed present in the holy Eucharist." Collier's Answer to some Exceptions: ad calcem Eccl. Hist. p. 8.

d Vide Hospinian, 434.