Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

shall bée prepared at my table and I will béestow you in the height of my glory to the ende you may there haue the fruition of my Diuinitie This truly is a most highe and great mistery for the Apostles to follow Iesus Christ hauing abandoned parentes and friendes countrey and goods yea renounced their proper willes God thought them not worthie of recompence so much for that as for that they perseuered till the ende he sayth not to his Disciples you are onely they that are tempted but you haue remayned wyth me in my temptations Wherin he giues vs to know that in the other worlde none shall haue place at the table of God but such as perseuere in him to the end One of the priueleadges which God giues to his friendes sayth Dauid is that no temptation shall haue power to chaunge their mindes nor any aduersitie be hable to make them giue ouer the good they haue béeginne vntill the ende For that the gyft of constancie is of many desired and of few obteyned And therefore to béeginne a good worke is the custome of good men to pursue and follow it is the office of the vertuous But to leade it to his ende and effect is a pryuileadge mearly appertayning to those that be holy and Religious And to speake the truth wyth what industry so euer we enforce our selues and vnder what wéening so euer we presume yet to resist an ill we are to tender of harte and farre to moueable of condition So that right happy is it with those that shall heare Christ say You are they that haue perseuered wyth mee and therefore you are regenerate and shall enioy wyth mee for euer the perfect ioy and felicity A resolution of certayne famyliar and naturall questions wyth apparant coniectures and tokens of death I Would your importunities were as iust as my excuses are reasonable so should the contencion be easely resolued whether be greater my faultes or your complaints In him that makes request it is easie to find wordes to speake for that he speakes in desire but to whom the sute is made belongs great discretion for that all denials are hatefull not so much by the merit and consideration of the cause as for that the affection of the sutor may be corrupt Which I do not alledge here to the proofe of your fault for that in our friendship should remaine no faction nor yet to iustifie my excuses if they beare not both reason and innocencie Assuring you that séeing it pleaseth you to make a triall of my wit more for exercise then possibilitie of knowledge I wil ioyne my self to your fancie not so much for necessitie as to kéepe vse of my imperfection You aske me wherefore men containe greater corpolencie and substance of body then women I say it procedes of the heate which is more aboundant in the one then in the other For heate being of a nature td encrease and swell giues vnto men a greater perfection in stature and nature then to women whose humors being tempered with cold makes their bodies lesse substantiall and of more infirmities You would know how it hapneth that of foure Elements the fire and the aire are incorruptible and of the contrary the earth and the water are subiect to corruption To this I sayd it is of necessitie that all thinges intangled with corruption are first made colde but the fire cannot suffer cold for that it is an enemie to cold and the aire albeit sometimes bring forth cold yet it is alwayes full of fire Where the earth and water hauing their temperature of cold and heate are subiect to corruption by the nature and qualitie of their composition You aske whereuppon it commeth that oftentimes we shrinke and enter into a cold after we be deliuered of our vrine The reason is this so long as the vrine being hot remayneth yet in the bladder neither the bladder nor the partes about it can féele any cold but the bladder béeing discharged all the sayd partes are eftsones filled with an aire more colde then was the vrine for there is nothing voide in nature And that aire occupying the place of the vrine causeth naturally the shiuering and cold that wée feele You would know how it hapneth that when we fare very cold cōming hastily to the fire to séeke warmth we feele a griefe or ache in our finger endes and warming vs by leasure we haue no mocion of paine This may be aunswered by experience that when we passe out of one countrary into an other mutation is great as may be séene in trées who being plied bowed by litle and litle breake not but strayning them by force they rent in two euen so the heate that is within holdeth the cold out repulsing withall the moysture and so one contrary is resisted by an other The same béeing the cause that receiuing warmth by litle and litle the heat within comes out is not hindred by the cold which causeth the lesse sence or féeling of paine But in receiuing suddenly the warmth of the fire we do by violence draw out a great heat and by the repugnancie that it findes with the cold not fully gone bringes no small paine to the partie You aske me by what reason most women the first and second month that they are with child haue that disordered appetite to eate coales and other strange thinges The reason of that appetite is