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Ipse barbaros mores tuos Christiana religione composuit...." Bk. v, ch. xliii. "Ipso quoque rege super cathedram regalem, scilicet, lapidem, sedente, sub cujus pedibus comites ceterique nobiles sua vestimenta coram lapide curvatis genibus sternebant. Qui lapis in eodem monasterio reverenter ob regum Albaniae consecrationem servatur.
Aquinas likewise holdeth, that the consecration of a sacrament is not absolutely tied to a certain form of words. And so saith Conradus Vorstius, speaking of the eucharist. Wherefore Vossius doth rightly condemn the Papists, quod consecrationem non aliis verbis fieri putant, quam istis, hoc est corpus meum, et hic est sanguis meus. Sect. 1.
Sect. 5. Now, last of all, we find yet another point, whereby the Bishop departeth from the example and mind of Christ. He saith that, by the sacramental word, “This is my body,” the bread is made the sacrament, &c.; and that without this word, &c., all our prayers and wishes should serve to no use. Where he will have the bread to be otherwise consecrated by us than it was consecrated by Christ; for that Christ did not consecrate the bread to be the sacrament of his body by those words, “This is my body,” it is manifest, because the bread was consecrated before his pronouncing of those words; or else what meaneth the blessing of it before he brake it? It was both blessed and broken, and he was also distributing it to the disciples, before ever he said, “This is my body.” Beza saith, Benedictionem expresse ad panis consecrationem et quidem singularem, refert; et omnes nostri referunt, consecrationem intelligentes, &c. Pareus saith, Qua ex communi cibo, in spiritualis alimoniae sacramentum transmutetur. Wherefore we must not think to sanctify the bread by this prescript word, “This is my body,” but by prayer and thanksgiving, as Christ did. Our divines hold against the Papists, Verba illa quoe in sacramento sunt consecrata, non esse paucula quoedam proscripta; sed praecipue verba orationis, quoe non sunt proescripta; and that, “through use of the prayers of the church, there is a change in the elements.” Dr Fulk objecteth against Gregory Martin, “Your popish church doth not either as the Greek liturgies, or as the churches in Ambrose and Augustine’s time, for they hold that the elements are consecrated by prayer and thanksgiving.” I know none who will speak with Bishop Lindsey in this point except Papists: yet Cornelius
But he gained the favour of Hildebrand, who was then at Tours in 1054 as papal legate, and was content with the admission "panem atque vinum altaris post consecrationem esse corpus et sanguis Christi"; and relying on his protection Berengar went to Rome . Here, however, his opponents forced him to sign a confession in conformity with the materialistic view.
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