Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	cold_a	hot_a	moist_a	5,424	5	10.2024	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00472	The duetie of a faithfull and wise magistrate, in preseruing and deliuering of the eommon [sic] wealth from infection, in the time of the plague or pestilence two bookes. Written in Latine by Iohn Ewich, ordinary phisition of the woorthie common wealth of Breame, and newlie turned into English by Iohn Stockwood schoolemaister of Tunbridge. ...; De officio fidelis et prudentis magistratus tempore pestilentiae rempublican a contagio praeservandi liberandique. English	Ewich, Johann von, 1525-1588.; Stockwood, John, d. 1610.	1583 (1583)	STC 10607; ESTC S101800	118,209	274

case it must needes bee that many manifest signes goe before Wherefore wee see the Astrologers many times to be fouly deceiued for want of due consideration of causes For how can they alwayes without errour obserue and marke so hidden natures of so many things and so diuers coniunctions and disiunctions of all the starrs Therefore forasmuch as it is not lawfull neyther altogether to shut out God nor rashly to make him the Authour of our errour and ouersight according vnto the iudgement of the most learned and graue men both Philosophers and Phisitions and also Diuines this may well bee affirmed that euerie pestilence in deede like as other diseases euen in the iudgement of Hypocrates and all aduersities are of God but yet notwithstanding haue not all one nature for there is one kinde of plague which may be said to come only from God and another naturall the thirde receiued by infection The plague from God when as it riseth either immediatly from God or by the ordinance of God as Alexand. Bened termeth it and by no ouersight of nature by no placing of the stars or through the threatening of no Ecclipse nor through the defaulte and rash headdines of men that is when as it is sent by the meere pleasure and wrath of God being angrie with men for their sinnes And this is a most heauie case and growing sodenly rageth verie hotly against those for we do not affirme the chastizing of the Lorde to bee like a bickering in the dark who are not marked the which we cannot auoid either by flying or medicines or ought to seeke to auoid but the way is only by supplication prayer and purgings It is also oftentimes to be perceiued by plaine and feareful tokens from God or by the voyce of God himselfe or his Prophete The naturall pestilence is that which commeth of causes by meanes and such as consist in nature This by some is thought to bee of three sortes either by meanes of the ayre or of the water or of the earth of others twofold which commeth in a maner all vnto one point namely common and priuate of the which the one is not properly called a common disease albeit manie times it bee the cause of a common disease that is of a common plague Nowe concerning that plague which happeneth by reason of the ayre or of the water or of the earth they say that it hath not God either the next or the proper cause although it haue him as her Lord to whom it is forced to obey at whose becke it is ruled Yet this plague many times doth so furiously rage that it wasteth away most famous cities most mightie prouinces and countries from whence it seemeth to haue the name Epidemia that is such a sicknes as haunteth a whole countrie or people destroyeth whole kingdomes vtterlye taketh awaye the former plight and countenance of a place blinde for the most part I speake after the maner of men vncertaine vnconstant rouing all aboutes vntreateable raging without any law taking away whomsoeuer it meeteth without any regarde eyther of nobilitie or common sort infecting all things sometimes far wyde froÌ„ the East vnto the West yea raÌ„ging vnto beasts vnto trees vnto the fruits of trees of y e earth from whence commeth that starring whiche the Greekes call Astrobolismos or starre blasting and finally vnto fishes the elements being infected by y e noysom meeting as it is thoght of Saturne and Mars in the house of the virgin or of the Twinnes through the Ecclipse of the Moone or of the Sunne such other like added circumstances This miserable sicknesse commeth many times vpon meÌ„ so sodenly that many within the space of 10. or 20 houres without any ague amongest their doinges at home or abroad or their publike busines without any certaine signe either of vrine or pulse in the Church in the high way in publike offices yea sometimes in feastes O lamentable condition of mans nature are taken away in a short time vpon the sodaine being mery iocond and fearing nothing Wherefore in this kinde of pestilence they thinke this singuler remedie flie quickly far off come slowly again to be a most safe preseruatiue As for that plague which hath his originall and beginning from infection the same is gotten either by companying or lying together or by some disposition from the partie that is infected with it and commeth through the meere negligence of men albeit at sometimes it rage as hotly as the 2. former wheÌ„ it lighteth vpoÌ„ fit bodies that is such as abound with il humours or are prone vnto rotteÌ„nes as fire amoÌ„gst stuble and dayly taketh strength through the carelesnes of such as are vnwarie