For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come.

“Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs. But after ye are filled, thus give thanks: We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.”

“And because we make mention of His passion in all sacrifices (for the Lord's passion is the sacrifice which we offer), we ought to do nothing else than what He did. For Scripture says, "For as often as ye eat this bread and drink this cup, ye do show forth the Lord's death till He come." As often, therefore, as we offer the cup in commemoration of the Lord and of His passion, let us do what it is known the Lord did. And let this conclusion be reached, dearest brother: if from among our predecessors any have either by ignorance or simplicity not observed and kept this which the Lord by His example and teaching has instructed us to do, he may, by the mercy of the Lord, have pardon granted to his simplicity. But we cannot be pardoned who are now admonished and instructed by the Lord to offer the cup of the Lord mingled with wine according to what the Lord offered, and to direct letters to our colleagues also about this, so that the evangelical law and the Lord's tradition may be everywhere kept, and there be no departure from what Christ both taught and did.”

“Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.”

“Therefore, whenever you receive, what does the Apostle say to you? Whenever we receive, we proclaim the death of the Lord. If we proclaim his death, we proclaim the forgiveness of sins. Whenever his blood is poured out, it is poured out for the forgiveness of sins; I must always receive it, so that my sins are always forgiven. As I always sin, I must always have the medicine.”

“Next, having spoken concerning that Supper, he connects the things present with the things of that time, that even as on that very evening and reclining on that very couch and receiving from Christ Himself this sacrifice, so also now might men be affected; and he saith, "For as often as ye eat this bread, and drink this cup, ye proclaim the Lord's death till He come." For as Christ in regard to the bread and the cup said, "Do this in remembrance of Me," revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon:-(for when thou considerest what thy Master hath suffered for thee, thou wilt the better deny thyself:)-so also Paul saith here: "as often as ye eat ye do proclaim His death." And this is that Supper. Then intimating that it abides unto the end, he saith, "till He come."”

“After the apostle has set forth the institution of this sacrament as regards the consecration of the body, here he sets forth its institution as regards the consecration of the blood. And first he sets forth the order of the institution; second, the words, when he says this cup, etc. Now the order is attended to as regards two things. First, as regards the concomitance of both species, when he says likewise also the cup. For each belongs to the perfection of this sacrament, both on account of the perfection of the refreshment, and on account of the representation of the passion, and on account of the effecting of the salvation of soul and body, as was said above. But if the body of Christ is consecrated first in this sacrament, and afterward the blood, it seems to follow that before the consecration of the blood, the body of Christ in this sacrament is bloodless: which some, judging this unfitting, said that the two forms wait upon one another in their effecting, in such a way, namely, that the first form, the consecration of the body, does not attain its effect until the form of the consecration of the blood is completed; just as it was also said, that the words which are uttered in the consecration of the body do not attain their effect until the end of the utterance of the words. But this is not alike. For the signification of the words by which the body of Christ is consecrated is not completed except at the end of their utterance. And because sacramental words effect by signifying, therefore they cannot have their effect before the end of the utterance. But they have their full signification then, even before the words of the consecration of the blood are uttered, and therefore it is necessary that even then they have their effect. Otherwise the priest would sin immediately after the words of consecration, in proposing to the people for adoration a host not consecrated, unless the body of Christ were already there, since he would be leading the people into idolatry. It must therefore be said that before the consecration of the blood, the body of Christ is in this sacrament, not without blood. For it is to be known that something is in this sacrament in two ways. In one way by force of the consecration, namely that into which the conversion of the bread and wine is terminated, as is signified by the form of consecration, and thus under the species of bread is the body of Christ. In another way something is in this sacrament by real concomitance, just as the divinity of the Word is in this sacrament on account of its indissoluble union to the body of Christ, although the substance of bread is in no way converted into the divinity. And likewise the soul is there, which is really joined to that body itself. But