Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	young_a	youth_n	94	3	7.9666	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06504	An exposition of Salomons booke called Ecclesiastes or the preacher. Seene and allowed.; Ecclesiastes odder prediger Salomo. English	Luther, Martin, 1483-1546.	1573 (1573)	STC 16979; ESTC S105591	154,755	384

teach in this booke Though a man lyue many yeares and in them all reioyce yet he shall remember the dayes of darkenes because they are many all that commeth is vanitie THis is a very comprecation or prayer as I sayd lyke as he should saye that age would I faine see that had obserued the contentes of this booke the same were an excellēt man. Looke how pleasaunt ioyfull the Sun light is so pleasaunt a thing it is to sée a man many yeares inured with the experience of these matters yet meary at his hart and conteyning all worldy Daungers He should sée in déede much darkenes that is myseries of this worlde But this should delight him that he could set them lighter as one knowing and perceiuing long before that this were the state and trade of the worlde The xii Chapiter Be meary therfore O young man in thine youth and let thine hart be glad in thine young daies AFter that he hath described a rare kinde of byrde namely such a man as hath lyued all his life with a meary harte and hath laughed at the troubles malice of the world then he ioyneth to a kinde of exhortation Thou young man therefore sayth he that hast litle experience of the world if thou wilt lyue mearely harken what I write for the and teach thée that thou passe not thy boūdes Liue so as thou mayst contemne the world and ouercome the naughtines thereof And here maist thou sée what Salomon calleth contempt of the world not to forsake our selues or other men but to be conuersaunt in the worlde in the myddle of the broyles thereof but so as we must kéepe a quyet and peaceable harte in all maner of aduersities This it is therefore that he saith If thou wilt attaine to this gole or marke to haue a quiet hart in the myddle of all troubles enure thy selfe with troubles that from thy childhode For so shalt thou safelie stand al stormes and daungers Let thyne hart be glad THat is take prosperitie mearyly when it commeth and be not ouercommed of aduersitie when God sendeth it Thus should youth be brought vp and instructed And vnles youth follow such an admonisher he shall neuer doe lyke a man For youth is ledde altogether with affections is vnskilfull which vnskilfulnes is cause that it cā not beare nor yelde hereafter to the naughtines and ingratefulnes of the world Salomon therefore is an excellent instructer of youth He forbiddeth not ioyes and pleasauntnes as the foolishe masters the Monkes haue done For this is nothing els but of yoūg men to make blockes And as Anselme the veryest Monke of all other sayd to set a great tree in a litle pot Thus these Monkes shut vp their youth in a coupe and forbid them the sight and communication of men because they should learne nor perceaue nothing where as nothing is more daungerous for youth then solytarines The mynde must be well infourmed wyth good vnderstanding and opinions that it be not corrupted wyth the company and familiaritie of naughty men but the body must be conuersaunt in euery thing We must beholde the world and heare it onely sée that we haue a good maister and teacher Therefore we must beware that youth be not in sorrow and solitarines For myrth is as necessary for youth as meate and drinke For the body doth battel through mirth of minde And we must not beginne with the education of the body but with the mynde that it be not corrupted Whē the minde is well taught and enfourmed there the body is soone well gouerned We must therfore beare with youth to be meary and to doe all thinges with gladsomnes of hart onely we must take héede that they be not corrupted with the pleasures of the fleshe For these quaffinges surfetting and amourousnes are not the myrth of the mynde that Salomon here speaketh of but rather the sorrow of the same Walke in the wayes of thyne hart THys place caused me to thinke that all this Chapiter from the beginning was but a kynde of derision and scorne because if a man walke after the wayes of his owne hart it is commōly taken in euill part But we must sticke to the argument and consequēce of the text This it is then that he sayth when thine hart is well taught and enstructed no ioy or myrth shall be able to hurt it so that it be lawfull ioye and no such naughty and wofull myrth as I spake of before And walk in the sight of thine eyes THat is to say enioy that that cōmeth to thy sight Vexe not thy selfe about thinges to come least thou doe as the Monkes doe of whom there were some namely Syluanus the Monke which taught men they shoulde not looke vpon the Sunne They would bereue youth of their sight of hearing of taulking all their senses and shut them vp lyke Capons into a coupe being in déede vngodly and the true Misanthropi that is haters of men Therefore if thou see or heare any pleasaunt matter enioy it so thou offend not agaynst god Appoint or prescribe thy selfe no rules in this behalfe but enioy euery thing in the feare of god Sée thou follow not the peruerse pleasures of the worlde which will corrupt thy mynde Thus far for one part Put away greefe out of thyne hart and cause euill to depart from thy fleshe for childehode and youth are vanitie IT is as much as if he should say euen as I would haue thée stayed by the feare of God from following filthy noysome pleasures so woulde I keepe thee from being ouercommed with sorrowes and aduersitie Put sorrow therefore out of thy mynde that is vse not to be angry nor to conceaue indignation whē things goe not as thou desirest If any sad or sorowfull matter fall know that it is the state of this world Let other enuy hate and fret at it but doe not thou For such doinges marre the pleasaunt lyfe according to the prouerbe Enuie is the rotting of the bones For enuye is a fretting and a consuming sicknes Let thine hart alwayes be one neyther doe thou corrupt it with ouermuch worldly pleasures ne yet wyth too many worldly griefes c. Put away euill from thy fleshe THat is whatsoeuer may vexe or trouble thée put from thee not that he forbiddeth man to chasten his fleshe but in vayne saith he doost thou vexe thy selfe while thou lettest such thinges trouble thee Frowne not at these matters therefore but be of meary cheare Onely see that thou feare god For a meary countenaunce declareth a meary hart And euen as I will haue thée to be meary in mynde so will I thou be also cherefull of body For childehode and youth c. THat is remember thou art young and set all together in the way of vanitie For youth of it selfe is a vayne thing and led with sundry and diuers passions Be thou wise therfore

