Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	person_n	trinity_n	2,522	5	9.8786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16497	God and man. Or, a treatise catechisticall wherein the sauing knowledge of God and man is plainely, and breifely declared, whereby such as are ignorant may be helped, to heare sermons with profit, to reade the Bible or other bookes with iudgement, to receiue the Lords Supper with comfort, to discerne betweene truth and error, with vnderstanding, and to giue an answere to their minister, or any other that shall aske them a reason of their faith, with readinesse. Collected out of the sacred Scriptures, and the most orthodoxe and best approued diuines ancient and moderne, for the good of such as desire to be made wise to saluation, and heires of eternall life. By I.B. preacher of the Word.	Boughton, John, preacher of the word.	1623 (1623)	STC 3410; ESTC S106544	88,185	194

Psal 36.6 Acts 17.25.28 Preseruer of Heauen and earth and of all things in them visible and inuisible I How many Gods be there B. 1 Cor 8.4 5 6. Gal. 3.20 1 Tim 2.5 No more but one onely I. What reasons can you giue beside Scripture to prooue the onenesse or vnitie of God B. There can be but one thing most perfect but one omnipotent one omnipresent one all-sufficient one first last and chiefest good But God is all and euery of these therefore it is impossible that there should be more then one onely Besides many Heathens by light of nature haue séene and acknowledged this truth I. 2 Cor. 1. ● 13 14. 1 Iobn 3.7 But the Scripture makes mention in many places of three namely the Father the Sonne and the Holy Ghost and affirmes each of them to bee God it seemes therefore that there are three Gods and not one as you affirme B. It is true indéede that as the Scripture witnesseth euery one of these you haue named both the Father the Sonne and the Holy Ghost are very God yet notwithstanding they are not thrée but one God B. How can they bee three and yet but one B. They are thrée in persons Gen. 1.26 3 22. Mat. 28.19 3.16.17 15.26 but one and no more in essence I. But if there bee three persons among men propounded whereof euery one is a man as for instance Peter Iames and Iohn can it be truly affirmed of them all that they are but one man B. No. But wee must beware of measuring the profound things of God by the leaden rules of mans hollow reason especially this Trinitie in Vnitie and Vnitie in Trinitie which of all other is a mysterie of mysteries and a secret to be adored but not curiously inquired into I. You said that God is one in essence and three in persons tell mee what these words import B. Exod. 3.14 Psal 9● 2 Rom. 1.20 The Offence of God is the Deitie or Godhead it selfe by which God from and by himselfe absolutely is and existeth and is distinguished from all other things whatsoeuer I. What is a person of the Deitie B. Heb. 1.3 Iohn 1.1 5.19.37 14.9 16. Col. 2.9 It is a subsistence in the diuine Essence hauing in it by nature the whole Godhead or diuine Essence but distinct from the other persons by a peculiar and incommunicable propertie I. How many persons are there in the Godhead B. p Mat. 28.19 1 Iohn 5.7 Thrée neither more nor fewer and those truly and really q Iohn 1.14.18.32 33 34. 5.17 18 19. Rom. 8.11 distinct one from onother the Father the Sonne and the Holy Ghost I. What is the Father B. The r Mat. 28.19 1 Ioh. 5.7 first person of the Deity hauing originall of none existing from himselfe and not from any other who of ſ Iohn 1.14 himselfe from t Pro. 8.22 23. Iohn 1.1 2 3. 