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A55488 Trin-unus-deus, or, The trinity and unity of God ... by Edm. Porter ... Porter, Edmund, 1595-1670. 1657 (1657) Wing P2986; ESTC R9344 109,855 214

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Hoc praestat timor Dei ut alios timores contemnamus and St. Ambros speaking of the burning of the Martyr Laurentius saith e Ambr. Serm. 19. n. 41 Ma●or slamma intrinsecus est The fear of God overcometh all humane fears and the fire of Gods Spirits within us wherewith our hearts burn is more ardent then the flames of Tyrants as cruel Antiochus was told by a Martyr f Ioseph de Macab Ignis tuus frigidus est O Magister crudelitatis i. e. That the Tyrants fire was but cold in respect of this Heavenly flame Thus doth the Scepter and Kingly power of Christ appear most in our weakness and this is the method of his Kingdom in this world But of the carnal domineering insulting ruffling and ranting Kingdom which Millinarians dream of Christ saith My Kingdom is not of this World SECT III. Of Christs Kingdom and Acts in Heaven of his Melchisedechical Priest-hood there The manner of his intercession Advocate-ship and Mediatorship for us in Heaven That it is not by sacrificing or praying for us there What Priestly act he there performeth WE are next to inquire whether Christ since his ascensiō hath any Kingdom or Dominion in Heavē what he hath done there all this while for the English Socinian Commenter on the Hebrews tells us that this Epistle is a The Preface a. 3. the History of Christ in Heaven which is true in part although himself have depraved it but so are also other parcels of Scripture as may thus appear in his ascension he was attended and proclaimed King by Angels as Justin. Origen Jerom. Ambros and Chrysost understand these words Ps 24. 7. Lift up your Psal 24 heads O ye gates or O ye Princes and the King of glory shall come in for although as he is the Son of God or God the Word he was in Heaven before yet his humane nature was not there before his ascension as is well expressed by b Ruf. in Symb. apud Cyp. Ruffinus Ascendit ad Coelos non ubi verbum Deus ante non fuerat sed ubi verbum caro factum ante non sedebat being there he is said to have a Throne and that for ever and Heb. 1. 8. ever Ps 45. 6. a Throne is Kingly but this Throne is also on the right hand of God so it is the highest Throne thence he is said to give gifts unto men Eph. 4. 8. as The Holy Ghost at Pentecost was by him shed Act. 2. 3. So he gave Apostles Prophets Evangelists Pastors and Teachers Eph. 4. 11. to those more gifts are added Gifts of healing helps in government diversities of tongues 1 Cor. 12. 28. besides many other sanctifying graces to holy men and women He ●hewed himself to be in Heaven and at the right hand of God to the Protomartyr Act. 7. 56. out of Heaven he spake to Saul and restrained him from persecuting Act. 9. He is called a Priest an High-Priest and a Bishop he maketh intercession for us in Heaven Rom. 8. 34. Heb. 7. 25. He is our Advocate with the Father 1 Joh. 2. 1. And our Mediator 1 Tim. 2. 5. c. What Act of Priest-hood and what kind of intercession Christ performeth for us in Heaven and what is meant by his session at the right hand of God we will inquire anon but first his Kingly authority is to be shewed After the Passion and Resurrection of Christ and before his ascension he said All power is Mat 28. 18. given unto me in Heaven and in Earth These words are weighty The giving is meant only of a gift to his humanity thus That all power in Heaven and Earth which was naturally in the Son or Word before his incarnation is now by the God-head even his own God-head communicated to his humane nature being personally united with his divine nature so that now the Emanuel or Christ or the Word made flesh hath all power in Heaven and Earth the whole power of the God-head is in him There is nothing done by God either in Heaven or Earth but what Jesus Christ doth because there is none other God but that God which he is for he is the one and only God The Father and the Spirit are with him but one God whatsoever the Father doth he doth it by the Son and whatsoever the Son doth he doth it from the Father and by the Spirit and whatsoever the Spirit doth he doth it from the Father and the Son Christ saith The Ioh. 5. 17. Father worketh and I work this because the works of one are the works of both He saith again I can of my self do nothing 30. this he said because the Father and the Son are one therefore the works of the Son are the works of the Father also This is to be understood of the Essential or Absolute works of the God head but not of the Personal or proper works of each several person he saith again The Son can do nothing of himself but what he 19. seeth the Father do This is not so to be understood as if the Father did first perform a work to be as a Sampler or pattern for the Son to work by and then the Son after him should perform such another work but that the very same individual work of the Father is also the work of the Son for example The Father made the world so did the Son make the same world If this work be not the one and self same work of the Father and the Son then as Austin argueth a Aug. in Ioan. tract 20. Da mihi alterum mundum quem fecit Filius you can not shew me two worlds one of the Fathers making and another of the Sons making Indeed before the incarnation of the Son all the power in Heaven and earth was in the pure God-head residing in the Father Word and Spirit But since the Word or Son was incarnate all that power is communicated by the same God-head to the Son incarnate who is thereupon called Christ and Emanuel There is now none other King of glory but that God which is in Christ St. Iude calls him both The only Lord God and our Lord Iesus Christ Iude 4. Ioh. 5. 22. 27. therefore himself saith That the Father hath committed all judgment to the Son that is to Christ and this Son shall therefore in the end in his assumed and visible nature judg the world If it be said that his humane nature is a creature and therefore must always be subject to his God-head we answer that it is true but nevertheless the Emanuel i. e. The Divine and Humane Nature joyntly govern all things for so the body of a King is subject to the soul or will of the King yet the King consisting of a Body and Soul with both ruleth If it be said that the Father and the Holy Spirit do also reign and govern all things as well as the Son though neither the Father
