Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	anger_n	hurtful_a	sort_v	14	3	17.4999	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02758	Klinike, or The diet of the diseased· Divided into three bookes. VVherein is set downe at length the whole matter and nature of diet for those in health, but especially for the sicke; the aire, and other elements; meat and drinke, with divers other things; various controversies concerning this subject are discussed: besides many pleasant practicall and historicall relations, both of the authours owne and other mens, &c. as by the argument of each booke, the contents of the chapters, and a large table, may easily appeare. Colellected [sic] as well out of the writings of ancient philosophers, Greeke, Latine, and Arabian, and other moderne writers; as out of divers other authours. Newly published by Iames Hart, Doctor in Physicke.	Hart, James, of Northampton.	1633 (1633)	STC 12888; ESTC S119800	647,313	474

the recovery is not to be attributed to their physicke but to the strength of Nature that beares up both against the disease and their preposterous courses A grave Divine lately told mee a story of a notorious old Empericke living in the West countrie This Empericke was by a Noble man brought before that famous Prince King James of happy memory thinking thereby to grace him a small grace for a great man to grace such worthlesse persons which notwithstanding was not answerable to expectation This Noble Prince then as hee was most iudicious and Eagle-eyed in all Arts and Sciences so had he a singular dexteritie in discerning a skilfull and learned Artist in the profession of physicke from an Empericke an ignorant and counterfeit Physitian This bold Empericke as is the custome of such emptie barrells to make a great sound bragged before this learned Prince how many Consumptions and other dangerous diseases hee had cured to whom his Maiesty replying asked him how many hee had killed This learned Prince asked him after if hee could cure mad men that I can quoth the Empericke Being asked after what manner by making of them madder quoth the Empericke I beleeve thee well saith his Maiestie and withall asked him whether hee had ever read Hippocrates Galen and other physicall Authours Who answered that hee had never studied in any such bookes His Maiestie at length thus closed up his discourse Goe thy way man for if I have need of good advice for my soules health I will be advised by the honest and learned Divine for my bodily health the learned Physitian and for my temporarll estate the learned Lawyer shall give mee directions Now then since people are commonly so carried with apish imitation of great ones why will not people in this particular imitate the patterne of so great a Prince of whom it may well be said that since the daies of Solomon the world saw not a wiser But now to draw to an end what I have said either against these or any other erroneous practitioners if the unpartiall reader will but seriously consider that which hath beene said alreadie in this precedent discourse he will I thinke say it was no lesse than necessary I doubt not also but according to the severall and various humours and dispositions of people this my paines shall finde censurers of severall sorts But against all envious detractions the uprightnesse and innocency of my intention being a desire to profit the publique shall be to mee as a brazen wall Now if I have done any thing well as is fitting it was that I aimed at and if otherwise yet was my principall aime and indeavour to doe good and therefore in this imitating our gracious God I pray thee to accept of my endeavours in a good part and charitably to interpret any error or over-sight Farewell FINIS An Alphabeticall Table of THE CONTENTS OF THIS VVHOLE DISCOVRSE WITH relation to the page Intr. is for Introduction Ablution of the body page 294. Abricocke page 64. Abstinence from food 157. Abstinence naturall voluntary miraculous violent or forced morall physicall religious superstitions c. 158 159. Abstinence of the Arch-bishops and Bishops among the Russians 159 160. Abstinence of the Abyssine Priests 192. Abstinence of the Church of Rome 160. Abstinence of divers Hereticks and of the Egyptian Priests 159. Acid or sowre waters 395. Acid or sowre waters abound in Germany their vertues and in what infirmities hurtfull the continuance or duration of their use ibid. Aegyptians rigid in the time of purgation 283 284. Age best admitting or not admitting large and ample evacuation 242. Age doth not alwaies indicate nor yet inhibit phlebotomy 245. All ages may be purged 271 Age aptest to be purged ibid. Many things therein considerable 267. Aire the utilitie and qualities of it how our bodies are thereby altered 14. A pure aire and what it is 15. Advertisement concerning the aire to our new colonies beyond Seas ibid. Best Aire according to the time of the day night aire bad 16. In the coasts of Africa especially pernicious ibid. Aire of the Sea see Sea-wind Aire of no small consequence in sickenesse and in health 141. Aire the generall ambient 142. Ambient aire chiefely to be considered 255. Aire temperate correction of bad aire and how to order the body according to the seasons of the yeere 142 145. Aire of