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	hot_a	moist_a	5,078	5	10.3751	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08062	The nature of man A learned and usefull tract written in Greek by Nemesius, surnamed the philosopher; sometime Bishop of a city in Phœnicia, and one of the most ancient Fathers of the Church. Englished, and divided into sections, with briefs of their principall contents: by Geo: Wither.; On the nature of man. English	Nemesius, Bp. of Emesa.; Wither, George, 1588-1667.	1636 (1636)	STC 18427; ESTC S113134	135,198	716

void not urine And creatures which have thick shells are destitute of so many members that some of them have but few appearances of being living-creatures There bee also some living-creatures which although they have such things as are in our bodies yet seeme to want them As the Stag which seemes to have no choller because hee hath it not in one place but so dispersed abroad in his entrailes that it is no where apparant But MAN hath all the parts of a living-creature every part also perfect and all in so goodly order that it could not possibly have beene better composed Beside their want of some parts there is likewise among other living-creatures much difference in the scituation of the parts For some have their dugs in the breast some on their bellies and some under their thighes Some againe have two dugs some foure and some have more Nature hath so provided for the most part that the number of dugges is answerable to the number of young-ones which every creature brings forth at a time But let him that would bee more exactly informed of these things reade the hystory which Aristotle hath written of living-creatures For it pertaineth not unto the discourse which I now purpose to treate at large of such things but only to point at them or to speak briefly of them CAP. 5. SECT 1. I. Of the foure Elements of their simple and mixt Nature of their foure qualities Heat Cold Moisture and Drinesse of their contrarieties and of the meanes of uniting them into one body II. Of the Circular motion and changeablenesse of the Elements one into another and a reason why God made them of such a nature III. The opinion of Aristotle concerning the nature of the Ayre c. GOe we now on to the Elemēts which are consequently to be next handled in this Treatise An Element of the world is a most small part in the composition of bodies They are these foure Earth water ayre and fire and if you begin at the lowest and so passe to the highest body of them they are placed in such order as I have named them The bodies of these Elements are the first bodies and simple bodies in respect of other bodies And every Element is of the same kinde with those things whose Element it is For principles as matter forme and privation are not of the same kinde with the things which are made of them But an Element is necessarily of the same kinde Now it is manifest that these foure Earth water ayre and fire are the Elements and it is as evident that the foure first qualities that is to say Hot cold moist and dry bee in those Elements in the highest degree both potentially and actually also And yet there is not one of these Elements which we can discerne by our senses to bee altogether void of temperature and mixture with some other Element For indeed all those which wee are sensible of are in a sort somewhat counterfeit and participate each of other more or lesse even when in their mixture their severall natures continue most apparant Moreover every one of these Elements hath two coupled qualities which constitute the species or nature of it For EARTH is dry and cold WATER is cold and moist AIRE is hot and moist and FIRE is hot and dry Yet these qualities by themselves cannot be Elements For qualities are void of bodie and of things incorporeall things corporeall cannot be made Neither is it possible that other bodies should be actually Elements w ch have not actually each of these qualities in the highest degree For if those things which have these qualities more or lesse should bee Elements there would be an infinite number of Elements and we should never bee able to discerne the Elements of each particular thing because every thing hath some quality in it more or lesse It followes therefore necessarily that every Element is a BODIE and a simple-body and such a one as hath actually in it in the highest degree these qualities HEAT COLD MOISTURE and DRINESSE because of all qualities these onely and no other doe make a whole change in the whole substance Whitenesse comming neare unto a Body cannot make it white thorow and thorow as wee say neither can such a change bee wrought by any other thing whereas Heat or cold can warme or coole a body not onely superficially but quite throughout the same Those Elements are accounted contraries which are directly contrary to one another in both their qualities Thus WATER is contrary to FIRE For water is cold and moist and Fire is hot and dry In like maner EARTH is contrary to AIRE For Earth is cold and dry and Aire is hot and moist And forasmuch as things which are so repugnant could not bee fitly joyned one unto another without a middle-band ordained to knit them