8.58 euerlasting hath u Psal 2.7 Heb. 1.5 begotten his x Iohn 1.14.18 3.16.18 onely Sonne and y Ioh. 14.26 Ioh 15.26 together with his Sonne sendeth forth the Holy Ghost I. Why is he called the Father B. First in respect of Christ who is his z Heb. 1.2 Mat. 3.17 Sonne by nature Secondly of the faithfull who are all his a Ephes 1.5 Rom. 8.14 15. Sonnes by grace of adoption I. What is the Sonne B. He is the b Pro. 8.22.23 5.26 Mat. 11.27 second person of the Deity that in the c Iohn 10.30 17.21 22. vnitie of Essence is from all d Pro. 8.22 23. eternitie e Heb. 1.3.5 begotten of the f Rom 8.32 substance of the Father and together with g Iohn 15.26 Rom. 8.9 him sendeth forth the Holy Ghost and so hath done from euerlasting I. Why is he called the Sonne B. Because hee is begotten of the substance of God the Father Heb. 1.3 Phil 2.6 I. Why is he called the Word B. First because nothing in the world serueth so fitly to resemble and shadow forth vnto vs the manner of his eternall generation of his Fathers substance as doth the conceiuing of a word in the mind of man Secondly Iohn 1.18 because as men reueale their mindes one towards another by their words so the Father from the beginning of the world hath reuealed his mind and will concerning mans duty and saluation by his Sonne Iesus Christ Acts 10.43 Luke 24.27 Iohn 5.39.46 Thirdly because hee is the maine and principall subiect of the whole written word of God I. What is the manner of his eternall generation B. Deut. 29.29 This is a mysterie that cannot be comprehended and therefore may not be pryed into by the dimme eye of humane reason I. How prooue you that the Sonne is God B. The g He is called God Esay 9.6 Tit. 2.13 Lord Rom. 6.8.9 Lord of glory 1 Cor. 2.8 Prince of the King of the earth Reuel 1.5 King of Kings Lord of Lords Reuel 19.16 Lord of all Acts 10.36 The Prince of Life Acts 3.15 Iudge of quicke and dead Acts 10.42 He is also called Gods owne Sonne Rom. 8.32 and his onely begotten Sonne Iohn 3.16 c. names or titles the essentiall h Hee is said to bee infinite Mat. 28.20 Eternall Iohn 1.1 Reuel 1.11 Immutable Heb. 1.10 11 12. Omnipotent Reuel 1.8 Omniscient Iohn 21.17 c. Of most free power Mat. 10. and 5.21 properties i We are to beleeue and trust in him Iohn 3.14 15 16. To pray to him for things wee neede Acts 7.57.60 1 Cor. ● 2. To bee baptized in his Name Mat 28.19 Acts 2.38 To giue him thankes for benefits receiued 1 Tim. 1.12 The Angels themselues worship him Heb. 1.16 honor workes k First the Creation of the world is ascribed to him Iohn 1.3 Colos 1.16 Secondly the preseruing and gouerning the same Iohn 5.17 Colos 1.17 Thirdly working of true miracles Mark 16.20 Acts 3.6 7. Fourthly inst●tution of baptisme Mat. 28.18 19. Fiftly institution of the holy Supper Mat. 26.26 Mark 14.23 c. Sixtly Redemption of the world Mat. 1.21 Luke 2.11 Seuenthly Regeneration Mat 3.11 Iohn 1.33 Eightly Iustification Esay 53.11 Ninthly Remission of sinnes Mat. 9.6 Tenthly raising of the Dead Iohn 5.21.22 23. 6.39 40. Eleuenthly iudging the world Iohn 5.22 23. Rom. 14.9 10 11. Twelfthly giuing eternall life Iohn 10.27 28 30. Phil. 3.20.21 and actions of God are attributed to him in Scripture I. What is the Holy Ghost B. The l Mat. 28.19 third m Iob 33.4 Acts 20.28 Person of the Trinitie eternally n Iohn 14.26 15.26 Gal. 4.6 proceeding from the Father and the Sonne I. What is the manner of the proceeding of the Holy Ghost B. This is as the generation of the Sonne a secret inconceiuable I. Is there any difference betweene the generation of the Sonne and the proceeding of the Holy Ghost B. Yes doubtlesse

