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The Eucharistic beliefs held in the Church of England between 1662 and the end of the eighteenth century were thus of very varied kinds. The author of the Plain Account of the Nature and End of the Sacrament of the Lord’s Supper and his followers were avowedly Zwinglian. A more usual opinion was that those who communicate worthily receive at their Communion the benefits of the body and blood of Christ. Ken and the author of the widely used manual called A Week’s Preparation towards a Worthy Receiving of the Lord’s Supper appear to have believed that the gift in Communion was not simply the benefits of Christ’s body and blood, but the body and blood themselves. Some of the Nonjuring divines and of those who to a large extent sympathised with them held that the elements were made by consecration to be in power and effect, though not actually, the body and blood of Christ. William Law, distinguishing between the heavenly immortal flesh and blood of Christ and His outward and visible and mortal flesh and blood, both of which were in His incarnate life on earth, maintained the presence and gift of the heavenly and immortal flesh and blood. A belief in a commemorative sacrifice was ordinarily held by those who adopted some doctrine other than the Zwinglian denial of any sacramental presence or gift.