and despise good counsail and liueth by mouing it selfe and waxeth strong by spreading abrod so that of a priuate hurt there groweth a publike of a particular an vniuersal in the end like as of a smal spark a great fire and according to that saying of the Poet One naughtie man oft times dooth make a Citie whole be punished This kinde of common sicknesse was not knowen either vnto the Greekes or Arabians as Cardanus witnesseth with whome I easilie agree For when as they liued more temperately and in time sought the helpe of the Phisition and receiued the same and kepte companie warilye with such as were sicke they did the more easily let the spreading abroad of this sicknesse Which things standing so it may easily bee vnderstood after what sort the scripture reporteth the plague to bee sent vpon men by God and by what meanes he deliuereth such as obey his commandements from the same For I willingly graunt that no haire falleth from our head without his will that there is no euill in the Citie which the Lord hath not done But againe my iudgement is that these things come not alwaies immediately from God in such sort as he may be said to be the next cause of them naye they are to be saide more rightlie more properlie to grow from their owne and from such nature of next causes rather then in respecte of the prouidence of God Because that euerye thing is to haue his name from his inwarde or next groundes that is from his owne nature and not from outward causes For what if a dronken man should fall into the fire or into the water or through hauing his stomack ouerquatted with meate and drinke seeking to procure vomit shoulde breake a veine of the breaste and so come into a phthisicke will you rather laye this vnto GOD then vnto the intemperancy of this drunken sotte If a man liuing in idlenesse and dailie surfetting glutting him selfe vnseasonably and vnorderlie with too much and moiste meate wallowing in riotousnesse giuen wholy to whordome dauncinges bathes sleepe vsing one while the colde an other while the hot aire gathering great store of rawnes and fleam especially in the winter and in a cold countrie in

a rainie wether by nature moyst grosse in age verie old or young if such a one Isaie fal into a quotidian ague will you not rather impute it vnto the nature and negligence of the man then vnto the prouidence of God But if besides the simple rottennesse these humours gathered together and through the continuaunce of time by little and little waxing worse and partaking with some poison shal haue hurtfulnesse from else where and that happilye there be added hereunto the infections of the aire by infected fennes lakes deunes caues the carkases or dounge of men and beastes or of some other more stronge sauours and that the proceede of the inordinate excesses of times and seasons and do pearse into the bodie of man alreadie apt to receiue them or with meate or with the aire or with any other meanes else If I say these things thus fall out and bring forth the pestilent and euil agues of their nature who will not rather lay the fault vpon the nature both of the aire and rottennes and also vpon the rashnes and heedelesnesse of men then vpon the peculiar and meere punishment of God So that the Gods in Homer doe iustly in this sort complaine Alas how mortal men on Gods do euery foote complain affirming that their miseries from vs proceede when as their own desertes wickednes beyonde their fate doe cause their punishments For some are wrapped in the like error in a maner in the which some of the interpreters of Hippocrates are intangled For when as he willed the Phisitions to marke whether there were any thing from God in the disease they saieth he drew this hereunto as if men were stroken with sickenes through the anger of the Gods Which Galen in his Commentaries according to the meaning of the same Hippocrates doth vtterly deny For albeit both of them iudged not distinctly and plainely enough of this matter as being voide of the true knowledge of God yet what things soeuer haue causes vnknowen to some bodie or farre contrary vnto the opinion of the common people are not by and by notwithstanding to be said to be simply diuine or from God although peraduenture a man may tearme them wonderful What is the cause then wil some man aske why so commonly and constantly men do iudg this sicknes of the plague aboue al others to be a punishment sent from God It is because that for the most part they finde it to be a grieuous and cruell euill For the olde Writers as well Greekes as Latines vse to call that holye or diuine which is vnusuall vehement and wonderful Be it so yet this is euideÌ„t by the testimonies of learned and godly men that as hath bin saide in the beginning it is not alwaies a punishment immediately sent from God as they either of ignoraunce or too much scrupulositie and spicednes of conscience haue perswaded theÌ„selues S. Hierom saieth that many infirmities of the bodie which indeede is to be graunted vnto him doe come because of sinnes ergo by the selfe same saying hee seemeth to shew that manie doe happen for other causes that is by nature or through the vnaduisednesse and negligence of men whiche thing Luther confesseth willinglye of the plague of Witeberge