there is some difference betweene them but what it is Rom 11.33 is one of the vnsearchable things of God and a way of his past finding out I. What reasons haue you to prooue the Holy Ghost to be God B. The o Hee is called God 2 Sam. 23 2 3. Acts 5.3 4. names titles essentiall p He is eternall Gen. 1.2 Infinite Psal 139.7 8. Omniscient Esay 11.2 Iohn 16.13 Omnipotent Esay 11.2 properties q We are baptized in his Name Mat. 28.19 honor r It is affirmed of him that he created the world Gen. 1 2 3. Iob 26.13 He preserues the same Gen 1 2. Gouernes it Act. 16.6 Rom. 16.25 Workes miracles 1 Cor. 12.4.10 Calles Prophets and Ministers Act. 13.2 20.28 Reueales Gods will c. Iohn 14.26 1 Cor. 2.9 10. Distributes diuine gifts at his pleasure 1 Cor. 12.11 Leades into all truth Iohn 16.13 Foreshewes things to come Iohn 16.13 11.28 Regenerates Iohn 3.5 Gal. 5.22 Comforts Iohn 14.28 Acts 9.5 Iustifies 1 Cor. 6.11 workes and operations of God are attributed to him as well as to the Father or the Sonne in Scripture I. Why is the Holy Ghost called Spirit more then the Father or the Son since they are Spirits as well as he B. He is termed Spirit not onely because of his spirituall nature which is equally common to all the thrée persons but for that hee is spired and as it were breathed forth from the Father and the Sonne hee procéeding from them both I. Why is this title holy giuen to him more then to the other Persons who are of no lesse puritie and holinesse then himselfe B. 1 Cor. 6.11 2 Thes 2.13 1 Pet. 1.12 Because hée immediately sanctifies the elect and children of God I. What things are common to these three Persons B. The Essence all ſ As Eternity Immensity Immutability Omnipotency c. the essentiall properties and outward t As Creation Preseruation workes of the Diety respecting the creatures I. How are they distinguished among themselues B. First by their names the first person being called the Father Mat 28 29. the second the Sonne and the third the Holy Ghost Secondly by their order for the Father is the first Person because hee is the fountaine of the Diuinitie of the Sonne and of the Holy Ghost The Sonne is the second Person because the Deity is communicated vnto him of the Father by an incomprehensible generation The Holy Ghost is the third Person Mat. 28.19 1 Iohn 5.7 because the Deity is communicated vnto him from the Father and the Sonne by an incomprehensible spiration I. Is not then one of these Persons before another B. Yes in manner of existence but not in time there is an order among them but no priority or inequality but they are all Coessentiall Coeternall and Coequall I. Is not this order of Persons kept also in their outward workes B. Iohn 1.3 14. 2● 15.26 ● 19. Col. 1.16 Heb. 1.2 It is so for though all outward workes are done by the common will and operation of the whole Trinity yet so as the Father of himselfe worketh by the Son and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from the Father and the Sonne I. How are these three Persons distinguished among themselues B. By an internall incommunicable propertie I. What is the incommunicable propertie of the Father B. That he being of none hath from euerlasting begotten his Sonne consubstantiall to himselfe I. What is the incommunicable propertie of the Sonne B. That hee is begotten of the Father from all eternitie by an incomprehensible and vnspeakeable generation I. What is the incommunicable propertie of the Holy Ghost B. That from all eternity hee procéedeth from the Father and the Son I. What are wee further bound to know out of the Scripture concerning God B. His Workes especially his Predestination Creation and Prouidence Of Predestination I. IS there any Predestination Mat. 20.16 Iohn 10.26 28 29. Ephes 1.4.11 Iude 4. B. Yes certainely the Scripture in many places teacheth vs so I. Ought the Doctrine of Predestination to be taught B. Yea surely First because it is a thing u Deut. 29.29 Rom. 15.4 reuealed in Scripture Secondly it makes much for the x Rom. 9.22 23 Ephes 1.6.12 illustration