Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	divine_a	nature_n	unity_n	374	5	10.1849	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01638	A golden chaine of divine aphorismes written by John Gerhard Doctor of Divinitie and superintendent of Heldburg. Translated by Ralph Winterton fellow of Kings Colledge in Cambridge; Loci communes theologici. English	Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.; Cecil, Thomas, fl. 1630, engraver.	1632 (1632)	STC 11769; ESTC S103039	111,208	568

of Man by reason of the Identitie of Person 52 Suffering in like manner is not competent to the Divinitie by condition of Nature but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered 53 For the Word by assuming the humane Nature into the Vnity of Person appropriated Personally unto himself all the Properties thereof 54 That is expressed thus by Vigilius Lib. 2. contr Eut. God suffered not in the Propertie of Nature but in the Vnitie of Person 55 Again that Personall Vnion was made for the Office of the Mediatour 56 In which one Nature doth not rest idle or else privately worketh and apart the other doing nothing or somewhat else But each Nature worketh by Communication with the other 57 From hence it is that the names of this Office are competent to Christ and are praedicated of Christ according to both Natures 58 For the actions of both Natures do concurre to one common effect or perfection and the action is of both God and Man 59 The ancients call it a Coenopoeia or a making common and a Periphrasis or Circumloquution 60 Thirdly in the Office of Mediatour the humane Nature doth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Vnion unto the Word Therefore it both is also is called the organ or instrument of the Deitie not separated or divided but Personally united in which with which and by which the Word worketh in the Office of the Mediatour Damasc 3. Orthod fid cap. 17. 61 The Divine Nature in Christ inasmuchas it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuchas besides above and beyond its own Essentiall Properties it hath received Divine excellencies in and from this Hypostaticall union which excellencies it retaineth for ever 62 The Ancients call it Super-exaltation glorification participation of divine dignitie participation of divine power melioration riches ascent 63 That this collation of excellencies upon Christ was according to the Humane Nature the Scripture doth evidently witnesse and all the godly of old with great consent approve 64 When as therefore such things are said to be conferred by the Father upon the Sonne in time we must understand that they are conferred according to the Humane Nature 65 That so the relation may be between the Father giving and the Sonne receiving in time not in respect of the Divine Nature according to which he is Essentially one with the Father and doth likewise the same things that the Father doth Joh. 5.19 but in respect of the Humane Nature which is capable and hath need of these things 66 Now there are conferred immense and infinite gifts indeed to wit All power divine glorie all the treasures of wisdome a quickning efficacie power to execute judgement present rule in heaven and earth 67 Neither yet must we here once think of or imagine a naturall effusion of divine properties But as the Vnion is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffred no falling off of its own properties neither are those properties made proper to the flesh by this communication 69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person assumeth also the same Nature unto the communication of the divine properties that is In and with the Humane Nature and by it as by an Hypostaticall organ or instrument exerteth or sheweth forth its properties 70 Therefore the foundation of that Communication consisteth properly in the Assumption 71 For the Humane Nature did not assume the Divine But the Word is the Person assuming and in it and by it is the Humane Nature assumed 72 The union of the Natures is equall but so that in this union the Word is truely said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures is equall yet the condition of the Natures united is unequall 74 That the Flesh is glorified by the Majestie of the Deitie assuming that I know and confesse But That the Deitie suffred any injurie by the Flesh assumed that I deny August cont Fel. c. 11. 75 To conclude That communication was made in the very first moment of the Incarnation forasmuch as it is an Essentiall consequent of the union 76 Yet the state of his Exinanition or emptying of himself interceded for us and for our salvation 77 For Christ our Mediatour that he might suffer and die for us in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature 78 I say He did not shew it forth and yet I do not say that he was altogether without it He emptied himself not by laying aside his glorie and power altogether but by withdrawing the use of his splendour and glorie 79 To this State of his Exinanition or emptying of himself pertain his Conception his Being born in the wombe his Nativitie his Increase in Age and Wisdome his Obedience in the form of a servant even unto the death of the crosse and after that his Buriall 80 After the Exinanition followed Christs glorious Exaltation to which pertain his Descent into Hell his Resurrection from the Dead his Ascending into Heaven and his Sitting at the right hand of God 81 All which pertain to the Office of Mediatour for which that wonderfull Vnion was made of the Divine and Humane Nature and which also Christ fulfilleth according to both Natures 82 The diversitie or dualitie of Natures in Christ and the Vnitie of Person was available unto this That what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and what was not beseeming the Divine Nature in any wise that the Humane Nature might do or suffer 83 And so he was not to be one and another but one and the same both perfect God and perfect Man that by the Humane Nature he might pay what was due and by the Divine Nature effect what was expedient Anselm 2. Cur Deus Homo cap. 18. 84 Bare Man could not satisfie and God owed nothing Therefore God was made Man that he which owed nothing for himself might make satisfaction for us 85 This Office of a Mediatour Christ so executeth that he is unto us both a Prophet a Priest and a King 86 The Propheticall office consisteth in the Revelation of the Gospell and in the institution and conservation of the Ministerie 87 The parts of his Priestly office are Satisfaction and Intercession 88 The Kingdome of Christ is considered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his

