Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	cold_a	dry_a	moist_a	4,796	5	10.4311	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08247	The dignitie of man both in the perfections of his soule and bodie. Shewing as well the faculties in the disposition of the one: as the senses and organs, in the composition of the other. By A.N.	Nixon, Anthony.	1612 (1612)	STC 18584; ESTC S120838	55,653	170

soft and pleasant to signifie that our words should not be harsh crabbed or vngentle Q. Why is it tied with many threads A. to restraine and bridle it It is blunt euery way whereby we are admonished that our words ought not to be pricking or hurtfull Q. Why is it inclosed A. It is inclosed with a quicke-set and Rampier of Teeth and gummes and with lippes which are as gates to shut it vp for feare it should take too much liberty Of the Mouth Q. What is the mouth A. The Mouth is as a Mill the Iawes and Teeth as the Mil-stones and the Tongue as the hopper Or thus The Mouth is as a bake-house and the Tongue as a Baker to knead the meale and as a peele to set and conuey it into the stomacke which is as the Ouen It is also as a kitchin the Teeth as a Cook to shred prepare the meat before it comes to the stomacke By this we ought to vnderstand that God hath not created them to be idle as though he had giuen them nothing to grinde or bake but as a good worke-maister hath furnisht them and doth daily set them at worke The nether Iaw of all creatures moueth in chewing the meat saue onely in the Crocodile The vpper Iawe is not moued for feare of shaking the braine or bringing some inconuenience or other vnto it or to some other principall members placed thereabouts Q. How many sorts of Teeth are there A. Three Incisory or the fore-teeth   Dogge Teeth   The grinders or Iawteeth Q. What is the Epiglot A. The Epiglot is the couer of the Winde-pipe in fashion triangle like an Iui-leafe ouer which as ouer a draw bridge the meat passeth into the gullet so that to speak when we are eating is dangerous least any thing fall into the wind-pipe The Epiglot must not be so fast shut but that breath may alwaies issue forth and that some thinne humour may enter in to moisten and supple the lungs otherwise potions appointed for that purpose by Phisitions were vaine and vnprofitable God hath made nothing without order and gouernement and therefore the Philosophers call the whole frame of the world Mundus that is to say an Ornament or a well-disposed order of things Of the Taste Q. What is the Sense of Taste A. It is that whereby the Mouth iudgeth of meates and drinkes which are good and which are the contrary The Tast with those sauorie relishes that agree with it receiue their vertue and nature from the Elements Q. What is the vse of the Taste A. It serues not onely for things that nourish but also for Medicines for all things which the earth bringeth forth are not good to feed some things are diuerse from nourishment as earth wood clay and stones As things that are extreame cold or dry haue no smacke or taste as flaxe or towe so things extreame cold and moist haue their taste lesse sharpe as water Q. What is the occasion of the Taste A. The Taste and relish of things is caused by the good commixture of heat and moisture Heat principally preserueth life and least it should consume it selfe Moisture is ioyned to it to bridle and keepe it backe Simile As in a Lampe there must be Oile Wicke and Fire so in the body of man to maintaine life there must be meat drinke and naturall heat to digest it for as oyle will not burne without wicke nor wicke without fire so meat cannot nourish without heat nor heat be of any continuance without moisture As in a Lampe an equall proportion must be kept betweene the oyle and the wicke least the wicke being too little the oyle doe drowne it or the oyle being scant the wicke be too sodainely consumed euen so there ought to be a moderate proportion in our diet least by too much meat and too little drinke digestion be too sodaine or by to much drinke and too little meat Heat which causeth digestion be drowned As a fire in a chimney decayeth and goeth out vnlesse it be maintained with wood so naturall heat in mans body decayeth and bringeth death vnlesse it be daily nourished with food If heat be stronger then moisture it ingendreth thirst Of Thirst. Q. What is Thirst A. Thirst is an appetite or desire of that which is cold and moist If heat and moistare haue mutually consumed each other that they faint it ingendreth hunger Of Hunger Q. What is Hunger A. It is an appetite