By that which we have said of the communion with Christ, and of the Word of the gospel, of the sacraments in general, and of baptism, may easily be gathered what our faith is concerning the Lord's Supper.

I. The sacrament of the Supper is an instrument of the Holy Ghost to help forward the communion with Christ, and with the church.

We believe that the sacrament of the Supper is not only a testimony of our communion with Christ and with His flesh and blood, and with the whole church, but also an instrument of the Holy Ghost to confirm and help forward the same, the apostle saying, "The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:16). The breaking and the taking of the blessed bread he calleth the communion of the Lord's body because they which eat with an actual faith in the Lord do join in communion with the Lord, and with His flesh and blood--as also they that embrace the word of the apostles in faith do receive a communion with the apostles--and that communion is with the Father, and with His Son, Jesus Christ.

II. A confirmation of the former opinion.

For as baptism is an instrument to begin this communion, because by it we are born again in Christ--so is the Supper instituted to make perfect the same, because in it we are fed or nourished with the flesh and blood of Christ, that we may grow up in Him. As the apostle saith, we are "all baptized into one body," and we all drink of one drink "into one Spirit" (1 Cor. 12:13).

III. The increase of our communion with Christ is the principal end of the Lord's Supper.

There are also other ends of the institution of the Lord's Supper, namely, that being admonished both by the words and signs which represent unto us Christ's death and His blood shed for us, we should reverently esteem of the benefit of our redemption. As the apostle saith, as oft as ye shall eat of this bread, ye show the Lord's death (1 Cor. 11:20). And therefore the end is that we may be confirmed in the faith concerning remission of sins, we may be nourished into hope of a blessed resurrection, we may give thanks to Him for so great a benefit, we may be stirred up to repentance, and lastly, we may openly before the whole congregation renew our covenant begun with God. But since all these things tend to this, that we may more and more be united to Christ and be made one with Him, and He more feelingly live in us, and we in Him, being now made flesh of His flesh, and bone of His bone, therefore we doubt not but the Supper is principally instituted for the increase of this uniting and communion with Christ wherein our salvation is made perfect and accomplished. Whereunto it also tendeth that bread and wine are the nourishments of the body, so as we may hold it for most certain, the flesh and blood of Christ is the same in nourishing of our souls and preserving them in life, that the bread and wine is to our bodies.

IV. The bread; why it is called the body of Christ.

Whereupon we may also understand why Christ called this bread His own body, namely, not for that it is either properly His very true body, or that there is any such body contained within it, or also that it is only a bare sign of His body, broken and dead for us--but that it is a sacrament, (for sacraments, saith Augustine, take unto them the names of the things whereof they be sacraments) and therefore an instrument also of the Holy Ghost, to communicate unto us the true body of Christ and to confirm us in His communion. Like as for the same cause the apostle also called baptism not the sign of regeneration, but the washing water itself of regeneration (Eph. 5:26), namely because that by this washing of water through the Word as by a fit instrument, Christ by the working power of His Spirit doth inwardly wash and cleanse us, and beget us anew.

V. The true and substantial body of Christ is spoken of the bread, but improperly, and figuratively.

Wherefore we doubt not, but in the words of the Supper, the true and natural body of Christ is spoken of the bread--especially since it is added for exposition's sake, "which is given for you"--so that it is most truly said that the bread is Christ's body, even that true body which was given for us. But yet this is improperly and figuratively, since in very deed the bread was not given for us, but the very body of Christ, whereof the bread is a sacrament.