together The wise Creator hath placed water as a meane between the Earth and the Aire which are contraries induing it with her two qualities cold and moist that being the medium betweene those which extreamely differ they might be united thereby For by reason of the cold it agrees naturally with the earth and by meanes of moisture it is fitly joyned unto the aire Againe in the middle betweene the water and the fire which are also contraries in themselves hee hath placed the aire which by his moist-qualitie doth very well accord with water and with fire by the quality of heat Thus God hath linked every one of them each to other as in a chaine by placing betweene things contrary such other things as may both unite the said contraries to themselves and to such things also as are bound one to another by them Yea which is an excellent kind of band hee hath joyned together every one of the Elements by the one of his qualities to that which went before and by the other to that which followed after For example the water being cold and moist is joyned unto the earth which if you beginne at the lowest and ascend is next beneath it by his coldnesse and by his moisture to the aire which is next above it The aire likewise by the moistnes of it is joyned to the water which is next beneath it and by heat to the fire which is above it The fire also by the heat thereof is joyned to the aire which is beneath it and by drynesse to the earth to which being the lowest it declineth it selfe as it were in a circular motion The earth by coldnesse is united to the water and by drynesse to the fire which declineth towards it For that the Elements should not have onely an inclination to ascend and descend directly upward and downeward but incline also to a circular motion God bowed them as it were and made the two extreame Elements fire and earth to turne one toward the other For the fire if it lose heat is no longer fire but becommeth earth as is manifestly proved by thunder-bolts which being thrown

one of his parts and seeing every inferiour compound bodie is composed of the foure Elements it is necessary that such things should happen unto him as the Elements are subject unto That is to say Cutting mutation and flowing By mutation I mean mutation in Qualitie and I terme it Flowing when he is emptied or purged of such things as are in him For a living creature hath alway his evacuations both by such pores as are manifestly seene and by such also as we see not whereof I shall speake hereafter It is necessary therefore that so much should be taken in again as was evacuated seeing else the living creature would perish through defect of what should re-enter to supply the want And if the things evacuated be either dry or moist or spirits it is as necessary that the living creature should have a continuall supply of dry and moist nourishments and of spirits The meats and drinks which wee receive are made of those Elements whereof we also are composed for every thing is nourished with what is agreeable and like unto it and in diseases we are cured with what is contrary to the disease There he some of the Elements which we sometime receive into our Bodies immediately of thēselves and sometime use means unto the receiving of them as for example we somtime receive water of it self sometime wee use Wine and Oyle and all those that are called moist fruits as means to the receiving of water For wine is nothing else but a certain water comming from the Vine and so or so qualified In like manner we partake of Fire sometime immediately as when we are warmed by it sometime also by the means of such things as we eate and drink for all things containe in them some portion of Fire more or lesse We are in like case partakers of Aire either immediately when we breathe it and have it spread round about us or draw it in by our eating and drinking or else by meanes of such other things as we receive into us But as for the Earth we seldome or never receive it immediately but by certain meanes For we eate the corn which commeth of the earth Larks Doves and Partridges feed oftentimes upon the earth but Man usually feedeth on the earth by the means of feeds fruits berries and by the flesh which proceedeth from things nourished by the Earth And forasmuch as God respecting not onely a decencie but also the furnishing of us with a very quick sense of feeling in which man exceedeth all other living creatures he hath clothed us neither with a tough skin as Oxen and other beasts that have a thicke hide neither with large thicke set haire as goats hares and sheepe neither with scales as fishes and serpents neither with hard shells as Tortoises and Oysters neither with a more fleshie bark as Lobsters neither with feathers as birds and therefore wanting these coverings it is necessary wee should have Raiment to supply that in us which nature hath bestowed on other living creatures These are the causes why wee stand in need of nourishment and clothing And not onely for the same ends are our houses become necessary but also that wee may escape the violence of wilde beasts which is none of their least commodities Moreover by reason of the distemperature of qualities in the