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	miracle_n	teacher_n	556	5	9.5967	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68942	The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.; Paraphrases in Novum Testamentum. Vol. 2. English. 1549	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.; Old, John, fl. 1545-1555.; Allen, Edmund, 1519?-1559.	1549 (1549)	STC 2854.7; ESTC S107068	904,930	765

For as the body is one and hath many membres and all the membres of one bodye though they be many yet are but one body euen so is Christ For by one spirite are we all baptysed to make one bodye whether we be Iewes or Gentyles whether we be bond or fre and haue all droncke of one spirite For the body is not one member but many If the fote saye I am not the hande I am not of the body is he therfore not of the body And yf the care saye I am not the eye I am not of the body is he therfore not of the body If at the body wer an eye where wer thē the eare If al were hearing where wer the smelling But now hath God set the membres euery one seuerally in the bodye as it hathe pleased hym If they were al one member where were the body Now are there many membres yet but one body And the eye cannot saye vnto the hand I haue no nede of the. Agayne the heade cannot saye to the fete I haue no nede of you For as albeit euery mannes bodye bee one whole thinge yet is it made of diuerse members framed together but so yet that one spirite geueth lyfe to all the members of whome notwithstandinge euery one by hymselfe consydered are many and diuers yet is there of all made but one bodye euen so woulde Christe haue it to bee in hys bodye the churche wherof we bee because all we hauyng equallye receyued baptisme are through the selfe same one spirite framed into one bodye whether we be Iewes or Grecians bonde or fre men or women maried or single hygh or lowe And thesame spirite haue we all receyued not withstanding it haue in diuerse of vs didiuerse operacions Nor is our body made of one parte onely but of manye and diuerse Nowe and yf the foote abasyng it selfe saye I am not the hande I haue with the reste of the body nothyng to doe is it therfore no parte of the body Or yf the eare bewayling her condicion saye I am not the iye I haue with the reste of the body nothing to doe is it therfore not of the body The diuers placyng and vse is not to the member reprochful but this varietie rather apertayneth to the welth of the whole body And what office soeuer is geuen to any part thesame is geuen vnto it to helpe the whole body The iye is a goodly parte of the body but yf the whole body were an iye where were thē the eares Again if the whole body were aneare where were the nose God forseing this made y● body of dyuerse members gaue euery mēber his proper place and office not as they deserued but as his pleasure was Now yf thys multitude and diuersitie of mēbers were al brought to one for example to a nose or an iey where were the armonie and comlynes of the bodye become But nowe so is it not but wheras euery member seuerally differeth from other yet by reasō they haue but one soule the same make but one body so that one member cannot lothe an other be it neuer so vile For neither can the iye as a more excellent parte of the body or as a more familiar instrument of the soule say vnto the hande as a more vile parte I haue no nede of thy helpe Nor yet can the head albeit it be the palace of our soules saye vnto the fete as lowest partes I care not for your seruice The texte Yea rather a great deale those membres of the body whiche seme to be more feble are necessary And vpon those membres of the body whiche we thynke leaste honeste put we more honestie on And our vngoodly partes haue more bewtie on For our honeste membres nede it not But God hath so disposed the bodye and hath geuen the more honour to that parte whiche lacked leste there should be any stryfe in the body but that the membres should indifferently care one for an other And yf one membre suffre all suffer with hym if one membre be had in honour all membres be gladde also So farre vnsemyng is it that any membre of the body should be despised that rather contrarie wyse suche as seme imperfiter partes of the body vpon them as necessarie haue we a speciall care and suche as in comen estimacion are thought partes of lesse honestie to them outwardly we geue great honour and suche as seme vngoodly to them ioyne we some comly vesture with our diligence recompensyng that whiche elswyse semeth vnperfite knowyng well that by the