This last expression already prepares us to find an unwarranted separation of the sign from the thing signified; and so when we come to the explanation of the connexion between them, which is the point wherein the doctrines of the "Reformed" and the Church part, we find only (§ 21.) that "the washing of regeneration is exhibited or set forth by God to His elect, by the visible sign, through the ministry of the Church;" and the participation of the Body and Blood of Christ is placed entirely in the contemplation of Him through faith. "For this cause," they say, (§ 22,) "we often use this sacred food, because, through its suggestion (monitu) gazing on the death and blood of the Crucified by the eyes of faith, and meditating on our salvation, not without a taste of heavenly life, and a true sense of life eternal, we are refreshed by this spiritual, life-giving, and most inward (intimo) food, with ineffable sweetness; and we exult with unutterable joy for having found life, and we are poured out altogether, and with our whole strength, in giving thanks for this so wonderful benefit of Christ towards us." "Wherefore," they subjoin, "it is very contrary to our deserts that some think that we ascribe too little to the sacred symbols. For they are holy and venerable things, as being instituted by Christ, the great High Priest; and, received in their proper way, as we have said, they set forth the things signified, give testimony of what has been done, represent things so lofty, and by a certain wonderful analogy of the things signified, throw a most clear light upon those mysteries. Moreover they give hold and aid to faith itself, and like an oath bind the person initiated. So holily do we esteem the sacred symbols! But the power and virtue of the Vivifier and Sanctifier we ascribe continually to Him who is the Life, to whom be praise for ever and ever. Amen." In which words, if they had referred to our union with Christ, out of the Sacraments, they had indeed been so far insufficient, in that they omit the original source, through which that union is bestowed, but the union itself they describe most fervently (perhaps too exclusively dwelling upon feeling); but as describing the value of the Sacrament of Christ's Body and Blood, they are utterly inadequate, since they express nothing but the emotions of the human soul, as acted upon by the external sight and suggestion of the sacred elements. Here also much of the language is Zuinglian (see above, p. 101), as indeed the authors were friends or disciples of Zuingli. One can then but look upon it as an attempt, by high and glowing terms, to conceal from themselves, or from others, the loss of the Catholic doctrine.
3. The same must be said of the Scotch Confession; for although it speaks in the strongest terms of our "eating the body and drinking the blood of Jesus Christ, in the right use of the Lord's Supper;" yet it also declares, of "all the benefits of that Supper, that they are
