This chapter is divided into two principal heads. -

I. The first part shows what it is that God exhibits in the Holy Supper, sec. 1-4; and then in what way and how far it becomes ours, sec. 5-11.

II. The second part is chiefly occupied with a refutation of the errors which superstition has introduced in regard to the Lord's Supper:

* And, first, Transubstantiation is refuted, sec. 12-15.
* Next, Consubstantiation and Ubiquity, sec. 16-19.
* Thirdly, It is shown that the institution itself is opposed to those hyperbolical doctors, sec. 20-25.
* Fourth, The orthodox view is confirmed by other arguments derived from Scripture, sec. 26, 27.
* Fifth, The authority of the Fathers is shown to support the same view.
* Sixth, The presence for which opponents contend is overthrown, and another presence established, sec. 29-32.
* Seventh, What the nature of our communion ought to be, sec. 33, 34.
* Eighth, The adoration introduced by opponents refuted. For what end the Lord's Supper was instituted, sec. 35-39.
* Lastly, The examination of communicants is considered, sec. 40-42. Of the eternal rites to be observed. Of frequent communion in both kinds. Objections refuted, sec. 43-50.

1. Why the Holy Supper was instituted by Christ. The knowledge of the sacrament, how necessary. The signs used. Why there are no others appointed.

2. The manifold uses and advantages of this sacrament to the pious.

3. The Lords Supper exhibits the great blessings of redemption, and even Christ himself. This even evident from the words of the institution. The thing specially to be considered in them. Congruity of the signs and the things signified.

4. The chief parts of this sacrament.

5. How Christ, the Bread of Life, is to be received by us. Two faults to be avoided. The receiving of it must bear reference both to faith and the effect of faith. What meant by eating Christ. In what sense Christ the bread of life.

6. This mode of eating confirmed by the authority of Augustine and Chrysostom.

7. It is not sufficient, while omitting all mention of flesh and blood, to recognise this communion merely as spiritual. It is impossible fully to comprehend it in the present life.

8. In explanation of it, it may be observed,
I. There is no life at all save in Christ.
II. Christ has life in a twofold sense; first, in himself; as he is God; and, secondly, by transfusing it into the flesh which he assumed, that he might thereby communicate life to us.

9. This confirmed from Cyril, and by a familiar example. How the flesh of Christ gives life, and what the nature of our communion with Christ.

10. No distance of place can impede it. In the Supper it is not presented as an empty symbol, but, as the apostle testifies, we receive the reality. Objection, that the expression is figurative. Answer. A sure rule with regard to the sacraments.