or desire of that which is hot and moist The humidity required in thirst is more thinne and lesse earthy then that which is required in Hunger If moisture be increased ouer-much so that heat decreaseth and consequently the appetite to meat decayeth it must be restored by Phisicke All nourishment is Phisicke but this is the difference Food repaireth the whole body whereas Phisicke repaireth onely the instruments of the body Doctrine from the Tast. Q. VVhat Doctrine receiue we from the Sense of Tast A. As the body cannot liue without the Taste of materiall foode so the soule cannot liue without the Tast of Gods word As naturall heat preserueth the body so the heat of Loue and Charitie preserueth the Soule Euery liuing Creature hath a desire to preserue himselfe which consisteth in the equality of heat and moisture Of which there may be an inequality so that it be such as may be reduced to an equalitie Excesse may be repaired by food or Phisicke but if by neither then the estate is desperate It is necessary that there should be an inequality of heat and moisture in the body otherwise we should neuer hunger nor thirst nor haue any Taste or pleasure by Taste and so consequently not be put in minde of Gods bounty in prouiding to sustaine vs. All meats are not nourishing but such as are agreable to the nature of the thing that is to be nourished The difference of the parts of a mans body cometh of this onely that some participate more of some Elements others of other as the bones are more earthy then the flesh and the flesh then the bloud Our food must not be liquide and moist onely but earthy and solid God hath so tempered things in their creation as that which retaines the nature of earth is not alwaies earthy nor that which retaines the nature of fire is nothing else but fire Reason is as a spring and speech the Riuer that floweth from it He that is sparing to speake to God and remembers not to giue him thankes at meat is like to a Hogge that eateth Acornes on the ground and neuer lookes vp nor considereth from whence they come Some men doe not onely not praise God at their meat but prophane his name as Gluttons Drunkards Swearers c. As the braine giueth motion to all the Senses so it is compassed about of them as with seruitors and men of guard * VVhatsoeuer agreeth with the Taste agreeth with the Sent but whatsoeuer hath a good sauour hath not

nothing without requiring it of Memory and Memory will keep nothing but what is committed vnto it by Knowledge and Vnderstanding Of things infinit there can be no certaine knowledge as in particular things which are infinit in regard of our capacity Of generals albeit they are also variable yet some rules may be giuen of them of which the Art followeth after and yet no such certaine rules but often it falleth out otherwise as we see in many Artes and sundry experiences For though it be ordinary for women to loue their children yet there are some that murther them cruelly so that this argument followes not She is a mother therefore shee loueth her childe But shee is a mother Therefore shee ought to loue her childe Of Discourses Q. How many kindes are there of Discourses 1. A. Two the one wherein Reason goeth on by degrees in continuall order examining whatsoeuer pertayneth to the matter in hand that so a sound Iudgment may be rendred afterward 2. The other wherein Reason doth not only runne amaine but withall skippeth hither and thither as though it tooke here a little and there a little tasting only of things very slightly and by the way As Bees that flye from one flower to another and leaue others betweene vntouched which kinde of Discourse is often times fayleable and erroneous There is also great variety of Discourses according to the variety of mens vnderstandinges Q. What is the end of all Discourses A. Either the Inuention or Conclusion of the thing that a Man seeketh for A. What if hee attayne it not 1. A. It is either because hee takes not the right way 2. By the darknes of vnderstanding 3. By perturbation of the affections 4. By varietie of Cogitations which trouble and hinder one another 5. Or because of too much hast or swiftnes in the Imagination which runneth beyond the place where hee might finde the thing he lookes for The seedes of all the operations of the Soule are in euery one from their creation yet as the body hath his degrees of grouth in euery part thereof so the Soule hath some agreement therewith in this respect touching the manifestation of powers and vertues Q. What is the office of Iudgement A. To