Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	will_n	3,297	5	6.8462	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09678	The praise of the gout, or, The gouts apologie A paradox, both pleasant and profitable. Written first in the Latine tongue, by that famous and noble gentleman Bilibaldus Pirckheimerus councellor vnto two emperours, Maximilian the first, and Charles the fift: and now Englished by William Est, Master of Arts.; Apologia seu podagrae laus. English	Pirckheimer, Willibald, 1470-1530.; Est, William, 1546 or 7-1625.	1617 (1617)	STC 19947; ESTC S114730	29,358	44

reason enfeeble truth vanquish whatsoeuer sinister opinion malicious censure and false cauillation they shall forge against mee Truth for a time may be oppressed God so disposing for our punishment or tryall but finally suppressed it cannot be Truth is stronger then all falshood it is temporis filia the daughter of time and will at length preuaile Truth is simplex et nuda sed efficax et magna simple and naked but powerfull and strong splendet cum obscuratur vincit cùm opprimitur it shineth when it is darkned and ouercommeth when it is oppressed It was well said of that Father that Truth hath a double effect it is dulcis amara sweet and bitter quando dulcis est parcit quando amara curat when it is sweet it spareth when it is bitter it cureth And as wisely Aristotle Eos qui errant ad pauca respicere They that do erre haue an insight but into few things but that wee bee not deceiued euery circumstance which concerneth any matter is diligently to bee looked into and considered which if it be I doubt not but truth shall be of more validitie with you then the malice enuie and taunts of all men For I trust plainely to vnfold that all the blame and euils how many and how great soeuer which light vpon my aduersaries are not so much to bee ascribed vnto mee as to their owne licenciousnesse and vices Secondly That these euils if they be euils are not so grieuous but farre more tolerable then either they will or imagine And thirdly that I am the cause of much good and do bring many and great commodities vnto men Bee you not therefore O Iudges bee you not I say perturbed in mind or carried away with passions but quietly as you haue begun heare me I pray you with patience For if I proue not plainely what I haue promised it lieth in your power to condemne mee so shall you acquit your selues of all partiality and blame and for my part if I bee conuicted I will contentedly vndergoe whatsoeuer punishment you shall inflict vpon me But if I make good all that I haue spoken I desire that you will not so much respect me as be mindfull of your place and office that I may receiue such vpright sentence as the equity of my cause by law and right requireth But before I addresse my selfe to dissolue my aduersaries obiections I thinke it fit to answere first to euill report and rumor of the people For if thou be good will my enemies say and the cause of so much good vnto men what then is the cause that all men so egerly hate detest and abhorre thee For though Fame doth very often yet is it not wont alwaies to erre especially beeing so inueterate and euery where so frequent in the world And I againe would aske these iolly fellowes mine accusers Why doe Children hate their Schoole-masters though neuer so wise and learned Why doe wicked men contemne good Lawes Is it not because the Schoole-master laboureth to furnish the minds of his Schollers with good Arts and discipline that they may hereafter become the better men And Lawes are a bridle to curbe the insolencie of badde men to restraine them within the limits of their duty that they dare not commit what villanie they would Epictetus was wont to say Aegrisernator est medieus iniuriam passi lex The Physicion is a preseruer of the sick and the refuge for the wronged is the Law Except the Lawes as Anacharsis once said may bee compared to the Spiders webbe which catch and insnare onely the little weake flies when the great Drones and strong ones break the net and escape a thing much to bee lamented But to returne from whence I haue digressed it followeth not that the Schoole-master should be euill because hee is hated of Children neither that the Lawes should be blamed and reiected because they are abhord of lewd Luskes and vaine Varlets euen the worst kind of men but wee must hold that children want iudgement and do censure of Discipline and good Institution as they whose Palate is corrupt and infected with a feuer are wont to doe of their meat and drinke and vicious men polluted with all filthinesse wish that there were no Lawes that there might bee no hinderance to with-hold them from running boldly in their execrable and desperate courses Hee is not therefore to be reputed euill which of a multitude but he that is iustly and that of good men condemned neither is he presently to be counted a good man who by many voices is extolled but he that deserueth praise from the mouth of honest and wise men And the witnesse of Conscience is more comfortable then the vulgar breath but herein I rest satisfied with this saying of the Reuerend Seneca Malè de me loquuntur sed mal● mouerer si de me Marcus Cato si Lalius sapiens si duo Scipienes ista loquerentur nunc malis displicere laudari est They speake euill of me but they are euill men if Marcus Cato Wise Lalius the two Scipt●●s should speake this of me I should be moued but to be dispraised of the wicked is a praise to a man For seeing the number of wicked men doth euery where exceed none by their iudgement shall be good for they will commend none but such as are like themselues but so far off should wise men be from accounting the iudgement of the insulse vulgar sort to be of any moment that in their estimate they should bee of the best men of whom the multitude speake worst and traduce most as contrariwise they the vilest men and of basest esteeme for the most part whom popular applause extolleth to the clouds as the wise Plato rightly iudged Whoso pleaseth euery humor is worthy suspition yea though he maketh a faire shew of Vertue Let mine aduersaries therefore cease to obiect vnto mee these frantick rumors and rather blame themselues which are the cause of such paine and torments to themselues as worthily they suffer For they so liue nay they so drinke they so plunge themselues in riot and wallow in deliciousnesse that they draw compell and hasten mee to come into their company and to dwell with them euen against my will For seldome come I of mine owne accord but most commonly by constraint as enforced I attend vpon them If then I were the plague of man-kind as they would haue it I should not afflict certaine men but all without difference but so farre am I from hurting all men that I willingly decline from many for I take no pleasure in those hard rough rusticke agresticke kind of people which neuer are at rest but alwaies exercise their bodie with hard labours are euer moyling and toyling which seldome or neuer giue themselues to pleasure which endure hunger which are content with a slender diet the Water often quencheth their thirst haue bad cloathing and worse lodging fare hard

