goe astary from him they are so farre from edifying the Church of God by their forwardnesse that they rather disturb and destroy every thing they meddle withall but if they were instructed by their teachers to understand the way wherein Christ did Mat. 12. 19 20. walke to shew judgement unto the Gentiles namely that he did not strive nor cry nor cause any man heare his voyce in the streets that hee did not break the bruised reed nor quench the smoking flax till hee send forth judgement unto victory If I say they were taught to know him in this as in all other things and were obliged to judge themselves in all their aimes to doe nothing out of the way of conformity unto him in his walking in the flesh they would easily refrain from the intemperancy of their passionate zeal for or against particular matters which reach not unto the heart of the profession The evill which in this course of preaching doth befall unto the Ministers themselves who otherwise are Godly and holy men is this that they easily overshoot themselves either by pressing a particular duty too much and indiscreetly laying too great weight upon it towards all without distinction of cases whereby the weaker consciences are straitned and ensnared or by applying a duty unto matters of state and publick relations to the prejudice of one party for the advantage of another upon reports or mistakes and misconstructions of matters from whence oft times great scandals and discontents arise and are fomented to the widening of breaches without all hope of reconcilement If the Ministers presse not the fundamentall aime of the profession but rest in the delivery of theoreticall truths and the application thereof unto particular duties It is no great wonder that their hearers remain ignorant of it and walke not up to it and it must naturally follow that all the care whereunto their conscience will draw them in their profession will bee nothing else but a professsion of some particular tenets and practises for which they will strive as for life and death not that I think that any truth or righteous practise is rightly to be esteemed or neglected but that all the Theorie of the world and all the performances that can be wrought in particular duties may bee a matter of meere Hypocrisie in the professor and nothing else but an occasion of strife and disturbance towards those to whom our profession is addressed if the true aime of the holy profession bee not minded the teaching then of the aime of our profession by Gods blessing upon the word of his servants may rectifie the purpose of the hearers in their profession and cure the first and fundamentall cause of all our distempers and if once this radicall cause be taken away the secundary which is but a streame flowing from that fountain will soon be dried up by the heat of true love and sincerity which will take possession of the affections of those that in the Spirit follow Jesus Christ For as the second Cause of our Distempers viz. the want of The Remedy of the second Cause of our Disease Proportion in the Means used towards a through Reformation to produce the Effect intended thereby is an effect of the first So the second Remedy of that evil will be a consequence of the first namely the way of doing all things in love For he that aimeth at nothing in the way of his Profession but to follow Jesus Christ will find that he in his way of walking did proportionate all his undertakings to the end for which he did them by the manifestation of Gods love to those towards whom he did make his application And because there is little or no sincerity of Brotherly love apparent in the use of the Means which are set a foot for the advancement of a Religious Reformation amongst us therefore every thing which is done by many of us is altogether unsutable to the end for which it is performed for although the thing which is done be in it self never so good and just yet if the spirit of Divine love do not go along with the performance of the work there will be no proportion found therein to reach the end for which it is to be undertaken because there is nothing but love that can fit every thing to the good of those to whom it is done The Apostle saith that there is neither circumcision available in Christ Jesus nor uncircumcision but Gal. 5. 6. Faith which worketh by Love The object of Faith is Christ when we take him in the Covenant as our aime to be found in him and if this Faith hath any life in us and is not a meer verball profession it will be operative in that Love wherein He did all his works amongst men and towards his Father The Apostle speaking of the Rule by which we should walk as children of God giveth us this charge Ephes 5. 