Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	truth_n	word_n	5,302	5	4.1809	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43281	The paradoxal discourses of F.M. Van Helmont concerning the macrocosm and microcosm, or, The greater and lesser world and their union set down in writing by J.B. and now published.; Paradoxale discoursen ofte ongemeene meeningen van de groote en kleyne wereld en speciaal van de wederkeeringe der menschelijke zielen. English	Helmont, Franciscus Mercurius van, 1614-1699.; J. B.	1685 (1685)	Wing H1393; ESTC R9542	180,034	376

season it Have salt in your selves and have peace one with another Mark 9. 50. 50. Take heed that ye despise not one of these little ones for I say unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven Mat. 18. 10. 51. Moreover if thy brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen man and a Publican Mat. 18. 15 c. 52. Then came Peter to him and said Lord how often shall my brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven Mat. 18. 21 22. 53. Judge not according to the appearance but judge righteous judgement John 7. 24. 54. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. 55. Then said Jesus to those Jews which believ'd on him if ye continue in my word then are ye my Disciples indeed And ye shall know the truth and the truth shall make you free John 8. 31 32. 56. Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce that your names be written in Heaven Luke 10. 20. 57. What is written in the Law how readest thou And he answering said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy Neighbour as thy self And he said unto him Thou hast answered right this do and thou shalt live Luke 10. 26 c. 58. Which now of these three thinkest thou was neighbour unto him that fell among the thieves And he said He that sheweth mercy on him Then said Jesus unto him Go and do thou likewise Luke 10. 36 37. 59. But rather give alms of such things as you have and behold all things are clean unto you Luke 11. 41. 60. But wo unto you Pharisees for ye Tithe Mint and Rue and all manner of herbs and pass over judgement and the love of God these ought ye to have done and not to leave the other undone Luke 11. 42. 61. In the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another He began to say unto his Disciples first of all Beware ye of the Leaven of the Pharisees which is Hypocrisie For there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12. 1 2. 62. And I say unto you my friends be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Luke 12. 4 c. 63. And he said unto them Take heed and beware of coveteousness for mans life consisteth not in the abundance of the things which he possesseth Luke 12. 15. 64. Fear not little flock for it is your Father's good pleasure to give you the Kingdom Luke 12. 32. 65. Sell all that ye have and give alms provide your selves bags which wax not old a tresure in the Heavens that faileth not where no thief approacheth neither moth corrupteth Luke 12. 33. 66. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he will return from the wedding that when he cometh and knocketh they may open unto him immediately Luke 12. 35 36. 67. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man than thou be bidden of him And he that bade thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room But when thou art bidden go and sit down in the lowest room that when he that bade thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee Luke 14. 8. c. 68. Then said he also to him that bade him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompence be made thee But when thou makest a feast call the poor the maimed the same the blind Luke 14. 12 13. 69. If any man come to me and hate not his father and mother and wife and children and brethren yea and his own life also he cannot be my Disciple And whoever doth not bear his cross and come after me cannot be my Disciple Luke 14. 26 27. 70. So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple Luke 14. 33. 71. And I say unto you Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Luke 16. 9. 72. Take heed to your selves if thy brother trespass against thee rebuke him and if he repent forgive him And if he trespass against thee seven times a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luke 17. 3 4. 73. In that day he which shall be upon the house top and his stuff in the house let him not come down to take it away and he that is in the field let him likewise not return back Luke 17. 31. 74. And he spake a Parable to them to this end that men ought always to pray and not to faint Luke 18. 1. 75. For this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh Wherefore they are no more twain but one flesh What therefore God hath joyned together let no man put asunder Mat 19. 5 6. Mark 10. 8 9. 76. But Jesus said Suffer little children and forbid them not to come unto me for of such is the Kingdom of Heaven Mat. 19. 14. Mark 10. 14 15. Luke 18. 16 17. 77. And he said unto him Why callest thou 〈◊〉 good there is none good but one that is God 〈◊〉 if thou wilt enter into life keep the Command ments Mat. 19. 17. 78. But Jusus called them unto him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but