Churches and Church-yards in populous places especially oftentimes noisome 142 143 144. Aire of stoves or hot houses not wholesome 147. Aire in sicknesse how to be ordered and how to be corrected 145. Aire of the Countrie and severall differences thereof 148. Of townes and Cities and the differences thereof and whether a countrie aire or that of cities and townes be better ibid. Aire of the ancient towne and corporation of Northampton temperate 149. Aire considered in a double respect 142. Aire of the roome where the sicke lieth 146 147. Albanians they see better by night than by day 355. Ale and the vertues thereof 127. Ale without hops ibid. Ale-houses nurseries of drunkennes 135. Dry ale-houses see Tabacco Alexander the great sober before his Asiatick victory against the Persians 106. Alexander Severus had something read during meales and after meals 220. Allowes 93. Almonds 69. Almond-milke 201. Almond-milke or nutmilke for the poorer sort 202. Allisander 54. Alphonsus King of Arragon his Epicure-like speech 3. Amulets and of what power and efficacy against fascination 356. Anchovies 91. Andrew Dure his life by sea 19. Anger a cruell monster 388. Anger hurtfull to the body 392. Anger the cause of many dangerous diseases in the body of man ibid. Anger hath somtimes caused death 392. Anger for whom most hurtfull ●91 Anger in what diseases most usefull and in what diseases most dangerous ibid. Antidotes against anger both out of holy Writ and out of divers ancient Philosophers 388.389 390. Apples of several sorts how to be used and when best 66. Apples of what operation ibid. Aqua-vitae 193. Aristotle his counsell to Alexander the great 389. Arteries seldome opened 239. Artichockes 57. Artichockes of Ierusalem 45. Ash-keyes 99. Asparagus or Sperage 53. Asses flesh see uncoth flesh Astomi or men without mouthes 29. Astringent medicines in fluxes not rashly to be exhibited 315. Aveus 34. Augustus Caesar very sharp sighted 134. Aurum Potabile 6. 193. Autumne and the temperature thereof See Seasons of the yeere B. Barble 93. Barlev the cōmendation therof 198. French Barley 199. Creame of Barley 198 199. Barley-water how used among the ancients both Greeks and Arabians 200. Barley water cautelously to be used and how to be corrected 201. Barley-water for the poorer sort ibid. Our ordinary Barley how to prepare both for Barley-water and Creame of Barley 200. Basiliea-veine 288. Basiliske 355. Bathing and anointing the body before meales 294. Bathing very frequent among the antients ibid. Bathing very frequent among the Germanes Vs'd there promiscuously without any previous preparation 294 295

patient lying at his house a Canon and because the ●●the● 〈◊〉 widdower often sent for his daughter to helpe him out in some domesticall all 〈◊〉 therefore this scholler conceived a great iealousie against this Canon as though 〈◊〉 were more familiar with his wife than was fitting howbeit 〈…〉 kept her fathers house it was not to be marvelled that hee often sent for h●● insomuch that he confessed to the Author that he sometimes purposed to have killed this supposed corrivall Canon when he went at night to fetch home his wife but after a while giving way to reason and fully perswaded of his wives honesty and so acknowledging his owne fault became more wife afterwards But before I close up this discourse of jealousie I cannot passe by a story of an old woman This woman although very antient yet married a lusty youngman and afterwards when she bethought her selfe of her owne old age and his youth perswading her selfe he would out-live her and marry againe another younger than her selfe it did so trouble her that with much anger and in di●●nation she● would m●●e her griefe knowne to her neighbours and gossips and thus to her dying day persisted It is good wisedome therefore to be wary and take warning that neither man nor woman give any just cause of suspition How much more then ought both parties to be circumspect in absteining from the act of uncleanesse it selfe And by that which hath beene said already we see that which was spoken by the wise Salomon the pen-man of the holy Ghost confirmed Iealousie is the rage of a man therefore he will not spare in the day of vengeance He will not regard any ransome neither will he rest content though thou givest many gifts And a worthy Divine of this kingdome expounding the later part of this chapter by the Text it selfe maketh it plainly appeare how farre adultery doth exceed theft and how erroneous is the judgement of many men who will exclaime with open mouth against a theefe and will scorne to come in his company and yet many times bragge of this erroneous and detestable crime which the same spirit of truth in the same place affirmeth to destroy the soule And besides that this reproach shall never be wiped away But this sinne is so frequently in the pulpits spoken against and better befitteth the pen of a Divine than of a Physitian and therefore Manum de tabula CHAP. XXIX Of amorous or loue-potions called Philtra Whether loue may be procured by fascination IT hath beene an inveterate opinion and is yet fast rooted in the mindes of many that there are certaine medicines of that naturall force and operation that being taken within the bodie they will inflame that