10
In the same century Charles the Great wrote an Epistle to our Alcuinus, wherein we find these words. "Christ at Supper broke the Bread to His Disciples, and likewise gave them the Cup, in figure of His Body and Blood, and so left to us this great Sacrament for our benefit." If it was the figure of His Body, it could not be the Body itself; indeed the Body of Christ is given in the Eucharist, but to the faithful only, and that by means of the Sacrament of the consecrated Bread.
But now, about the beginning of the ninth century, started up Paschasius, a Monk of Corbie, who first, (as some say whose judgment I follow not,) among the Latines, taught that Christ was consubstantiated, or rather inclosed in the Bread, and corporally united to it in the Sacrament; for as yet there was no thoughts of the Transubstantiation of Bread. But these new sorts of expressions not agreeing with the Catholic doctrine, and the writings of the ancient Fathers, had few or no abettors before the eleventh century. And in the ninth, whereof we now treat, there were not wanting learned men, (as Amalarius, Archdeacon of Triars; Rabanus, at first Abbot of Fulda, and afterwards Archbishop of Ments; John Erigena, an English Divine; Waldfridus Strabo, a German Abbot; Ratramus or Bertraraus, first Priest of Corbie, afterwards Abbot of Orbec in France; and many more;) who by their writings opposed this new opinion of Paschasius, or of some others rather, and delivered to posterity the Doctrine of the Ancient Church. Yet we have something more to say concerning Paschasius, whom Bellarmine and Sirmondus esteemed so highly, that they were not ashamed to say, that he was the first that had writ to the purpose concerning the Eucharist; and that he had so explained the meaning of the Church, that he had shown and opened the way to all them who treated of that subject after him. Yet in that whole book of Paschasius, there is nothing that favours the Transubstantiation of the Bread, or its destruction or removal. Indeed, he asserts the truth of the Body and Blood of Christ's being in the Eucharist, which Protestants deny not; he denies that the consecrated Bread is a bare figure, a representation void of truth, which Protestants assert not. But he has many things repugnant to Transubstantiation, which, as I have said, the Church of Rome itself had not yet quite found out. I shall mention a few of them. "Christ," saith he, "left us this Sacrament, a visible figure and
