I. What is the Lord’s supper?

In considering this question, we shall first notice the different names which are applied to this sacrament, and then in a few words define what it is. It is called the Lord’s Supper, from the circumstance of its first institution, which took place when Christ and his disciples were at supper, which circumstance of time the church in the exercise of her right and liberty has changed: for it was merely on account of the eating of the paschal Lamb, which the law required to be celebrated at night, and which was to be abolished by this new sacrament, that it was instituted in the evening at the time of supper, rather than in the morning, or at noon. Paul calls it the Lord’s table. It is also called a covenant or assembly, from the fact that in the celebration of this supper there must be some, whether few or many, that meet together for purpose. At the time of its institution the disciples were present, to whom it was said, “take this and divide it among yourselves,” (Luke 22:17.) From this it is evident that there must have been a number present, which is confirmed by what the Apostle says when repeating the words of the institution: “When ye come together in one place this is not to eat the Lord’s supper;” and adds still further, “wherefore, my brethren, when ye come together to eat, tarry one for another.” (1 Cor 11:20, 23.) And that a number of persons are necessary for the purpose of celebrating this supper may be shown from the design of it, which is that it may be a sign, and bond of love; “for we being many are one bread, and one body.” (1 Cor. 10:17.) It is, again, called the Eucharist, because it is a ceremony of thanksgiving. It is often called by the fathers a sacrifice; not, however, a propitiatory, or meritorious sacrifice, as the Papists imagine; but a sacrifice of thanksgiving; because it is a solemn commemoration, and celebration of the propitiatory sacrifice of Christ. In the course of time it was called mass (missa) from the offering which was given by the rich for the benefit of the poor, or from the dismission of the assembly after the sermon which preceded the celebration of the supper, of which we shall hereafter speak more fully. We shall retain the name which the scriptures apply to it, and call it the Lord’s supper. This brings us to the definition which the Catechism gives in answer to the above question, where it is said: The Lord’s supper was instituted by Christ, who has commanded me and all believers to eat of this broken bread and to drink of this cup in remembrance of him, adding these promises, first, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me; and further, that he feeds and nourishes my soul to everlasting life, with his crucified body and shed blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ. Or, we may define it more briefly thus: The Lord’s supper is the breaking and eating of bread, and drinking of wine according to the command of Christ, given, to all believers, that he may by these signs declare that his body was broken, and his blood shed for them; that he gives them these things to eat and drink that they may be fed unto everlasting life; and that he will dwell in them and so nourish and quicken them forever.

This sacrament, therefore, consists in the rite and the promise annexed to it, or in the signs and things signified. The rite, or signs are the bread which is broken and eaten, and the wine which is poured out and drunk. The things signified are the broken body, and shed blood of Christ, which are eaten and drunk, or our union with Christ by faith, by which we are made partakers of Christ and all his benefits, so that we derive from him everlasting life, as the branches draw their life from the vine. We are assured of this our union and communion with Christ by the analogy which there is between the sign and the thing signified: and also by the promise which is joined to the sign. This analogy declares, and exhibits in a particular manner the sacrifice of Christ, and our communion with him; because the bread is not only broken, but also given unto us to be eaten.

The breaking of the bread is a part of the ceremony, because a part of that which is signified, viz: the breaking of the body of Christ answers to it, of which Paul speaks, when he says: “This is my body which is broken for you.” (1 Cor. 11:24.) So the wine is separated from the bread to signify the violence of his death, when his blood was spilt and separated from his body.