vncomlynesse of any parte the whole body is diswurshypped For suche partes as of themselfe are beautiful nede none outward ornament for example neither our faces nor handes when that yet our priuey partes must be couered with honest apparel And for this cause hath God the creatour of all so wondrefully tempered and disposed the whole body in a meruaylouse consent agrement of so sondry partes that to suche as semed to lacke some semelynes albeit by nature no parte of the body is there vnsemely by our diligence more honour should be adioyned leaste among the mēbres selfe there myght dissenciō rise among whom none is there whose vse is not necessarie but rather that eche one should indifferently care for and defende other leste yf whyles through dissencion eche of them pryuately fauoureth it selfe the whole bodye and hys membres decaye and peryshe But muche rather yf to any membre anye commoditie or discommoditie chaunce the reste thynke thesame to belong to themselfe or if any membre bee greued with thesame the rest also are greued or if anye one certayne membre bee honoured also the other be gladde and reioyce therof Wyll ye not at leastwise by this example leaue your stryuing one with an other you I say whiche are by the spirite of Christe more surely ioyned in one than the membres of one bodye are by the naturall spirite coupled to gether The texte Ye are the body of Christ membres one of an other And God hath also ordeyned in the congregacion first Apostles secondarily Prophetes thyrdly teachers then them that doe myracles after that the gyftes of healyng helpers gouerners diuersitie of tonges Are all Apostles Are all Prophetes Are all teachers Are all doars of myracles Haue al the gyftes of healyng Doe all speake with tonges Doe all interprete Couete after the beste gyftes And yet shewe I vnto you a more excellente waye Howe is it that nature can doe more than grace Are ye not the bodye of Christ or at the leaste some parte of his members whom he hath after suche sorte placed in his bodye whiche is the churche that he hath geuen euery of them a conuenient degree and office And in the firste and chiefe place hath he ordayned Apostles whiche beyng as stuardes of the grace of the gospell execute here Christes office Secondarely Prophetes eyther to shewe thinges to come or els to declare secret thinges Thrydly teachers whiche beeing

a chylde I spake as a chylde I vnderstode as a chylde and imagined as a chylde but assone as I became a manne I cast awaye chyldishnes then wholy applying my minde to such thinges as are better vntill that by lytle and lytle I attayne to the beste wherto though I in this present lyfe come not yet must I here doe my endeuour that I may haue it in the lyfe to come A small porciō is it of God which we now by these gyftes vnderstande and that not very clerely neyther but as it were in the glasse of fayth we see but euen shadowes of heuenly thinges and by scriptures as it were in a darke speakyng we haue of the will of God a coniecture But when the hygh perfeccion shall come then shall we behold the trueth selfe openly Now for this time know I God but euen vnperfectly then shall I being present know him presently euen as I am knowē of him For to be knowen of him is to be beloued of him and the more beloued any man is of God somuch more fully throughly shal he enioy the pleasure of that vnspeakable knowledge And albeit for this presēt time other giftes cease as vnprofitable not necessary by reason that the doctrine of fayth is sufficiently establyshed for whose enlarging settling they serued yet in the meane time abide the giftes of faith hope and charitie Fayth wherwith we see a farre of the immortall lyfe to come hope by the which we trust to be partakers therof and charitie whereby we both loue God agayne who hath so muche doen for vs and our neighbour also for Gods sake These thre gyftes excell al other but yet among these is charitie chiefe whom we ought eyther to thanke for our hope and faith or at leastwise without whom these are not to saluacion effectuall The .xiiii. Chapter The texte Laboure for loue and couete spirituall gyftes but moste chiefely that ye maye prophecye For he that speaketh with the tongue speaketh not vnto menne but vnto God For no man he heateth hym Howebeit in the spirite he speaketh mysteries But he that prophecyeth speaketh vnto menne for theyr edifying for theyr exhortacion and for theyr comforte He that speaketh with the tongue profiteth hymselfe he that prophecyeth edifieth the congregacion I woulde that ye all