Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	godhead_n	person_n	unity_n	2,445	5	9.3406	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12120	The countryman vvith his houshold Being a familiar conference, concerning faith towards God, and good workes before men; fitted for the capacitie of the meanest. By R.S. preacher of the word at Arley. See the contents more particularly before the booke.	Sherrard, Robert.	1620 (1620)	STC 22427; ESTC S102598	97,338	274

all the rest of the faithfull haue amongst our selues from and vnder Iesus Christ our Head Parent How do you then communicate with the faithfull in the Lords Supper Child First g Ephes 4.1 2 3 4 5 6 15 16. I am confirmed in all such graces as other the Faithfull do receiue from Christ that they do also belong to me Secondly h Col. 3.14 Act. 2.41 42 c. 1 Cor. 12. 13. I binde my selfe in a speciall bond of Loue to practise all the duties thereof vnto them in generall as to the ioynt members of the same mysticall bodie and particularly to remember the poore Seruant Is there any change as the Papists say of the bread and wine into the naturall bodie and blood of Christ Scholler i 1 Cor. 11.26 27 28 29. There is a change of their vse but not of their substance Seruant What is their vse at that time Scholler Twofold First k 1 Cor. 11.26 a solemne shewing forth of the Lords death Secondly l 1 Cor. 10.16 17. with 11.27 29. the nourishment of our soules and bodies vnto euerlasting life Seruant Whence haue they that strength and vse Scholler m 1 Cor. 11.23 24 c. From the ordinance and blessing of Christ whereby they are consecrated to that purpose Seruant How do you proue that bread and wine remaine still in their owne nature after consecration Scholler n 1 Cor. 11.26 27 28 29. First the word of God calleth them so after Secondly o 1 Cor. 11.26 there must néedes be true outward signes Thirdly p Experience this consecrated bread and wine will corrupt in time Fourthly q The Reason is good vnles wee had a word of faith to build a matter of faith vpon we sée féele and taste nothing but bread and wine Seruant But seeing Christ saith This is my Bodie and This is my Blood why should we not beleeue that they are changed into his bodie and blood Scholler There are many reasons why we should not beléeue so Seruant Let vs heare some of them Scholler First the naturall sense of those words teacheth no such change Secondly Christ was neuer corporally present in any of the Iewish Sacraments Thirdly Christ was not corporally present in this Supper when he did first administer it Fourthly r Act. 3.21 Christs bodie shall not come downe from heauen till the last day Fiftly it possesseth but one place of a true naturall bodie wheresoeuer it is Sixtly it is absurd and wicked to hold that Christ hath many bodies and in many places at once and that men though Reprobates yea Dogs Cats and Mice may chew his flesh in their téeth Seruant Why are they then called his bodie and blood Scholler First because they are the Sacraments of his bodie and blood Secondly for the great similitude betwéene them And thirdly to assure vs more strongly of his spirituall presence Seruant Is it lawfull to with hold either the bread or the wine from any of the Communicants Scholler No for first the Lord Iesus ordained both and secondly there is necessarie vse of both Seruant What necessarie vse Scholler ſ Iohn 6.35 53 54 55 56. Act. 4.12 To shew that he is our full and sufficient foode Parent You said that Christ giueth himselfe and all his merits vnto euery true beleeuer in receiuing the Lords Supper Of fit and worthy Receiuers Child Yes t Luk. 3.8 20.35 Col. 1.12 Reuel 3.4 for the Lord in his frée Grace and Mercy estéemeth such to be worthy Receiuers Parent Shew mee more at large whom the Lord esteemeth worthy Receiuers Child They that are furnished with such Graces as are both necessarie and fit in this case and that do vse it as Christ hath appointed and as becommeth so heauenly mysteries Parent Which are those Graces that are most necessarie and fit Child These fiue First u Ioh. 17.3 Knowledge Secondly * 2 Cor. 13.5 a true and liuely faith Thirdly x 1 Cor. 11.31 Repentance newnesse of life Fourthly y Col. 3.14 Charitie towards men Fiftly z Luk. 22.15 Act. 8.36 an earnest desire to receiue this Sacrament Parent 1. Of Knowledge What knowledge is required at the least for the worthy receiuing of the Lords Supper Child Some true knowledge of God of his Law of his Gospell of our selues or our owne estate and of the Sacraments Parent What knowledge of God is required Child That there is a 1 Cor. 8.4 but one God b Gen. 1.1 the maker and c Act. 17.28 gouernor of all things and d 1 Ioh. 5.7 distinguished into the persons of the Father the Sonne and the Holy Ghost Parent What is God Pastor e Reuel 4.9 God is a liuing f Iohn 4.24 spirituall g 1 Tim. 1.17 eternall h Job 11.7 8 9. infinite and i Revel 4.8 most holy essence k Exod. 3.14 existing onely of himselfe in all perfection l Psal 135.6 Esai 46.10 11. Iam. 1.17 Mal. 3.6 as touching his will most absolute free and vnchangeable m Psal 147.5 Gen. 17.1 in his working all-sufficient for wisedome and strength n Mica 7.18 19 20. Ps 99.8 145.17 Exod. 34.6 7. and to his creatures most mercifull and iust Parent What is a Person Pastor o Iohn 14.9 16 17 18. 17.21 A distinct manner of subsisting in the Godhead Parent Declare vnto mee more largely how the one onely God is distinguished into three persons and how the three persons subsist in the one God which we commonly call the Vnitie in Trinitie and the Trinitie in Vnitie Pastor The three persons are so distinguished one from another that they are neither separated nor confounded either in themselues or in their working * A mysterie to be reuerently beleeued not curiously searched Hypostases inseratabiles Diuinitas indiuidualis personarum proprietates incommunicabiles Ioh 1.33 5.19 20 21 22 23. 8.16 17 18 19. 10.30 14.9 10 11 13 14 15 16 17 23 16. In themselues for First ech person hath the whole Godhead in it in such sort as the Vnitie of the essence or nature of God is neither diuided into parts nor destroyed Secondly ech person is coeternall coequall without difference of time or greatnesse Thirdly ech person is in and with ech other and possesseth ech other so that yet the Father is not the same with the Sonne or the Holy Ghost or the Sonne the same with the Father or the Holy Ghost or the Holy Ghost the same with the Father or the Sonne as touching their persons And fourthly ech person enjoyeth equall glory with other and ech hath euerlasting delight in other yet not the same but according to the distinct manner of ech persons subsistence in the Godhead In their working for though ech person doth the same things that the other do in euery thing that is done without absence or weaknesse yet