seeking to be reuenged on their enemy will they proue themselues to be most rancorous and malicious Verily if I be so odious in their sight that they thinke I deserue no pardon why then contend they with al their power to draw me vnto them Why then do they not so frame their liues that I may neither haue will nor power to come neere them For if they would bridle their licencious lusts and not so want only plunge themselues in pleasure if then they did not proue me more milde and gentle vnto them I were worthily to bee blamed but it is hard for him to bee abstinent which knoweth nothing but to follow riot and hardly will he proue frugall which al his life long hath been accustomed to carowsing and quaffing Let them suffer therefore what they will not auoid and so let them haue their health as they delight to liue If so greedily they pursue vaine pleasures let them be content to suffer paine the inseparable companion of pleasure The ancient Romans to teach this inuented this Fiction they fained two goddesses the one called Volupia the goddesse of pleasure the other called Angeronia the goddesse of anguish and paine names fitted to their natures and the Priests of Angeronia did serue at the Altar of Volupia to signifie that in this life pleasure and sorrow are mixed together and the Image of Angeronia anguish and paine was alwaies set vpon the Altar of Volupia pleasure to teach that sorrow is a companion to pleasure and pleasure to sorrow And when Iupiter saith Plato could not reconcile pleasure and paine yet hee bound them together with an adamantine chaine that though they did euer disagree yet they should bee constrayned to dwell together S. Ambrose hath this prosopopaeia of pleasure He shall be the chiefest with me vvho is the vvorst of all hee shall be mine vvhich is not his owne he that is most wicked shall be most welcome to me I haue in my hand the golden Babylonish cup which inebriateth the whole earth You see now they greatly erre which in the gulfe of pleasure seeke for health as contrariwise wise men in time of health labour to preuent sicknes quench pleasure suppresse their inordinate appetites which are the cause of many disastrous diseases to the body but these men when for many yeeres by all meanes they allure intise and prouoke me to come vnto them and vvith so many delights can scarse make me obsequious vnto them yet they striue to lay all the fault vpon me when they are the very cause of their owne misery What maruaile then if I take worthy reuenge vpon them and for iniuries receiued handle them more sharply then I would And yet I could name many which through in ordinate liuing being pinched with pouerty haue against their wills abstained from delicious meates and drinks and thereby haue recouered their pristine health which could not be if themselues and not I were not the hatchers of their owne vvoe And for my part seeing I giue place vnto labour and dare not once touch sobriety vvho seeth not my innocency and the iniquity of mine accusers And for mine owne person and deformed forme which they say resembleth barrell-bellied Bacchus and my gate like haloing Vulcane I am so far off from blushing that I rather glory therein For vvhatsoeuer and howsoeuer I am I know my selfe to be indifferent and without parciality to all I arrest Kings Princes rich and poore noble and ignoble yea the Popes themselues cannot escape my power there is no respect of persons with me except I be constrained to bee a ghest rather with nice and effeminate men then with sober and abstinent persons not only because by their flattering enticements they solicite mee but because with strong ropes they drawe me vnto them But here some wil obiect that I do not onely infest these riotous Gully-guts but oftentimes such as are very sober and temperant are afflicted with my disease I answer If it be so yet is it very seldome and therfore not to be drawn to a generall rule What if they take this griefe from their Parents as an hereditarie euill What maruaile then if their Progenitors bee sickly that they procreate an Off-spring like vnto themselues You know it is a maxime in Nature Simile generari a simili Euery creature begetteth his like How then can they charge me with that which is incident by Nature or diffused into the children by the Parents default Seeing they will not affirme that their noble descent and splendor of their riches are deriued from mee let them leaue also to reproach me with anothers vice and if they repute the noblenesse and riches of their Ancestors to be a credite vnto them let them not disdaine to succeed them also in their hereditary Maladies but if they would leuell their liues by the line of modesty they should find me farre more gentle then either the deserts of their Parents or peruersenesse of Nature requireth Galen or the learned interpreter of Galen sayth Hierom writeth that they quorum vita ars sagina est whose whole life and skill is to cramme their bodies can neither liue long nor be healthy Wisely did Aristotle warne that we should behold pleasures non venientes sed abeuntes that is not as fawningly they come vnto vs but as they depart from vs for as they come they flatter and smile vpon vs with a false shew of goodnesse but departing they leaue behind the sharpe sting of repentance and sorrow Like Syrenes they appeare with a faire face but drawe after them a horrible taile of a Serpent For alas who is able to number the iliades of miseries which the short pleasure of tasting the forbidden fruit hath brought vpon the world But now out of the abundance of my good nature I will prescribe vnto mine accusers a preseruatiue against my selfe though my Clients haue not deserued the least kindnesse at my hands out of mine approued Recipes as by many yeeres practice I haue tryed to bee of great force to preuent my Gouty habite which is this Take of Platoes breake-fast one dramme of Pythagoras dinner two ounces of Abstemius supper as much as thou wilt and quietly take thy rest in Codrus Cabine and vse vpon this daily good actiue exercise of thy body and then a strawe for Dame Podagra and her disease Si salutem cupis aut pauper sis oportet aut vt pauper viuas Petrac de remed If thou desire health be a poore man or liue as a poore man Now to the second thing which I promised to proue Men haue little reason to accuse me of cruelty for I am not so bitter and austere to my people my impatient Patients as to giue them no remission and ease of their paine as many other diseases are wont to be which continually without intermission torment and afflict wretched men as the