Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	better_a	young_a	youth_n	29	3	7.7729	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01584	The fearfull fansies of the Florentine couper: written in Toscane, by Iohn Baptista Gelli, one of the free studie of Florence, and for recreation translated into English by W. Barker. Pensoso d'altrui. Sene & allowed according to the order apointed; Capricci del bottaio. English	Gelli, Giovanni Battista, 1498-1563.; Barker, William, fl. 1572.	1568 (1568)	STC 11710; ESTC S117140	94,540	286

I cā not tel but this I sée there dieth so many yong y ● there remaines but a fewe olde Soule Now thou telst a pretie thing must not all die at length Iust Well I will graunt thée that olde age hath not more of these daungerous infirmities than hath any other age but of certaine coughes catarres palseis and other diseases which yong men haue not and olde men be full what sayst thou now Soule I say vnto thée that they rather come of them selues than of age Iust How so Soule If thou considerest well the life of suche as now be or haue bene in that age thou shalt know it of thy selfe for thou shalt finde them men which either not cōsidering their age and how lesse their power is to that they were yong they wil drinke and eate as muche as they were wont or peraduenture more whereby nature for that occasion not being hable to make disgestion genders in them that superfluitie that causeth these accidents or else in their youth haue made so many disorders y t they haue gotten these euyls which shew them selues in age whē they be more weak of nature but an olde man that considereth well his vertue howe muche and what it is and liues orderly thervnto eating and drynkyng onely so much as may restore his strēgth and not oppresse hym would lyue muche more hole than a yong mā And thou knowest I haue many times taughte thée what way to vse in it Iust Then if an olde man wyll be hole he must marke so many things as he shal lose all his cōtentation for so thou hast confessed of thy selfe that this other blame whiche we gyue to this age that it takes away all pleasure is not giuen for naught Soule Let vs procede in order that thou maist se thou hast not yet caught me Doest thou not remember that that I haue said an other time that eating and drinkyng and other thyngs cōming of some lack be no pleasures but as a man hath néede for when he is suffised they be vnpleasant to him Iust If these be no pleasures there be ynow of other that are taken from hir that she may well be blamed and without respect Soule Rather ought she to be praysed most for if thou considerest well she depriues only those that be reprouable in other ages Iust That will not I graunte for a man that can haue no pleasure in the world is as though he wer not Soule True but what vnderstandest thou by pleasure Iust Those delightes whyche the things of the world bring with them Knowest thou not that thou art like one born yesterday yet ther be many yeres since we first met together Soule If thou vnderstandest of those pleasures that eatyng and drinkyng bringeth idlenesse with those vaine wanton thoughts that procede of it Iust Of what thinkst thou I meane of those that we haue by fasting or labor or wasting our selues with study as some fooles doe Soule Thou art much deceiued rather I say vnto thée that nature hath not giuen to men as Archita the Tarentine said if thou remember of his life for I know thou haste red it ofte a greater nor more hurtfull euil than pleasure and delight of the body Iust Thou sayest so perhaps bicause the least parte is thine Soule Rather bicause the truthe is so wherof comes for the moste parte treasons of the Countrey ruines of cities enimities of men other wickednesse murders rauine of richesse and adulteries but of volupt and delight which so muche blinde men with their entisement and alluring that taking from them the vse of reason they he turned into beastes Iust O reason yet it feareth not them as thou doest say Soule There is no suche enimie as pleasure which of good reasō was called of wise mē the bait of al euil For where the senses rule reason hath no place no vertue is foūd in them that be giuen to the pray of their gorge to wine to sléepe those idlenesse of the which groweth among vs a thousand vaine and vnprofitable cares which kepe vs alwaies after with our face to the earthe like the brute beastes which lacke reason Thinkest thou then that age is to be blamed when she defends vs from greater enimies ▪ taking from them that force wherewith they offende Iust If it were as thou sayest but graunt there is one man that hath no plesure is not he in déede as he were not aliue or as a thing wtout sense Soule Yes But she takes not all alwayes from men but only those that be common with other beastes Iust Then what be they y e remain Soule All they that be properlye méete for menne and be permitted is by reson which principally be those delights that be taken of operations which rise in a man of those partes that haua in them diuinenesse Iust Which be those Soule All the speculatiōs and exercises vertuous Iust If I shold always be occupied in like things after thée my seruitude shold be too great thou knowest somtime I would haue some comfort Soule I wil not denie thée it so that thou passe not reasonable termes but I will say vnto thée that delight that is taken in eating and drinking and talking withthy frends is much more acceptable to olde age than to the other ages Iust What is the cause Soule Bicause there is in olde men more moderate appetite they fall not into dronkennesse or any other alteration of the minde as yong men do which haue their willes disordinate if they haue not in their youth made thē selues worse Further they know to reason of more things and better by the meane of time and experience and better enioye the conuersation of men with much more swéetenesse imbrace the presence of them than yong men do For of their péeres they be honoured and of their lesse they be reuerenced Whiche thyng bryngs them no small delight Iust If they haue séene many things they remember few bicause memory in that age diminisheth much Soule Yea in them that exercise it not which is a vice of maner not of age as in many of them to be suspicious to be couetous tedious prayser of time past estemer of himself more than other and other like wants but when she loseth any of hir strength there increaseth so much for it in wit and iudgement that they supply fully for hir the fruits which bring much more pleasure to olde men than doth armure horsses huntings daunces and such other that delites yōg men Of the pleasures of Venus I will not reason séeing ther is nothing causeth more errors in mā than it But these things that I speake Iust come not to all olde men but to them only that haue so liued in other ages that their reputation and yeres haue encreased in them a like Iust Which be they tell me Soule The greater parte that thou sholdest not think they wer as white crowes for who so euer liueth

