2. When Christ’s sufferings upon the cross are said to be signified by the bread and wine; we are not to conclude that these sufferings are to be so distinctly or separately considered, as that the bread broken, is designed to signify the pains that he endured upon the cross, when his body was as it were broken, its tendons, nerves, and fibres snapped asunder, and his joints dislocated, by being stretched thereon; and the wine poured forth, to signify the shedding his blood when his hands and feet were pierced with the nails, and his side with the spear, as some suppose; since all these things are to be made the subjects of our affectionate meditation in every part of this ordinance, while we are taken up with the contemplation of his last sufferings. And this seems to give countenance to the practice of many of the reformed churches, in consecrating and distributing the bread and wine together; though it is true, many think, on the other hand, that the elements are to be separately consecrated, as well as distributed, it being most agreeable to what is said concerning Christ’s blessing the bread, and giving it to his disciples, and afterwards taking the cup, and giving it to them, Matt. xxvi. 26, 27. However, if this be allowed of, it is not necessary for us to infer from hence, that each of these elements are designed to signify some distinct parts of Christ’s sufferings on the cross, but only that the ordinance is to be still continued, the whole including in it two external and visible signs to be used, each of which signify the means whereby he procured our redemption; and, indeed, when the wine is poured forth, and set apart for another part of this ordinance, we are not so much to enter on a new subject in our meditation, though the sign be different from that of the bread, as to proceed in thinking on, and improving the love of Christ, in his _humbling himself, and becoming obedient unto death, even the death of the cross_, Phil. ii. 8. and all this is signified by this sign, as well as the other, neither of which are adapted to this end, otherwise than by divine appointment.