Before you begin. This is a Reformed-confessional liturgical resource for the Lord's Supper, drawing on the Westminster Confession of Faith ch. 29, the Heidelberg Catechism Q. 75–82, and the Belgic Confession art. 35. It is offered for use in family devotion, in Lord's Day-eve preparation, or as a pastoral guide for elders preparing to administer the sacrament. It is not a substitute for the gathered worship of the local church; it is a resource for the believer who wants to come to the Lord's Table with sober, joyful, well-instructed faith.
The four-fold pattern. The liturgy below moves through four moments — preparation, confession, communion, and consecration — corresponding to the four cups of this site: Blessing (the cup we drink), Wrath (the cup Christ drank in our place), Reservation (the cup he vowed not to drink yet), and Consummation (the cup he will drink with us in the kingdom).
I. Preparation — the Cup of Blessing
Reading. 1 Corinthians 10:16–17:
The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.
Prayer.
Father in heaven, you have set a table before us in the presence of our enemies. We come not because we are worthy, but because you have made us worthy in your Son. Lift up our hearts. Quicken our faith. Feed our souls. Through Christ our Lord, Amen.
II. Confession — the Cup of Wrath
Reading. Psalm 75:8 and Mark 14:36:
For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.
Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.
Confession of sin.
Holy God, the cup we deserved was the cup of your wrath against our sin. We have not loved you with all our heart, soul, mind, and strength. We have not loved our neighbor as ourselves. We have thought, said, and done what we ought not, and we have left undone what we ought to have done. We deserve nothing but the cup you justly poured for the wicked.
Assurance. The Reformed minister speaks the gospel:
Hear the good news. The cup of wrath has been drunk to the dregs by Christ in our place. There is no longer any condemnation for those who are in Christ Jesus (Rom 8:1). His blood was shed for the forgiveness of sins. Be assured: by his stripes we are healed.
III. Communion — the cup signed and sealed
The words of institution (Westminster Confession 29.3):
Our Lord Jesus, in the night wherein he was betrayed, took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, Take, eat: this is my body which is given for you. Do this in remembrance of me. Likewise also the cup after supper, saying, This cup is the new covenant in my blood, which is shed for you, and for many, for the remission of sins: do this, as oft as ye drink it, in remembrance of me.
Sursum corda.
Lift up your hearts.
We lift them up unto the Lord.
Let us give thanks unto the Lord our God.
It is meet and right so to do.
The eucharistic prayer.
Heavenly Father, we come to this table not trusting in our own righteousness, but in your manifold and great mercies. We are not worthy so much as to gather up the crumbs under your table. But you are the same Lord whose property is always to have mercy. Grant us, therefore, gracious Lord, so to eat the body of your dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. Amen.
The bread is taken, broken, and distributed.
The cup is taken, blessed, and distributed.
Prayer after communion.
Almighty Father, we thank you that you have fed us in this Supper with the spiritual food of the body and blood of your Son Jesus Christ. Send us out in the strength of your Spirit to live and work to your praise and glory, until that day when we drink the cup new with him in your kingdom. Amen.
IV. Consecration — the Cup of Consummation
Reading. Revelation 19:6–9:
Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready. … Blessed are those who are invited to the marriage supper of the Lamb.
Closing.
Sursum corda. Habemus ad Dominum.
Lift up your hearts. We have lifted them up to the Lord.
Maranatha. Come, Lord Jesus.
Soli Deo gloria. To God alone be the glory.
A note on Reformed sacramental practice
The Reformed tradition has held to frequent communion as the New Testament pattern (Acts 2:42; 20:7; 1 Cor 11). Calvin argued at Geneva for weekly communion; the historical practice in most Reformed churches has been monthly, quarterly, or weekly, depending on tradition. The Reformed argument is that the Supper is a means of grace, not a special-occasion act of remembrance. Whatever your tradition's pattern, come to the table with sober joy: this is the visible word of the gospel.
On the question of fencing the table: the Reformed confessions are unanimous that the Lord's Table is for those who have repented of sin, trusted in Christ, and made a credible profession of faith (cf. Westminster Confession 29.8). The Reformed minister kindly but plainly invites such persons to come — and equally plainly warns those who have not repented and believed not to come. Both warnings are pastoral; both are biblical.
On the elements: Reformed practice has historically used bread and wine, symbolizing the body and blood of Christ. Some congregations use grape juice in pastoral consideration of those who struggle with addiction; the Reformed argument is that the substance of the sacrament is the visible word, not the alcohol content of the cup. Use what your local church has provided in wisdom.