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
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

heare do some of our brazen-faced Caualeers cease to blaspheme God by denying most impudētly his euerlasting essence O foolish men when they see a faire house they immediatly presuppose some one or other to haue built it So in like maner whē they behold one another will not they sometimes euē by natural discourse aske who made them The heathen Oratour saith that there is no natiō so sauage no people so sēceles which wil not cōfesse that there is some God euen they that are Libertines Epicures and in other points of their liues differing little from bruite beasts do reserue some seed of religion Also the very Deuils beleeue that there is a God and do tremble as saith the Apostle Yea the very obstinacy of the wicked is a substanciall witnesse that the Deitie is knowen which with their furious striuing yet cā neuer wind themselues out of the ●eare of God But what need I dally thus with doltish Atheists let them read the holy scripture they shall find fiue generall meanes whereby God is made manifest vnto man The first are the framed things wherin God did first reueale himself for the heauens declare the glory of God and the firmament sheweth his hādy worke The secōd is the sparke of nature wherby all men as it were by naturall instinct obtaine the infallible admonition of the truth The third way whereby God is made knowen is the verball will which successiuely from time to time in some countrey or other hath bene holden vp by worldly blessings apparitions ceremonies prophesies and last of all by the presence of the Messias himselfe The fourth is the holy Ghost who openeth our misty eyes wherby we embrace the true and Apostolicall doctrine The fift meanes whereby God is knowen are his miracles at the sight of which the very Atheists themselues being affrighted must exclaime with Iulian the Apostata O God O Galilaan thou hast ouercome our vnbeleefe Of Atheists Chap. 3. OF Atheists there are two sorts the inward and the outward The inward Atheist is he that slyly carieth the countenaunce of a sheepe and yet is no sheepe but a sheep-biter He swaloweth vp aduowsons hospitals and other mens goods vnder pretence of simplicity He raiseth rents incloseth commons and enhaunceth the price of corne With his wooll or wealth hee vseth to snarle deceyue honest-minded men whom at length hee notwithstanding hauing Scripture in his mouth snatcheth at most greedily clappeth in irons This kind of Atheist I will decipher hereafter The outward Atheist on the other side openly professeth nature to be his God And euen as the spider infecteth with poyson the fragrantst liquours hee suckes so the outward Atheist most wickedly extracteth common places out of the secretes of nature and turning them to his owne vse hee blasphemeth God whom he neuer knew Is there any rayne without a clowd any apples without trees any portraiture without a painter any kingdome without rulers can the heauens moue without a mouer say thou viper for a better name thou deseruest not wilt thou not beleeue that which thou beholdest with thine eies wherfore I pray thee was the world framed was it not for man what idiot when hee passeth through a village though halfe ruinous will not presently suppose that it was contriued by some or other Much rather O sensuall beast shouldst thou imagine that a quickning maker euē God hath created not onely thee but all the world besides If no reason will persuade thee yet me thinkes the extraordinary punishments of God which alwaies such Atheists as thou art haue felt should be of force to recall thee from thy most damnable opinion It is written of Diagoras one of the first authours of this sect that being fledde from Athens and his bookes burnt by vniuersall consent he was slaine by certaine men whom the Athenians had hired for that intent Pliny the elder one likewise of the same stampe while hee was ouercurious in searching y e causes of nature was choakt neere to the mountaine Vesuuius with smoake and with the smell of brimstone issuing out of the same Pope Leo the tēth who often said that Moses Christ and Mahomet were three of the greatest dissemblers was by the iust iudgement of God sodainly strooken dead with an extreame laughter Likewise an Italian Captaine of late daies in the low countries leading his company to skirmish with the enemy thus encouraged them Sirs quoth he remember the former glory of our nation and fight valiantly as for your sinnes if you die you shall vnderstād there is no God Which when he had said he fought was the first man that was slaine Not inferiour to these was one Christopher Marlow by profession a play-maker who as it is reported about 7. yeeres a-goe wrote a booke against the Trinitie but see the effects of Gods iustice it so hapned that at Detford a litle village about three miles distant from London as he meant to stab with his ponyard one named Ingram that had inuited him thither to a feast and was then playing at tables he quickly perceyuing it so auoyded the thrust that withall drawing out his dagger for his defence hee stabd this Marlow into the eye in such sort that his braines comming out at the daggers point hee shortlie after dyed Thus did God the true executioner of diuine iustice worke the ende of impious Atheists Furthermore some of our worldlings may worthily bee ranged in the forefront of this hellish route They I say that belch out this accursed theoreme of Machiauel namely that the heathenish religion made men couragious wheras our religiō makes men fearfull O foolish sots● is the feare and loue of God become the cause of your foolish feare Nay rather it is your consciences that bring feare into your hearts The more wicked ye be the more you feare Me thinks that albeit ye had no demōstration of God yet this ought to satisfie you which proceedeth of a natural fear For whosoeuer feareth sheweth necessarily that there is some supreme power which is able to terrifie hurt him As contrariwise he that is assured that nothing can appall or diminish his valour is altogether free from feare The second part Of Man Chap. 4. ABdala one of the wise men of Arabia being on a time demaunded what was the most wonderfull thing in the world answered Man Hermes Trismegistius termed mā the great miracle Others called him the little world Likewise the wisest Philosophers agreed that mans body is composed of the foure elements and of all their qualities For the flesh agreeth fitly with the earth his vitall spirites with the aire the fire and his humours with the water The sense of touching consenteth with the earth The sense of seeing with the fire that of smelling with the aire and fire that of tasting with the water that of hearing with the aire Yea there is no part in the whole body of mā wherein