that nature hath drawne downe all the bloud of the woman to helpe to forme the fruite in her wombe Which bloud being corrupted makes also the stomacke pertaker of his vice and corruption By which occasion the stomacke being pressed with such matter so corrupt requireth all meats that are vaine lothsome ta +king his lust desire to many things according to the qualety or impression of the matter wherewith he is charged For if it abounde with an humor malancholike which is blacke it formeth an appetite to coales such like things if it suffer aboundance of sharpe fleame it bréeds a lust to thinges sharpe and eger the lyke iudgement being proper for all other humors To your demand why women and Eunukes haue their voice so small and shirle I say it procéedes of the quill or pype of their wesand which being strait cannot be enlarged by reason of the humor whereof it is full and heate onely hath power to make it wyder For as we sée out of little and small phyfes come a voice cleare shirle And out of smal trunks the lowdest sownd Euen so is it of the pype of the wesand which by reson of his subtlety is called lowd or shirle You aske me why such as conteine but meane stature are for the most parte more wise then those that haue great bodies That may be by this reason that in a little body the senses spirits are always better vnited cōpact then in a great where in a greater by reason they

suffer more separation and liberty they cannot expresse so great vertue and effect as in the lesser body whose littlenesse kéepes them better to their naturall properties and actions according to the iudgement of Homer who in his discription of Vlisses maks him of little stature but of much excellency of wit and of the contrary he sets forth Aaix with body members of great corpulency but very simple in minde and iudgment Where you aske me how it commeth to passe that for the most part peasantes pore men of the country get children wel accomplished wise and of the contrary to men of great wisdome and opinion succéede children that be Idyots and without iudgment I take it to procéed of this The simple man and he that followeth the toyle of his husbandry when he is in the exercise of generation thinkes of no other thing but of the pleasure in the act by which this séede is more perfect as hauing the full consent and force of all the spirites vitall animall and naturall the same breathing into his Chyldren mindes suttle and resolute But wyth the wyse men it is otherwayes For they hauing continuall exercise of minde kéepe their thoughtes in impression and contemplation of some particuler thinges eyther concerning honesty profite or matter of enterprise whereby as it is not possible that in the act of generation their natural séede should be accompanied wyth the forces of all the spirites and specially of the spirit animall which engendreth such cogitation in persons So of necessity to the children which they get are referred more imperfections then to others You would know why a stone a péece of Iron or other such like thing being thrown into the water sinketh forthwith to the bottome where of the contrary a péece of wood how great so euer it be swimmeth alwayes vpon the vpper face therof Tocuhing the property of the wood I think it may be referred to the litle holes that be in it which being full of wynd aire so hold it vp that his weight cannot work his naturall condition but stones Iron compounded of bodies more close heauy and suffering no conduit or place for the aire to enter of necessity sinke downe as hauing no impediments till they come to their ceinter To this may be adioyned the experience of suche as are drowned who the fyrste daye fall to the bottome but afterwarde remounte aboue the water For after the Bodye bée rotten the Weysande and all other concauyties are fylled wyth Wynde and ayre by whose propertye they are blowen vp and séene floate vppon the vpper most of the Water For thys cause there haue béene certayne Pyrates who vsed to cutte out the weysande of suche as they slue in the Sea to the ende their bodyes were not throwen vp agayne to the disclosing of their vile act By this reason also egges that are not broken or corrupt sincke fortwyth to the bottome being throwen into a ryuer Where such as are rotten floate vpon the water for that the humor that is within being corrupted makes place to an ayre that entreth which kéepeth the egges swimming You aske me how it happeneth that louers often times expresse in their vtter partes a passion of colde and sometimes a feruencie of heat séeming to suffer those same fits and motions which we see asscribed to Agues Touching this demaunde albeit you might be better satisfyed with your owne experience then with any resolution of me who haue alwayes professed the science of humanytie and not the study of folly Yet according to our method of naturall reason I may thus farre presume to your instruction that louers plunged in the passion and perplexities of loue their naturall heate wyth drawing to the inner partes leaueth the extremities of the body colde as depriued of all their hote substance the same conuerting them into mindes vncertaine tormented and