in the yeere 27. And Basilius the great both in deed and name affyrmeth that all sicknesses are not of nature or of carelesse diet or other originalles which Phisicke maye helpe but oftentimes to be God his whippes for sinnes sente of God for our conuersion accordinge to that saying Whom the Lord loueth he chastizeth yea he chastizeth euery sonne whom he receiueth Doubtlesse where he saith not all and oftentimes he by the selfe same confesseth that some scourges are of nature also and many times not to come immediately from God I could prooue the same by many and most manifest testimonies of most excellent and chiefe men but I thinke there is no man vnlesse hee bee all to gether void of eies and mind or wedded to his own opinion haue his wits on wol gathering as they say which wil denie the same Wherefore sith that which we say is agreeable vnto truth away with their vnskilful standing in their owne opinion who being perswaded that all plague commeth immediately from God would haue no endeuour no trauel vsed by men to the driuinge awaye of the same but that only with the Heretikes called Euchites or Prayarres wee ought to flie vnto praier supplications pratling that al the labours and charges of men are in vaine and vnprofitable the which opinion there be some that haue of al other diseases For we haue to think far otherwise who when as we do godly confesse that all things are subiect vnto God and gouerned by his appoyntment yet do hold that many thinges come to passe through our own defaulte and course of nature the which after God both may ought to be remedied auoided yea and also chaunged by the helpe and trauaile of man To the right Honourable the L. Consuls and to the right Worshipful the Senators of the Common wealth of Bream Stadeen and Boxtehud his Lords and Patrons most highly to be reuerenced salutation and tranquilitie IT is a thing to be lamented right Honorable Worshipful that the nature of man through the fal of our first Parent is runne into suche miserie yea and so farre blinded that is must continually beare not onely manye discommodities tentations of Sathan persecutions of menne wars troubles famines al kind of diseases and finally death it selfe but also that it neyther vnderstandeth the causes of these euilles nor yet seeketh or receiueth fitte remedies for the same For there are many of so peeuishe nature that if they know any that can both shew theÌ„ their greef also giue them medicin against the same be moreouer willing so to do they think that they are rather to laugh at them to beare grudg and hatred against them then friendly to heare them or to giue them any rewarde for their labour Which despite if anye in the world truly Diuines Phisitions are wont especially to feele as who then at length begin to be hated of some when as they haue done them most good do proue indeed by experience true that which XenophoÌ„ affirmeth namely shamlesnes to be the companion of vnthankfulnes Which thing although it bee so that I my self soÌ„times haue had profe hereof yet haue I not iudged that I ought therfore to slack diligently to do the dutie of a ChristiaÌ„ Phisition both in studying out of such thinges as are profitable in putting theÌ„ in practise which I haue founde out by al meanes that lyeth in me with hand and foote Wherfore wheÌ„ as certaine yeeres past folowing the counsaile of Mesua wherin he biddeth in althings to set God before I haue published and put forth 2. treatises of matters in diuinitie which are the true Phisick of the soule in the one whereof which

an other but when that shall bee done there must needes bee a manifest or secrete contrarietie of qualities beetweene those thinges which dryue out one another For otherwise the one will not onely flye from the other but will rather come vnto it and will bee ioyned and knitte in felloweship more stronglye and neerelye For concord saieth Hyppocrates cleaueth vnto and dwelleth with concord But things disagreeing vse rebell fight and disagree among them selues It is also commoÌ„ly said that like thinges are not onelye preserued with lyke but also increased and strengthned as fire vseth to be increased with oyle Naphta brimstone aumber woode heat with heate the Ague with rottennesse of humours the Dropsie with drinkinge of water Choler with the eating of Capons and the poyson of the plague as Marcill Ficinus saith with wooll And this contrarietie of qualities which I spake of wheÌ„ as it proceedeth from an inborne qualitie which in diuers kindes of thinges is diuers and oftentimes hath manyfolde causes euen according vnto the nature of the place constitution of the ayre temperature and disposition of the subiect or thing it is in and finallye accordinge vnto the proportion of the poyson and agent cause it dooth woonderfully varie and maye rather bee vnderstoode by the falling out of the thing then by any stedfast reason What shal we saye then vnto the question put forth Is this cure done by any manifest qualitie For the nature of Dogges is drye and the rottennesse wherewith for the moste parte the plague is ioyned is sayde to bee a corruption in a moyst bodye Or shall we saye that the stench of Dogges putrifying is by a certaine secrete qualitie repugnaunt vnto the nature of the