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
A07594	The circle of commerce. Or The ballance of trade in defence of free trade: opposed to Malynes little fish and his great whale, and poized against them in the scale. Wherein also, exchanges in generall are considered: and therein the whole trade of this kingdome with forraine countries, is digested into a ballance of trade, for the benefite of the publique. Necessary for the present and future times. By E.M. merchant.	Misselden, Edward, fl. 1608-1654.	1623 (1623)	STC 17985; ESTC S121074	74,584	148

owne stock there the Spring doth not spread it selfe into stragling streames in which their fame is lost their name put out the Estate consum'd in ryot and this is a Common losse vnto our Common-wealth Merchants I say besides their knowledge of Commodities and the course of Exchanges and the values waight and finenes of monies and the standards of severall Countries and their generall iudgement in all manner of trade all which are but the elements of merchandizing and a kinde of inbred knowledge in a well-bred Merchant are acquainted with the Manners Customes Languages Lawes of forraine Nations yea with the Religion Revenue Strength and Policy of forrain Princes and States whence it is that the States and States-men Governours Counsellers and Magistrates of Venice Luca Genoa Florence the Vnited Provinces of the Low Countries and many other well governed Common-wealths are by education Merchants In so much as I may truely say and I hope without any suspition or offence there 's none more fit to make a minister for a King then an expert and iudicious Merchant But if Malynes hath no more skill of Merchants how will you take his word for Merchandize yes he will shew you that vnder three simples simply enough I warrant you thus Commodities moneyes P. 2. and exchange of monies may be aptly compared to the Bodie Soule and Spirit of traffique The first as the Body vpheld the world by Commutation and bartering vntill money was devised to be coyned The second as the Soule in the Body did infuse life to traffique by the meanes of equalitie and equity preventing advantage betwene Buyers and Sellers The third as the Spirit and faculty of the Soule being seated every where corroberateth the vitall Spirit of traffique directing and controlling by iust proportions the prises and values of Commodities and monies VPheld the world by Commutation §. 7. admirable Oratory and as incomparable a comparison for the Body without the Soule or life is dead but so was not Cōmerce in former times without money else he had much mistaken his voyage that when Sir Thomas Mores Vtopia was first discovered would needs in all haste goe dwell there because there was such a flourishing Common-wealth without money And to speake of the soule without the spirit or faculties of the soule is absurd for the soule and the faculties of the soule are inseparable But before there was any Exchange in monies trade and traffique did consist in money and merchandize and subsist without it and so doe the trades of many Countries at this day which haue no exchange for monies at all See another Simile Even as money is the square and rule to set a price vnto all Commodities P. 3. and therefore called Publia mensura even so is the exchange of money by bills the publique measure betweene vs and forraine Countries according to which all Commodities are bought and sold in the course of traffique THe Proposition is true §. 8. that money is Publica mensura but the Reddition is false that the Exchange is the publique measure between vs and forraine Nations whereby Commodities are bought and sold in the course of traffique For Merchants as I haue shewed doe vse to value the Commodities of every Countrie by the finenes or basenes of the money of each Countrey and by their observation whether the same Commodities are in more or lesse request and not by the Exchange For it is not the rate of Exchange whether it be higher or lower that maketh the price of Comodities deare or cheape as Malynes would here inferre but it is the plenty or scarcitie of of Commodities their vse or Non-vse that maketh them rise and fall in price Otherwise if Malynes rule were true that the prices of Commodities should perpetually follow the rates of Exchange then Commodities should all rise and fall together as the Exchange riseth or falleth But Merchants of experience know that commonly one Commodity riseth when another falleth and that they fall and rise as they are mor or lesse in request and vse See yet another dissimilitude As the Elements are ioyned by Symbolization P. 5. the ayre to the fire by warmnes the water to the ayre by moysture the earth to the water by coldnes so is Exchange ioyned to Monies and Monies to Cōmodities by their proper qualities and effects I Would there were a Symbolum or affection in his Elements §. 