Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	father_n	son_n	substance_n	392	5	9.2521	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03912	The image of God, or laie mans boke in which the right knowledge of God is disclosed, and diuerse doubtes besides the principal matter, made by Roger Hutchinson. 1550.	Hutchinson, Roger, d. 1555.	1560 (1560)	STC 14020; ESTC S104325	175,281	406

and vnbegot Who is called also for the same skil ametor and apator motherles and fatherles She witnesseth also that this god made heauen and garnished it with lightes made earth and the waters saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ther is alone one chief god which did make The heauen the sun the mone and eke the stares The steady earth and sea fluds that shake With all fruit bearing trees c. And that he is only to be honored and none other thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him only worshyp ye That ruleth the world alone Which hath from the beginning be And euer shalbe one And she bringeth a reason why for as muche as he is gouernour of the world and only without beginning ending An other Sibille also crieth that this is the voice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am one God my self alone And beside me God is there none Appollo also whom the folysh people for his wisdom supposed to be god worshipping him as God after his death when he was demaunded what God was made this aunswer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of himself and of none other Whom naught can hurt who neuer had a mother Whose name can by no meanes be ful exprest Who in the syre doth lyue and take his reste Lo this is God as for thangels and we Of this great God a right smal porcion be Be not discontent genle reader that I myngle the sayinges of Philosophers and Poetes with the veritie of the scriptures For Paul citeth Poetes to fortify Gods prouidēce saying In him we liue moue and haue our beyng as certein of your owne Poetes saye for we are also his generatiō the Prophetes also make relation of Giantes and of the valley of Titans Esay telleth of the maremaides and of the doughters of sparowes and Ieremy saith of Babilō that the doughters of Marmaydes shal dwel in it The wyseman also speaketh of thē Ezechiell mencioneth the destruction of Gog and Magod which all be spoken of much in Poetes The scriptures also vse to teach vs truth by fables as y e parable of trees in the boke of Iudges wytnesseth and many other But to turne to our matter there is but one God forasmuch as all men confesse hym to be a father both because he is the fountaine of all thinges and also geueth al necessaries to men as a father But it is against nature for any man to haue many fathers wherfore it is against natur to worship many gods He is a Lord also and a Maister for to hym belongeth to auenge and punyshe But no man can serue two Maisters Wherfor if God be to be honored he is one god not many If ther be many ther can be no God which only is to be honored But how can the father the son the holy ghost being thre be one God Truly because thei ar one mind one spirit one substance can not be seperate The father is as it were a plētiful spring or fountain the sonne is a riuer gushing out of it The father is the sunne Christ is the beame issuing out of it The beam can not be seperat from the Sunne nor the Riuer from the spryng Christ also is the hād of God and the holy comforter is his finger the hand and finger are not seperat from the body I wil declare this with a familier example If a father haue a sonne whom he loueth so muche that he maketh him ruler of his house yet y e house is said to be gouerned by one maister and ruler not many So the worlde is the house of one God the father and the sonne because they disagre nether in nature ne in will are one God The kinges image is called the king Christes image Christ and yet they be not two kinges nor two Christes so the father Christ are one God for Christ is the fathers image no dead image for he is life and resurrection nor counterfait for he is truth nor dumme for he is the word But the Arrians reply that as I say Dauid and Salomon ar of one substaunce and yet they be thre men not one man y t so albeit the father the sonne and the holy ghost be one in substaunce yet they are not one God I aunswer that Isay Dauid and Salomon are called thre mē not one man because euery one of them although they be of one substaunce hath a diuersitie in time in knowledge in bignes in place For there can be no vnitie where there is diuersitie But the father the son and the holy ghost are one god forasmuch as ther is no diuersitie amōg them They are al thre immortal of like knowledge maiestie not conteined in place but fillers of al places Many also are called by the name of mā as the lord is my helper I care not what man may do vnto me it is better to trust in God then in man But in men there is vnitie of certein thinges only as of nature or loue or faith General vnitie belongeth only to the father the sonne the holy ghost wherfore they be one God Further that the father and Christ are one God the prophet Esay teacheth saying the lord hath said moreouer the occupiers of Egipt the marchaūtes of the Morians Sabees shall come vnto thee w t tribute thei shalbe thine thei shal folow thee go with cheines vpon their fete They shal fal down before thee make supplicatiō vnto thee for god is in thee ther is no other God beside thee God the father speketh these words to Christ who is one God with the father for y e father is in him saith that ther is no god beside him If thou deny them to be one God thou deniest the diuinitie of the father who saith to Christ God is in thee ther is no God beside thee because he is in his son for it is written The father that dwelleth in me is he that doeth the workes I am in the father the father in me ther is no God beside him because thei both ar one God God is in god yet ther be not two Gods the Lord is in y e Lord yet thei be not two Lords for we are forbidden to serue two Lords Nemo potest duobus dominis seruire But both the father and Christ ar to be honored and serued For of Christ it is writtē that the thre wyse men kneled doun and worshipped hym and opened their treasures and offered vnto him giftes gold frankensence and myrre By gold confessing him to be a kyng by frankensence to be God and by myrre to be man nether ar they blamed therfore A womā of Cane worshipped him and obteineth her re●uest And Paul in the beginning of al