2. Walk saith he in love as Christ also hath loved us and hath given himself for us If then our aime is Christ it will appeare that the chief thing wherein our conformity with Christ must stand will be the exercise of love towards the Brethren for Gods sake and of Holinesse to be separate from the world and when we shall reflect upon the use of the Means which are set afoot and put in the hands of most men for the advancement of our Reformation we shall find that nothing is so much wanting both in the framing of the counsels and in the execution of the works as the spirit of Brotherly love and of Holinesse and where these two are deficient in those who act a Reformation what can the event be other then disorder and confusion Some Act altogether by the way and in the means of Christian liberty some by the way and in the means of Christian Authority but because neither of these for the most part are acted by the spirit of love to one another or by the spirit of Holinesse to bee seperate from the world and from their owne interests in what they doe therefore they act nothing for but against one another as if Christian Liberty and Christian Authority were things altogether inconsistent and so the means which should advance both the one and the other part of our spirituall constitution are not only ineffectuall but offensive and destructive to each other because neither the desire of liberty nor the pretence of Authority are put forth in the spirit of love to serve others thereby in true Holinesse but a certain interest of state is rather look't upon both wayes which makes both the path of Liberty and of Authority to become unchristian to those that walke therein with partiality and worldly aimes and this is the only cause why all our works and proceedings of this nature doe miscarry because many of those that are the Actors thereof in making use of the means doe not for the most part minde the golden Rules
the institution of the Ordinance Thirdly he declares unto them what the meaning of their action was in imitating that which Christ did and remembring what He said Christs actions and speeches are distinctly related in respect of the time and in respect of the things done and said by him at that time The time was the night wherein he was betrayed That the Lord Jesus in the same night wherein he was betrayed v. 23. The things done and said by him relate the two parts of the Ordinance the first concerning the Bread the second concerning the Cup. Concerning the Bread he did three things He took it he gave thanks over it and then brake it v. 23 24. Took bread and when he had given thanks he brake it Concerning the Bread he spake three words First a word of command Take and eat Secondly a word of institution and consecration shewing what was meant by the bread This viz. bread is my Body which is broken for you And thirdly a word of direction instructing them what to do and to what end they should do it Do this in remembrance of me v. 24. Concerning the Cup he relates in like manner that which the Lord did and said That which he did is expressed in these words After the same manner also he took the Cup when he had supped v. 25. That which he spake is in these words saying this Cup is the New Testament in my Blood Here is the word of institution and consecration And This do ye as oft as ye drink it in remembrance of me this is the word of commandement and of direction v. 25. Hitherto the Apostle hath delivered what Christ did and said at the appointment of this ordinance Now in the verse following he delivers unto them doctrinally what the true meaning and intent of their action is in celebrating the Lords supper For saith he as often as ye eat this bread and drink this cup ye shew the Lords death till he come As if he had said Christ having thus appointed his last supper to be celebrated by the breaking of bread and partaking of the cup for a remembrance of him and of that which he hath done for us your imitation of him in this ordinance in the nature of it is a shewing forth of his death a testimoniall of your faith in his death till he come again to receive you into life This is the doctrine which is delivered concerning the Ordinance it self as it is to be celebrated in imitation of Christ Followeth the doctrine delivered concerning the way to do this worthily both in respect of every Member by himselfe in particular and in respect of the Body of the Congregation in common The particular Members are taught 1. What the guilt is of unworthy partaking 2. How this guilt is to be avoyded 3. What the punishment of unworthy partaking is with the cause deserving it and the effect following thereupon 4. And how both the punishment and the dangerous effect of it is prevented Concerning the guilt of unworthy partaking the Apostle doth inferre it as a consequence from the foregoing doctrines thus vers 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. That is Seeing the Lord hath ordained that the eating of this his bread and the drinking of his cup shall be the memoriall of his body broken and of his blood shed for us therefore if any man doth not partake thereof answerably to this end and as it becommeth those that celebrate the memoriall of his death till his comming he shall be guilty before the Lord of his body and blood as if he were one of those that dealt with him unworthily and put him to death with wicked profane hands The way to avoyd this guilt is to come with a previous examination of ourselves this is taught v. 28. in these words But let a man examine himself and so let him eat of that bread and drink of that cup. As if he had said But if you will free your selves from this guilt you must come with due preparation of heart unto the action of the Lords supper and this preparation must be a tryall of your state in the presence of God so as to approve your selves in all things to be answerable unto his will in fulfilling