plague Truly I dare not say so in asmuch as this cannot be prooued so farre as I knowe by the authoritie of anye but onely by the custome of that countrey and the experience of that soyle agreeable namelye that there a certaine singular plague a singular nature of Dogs a singular temperature of menne a singular ayre and suche other thinges as are in this case required doe all agree in a certayne singular qualitie whiche in other partes of the woorlde in other natures of beastes and menne are not in al poynts so lyke Which cannot bee doubtefull vnto them whiche are indued but with reasonable experience of things For the poyson and infection of the Plague is not after one sorte in all times and places Men also and other kindes of lyuinge creatures doe greatlye differ within them selues There is suche a Plague as in whiche chiefly Fyshes dye sometymes fourefooted beastes sometymes Byrdes sometymes Mankinde and amongest mankinde somtimes Women more then Men and the younger more then the elder Hieronimus Cardanus a man moste skilfull in manye thinges maketh mention of a certaine plague at Basil with the whiche onelye the Heluetians and not the Spaniardes or Italians or Frenchmen whiche were in the same Citie were visited whiche truelye were to bee woondred at woorthyly vnlesse wee knewe the varietie of thinges to be endlesse and the greater parte as Aristotle the chiefe of Phylosophers confesseth to remayn alwayes vnknowne vnto vs. Therefore to conclude this doubte I thinke that wee ought rather to followe the authoritie of moste famous men as well olde as newe whiche haue handled this cause when the receyued custome of barbarous people of one straunge place by what experience soeuer in whiche place also peraduenture the laste doe not agree with the firste in one continuall course Wherefore sithence wee knowe that a great parte of suche deadlye mischiefe dooth depende on the corrupte rotten and infected ayre and that fire aboue all thinges dooth resiste corruption let vs rather vse fire followinge Hippocrates then these outragious stenches which maye greatly hurte euen those that are sounde Let our streetes shyne with fier let our ayre burne with fire the goodnesse of whose substance howe great and subtyle it is reade Albucasis the Arabian Chirurgian in the firste parte of his Chirurgerie Chapter 1. For the fire is moste pure and purifieth all thinges whereupon Eusebius in his church historie doeth witnesse that the Chaldees in olde tyme did woorshippe it as a mightye GOD. Water dooth cleanse but the outwarde parte and cannot washe the inner because it cannot pearse vnto them but fier when as by his force he goeth through all thinges leaueth nothing vntouched and when as it is by nature most pure as hath beene sayde it dooth also moste speedilye cleanse all thinges Wherefore when as at the laste iudgemente Christe shal most fullye purge all the whole worlde the scripture saieth that hee will come furnished not with water as in the tyme of Noah but with fier and finishe so mightie a woorke For by fire wee see all clowdinesse to bee scattered stronglye all superfluous moystures to be consumed y e ayre to be purged maÌ„ his heart to be kindled with gladnesse to witte the troublesome and grosse vapours beeing scattered and strength added vnto the wearyed members so that it is not sayde commonlye in vaine that as fier is a singular ornamente of the house so also it is commoditie of men to bee wyshed for in somuch that the Poet doeth not in vaine aske this question What more profit brings then fire And I if I should bee demaunded what is the chiefest thing in preseruinge a Towne from the infection of the Plague as hee to him that demaunded what was the chiefe poynte in an Oratour the firste seconde and thyrde tyme aunswered action so I by good right myght aunswere that the firste seconde and thyrde helpe is fire beecause that all the best beeing taught by reason and experience haue so set downe For fire is vnto ayre as a triacle which dryeth vp his rottennesse Moreouer drying vp is the chiefest thing wherein Galen sayeth the intention of healing of this sicknesse doeth consiste when as moystenesse wherein happeneth rottennesse and corruption is too much Aristotle also saieth that all the Elementes doe putrifie except fire Wherefore when as the ayre hath gathered corruption I meane such corruption as commeth of vapours or breathes myxed together and drawne out of the earth or the water which ayre like as the stomack in maÌ„ receyueth al kinde of meate and drinke so dooth it receiue the fumes and reekes of all thinges nothing can bee more profitable then fire which dooth not onelye assume as the ayre but rather consume all corrupte and rotten vapours For as that fire or heate or rather heating virtue suche as is in Zedoaria Baume Cinamom Angelica and manye other suche lyke cleanseth the naturall spirite of man and keepeth awaye pryuate infection so our artificiall fire of the which wee heere intreate sheweth forth his vse in the outwarde ayre and keepeth and driueth awaye the common infection with singular admiration and profit Wherefore leauing that naturall fire vnto Phisitions who are imployed about y e curing of

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