Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	drink_v	eat_v	1,720	5	7.3129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04357	The wonders of the world: or, Choice observations and passages, concerning the beginning, continuation, and endings, of kingdomes and commonwealths. With an exact division of the several ages of the world ... the opinions of divers great emperours and kings ... together with the miserable death that befel Pontius Pilate ... a work very profitable and necessary for all. / Written originally in Spanish, translated into French, and now made English, by that pious and learned gentleman Joshua Baildon.; Silva de varia leción. English	Mexía, Pedro, 1496?-1552?; Baildon, Joshua.	1656 (1656)	Wing M1957; ESTC R215366	95,994	143

all men are subject once to die and in that all men are alike Neverthelesse there is difference in the terms of life for one liveth longer and another a shorter time and yet according to Job the time of our life is measured and it is not possible for man to passe the bounds which God hath set and determined for our life Things standing so as indeed they are it will not be amisse to understand that which causes in the life of man why one liveth longer than another and what complexions makes best for a long life and lastly how we shall understand that where it is said that our daies are numbred and determined and that it is not possible to go beyond that which are obscure and difficult points and understood but of few people To understand therefore that which concerns the length of our life We must presuppose in the first place that the life of man and the maintenance of the humane body consists in the accord and harmony of the four elements or elementary qualities whereof it is composed That is to say hot cold moist and dry And expressely in the proportionable harmony of heat and moisture which Aristotle well demonstrates who makes onely mention of the agreement of these two qualities for the continuance of man So we see by experience that man fails not so long as he hath naturall heat for this heat is the principall instrument that maintains the vegetative spirit And indeed the life of man consists in no other thing than in maintaining the Instruments and Organs of the Soul amongst which naturall heat holds by good right the first rank For this heat is so necessary for th● maintenance of a humane body that it failing the soul is constrained to forsake the body and put an end to the life of that man And because this naturall heat holds of fire which consumes of its own nature all that it meets withall it is convenient to oppose it by an other contrary quality for the preservation of inferiour bodies For this cause God placed the Radicall or naturall moisture with this naturall heat to nourish and maintain it even as the fire is nourished and maintained with oil And because this Radicall moisture consumes and diminishes daily to maintain the same all living creatures must drink and eat that so by that means the moisture caused by that digestion may supply the default of nature But seeing that as Aristotle saith the moisture caused of that digestion is never so perfect as the Radicall and naturall although it serve much to maintain it of necessity this Radicall moisture diminisheth daily for the accidentall moisture caused by digestion is never so perfect as the Radicall which is vanished and by this means vanishing totally the naturall heat is lost and the body finisheth its end for if the Radicall moisture caused of this digestion were as perfect as the naturall moisture which is vanished man would live endlesly as Divines say who maintain that the nature of the Tree of life which God placed in the earthly Paradice consisted principally in this that eating of its fruit it restored the Radical moisture which would have been lost and vanished From thence it came that this Tree was prohibited to Adam and Eve after they were driven out of Paradice But if our first Parents had continued in their originall righteousness they and their Posterity eating of the fruit of that Tree would have lived eternally in flourishing youth without tasting corruption or old age untill God had glorified their bodies without passing through the gate of death But seeing that humane Race lost this Prerogative by sin which hath brought in death into the world it is no marvell if this offence be stamped upon us Now to return to our discourse I say the life lasts longer or shorter according as heat and Radicall moisture are concordant and proportionable For those in whom these qualities meet most tempered and best proportioned live longest And not those in whom the said qualities most abound From thence it comes that we see many smal creatures who have but little heat and moisture live longer than those that are greater and abound more in the said qualities which happens as well to Trees as men So that we may say long life consists in the temperature and just proportion of heat and moisture which failing the company that is to say life is dissolved and lost For when heat surpasseth moisture it consumes in a short time the whole body as we may see in chollerick men On the contrary when by excessive moisture the heat is extinguished as we see in phlegmatick persons the like happens By this neuerthelesse we must not understand that there ought to be as much moisture as heat But it is meet that the proportion be observed that is to say that the heat surpasse the moisture proportionably For a thing active hath no great power to work upon an other if it exceed not the thing passive which Aristotle covertly demonstrates when he saith that amongst the two qualities before spoken of there ought to be some litle coldnesse mingled to moderate the heat of the Radicall fire that it may not wholly consume the naturall moisture And that drought is also requisite to drie up the Radicall moisture that it may not quench the naturall fire as we see it often happens to little children who die of too much moisture Yet amongst these four qualities the hot and the moist are held for the principals as being vitall complexions and causing life As for the cold and the dry although they serve greatly for the preservation of life yet nevertheless we hold these two qualities to be the entrance to and beginning of death For cold is an enemy to heat in which principally consists the point of life And drought is opposite and contrary to moisture which nourisheth nevertheless the naturall heat So we may see in old folks which become dry and cold when they approach near unto death nay even in all dead bodies which ordinarily are dry and cold Man then Heaven working this good temperature ought to season his complexion amongst these four qualities in such sort that he maintain the heat in the first place and after that the moisture making the cold and the dry to serve according to their function and quarter Even so those that find themselves not thus proportionably temperate are naturally short lived See here then the causes of long and short life It rests now to speak of which is the best complexion to shew long life In the first place then we must note that of the four complexions in man to wit cholerick sanguine phlegmatick and melancholy the sanguine is the best to cause a man to live long For the bloud is hot and moist which qualities are proper to maintain life Also its moisture is not waterish but airy being hot and moist and sorts with the sanguine complexion And so this Sanguine Complexion