the purpose of this ordinance Concerning the punishment due unto the unworthy partakers the Apostle teacheth them that it is the judgement of damnation v. 29. For saith he he that eateth and drinketh unworthily eateth and drinketh damnation to himself As if he had said Be carefull thus to examine and approve your selves in the use of this ordinance unto God to answer his will for if you do not so but come unworthily you shall by your eating and drinking procure a judgement of damnation to your selves as a just punishment of your sinne The cause deserving this punishment is their neglect of respect and reverence due to God and his ordinance the Apostle calls it v. 29. the not discerning the Lords body that is the want of care and respect due to the body of the Lord not taking notice of the dignity and worth of it nor discerning Gods purpose in offering it to us but using it as a common thing doth deserve this punishment The effect following upon this cause in them was that many of them were weak and sick and asleep v. 30. For this cause saith he many are weak and sickly among you and many sleep As if he had said And because the punishment of condemnation is due unto you therefore God doth afflict you to shew his displeasure with outward judgements upon you in the flesh The means to prevent these evils are two the first is our duty which may prevent the temporall chastisement the second is Gods dealing with us to prevent the eternall punishment Our duty is to judge our selves whereunto a promise is made that if we perform it we shall not be judged of God v. 31. For if we would judge our selves we should not be judged As if he had said These judgements of God befall unto you because you take not heed to your wayes in his service for if you did judge and condemne your selves by repentance for your faults God would not thus judge you with such chastisements Gods dealing with us to prevent the eternall evill of the deserved punishment is by such chastisements to free us from being condemned with the world v. 32. But when saith he we are judged we are chastened of the Lord that we should not be condemned with the world As if he had said However these chastisements are justly inflicted and judgements befalling us for want of care to judge our selves and shew that we deserve damnation yet God doth not inflict them otherwise then as a Father doth to correct us and chastise us in love that we may not be condemned finally with the world Thus he
first in Antioch Ephes 3. 15. Of whom the family in heaven and earth is named to call b upon him b 1 Cor. 1. 2. All that in every place call upon the name of Jesus Christ by calling him c their Lord c 1 Cor. 12. 3. No man can say that Jesus Christ is the Lord but by the Holy Ghost 2. By a Church is meant a congregation of such men called and gathered together by the Word Mat. 13. 37. till 44. to be d separate from the world d 2 Cor. 6. 17. Come out from them and be ye separate saith the Lord and I will receive you Revel 18. 4. Come out of her viz. of Babylon my people and in the use of all Christs ordinances to be an habitation of God through the Spirit Ephes 2. 19 20 2â— 22. 3. The duty of Christians as visible professors of Christianity doth stand in a threefold Relation The first is to the Church as it is the Body of Christ The second is to the Eldership of that Church The third is to the Members thereof Of the first viz. Duties relating to the Body of Christ 4. All Christians that glory in the name of Christ ought to appeare e for him amongst men e Matth. 10. 32 33. Whosoever shall confesse me before men him will I confesse also before my Father which is in heaven but whosoever shall deny me before men him will I also deny before my Father which is in heaven And they ought so to appeare as he hath appointed and not as they think good or as men appoint Mat. 15. 9. In vain do they worship me teaching for doctrines the commandements of men 5. Those that will appeare for Christ ought to apply themselves to some particular Congregation professing Saintship as Members thereof Mat. 12. 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Mat. 11. 28 29. Come unto me take my yoke upon you Gal. 6. 10. Them who are of the houshold of faith 1 Joh. 2. 19. They went out from us but they were not of us c. Isa 8. 16. Binde up the Testimony and seale the Law among my disciples 1 Cor. 1 2. Vnto the Church of God which is at Corinth to them that are sanctified called to be Saints 1 Cor. 12. 27. Ye are members in particular 6. It is foretold that there should be many Congregations in the Church of the Gospel and yet all upon the same Mount Sion and under the same defence and by Gods appointment to be as one Body Isa 4. 5. Vpon every dwelling place of mount Zion and upon her assemblies there shall be a cloud and smoak by day and the burning of a flaming fire by night Joh. 10. 16. Other sheep not of this fold them I must bring there shall be one fold and one shepherd 7. Now to understand the Relation which believing Professours have unto the Church three things are to be considered First how every Believer doth stand as to a particular Congregation Secondly how one Congregation doth stand as to another in respect both of the Members and of the Rulers thereof And thirdly how Believers should apply themselves unto particular Congregations and be received therein by their Elderships 8. All Believers are baptized by one Spirit into one Body Of the first head how believers stand in a particular congregation 1 Cor. 12 13. and in that one Body they are called to the enjoyment of the Peace of God Coloss 3. 