traunced But when they are brought into hope of obteyning their naturall heate eftsones retorneth outwardly and disperseth through all the extreame partes of the body which by this refreshing of the bloud becomes red and of pleasaunt temperature For that cause it hath bene an vse amongest Paynters and grauers of Images to draw Cupid sometimes sad and sometime ioyfull giuing him withall the forme and proportion of a Chylde for that light loue is an affection great and vehement and yet lasteth not long Whereto the loue vertuous and honest is ioyned continuance and constancie as appeareth in the friendship betwéene friend and frende the affection of the Father to his Children and the obseruation betweene the husbande and his honest wyfe But touching vnlawfull loue as it bréedes oftentimes in peesons not well knowen one to another therfore hath no great stability and lesse continuance so the loue honest taking his greatest consideration of the merit qualety and vertue of the party remaynes alwayes moderate and temperate where the affection that dare not be iustified is full of violence fury and passion Where you would know wherupon it procéeds that louers are striken and made slaues bondmen at the only regard and sight of their Ladies I aunswere according to the opinion of some that as the true seate and testimony of loue consisteth in the eyes and no part of man more truly expresseth the inward affections of the body then the eyes so loue being a certayne affection and good will is naturally bred of a thing lyke to himselfe For such as loue search nothing but recompence of affection and by consequence the house and seat of affection which is the eyes by whose meane they are made certayne of the loue which remayneth wythin You aske me why louers passe most part of many nights with out power to sléepe you must consider that this great affection draweth the whole man to it so entāgleth him wyth confusion that he retayneth no contemplation of thinges necessary or profitable This affection is that selfesame loue who much lesse that he will suffer his subiectes to liue in rest séeing as a Canker hée encreaseth more and more to the confusion of all their delyghtes felycitie and contentment and therefore hée is place amongest the naturall diseases afflicting the tranquility of man There is also an other reason which is drawen from the cares and thoughtes which Louers haue For those malenchollyke contemplations mingled wyth passions of choller and heauinesse doe heate and dry vp the party Restrayning by that meanes his course of sléepe which proceedes of vapoures colde and moyst the same béeing also the cause why olde men wake more then the younyounger sort as béeing Conuerted into more colde and drought Where you demaund why Louers fall into great complayntes for small causes you must consider that béecause Louers aboue al other sorts of men are naturally suspicious and caryed into mutation for small thinges lyke litle Chyldren They are by that meane seldome wythout heauinesse and sorrow of harte and therefore so muche

with faire Dana it was no other thing as Isidore sayth then a great masse of Golde which he made slyde in to the handes of her kéepers to betray the chastety of that fayre Lady When they make him to transforme himselfe into Amphitrio it was no other thing then the consent that Amphitrio gaue him to lye wyth his wyfe and that for the rewarde of a great summe of money The Metamorpheses that he suffred into a Bull to steale Europa was no more but the Image of a Bul painted on the sayles of the ship wherein Iupiter bestowed her when he toke her away Such like were the transformatiōs of Iupiter wherin may be discerned the simplicitie and great blindnesse of such as worshipped that licencious king for a true God gouernour of heauen and earth he that was the most vnbridled brydled and dissolute man and most drowned in his proper lustes of all other in his time And séeing vpon him they imposed the title of God of al gods by him we may iudge the qualety of the other gods of whom the most part called him father as in déed most of them issued of him as Phoebus the god of science Mars the ruler of battles Mercury the infuser of cloquēce Bacchus the image of epicurity Vulcan the spirit of fier Venus the vaine idoll of loue others there were that wer his parents as Pluto prince of hell Neptune the directer of the waters Ceres the disposer blisser of corne and Diana the figure and example of chastety And so reckoning by degrées they established particuler gods to all thinges that might be imagined estéeming one God to be insufficient to reigne alone to lead the vnuersall worlde within the power of his gouernement yea they adioyned to this Idolatry the worshipping of certaine beasts planets trées by reason of the properties they saw in them the Egiptians as Iueuenal saith were so far drowned in this superstition that they worshipped as gods Onyons Léeks attributing much to their felicity happines who had of those plants in their gardins as the ignorance of those blind people led them to do honor sacrifice to such things as to gods so they held it for religion to giue obedience to them holding