VI. The body of Christ is not in the bread, really and properly.

Hereby we are also confirmed in this opinion: That as the bread is not properly the very body of Christ but a sacrament thereof, so also Christ is not in the bread, really and properly. For in sacraments, the things whereof they be sacraments are not really included, although they borrow their names of the things; as in baptism the matter is apparent and out of all question, in which no man saith that the blood of Christ by which we are washed from sin, or the very regeneration itself is included; as also in the Word of the gospel, the things are not therein really included which by it be declared. Now sacraments be visible words; and Christ said not, My body is in this, that is, in the bread, but in a far other manner of speech as, This, that is, this bread is My body. Now if any will say that this is all one in sense, it will follow, if the body of Christ be really in the bread, then the bread is really, properly, and substantially the body of Christ. And if this be impious to be spoken, neither do we think that the other can godlily [godly OR, holily ?] be affirmed. Yet we deny not, but it is in it sacramentally, in that sense, that we say remission of sins, and salvation, and life is in the Word of the gospel, which it declareth and offereth. But since the common sort have used to draw such manner of speeches to superstition, we judge that those speeches are altogether to be forborne and avoided, and the simple plain phrases of the Scriptures to be used.

VII. In the Supper are given not only the signs, but also the things signified by them.

Now this is settled in us, without all controversy--that although the body and blood of the Lord are not, that is, do not exist in their own substance and in very deed and properly in the bread and wine, but are in heaven--yet notwithstanding, with the very distribution or giving of the bread and wine there is truly offered unto all men the true flesh of Christ to be eaten, and His blood to be drunk, not simply, but inasmuch as His flesh was betrayed unto death for us and His blood shed for the remission of our sins. For the words are manifest which Christ speaketh in John 6:53, of the eating His flesh and drinking His blood, if any man will have life in him; and that which the apostle saith even jumping [??] with the words of Christ, He which eateth the bread and drinketh the Lord's cup unworthily, he is made guilty of the (true) body and blood of the Lord. Neither doubt we but Christ, as He plainly commanded the bread to be eaten, so also by adding immediately, "This is My body," He closely commanded that to be eaten as well as the bread, but yet each of them in a diverse manner.

VIII. None but the faithful do truly eat Christ's true flesh.

But albeit the flesh of Christ be offered unto all in the Supper to be eaten, yet we believe that it is truly eaten of the faithful only--both because they alone have communion with Christ and with His flesh and blood, and others have not, neither by receiving the bread are made partakers of Him, and also because they alone have the Spirit of Christ by virtue of whom only the flesh of Christ is truly communicated; yea, and also because they alone do bring true faith, without which, the same cannot be truly received and eaten. For Christ giveth not His true body to be truly and indeed eaten, but only to them which do as well believe that the same was betrayed for them unto death, and His blood shed for remission of their sins, as those words to be true, "This is my body."

IX. That hypocrites eat Christ's body sacramentally.

By the way we deny not, but hypocrites also lacking the true and justifying faith in receiving and eating the bread, as a sacrament of the Lord's body, may be said to eat the very true body of Christ also, namely sacramentally, not truly and indeed; even as the apostle saith all the Corinthians which were baptized with water were sanctified and justified, namely sacramentally, as is above said, though not all of them were truly made such (1 Cor. 6:11).

X. There be three kinds of men that eat, and therefore diverse sorts of eating.

Thence also we learn that there are three kinds of men which may be called into question, whether they eat the flesh of Christ or eat it not. The first is of such as receive the bread as common meat, and not as a sacrament. They eat not the true body of Christ in any respect, and are the true Capernaites, and their eating is mere[ly] carnal. And others of the contrary side receive not the bread (yet not upon contempt) but only believe in the gospel; and their eating is mere[ly] spiritual. Lastly, there are others who, not contenting themselves only with faith in the gospel, do also receive the bread--not simply as the first sort, as bare bread, but as a sacrament of the Lord's body, whereupon it comes to pass that they are said to take and eat sacramentally. But since this may be done as well of the godly and faithful, as also of ungodly hypocrites, (yet in a diverse manner: of the one sort by faith; of the other without true faith), therefore we also say that the ungodly hypocrites do eat it only sacramentally, but the faithful do eat it both sacramentally, and truly and spiritually, and therefore to salvation.