15. and therein by God set in their severall places 1 Cor. 12. 18. and made members one of another Rom. 12. 4 5. and joyned and compacted together by joynts under their head Christ Jesus Ephes 4. 16. whose Body is every congregation of believers 1 Cor. 12. 27. Now ye viz. Corinthians are the Body of Christ Rom. 12. 5. So we viz. Romans are one Body in Christ And the Church universall Ephes 1. 22 23. the head over all things to the Church which is his Body the fulnesse of him that filleth all in all 9. From hence it is evident that every believer is not only bound to make open profession of his faith as is f required Rom. 10. 9 10. f If thou confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation but that in so doing he is bound to appeare in the communion of g Saints standing in one body fast together with others striving for the Faith of the Gospel Phil. 1 27. g Ph. 2. 1 2 4. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit be ye like-minded having the same love being of one accord of one mind look not every man on his own things but every man also on the things of others And by this conjunction of Believers when an Eldership is rightly set over them particular Congregations are constituted As Act. 14. 22 23. The Apostles having converted the Gentiles to the faith ordained them Elders in every Church with prayer and fasting 10. As single Believers are bound to associate themselves one to Of the second head how congregations doe stand one to another another so ought every congregation of Believers to associate it self to its neighbour-congregation by the very same rules bands by which particular Christians are bound to joyn themselves one to another For if all Believers in the world are baptized into one Body 1 Cor. 12. 13. and if all are called to the Peace of God in that one Body Col. 3. 15. and are bound to endeavour the Vnity of the Spirit one towards another in the Bond of that Peace because there is but one Body of Christ in all the world Ephes 4. 1 2 3 4. which is homogeneall that is of the same kinde in all the members thereof And if this whole Body is to be fitly joyned and compacted together by that which every joint supplieth Ephes 4. 16. Then ought none of all the congregations of Believers to stand separate one from another but are bound to unite themselves by their joynts that is their Officers so neer as possibly they can in all Spirituall relations for their mutuall edification in love Ephes 4. 16. 11. So then every true Believer that hath made open profession In respect of their Members of his faith by being a member of any one Congregation hath a right of membership unto all the congregations of the world because all are but one in Christ Gal. 3. 28. and all have one and the same accesse unto the Father and are fellow-citizens and of the same houshold of Faith Ephes 2. 19. 12. It is then contrary to the mind of Christ that those who make profession of the same faith and worship in the same way should stand
either single by themselves and not imbodyed with other professors or stand so imbodyed with some as to be disjoynted from other bodies of the same profession 13. Nor ought any Church-officers to take upon them such a In respect of their Officers Relation to any particular Body as to think themselves obliged unto none but unto the members thereof in their Ministeriall charges for if they do so they make themselves to be no joints in the body of Christ which every officer is bound to be and they hinder the compacting of the whole together which is contrary to the end of their imployment Ephes 4. 13. 16. and they open a door to the cunning craftinesse of men who lie in wait to deceive that it may seduce the simple and plain-hearted believer and unsettle him Ephes 4. 14. Rom. 16. 18. 14. All Christians applying themselves unto a particular Of the third head how beleevers should apply themselves to a particular Congregation congregation ought to come thereunto free willingly in the beauty of holinesse Psal 110. 3. and not upon any other considerations then the love of Holinesse Psal 84. 15. If any that are eminent in the world do stand upon the points of Honour thinking that they have a right to the priviledges of the kingdom of Christ by reason of their places in the world and that it would be unbeseeming to them to offer themselves to be admitted into a particular congregation They do greatly mistake the nature of Gods kingdom the state of true Honour for none are truly excellent honourable but h Saints h Psal 16. 3. The Saints that are in the earth and to the excellent in whom is all my delight and the Godly whom God hath set apart for himself Psal 4. 2 3. Now the Kingdome of Christ is not of this world Ioh. 18. 37. nor can it be entertained with the worldly respects i of persons i Jam. 2. 