Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	gift_n	lord_n	operation_n	869	5	8.9503	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19076	Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne, entytuled: Of the vocation and callying of all nations. Newly translated out of Latin into Englyshe, for the edifiying and comfort of the single mynded and godly vnlearned in Christes Church, against the late sprong secte of the Pelagians ... By Henry Becher minister in the Church of God ...; De vocatione ominum gentium. English.	Ambrose, Saint, Bishop of Milan, d. 397.; Prosper, of Aquitaine, Saint, ca. 390-ca. 463.; Leo I, Pope, d. 461.; Becher, Henry, fl. 1561.	1561 (1561)	STC 549; ESTC S100123	79,647	298

of the Lorde Esay the prophet speaketh likewyse of the spirituall rychesse whereof God is the aucthour Our saluacion commeth with treasures as for wisdome and godlynesse and nourture they come from the Lorde these are the treasures of ryghteousnes Also he speaketh these wordes of the depth of the riches of the wisdome knowledge of God whose goodnesse is preuented with the merite of no manne whiche hath measured the water with his hande the heauen with his spanne and the whole earth with thre fingers which hath wayed the mountaines in the skaoles and the rockes in the balaunce who hath knowen the minde of the Lorde or who hath bene hys counseller who canne instruct hym or of whom hath he asked counsayl and he hath taught hym Or who hath shewed hym iudgement or who hath shewed hym the waye of wisedome or who hath fyrst geuen to him that he may recompence him whereof also in the booke of Iob the words of the lord are red in the same sence sayinge who hath geuen to me fyrst that I should recompence him All thynges that are vnder heauē are mine Ieremias also sayeth on thys wise that a mā hath right wisdome from god O lord I know that it is not in mans power to order his owne way neyther is it in man to rule his own iourney Also the Lorde protesteth by the same Prophete that the conuersion of the hart to God is of God and he sayeth I will restore them vnto thys lande and I will newe buylde them and will not destroye them I wyll plant them and not pulle them vp I wyll geue them an heart that thei may knowe me for I am the Lorde and they shalbe my people and I wyl be theyr God for they shalbe conuerted vnto me with theyr hole heart Also the same Prophete she wynge that it cōmeth of god that we knowe god sayth And they shal knowe that I am the Lorde theyr God and I wyll geue them an hearte to knowe me and eares to heare me The Apostle in the firste Epistle to the Corinthians teacheth that euery good word and euery holy worke is the secrete working if the holy spirit without whō nothing is well done saying Therfore I do you to vnderstād that no man speakynge in the sprite of god defieth Iesus And no man can saye that Iesus is the Lord but in the holy ghost For ther be diuersities of giftes or graces and yet but one spirite and there be differences of administracions and yet but one Lorde and there be diuers maner of operacions and yet but one God which worketh al in all The gyftes of the spirite are geuen to euery man to edifie withall For to one is geuen the vtteraunce of wysdome by the spirite To another is geuen the vtteraūce of knowlege by the same spirite to another is geuen faith by the same spirite to another the gyft of healynge by the same spirite to another prophesie to another iudgement to discerne spirites to another diuers tongues to another the interpretacion of tongues and al these worketh one and the same spirite deuidyng vnto euery man euen as he wyll The same Apostle vnto the Ephesians saith that euery man hath so much grace as the Lord hath geuē him One body one spirite saith he as ye are called in one hope of your callynge One Lorde one faith one baptisme one God and father of all which is aboue al men and ouer all thynges and in vs all For to euery one of vs is geuen grace according to the measure of the gifte of Christe For the which cause he saith He ascended vp on hyghe and hath led captiuitie captiue and geuen gyftes to men Also the same Apostle in the second Corinthes saith that we are not able to thynke that that is spirituall but by the grace of God Such truste haue we towardes God throughe Chryste not that we are sufficiente of our selues to thynke anye thynge as of our selues but our sufficiencie is of God whiche hath made vs meete ministers of the new Testament not in the letter but in the spirite for the letter killeth but the spirite geueth lyfe Agayne in the same Epistle teachynge that the desyre and the sufficiencie or ablenesse vnto good woorkes are ministred of God he saith God is able to make all grace to abounde in you that ye all hauyng sufficient of all thynges maye be ryche in euerye good woorke as it is wrytten He hath dispearsed abrode and geuen to the poore his ryghteousnes abydeth for euer For he that ministreth seede to the sower shall geue you foode to eate and shall encrease the fruites of your ryghteousnes that ye beynge made ryche to the vttermoste may haue plentie vnto all singlenesse And the Apostle wryting to