if in the three days of Christ's death the body of Christ had been consecrated by any of the apostles, the soul would not have been there, which was then really separated from the body. And the same must be said of the blood. For under the species of bread, by force of the consecration, is the body of Christ, into which the substance of bread is converted. But the blood is there by real concomitance, because at that time the blood of Christ is not really separated from his body. And, by the same reasoning, under the species of wine is the blood of Christ by force of the consecration, but the body by real concomitance, so that under either species is the whole Christ. But if at the time of the passion, when the blood of Christ was poured out from the body, this sacrament had been completed by one of the apostles, under the species of bread there would have been only the body of Christ, bloodless, and under the species of wine there would have been only the blood of Christ. Second, the order is attended to by comparison to the material foods which had preceded, where he adds after he had supped, which he seems to have added deliberately. For Christ handed over his body during supper. Hence Matt. 26 it is said that as they were supping Jesus took bread, etc. But he gave the blood expressly after supper. Hence also Lk. 22:20 it is said likewise also the cup after he had supped, saying, etc. The reason for this is that the body of Christ represents the mystery of the incarnation, which took place while the legal observances still had their standing, among which the chief was the supper of the paschal lamb. But the blood of Christ in the sacrament directly represents the passion, through which it was poured out and through which all legal observances were brought to an end. Hence Heb. 9:12 it is said that through his own blood he entered once into the holies, eternal redemption having been found. Then he sets forth the words, saying this cup, etc. And first he demonstrates the truth of this sacrament; second he enjoins its use, at do this, etc. As to the first, then, he says this cup, etc. This can indeed be taken in two ways. In one way metonymically, namely so that the container is put for the contained, as if he were to say: what is contained in this cup; which is more fittingly put in the consecration of wine, which on account of its humidity needs other terms to contain it, than in the consecration of bread, which on account of its dryness is contained by its own terms. In another way it can be taken metaphorically, so that the sense is: as a cup inebriates and disturbs, so also does the passion. Hence Matt. 20:22 he says: can you drink the cup that I am about to drink? And Matt. 26:39: let this cup pass from me. The sense here is therefore this cup, that is, what is contained in this cup, or this my passion, is the new testament in my blood. Hence it is to be considered that testament is taken in two ways in the Scriptures. In one way commonly for any pact whatsoever, which indeed is confirmed by witnesses, and thus it is to be considered that God entered into a pact with the human race in two ways. In one way by promising temporal goods and freeing from temporal evils: and this is called the old testament, or pact. In another way by promising spiritual goods and freeing from the opposed evils: and this is called the new testament. Hence it is said Jer. 31:31: I will make with the house of Israel and the house of Judah a new covenant, not according to the covenant which I made with your fathers, that I might lead them out of the land of Egypt, but this shall be the covenant: I will give my law in their inward parts, and I will be to them for a God. Now it is to be considered that among the ancients there was a custom that they would pour out the blood of some victim for the confirmation of a pact. Hence Gen. 31:54 it is read, that after Laban and Jacob entered into a covenant, victims having been sacrificed on the mountain, he called his brothers. Hence also Ex. 24:8 it is read, that Moses took the blood and sprinkled it upon the people, and said: this is the blood of the covenant which the Lord has made with you. Just as, then, the old testament or pact was confirmed by the figural blood of bulls, so the new testament or pact is confirmed in the blood of Christ, who through the passion was poured out. And in this cup the sacrament is contained in such a manner. In another way testament is taken more strictly for the disposition of an inheritance to be received, which according to the laws must be confirmed by a fixed number of witnesses. But testament taken in this way is not confirmed except by death, because, as the apostle says Heb. 9:17, a testament is confirmed in the dead, otherwise it is not yet valid, while he who made the testament lives. Now God had first indeed made a disposition concerning the eternal inheritance to be received, but under the figure of temporal goods, which pertains to the old testament; but afterward he made the new testament, expressly promising the eternal inheritance, which indeed was confirmed by the blood of Christ's death. And therefore the Lord says of this: this cup is the new testament in my blood; as if he were to say: by what is contained in