XI. The true body of Christ is eaten only by faith.

Seeing then we say that the true body of Christ is received only of the faithful, both sacramentally and also truly, we mean that it is eaten not with the mouth of the body, but the mouth of the mind, and with a heart endowed with faith; and that, by means of the Holy Ghost which worketh in us and applieth whole Christ unto us. For it is the meat of the mind (saith Cyprian) not of the belly. And, "The flesh profiteth nothing" (as Christ saith, and Augustine expoundeth) but "it is the Spirit that quickeneth" (John 6:63). And the apostle teacheth, "By one Spirit we are all baptized into one body,...and have been all made to drink into one Spirit" (1 Cor. 12:13). And if that all true conjunction with Christ be through the Holy Ghost, though He with His body do remain in heaven and we upon the earth, it followeth that this eating must be after the same sort. For what else is it to eat than to receive and unite unto thee meat for the nourishment of that part, to which it is ordained, after a due sort? But the flesh of Christ (as hath been said) is food of the mind, not of the belly. Neither undoubtedly is the flesh of Christ otherwise eaten than in respect that it was killed for us and made bloodless, as the words do sound, and the breaking of the bread doth represent; and that truly also, even as the Passover and all the sacrifices were eaten. But now His body liveth and cannot be without blood, as at the first Supper it was neither without blood, nor dead. And therefore we cannot without sacrilege affirm that it passeth properly and that by the mouth, into our bodies. And to what end also, as the sacrament of bread is given without wine, and the wine without bread, so in the Supper, the body is given without blood, and the blood severally without the body--but that we might know that these His own substances, as they are properly in heaven, do not pass through our mouths but are received only by a faithful remembrance, effectually stirred up by the Holy Ghost? For this did the Lord Himself require saying, "This do in remembrance of Me," and in saying, "This is My body which is given for you." For in speaking thus, He required in them faith, whereby they might believe this, and believing might eat, that is, might apply it unto themselves for the food and life of their souls. Wherefore we hold assuredly that they eat the flesh of Christ truly, and not by an imagination; who, believing that it was given unto death for the cleansing of their sins do with a faithful mind embrace the same for such a sacrifice, and apply it unto themselves. And they which thus eat the body of Christ as dead, we doubt not but they are more and more joined to the now living and quickening body of Him according to His own promise, who first said, He which eateth My flesh--and afterward added--abideth in Me, and I in him (John 6:56).

XII. The opinion of the corporal eating, to be rejected as vain and unprofitable.

Moreover, since this manner of eating the flesh of Christ, namely by faith, is both sure and profitable to salvation--and the other, namely of eating it with the bodily mouth, cannot be proved out of the Holy Scriptures, and admit that somewhat might probably be alleged for it--yet it is not necessary, nor can anything at all profit the soul, but bringeth with it into the church many mischiefs, monstrous heresies, idolatries, stirs, schisms, dissolution of congregations; yea, makes Christian religion to be a scorn and derision to infidels. We therefore believe that piety willeth [becometh] all of us, contenting ourselves with that kind of eating which in the Supper is made by faith and by the Spirit, we should not regard the other kind, but bidding it farewell, we should reverently embrace brotherly charity and peace, to which end also the Supper was instituted. Neither indeed can the use of those kind[s] of speeches be suffered in any other sense, than in this, as we use to say, that what we understand by hearing the words with our ears, the same we learn by our ears. But to bring in phrases not used in the Scriptures, especially such as be not only unprofitable but also pernicious and hurtful, we think it altogether unlawful.

XIII. That there is a true presence of Christ in the Supper, but it is spiritual.

Now by this which we have said, both of the true union and the true eating, it may easily be seen what we ought to believe of the true presence. We hold therefore, that if we be truly and indeed united with Christ, and so with His flesh and blood; and if we truly eat His flesh and drink His blood, then the same Christ not only in His deity but also in His flesh and blood is present unto them that are united unto Him, and do eat His flesh and drink His blood. For what can be more present to thee than that which thou eatest and drinkest? And to which thou in thine own substance are coupled, and from which as from thy head, life and motion is imparted to thee as into a member?