spake with tongues but rather that ye prophecyed BVt these thynges which we haue honourably rehearsed of the excellencie of charitie make not to this purpose either to shewe that other gyftes are to be despised or disdayned but rather to teache that ye shoulde in suche sorte laboure for charitie that ye yet neuerthelesse haue in reuerence and beare a fauour vnto the gyfte of diuersitie in languages and the gyfte also of interpretacion of the woorde moste of al yet endeuouryng to that of bothe whiche is more profitable that is to wete to prophecie declaryng the spirituall sense to the wealthe of the hearers For he that doeth but speake with a tongue speakethe not to men to whome with his voyce he doeth no good but speaketh to god whome he prayseth with wordes not vnderstande For as touchyng the edifying of other yf he be not vnderstande what maketh it mattier whether he holde his peace or speake Thesame manne as inspired with the spirite of god vttereth misteries whiche put case hymselfe vnderstande yet he bestoweth thesame vpon no bodye and put the case he doe good yet he dooeth good but to hymselfe onelye In vayne therfore speaketh he in the congregacion whome no manne heareth and hym heareth not a manne whome he vnderstandeth not and besyde this the spirituall worde of god is not vnderstanden vnlesse a manne perceyue the priueye and misticall sence which the heauenly spirite of God mente by thesame woordes whiche thyng no manne canne doe but by the speciall gyfte of the spirite Contrarie he that doeth the office of a prophete speaketh not onelye to God but also to menne by dyuerse and sondrye wayes profityng them whiles he bothe prouoketh euell lyuers to amendmente and suche as are slouthful to diligence and stiereth vp and comforteth them that are faynte hearted Marke howe great difference there is betwixte one gift and another He that speaketh but with tongues profiteth onely hymselfe But he that by the gifte of prophecie expoundeth the misteries of scripture edifyeth the whole congregacion Nowe then euerye good thyng the more common it is the better it is To rehearse agayne therfore that whiche I before sayed leste ye myghte paraduenture disdayne the gifte of tongues I tell you that it is of it selfe a great thyng and a gyfte of the holye ghoste and woulde wyshe that all ye spake with tongues yf it so seeme good but yet woulde I rather wishe that ye excelled in the other whiche is more perfite The texte For greater is he that prophecyeth then he that speaketh with tongues excepte he expounde it that the congregacion maye haue edifying Nowe brethren yf I come vnto you speakyng with tongues what shall I profite you excepte I speake to you other by reuelacion or by knowledge or by prophecying or by doctrine Moreouer when thynges without lyfe geue founde whether it be a pype or an harpe excepte they make a distinccion in the soundes howe shall it be knowen what is pyped or harped For yf the trompe geue an vncertayne voyce who shall prepare hymselfe to the warre Euen so lykewyse when ye speake with tongues excepte ye speake wordes that haue sygnificacion how shal it bee vnderstande what is spoken For ye shall but speake in the ayer Many kyndes of voyces are in the worlde and none of them are without significacion If I knowe not what the voyce meaneth I shal be vnto hym that speaketh an alient and he that speaketh shal be an alient vnto me Euen so ye for asmuche as ye couete spiritual giftes seke that ye maye excell vnto the edifying of the congregacion Wherfore let hym that speaketh with tonges praye that he maye interprete also For yf I praye with tongue my spyrite prayeth but my vnderstandyng doeth no good What is it then I will praie with the spirite and wyll praye with the vnderstandyng I wyll syng with the spirite and wyll syng with the vnderstandyng For els when thou blessest with the spirite howe shall he that occupyeth the roume of the vnlearned saye Amen at thy geuyng of thankes seyng he vnderstandeth not what thou sayest Thou verely geuest thankes wel but the other is not edifyed I thanke my god that I speake with tongues more then ye all yet had I leuer in the congregacion to speake fyue wordes with my vnderstandyng to the informacion of other rather then ten thousande wordes with the tongue More excellent is he that prophecieth than is he which with a language vttereth holye wordes but suche as no man vnderstandeth excepte peraduenture he that fyrste spake with tongues straight expounde what he sayd that the people maye yet thereby take some profite and be