The Lord's Supper

We may define it 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 dweil in them and so nourish and quicken them for ever.

This sacrament, therefore, consists in the rite and the promise annexed to it, or in the signs and things signified. The signs, or rites 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, namely, 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 Corinthians 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.

What is the design of the Lord's Supper? The Lord's Supper was instituted:

1. That it might be a confirmation of our faith, or a most sure proof of our union and communion with Christ, who feeds us with His body and blood unto everlasting life, as truly as we receive these signs from the hands of the minister. This object is attained by all those who receive these signs in true faith, for we so receive these signs from the hands of the minister as if the Lord Himself gave them unto us with His own hand. It is in this way that Christ is said to have baptized more disciples than John, when He, nevertheless, did it through His disciples (John 4:1).

2. That we may by the observance of it make a public confession of our faith, acknowledge our gratitude, and bind ourselves to constant thankfulness and to the celebration of this benefit. Hence it is said, “This do in remembrance of Me” (Luke 22:19). “For as often as ye eat of this bread, and drink this cup, ye do shew the Lord's death till He come” (1 Corinthians 11:26). This remembrance or commemoration of Christ precedes and is taken for faith in the heart, after which we make public confession and acknowledgements of our thankfulness.

3. That it might be a public distinction, or badge, by which the true church may be known and recognized from the world. The Lord has instituted this supper for none but those who are His disciples.

4. That it might be a bond of love, declaring that all who partake of it aright are made members of one body, whose head is Christ. “For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Corinthians 10:17). Those now who are members of the same body have a mutual love one for another.

5. That the people of God who assemble in a public manner might be united together in the closest fellowship; for it was instituted to be observed in the congregation, whether there be many or few present. Hence Christ says, “Drink ye all of it” (Matthew 26:27), and Paul says, “When ye come together to eat, tarry one for another” (1 Corinthians 11:33).

That the Lord's Supper ought not to be celebrated privately by one person alone may be proven:

1. Because it is a communion, and is the sign of our communion with Christ; but a private supper is no communion.

2. Because it is a solemn thanksgiving; and we ought all to render thanks unto God. Hence he who regards himself as unworthy to communicate with others declares that he is not fit to give thanks unto God.

3. Because Christ with all His benefits is not the property of one, but belongs to all in common. A private communion would, however, make a private good out of that which is common.

4. Because Christ admitted all His disciples, yea, even Judas, from which it is easy to see that a private communion is contrary to the appointment of Christ.

5. That some neglect the communion, or defer it even until death, arises no doubt from the wrong notion or influence, either because they will not commune with others, or because they think that they are not worthy. But all who believe that they are delivered from eternal condemnation by the death of Christ and desire to advance in holiness are worthy.

Briefly, when the Lord's Supper is observed by one person alone, it is done contrary to the design, name, institution, and nature of the sacrament.

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