After concluding that the dispute between Luther and Zwingli on the doctrine of the Lord’s Supper was rooted in a mutual misunderstanding, Calvin, in his “Short Treatise on the Supper of our Lord,” calls for the churches of the Reformation to find satisfaction in their common confession:
Meanwhile it should satisfy us, that there is fraternity and communion among the churches, and that all agree in so far as is necessary for meeting together, according to the commandment of God. We all then confess with one mouth, that on receiving the sacrament in faith, according to the ordinance of the Lord, we are truly made partakers of the proper substance of the body and blood of Jesus Christ. How that is done some may deduce better, and explain more clearly than others. Be this as it may, on the one hand, in order to exclude all carnal fancies, we must raise our hearts upwards to heaven, not thinking that our Lord Jesus is so debased as to be enclosed under some corruptible elements; and, on the other hand, not to impair the efficacy of this holy ordinance, we must hold that it is made effectual by the secret and miraculous power of God, and that the Spirit of God is the bond of participation, this being the reason why it is called spiritual.
I know that the issues between the Lutherans, Calvinists and Anglicans are important, but perhaps, despite our various doctrinal formulations on the Supper, we can find a certain commonality that serves to make our invisible fraternity in the Lord a little more visible.
 Of course, Calvin is not addressing Anglicans, but their view, according to the Thirty-Nine Articles, closely resembles the view present in the traditional Reformed confessions.