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
A29240	Times treasury, or, Academy for gentry laying downe excellent grounds, both divine and humane, in relation to sexes of both kindes : for their accomplishment in arguments of discourse, habit, fashion and happy progresse in their spirituall conversation : revised, corrected and inlarged with A ladies love-lecture : and a supplement entituled The turtles triumph : summing up all in an exquisite Character of honour / by R. Brathwait, Esq.	Brathwaite, Richard, 1588?-1673.	1652 (1652)	Wing B4276; ESTC R28531	608,024	537

choicest gifts of nature accomplished of their owne disposition well affected who by consorting with inordinate men have given reines to liberty and blasted those faire hopes which their friends and country had planted on them how requisite then is it for every one whose thoughts aime at Perfection to consort with such as may better him and not deprave him informe him and not corrupt him For if there be a kind of resemblance betwixt the diseases of the body and the vices or enormities of the mind what especiall care are we to take lest by keeping company with those who are already depraved we become likewise infected Men would be loth to enter any house that is suspected only to be infected which if at unawares they have at any time entred they presently make recourse to the Apothecary to receive some soveraigne receit to expell it And if men bee so affraid lest this house the body which like a shaken building menaceth ruine daily should perish what great respect ought to bee had to the soule which is the guest of the body Shall corruption bee so attended and tendred and the precious Image of incorruption lessened and neglected God forbid specious or gorgeous Sepulchres are not so to bee trimmed that the cost bestowed on them should cause the divine part to bee wholly contemned To remove which contempt if any such there bee I will recommend to your devoutest meditation these two particulars First who it was that made us Secondly for what end he made us To which two briefly we intend to referre the Series of this present discourse For the first we are to know that no man is his owne maker It is hee that made us who made all things for us that they might minister unto us and to our necessity ordaining these for our Service and himselfe for our Solace He it is who hath subjected all things to the feete of man that man might wholly become subject unto him yea and that man might become wholly his hee gave man absolute dominion over all those workes of his creating all outward things for the body the body for the soule and the soule for himselfe And to what end Even to this end that man might onely intend him onely love him possessing him to his Solace but inferiour things to his Service Now to dilate a little upon this great worke of our Creation wee may collect from sacred scripture a foure-fold Creation or Generation The first in Adam who came neither of man nor woman the second in Eve who came of man without woman the third in Christ who came not of man but woman the fourth in us who came both of man and woman For the first as he had from Earth his Creation so it shewed the weaknesse of his composition the vilenesse of his condition with the certainty of his dissolution For the second as she had from man her forming so it figured their firmenesse of union inseparable communion and inviolable affection For the third as he came onely of woman so he promised by the Seed of the woman to ●ruise the Serpents head who had deceived woman and restore man to the state of grace from which hee had fallen by meanes of a woman For the fourth as wee came both from man and woman so wee bring with us into the world that Originall sinne which wee derive both from man and woman the sting whereof cannot bee rebated but onely through him who became man borne of a woman But in this great worke of our Creation wee are not to observe so much the matter as quality and nature of our Creation For the matter of our Creation or that whereof wee bee composed what is it but vile earth slime and corruption So as howsoever wee appeare beautifull specious and amiable in the sight of man whose eye is fixed on the externall part yet when the oile of our Lampe is consumed and wee to dust and ashes reduced wee shall observe no better inscription than this Behold a specious and a precious shrine covering a stinking corps Wherefore ought we to observe the internall part and the especiall glory wee receive by it for hereby are we distinguished in the quality of our Creation from all other creatures who governe their actions by Sense onely and not by Reason Hence it was that that divine Philosopher gave God thankes for three speciall bounties conferred on him First was For that God had created him a reasonable creature and no brute beast Second For creating him a man and no woman Third For that he was a Grecian and no Barbarian This it was which moved that blessed and learned Father Saint Augustine to break out into this passionate rapsodie of spirit Thy hand could O Lord have created me a stone or a Bird or a Serpent or some brute beast and this it knew but it would not for thy goodnesse sake This it was which forced from that devout and zealous Father this emphaticall discourse or intercou●se rather with God who upon a time walking in his garden and beholding a little worme creeping and crawling upon the ground presently used these words Deare Lord thou might'st have made me like this Worme and crawling despicable creature but thou would'st not and it was thy mercy that thou would'st not O as thou hast ennobled me with the Image of thy selfe make mee conformable to thy selfe that of a worm I may become an Angell of a vassall of sin a vessell of Sion of a shell of corruption a Star of glory in thy heavenly mansion And in truth there is nothing which may move us to a more serious consideration of Gods gracious affection towards us than the very Image which wee carry about us preferring us not onely before all the rest of his creatures in soveraignty and dominion but also in an amiable similitude feature and proportion whereby wee become not onely equall but even superiour unto Angels because Man was God and God Man and no Angell To whom are wee then to make recourse to as the Author of our Creation save God whose hand hath made and fashioned us whose grace hath ever since directed and prevented us and whose continued love for whom he loveth he loveth unto the end hath ever extended it selfe in ample manner towards us How frivolous then and ridiculous were their opinions who ascribed the Creation of all things to the Elements as Anaxim●nes to the piercing Aire Hippeas to the fleeting Water Zeno to the purifying Fire Zenophanes to the lumpish Earth How miserable were these blinded how notably evinced by that learned Father who speaking in the persons of all these Elements and of all other his good creatures proceedeth in this sort I tooke my compasse saith he speaking to God in the survey of all things seeking thee and for all things relinquishing my selfe selfe I asked the Earth if it were my god it said unto me that it was not