humane body Physitians and their art are likewise needfull that thereby as often as occasion requires those things which are rent asunder may be fastned againe together for the preservation of health And whereas the alteration consisteth in the quality it is necessary that wee bring the state of the body to a just temperature by the contrary Quality For it is not the Physitians purpose as some think to coole the Bodie which hath beene in a heat but to change it into a temperate estate seeing if they should coole it the disease turneth not to health but to the contrary sicknesse Now in regard of Arts and Sciences and by the necessarie use which we have of such things as they accomplish it so commeth to passe that we need the mutuall assistance one of another and by that need which wee have each of other many of us assembling together in common doe thereby the more conveniently bargaine and contract for such things as may serve to supply the necessities of life This meeting and dwelling together was anciently termed by the name of a Citie by the neere neighbourhood whereof men received aid and profit by each others arts labours without the discommodities of long and far Travaile For Man was naturally made to be such a living creature as should be sociable delighted in neighbourhood And forasmuch as men could not otherwise be so conveniently provided of useful things it is evident that the study of Arts and the necessity of traffick were the first occasions of erecting Cities SECT 4. I. Of the two Priviledges which MAN hath obtained above all other Creatures viz. to be capable of the Forgivenes of sinnes and Immortalitie the Justice and Mercy of GOD in vouchsafing the pardon of sinne of MAN and denying the same to Angels II Man only is a creature capable of learning Arts and Sciences A Definition of Man and Reasons justifying every branch of that Definition III. The World was not made for the Angels nor for any other but MAN onely To him was committed the government of the Vniverse with a limitation to use not abuse the Creatures THere are also two Priviledges which Man hath specially gotten above all other One is to obtaine pardon by Repentance the other is that his body being mortall should be brought to immortalitie This priviledge of the body he getteth by meanes of the soul and the priviledge of the soul by reason of the bodie Yea among Reasonable creatures Man only hath obtained this Peculiar that God vouchsafeth him the pardon of sin upon repentance For neither the Devils nor the Angels are vouchsafed pardon though they doe repent Hereby the most exact Iustice and admirable mercy of GOD is both fully proved and evidently declared For good cause is there why pardon should not bee granted to Angels though they doe repent because there is nothing in them which naturally allures or draws them to sin and in regard also that they of their own nature are free from all passions wants and pleasures of the body But MAN though hee be indowed with Reason yet hee is also a bodily living creature and therefore his wants in that hee is such a living creature together with his passions do often blinde and captivate his reason And therefore when he returnes againe by repentance and applies himselfe unto vertue he obtaineth mercy and forgivenesse For as it is proper to the Essence of MAN to have the ability of laughing because it agreeth to man only to all men and ever to man so in respect of those things which proceed from the grace of God it is proper unto Man above all Creatures

could the Lions finde power to seife the one nor the Viper to fasten upon the other These things considered who is able to commend sufficiently the nobility of this living-creature Behold he bindeth together in himself things mortall and immortall and knitteth up in One things reasonable and unreasonable In his owne nature hee beareth the image of all creatures and from thence is rightly called A little world He is a creature of whom God hath vouchsafed to take so much regard that all created-things both present and to come were for him created He is that creature also for whose sake GOD became MAN and who shaking off his corruption finisheth it in a never-ending immortality Yea he is that creature who being made after the image and likenesse of GOD raigneth above the heavens living and becomming cōversant with CHRIST the sonne of GOD who sitteth above all power and authority and no eloquence may worthily publish forth the manifold preheminences and advantages which are bestowed on this creature He passeth over the vast Seas he rangeth about the wide heavens by his contemplation and conceives the motions and the magnitudes of the stars He enjoyes the commodities both of sea and land He contemns the furie of wild-beasts the strength of the greatest fishes He is learned in every science and skilfull in Artificiall workings Hee communicates by writing with whomsoever he pleaseth though they be far distant and is nothing hindred therein by the absence of his Bodie He foretelleth things to come he ruleth all subdueth all and enjoyeth all things He talketh with Angels yea and with GOD himself He hath all the Creatures within his Dominion and keeps