Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	dry_a	hot_a	moist_a	3,166	5	10.4490	5	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

it would be long to recite them He suffered all indifferently to become Christians for whom he built sumptuous Temples and those which had been formerly dedicated to Idols he dedicated to the service of Christ and his members Since which time although the Church of God hath suffered scandals and persecutions as those of Iulian the Apostata and others yet alwaies and in many places of the world Christ hath been publickly worshipped and from thence forward all histories are full of the acts of the Saints and the greatest part of the subsequent Emperours have been faithfull Catholicks as Theodosius Iustinian and others I could bring many authorities of Ethnick Historiographers that have written of Christ but I would help my self with this small number onely because they are famous and of great authority CHAP. XXV Of the Amity and Enmity which by a secret property are in many things THe ancient Philosopher Heraclitus and divers others since him have been of opinion that all things are occasioned by concord and disconcord and that by peace and enmity which is in all things comes the generation and corruption of them of which Philosophie I will not now treat of as well because the Subject would be difficult for me as that the reader would receive little pleasure Howsoever we will speak of the love and enmity which is between many things that none knoweth truly from whence the cause proceeds which in truth is a thing very wonderfull as that which is between the dog and the cat between oyl and glew between the stag and the adder and such like whereof we will speak that naturally hate one another and yet this enmity proceeds not from the elements for the contrariety and enmity which are between things of which they are composed is most clear as we see that water is an enemy to fire because the fire is hot and dry and the water cold and moist in such sort that these elements are totally contraries The water and the earth are friends in as much as they are both cold but they are contrary in this that the water is moist and the earth dry Betwixt the fire and the earth there is some conformity because of the drinesse of them both and difference by the heat of the fire and the cold of the earth So betwixt the elements there is a contrariety and yet in part of them there is some conformity All things then being composed of the elements it must of necessity follow that amongst them must be these contradictions and conformities which the elements have whereof they are composed Wherefore that thing in which the elemenrary quality most governs takes the name from that quality and that do we call hot or cold moist or drie some in a more high degree than others according as the thing is qualified with one of these first four qualities And so it comes to passe that one thing is contrary to another causing divers effects which contradiction is most manifest and we know it so sure that now we will come to give the reasons But of this other enmity which proceeds not from the elements but from a secret or hidden propriety or superiour influence requires a deep contemplation to search out from whence the cause proceeds The dog and the cat as we have said before would do one another mischief and yet we know not wherefore we see also other things that agree and love one another and yet this love is not derived from the elements whereof they are composed The Asse desires and loves an hearb called Sagapena or Giant Fennell which is venemous to other beasts of the nature of horses The Fox is a friend to the Adder which is an enemy to all other beasts This is not of the least consideration that it is amongst men as among beasts seeing that not kowing wherefore nor how one man that seeth another at the first sight that never saw or knew one another before will contemn and loath him and another will be agreeable and pleasing unto him and sometimes so soon as he shall see one he knoweth not he will bear him affection and reverence him although he be below him Others will be dispised although they be great persons yea Lords There are others to be found that seem as though they were born to be Tutors and instructers to other as you may see two men whereof the one will suffer himself to be led and governed by the other and in this many times the Lord by his servant in such sort as it seemeth he were naturally subject unto him and we can give no reason for it In like case we see such subjection and enmity amongst beasts as between the Eagle and the Swan between the Raven and the Kite and many times we see that the Kite snatches the prey out of the Ravens claws There is also enmity between the Kite and the Owl the Eagle and the Goose so that if one mingle the feathers of the Eagle with Goose feathers the Eagles will consume them all The Stag persecutes the Adder for with a strong respiration of his breath which he makes at the mouth of the Adders hole he draws him out of his hole and eats him That it is true that there is such an enmity between them you may prove it by burning some of the Stags hair for all the Adders wil fly from the smoak of it There is also great enmity betwixt the Raven the Asse and the Bull because the Raven attempts alwaies with his beak to strike out their eyes The greatest enemies to the Wolf are the Fox the Asse and the Bull. There is also a naturall quarrell betwixt the Vulture and the Eel The Lyon is afraid and shuns the house Cock also the fire and the noise of a Waggon The Hienna is an enemy to the Panther The Scorpion hath a deadly hatred to the Tarantola whose biting or sting cannot be healed as it is said but by musick and there is so much enmity between these two beasts that he that is stricken with the Scorpion is healed with the oil wherein Terantolaes have been steeped and suffocated The Elephant which is one of the strongest beasts fears and shuns a Snake or an Adder and also a Sheep and is amazed at the gtunting of a hog There is a kind of Faulcon which Aristotle calleth Tico that hath a great war and debate alwaies against the Fox and as often as he can beats and persecutes him Elian writes that there is a great enmity between the Raven and a kind of Falcon called Pelagre and between the Raven and the Turtle-Dove There is also a deadly hatred between the Owl and the Stork the Patridge and the Tortis The Pellican persecutes the Quail above all other birds And the Horse is afraid more of a Camel then of any other beast There is also great discord and enmity amongst fishes The Dolphin is an enemy to the Whale The Cougar is naturally an enemy to the

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