9. and not an Asymbolum or disaffection or confusion in them as Du Bartas observed sometimes to be in the other whereof hee thus speaketh La terre l'air le feu se tenoyent dans la mer De la Sepmaine 1. Iour La mer le feu la terre estoyent logez dans l'air L'air lamer et le feu dans la terre et la terre Chez l'air le feu la mer. Earth aire and fire were with the waters mixt Water fire earth within the aire were fixt Aire water fire about the earth did glide Earth fire water did in the aire reside BVt Malynes hath more skill in Philomythy then Philosophy §. 10. hee will tell you a tale of a voyage into Barbary P. 7. where hee learn't so much experience in Navigation that now he can tell you that the Rudder of a Ship is the Efficient cause of sayling P. 8. Is this man fit to giue his iudgement in matters of waight and affaires of State that sheweth such grosse ignorance in so easie and familiar things If hee had consulted with a Yonker or Novice that had made but one voyage to Sea he would haue told him that the Rudder is the cause of stearing or guiding of the Ship but the winde of sayling For a Ship may sayle without a Rudder as sometimes the East India Companies Ship the Dragon did a great part of the way from the East Indies but for a Ship to sayle without winde it is impossible For that 's Causa sine qua non as the Logicians speake Or if hee had well vnderstood the name of the thing he might haue given a better guesse at the nature and vse thereof according to that of the Poet Conveniunt rebus nomina saepè suis For the Rudder of a Shippe is therefore called Gubernaculum à Gubernando because it governeth and guideth the Shippe But Velum and in French La voile the sayle is derived à volando of flying and running swiftly For a Ship sayling with a great gale of winde is sayd to fly before the winde And thence it is that we are wont to say Avis volat and Navis volat the Bird flies and the Shippe sayles the one being a proper Calep. the other a Metaphoricall speech Or Malynes mother tongue might haue taught him so much mother wit as to haue knowne that Het Roer van't schip is so called à Roeren or Rúeren to touch or stirre a thing because a Ship feeles the very touch of the Rudder Which phrase hath in

any man of Divine or Humane learning that ever assign'd any other parts then the Matter and Forme to the Essence of things whether Naturall or Artificiall In the Former we may take for an instance Man that Master-piece of Naturall things Homo conslat anima copore A man consists of soule and bodie Now the Matter of a Man is a corporeall substance common to other creatures but the Forme of Man is his rationall soule whereby hee differeth from them all To whose existence no third thing can be added It is true that Body Soule and Spirit are sometimes put together in the Scripture but by Spirit is there meant the facultie of the soule Which surely that learned holy Apostle did not so conioyne without a mystery For the word Soule in the holy languages sometimes signifieth the Mortall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima and sometimes and more commonly the Immortall soule Now as it signifieth the Mortall life it is common to all other creatures as well as Man But as it signifieth the Immortall soule it is propper and peculiar to Man alone So that by the Bodie Soule and Spirit the Apostle distributes the whole Man into the Body and the Spirituall soule to answere that which hee knew the Philosophers called the Rationall soule There is also alike Entity or Essence of Matter and Forme in Artificiall things wherein Malynes no lesse grosly erreth The Matter of an House is stone and timber the Forme of it is the fashion or proportion after which it is built To which no third thing can be added to giue vnto it being And thence it is that the Logicians say that Forma dat esse rei the forme giveth to the thing the perfection of beeing because it giueth the denomination of the thing For a Man is not said to bee a Man in respect of his matter or corporeall substance for then a beast should bee a man but in respect of his Rationall soule whereby hee excelleth all other creatures An House is not an house in respect of the Matter whereof it is made for then all other stone timber should be an house but