wil in assent consent and not in their substaunce nature and diuinitie to which I make answer that in al the scripture they can not finde vnum sunt spokē of thinges which differ in substaūce and nature Wherfore spoken of the thre persons thei proue thē to haue no diuersitie in ther nature if that be true thei must graūt of necessitie y t they be one God by nature S. Paul saith y t he y t plāteth he y t watreth vnū sunt are one ▪ Are they of diuers substaūce nature no verely for both of thē were men He speaketh these wordes of himself of Apollo for the cōgregation reioysed in them forbidding the Corinthians to reioyse in men and teaching them to reioyce in God only Wherfore these words Vnum sunt in this place are not spokē of things which differ in substaunce Let vs ponder other textes The same Paul vnto the Galathians saith Al you Vnum estis in Christo Iesu are one in Christ Iesu. He speaketh this of the Gala. whiche al were of one nature of one lompe and substaūce For they al were men of men Here thou seest also reader that these wordes vnum sunt are not spoken of thinges which differ in substaunce But the Arrians reply that y e Apostle witnesseth that he which is ioyned vnto the Lorde is one spirit yet he is not of the same substaunce that the body is The latin there is not vnum sunt are one of which I doe speake but Qui adheret domino vnus spiritus est he y t is ioyned to the Lorde is vnus spiritus one spirit For vnus ioyned with another word as with spiritus may be spokē of thinges which are of discrepant nature as i● is here but vnum sunt is neuer so spoken Search al the Bible through out and thou shalt find this to be true I graunt that the wordes vnum sunt be spoken often of assent in wil but only in those thinges which differ not in nature and substaunce And truly the father the son the holy ghost vnum sunt voluntate are one in wil and assent but also of one substaūce nature diuinitie forasmuch as vnum sunt are one is neuer spoken of things which differ in substaūce The Arrians replie further y t Christ praied for his elect vt sint unum that they may become one as he his father were one He doth not pray that they he the father may be one but that thei be one as he and his father be one both in nature and wil as it foloweth in thesame texte Vt omnes vnum sint sicut ●u pater in me ego in te ipsi in nobis vnum sint That they al may be one as thou father art in me I in thee that thei also may be one in vs. For mortal men can not be of the same substaunce that God is they may be one in God but not with God they may be one as the father Christ be but not of their nature that is the thre persons of the glorious trinitie are one in wyl assent substaunce also so the chosen after this life as they are now of one substaunce so shal they be then also not with God but in God of one assent cōsent wil not squaring one with another for thei shalbe al one in Iesus christ Christ shalbe al thinges in al and God shalbe all thynges in al whiche proueth Christ God vnum sunt is spoken here of the elect which differ not in substāce for they be men Therfore the father y e son the holy ghost ar of one substaūce diuinitie and if they be of one substaunce diuinitie they ar not thre Gods but one God as it is written Harken Israel the Lord thy god is one God He saith vnto Israel by Moises where are their gods wherin they trusted the fat of whose sacrifices thei eat and dranke the wyne of their vessels Let thē arise vp help you and be your shild Se now how I am alone that there is no God but I. I can kil make aliue what I haue smitten that can I heale I wil lifte vp my hand to heauen and say I liue euer If ther be many Gods their kingdom is deuided but the kingdom of God is euerlasting wherfore it is not deuided for euery kīgdom deuided shalbe destroied The hebrue word for God is Elohim whiche is not of the singuler number but of y e plurel For there be thre persones but it is alway ioyned with a verb singuler lest y t we shuld thinke there were many gods Moises vseth this word for the englishe which is God when he saith in the beginning god created heauē earth wherfore we may learne that the world is the workmāship of y e hole trinie This word is vsed cōmonly for god to signifie that whatsoeuer is done is the worke of the thre persones for as they be not seperable so they work vnseparablie The heathen supposed there were many Gods because it semed to them impossible for one to rule and gouerne all thinges yet they deuided the gouernance therof betwene thre geuing heauen and earth to Iupiter the seas to Neptune the lowe partes and hell to Pluto But the scriptures which is truth cānot lye testifieth that the thre persons without deuision without labour or payne without tyme gouerne al thynges for their workes be vnseperable If so 〈◊〉 there be many Gods then is there somwhat where in one of them doth differ from another Now if that be any good thing he is no God that lacketh or wāteth any thing y t good is For as he that nameth a kyng doth in this one word comprehend many excellent thinges so he that nameth God doth comprehend in this word an infinite sum of al good things We read of a certain ruler whiche called Christe good maister asking him what he shuld do to get and atchiue eternal life whom Christ rebuked saying why callest thou me good None is good but God only If God only be good thē al goodnes is in him as I haue proued in my first matter He is life is truth he is light he is strength he is health he is Thassos agathon that is a treasure heape of al goodnes And if that thing wherin they differ be an euil thing that can not be God y t hath any euil thing in him for he wil●eth no wickednes The Heathen which worship many Gods did do think no euill to come by thē by y e light which thei had of nature iudged thē to reuenge punish al that thei toke to be sinne Nowe if God be a rightuous punisher of vice he must be void of the same Wherfore naturall reason teacheth that there is but one God Doth not the noble and worthy Phylosopher Aristotle