XIV. Such as the union and eating is, such is the presence, namely spiritual.

But as both the union and the eating are made by the Spirit and by faith, so also we believe, and have been taught, that the presence is no other than spiritual, and is in men that are endowed with the Spirit of God, and with faith; and therefore that this kind of presence cannot be letted [?] by any distance of place, though never so great.

XV. A thing is present or absent, so far forth as the same is perceived or not perceived.

For neither the nearness nor the farness [distance] of the places maketh a thing to be present or absent, but the participation or not [non] participation of the same thing. The sun, though it be very far distant from us, yet it is said to be present; and it is truly said to be in our eyes when as we are made partakers of it. Again it is absent when, as either overshadowed with clouds or gone into the other hemisphere, we cannot see it. To a man stark blind, the light thereof is never present, though it shine even into his eyes; as likewise excellent music to one that is deaf; or the sweetness of an oration to an unlearned man. God is also said to be far from the ungodly because He is not perceived of them by faith, when as notwithstanding in His own essence, He is not far from any of us. "For in Him we live, and move, and have our being." Therefore so far forth as a thing is perceived or not perceived of us, either by the natural part or by the senses, or by the mind, or any other way--so far also is it said to be present or absent.

XVI. What kinds of presence we deny, and what kinds we grant.

Wherefore, albeit we disallow that the substance of the bread being changed, or wasted into nothing, there should succeed in place thereof the true flesh of Christ, and that so to be present unto us, that under the accidents of bread should lie hidden the true substance of Christ's body. And albeit we also deny the flesh of Christ to be really and in its own substance, present in the bread, which bread hath no other union with His flesh but the sacramental union, which is made by a mystical relation. And albeit we also gainsay [deny], that He is present to the wicked, which have not that spiritual communion with Him, nor can be said truly to eat His flesh. And albeit we do not grant such a presence of Christ's body, namely that He is now present with the faithful upon earth in the time of the Supper, visibly to be seen of them, as He was in the first Supper present at the table, visibly to be seen of His apostles (for this doth plainly disagree not only from the nature of the body of Christ, but also from the Scripture itself) but do grant that He is present with them only in an invisible manner, and such a manner as is not to be perceived by our senses. Lastly, albeit we detest that presence wherein some do feign the flesh of Christ really and in its own substance to be everywhere; yet we believe and acknowledge such a presence, as is no less essential, for the things which are truly present unto us (seeing we are indeed made partakers of them) then [than] spiritual for the manner wherein they are made present, and are truly communicated unto us. Yea, we also do little doubt that the flesh of Christ is present in the bread, and His blood in the wine; but after no other sort than as we use to say, that what so is declared and offered in the Word of the gospel, the same is present and is contained in the Word, since even the sacraments are visible words, and everything that is signified is (in some sort) in the sign thereof, and is given with it.

XVII. The presence of Christ's body in the Supper depends not upon ubiquity, but upon Christ's words.

Whereupon it is evident that the presence of Christ's body in the Supper dependeth not upon ubiquity (or being in all places at once) as some have dreamed, but upon the very words of Christ working in us, to whom He is made present by the Holy Ghost. For if the apostles had eaten the bread received at the hand of Christ, and had not heard, and by faith understood those His words, "This is my body," doubtless they had then neither received nor eaten any other thing than bread. So that to the confirming of their real presence in the bread that monstrous opinion, and odious to God and His whole church, concerning ubiquity, can nothing help them; drawn indeed out of their scholastical [scholastic] distinctions, but yet clean against the judgment of the schoolmen themselves. And this is our faith and confession, of the true communion, of the true eating, and of the true presence of Christ's body.

XVIII. What rites are to be used in the celebration of the Lord's Supper.

Concerning rites and ceremonies in the celebration of the Lord's Supper, we say only this: that those are principally to be allowed of, which come nearest to the apostolical [apostolic] simplicity.