Page:Tracts for the Times Vol 1.djvu/270

 From what has been said it appears, that this whole controversy may be reduced to four heads; 1. Concerning the Signs; 2. Concerning the thing signified; 3. Concerning the union of both; and 4. Concerning their participation. As to the first, the Protestants differ from the Papists in this; that according to the nature of Sacraments, and the doctrine of the holy Scripture, we make the substance of Bread and Wine, and they [sic] accidents only to be signs. In the second, they not understanding our opinion, do misrepresent it, for we do not hold, (as they say we do,) that only the merits of the death of are represented by the blessed Elements, but also that His very Body which was crucified, and His Blood which was shed for us, are truly signified and offered, that our souls may receive and possess, as truly and certainly as the material and visible signs are by us seen and received. And so in the third place, because the thing signified is offered and given to us, as truly as the sign itself, in this respect we own the union betwixt the Body and Blood of, and the Elements, whose use and office we hold to be changed from what it was before. But we deny what the Papists affirm, that the substance of Bread and Wine are quite abolished, and changed into the Body and Blood of our in such sort, that the bare accidents of the Elements do alone remain united with  Body and Blood. And we also deny that the Elements still retain the nature of Sacraments when not used according to divine institution, that is, given by Ministers, and received by His people; so that  in the consecrated bread ought not, cannot be kept and preserved to be carried about, because He is present only to the communicants. As for the fourth and last point, we do not say, that in the Supper we receive only the benefits of  death and passion, but we join the ground with its fruits, that is,  with those advantages we receive from Him; affirming with St. Paul, "That the bread which we break is, the Communion of the Body of , and the cup which we bless, the Communion of His Blood," (1 Cor. X. 16.); of that very substance which He took of the blessed Virgin, and afterwards carried into Heaven; differing from those of Rome only in this, that they will have our union with  to be corporal, and our eating of Him likewise; and we on the contrary maintain it to be, indeed as true, but not carnal or natural. And as he that receives unworthily, (that is, with the mouth only, but not with a faithful heart,) eats and drinks his own damnation; so