worlde It followeth therfore There is no new thing vnder the Sunne neither any thing whereof it may be sayd loe this is new THis place hath meruelously troubled the Sophisters because they read in the Scriptures many new thinges were done For the natiuitie of Christ was a new thing A Virgine to be a mother was a new thing Againe I will make a new heauen and a new earth And agayne I will make all thinges a new Againe The Lord wil doe a new thing vpon the earth c. These sentences haue caused them to trifle egregiously vppon this place because they would reconcile both Salomons sayinges these other sentences But this commeth to passe through the ignorance of Salomōs phrase because they marke not what he meaneth when he saith vnder the Sun. For if thou vnderstand these wordes of Gods creatures and workinges it is no true saying For God worketh alwayes newe thinges and we doe nothing that is new For there is but one old Adam in all mē Our forefathers therfore haue abused these thinges euen as we abuse them The same affection that was in Alexander was in Iulius and the lyke in all Emperours and kinges the same is in vs also Euen as they coulde not be satisfied no more can wée They were wicked and vngodly so be wée We desire to satisfie all our sences but we are not able because our hart is insatiable Therfore we doe no new thing vnder the Sunne There are no new affections in men but we abyde alwayes one neyther refraine wee our curiositie no although we be wa●ned by their exāples Mans hart ought to be content with thinges present and to mortifie the affection of thinges to come which thyng because they doe not it is iustly all togither vanitie This it is therefore that he sayth There is no new thing vnder the sunne that is in men there is nothing that new in But God doth newe thinges euery day And yet afterward in this same chappiter he sayth he saith I haue passed all the kinges that were before me in wisdome was not this a now or straunge thing Yes truely But this was the gyft of god Ergo a very new thyng And all men desire euen the same but thou shalt scarcely finde one that hath altered this affectiō Others haue builded as we doe haue made wars as we doe And euen as they haue not by their desires enterprises attayned to that they desired no more haue wée But God by his workes both many and great doth alwayes new thinges There is no remembraunce of thinges passed That is to say men follow their desires and set forward their owne enterprises they will not consider by example of their predecessours how they nothing preuailed No man marketh how Alexander and Iulius attemptes were but vaine The example of Dion that so vnluckely vrged his owne deuise in calling home Dionisius againe and in stablishing his cōmon weale could not make Brutus take héede These are the themes as it were of his whole booke whereof he meaneth to speake that is to say of the vanities of man which goeth about diuerse thinges and can not bring them to passe that is of the inconstancie and insatiabilitie of mans hart I my selfe the preacher was a kyng of Israell at Hierusalem and dyd apply my mynde to seeke search out the knowledge of all thinges that are vnder heauen WEe haue hetherto heard the generall theam and argument of the booke wherein he purposed to treat of the vnhappy deuises and enterprises of men striuing to set forward and fulfill their owne wayes which God doth frustrate as one alwayes withstāding such attēptes Now he beginneth to rehearse certaine particulars gathering by a dialecticall induction that vniuersall propositions wherwith he began his booke that is to say that all thinges were but vanitie And he increaseth this misery or vanitie that where mā séeth his forefathers deuises and enterprises made frustrate and how they wearyed themselues in vaine will not yet be learned For the fleshe is so foolishe and the reason so blynded that it can by no examples be amended He beginneth with him selfe and setteth him selfe for an example of this vanitie I sayth he went about to gouerne my kyngdome prudently and notably could not bring it to passe although I was a kyng appointed by god For it is well knowen that this kyng was greatly commended for his diuine wisedome and highly renowned in the Scriptures 3. Reg. 3. Bicause saith God thou hast asked this thyng and not long lyfe nor riches c. Loe I haue giuen thee a wife and an vnderstandyng hart so that there hath been none before lyke vnto thee nor shall be after thee This is a singular testimonye of this kings wisedome yet this prudent and wise kyng could not bring his desire to passe his attēptes could haue no successe not without a cause For god gaue him not this wisedome to the end hee might do all thinges God sayd not I will giue thee such wisedome as all other shall obey c. So that by reason of this wisedome Salomon had more trauell and grief then good successe He sawe it was the will of God that hee should well gouerne his kingdome and giue and appointe good lawes for his people But no man followed him neither his chief rulers nor the people He sayth therfore for asmuch as my deuises haue not succeded to my mynde nor haue beene obeyed what shall happen to other of lesse wisedome First saith he I protest myne own experiēce I that here speake vnto you was king of the Israelites All these wordes are spoken with a vehemencie of affection I am a king and yet I can not preuaile For who is able to resist the kyng which is Lord ouer all men I am not a king onely nor of euery people but of the people of God amongest whom haue been many holy men Prophetes and teachers of Gods law c. To conclude I am king of Hierusalē that holy place which God chose to dwell in If a kyng of such power so frée so wise of so holy a people in so holy a Citie where God and his word was continually could not bryng his holy and good deuises to passe what shall we say of others I did apply my minde to seeke and search out the knowledge of all thynges that are vnder the sonne WE must abide againe in the Theme He speaketh not of Gods workes which are not onely vnder the Sunne but are euery where but of those things that are done by mē vnder heauē which is the place and kyngdome appointed for vs For Gods workes are aboue heauē beneath heauen and euery where They are the workes therefore that we doe of our owne heades and power wherof he saith I purposed in my mynde to set all thinges well in order to haue my kyngdome well gouerned But looke how much God wrought so much was ordeined And