the cup is commemorated the new testament confirmed through the blood of Christ. Now it is to be noted that the same words which the apostle sets down here are found in Lk. 22:20, except that there is added: which shall be poured out for you. For Luke was a disciple of Paul and followed him in the writing of the Gospel. But Matt. 26:28 it is said for this is my blood of the new testament, which shall be poured out for many unto the remission of sins. The same words are set down in Mk. 14:24. Some therefore say that whatever forms of these words are uttered, which are written in the canon, suffice for consecration. But it seems more probable to say that consecration is accomplished only by those words which the Church uses from the tradition of the apostles, structured. For the evangelists intended to recount the Lord's words insofar as pertains to the account of the history, not, however, according as they are ordered to the consecration of the sacraments, which they kept hidden in the primitive Church, on account of unbelievers. Hence Dionysius says in the last chapter of the Ecclesiastical Hierarchy: it is not lawful to expound the perfective invocations in the Scriptures, nor to bring forth their mystical power, wrought beforehand in them from God, out of hiddenness into the common. But concerning those words which the Church uses in the consecration of the blood, some are of the opinion that not all of them are of the necessity of the form but only what is said this is the cup of my blood, and not the remainder which follows: of the new and eternal testament, the mystery of faith, which shall be poured out for you and for many unto the remission of sins. But this does not seem to be fittingly said. For all of that which follows is a certain determination of the predicate. Hence it also pertains to the sense or signification of the same locution. And because, as has often been said, the forms of the sacraments effect by signifying, the whole pertains to the effective power of the form. Nor does the reason which they bring forward stand in the way, namely that in the consecration of the body it suffices that it be said this is my body, because the blood consecrated separately specially represents the passion of Christ, by which his blood was separated from the body. And therefore in the consecration of the blood it was fitting to express the power of Christ's passion, which is attended to, first indeed, with respect to our fault, which the passion of Christ abolishes, according to that Apoc. 1:5: he washed us from our sins in his own blood, and, as to this, he says which shall be poured out for you and for many unto the remission of sins. For the blood was indeed poured out for the remission of sins, not only for many, but also for all, according to that 1 Jn. 2:2: he is the propitiation for our sins, and not for ours only, but also for those of the whole world. But because some render themselves unworthy to receive such an effect, as to its efficacy it is said to have been poured out for many, in whom the passion of Christ has its effect. Now he says deliberately for you and for many, because this sacrament avails unto the remission of sins for those who receive it by way of sacrament, which is noted deliberately, when it is said for you, to whom he had said take. It also avails by way of sacrifice for many who do not receive it, for whom it is offered; which is signified when it is said: and for many. Second, its power is considered by comparison to the life of justice, which it effects through faith, according to that Rom. 3:24: justified freely by his grace, through the redemption which is in Christ Jesus, whom he set forth as a propitiation through faith in his blood. And as to this, he says: mystery, that is, hidden, of faith, because indeed the faith of Christ's passion was hidden in all the sacrifices of the old testament, as truth in a sign. Now the Church has this from the tradition of the apostles, since it is not found in the canon of Scripture. Third, its power is attended to as regards the life of glory, into which it is introduced through the passion of Christ, according to that Heb. 10:19: having confidence for entrance into the holies in the blood of Christ. And as to this, he says: of the new and eternal testament. Eternal indeed, because it is a disposition concerning the eternal inheritance. New, however, in contrast to the old, because it promised temporal things. Hence Heb. 9:15 it is said: therefore he is the mediator of the new testament, that by means of death intervening, they who are called may receive the promise of the eternal inheritance. Then when he says do this, etc., he enjoins the use of this sacrament, saying do this, as often as you receive it, in my commemoration, namely in memory of my passion. Hence also Lam. 3:20 the prophet says: with remembrance I will remember, and my soul will languish within me. And Is. 63:7: I will remember the mercies of the Lord. Now it is to be noted that in the cup wine ought chiefly to be put, for the reasons said above. But water also ought to be added. For it is probable that Christ at the supper gave the disciples mixed wine, on account of the custom of that land, in which, in order to temper the strength of the