of Christ, a figure, sign, and symbol of it. John xii. 24. II. The wine is another part of this ordinance, and of the matter of it, and one of the outward elements of it, a symbol of the blood of Christ. It is a question, whether the wine used at the first institution of the ordinance was red or white, I cannot but be of opinion, that the red, called the blood of the grape, is most expressive of, and bears a greater resemblance to the blood of Christ, of which it is a symbol. It is also a question, whether the wine used was mixed or pure: since it was usual with the Jews, whose wines were generous, to mix them, Prov. ix. 2. but there is no need to dilute them in our climates; and as the quantity is so small drank at the ordinance, there is no danger of intoxication in those who are least used to it; though it is certain, mixing wine and water very early obtained, even in Justin's time; but that there should be a mystery in it, signifying, the blood and water which sprung from the side of Christ when pierced, and the union of the two natures in him, seems too fanciful. However, 1. The wine is a symbol of the blood of Christ, Matt. xxvi. 28, 29. and 2. A symbol of the love of Christ, We will remember thy love more than wine, Cant. i. 2, 46

III. The next to be considered are the significant and expressive actions used by the administrator and the receiver; 1. With re both with respect to the bread and the wine. spect to the bread. By the administrator; Christ, in his own person, at the first institution of the ordinance, and by his ministers, under his direction, and by his orders and example, in all succeeding ones. Christ took the bread, He blessed it; or as another evangelist has it, he gave thanks, Matt. xxvi. 26. Luke xxii. 19. This is, what is sometimes called the consecration of it; but is no other than its destination to this peculiar service. He brake it. From this action the whole. ordinance is denominated, breaking of bread, Acts ii. 41. and xx. 7. an emblem of his sufferings, how his body was broken for us, 1 Cor. xi. 24. and an emblem of the communion of the many partakers of the one bread and of the one body of

Christ, 1 Cor. x. 17. He gave it to the disciples, Matt. xxvi. 26. So the minister now gives the bread to the deacons, and they distribute it to the people; and thus they did in the times of Justin Martyr.

There are other significant actions respecting the bread used by the receiver. He is to take the bread, or receive it. This action of taking the bread, is an emblem of the saints receiving Christ by the hand of faith, and all the blessings of grace with him, John,i. 12. The receiver is to eat the bread, being taken, it denotes a participation of Christ, and of the blessings of grace by him. 11. There are also very significant actions to be performed, both by the administrator and receiver, with respect to the wine. By the administrator; after the exam. ple of Christ, who took the cup, and gave thanks, and gave it to them, the disciples, Matt. xxvi. 27. Other actions were to be performed by the receiver: particularly one, every one was to drink of the cup; Drink ye all of it: which drinking is to be understood in a spiritual sense, as eating before; the wine is not to be drank as common wine but as a symbol of the blood of Christ; the encourageing motive is, This is my blood of the New Testament, shed for the remission of sins.

IV. The subjects of this ordinance, or who are the proper persons to be admitted to it, as communicants. 1. Not infants, they are not capable of examining themselves. In the third century, infant communion was admitted of, on a mistaken sense of John vi. 53. Indeed, infants have as good a right to this, as to the ordinance of baptism, which they were admitted to in the same century, on a like mistaken sense of John iii. 5. and which practice of infant communion continued in the Latin churches six hundred years after, and still does in the Greek church. 11. Persons who have the use of reason, and know what they do, are the proper subjects of this ordinance; yet only regenerate persons; to others it must be a dry breast, and of no use. 111. Ignorant persons are unfit for this ordinance. Such who partake of it, ought

to know themselves, and to have knowledge of Christ, and him crucified. IV. Persons scandalous in their lives, are by no means to be allowed subjects of this ordinance; with such we ought not to eat, described 1 Cor. v. 11. that is, at the Lord's table. v. None but penitent sinners, and true believers, and those baptized, upon a profession of their repentance and faith, are to be allowed communicants at this ordinance, 1 Cor. xi. 28. 2 Cor. xiii, 5.

V. The ends of this ordinance: to she w forth the death of Christ; to commemorate his sacrifice; to remember his love; to shew our love to him, and to maintain love and unity with each other. But by no means is this ordinance to be used to qualify persons to bear any office under any government, and in any city or corporation. This is a vile and scandalous prostitution of it.