iudge whether Reason discourse and conclude as it ought to doe A sound Iudgement is an excellent gift of God If Iudgement approue the Conclusion made by Reason this approbation is called Consent But if it iudge it to bee false it turneth aside and reiecteth it and this refusall is called Dissent Q. How many kindes are there of Consent 1. A. Two The one is firme and stedfast certaine and throughly resolued which is called Beleefe 2. The other an inclination rather to one part then to another but yet such as wee are not fully resolued therein And this is called Opinion Of Beleefe Q. VVhat agreement is there betweene Beleefe and Science A. Science is a kinde of knowledge wherein the demonstration made vnto vs compelleth to approue that is spoken because wee see the reasons so certaine that wee cannot gaynesaye them Beleefe is a kinde of knowledge that causeth vs without doubting to giue creditto that which is told Q. VVhat is Doubting A. It is a Neuter Iudgement hanging betweene Consent and his contrary and inclining neither to the one side nor the other Q. What is the difference betweene Beleefe in humane matters and Beleefe in religion and diuine matters A. In humane matters our Beleefe is grounded vppon euident reasons and vndoubted testimonies and so is Beleefe in Religion likewise But in Religion wee doe not only beleeue that to bee true which wee heare but wee trust that God will performe the same without any further authoritie or reason other then that he hath said it and therefore wee beleeue vndoubtedly it will be so Q. What bee the diuers acceptions of the word Faith or Beleefe A. In the Hebrew it is taken for Veritie or Truth In the Greeke wherein the Euangelists and Apostles writ for Persuasion Amongst the Latines it signifieth Constancie and Truth which Men keepe in their words and promises wherevpon they call it the foundation of Iustice. Q. What is Christian Fayth A. It is a certaine and vndoubted confidence of heauenly things and an assured perswasion of the acknowledgement of Gods promises towards vs. Q. How many meanes are there to know those things that are to be beleeued 1. A. Fower The first is Common Experience which is a Iudgement that men haue by their corporall Senses which they giue all after one sorte as who knoweth not fire is hot water moyst and such like 2. The second is knowledge of principles which is borne with vs and is the seede of all artes and a beame of the light of God in vs to the end that by this meanes all artes necessary for life should be inuented and put in vse As for example Euery one by Nature knoweth that the whole is more then the halfe Three more then Two In a word wee may referre to these Principles whatsoeuer God hath imprinted in our hearts and mindes of the Law of Nature 3. The Third kinde of knowledge is natural Iudgement whereby men are able to censure of the agreement and disagreement of things in somuch as euery one seemeth to haue a Naturall Logicke in himselfe 4. The fourth meane of knowledge is diuine Reuelation set downe in the Bookes of the Prophets and Apostles with a true vnderstanding of them by the holy Spirit Q. What is the lawe of God 1. A. It is twofolde Naturall bred in Mens hearts from their creation for there is no Nation or people but haue some religion either true or false 2. Written which is comprehended in the Bookes of God The greatest likenes and resemblance that Man can haue with God consisteth in the agreement with him in wisdome and Iustice. If man had contynued in his first integrity the light which is now supernaturall in him would haue beene naturall in all that knowledge of God which is necessary for him to the end whereunto he was created Of Opinion Q. Are not Opinions diuers A. Yes Opinions and Suspitions are not grounded vppon firme arguments nor certaine and euident reasons because in them there is onely a shew of Truth and nothing very certaine Things albeit they be mutable yet if they alwaies keepe one tenor and course there may be a certaine knowledge had of them and that is called Science as in man-kind for example It is a perpetuall and naturall order and course for man to beget man the same may be said of other liuing creatures But in things immutable and supernaturall wee haue need of another kinde of light as the Spirit of Wisdome and Reuelation Q. Why are Artes and Sciences darke and obscure A. They are not obscure in respect of themselues but in respect of our dul capacity and ignorance As euery one hath more light of minde so doth he behold obscure things more clearely because