the Ephesians teacheth that all good thynges where with God is pleased are the gyftes of GOD and that it behoueth them to be asked of God that he may geue thē to those which haue them not For this cause saith he do I bowe my knees vnto the father of our Lord Iesus Christe of whom is named all fatherhod both in heauen and in earth that he woulde geue you power accordynge to the richesse of his glory that ye might be strengthed by his spirite in the inner manne that Chryste myght dwell in your hartes by faith that ye beyng rooted and grounded in loue myght be able to comprehende with all Saintes what is that breadth and length depth and heyghte and to knowe what the loue of Christe is whiche loue passeth knowledge that ye might be fylled with all maner of fulnesse that cōmeth of God And vnto hym that is able to do to worke all thinges more aboundauntlye in vs then we can either aske or thinke accordyng to that power wherwith he now worketh in vs. To him he prayse and glory in the congregation by Iesus Chryste throughout al worldes Amen And Iames the Apostle telleth in lyke maner that God is the aucthour of euery good thyng whose giftes are neither vncertaine nor mutable but proceadyng of the eternall wyll saying Do not ye erre my deare brethren Euery good gyft and euery perfecte gyfte discendeth from aboue from the father of lyght with whom there is no variablenesse neyther is he chaunged vnto darkenesse Of his owne good wyll begate he vs with the woorde of trueth that we myght bee the firste fruites of his creatures Vnto whom the Prophete zacharias agreeth saying In that daye the Lorde shall saue his people as sheepe for holye stones shall be rolled vppon his lande For yf any thyng be good it is his yf anye thynge be precious it commeth of hym And in the Gospell of Saint Mathe we it is tolde lykewyse that knowledge and vnderstandynge are the gyftes of God whiche he geueth to whom he wyll Then his Disciples came vnto hym and sayde Why doeste thou speake vnto them in parables But he aunswered and

planteth any thing neither he that watreth but God that geueth the encrease He that planteth and he that watreth are one neither of them better then other yet shall euery man receiue his rewarde according to his labour We are gods labourers ye are gods husbandry ye are goddes buyldynge Therefore euerye man is so farre forth an helper a workeman and a minister of this husbandry and buyldyng as the Lord shal geue vnto euery man And those whiche are tylled through the laboure of the ministers do encrease vnto that measure whereunto the aucthour of the encrease shall aduaunce them For in the field of the Lorde there is not al like and one maner of plantynge And though the buyldyng of al an whole temple do agree into one beautie yet haue not al the stones therof one place nor one vse Lyke wyse also in a bodye euery membre hath not one office as the Apostle saith But nowe hath God disposed and ordered the membres and euery one of them at this owne pleasure And wherof these sayde membres become apte wence they become profitable and whence they become so beautiful the same doctour declareth saying Therefore I do you to vnderstande that no man speakinge in the spirite of God defieth Iesus and no man canne call Iesus the Lord but by the holy ghost And there be diuersities of graces and yet but one spirite and there are differences of administrations and yet but one Lorde and there be diuers maner of operations and yet but one God which worketh al in all The gyft of the spirite is geuen to eueri man to edifie with al For to one is geuen through the spirite the vtteraunce of wisdome To another is geuen the vtteraunce of knowledge by the same spirite to another is geuen fayth by the same spirite to another power to do miracles To another prophecie To another iudgement or trial of spirites To another diuers tongues To another the interpretacion of languages And al these thinges worketh one and the same spirit deuiding them to euery man euen as he wyll Seynge that the teacher of the Gentyles hath shewed these thynges with so great a lyght and suche a playnesse by what reason or for what cause should we doubte of it Doth not the budde and beginning of al vertue springe to vs from GOD Also who except he be to mad wil complayne of the difference of Gods giftes Or thinke that it is to be ascrybed vnto vnlyke merites that it is not equallye geuen of the heauenly liberalitie For yf thys distribution shoulde come from hym according to the merites of any workes that went before the Apostle woulde neuer haue knitte vp the cataloge and rehearsall of those giftes with such a conclusion as to say Al these thinges worketh one and the same spirite deuidinge vnto euerye man as he wil where no doubt yf he woulde haue the causes to be vnderstande of merites he would haue said deuiding vnto euery one as they deserue Like as he promised a rewarde of deuotion to the planters waterers saying Euery mā shall receiue hys owne rewarde according to his worke therfore it is geuen to eueri mā w tout merite wherby he mai come to merite And it is geuen afore anye labour whereby euery man may receyue rewarde accordynge