begin with short flights till weathring bring them to endure longer Pigmalions image received not life in all parts at once first it took warmth after that vitall motion Is love coole in you let a kindly warmth heat that coldnesse Is Love dull in you let a lively agility quicken that dulnesse Is love coy in you let a lovely affability supple that coynesse So in short time you may have a full rellish of loves sweetnesse Now wee come to the attemperament of these wherein wee are to extract out of grosser metals some pure Oare which wee must refine before it can give any true beauty to this specious palace of love Draw neare then and attend to what of necessity you must observe if ever you meane to deserve HER love whom you are in Civility bound to serve In Sicilia there is a fountaine called Fons Solis out of which at Mid-day when the Sun is nearest floweth cold water at Midnight when the Sunne is farthest off floweth hot water This should bee the lively Embleme of your state Gentlewomen who now after those cooler vapours of your frozen affection dispersed those lumpish and indisposed humors dispelled and those queasie risings of your seeming coynesse dispossessed have felt that chaste amorous fire burne in you which will make you of shamefaste Maids modest Matrons When the heat of passion is at Mid-day I meane his full height with those to whom faith hath engag'd you and love before the hostage of that faith confirm'd you then are you to resemble the quality of that fountaine by flowing with cold water of discretion and sweet temper to allay that heat lest it weaken those you love by giving way to passion which patience cannot chuse but loath Againe when heat is farthest off and providence begins to labour of a lethargy when servants remit their care neglect their charge and the whole family grow out of order through the coldnesse of a remisse Master resemble then that fountaine by flowing with hot water win and weane these whom love and loyalty have made yours with warme conjugall teares to compassionate their neglected estate and by timely prevention to avert the fate of improvident husbands Or thus if you please may you make your selves gracious Emblemes of that fountaine Doth the Sun shine at Mid-day and in his fullest height on you Do the beams of prosperity reflect brightly on you Flow with cold water allay this your heat and height of prosperity with some cooling thoughts of adversity lest prosperity make you forget both the Author of it and in the end how to bestow it Againe doth the Sunne shine farthest off you Doth not one small beameling of prosperous successe cheere you Flow with hot water vanquish adversity with resolution of temper Desist not from labour because fortune seconds not your endevour To conclude as your wild fancy if you were ever surpriz'd of any is now rectifi'd your coolenesse heatned your coynesse banished so conforme your selves to them whom one heart hath made one with you as no cloud of adversity may looke so blacke no beame of prosperity shine so cleare wherin you may not with an equall embrace of both estates beare your share THE ENGLISH GENTLEVVOMAN Argument Gentility is derived from our Ancestors to us but soone blanched if not revived by us Vertue the best Coat A shamefaste red the best colour to deblazon that Coat Gentility is not knowne by what we weare but what we are There are native seeds of goodnesse sowne in generous bloods by lineall succession How these may bee ripened by instruction GENTILITY GENTILITY consists not so much in a lineall deblazon of Armes as personall expression of vertues Yea there is no Ornament like vertue to give true beauty to descent What is it to be descended great to retein the priviledge of our blood to bee ranked highest in an Heralds booke when our lives cannot adde one line to the memorable records of our Ancestors There should bee no day without a line if wee desire to preserve in us the honour of our Line Those Odours then deserve highest honours that beautifie us living and preserve our memory dying Should wee call to mind all those our Ancestors who for so many preceding ages have gone before us and whose memory now sleeps in the dust wee should perchance finde in every one of them some eminent quality or other if a true survey of their deserving actions could bee made knowne unto us yea wee should understand that many of them held it their highest grace to imitate their Predecessors in some excellent vertue the practice whereof they esteemed more prayse-worthy than the bare title of Gentility Now what just reproofe might wee deserve if neither those patternes which our Ancestors had nor the vertuous examples of our Ancestors themselves can perswade us to be their followers Their blood streames through our veynes why should not their vertues shine in our lives Their mortality wee carry about with us but that which made them immortally happy wee reteine not in us Their Gentility wee clayme the priviledges they had by it wee reteine Meane time where is that in us that may truly Gentilize us and designe us theirs What a poore thing is it to boast of that our blood is nobler our descent higher Tell me can any one prescribe before Adam And what shall hee finde in that first Ancestor of his but red clay The matter whereof hee was made it was no better nor can wee suppose our mortar to bee purer Hee most emphatically described our Genealogy who cryed Earth Earth Earth Earth by Creation Condition Dissolution No lesse fully understood hee the quality of his Composition with the root from whence hee tooke his beginning who called Earth his Mother Wormes his Brethren and Sisters His kinsfolkes hee could not much boast of they were such inferiour Creatures no Strutters in the street but despicable Creepers Let me now reflect upon you Gentlewomen whose generous birth should bee adorned with vertuous worth and so make you moving Objects of imitation both in life and death Are you nobly descended Ennoble that descent with true desert Doe not thinke that the privilege of greatnesse can bee any subterfuge to guiltinesse Your more ascending honour requires more than a Common lustre In places of publike resort you challenge precedency and it is granted you Shall the highest place have the least inward grace No let not a word fall from you that may unbeseeme you Others are silent when you discourse let it bee worth their attention lest a presumption of your owne worth draw you into some frivolous excursion There is not an accent which you utter a sentence you deliver any motion in your carriage or gesture which others eye not and eying assume not Your retinue is great your family gracious your actions should bee the life of the one and line of direction to the other To see a light Lady descending from a noble