party that taketh them with this passion of loue Now whether this be so or no and if it be whether it can force the affection to any one individual person more than another is worth the inquiring As for the first it would seeme there were some such medicines there being so frequent mention made among our Authors of these love medicines The poets both Greeke and Latine often mention them and some also set downe the matter wherof they are made which is without all controversie but whether they be indued with any such efficacie let us now inquire We have already declared that all simples worke either by their ordinary qualities of three severall sorts as we have said already or else by an occult and hidden qualitie as we see the loadstone draweth the yron and divers purging medicines make choice of certaine select and peculiar humors as rhubarb purgeth choler c. Now that there proceedeth no such vertue from any of these ordinary qualities it is so manifest that none did ever yet affirme it It resteth then that it must needes proceed from an occult qualitie It must needs then follow that there are some simples that will procure love and since love is an affection of the soule why may there not be other simples to worke upon other affections of the soule as harted anger c and if so then these medicines which are corporeall may worke upon the affections of the soule which is spirituall which is absurd But will some reply it cannot be denied that some medicines there are which procure love I answere that some doe provoke lust I doe not deny but to procure love is not yet proved and such produce this effect by an ordinary and to us knowne qualitie as some by increasing the blood and consequently the seed of generation some by meanes of their flatuous quality and some againe by their acrimony sharpe and venomous quality doe often provoke an irritation and are of such a corroding and fretting nature that they often make pisse blood and cause irrecoverable ulcers in the kidnies and obscene parts And sometimes these intoxicating medicines fly up into the head and cause madnesse of the which fearefull effects frequent mention is made in divers Authors And it is memorable which is written of Lucretius the Poet who howbeit he set downe divers directions against love yet could he not escape death by this owne violent hands incited thereunto by meanes of a love potion ex●●o●ted to him by his owne wife Lucilla of the which another Poet hath these words His qui philtra hibit nimioque insanus amore Mox ferro occubuit sic mente●● a●●●serat omnem In love who drunke his charmed drinke raging on sword did fall And being mad did lose his wit his sense his life and all And it is just with God often to punish men by that meanes wherein they promised themselves some extraordinary great contentment But those same simples which are supposed of this efficacie and power howsoever some of the antients have by tradition received them from others yet neither our antient nor moderne Physitians doe attribute any such efficacie unto them And besides if there were any such force or efficacie in them to be found then were this towards all equally and not towards one individuall particular person If any shal yet reply that this hath beene often observed that after the use of such medicines such an effect hath followed I answer this is but an evill consequence and that Philosophers call lenchus a non causa pro causa when that is assigned for a true cause which is none at all And this wee see often verified in magicall spells and characters which in themselves have no such efficacy and power to produce such strange stupendious effects where it may plainly appeare that Satan is the chiefe actor in the action During my abode in France som 25 yeeres agoe I was familiarly acquainted with a gentleman of Poitou who had a Tennant dwelling in the same towne ever which hee was sole Lord whose wife told mee that some few yeeres before that time being married the very same day as they went out at the Church doore the one ranne

the soule being kept within compasse and ruled by reason are not sinfull may by that which hath been said already plainly appeare And a worthy light of this land a man famous in this generation and to whom not this land alone but the whole Church of God is not a little indebted speakes worthily to this same purpose The affections and perturbations of the minde saith he are and that not without great reason by God himselfe given unto men and prove often very profitable for the atchieving of high and sublime matters provided alwaies that by the awe and feare of God as with a bridle they be kept within compasse and not suffered to exceede the bounds of mediocrity Of the first of these passions to wit of love wee have spoken at great length we come now to anger this the same Authour in the same place observing what hath beene said before doth not discommend but when a man upon any small occasion shall so farre suffer himselfe to be transported with this passion that like a drie match hee is easily set on fire according to our common proverbe but a word and a blow And therefore Galen well compared and paralleled together anger and reason comparing anger to a horse and reason his rider As the horse then saith he