of Gods glory Thirdly for the y 1 Thes 5 9 10 11. Luke 10.20 2 Tim. 2 19. consolation of the faithfull and fourthly for stirring them vp to z Rom. 12.12 Ephes 1 2 3 4. thankefulnesse to God in word and déede I. What is predestination B. It is the a Ephes 1.4 2 Thes 2.13 2 Tim. 1.9 eternall b Rom. 9.11.15 18.20 c. Ephes 1.5 frée c Rom 11.33 1 Cor. 1.25 wise d Mal. 3.6 Rom. 11.29 immutable and most e Deut. 32.4 Gen. 18.25 iust f 1 Thes 5.9 Rom. 9.11 decrée of God whereby before g Ephes 1.4 Iude 4. the foundations of the world were laid he hath h Rom. 9.22 33. 1 Pet 2.8 appointed all men to an euerlasting i Psal 16.11 Mat. 25 46. estate either of happinesse or k 2 Thes 1.9 Reuel 14.11 misery to the glory of l Rom. 9.17.22.23 Ephes 1.6.12 his mercy and iustice I. What bee the parts of Predestination B. Rom. 9.23.20 1 Thes 5 9. Two Election and Reprobation I. What is Election B. It is the decrée of God whereby he hath k Rom 8.30 Ephes 1.4 ordained some men to euerlasting life and the l Rom. 8.30 2 Thes 2.13 meanes that bring thereunto for the glory of his m Rom 9.23 Ephes 1.6.12 grace and mercy I. Why did God elect some to life B. Rom. 9.15 16. 18 c. 11.5 Luke 13.32 Onely for the meere good pleasure of his will I. Did hee not elect men for their foreseene faith and workes B. No. n Rom. 9.16 For election is the cause of o Acts 13.48 Tit. 1.1 faith and p Rom. 8.29 Ephes 1.4.2.10 workes in whomsoeuer haue them I. Are not all men elect B. No. Mat. 20.16 Iohn 13.18 Rom. 11.7 For then there should bee no election at all I. Can the Elect be certaine that they are predestinated to eternall life B. They q Luke 10.20 Rom. 8.16 38. c. 2 Tim. 4.8 can and ought to bee r 2 Cor 13.5 2 Pet. 1.10 giuing all diligence to make their election sure I. VVhat are the signes of an elect vessell whereby one may be infallibly assured that he is such an one B. The vndoubted fignes hereof are ſ Acts 13.48 2 Thes 2.13 Tit. 1.1 faith and constant t Ephes 1.4 Mat. 10.22 1 Cor. 15.58 holynesse of life which whosoeuer are in truth indued withall may yea and ought to be as certainely perswaded of their election as if God by some extraordinary reuelation or by his owne voyce from heauen

Ephes 2.2 Therefore called a strong men Mat. 12.29 and Lyon 1 Pet. 5 8. and Dragon Reuel 12.3 4. and Leuiathan Esay 27.1 and Prince of the world Iohn 12.31 14.30.16.11 and the God of the world 2 Cor. 4.4 wonderfull great yet so m Iob 1.12.2.5 6. 1 Kings 22.21 22. Mat. 8.31 32. Reuel 7.2 limited and restrained as they cannot doe what they would nor the least thing of all without the will and permission of God and therefore which is a singular comfort to all the Saints it is impossible that they should euer preiudice the n Mat. 24.24 Luke 22.31 32 saluation of any of Gods Elect yea or doe them so much as the o Iob 1 12.2.6 7. Marke 5.12 13. least euill in any kinde which God their heauenly Father will not haue befall them Of Prouidence I. VVHat is the third worke of God which you said wee are especially to learne out of the Scriptures namely his Prouidence B. The prouidence of God is a most p Heb. 1.3 powerfull action of God whereby according to his q Ephes 1.4 1 Cor. 2.6 7. eternall r Psal 147.5 Rom. 11.33 most wise ſ 2 Chron. 19.7 Nehem. 