Here's a beautiful exposition of the Lord's Supper from the hand of Guido de Bres, who was martyred in 1567. It's Article 35 from the Belgic Confession, which is the main doctrinal standard for the Dutch Reformed Church. If you compare it to the Anglican Articles 28 & 29, I think you'll find them to be pretty much the same in their teaching - only the Dutch article is longer than the English ones, and includes more Scripture quotes. Good stuff!


We believe and confess
that our Savior Jesus Christ
has ordained and instituted the sacrament of the Holy Supper
to nourish and sustain those
who are already regenerated and ingrafted
into his family,
which is his church.

Now those who are born again have two lives in them.
The one is physical and temporal—

they have it from the moment of their first birth,
and it is common to all.

The other is spiritual and heavenly,

and is given them in their second birth—
it comes through the Word of the gospel
in the communion of the body of Christ;
and this life is common to God’s elect only.

Thus, to support the physical and earthly life
God has prescribed for us
an appropriate earthly and material bread,
which is as common to all people
as life itself.
But to maintain the spiritual and heavenly life
that belongs to believers,
God has sent a living bread
that came down from heaven:
namely Jesus Christ,

who nourishes and maintains
the spiritual life of believers
when eaten—
that is, when appropriated
and received spiritually
by faith.

To represent to us
this spiritual and heavenly bread
Christ has instituted
an earthly and visible bread as the sacrament of his body
and wine as the sacrament of his blood.
He did this to testify to us that
just as truly as we take and hold the sacrament in our hands
and eat and drink it with our mouths,

by which our life is then sustained,

so truly we receive into our souls,

for our spiritual life,

the true body and true blood of Christ,

our only Savior.

We receive these by faith,

which is the hand and mouth of our souls.

Now it is certain
that Jesus Christ did not prescribe
his sacraments for us in vain,
since he works in us all he represents
by these holy signs,

although the manner in which he does it
goes beyond our understanding
and is incomprehensible to us,

just as the operation of God’s Spirit
is hidden and incomprehensible.

Yet we do not go wrong when we say
that what is eaten is Christ’s own natural body
and what is drunk is his own blood—
but the manner in which we eat it
is not by the mouth, but by the Spirit
through faith.

In that way Jesus Christ remains always seated
at the right hand of God the Father
in heaven—
but he never refrains on that account
to communicate himself to us
through faith.

This banquet is a spiritual table
at which Christ communicates himself to us
with all his benefits.
At that table he makes us enjoy himself
as much as the merits of his suffering and death,
as he nourishes, strengthens, and comforts
our poor, desolate souls

by the eating of his flesh,

and relieves and renews them

by the drinking of his blood.

Moreover,
though the sacraments and what they signify are joined together,
not all receive both of them.
The wicked certainly take the sacrament,
to their condemnation,
but do not receive the truth of the sacrament,

just as Judas and Simon the Sorcerer both indeed
received the sacrament,
but not Christ,
who was signified by it.
He is communicated only to believers.

Finally,
with humility and reverence
we receive the holy sacrament
in the gathering of God’s people,

as we engage together,
with thanksgiving,
in a holy remembrance
of the death of Christ our Savior,
and as we thus confess
our faith and Christian religion.

Therefore none should come to this table
without examining themselves carefully,

lest by eating this bread
and drinking this cup
they “eat and drink judgment against themselves.”80

In short,
by the use of this holy sacrament
we are moved to a fervent love
of God and our neighbors.

Therefore we reject
as desecrations of the sacraments
all the muddled ideas and condemnable inventions
that people have added and mixed in with them.
And we say that we should be content with the procedure
that Christ and the apostles have taught us
and speak of these things
as they have spoken of them.