should be ruled by his rider so should anger be ruled by reason which made Vlysses curbe and keepe in his anger and just indignation conceived against his maids for their great insolencies it being then no fit and opportune time to punish them according to their deserts and therefore when reason beareth rule then this furious and raging beast anger is supprest and kept under as when the rider is master of his horse and both strong and skilfull enough to rule him then the horse obeyeth his Master and doth him what service is sit for him to performe But it commeth sometimes to passe that either by imbecillirie and weakenesse or unskilfulnesse or both the horse gets the head and so running away hee throweth his rider Even so commeth it often to passe that this rash and precipitate anger getting the head and mastery often over-throweth reason his rider and so giveth him the foile This when Homer would expresse hee brings in Hector and Achilles young men succumbing and yeelding to this furious passion but on the other part Vlysses Polydamus and Nestor prevailing and getting the victory over the same But if I should speake of the mischiefes procured by this furious wilde beast anger I scarce know where to beginne and might compose great volumes of this subject onely It armeth the will to all manner of villany and openeth a doore to all manner of wickednesse Is it not often the cause of great warres broiles dissention of the overthrow of whole countries and famous cities And therefore well may it be called a most cruell informe monster matamorphosing man not only into the shape of some furious cruell wilde beast but even into the shape of the Divell himselfe and as smoake dazleth the eyes of the body so doth this the eyes of the understanding And what marvell I pray you if a man now deprived of the use of reason and following the violence of this furious passion be transported to the perpetration of strange and enormious facts It was not therefore said in vaine Ira furor brevis est anger is but a short fury and wee may as well say Furie is but a long anger How many murthers have beene by this furious monster committed Have not men thereby become more cruell one to another than the very wilde beasts according to that old proverbe Homo homini lupus See how this anger prevailed in that great conqueror of the world Alexander the great who yet could not conquer himselfe but in his drunken anger killed Clitus c. It is recorded of Vedius Pollio a Noble Roman having invited Augustus Caesar to a feast and his Butler having broken a crystall glasse hee cast him into his fish poole to be food for his Lampreies for the which cause that Noble Emperour caused breake all the rest lest they should afterwards be an occasion of any such cruelty But I should spend too much time if I should insist upon many particular relations of this nature It will be better to set downe some antidots both out of sacred and prophane writers against this disorderly passion The Wise man well acquained wiih the evills and mischiefes thereby procured therefore in that golden booke of Proverbs and in severall places of the same setteth downe the evills of anger and the antidots against it Besides that place alleaged in another place hee setteth downe these words A soft answer turneth away wrath but grievous words stirre up anger A wrathfull man stirreth up strife but hee that is slow to anger appeaseth strife Hee that is soone angry dealeth foolishly and a man of wicked devices is hated He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a citie The discretion of a man deferreth his anger and it is his glory to passe over a transgression A man of great wrath shall suffer punishment for if thou deliver him yet thou must doe it againe It is better dwell in the corner of a house top than with a brawling woman in a wide house And againe It is better to dwell in a wildernesse than with a contentious and angrie woman Proud and haughtie scorner is his name who dealeth in proud wrath Make no friendship with an angrie man and with a furious man thou shalt not goe An angrie man stirreth up strife and a furious man aboundeth in transgression The learned if they list may read the exposition of that worthy Divine Cartwright upon these places The same sacred Writ affoordeth us yet in sundry places soveraigne remedies against this same passion Be not hastie in thy spirit to be angrie for anger resteth in the bosome of fooles Cease from anger and forsake wrath fret not thy selfe in any wise to doe evill Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you with all malice But now you also put off these anger wrath malice c. Be yee angry and sinne not let not the Sunne goe downe upon your wrath And this last holy anger not sinfull but against sinne is that which only is warranted by Gods Word And thus wee see holy Moses was so moved at the making of the golden Calfe and to see God so grossely by Idolatry dishonoured that he brake the two tables But to discusse this Theme I leave to the learned Divine and proceed to shew how carefull the very heathen Philosophers were to subdue this foule passion and what wholesome precepts and directions they gave against it Plato very wisely wished his hearers when they were angry to view themselves in