9.33 iust and t Psal 33.11 Heb. 6.17 immutable u Ier. 50.45 Acts 2.23 decrée he x Psal 36.6.40.2 Acts 17.25.28 preserues y Psal 104.14.27 28. Mat. 6.26.28 29.30 cares for and z Pro. 16.33 Mat. 10.29 30. gouernes the whole world all and euery thing in the same together with their a Gen. 26.50.19 20. actions disposing all to their foreappointed ends for his owne b Exod. 9.16 Rom. 9.22 23. glory and the c Gen. 45.7.50.19.20 Rom. 8.18 saluation of the Elect. I. Are the sinfull and wicked actions of men disposed and gouerned also by the prouidence of God B. Yes d Gen. 45.5 Acts 12.23 4 28. certainely for being omnipotent it is c Rom. 9.9 Ephes 1.11 impossible that any thing should come to passe which hee will not haue to be I. But will not this make God to bee the cause and author of sinne B. No. For hee f Rom 9.14 Iames 1.13 cannot sinne himselfe neither doth hee g Deut. 18.12 Psal 5.5 6 7. Esay 1.13 14. c. and 66.3 4 c. will approue or command sinne neither tempt perswade allure helpe prouoke or compell vnto it nor yet instils wickednesse into any but forbids extreamely hates detests and h Deut. 28.15 c. Leuit. 26.14 15 c. punishes the same Onely the i Acts 17 18. Ephes 1.11 action and as it tendeth to or hath some k Gen. 45.5 50.19 20. Acts 4.27 28 good adioyned with it is from God but the l Iames 1.13 14 15. 1 Iohn 2.16 euill and sinfulnesse thereof is from the wicked will of man m Gen. 20.6 Psal 119.10 destituted of Gods grace and giuen ouer to his n Psal 81.12 Rom. ● 24.26 owne corrupt lusts and the power of Satan the tempter o Ephes. 2.2 2 Tim. 2.26 Of Man I. VVHat are we to learne out of the Scriptures concerning man B. His fourefold estate or condition Of confection defection refection perfection First of innocencie by creation Secondly of misery by his fall Thirdly of grace by Iesus Christ And lastly of glory being immediately after death in his soule consummate both in body and soule againe reunited after the generall resurrection I. Who were the first parents of all mankinde B. Their names were Adam and Eue. Gen. 2.20 3.20 1 Tim. 2.13 I. Of what parts did they consist B. Of a body Gen. 2.7 Mat. 20.28 and an immortall soule I. Of what matter was the body of Adam formed Gen. 2.7 Eccles 12.7 Gen. 2.21 22 23. 1 Cor. 11.8 Gen. 2 7. Zach. 12.1 B. Of the dust of the ground I. Of what was Eues body formed B. Of one of Adams ribs I. Whereof were their soules made B. God inspired them of nothing I. How may the soule of man be described B. Thus. The soule is an p Gen. 2.7 Mat. 10.28 immortall q Eccles 12.7 Acts 7.59 spirit or a spirituall substance endued with r Gen. 2.20 Nehem. 8.8 vnderstanding ſ Deut. 15.15 Eccles 12.1 memory t Rom. 2.15 Heb. 13.18 conscience u Iohn 8.44 Rom. 7.19.21 will and x Deut. 6.5 1 Sam. 1.10.15 Mat. 26.38 Luke 1.47 affections y Gen. 2.7 Eccles 12.7 Esay 57.16 created out of nothing and immediately infused of God into the body to z Gen. 2.7 Acts 5.5.10 quicken it fit it for actions and together with the same to make the a Gen. 46.26 Exod. 1.5 person of a man Of mans first estate of Innocencie by Creation I. IN what estate were our first Parents created B. Gen. 1.27 Psal 8.5.49.20 In a most glorious and happy condition euen according to the image of God himselfe I. In what respects were they created after Gods image B. First in b Gen 2.7 Zach. 12.1 Exod. 1.5 Acts 7.14.59 respect of their soules in that as God is so are they of a spirituall simple intelligible incorporeall immortall inuisible nature also as he is but one in Essence yet diuers in persons so the soule of man is but one yet hauing sundry faculties Secondly Gen. 2.19 20.23 1 Chron. 28.9 Rom. 1.19.20.21 2.15 Col. 3.10 in respect of the diuine gifts and graces they were adorned with to wit singular wisedome and knowledge so that they rigthly and perfectly knew both themselues and God their Creator as also his will and workes euen the seuerall natures dispositions and properties of all his creatures Deut. 6.5 Eccle● 7.31 Mat. 22.37 38 39. Ephes 4.24 Also perfect righteousnes●e and holinesse so that neither in their mindes they did conceiue neither in their hearts desire nor with the members of their bodies act or commit during the time of their integritie any thing