living Spirit who when they prepare their strong Drink called Perino they take a great Root called Cassava which they grate and after they have pressed out the Juice which is poyson bake the remainder of the grated Roots upon hot stones into Cakes of a finger thick which they eat instead of Bread Another part of the 〈◊〉 grated or rasped Root they sleep in common water and their women take some of the foresaid Cakes and chew them and spit what they have chew'd into the water in which the Cassava is put to sleep and this makes the Liquor to ferment which afterwards serves them for a usual Drink 35 Q. Furthermore is not the Revolution of the said waters partly also evidenced from hence that when women make use of mercurial waters outwardly for to beautifie themselves if then when they go to sleep they put one or two Ducats into their mouths because they know by experience that the Mercury doth revolve or circulate the said Ducats become white but when put into the fire the Mercury flies away and so the Ducats come again to their first golden colour In like manner when some take Mercury inwardly in order to salivation by which means an internal Revolution is brought to pass now the Mercury by its Circulation causeth salivation because not being digested he is not wholly estranged nor changed from his mercurial quality but doth as yet in part retain the same as may be urged from this Argument viz. that he doth first set upon and kill that life of the parts of mans body which yet is not absolutely the first wherewith man is born such are the Teeth which are not born with man these I say he lays hold of in such a manner as to cause a corruption of the Gums and falling out of the Teeth when the said Mercury is unmeasurably and unskilfully taken or made use off And the reason hereof is forasmuch as the said Mercury is not yet wholly changed and therefore cannot pass through the Teeth which are some of the Rocks and Stones of the Microcosm 36 Q. That a certain water or moisture passeth through the Teeth and that amongst other ends they were especially formed for this likewise viz. to afford waters in quantity as also that the water in all and every part of the body must suffer a change to the end it may distribute to every part and member of mans body its due food and nourishment even as we may observe that the sweat of man in each several member hath a different odour so may not we also partly form the said judgment from hence inasmuch as we find some of the Teeth so fashioned and formed that when we look upon them through a Microscope we can perceive in the middle or hollow part of them many spungy bladders by which they continually draw unto themselves much moisture and also do renew the same Might not we from hence likewise gather in some measure that the Teeth of man the Lesser World bears somewhat a resemblance to the Mountains of the Great World which continually give forth their waters for to feed and nourish the Earth and this the rather for that we find that a great strength and force is in the Teeth forasmuch as we daily take notice that when Children come to get their Teeth they about the same time also begin to speak And on the contrary when the Teeth by reason of age or else through infirmity or other accidents do fall out notwithstanding that the party may be able to speak all words as plainly as before yet will he not be able to hold on a discourse so well as formerly but will soon be tired And lastly doth it not follow that the Teeth were chiefly given to man for these three reasons and uses 1. To afford water or to give a ferment and thereby to excite life 2. To bite and chew his Food 3. To speak that is to help to form his voice Moreover seeing that the Teeth are ordinarily thirty two in number even just as many as the Hebrew Letters are which likewise make up thirty two the Consonants and Vowels being reckoned together viz. twenty two Consonants and ten Vowels which are formed by the Tongue and by means of the little Arches which make the roof of the mouth and which are above the upper gums inwardly which Teeth together with the foresaid parts help to form the speech and words which are afterwards uttered through the Teeth and Lips so that through the concurrence of all these a word is produced or born Must not therefore both these viz. the Teeth and Letters have a great analogy and agreement with one another 37 Q. Forasmuch as we treat here concerning the Mouth wherein the speech or words of man 〈◊〉 formed and born it may give just occasion to the starting of this Question viz. Seeing that a 〈◊〉 and his word must be united or made one 〈◊〉 that accordingly the words which flow from his heart can as little be annihilated as the man himself can be whether then this being so all the powers of man must not concur to the production and birth of his word And forasmuch as the voice and word of man are his Off-spring and Children viz. his out-flown Spirits and Angels which continually from the beginning of his life until his death go out from him and make up the whole man Whether or no then man must not give an account of his words which do follow him as well as his works or thoughts And whether or no his words should not be his subjects over which his Central Life-spirit ought to rule as a King yea and as a Priest offer them up continually to the most High and that so long until his perfect Revolution be accomplished and his total Perfection attained to the end that man might be capacitated to enjoy the thousand years Sabbath which is made and consists of the weekly Sabbaths and obtain a spiritual body and be united with Christ For seeing that God hath made his beloved ones Kings and Priests how could he have made them Kings in case they had no Subjects Or Priests if they had nothing to offer up to him Forasmuch then as the words of Man are to be his Subjects and consequently must belong to his Regiment or Government and that they as well as his Sight and all his Outbirths through all his Senses and Desires are a spiritual endless and everlasting Being as well as he himself is how is it then possible that ever they should be separated from man or that they should lose themselves or perish in the Great World which is Mans Mother any more than a man is able to lose himself As for example let us suppose that if some thousands of men should be taken away from their Wives viz. by the Turks or the like and carried away Captives into great slavery and that then there should a man be found who should redeem them all