Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ability_n	able_a	body_n	38	3	4.0681	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19308	A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire.	Cope, John, of Gray's Inn.	1629 (1629)	STC 5722; ESTC S118371	36,759	136

Philippians It is God that worketh both the will and the deed Phil. 2.13 In orat pro Marco Marcello Bellicas laudes solent quidam extenuare verbis eásque communicare cum militibu● n● propriae sint Imperatorum certè in armis millitum virtus locorum opportunitas multum iuuant maximam verò partem quasi suo iure fortuna sibi vendicat Tully in one of his Orations commends Caesar aboue all things for his clemency because that was his proper glory his only In his victories he tells him he should haue sharers the Captaines and common souldiers would euery one claym his share yea a great part of the glory of those cōquests would bee ascribed to the cōuenience of the place or to Fortune but for his clemency none could chalenge any part of that glory So for outward workes as building of houses planting of Vineyards and Orchards husbanding of the earth ordering and disposing of creatures yea and gouerning of nations though God indeed be the giuer and gouernour of all and it is his blessing that makes all things vsefull and commodious to man and so excludes Fortune yet in these things hee hath giuen man leaue to exercise his owne iudgement and industry as it were to share with him in his prayse but for the working of Grace and Religion whereby hee largely expresseth his clemency to man there is none either admitted or able to ioyne with him A King hath certaine prerogatiues reserued to himselfe as sealing of his Patents stamping of his Coyne chusing of his seruants creating of his Nobilitie and the like So God allowes of no Parents for Heauen without they haue his broad Seale of Religion allowes no Christian for currant except he haue his stamp of Religion and whosoeuer shall counterfeite either of these is guiltie of high treason and as no man can challenge to be the Kings seruant out of his owne desert but holds himselfe highly regarded by the King in being called to his seruice and likewise expects continuall meanes from the King to inable him to serue him So in this spirituall seruice of God there is no mā worthy of him selfe neither hath he inward abilitie to maintaine himselfe in the place that God calles him vnto without a supply of grace from God which worketh in him this Religion And so to bee a Nobleman of heauen is out of Gods meere fauour and as you shall see in a meane man created a Nobleman a great alteration in his behauiour in his speeches in his actions in his whole carriage yea in his mind he hath those thoughts now hee is a Peere to the King that neuer came into his head before so more properly you may discerne in a Christian man a great change throughout body and soule whose base nature is turned into a truly noble disposition despising the trash of the earth and all seruile conditions and aimeth only to conforme himselfe in a religious course of life to his Soueraigne Iesus Christ to whom hee is now made a Peere Kings when they make fauorites for the most part chuse such as are of small meanes and an ordinary ranke that the greater glory might redound to themselues for therein they somthing seeme to resemble God in his Creation who made all things out of nothing so these make a great man out of nothing in comparison of what he is raised to Thus God in his work of regeneratiō finds mā void of grace or religion and assumeth to himself the effecting of these things in him whereby he is made a Child and Fauorite of God and yet in this worke doth not take from a man his humanitie naturall abilities but so frames these as they shal become conducible to this effect though no way operatiue neither doth this giue any way to free-wil that there is a vse of the facultie of will in man yea towards his regeneratiō When a man is said to haue no free will it is not to be conceiued in naturall actions as to goe or stand still to speake or to be silent to doe this thing or not to do it as a natural actiō or that the vse of the sences is not common free to good and bad men as seeing hearing the like or that a man hath no power in morall actions as to be temperate iust in his dealings liberall and the like or in the outward acts of Ecclesiasticall duties as to go to Church to receiue the Sacrament and do things of that nature or to forbeare the outward practice of some sins as a drunkard or a swearer may be hired not to drink or sweare for a time yet in none of these is to be found freewill to grace which is denied to be in a man and that is to be able out of his own free-will to do these naturall actions and obserue these morall duties all other Religious duties or forbeare euil according to the Word of God and in obedience to his commandemēts for sin is a breach of the Law and therefore to doe good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to doe what man does in obedience to the Law which no man can doe of himselfe but must receiue a new forme put vpon him and himselfe and that naturall will which is in its selfe actiue must be meerely passiue wherein is the difference betweene the Papist and the Protestant the one sayes a man doth cooperate with the Spirit the other that the Spirit workes all and that a man is a meere patient In the beginning of the world God made a Coas a rude indigested substance which had an actiue power in it selfe but in relation to the seuerall formes God put vpon it was a meere patient So plants haue a vegetatiue and growing forme but in regard of that sensitiue forme which in all sensitiue liuing creatures this vegetatiue substance is to be considered but as the matter of the ensuing sensitiue creature and that sensitiue soule is but meerely passiue in respect of the reasonable soule wherewith God informes a man So is it with a man he hath naturall power ouer his body and in many morall duties is able to put them in practice but to attaine to Grace he hath no abilitie nor will but is a meere patient to the worke of the Spirit The grand Patron of the Romish profession Bellar. in li. 3. de gratia libero arbitrio hath gathered a definition of Free-will out of the doctrine of one of the chiefe a Ex doctrinae S. Thomae definitio collecta Liberum arbitrium est libera p●testas ex his quae ad finem conducunt vnum prae alio eligendi aut vnum idem acceptandi vel pro arbitrio respuendi intelligenti naturae ad magnam Dei gloriam attributa Schoolemen which is this that Freewill is a free power of chusing one of those things which tend to an end before another or accepting or reiecting out of