but that which was most consonant and agréeable to the will of God their maker Thirdly in respect of their dignity Gen. 1.28 9.2 Psal 8.6 in that they had soueraignty and lordship giuen them ouer all other creatures I. In what other things did their happinesse consist B. First Gen. 1.28 in that the loue and fauour of God was set vpon them Gen. 1.28 29. Ephes 4.18 Secondly in that blessed communion and fellowship they had continually with him Thirdly in their bodies which were indued with perfect health Gen. 1.31 2.25 9.2 Psal 8.5 49.20 1 Cor. 12.23 strength agilitie impassibilitie immortalitie with a princely maiestie most incomparable beauty and in a word with all perfections that might giue grace or glory to them the image of God though properly seated in their soules yet illustrating and most gloriously shining in their bodies also by the effects thereof Gen. 2.8 Fourthly in the place of their abode which was Paradise where they enioyed

so as nothing remaines of either but the bare formes shewes likenesses or apparances of them onely B. By no meanes but contrariwise I condemne and reiect it for a most grosse and palpable absurditie contrary to Scripture to reason to the truth of Christs humane Body to diuerse Articles of our faith to the nature end and vse of a Sacrament to the iudgement of our senses of ancient Fathers of whole Churches and holy Martyrs who haue sealed the contrary by their dearest bloud yea it is an inuention so infinitely monstrous as that the very Patrons and defenders of it are contrary one to another about it sighting like the Midianites each against his fellow and can no better agrée together then the false witnesses suborned against our Sauiour Christ I. What then will you make to be the meaning of those words when hee affirmes of the Bread that it is his Body and of the Cup that it is his Bloud B. They are not to be vnderstood neither substantially as if the Bread should be the very Body or the Wine the very Bloud of Christ neither may they bee vnderstood consubstantially as if the Body of Christ were included in the Bread and his Bloud in the Wine but they are figuratiue spéeches in which the names of the things signified are attributed to the signes thereof And the meaning of them is in effect thus much as if our Sauiour had said Those visible Elements of Bread and Wine doe signifie and represent vnto you my Body crucified and my Bloud shed for remission of your sinnes and are pleadges scales and assurances vnto you that as verily as you receiue these creatures of Bread and Wine into your bodies to their comfo●t and nourishment So you are as certainely made partakers of my very Body and Bloud spiritually by faith to the eternall comfort and saluation of your soules I. How doe you prooue that this exposition which you haue giuen is the true and genuine meaning of these words B. Because the e 1 Cor. 10.16 It is the vsuall Language of the Scripture speaking of Sacraments to call the signe by the name of the thing signified as Gen. 17.10 11. Rom 4.11 Exod. 12 11.13.27 1 Cor. 10.4 Tit. 3.5 1 Cor. 11.25 Scripture it selfe and ancient f Tertul. Lib. 4. cont Marc. Aug. cont Adimant Cap. 12. and Epist 23. Fathers so expound them Secondly this Exposition doth well consent with the g Luke 22.19 words of Institution with the h Concerning the truth of Christ his humane nature his Ascension session at the right hand of God c. Articles of our Faith and the i Which euer necessarily requires an outward visible signe and an inward inuisible thing signified thereby both which by this Exposition are ratified and confirmed to the Eucharist nature of Sacraments I. What are the actions to be performed by the Minister in the administration of this Sacrament