1 2. My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons For if there come into your Assembly a man with a gold ring in goodly apparell and there come in also a poore man in vile raiment v. 3. and ye have respect to him that weareth the gay cloathing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstoole v. 4. are ye not then partiall in your selves and become judges of evill thoughts Because the world and all that is in it is either wholly opposite k unto Christianity and doth lie in wickednesse 1 Joh. 5. 19. k Gal. 6. 14. But God forbid that I should glory save in the crosse of the Lord Jesus Christ by whom the world is crucified unto me and I unto the world 1 Cor. 3. 19. The wisdome of this world is foolishnesse with God or else at the best l subordinate unto it l 1 Cor. 3. 22. whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods As if he had said Christ is subordinate unto God ye are subordinate unto Christ the world and all things in it are subordinate to your use in reference to Christ Therefore it can be no disparagement to any in the world to apply themselves to Christ in his ordinances but it will be their greatest honour to exalt him for such as confesse him before men he will confesse before his heavenly Father and his holy Angels Mat. 10. 32. Luk. 12. 8. 16. Nor do the Saints by their profession of being separate from the world make voyd any of the lawes of nature because they are commanded to be subject unto every ordinance of man for the Lords sake 1 Pet. 2. 13. And the Lord of glory himselfe though not bound did submit by paying tribute unto the ordinance of Caesar Mat. 17. 24 25 26 27. and hath commanded all to give unto Caesar what is Caesars and unto God what is Gods Mat. 22. 15. till v. 22. Now to Caesar is due m submission and n honour m Rom. 13. 1. Let every soule be subject to the Higher powers 1 Pet. 2. 13. Submit your selves unto the King as supreme or unto Governours as unto them that are sent by him n 1 Pet. 2. 17. Honour the King As then by the Kingdom of Christ none of the great ones of the world lose any respect due unto them but rather receive an increase of Honour so they ought not to refuse to yield unto Christ the respect which is due unto Him and his Kingdom for by giving themselves up to it they are set above themselves that is out of the world and the respects of it 17. Every one then that will be called a Christian whatsoever they are amongst men it maketh no matter God accepteth no mans person is bound as a Christian to offer himself to be imbodyed into a Congregation and to partake of the priviledges of the houshold of Faith and ought professedly to o subject himself unto the Gospel o 2 Cor. 9. 13. They glorifie God for your professed subjection unto the Gospel of Christ and give p himself over unto the Lord and by the will of God unto that Eldership whereunto he doth make his application p 2 Cor. 8. 5. They gave their own selves unto the Lord and unto us by the will of God Act. 2. 41 42. There was added viz. unto the Church three thousand soules and they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers 18. Such as offer themselves in this manner unto the Eldership And how they should be received therein ought to be received without much q difficulty or scrupulosity q Rom. 14. 1. Him that is weak in the Faith receive you but not to doubtfull disputations even as Christ r received us r Rom. 15. 7. Receive ye one another as Christ also received us to the glory of God And such as come to him he saith he will in no wise cast out Joh. 6. 37. 19. Now concerning the outward form and manner of admitting Professors unto the holy Communion and distinguishing them from those that are without we find nothing distinctly enjoyned in the Word or extant in the practice of the Apostles Therefore that which may concern this matter is conceived to be left free unto the discretion of the Eldership as they shall think it most fit for the edification and capacity of those with whom they have to do And herein the customes of the Reformed churches in respect of circumstantials are found to be different yet in the main their agreement is this 1. That every one who for the first time is to be admitted unto the Holy communion is to be examined in respect of his knowledge and conversation although from his infancie he hath been borne baptized and bred in the
Congregation 2. If he come from abroad having years of discretion and judgement fit to examine himself it is expected he should have a testimoniall of his former life and conversation and of his diligence in attending the Ordinances in the place where he hath lived And being found knowing in the fundamentall truths of Christianity he is desired First to declare that his purpose is to live and die in the communion of the Reformed churches Secondly to promise that if he should conceive any scruples of the Doctrine that is taught in the Reformed churches he shall not conceale his doubts and fall away from the Fellowship into which he is received but make the same known unto his Teachers to receive satisfaction therein Thirdly to oblige himself to use all carefull diligence to honour and adorn his profession with his life and conversation and to avoyd all occasion of scandall Fourthly and lastly to promise to submit himself unto the Rules of Church-discipline according to the Word and to respect those that are set over him in the Lord. All which he is engaged to do by word of mouth and by giving his hand unto the Eldership In some places this admission of Members is left to the Pastor to be performed in private yet so as the reception of the party must be notified unto and ratified by the Eldership In some places all is done before the whole Eldership In some places also the names of those that are admitted are published unto the whole Congregation from the Pulpit Of the second viz. Duties relating to the Eldership 20. Such as have given up their names unto a Congregation to be under a Pastorall charge and the government of an Eldership ought to hear s the voice of their Pastors s Joh. 10. 