VI. The adjuncts of this ordinance. 1. The time of administering it is to be considered; not the time of day, morning, noon, or evening, which latter is most suitable to a supper; but what day of the week or year; some were for keeping it every day in the week, and considered it as daily food; others were for observing it four times in the week; and others every Lord's day, which Dr. Goodwin thinks is the stated fixed time for it in scripture; and so others. The disciples at Troas met together on the first day to break bread; but whether they did so for that purpose every first day is not clear and certain. Some kept it once a month, as many churches do now; at length it came to be observed only three times in the year, at the three grand festivals; and even to once a year. But though the precise time seems not to be ascertained in scripture, yet it is plain that it ought to be often practised, as may be concluded from the apostle's words, As oft as ye eat this bread, and drink this cup, &c. and from the nature of the ordinance, it being in memory of Christ, which ought to be frequent; and a spiritual repast for souls, which ought to be often repeated. 2. The gesture of the body to be used at it, whether kneeling, standing, or sitting; the former of these looks too much like the adoration of

the host; sitting is to be preferred, being a table gesture. 3. The place where celebrated; not in private houses, but in the public place of worship, where and when the church convened; so the disciples at Troas came together to break bread; and the church at Corinth came together in one place to eat the Lord's supper, Acts xx. 7. 1 Cor. xi. 18. 20. 33. This being a church ordinance, is not to be administered privately to single persons, but to the church in a body assembled for that purpose. 4. When the supper was ended, an hymn was sung by Christ and his apostles, Matt. xxiv. 30. to this Pliny may be thought to have respect when he says, that cristians at their meetings sung an hymn together to Christ, as to a God; and by a sacrament, bound themselves not to commit such and such sins. 5. A collection was made for the poor, and distributed to them; which, perhaps, the apostle may have some respect unto, 1 Cor. xvi. 1, 2. and so Justin says, When prayer and thanksgiving were finished, the richer sort, and as many as would, freely contributed what they thought fit; and what was collected was deposited with the president, out of which were relieved the fatherless and widows, the sick, and those in bonds, and strangers; a very fit season this to make a collection for the poor, when the hearts of believers are regaled with the love of Christ, and enlarged by it. 6. The continuance of this ordinance is to the second coming of Christ, 1 Cor. xi. 26. this ordinance will continue to the second coming of Christ, and then all will cease.

OF THE PUBLIC MINISTRY.

and

I. THE public ministry of the word is an ordinance of Christ in the New Testament, and to be continued till his second coming. 1. There was something similar to it from the beginning, during the Old Testament dispensation. 1. In the patriarchal state; the gospel was first preached by the Son of God to Adam and Eve, in the garden of Eden, Gen. ii. 15. Enoch, the seventh from Adam, prophecied or preached of the second coming of Christ. Noah was the

eighth preacher of righteousness; for so the words in 2 Pet. ii. 5. may be rendered.* As Abraham had the gospel preached to him, so he preached it to others, as he had opportunity, Gen. xvi. 14. In the times of Job, who seems to have liv. ed before the giving of the law, the sons of God, professors of religion, met together on a certain stated day, to present themselves, soul and body, to the Lord, in the performance of religious duties, Job vi. 10. 2. Under the Mosaic dispensation there was a tabernacle pitched, called, the tabernacle of the congregation; we read of a teaching priest, and that the priest's lips should keep knowledge, and publish it, 2 Cron. xv. 3. Mal. ii. 7. In the times of Ezra and Nehemiah, they read the book of the law, in the hearing of all the people; and gave the sense, and caused them to understand the reading, Nehem. viii. 8. 3. Under the first and second temples, were prophets, who also were interpreters and expounders of the law; hence we read of companies, or schools of the prophets, at Naioth, Bethel, and Jerico. The prophecies of Isaiah, Jeremiah, Ezekiel, and others, were delivered as the word of the Lord, and published separately and singly, as sermons and discourses to the people; and particularly it is observed of Ezekiel, that the people came in a body and sat before him, and heard him. 4. Sometime after the Babylonish captivity, synagogues were erected, and synagogue worship set up; one part of which lay in public reading and preaching the law in them every Sabbath day; and this was a practice which had obtained of old time, long before the times of Christ and his apostles, as appears from Acts xv. 21. In these synagogues our Lord himself taught. And so the apostles of Christ preached the word of God in the synagogues of the Jews. 11. The public ministry of the word more clearly and generally obtained under the New Testament. The first public preacher of this kind, and under this dispensation, was John the Baptist; The law and the prophets were until John, Luke xvi. 16. Our Lord Jesus Christ, whose forerunner John was, was the minister of the circum

Vid. Poli Synopsin in loc. & alios criticos, Zegerum, Drusium, &c.