such accursed as were not forward in the seruice and ministery of such vaine triffling things M. Varo wryteth that Brasillius the Philosopher found at Rome MMD. CCC Gods which caryeth no smal possiblity of truth séeing the abuse there was so great general that they gaue cerimony worship and sacrifice as to a God to all things wherof they had receiued any benefit or that they supposed had any power to kéepe them in feare Tullus hostillius third king of Rome being vexed with a feuer tertiā which had tourned his complexion to a pale and yellow did sacrifice to his ague the soner to make it to leaue him Flora a publike curtisan a woman whose body was abandoned to all lust allurements of the flesh was canonized honored with an Image or figure for that of al the goodes she had got with the filthy sweat trauel of her body she cōstituted the Senate to be heire they gaue her diuine honor celibrated her feast euery yere wherin as a special cerimony there was liberty to al yoūgmē to be naked to exercise their pleasure with the first woman they founde S. Augustine writeth that the consuls and wise men of Rome tooke councell to abollishe that vile and abhominable custome But albeit for certaine perils and impediments they durst neuer execute it yet to deface the memory of that lewd woman giue greater apparance to their supersticions the named Flora the Goddes of flowers Amid these great darknesses obscurities of ignorance wherin this people of the Gentils was plunged there wer many notwithstanding in whom was some impression of light possessed with those natural iudgments reasons which drew them out of that blindnes as in déede all the schole of philosophy generally acknowledged one author mouer of al things from whom as out of a spring proceeded al the vniuersallity of things were fed enterteind by him as the true soueraigne gouernour of the whole of this knowledge Socrates was not depriued who being at poynt of death sayd he was willing to dye to confesse on onely Lord to whom he had alwaies labored to doe seruice according to the power of his humayne frayelty neuer hauing intention to offende him Aristotle at the article of death recommended himselfe to the soueraigne Creator saying Oh cause of all causes haue pytie on me Plato and Cicero in their treatises of common weales were of the same opinion it was the fayth of Virgill that al procéeded of God and that as wel the heauen and earth as the aire and water are ful of his greatnes acknowledging by that the essence of one onely God. Cicero speaking of the nature of Gods and Varro in his vayne Etimologies being albeit both Pagans and much addicted to their ceremonies scoffed notwithstanding at the feastes and assemblies which the populer sort made to honour their Gods partly through ignorance more by flatterye but most of all for feare It is no néede here to proue by the doctrine of the scripture that all those Gods were but illusions dreames procéeding of the inuention of man and abuse of the Diuell séeing that since the sonne of the euerlasting trueth is appeared wich is the sonne of the onely God all these damnable superstitions are not onely discouered but by the beames of that sonne shining in the myndes and eyes of men they are put to flight and vanished as the clowdes giue place when the sonne approcheth They are falne into ruine as buildings ill foūded and méeting the firme vessel of the word of God their tickle ship driuen by the wind of abuse and deceyt is confounded and swallowed in the golphe of Christian religion Thus much for the first poynt of your demaunde which I doubt not is eyther sufficiently aunswered or at least nothing left doubtfull There resteth now to touch what opinion the Poets and other auncients had of these Gods and the plurality of them As Hesiode Archilachus Horace Menander Esope Apuleius Ouid and many other wryters of great grauety and authority who published not their inuentions and fictions to other effect then to disclose to men the meanes to become more wyse and draw to a more Ciuill fourme of lyfe in the world For which purpose they spred many fictions and fabulous metaphors tending to sundry artes and professions For fables according to the opinion of Apthonius and Hermogenes haue taken their name of Fari in Latine signifying to discourse and speake so that a fable may be taken for a discourse fayned inducing oftentimes vnder an honest recreation and delitfull resemblaunce the readers to consider the morrall sence and doctrine hyd vnder those fabulous discourses which discouering

