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MArke Bishop of Ephesus, in a Treatise expresly made vpon this point, sheweth, that the breade and wine in the Liturgie are not consecra∣ted, neither changed through these words,
This is my body, but rather by prayers, and supplications.
Socolouius.h 1.1 The greatest part of the Grecians are of this opinion, that the signes are consecrated by pray∣ers, and not through the words of Christ onely.
Scarga.i 1.2 The Russians imagine that the body and blood of our Sauiour Iesus Christ on the Altar are not made onely through the words of God, (that is to say, by the pronuntiation of these words, Hoc est enim cor∣pus meum) but also through the prayers of the Priests.
LIturgia Aethiop. Translate O Lord this bread into thy true body, and this wine into thy true blood. Blesse, sanctifie, and purifie this bread, and transport it into thy flesh without spot, and this wine into thy pre∣cious blood, and let them be made an ardent and accep∣table sacrifice, a remedie and sauing health both of our soules and bodies.
LIturg. Gal. And as our Lord Iesus Christ not onely offered vnto thee (O God) vpon the Crosse his body and his blood for the remission of our sinnes, but also would communicate them vnto vs as nourish∣ment vnto eternall life: vouchsafe vs this grace, that with true sinceritie of heart, and an ardent zeale, wee may receiue from him so great a benefit, that is, that we through stedfast faith may inioy his body & blood, and that from him all intirely.
Beza.k 1.3 The coniunction of the thing signified with
the signes, dependeth vpon the onely ordinance and promise of God, although it be not locall, nor in any naturall manner. These men on the contrarie side (that is to say the Latins) will by the vertue of three or foure words haue the bread to be changed into the body, and the wine into the blood of Iesus Christ, which would be plaine sorcerie.
THe Councell of Trent.l 1.4 The true body of our Lord Ie∣sus Christ, & his true blood, together with his soule and his diuinity are vnder the form of bread & wine; but his bodie is vnder the forme of bread, by the force and vertue of the words.
IN the Liturgie of the Churches of the East and South, there are three principall parts, as wee haue beene instru∣cted by those of that Countrey.
The first consisteth in the historie or narration of the in∣stitution of the holy Sacrament: at that time (say they) al∣though one doth pronounce these words, This is my body, it maketh not the consecration.
The second part is the prayer or prayers, wherein they be∣seech God that the signes may be changed: then say they, is the consecration made. For by prayers a man obtaineth that which he demaundeth: and our Sauiour did the same after that he had taken bread, for it is sayd that he blessed or con∣secrated it.
The third part is, when they addresse their wordes to the people, saying, Take, eate, this is the body of the Lord: Words which declare vnto the people, and teach them, that it is that, which is presented vnto them. In like manner our Lord Iesus Christ spake to his Apostles, not to the bread, when he sayd, Take, eate, this is my body. The Protestants doe say (as the foresaid people) that they doe blesse the bread and wine principally through prayers, and not through those words, to the which God hath not giuen any intrinsecall ver∣tue to conuert substances.
The difference betweene the Church of Asia, Africa, and the Reformed is, that those Reformed Churches aske not, nor obtaine not by their prayers, as the foresaid Churches do pre∣tend, that the bread bee changed into the body of Christ: but do aske and obtaine that that body may be giuen them in the Communion, which they ought to sue for. All men alike, doe condemne the opinion of the Latins, who beleeue that transubstantiation is made by these words, Hoc est enim corpus meum: or to speake better, by the last sillable, Vm, This opinion of the Church of Rome, is the cause that the learned men amongst them who receiue it, doe enter into ve∣ry great difficulties and doubts amongst themselues, in desi∣ring to take away (some by one meanes, and others by other) the absurdities which follow thereupon. The Christian Rea∣der may aduise himselfe, which doctrine hee ought rather to follow, whether that of the Latins, or the Catholike, which is,
That the consecration and Communion of the bo∣dy of the Lord is obtained through the prayers of the Church, and not through any vertue hidden in these words, Hoc est enim corpus meum.
Censura Orient. Ec∣cles. cap. 10.
De vno. p. 3
Confes. 7. art.
Sess. 3. ca. 3.