the Devils in subjectiō He searcheth out the nature of every thing and is diligently studious in the knowledge of GOD. He was borne to be the house and Temple of the Holy-ghost and he acquires the fruition of all these priviledges by Vertue and Piety But lest it may be thought of some that we proceed unskilfully in setting forth so largely the praises of Man whereas wee should rather have contented our selves to proceed with a Discourse touching the nature of MAN according to our first purpose wee will break off our speech in this place though we are not ignorant that by setting forth his preheminence and priviledges we have not improperly prosecuted our intention to declare the Nature of MAN And now seeing it is manifested unto us of how great nobility we are partakers and that we are a heavenly plant let us not deface or shame our Nature neither let it be truely said that we are unworthy of such gifts nor let us foolishly deprive our selves of so great Power and Glory and Blessednes by casting away the fruition of Ioyes that shall be everlasting for the seeming possession of imperfect pleasures which will endure but a while But let us preserve rather this nobility of ours by doing good by abstaining from evill works and by a good-zeal intent or purpose For to such endeavours if we seek it by prayer God alwaies lendeth his assisting hand Thus much concerning these matters And now seeing it is the received opinion that MAN consisteth of Body and Soul we will follow the same Division treating first of the Soul and therein passe by those questions which being over subtile and difficultly understood cannot be intelligibly expressed to many capacities CAP. 2. SECT 1. I. The severall and different Opinions of the Ancients concerning the SOVL as whether it be a Substance whether corporeall or incorporeall whether mortall or immortall c. II. The confutation of those who affirme in generall that the SOVL is a corporeall-substance III. Confutations of their particular Arguments who affirme that the SOVL is Bloud Water or Aire EXceeding great variance is discovered among the old Philosophers in their discourses of the SOUL insomuch that almost all of them differ one from another in that matter Democritus and Epicurus and the whole sect of the Stoicks doe peremptorily affirme that the SOVL is a Bodie and those very men who affirme the SOVL to be a Bodie dissent one from another in declaring the Essence of it The Stoicks affirm that it is a certain Blast hot and fiery Critias holds that it is bloud Hippon the Philosopher will have it to be water Democritus thinks it is fire and his opinion is that the round Formes of indivisible-bodies or Atomes being incorporated by ayre and fire do make up the Soul Heraclitus conceives that the Soul of the whole frame of the World is a certaine breathing out of the vapours from moist things and that the Soul which is in living-creatures doth proceed both from exhalations without themselves and from exhalations also within them and being of the same kind of which they themselves are Againe on the contrary part there are almost innumerable disagreements among them who say that the SOUL is not a Body or Bodily-substance Some of them affirm that the SOUL is a substance and immortall Some that it is without a Bodie and neither a substance nor immortall Thales who was the first of that opinion held that the SOUL was alwaies in motion and had that motion from it selfe Pythagoras thought that it was a NUMBER moving it selfe Plato affirmed that it was a substance to be conceived in mind that received motion from it self according to NUMBER and HARMONY Aristotle taught that it was the first continuall-motion of a BODIE-NATURALL having in it those Instrumentall parts wherein was possibility of life Dinarchus took it to be an Harmony of the foure Elements not a Harmony made of sounds but as it were a tunable temperature and agreement of hot cold moist dry things in the Bodie But it is without doubt that all the best of these doe agree in this that the SOUL is a substance Aristotle and Dinarchus excepted who affirme that it is no substance at all Besides all these some were of opiniō that there was but one and the same SOUL belonging to all things which was by smal portions distributed to all particular things and then gathered into it self againe of which opinion were the Manichees and certain others Some likewise imagined the Soules were many and of differing sorts Some affirmed that there was both one universall and many particular SOULS and therefore it cannot be but that my Discourse must be drawne to a great length seeing I am to disprove so many opinions Therefore to confute in generall all those together who affirme that the Soul is a corporeall essence it shall be sufficient to alledge that which hath been heretofore delivered to that purpose by Numinius the Pythagorist and by Amonius the Master of Plotinus who thus affirme All Bodies being by their proper nature mutable and such as may be utterly dispersed and divided into innumerable parts and having nothing remaining in them which may not be changed and dispersed have need of something to close them in to bring them together to knit them