in any age though not all yet in part according to reason not being possible but he that is a man must erre somtime so the errors he make be comportable he is excused of the most parte of men that age after of hir selfe bringeth him such authoritie and reputatatiō that he is honored of euery one and the first place giuen him in euery assembly And to this is memory also ioyned and remembraunce y t he hath liued ciuilly and like an honest man which thing is more worthe than all the pleasures of any age Iust Wel I wil proue thy opinion in this for I know the plesure I haue had some time when I haue séene my selfe honored for mine age sake But to the other that more importeth thā all the rest what sayest thou Soule What is that Iust That we be nigh death Soule It is true that the terme and ende of olde age is death where naturally to the other ages it haps not so the ende of childhode is youth the end of youth middle age the ende of middle age olde age Neuerthelesse there is none of all these ages can promise them selues life one pore day Rather be they more as I saide vnto thée that die in the other ages than they that be olde bicause of the multitude of great perrils that doe chaunce in life Iust Then an olde man is certain to die and soone where a yong man may at least hope to be olde Soule The olde man hath possessed that the yong hopeth for Iust What helpes to haue lyued seing tyme past is not Soule That that makes y e hope of the time to come whiche is to come but what is .xv. or .xx. yeres more or lesse seing we must nedes die nothyng remaining vnto vs of things gotten in time but onely the acts of vertue Iust What is xv or .xx. yere O my soule thou she west to haue tasted but a little howe pleasant thyng it is to lyue Soule Thou séemest not to know for if thou haddest consydered well the thyngs that haps in euery age thou shouldest finde there be many more that it displeaseth than pleaseth and that a man muste striue with so many things as our life hath bene well heretofore called a continuall warfare But let vs goe further Iust If death be to be feared they ought onely to feare that by death thinke they shall cease to be which is desired and loued so much of all creatures or to them that doubt to go to worse neyther of the which ought to be in thee thou being a christian man Iust And what certaintie haue I not to lose my being vtterly when I shall die Soule None of thy selfe thou canst not thinke otherwise beyng by thy propre nature mortal and seyng that all other things lyke vnto thée muste decay and die but I say vnto thee that whē that time determined shal come appointed by God I that am immortall shal be revnited with thée wherby thou shalt rise with me by y ● grace of the immortal God voide of trouble and clere from all qualitie that now causeth thée to chaunge euery day to an other which in the end shall cause me to be separate from thée whereof shall come thy death Iust What certaintie haste thou of this Soule That that excéedeth and passeth all other the light of faith Iust And that light thou speakest of passeth the certaintie of things by meane of science I haue heard say that science is nothing but a certaintie Soule It passeth farre for sciences be the inuentions of men which may erre rather it neuer doeth thing but there is founde in it some imperfection and the light of truth commeth or God which is the high and vnspeakeable veritie But I wil not bring thée more reasons for this we hauing so many times red together that diuine treatise that Ierome made intituled the Triumphe of Faith where is proued of him all this that I haue said so as he that hathe redde and doeth not beléeue may say either he vnderstandes not or else is obstinate in his opinion Therefore lament no more Iust that thou arte olde for feare of short life for if we be nigh deathe we be nighe the ende of our Pilgrimage at the terme to arriue in our countrey and porte of our saluation Iust I haue many times heard this that we heere be Pilgrimes and that this is not our Countrey and yet it séemes very harde to me to thinke I shall departe Soule This is full well knowen to me for the ende which I shew thée and to the which thou arte ordained by my occasion doth passe and excéede thy nature But suffer thy selfe to be guided of me and let vs dispose all our businesse that when it shal please him that gouernes all things to loose this bande let it grieue thée as little as may be hauing a sure hope to be vnited wyth me againe in a farre better state and I reioyce to returne to my maker Therfore complaine no more Iust of thy age for none of these causes wherefore thou blamest hir hath place in vs bycause we be sure as I haue sayd to go to a better life Iust Well I will do all thou sayst and in all things put my selfe to thy will without makyng any more accompte of my will for I thinke that we hauing so long ben together thou hast ought me so great loue that thou wouldest not counsell me but to my good Soule Now it séemes thou knowest thy weale for of our discorde should come the euil of both vs. Therfore let vs apply to liue together in the loue of God and lette vs euer hold before our eyes these three things The first that God was made man to aduance the nature of man to thys dignitie that mā might be made God The second that he hath bene willing to dye to satisfie and pay the pain of our debtes we not being apt nor sufficient to do it being made his enimies through the fault of our first father The third is that we be mortall wherefore the two first like to spurres of loue doe make vs to goe chearefully to the vttermost of our power throughe his most holy law for he should be very hard that would not be kindled with the loue of Christ Iesu our sauiour if he consider he was made man for vs and after died for our sinnes The thirde shall be a bridle of feare that shall not suffer vs to goe from his will And though by the infirmitie of nature we commit sometime some fault it will make vs straight tourne to him and humbly aske him pardon For they only be blessed whose sinns as Dauid saith be remitted of him Iust How shal we be heard of him I remember I haue red in the scripture God heareth not the voyce of a sinner Soule We shall no longer be sinners as ofte as we shall tourne to God and run to him with true faith seing sinne