3. The sheep hear his voice To t follow them t Ibid. v. 4. The sheep follow him for they know his voice To continue u in their fellowship and not to follow strangers u Act. 2. 42. They continued stedfastly in the Apostles doctrine and fellowship Yet by this they are not deprived of the liberty of hearing others besides their own Pastors that they may x prove all things and hold fast that which is good x 1 Thess 5. 21. Prove all things hold fast that which is good 21. They ought to obey their Rulers y submit themselves unto them that their work may be done with joy and not with grief y Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch That they may do it with joy and not with grief 22. This obedience and submission ought not to be formall but hearty proceeding from z a high esteem of them in love for their works sake z 1 Thess 5. 13. Esteem them viz. those that labour and are over you in the Lord and admonish you very highly in love for their works sake 23. As an inward affection and esteem so an outward care for their Rulers is requisite in Professors They ought then to communicate unto those that teach them in all good things Gal. 6. 6. counting all that Rule well worthy of double honour but especially to provide maintenance for those that labour in the word and doctrine 1 Tim. 5. 17. because the Lord hath ordained that those who preach the Gospel should live of the Gospel 1 Cor. 9. 14. 24. They ought to mark and avoyd all Teachers that cause offences and divisions amongst them Rom. 16. Of the third viz. Duties relating to their Fellow-members 25. They ought to consider their fellow-members to provoke them to love and to good works not forsaking the assembling of themselves together as the manner of some is Heb. 10. 24 25. 26. They ought to hold forth the word of life and shine as lights in the world in the midst of a crooked generation Phil. 2. 15. 27. To this effect they ought to do all things without murmurings and disputings that they may be found blamelesse as the children of God Phil. 2. 4. 28. They ought to serve their brethren through love Gal. 5. 13. and not to please themselves but others for their good to edification Rom. 15. 1 2. 29. They ought not either to despise or judge one another for matters which God hath left free either to be done or not to be done according as God doth give every one the measure of faith Rom. 14. the whole chap. 30. They ought to withdraw themselves from every brother that walketh disorderly and is a busie body 2 Thess 3. 6 11. yet they ought not to count him an enemy but should admonish him as a Brother ibid. v. 15. CHAP. IX Certain Rules concerning the Administration of the LORDS Supper for the decent ordering of the action Offered to the consideration of those that scruple at the gesture of Sitting 1. IT is not lawfull for us in Gods worship to do what we think good in our own eyes but what is most agreeable to his will 2. For if we know not what his will is we cannot worship him in Faith 3. If we worship him not in faith we cannot please him 4. And if we please him not we cannot expect a blessing upon our performance 5. Therefore to be sure of a blessing we must know and carefully observe that which is most answerable to his will in things belonging to his worship 6. Now to know and observe this in the Sacrament of the Lords supper Christs practise in the institution thereof so far as he would have us to imitate the same and his intention in commanding us to imitate him therein is to be considered 7. The necessity of considering Christs practise and intention in this matter doth arise from the Apostles commandement who doth herein very distinctly referre us unto Christ himselfe for a warrant of that which is to be done saying that in this matter he delivered that which he received of the Lord 1 Cor. 11. 23. and that we ought to follow him so far as he is a follower of the Lord ibid. v. 1. 8. Therefore we are bound to look unto Christ in the first place and to the Apostles afterward with a reference unto the Lord because finally our faith must rest only in the Lord as the object thereof and the end and use of the Apostolicall ministery is to call us unto communion with them that by them we may have communion with the Father and with his sonne Jesus Christ 1 Joh. 1. 3. For we are sure that in following him and fulfilling his intention we do nothing amisse because He is the Way the Truth and the Life Joh. 14. 6. 9. Christs practise then in the institution of his Supper in that which is to be imitated is this First he took the Bread and by giving speciall thanks over it he separated it from the common to a holy use then he brake it and gave it to his disciples and commanded them to eat thereof Secondly he took the Cup which in like