to his laboure The which thinge to be euen so is also knowen bi the testimonye of the euangelicall trueth whereas by a certayne comparison it is sayde that a certayne man goinge into a farre countrey called hys seruauntes and deliuered vnto them his substaunce and vnto one he gaue fiue Talentes and to another two and to another one to euery man according to hys abilitie that is to say according to theyr proper and naturall possibilitie and not according to theyr proper merite For it is one thynge to be able to worke and another thynge to worke and it is one thing to bee able to haue charitie and another thing to haue charitie and it is one thynge to be capacious of Charitie of iustice of wisedome But it is another thing to be chast iust and wise Wherfore euery thinge that is repayrable is not repayred nor euery thinge that is curable made hole For it commeth of nature to be repayrable and curable but to be repayred and cured is of grace And to conclude those to whō an vnlyke number of Talentes was geuen vnto accordynge to the measure of the capacitie that the distributour of the substaūce foresaw in them they did not receiue the reward of merite but the matter or substaunce of the woorke in the whiche the vigilant diligence of the two seruauntes is not only honorable rewarded with gloryous prayses but also is commaunded to enter into the euerlastyng ioy of theyr Lorde But the dul ydelnes and slouth full wickednes of the thyrde is no suche wyse punyshed that both is he dyshonored with an opprobrious checke and also is dispatched of the porcion or talent that he hadde receyued for worthye was he to lose his vnprofitable fayth that had not exercised charitie Wherfore in the wordes folowing wherin moste euidently is declared the maner of the iudgement to come when the sonne of man shall sytte in the seate of hys maiestie all nations beinge fyrst gathered together some are led to the ryghte hande and other some shall bee set on the lefte hande When he hath praysed those on his right hand for the workes of charite nothing is els obiected to them on the left hande but the neglectinge of mercy and louynge kindnes These therefore hadde also receyued fayth but they had not folowed loue Neyther shall they bee dampned because they haue not kept the gift but because they haue not encreased it For although that all good giftes are of god yet some of them are geuen of God vnasked to the intente y t by those whiche are receiued those may be sought which are not yet geuen The sede y t is sowen in the ground is not sowen to y t intēt it should remaine only y e same but y t in bringing forth fruit it shuld become manifold great nomber the prosperitie wherof commeth from hym that geueth the encrease But nowe a ground beyng lyuely and fruitfull through the raine of grace hath that that is looked for of it accordyng to that that it receiued to be increased ¶ The .iii. Chapiter THese thynges as I suppose and as far as the Lorde hath geuē me knowlege beyng rightly handled let vs retourne vnto that from whence oure disputacion made digression that is to say to the consideration of the differences wherby the workes and gyftes of gods grace are variated and made diuerse The high nesse of the rychesse of Goddes knowledge and wisdom whose iudgementes are vnsearchable and his wayes paste fyndynge out hath alwayes in such wise moderated his merci and iudgement that in the moste secrete wyll of hys eternall counsayle he wold not that the measures of his giftes should be

bee diuersly or notablye done whiche we doubte not but that they are of those thynges whiche the iuste mercyful Lord wyld not that they shoulde be knowen in this transitorie worlde The whiche thinge we must thynke to be so disposed and ordered for our profite that forasmuche as we are saued to whom god hath prepared y t which y e eye hath not sene the eare hath not heard neither hath entred into y e hart of man like as we beleue constātly that we shall see the thynges whiche we yet see not so shoulde we pacientlye looke to vnderstande the thinges which we do not yet vnderstande Therefore if craftie malice would cease yf wanton presumption would be still these thinges beynge as I trowe rightli handled there remaineth no more cause of strife neyther nede we to be occupyed in endelesse questions For I haue trauayled so farre foorth as the Lorde hath helped me that it might bee proued howe that not onelye in the latter times but also in al times past the grace of God hath bene present with all men by lyke prouydence and generall goodnes but by manyfolde and sundrye workinge and also by dyuers measures for eyther priuily or els manyfestly he is as the Apostle sayth the Sauiour of all men but especially of the faithfull The which sentence beyng of moste fine briefnes and most valeaunt strength yf it be considered with a quiet and calme aspect doth cease all thys controuersie that we speake of For in that he sayth whiche is the Sauiour of al men he hath assured vs that the goodnesse of God is generall vpon all men But in that he addeth especyallye of the faythfull he sheweth that there is a part of mankind whiche by the meryte of