puts ende to his olde corruptions VVarninges for a Lady seruing in Courte VVhat true loue is Loue bredes mani vertues Properties in a t●ue louer VVho is not afflicted beares a signe that of god he is much forgotten Psal. 81. Iob. 6. In miserie it is one comfort to knovv the vtter most of our mishaps Thorough exercise of aduersities men are made humble To the most afflictions be but warninges The hart that is newely greeued takes his beste comfort when hee hath time to lament his losse Ezechiell 222. Vertues in the Queene Zenobia Description of Zenobia Aurelius the Emperour of Rome writeth to the Queene of Zenobia The answere of Queene Zenobia to the Emperours letter There can be no necessitie of pardon where is no fault committed The successe of warres followeth the innocencie of the quarell That comfort is vaine that takes not away the griefe The fruites of old age are infirmities griefe and sorowe Olde age like a drie vessell Old age no other thing then the example of sorow and care Olde men forvvard in will but weake in action It is none other thing to commaūd the body then first to conquere the affections Su●fets and other innituities in old men The greatest feare that olde men haue is to die The lyfe of mā but a buble of water Old age the cōsumption of the life of man. Differences betvvene our olde age and youth Enuie an enemie to vertue Enuie a branch of iniustice A poeticall example of an inuious man and a couetous mā Enuie a vice most auncient Enuie beares more malice to the vertues of men then to their goods The best remedie against enuie is to forbear to be vertuous It is hard to auoyd the eyes of the enuious mā Enuie denieth to giue renoum to such as are dead Custome of the en●ious 〈◊〉 Vertue hath no neede of praise Means to wake a man be called good Many thinges are of that qualetie that the wisedome of man suffizeth not to assure them God hath communicated all thinges to men sauing immortalitie Good and ill renoume liue euer Deceits of the vvorlde Gods iustice goeth by measure The prodigall sonne scornes at the sighes of the couetous Eather He is not riche that possesseth much Couetousnesse makes the horders to be hated and liberalitye dravves loue to the spender Honour couetousnesse of themselues contrary Perplexities of the couetous man. Dispraises in the couetous nigarde Pouertie more excelent then Couetousnesse Euery new mutation of mind bringes with it a new care He is wise that feeleth his trauels by little little All naturall thinges are subiect to chaunge In many iniuries ther is more securitie to dissēble a wrong then to reunge it Euery reuenge ministreth occasions of further crueltie VVhat anger is Discriptions of an angry man. No greater triumph then too conquer affections Repentance the very stipend effect of malice VVhere is no capacitie of councell there perswasions are in vaine Time reformes more thinges then reason Time hath power to moderate passions Infancie Puerilitie 2. Cor. 6. Gene. 8. Mans estate Youth Psal. 89 Infantia Puerilitas Adolescentia Inuentus Olde age There can be no amitie vvher is no vertue The magistrate ought too doe nothing of dishonor Science and experiēce the two principal pillors that vphold cōmon weales No Rebellion excusable That pardon is wicked which bringes with it the hazard of a countrey Siciphus a great robber Ecce quem amas infirmatur Exod. Psalme 5. It is not conuenient to visite often an other mās wife in the absence of her husband The vertue of patience The vertue of constancie Magnanimitie Benignitie or softnes of hart Long suffering Humilitie The vertue of force Aduersity is no other thing thē the rewarde of some dishonest act 1. Cor. 7. why men bear greater bodies then women The fire and the aire incorruptible The earth and the water subiect to corruption VVhy men shyuer are colde after they be deliuered of their vrine VVhy men warming them sodaynly feele a greefe or ache in their finger-endes VVhy women lust after strang thinges when they are newly conceiued VVhy women and Eunukes haue a shirle voyce why little men are most wise vvhy poore men get children better accomplished thē others Difference beetweene the qualetie of a stoane wood throwen into the water whereof comes the alteration of louers why louers are striken by the onely sight of their Ladies VVhy Louers sleepe not a nightes VVhy Louess complaine for small causes VVhy Louers lose speache in the presence of their Ladyes VVhy Louers are shamfast to diclose their affections VVhy Louerr discern not the falts of their frends VVhy men be hoarse after they haue slept Signes and tokens of death in a sicke man. The originall of Saturne Iupiter Iuno borne both at a bourthen Neptune his name disguised Pluto borne Saturne taught the people of Italy the toile of the earth Iupiter maryed his sister Iuno Iupiter worshiped as a God How Neptune and Pluto had their names Disclosing of the transformation of Iupiter The vanity of the Pagans touching their gods Flora a publike curtisā honored as a God. The philsophers acknowleged god The faith of perticuler Philosophers Poets touching the omnipotencie of God. Promotheus the first that shewed to the Egiptians a forme of ciuill lyfe Proper fictions of the Poets for many thinges To exact recōpence is an vpbreading of benefits receiued Ambicion the nourse of couetousnesse The oracion of the sauage man God raiseth one murderer agaīst an other No offēce with out his punishment A reuenge infallible for such as rauishe the goods of an other VVher the conscience is not quiet the residue of the man is nothing but martirdome Of the wicked gaine of fathers comes iust losse of their children A publike fault must not suffer a secret punishment ¶ Imprinted at London by Henry Middelton for Rafe Newbery dwelling in Fleetestreat a litle aboue the Conduit Anno. 1575.