conceive Lomb. 1. Sent. Dist. 37. 31 Neither yet must we conceive that God is as it were diffused through space of places by any corporeall substance so that he is half in one part of the world and half in the other and all in all But he is all in heaven all in earth every where all in himself and contained in no place August Epist. 57. ad Dard. 32 Neither yet suffereth he mixture with other things nor is infected by other things But he is within all creatures and yet not included without all creatures and yet not excluded 33 The Goodnesse Wisdome and Power of God is understood by his Providence over the creatures His Mercie Justice and Truth by the Government of the world whereby those which were more wise amongst the Gentiles were brought to acknowledge all these 34 In the book of Scripture concerning these and other attributes of God there are testimonies extant for number more for authoritie more waightie and for perspicuitie more cleare 35 Forasmuch as God is Immutable therefore these Attributes of God are not qualities in God but they are the very Essence of God Wisdome is not any thing superadded unto Gods Essence but his very Essence 36 There is nothing in God which is not God himself Bern. Serm. 80. sup Cant. 37 Let us understand if we can and as farre as we are able That God is Good without Qualitie Great without Quantitie Creatour without Indigencie Present without Position of place Containing all things without Habit Every where all without Place Everlasting without Time Making all things mutable and yet himself Immutable and suffering in nothing August 5. de Trin. cap. 1. 38 That there is One onely true God The Catholike Church beleeveth professeth being taught it of God himself in the Holy Scriptures 39 With this Vnitie of unities that I may so speak in the Divine Essence the Trinitie of Persons doth well agree without repugnancie The Father the Sonne and the Holy Ghost are that One onely true God 40 We say that there are Three Persons but not to the prejudice of the Vnitie in Essence We say that there is One God but not to the confounding of the Trinitie Bern. lib. 5. ad Eugen. 41 Doest thou demand how this can be Let it be sufficient for thee to beleeve that it is so To make search beyond the bounds and limits of the word it is Rashnes To beleeve that it is so as it is said it is Pietie To know it it is Life eternall Bern. l. d. 42 The Essence of the Father of the Sonne and of the Holy Ghost is all one but to be the Father and the Sonne and the Holy Ghost is not all one 43 I and my Father are one saith the Sonne Joh. 10.30 In that he saith One he hath respect to the Vnitie of Essence and delivereth thee from Arius In that he saith Are in the plurall number he hath respect unto the Distinction of Persons and delivereth thee from Sabellius August lib. 5. de Trin. c. 9. 44 Neither must we so think upon One God as to forget the glorie and brightnesse of the Three Persons Nor must we so distinguish the Three Persons but that still we have our thoughts upon One God Nazianz. Serm. de Sacr. Bapt. 45 Let us beleeve one Divinitie without separation of confusion distinct So that we neither think that there is a single Person in the Trinitie nor a threefold substance in the Unitie but so assigne a Pluralitie unto the Unitie that we take not an equalitie from the Trinitie August Serm. 29. de temp 46 The Father is made of none neither created nor begotten nor proceeding The Sonne is of the Father alone not made nor created but begotten The Holy Ghost is of the Father and of the Sonne neither made nor created nor begotten but proceeding Athanas. in Symb. 47 We must so avoid in these divine matters the name of diversitie that we take not away the Vnitie of Essence We must avoid the name of Separation and Division that we take not away the Simplicitie of the Divine Essence We must avoid the name of Disparitie that we take not away the Equalitie of Persons We must avoid the name of Alienietie or Discrepancie that we take not away the Identitie of Essence We must avoid the name of Singularitie that we weaken not the Deitie which being but One is common to the Three Persons 48 We must so avoid Termes of Vnitie that we take not away the Number of Persons We must so avoid Termes of Confusion that we take not away the Order of Persons We must so avoid the name of Solitarie that we take not away the Fellowship of the Three Persons Th. p. 1. q. 31. art 2. 49 It is well said by S. Augustine that the Essence is predicated of the Father of the Sonne and of the Holy Ghost but neither as a Genus of his Species nor as a Species of an Individuum nor as the Whole of its Parts but after another ineffable and incomprehensible manner 50 We must not therefore denie the Sonne to be Eternall because he is begotten of the Father For he is begotten from all Eternitie 51 The Eternall Father begetteth the Eternall Sonne 52 We must understand the Begetting of the Sonne without passion without time without flowing without separation Damasc. lib. 1. Orthod fid c. 8. 53 Notwithstanding the Sonne is properly said to be begotten The Word is properly the Sonne of God And therefore he is truely properly begotten of the Father 54 But observe both here and elsewhere whatsoever is translated from the creatures unto God is first to be purged from all imperfections and then at length that which is perfect is to be attributed unto God Zanch. 6. de trib Elohim cap. 7. 55 The sayings of the ancients That the Sonne proceeded out of the intellect or minde of his Father are not bitterly to be inveighed against for they intended chiefly to shew his impassibilitie in that he was begotten Nazianz. Orat. 2. de Filio Basil. sup 1. Joan. 56 Neither yet are these things to be stretched too farre but piously they ought to be expounded 57 To speak worthily of the Persons it surpasseth the strength of reason and goeth beyond the wit of man What it is to be Begotten what it is to Proceed I professe I know not Rob. Holcoth q. 10. determin referent Biel. 1. Sent. dist 13. q. un 58 Let us gather from what hath been said this Definition GOD is a Spirituall Essence Simple Intelligent Eternall True Good Just Holy Chast Mercifull Most free of Infinite Wisdome Power another from all creatures of the world and all bodies The Father Eternall who of his own Essence from all Eternitie begot the Sonne his substantiall Image And the Sonne begotten of his Father from all Eternitie And the Holy Ghost proceeding from the Father and the Sonne Creatour and Conserver of all things Redeemer and sanctifier of the Church one