have writ hereof is true or very likely Plinie and Varro speaking of the time of mans life affirm that the learned Egyptians knew by experience that man according to the order of nature could not live above a hundred years and if any one happen to live longer it is by some particular influence and force of the stars and a thing marvellous in nature Of this they took their ground from the heart of man in which by an Anotomy they have found experimentally marvellous secrets For they say at the age of one year the heart of man weighs two of their draghms at the age of two year four and so many years as he lives so many two draghms the heart encreases so that attaining to fifty years the heart weighs a hundred draghms And from that time afterwards it diminisheth its weight every year two draghms as before it did increase So that in a hundred years the heart annihilates it self and the body dies if by some other accident it be not advanced sooner for there are so many accidental causes which may and commonly cause death that there are few men arrive half the way to make this experience If this thing seem strange to some of us yet the Egyptians hold it for certain according to divers Authors and some as Lewis Caelius alledging Diescorides to have spoken much of this amongst other notable things as also Peter Crinit in his book of honest discipline and Cornelius Agrippa I scite all these Authors because it is a thing hard to be believed Let every one then give what credit to it seems good to himself And now we are treating of the heart of man and of so many excellencies that are in it we will not speak of one alone we must understand according to Aristo●le that man onely hath the heart placed on the left side and that all other creatures have it in the middest of the breast which he affirms in the first book of the nature of beasts Also this is the common opinion of all naturall Philosophers That the first part which is formed in man is the heart as the root of all the members in a humane body fountain of all naturall heat and the last member that dies in man and looses its motion It is so noble and delicate a member that it cannot be touched but it is present death Plinie recites an other wonder which happens some times saying that men have been fonnd to have the heart hairy and he that hath it so is very valiant and strong of disposition which was experimented in Aristomines who killed with his own hand in battell three hundred Lacedemonians who afterwards having escaped many dangers by his great valour at last died and being opened his heart was found hairy Suetonus in the life of Caligula and Plinie also saith that if a man die of poison his heart cannot burn although you throw it in the fire which was verified by the heart of Germanicus father of Caligula So it fareth with them that die of the disease called the Cardiague or griping at the heart And we must know that among the pellicles of the heart is the seat of laughter and to this purpose the ancient Historians write that the Roman-Gladiators having by any blow the caul or pellicles of the heart strook died laughing But even as laughter and joy proceeds from the heart so melancholy proceeds from thence and likewise good and evill thoughts Speech is procreated there and divers are of opinion that it is the principall seat and residence of the soul which seems to be confirmed by Christ himself when he says that wicked and evill thoughts proceed from the heart And that which enters in at the mouth soils not for those are indifferent things So venerable Bede in his Commentaries upon Saint Mark saith The chiefest place of the soul is not in the Brain as Plato maintains but in the hearr as our Saviour Christ saith CHAP. VII Of two Women the one of which in the habit of a man was made Pope the other Empresse I Beleeve many have heard of a woman Pope But because peradventure all know not by what means and that it was one of the strangest things that could happen amongst men I will here speak of it as it is extracted out of very true Histories She was born in England and in her youth grew acquainted with a learned man of whom perceiving her self to be beloved and she loved him no lesse took the habit of a man and named her self Iohn and forsaking her Countrey went along to dwell with him in the Town of Athens where then flourished the Schools with all manner of Learning and there lived some time where by her industry she attained to so much Learning that afterwards retiring her self to Rome she read publickly in the Schools in the habit of a Doctor By which readings and publick disputes she so gained the opinion of the Auditors that she was reputed one of the most Learnedst men of all her time and obtained such favour and authority among all that in the vacancie of the Apostolick Chair by the death of Leo the fourteenth of that name in the year of our Lord Eight hundred fifty two being taken for a man she was chosen Great Bishop of Rome and Universal Pope in the Church of God and kept that Chair two years and thirty odde days But being in this estate as happens always to such ill enterprises not having care of the preservation of her Chastitie had the company of one of her Favourite Serviteurs in whom she trusted most in so much that Madam the Pope proved with Child Nevertheless she hid her great belly with such care that none but her Minion could know any thing of it Howsoever God would not suffer such wickedness to last long nor go unpunished for as she went along according to the common solemnity to visit Saint Iean de Lateran her time of bearing being come she had publick correction for her secret sin for comming near to a certain place which is between the Church of Saint Clement and the Theatre improperly called Colliseus she was delivered with great pain of a humane creature which died incontinently with the Mother so both of them together without any Pomp or mourning were put into the ground and buried And for that cause the common opinion is that all the Soveraign Bishops that have been ever since come short of that place and when they come near it turn down another street in detestation of so horrible an offence And when they choose a Pope they set him upon a thing like a Close-stool pierced through that they may secretly know whether him that the choose be a male Many Authors write of this but I find not one that assures it Platinus onely writes of the Election of Popes ever since as is before recited Of all the Authors there is Martin and Platin in the Life of Popes and Sabollicus and St. Anthony