wine, wine mixed with water is drunk by all. Hence also Prov. 9:5 Wisdom says: drink the wine which I have mixed for you. Nevertheless, water mixed with wine signifies the Christian people joined to Christ through the passion, according to that Apoc. 17:15: the waters are peoples and nations. And the participation of the blood of Christ by the faithful pertains to the use of the sacrament, which is not of the necessity of this sacrament. But wine can be consecrated without water, although he who so consecrates sins, not observing the rite of the Church. And therefore if the priest before the consecration of the wine notices that water has not been added to the cup, he ought to add it. But if he notices after the consecration, he ought not to add it, but ought to complete the sacrament. For nothing after the consecration is to be mixed with the blood of Christ, because such a mixture could not be without some corruption of the consecrated wine, which pertains to the crime of sacrilege. Some, however, say that since blood and water flowed from the side of Christ hanging on the cross, as is read Jn. 19:34, just as the wine is converted into blood, so the water into water. But this does not fit, because in that water is figured the washing which is through Baptism. And therefore others say that, the conversion of the wine into blood having taken place, the water remains in its own substance, and is surrounded by the accidents of the wine. But this does not fit, because the water is mixed with the wine before the consecration, when it does not differ from other wine. Hence it does not remain apart, but is mixed together. And therefore it is to be said that the water is converted into wine and thus the whole is converted into the blood of Christ. On account of which the custom is to add a little water, and especially if the wine is weak, which cannot convert into itself more than a little water. Then when he says as often as, etc., he expounds the words of the Lord which he had said, do this in my commemoration, saying for as often as you shall eat this bread, etc. And he says bread, on account of the remaining species. But he says this, on account of the same body in number signified and contained. And the cup, namely this, you shall drink, you shall announce the death of the Lord, namely representing it through this sacrament. And this, until he come, that is, until his final coming, in which it is given to understand, that this rite of the Church will not cease until the end of the world, according to that Matt. ult.: behold I am with you even to the consummation of the age. And Lk. 21:32: this generation shall not pass away, namely of the Church, until all things come to pass.”

“Wherefore,.... Since this is the plain institution of the Lord's supper, the form and manner of administering of it; and since the bread and wine in it are representations of the body and blood of Christ, and the design of the whole is to remember Christ, and show forth his death; it follows, that whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. The bread and cup are called the bread and cup of the Lord; because ate and drank in remembrance of him, being symbols of his body and of his blood, though not they themselves; these may be eaten and drank "unworthily", when they are eaten and drank by unworthy persons, in an unworthy manner, and to unworthy ends and purposes. The Lord's supper may be taken unworthily, when it is partook of by unworthy persons. This sense is confirmed by the Syriac version, which renders it , "and is not fit for it", or is unworthy of it, and so the Ethiopic version; now such are all unregenerate persons, for they have no spiritual life in them, and therefore cannot eat and drink in a spiritual sense; they have no spiritual light, and therefore cannot discern the Lord's body; they have no spiritual taste and relish, no spiritual hungerings and thirstings, nor any spiritual appetite, and can receive no spiritual nourishment, or have any spiritual communion with Christ: and so are all such persons, who, though they may profess to be penitent ones, and believers in Christ, and to have knowledge of him, and love to him; and yet they have not true repentance, neither do they bring forth fruits meet for it, and so as they are improper subjects of baptism, they are unworthy of the Lord's table; nor have they faith in Christ, at least only an historical one, and so cannot by faith eat the flesh, and drink the blood of the Son of God, nor perform the ordinance in a way well pleasing to God; nor have they any spiritual knowledge of Christ, only what is speculative and notional, and so cannot discern the Lord's body; nor any real love to him, and therefore very improper persons to feed on a feast of love; nor can they affectionately remember Christ, or do what they do from a principle of love to him, and therefore must be unworthy receivers: as likewise are all such professors, whose lives and conversations are not as become the Gospel of Christ; such crucify Christ afresh, and put him to open shame, and are therefore unfit to show forth his crucifixion and death; they bring a reproach on the Gospel and ordinances of Christ, and cause his name, and ways, and truths to be blasphemed, and grieve the