Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	power_n	soul_n	7,217	5	4.8221	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06820	A new booke, intituled, I am for you all, complexions castle as well in the time of the pestilence, as other times, out of the which you may learne your complexion, your disease incident to the same, and the remedies for the same. Published by Iames Manning, minister of the word.; I am for you all, complexions castle	Manning, James, minister at Wellingborough.	1604 (1604)	STC 17257; ESTC S109784	29,810	50

said of some children in whom excesse of raging dulnes craftines wantonnesse dropsie leprosie phrensie doe raigne while my parents slept and were not watchfull to purge their natures the enemie the malignant matter caused these tares of bad fruit to be sowne in me which except grace doe gouerne will exceede so as there will be little hope of any good fruit of me because my soyle is natural to bring forth bad fruit being thus caused by my parents quod natura mihi dedit aliernari nequeat except Gods holy angel watch ouer me and with the blast or breath of the holy spirit winnow away my corruption Now therfore it behooueth parents to be no lesse carefull to purge and make cleane their bodies from hurtfull humours the causes of ill effects then the husbandman hath to purge and cleanse his feede If we haue a trespasse or misdemeanour done in our goods or houses we seeke to amend it but if bad humours doe hazard our bodies and aduenture our bodies to bring forth bad fruit or infruitles before our time hazard death we deferre the ordinarie meanes disaduantaging nature and art her minister carelessely cutting off the number of our daies which God hath numbred in his fore-knowledge and by mediate meanes to be continued with our great care because he first cared for vs and daily continueth the same CHAP. 2. THe law of nature calleth for a speciall care and regard to preserue euery member in order for if shee be distempered in the least the principall members are disquieted and consequently the whole bodie then what speciall care ought man to haue in preseruing the naturall vitall and animall members the cause of increasing liuing moouing continuing and beeing not onely in office and dutie one for an other but all of them for man and man for his maker Many are not onely carelesse to helpe nature in her order but by excesse daily doe hurt her in themselues and others God hath giuen her to thee for thee in thee and with thee to continue his appointed time and hath made her a meanes to entertaine strength wisdome knowledge learning delights and pleasures all which doe lurke if shee doe lower all which doe leaue to be if shee be not to liue beeing the naturall life of man Iob. 34. v. 14. and in Levit. 17. v. 14. shee is called a spirit the next worthiest vnto the soule in the seruice of God thereupon it is said in the Psalme My soule doth magnifie the Lord and my spirit hath reioyced in God my Sauiour This spirit which is the vapour of blood and becommeth vitall and animall is the cage wherein the soule mooueth the liuer heart and head are the principall regions from whence the spirit into all other members and parts doe passe with the soules power and effect either good or bad so that no member neither the spirit not the soule can say to either thou diddest this wickednes or goodnesse without me and therefore must receiue alike Now then for the excellencie of natures order pollute her not distemper her not but indeauour to continue her as God hath framed and ordained meanes for her CHAP. 3. THe law of man requireth of thee to consider and indeuour to preserue thy body in conuenient order for the stipend it alloweth for him that murdereth himselfe is base regarded and vnreuerent vsage of the corps by markes vpon their graues in void and vild places besides the losse of goods from wife children Let men therefore take heede least by their negligence wilfulnes or couetuousnes they be not guiltie thereof before God and in their consciences and so be preuented of their continuall ioy for preuenting the Lords purpose heare a litle while which is to haue a man to liue the number of his daies in holines towards him and in dutifulnes to dispatch what God himselfe what king countrie and parents plead for which they cannot doe that wilfully will take the meanes to shorten their daies or negligently omit the meanes to hable them to recouer to continue their daies Thou art not only iniured either by taking the foresaide meanes or likewise omitting the meanes but God the parents king and countrie may be iniured for great might be the glory which God might gayne by the rest of thy daies much might be the ioy and comfort to thy parents king and countrie therefore shorten not thy daies wilfully neither omit the meanes whereby there may be hope to redeeme what wilfullie or negligently thou hast hazarded to loose of thy appoynted time Furthermore man is not onely charged with this watchfulnes and care ouer himselfe but he is charged with a care ouer others especially ouer such as he hath charge for if thou knowest the meanes to helpe to continue the number of anothers daies and be hable thereunto thou must indeauour to doe it because thou must doe as thou would be done vnto and also hope of some of the fruites before named to come from that body nay office and dutie driueth euery one to helpe others from sicknes soares or dangers Art not thou which art a master or superiour bound to greeue for thy seruant and to releeue thy seruant or inferiour languishing and yet labouring about thy busines art not thou inferiour likewise bound to greiue and indeauour to releiue thy superiour languishing and yet counsayling and caring for thee Now therefore let superiour and inferiour indeauour to continue the number of their daies which to God as I said is certainly knowne and to man vncertaine yet men must certainely knowe that it is the ordinance of god then not to be resisted but in others as well as in our selues to be continued by our best indeuours because we are members one of another and therefore ought sensiblie to feele ech others greife and passion CHAP. 4. THe soule crieth vnto thee to correct bad humours and not admit them to raigne for when she would be gentle mild and patient the excesse of choller constrayneth to rage and reuenge when she would watch and pray the excesse of phlegme causeth sleepines and dulnes likewise the excesse of other humours or the confounding of humours worketh effectes more vnkindly against the soule for whatsoeuer is of the flesh is oppugnant to the spirit or soule vntill it hath conuerted it to bring forth together the fruits of the flesh which are badges not onely of an vnregenerate man but of a miscreant in soule and bodie Seeing then the lawe of God thy owne soule nature the law of man parents king and country commaund and call vnto thee to endeuour to preserue thy bodie by the almightie his meanes left vnto the and by his meanes to correct excesse of bad humours and to amend their confusion least they here confounding soule conscience and vnderstanding god at thy first death confounde thy soule and in the last generall iudgement thy confounded soule carry thy flesh vnto the place of confusion Therefore it is most necessarie for thee