in their Histories that write of it I find written more that in that street upon the ground there is an Image of stone that represents the Birth of a Child and the Death of that impudent and brazen faced woman Whence we must know though that did come to pass as is before recited during the time this woman held the world in abuse the Church was not maimed in Faith because in it could not be wanting the Head Christ from whom proceeds the influence of all Grace and the utmost effects of the Sacraments by means of which Head the Sacraments have not been wanting to them that received them holily and by a lively faith for Christ supplied this want in them by his Grace And put the case that this woman nor no other could be capable to receive or give any one onely Character of Orders nor absolve any person and that therefore they that have been made Ministers by her hands must be ordained a new yet it is so that Christ supplying that default in them by his grace as we have said there is no further need to do it over again the truth is she was for her wisedome to be admired in that she could for so many years cover her estate and live after that close manner But that which made Theodosia Empress of Constanninople is not lesse to be admired because the wit the one used to counterfeit her self a man the other used to make known to all that she was a woman for in the vacancy of the Empire by the death of her brother Zoe and of her husband Constantine then made a Monk she knew so well how to behave her self in the carrying through of affairs she became Empress and for the same was feared and obeyed For without the help either of father or brother or husband she governed the Empire excellently in peace and prosperity for the space of two years and no more because she lived no longer and died to the grief of all her subjects in the time of Pope Leo the ninth in the year of grace one thousand and fifty CHAP. VIII Why man goes upright why he weigheth more fasting than when he hath eaten and the cause why he weighteth more dead than alive with other pretty discourses THe contemplative matters concerning the composition of man are infinite Lactantius Firmian writes a book of them apart And so have other learned men In truth there is one thing amongst many others that deserves particular consideration to be known that is why God hath made all other creatures except man who is born the chief whose eyes for the most part look downwards towards the earth and not onely reasonable creatures but also vegitables as we see of Trees who have their head and foundation in the earth and their boughs and branches above as for man he hath created him onely with his eys towards heaven his face upwards and his body streight up And although by all reason for these things it were sufficient to alledge the will of God yet it seems this was done by a Mystery and therefore worthy of contemplation so in truth our disposing or making manifestly shews us that we were not born for the earth but we were created to contemplate high and heavenly things which are not communicated to other creatures not being capable of them and there is none but man onely that is worthy of them God hath created all beasts with their head downward to shew that man onely reigns over them One of these reasons is eloquently noted by Lactantius saying that God having determined to make man for heaven and other creatures for earth he made man streight and upright and disposed to heavenly contemplation that he might admire the effects and have in reverence the place of his originall and his native Country making all other creatures low and bowing towards the earth because they have no participation in heaven Aristotle that had no light of faith saith That man onely amongst all creatures goes up-right in respect that his substance and his parts are Celestiall and not Terrestial And the Office of the spirits is knowledge and understanding in which man could not well know how to exercise if his body were great and weighty because the charge of his body would make his understanding dull Learned St. Thomas who forgot not to discuss and to examine any thing leaves not this question undetermined for in the exposition of youth and age he saith that for two causes man was formed upright towards heaven The one that he might be the most perfect of all creatures and he which participates and comes nearest to the quality of heaven The other because in the proportion of his body he is more hot then any other creature and that the nature of heat is to advance upward other creatures keep the mean as less participating of the heavenly quality and having lesse of this heat which raiseth up For this cause they are not of the same work and disposition as man It seems in this St. Thomas would follow the opinion of the Platonists maintaining that the heat and the spirit of man in which be abounds more than any other creature considering the proportion of his body is the cause that man goeth upright and streight as he doth because by the force and vigour of the spirits the bloud he lifts himself upright being helped by the composition and harmony of the Elements whereof man is composed with such equality weight that he may lift up himself Now something is in it seeing that by that part of the soul this of the body men are put forward to the love and contemplation of heaven they ought then to consider and think of high spirituall and good things and on the contrary to despise and shun low base and earthly things And yet neverthelesse we leave our selves so to be overcome with the cares of this life and earthly considerations that most of our time we lift up our eys to heaven but our spirits and thoughts are on the earth As for the propriety of the spirit of man whereof we have spoken Plinie alledges one thing more which though it be not of such importance as the rest yet it may give a tast of satisfaction to him that knows it not or would not have thought so much though experience manifests it daily He saith that a man when he is dead weigheth more than when he was alive and that it is so in all kind of creatures and that he that hath eaten his break-fast weighs lesse than when he was fasting Erasmus in one of his Problemes saith as much and other things of note giving the same reasons that Plinie doth which are founded in the essence of thespirits and the air which doth lighten them as we said before So likewise a man that is fasting weighs more than a man that hath eaten something although one would think he should weigh less forasmuch as he that hath eaten