[7] They revived the opinion of Berengarius, concerning the eucharist; they denied that a body can exist in a thousand different places at one time, even by all the exertion of divine omnipotence; they also denied that attributes can subsist without a subject; they held that it was absolutely impossible that what appears to be simple bread and wine to the sight, the taste, and the stomach, can in the very instant of its existence be annihilated or changed into another substance; in a word, they maintained all those errors for which Berengarius was formerly condemned. They founded their belief on several passages of the ancient fathers of the church, and particularly of St. Justin, who says expressly in his Dialogue against Typhon, “That the offering of fine flour is the figure of the eucharist, which Christ has ordered us to make in commemoration of his passion; χαὶ ἡ τῆς σεμιδαλέως, _&c._, τύπος ἦν τοῦ ἄρτου τῆς εὐχαριστίας, ὃν είς ἀνάμνμησιν τοῦ πάθους, _&c._ Ἰησοῦς Χριστὸς ὁ χύριος ἡμῶν παρέδωχε ποιεῖν.” They revived all that had been advanced in the first ages against the worship of relics, and brought these words of Vigilantius for their authority: “What necessity is there for your paying adoration or even respect to a mass of vile dust? Can it be supposed that the souls of deceased martyrs retain after their death an affection for their ashes? The customs of the ancient idolaters are now introduced into the Church; we begun to light tapers at noonday; we may, indeed, during our lifetime, mutually pray for each other; but of what service can such prayers be after death?” [8] The candid and venerable President de Thou expresses himself thus concerning these innocent and unfortunate persons: “_Homines esse qui trecentis circiter abhinc annis asperum & incultum solum vectigale a dominis acceperint, quod improbo labore & assiduo cultu frugum ferax & aptum pecori reddiderint; patientissimos eos laboris & inediæ, a litibus abhorrentes, erga, egenos munificos, tributa principi & sua jura dominis sedulo & summa fide pendere; Dei cultum assiduis precibus & morum innocentiam præ se ferre, ceterum raro divorum templa adire, nisi si quando ad vicina suis finibus oppida mercandi aut negotiorum causa divertant; quo si quandoque pedem inferant, non dei, divorumque statuis advolvi, nec cereos eis aut donaria ulla ponere; non sacerdotes ab eis rogari ut pro se, aut propinquorum manibus rem divinam faciant, non cruce frontem insigniri uti aliorum moris est; cum cœlum intonant non se lustrali aqua aspergere, sed sublatis in cœlum oculis dei opem implorare; non religionis ergo peregre proficisci, non per vias ante crucium simulacra caput aperire; sacra alio ritu, & populari lingua celebrare; non denique Pontifici aut Episcopis honorem deferre, sed quosdam e suo numero delectos pro antistibus & doctoribus habere. Hæc uti ad Franciscum relata VI.” Id. Feb. anni &c._