in respect of the Forme of it whereby it is knowne to bee a house And so likewise in the trafique of Merchants which is also an Artificiall thing there are no other Essentiall parts then the Matter and Forme of Trade The Matter as I shewed before is merchandize and money whether exchanged or not exchanged the Forme is buying and selling and as we say chopping and changing of one thing for another which in one word is called Commerce Without which there would bee no traffique amongst men notwithstanding the materials of trade And thus much briefly for the Essence of Naturall and Artificiall things Colleg. Conimb in Phys. Arist lib. 1. cap. 7. partic 2. Finitū infinit Quiesc mobile Par Impar Rectū ebliquū Vnum multit Lumē tenebra Dextrū sinistr Bonum malum Mas soemina Qu●drat long Eeodē Cōment lib. 1. cap. 7. partic 3. Now for the Principles of Naturall things which Malynes cannot discerne from their Essence Some Philosophers say there is but One as the Earth as doth Hesiodus in his Theogonia others Some the Water as Thales Milesius others Some the Ayre as Anaximines and others Some the Fire as Hippasius Metapontinus and others Other Philosophers say there are Ten as the Pythagoreans who reduced the whole frame of Nature into Decada or Denaria into Ten coniugations of Principles All which Aristotle reduceth into Matter Forme and Privation yet so as he excludeth Privation from the Being of naturall things for thus he saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist in Phys. lib. 1. cap. Secundū Paciū 9. Pacii Cōment in Phys. Arist c. 8. partic 20. Idempartic 17. Privation is not Ens or Beeing because it is not in the subiect which is made by it And therefore Pacius vpon Aristotle thus concludeth Materia forma sunt Principia per se Privatio vero per accidens There are simply but two principles of naturall things to wit Matter and Forme but after a sort a third Privation Because saith he dupliciter consideratur forma quà abest quà adest The Forme is considered two wayes as it is Absent and there 's the Terminus à quo and as it is Present and there 's the Terminus ad quem which Absence is nothing else but Privation This cannot so well be vnderstood of those that that are not acquainted with these things as by example which we will instance first in some Naturall and then in some Artificiall thing The Eye is a Naturall thing the Matter whereof is an Oculary substance the Forme is Seeing Blindnes taketh away the sight of the Eye and is therefore called Privation of the sight whereby the first forme of seeing is changed into blindnes A Ship is an Artificiall thing the Matter whereof is timber and iron the Forme is the mould and proportion of the Ship Now if you will breake vp this Ship and take her in pieces and thereof build an House there will be a Privation of the first forme and a mutation thereof into a second to wit of a Ship into an House So then a blinde man will not say that blindnes is any part of seeing and hee is an ill Carpenter that cannot know a House from a Ship and as ill a Sophister is Malynes not to discerne Privation from the Essence of Naturall or Artificial things Which he might haue better vnderstood if he had beene able to consult with Aristotle or any of his Interpreters But alas how should hee vnderstand him or them when hee cannot so much as translate a sentence of him out of Latin much lesse out of the Originall into proper or significant words Witnesse these three in his one sentence aboue recited Established Beginnings and Deprivation for Assigned or Constituted Principles and Privation Wherein a smatterer in Art could not haue showne himselfe so ignorant These are this Captaines Colours His Postures follow I feare Impostures This for one That the Author of Free trade Epist p. 2. either ignorantly or wilfully hath omitted to handle the predominant part of Trade namely the mystery of Exchange MEndacem oportet esse memorem §. 3. If Malynes had not forgot himselfe hee might haue perceiued his Par of Exchange put out of the Remedies of trade in Cap. 7. Fol. 104. of my discourse Free Trade cap. 7. with the reasons thereof and therefore not omitted Neither was it the scope of my discourse to handle euery thing that might occur a mans imagination after Malynes manner but such things onely as tended to the hinderance of the Trade of the Kingdome and to present their remedies Now there being no such Causality nor Remedy in that his Par of Exchange as I shall proue anon there was no more Ignorance nor Wilfulnes in me to passe by that then all other impertinent things But it