one of the elements doth not interpose his vertue albeit one of thē is alwayes predominant ouer the rest And most certaine it is that Man is a creature made of God after his owne Image well disposed by nature composed of bodie and soule In this sort man had his beginning and being of the great and eternall builder of the world of whom likewise hee was created so noble for three reasons The first that by this meanes man knowing howe God hath placed him aboue all other liuing creatures he might be induced dayly to loue and honour him as is meete And therefore did the Lord place the eies in mans bodie to behold his wonderfull workes And for this cause also did he fasten eares to mans head that hee shoulde vnderstand and keep his commandements The second to the ende that acknowledging the noble place race from whence he came hee might feare to staine his name and fame with dishonest vnlawfull deeds The third that hee not being ignorant of his owne excellencie shoulde extoll himselfe in God and in him through him he should iudge himselfe worthy of heauenly felicitie What should I rippe vp the good discipline of liuing the lawes customs arts and sciences by man inuēted to furnish life with the three sorts of good namely honest pleasant and profitable According to which there be also three sortes of companies one for honestie as the learned and vertuous another for pleasure as yong folks and maried men a third for profite as Marchants Wherefore by good reason man holdeth the soueraigntie and chiefest roome in this world Of the soule Chap. 5. THe infusion of the soule into the bodie by God the Creator is a most admirable thing seeing that the soule which is inuisible is cōprehended within the body being palpable that which is light and of celestiall fire within that which is earthy cold corruptible that which is free within that which is base bound This alone is the instrument that can bring vs to the vnderstanding of God and our selues This is speculatiue and actiue at one and the same instant This is she that for her beautie hath the foure cardinal vertues for her actions reason iudgement will and memorie Briefly this is she about whom the wisest of the world haue occupied their curious and fine wits Pythagoras affirmed that the soul was a nūber moouing it self Plato said that the soule was a portiō taken frō the substance of celestial fire The prince of the Peripatetickes writeth that the soule is the motiō or act of a natural body that may haue life Our Diuines define the soule after this maner The soule of man is a spirit that giueth life and light to the bodie wherevnto it is knit and which is capable of the knowledge of God to loue him as being fit to be vnited vnto him through loue to euerlasting happinesse That a man hath but one soule Chap. 6. EVen as in euery bodie there is but one essentiall kind of nature whereby it proceedeth to be that which it is so in euery liuing creatures bodie there is but one soule by the which it liueth In the scripture we neuerread that one mā had mo soules thē one Adam being created by God was a liuing soule All the soules that came with Iacob into Egipt and out of his loines beside his sonnes wiues were in all threescore and six soules that is threescore and sixe persons Also the sonnes of Ioseph which were borne him in Egipt were two soules Steuen being stoned by the Iewes called on God and said Lord Iesu receiue my spirit Saint Paul raising Eutichu● from death sayde his life is in him Our sauiour Christ likewise complained vnto his Disciples saying My soule is verie heauie euen vnto the death Hereby we may note that one man hath but one soule How greatly therefore are those Philosophers deceyued who affirme that one man hath three distinct soules to wit reasonable sensitiue and vegetatiue wherof these two last are in a bruit beast as well as in a man and the vegetatiue in plants in beastes and in man This opinion of pluralitie of soules seemed so damnable vnto the ancient fathers that Augustine Damascenus and the fourth Councell of Constantinople proclaimed them to be excommunicated which would hold one man to haue many soules Briefly to leaue this errour it falleth out with the soule as it doth with figures for euen as the trigon is in the tetragon and this tetragon in the pentagon so likewise the vegetatiue power is in the sensitiue and this sensitiue is in the reasonable soule Obiection We see yong infants hauing vegetatiue and sensitiue soules and not possessing the reasonable soule before they come to yeares of discretion Moreouer it is well knowne that a man liueth first the life of plants then of beasts and last of all of man therefore a man hath three soules distinct aswell by succession of time as in essence and formall property Answere I grant that the faculties of mans soule are by their operations successiuelie knowne as the vegetatiue power is knowne more plainly in the beginning then the sensitiue last of al the reasonable soule But frō thence to conclude that infants haue no reasonable soule I deeme it meere madnesse For the whole soule is infused within them in the beginning but by the sacred power of God it is not made as then manifest vntill they attaine to elder yeres Touching your proofe that a man liueth the life of plants then the life of beasts and last of a reasonable man I answere that it is meant of the vitall powers and not of the soule and so I yeeld that a man at first exerciseth the powers vegetatiue and sensitiue and then he hath the benefite of the reasonable soule Of the immortaltiie of the soule chap. 7. ATheists and the hoggish sect of the Epicures who would faine stay in their bodily senses as beasts do deride the holy scriptures saying that it is not known what becomes of their soules af-the deth of their bodies or to what coast they trauell by reason that none returned at any time backe from thence to certifie them This is their childish reason Which truly in my iudgemēt sprūg vp of their negligence in not ferreting out the end of the soule For to what end els was the soule created but that knowing God her Creator and worshipping him for that great benefite shee might stand in awe and loue of him and at length attaine to euerlasting life which is appointed for her end Al other liuing creatures God made for mans vse but man he created to the end that the light of his wisdome might shine in him and that hee might participate with him his goodnesse Admit therefore that mans soule were corruptible what difference then I pray thee would there bee betweene a man and a bruite beast nay then consequently it must follow that man was