I. Mat. 26.26 27. Luke 22.17 18.19 20. First to take the Bread and Wine into his hands Secondly to blesse and consecrate them Thirdly to breake the one 1 Cor. 11.23 2● 25. and powre forth the other Fourthly to giue them both into the hands of the Communicants I. Is the action of breaking the Bread an indifferent rite so as it may be admitted or omitted vsed or not vsed at the pleasure of the Minister B. No but it is a necessary Ceremonie not to bee neglected or passed ouer I. Why B. Because Christ himselfe the author and ordayner of this Sacrament Mat. 26.26 Marke 14.22 whose example we must k Mat. 11.28.29 follow gaue not the Bread whole but first brake it and then gaue it to his Disciples Secondly Luke 22.19 he expressely commands the breaking of it Thirdly the l 1 Cor. 10.16 Apostles and Pastors of the Church m As by the writings of the Fathers and Ecclesiasticall Histories doth appeare for many hundred yéers after them did euer obserue this Ceremonie Fourthly the whole seruice of celebrating the Lords Supper hath his denomination from this action Acts 2.42.46 20.7 and is often in the Scripture called breaking of Bread which certainely should not haue béene were it not a necessary rite that might not be omitted Fiftly it is a liuely and most effectuall representation of the breaking of the Body of Christ 1 Cor. 11.24 Gal. 3.13 Heb. 9 26 c. and of the bitter death and infinite torments he endured for our sinnes on which the whole hope and comfort of our soules depends and for memoriall and representation whereof this Sacrament was ordained I. What are the actions to bee performed by the Communicants or Receiuers B. Mat. 26.26 27. 1 Cor. 11.23 24 25. First to take the Bread and the Wine into their hands Secondly to eate the one and drinke the other to the nourishment of their bodies I. Is the Wine then to be administred to the People and they to drinke of the same as well as to receiue and eate the Bread B. Yes doubtlesse for Christ in the institution of this Sacrament Mat. 26 27. Luke 22.17 deliuered the Cup as well as the Bread to all his Disciples in that action holding the place not of Pastors but of the people and commanded them all to drinke the same Secondly the Apostle Paul not by any priuate motion 1 Cor. 11.28 but guided by the Spirit of God enioynes all Christians to communicate in both kindes Thirdly it is a part of Christs Will and Testament Luke 22.20 1 Cor. 11.25 ratified by his death and bloud-shed which by no meanes ought o Gal. 3.15 Heb. 9.16 17. to be violated that the people should partake of the Wine as well as of the B●ead Fourthly because els the people should haue but an halfe and insufficient See Iohn 6.54.55 66. not a full and perfect nourishment of their soules by Iesus Christ resembled and sealed to them in this Sacrament for our perfect and compleate bodily nourishment consists not in meate onely but in meate and drinke both together Fiftly the p 1 Cor. 10.21 11.26 27.29 12 13. Primitiue Church administred the Communion vnder both kindes to the people and it hath béene the constant custome of the Christian Churches so to doe for the space of more then a thousand yéeres together after the times of the Apostles Sixtly 1 Cor. 10.4 the Israelites dranke of the Rocke in the Wildernesse which in effect was the same Sacrament with ours Seuenthly the Bloud of Christ and Merit thereof appertaines no lesse to the people Acts 2● 28 1 Pet. 1.18.19 Mat. 20.26 being beléeuers then to the Pastors and Ministers and therefore the signe and seale thereof which is the Cup or Wine may be no more denyed vnto the one then to the other I What is it to eate the Flesh or Body of Christ and to drinke his Bloud B. Not to receiue and féede vpon his Body and Bloud