Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	operation_n	spirit_n	word_n	789	5	5.0466	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01093	Atheomastix clearing foure truthes, against atheists and infidels: 1. That, there is a God. 2. That, there is but one God. 3. That, Iehouah, our God, is that one God. 4. That, the Holy Scripture is the Word of that God. All of them proued, by naturall reasons, and secular authorities; for the reducing of infidels: and, by Scriptures, and Fathers, for the confirming of Christians. By the R. Reuerend Father in God, Martin Fotherby, late Bishop of Salisbury. The contents followes, next after the preface.	Fotherby, Martin, 1549 or 50-1620.	1622 (1622)	STC 11205; ESTC S121334	470,356	378

and measure as hee pleaseth to bestow them 〈◊〉 erìm Deus gra●iam suam quam dat Ecclesiae suae ad mensuram saith ●uffine Non 〈◊〉 proficit vnusquisque in virtute grat●a quantum ●upit sed quantum pl●et ei●d●uider qui ●erminos pon●t For God limus all th●se 〈◊〉 which he bestones vpon his Church not giuing to euery man so much as he de●●reth but onely so much as hee 〈◊〉 Giuer pleaseth And this Tertulli●n very notably confirmeth by comparing this p●ace of S. Paule the Apostle with another like place of Isaiah the Prophet where this limiting and confining Spirit is called by that Spirit The Spirit of the Lord the Spirit of Wisedome and vnderstanding the Spirit of counsell and strength the Spirit of knowledge and of the feare of the Lord. By a parallell of which two places he perempto●●y concludeth ●h●t the Apostle and Prophet speake both of the same Spirit Compara species Apostoli Isaiae Alij inquit datur per Spiritum sermo s●●entie statim Es●●as Spiritum s●p●entiae p●suit Alij sermo sc●●●tiae hic erit intelligentiae consilij Aly fides in eodum Spiritu hic erit spiritus religionis 〈◊〉 Domini Alij● donum c●rationum alij virtutum hic erit valentiae spiritus Alij prophetia ali● distinctiones spirituum alij genera linguarum alij interpretat to li●guarum hic erit agn●tionis Spiritus Compare the Apostle● place with Isaies To one saith the Apostle is giu●n by the Spirit the word o● wisedome the Spirit saith the Prophet is the spirit of wisedom To another saith the Apostle is giuen the word of knowledge the spirit saith the Prophet is the spirit of vnderstanding and couns●ll To another saith th● Apostle is giuen fa●th by the same spirit the spirit saith the Prophet is the spirit of Religion an● of the 〈◊〉 of God To another saith the Apostle is giuen the gift of healing to another the operation of great workes by the same spirit the spirit saith the Prophet is the spirit of power and strength To another saith the Apostle is giuen propheci● to another the discerning of spirits to another the diuer●ity of to●gues to another the interpretation of tongues the Spirit saith the Proph●t is the spirit of knowledge And he concludeth with these words Vides Apostolu● in di●tributione facienda vnius spiritus in 〈◊〉 interpretand● Prophet●●●●nsp●rantem Thus you see that the Apostle both in distributing the seuerall gifts of one and the same Spirit and in specifying by interpretation who was that one Spirit doth fully conspire and agree with the Prophet And so indeed they do●● speaki●g both of them the same things in differing words yea and sometimes not in diff●ring words neither but in the very same words So then it is none other but the holy Spirit of God that is the giuer and distribut●r of all spirituall g●aces Which as he seuerally dispenseth vnto seuerall persons so doth he likewise in seuerall manners As we way euidently see in all the fore-named instances This Spirit distributed Wisedome and Knowledge vnto many but in such measure as vnto Salomon not vnto any It distributed faith vnto all th● beleeu●rs but yet it distributed it in differing measures The C●nanitish woma● is commended for a great faith The Apostles themselues are reproo●ed for a little one It distributed vnto diuers the power of working miracles but it distributed it vnto them in differing proportions The rest of the Apostles healed but where they were present but the Apostle Paule euen where he was absent The rest but by ●heir bodily touching but P●ter by his onely shadowing The rest of the Prophets but onely whilest they liued but Elish● after he was dead It distributed vnto all the Prophets the high gift of prophecying but in such measure as vnto Moses it gaue it vnto none of them It distributed the gift of tongues vnto all the Apostles but yet vnto Saint Paule more largely then to them all Thus the holy Spirit of God is both the onely giuer of all spirituall gifts vnto men and the onely distributer of them all among men and the only limiter of the same in all men And thus the limitation of all finite things both of naturall bodyes and of their naturall powers and of artificiall ●aculties and of spirituall graces doe all of them conclude That there is a God vnto whom and to none other that worke can be ascribed And this both by the consequence of naturall reasons and also by the testimonie of the weightiest authoriti●s both humane and diuine Which is the fi●st Metaphysicall Consideration CHAP. 2. The immensitie of mens appetites doth shew T●ere is a God 2. The immensitie of naturall appetites 3. 〈…〉 appetites 4. The immensitie of intellectuall or spirituall app●tites 5. The immensitie of Desire 6. The immensitie of Anger 7. The immensitie of will 8. And yet God is able to fill them all THe second Metaphysicall consideration from whence we may collect that There is a God is taken from a place of a contrary Nature vnto the former For as the former concluded it from the limited and bounded circumscription of all finite things which cannot be the worke of any other Agent but onely of God so this concludeth it from the vnlimited and vnbound extension of the Appetites of Man which can haue none other sufficient and replenishing Obiect but onely God The defining and circumscribing of all finite things doth shew There is a God by whom they haue beene limited And the dilating and extending of mans infinite appetites doth shew There is a God by whom they must be filled For an infinite appetite cannot be replenished but by an infinite Obiect So that though the Soule of a man haue many diuers powers and faculties in it which represent vnto vs diuers notable images of Gods diuine properties as shall God willing be declared in a speciall Treatise intended to that purpose yet is there none of them all which repr●senteth Gods Infinity but onely that one facultie which by Philosophers is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the burning Appetite and Desire of the Soule Which is a thing so spacious and in some sort so infinite that it cannot be filled with any finite Obiect as the Prophet Habakuk hath expresly declared who in this respect compareth it vnto Hell and vnto Death that cannot be satisfied From whence it must needs follow that seeing no finite Obiect is able to fill vp that gaping Chasma and insatiable gulfe of the Soules appetite that therefore there must needs bee some infinite Obiect prouided for it which is able to fill it vntill it crie Ynough For as Aquinas well obserueth Quael●bet potentia appetit obiectum sibi conueniens Euery facultie in nature requireth such an Obiect as is fitting vnto it And therefore Appetitus and Appetitum must bee fitted as iust together as Locus and Locatum or