Peter and S. Paul but said they What if St. Peter and St. Paul be also un-sainted what must we then do They were told that then they should dedicate their Churches to the Trinity which they did and so they stood at that time quietly e De Schism Angl. p. 92. This Story is reported by Nich. Sanders in his Book De Schismate Anglorum I do therefore here exhort both my self and others also that seeing the old Saints and even the Apostles themselves are not now adays vouchsafed the title of Saints although they cannot be unsainted because that is not in mans power and that the Churches named by their names and also by the Appellation of Ecclesia sanctae individuae Trinitatis do for all this suffer wrack and are bereaved of their rights and riches and left Mat. 24. 15. desolate as if the Abomination or Desolation were come upon us and for as much as we see that none of our outward stony Temples are either Persecution-proof or Reformation-proof Let us in the name of God consecrate and dedicate our own little Chapels our private Tabernacles and Temples of our Bodies and Souls to the everlasting Blessed and glorious Trinity that so they may abide firme for ever for then their riches will continue un-sequestrable there where Theeves cannot break through and steal Mat. 6. 19. By what hath been said I trust it appears That in the God-head there are Three Persons all Coequal Coessential and Coeternal and all to be invoked worshipped and glorifyed for see how the Apostle evidently expresseth this truth 1 Cor. 12. where speaking of the diversities of gifts of the Holy Ghost yet calleth the Author of those graces The same Spirit The same Lord. The same God which St. Ambrose also accordingly 1 Cor. 12r Elegantly expresseth thus f Ambr. de Dignit hom c. 2. Ipse Deus Tria est unumquodque horum Trium Deus est omnia Tria non Dii sed Deus est i. e. God is Three and every one of these Three is God and all these Three are not to be called Gods but God To this I must add one consideration more That the constant faith and confession of this Mysterious Doctrine of the Trinity is of such near concernment that without it all our endeavours will be but fruitless Now since God hath so plentifully revealed it under the Gospel as we also read in Origen upon Job if that Book be his g Orig. in Job lib. 1. p. 420. Quicquid fecerint homines si non in fide Trinitatis fecerint sine Causa agunt a quo enim recipient mercedem i. e. Whatsoever any man shall perform except he do hold the faith of the Trinity his labour is lost for who else will give him any reward Most doleful therefore must be the condition of unbeleevers whose labours though ever so morally specious yet they are but like one that runs swiftly in a wrong way as h Aug. in Psal 31. St. Austin thinketh but yet more deplorable is the state of those who do not only not beleeve or dis-beleeve but moreover slight and also blaspheme the holy Trinity with such foul language that I think unfit to publish and which caused Gregory Naz. to break forth into admiration of the patience of God k Naz. Orat. 13. O Trinitas Longanimis quae eos a quibus proscinderis tam diu toleras i. e. That it was admirable Longanimity in the Holy Trinity to endure such blasphemers so long And this impiety is yet more hainous when it is found to be among those that profess Christianity whereas indeed the denial of the Trinity is most truly by St. Austin accounted Judaism Into which l Aug. de Temp. Serm. 194. dangerous infidelity it is to be feared that more Christians will fall then the great endeavours of these times will convert Jews from it And this because so many Scandals or stumbling-blocks are laid in their way of which I take my self to be obliged to give some intimation to the Reader before I conclude this Treatise CHAP. VIII Scandalous practices against the faith of the Trinity by forbidding the worship of the Lord Jesus By dis-use of the Doxologies and of the Creeds in Baptism And by dissolving Episcopacy which is a disparagement of the Holy Ghost by whom Bishops were ordained Of Presbytery That is no sacerdotal Order but only an Office KIng Solomon adviseth Prov. 22. 28. Not to remove the Land-marks which our Fathers have set yet commonly in all prevailing Schisms or prosperous heresies the first act of Reformation is in removing all or very many of the former usances although they be ever so good useful and laudable St. Basil saith that in the Arian Heretical Schism a Basil de Spi● Sanc. ad Amphil c. 30. Omnes patrum termini loco moti sunt magna est inclinatio temporum ad Ecclesiae eversionem caligo ecclesias occupat unicus amicitiae finis est Id. Epist 1. 61. 65. ad gratiam loqui Erroris similitudo est res firma ad Seditionis societatem Quilibet est Theologus Episcopatus ad homines vernas devenit Patrum dogmata Apostolorum traditiones contemnuntur Recentiorum hominum inventa dominantur Pastores abiguntur Lupi in roducuntur Domus Oratioriae deseruntur Qui maxime blasphemant in populi Ediscopatum eliguntur Gravitas sacerdotum periit Christianorum nomine tecti sunt persecutores Nulla est apud judices iniquos cani capitis reverentia Thus he and much more also to the same purpose Concerning the abuses of those Hereticks in abolshing the good old Doctrines and Disciplines of the Church the abusing of the most Reverend Ministers and in bringing into that holy Office unlearned men and any Quicunque vult of the lowest of the people Now although the dangerous heresies of Arians and Socinians have been discountenanced both by the late Parliaments and also by the present Government and some of their writings condemned to the fire which acts are by godly men esteemed very commendable and are very comfortable unto them yet many Land-marks and excellent parcels of our Christian Religion and those things wherein the Church of England did correspond with the Primitive Church are of late in many places removed and disused as if they were either impious or Superstitious or of very little or no concernment although some of them are of very great use and necessary This is that which occasioneth many weak Christians to be scandalized so far as to be suspicious of the truth of the most high and necessary Doctrine of the most holy Trinity as namely First Concerning the God-head of Christ it might stagger the faith of many weaker Christians when they find it was commanded by order of a great and wise Council that No Declarat of the Commons in Parl. Sept. 9. 1641. Phil. 2. 10. man should bow his knee when the Name of Jesus was named