members of the churches of Christ, and therefore ought not to be admitted to the table of the Lord: indeed, no man is in himself worthy of such an ordinance, none but those whom Christ has made so by the implantation of his grace, and the imputation of his righteousness; and whom he, though unworthy in themselves, invites and encourages to come to this ordinance, and to eat and drink abundantly. Moreover, this ordinance may be attended upon in an unworthy manner; as when it is partook of ignorantly, persons not knowing the nature, use, and design of it; or irreverently, as it was by many of the Corinthians, and it is to be feared by many others, who have not that reverence of the majesty of Christ, in whose presence they are, and who is both the author and subject of the ordinance; or without faith, and the exercise of it on Christ, the bread of life, and water of life; or unthankfully, when there is no grateful sense of the love of God in the gift of his Son, nor of the love of Christ, in giving himself an offering and sacrifice for sin; or when this feast is kept with the leaven of malice and wickedness, and with want of brotherly love, bearing an ill will to, or hatred of, any of the members of the church, To all which may be added, that this bread and cup are ate and drank unworthily, when they are partook of to unworthy ends and purposes; as to qualify for any secular employment, and to gain any worldly advantage; or to be seen of men, and to be thought to be devotional and religious persons; or to commemorate anything besides Christ; as the "judaizing" Corinthians did the "paschal" lamb; or to procure eternal life and happiness thereby, fancying that the participation of this ordinance gives a meetness for, and a right to glory: now such unworthy eaters and drinkers are "guilty of the body and blood" of the Lord; not in such sense as Judas, Pontius Pilate, and the people of the Jews were, who were concerned in the crucifixion of his body, and shedding of his blood, the guilt of which lies upon them, and they must answer for another day; nor in such sense as apostates from the faith, who, after they have received the knowledge of the truth, deny it, and Christ, the Saviour; and so crucify him afresh, and put him to open shame, count the blood of the covenant a common or unholy thing, and tread under foot the Son of God; at least, not every unworthy receiver of the Lord's supper is guilty in this sense; though there might be some among the Corinthians, and is the reason of this awful expression, who looked upon the body and blood of Christ as common things, and made no more account of them than of the body and blood of the passover lamb; but in a lower sense, every unworthy communicant, or that eats and drinks unworthily, may be said to be guilty of the body and blood of Christ, inasmuch as he sins against, and treats in an injurious manner, an ordinance which is a symbol and representation of these things; for what reflects dishonour upon that, reflects dishonour on the body and blood of Christ, signified therein.”

“For--in proof that the Lord's Supper is "in remembrance" of Him. show--announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [WAHL]. This word, as "is" in Christ's institution (Co1 11:24-25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (Eph 5:30; compare Gen 2:23); and ourselves "members of His body, of His flesh, and of His bones," "our sinful bodies made clean by His body (once for all offered), and our souls washed through His most precious blood" [Church of England Prayer Book]. "Show," or "announce," is an expression applicable to new things; compare "show" as to the Passover (Exo 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven, Rev 5:6. That the Lord's Supper is in remembrance of Him, implies that He is bodily absent, though spiritually present, for we cannot be said to commemorate one absent. The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benefits of that death. till he come--when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainly of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The showbread, literally, "bread of the presence," was in the sanctuary, but not in the Holiest Place (Heb 9:1-8); so the Lord's Supper in heaven, the antitype to the Holiest Place, shall be superseded by Christ's own bodily presence; then the wine shall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (Mat 26:29). Meantime, as the showbread was placed anew, every sabbath, on the table before the Lord (Lev 24:5-8); so the Lord's death was shown, or announced afresh at the Lord's table the first day of every week in the primitive Church. We are now "priests unto God" in the dispensation of Christ's spiritual presence, antitypical to the HOLY PLACE: the perfect and eternal dispensation, which shall not begin till Christ's coming, is antitypical to the HOLIEST PLACE, which Christ our High Priest alone in the flesh as yet has entered (Heb 9:6-7); but which, at His coming, we, too, who are believers, shall enter (Rev 7:15; Rev 21:22). The supper joins the two closing periods of the Old and the New dispensations. The first and second comings are considered as one coming, whence the expression is not "return," but "come" (compare, however, Joh 14:3).”