fayth enspyred by god is promoted by special benefites vnto the most high excellent and eternall saluation The which thing doubtlesse is done by no vnequitie of the moste iuste and most mercyfull GOD whose iudgment in these dyspensacions and orderinges is not to be iudged with arrogancie but is to be praised with tremblyng forasmuch as euen among those faithful people as is abouesayde not one and the same thinges nor lyke thynges are geuen to them all and before any part of mennes merites there is a moste vnlike measure of Gods giftes For if we dare not complaine of the iudgemente of oure carnall parentes when they doe loue some of theyr Chyldren more tenderly then the other euen afore any trial of their maners and before any seruyce of godlines And the affection and disposicion of maysters is free and at libertie towarde theyr seruaunts neyther is any man iustly reprehended whiche hath chosen to hymselfe oute of hys famyly and housholde seruauntes beinge all in one condicion and state some certayne seruauntes whom he would more louingly preferre and set forth and whom he would more liberalli instruct Shal we then cauyll and complayne of the most louynge equitie of the hyghest father and true Lorde because that in hys greate house also thynges are made variable by innumerable differences And when no man hath anye good thynge that is not of his gyfte yet al men shine not in like vertues or are enriched with lyke gyftes of the holy ghoste And we may not apply this diuersitie of degrees vnto the causes of merites forasmuche as the principall cause of all good merite is grace Of whose ryches is receyued whatsoeuer thynge is founde allowable in al men Therefore lyke as it is vngodly to conceyue in the heart anye griefe of those thynges whiche the holy ghoste manye sundrye wayes worketh in the Church So also we must not murmure at al at that prouidence that is ouer the vnfaythfull For the iudge is both iust and good neyther is he of an vnrighteous wyll nor yet of an vncertayne discrecion that we shoulde thynke whosoeuer perisheth ought not to perishe vnder the great mercy and iustyce of the almightie God There is no part of the worlde without the Gospel of Christ and albeit the generall callinge cease not yet is that speciall callyng also become common to all menne For of euery nation of euerye condicion and state of men are daylye adopted thousandes of olde men thousandes of yonge men thousandes of Chyldren And also those instrumentes and tyrauntes by whom the worlde is tormoiled do serue to the effectes of y e Christian grace For feare of present peryll hath drawen many a one to the water of regeneration who in the calme of peace did deferre to receyue the Sacrament of Baptisme and dreadfull feare hath sodainly constrayned that whiche quiet exhortation could not in longe time beate into weake and luke warme mynds Some Children of the Church beyng taken of theyr enemyes haue wonne theyr maysters vnto the Gospel of Christ and they were aboue them in magisterie and dignitie of fayth whom they serued by course and condition of warre And some barbarous men whyle they ayded the Romaynes haue learned in oure countreys that whiche they coulde not know in their owne countreys and haue retourned home to theyr owne abidinges with the doctrine of the Chrysten religion So then nothing is able to resist the diuine grace that the thynge that he hath wylled shoulde not be fulfilled when very discordes draw men to vnitie and plagues are tourned into remedyes that the Churche might thereof receyue increasinge whereof it was affrayde of ieopardie Therfore let vs looke vnto al the issues and ends of humaine thinges and we shal fynde that no times no busines no beginninges nor endes of generations wanted the eternall vnsercheable iudgementes of god All repugnauncie of variablenesse al causes of vnlykely successes which we are not able to searche and discerne were in that eternall knowledge both knowen and deuided at once and nothyng was there vnordeyned or vndisposed yea euen of the qualities of the actions which yet haue no beyng For in God there is no chaunsyng motion or newe wyll no temporall counsell or mutable deuyce neyther is his thoughte chaunged with the inequalitie of mutable thynges but he comprehended at once and together in an euerlastynge and stable syghte or beholdynge all tymes and temporall thinges And he geueth all vnto al thinges who hath alreadi made the thynges that shalbe hereafter And thys is it that the Apostle Paule wrytteth to the Ephesi Blessed be god and the father of our Lorde Iesus Chryst which hath blessed vs with all maner of spirituall blessynges in heauenly thinges by Chryst according as he had chosen vs in him before the begynnynge of the worlde that we shoulde be holy and immaculate in his sight in loue whiche hath predestinate vs vnto the adoption of sonnes by Iesus Chryst our Lorde accordynge to the purpose of hys owne wyll vnto the prayse of the glory of hys grace c. The which he knitteth together vnder the predication of the same sence teachinge that the gyfte and workynge of grace hath euermore remained and abidden in the euerlastinge counsaile of