Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	follow_v	young_a	youth_n	45	3	8.3409	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

of the most vndoubted grace and saluation that God hath prohibited and geuen freely to vs And no lesse hurt haue diuers of the holy and notable fathers and Doctours in the Church done by misunderstādyng of the same booke who haue thought that Salomon had taught vs herein the cōtempt of the world as they call it that is to say of the creatures that God hath made and ordeined Amongest whom S. Hierome is one which by hys Commētary writtē vpon this booke allured his beloued Blesilla to become a Nunne From hēce hath flowed and rūne ouer all the church lyke a flud or inundatiō all that diuinitie of the religious houses or monasteries where they taught that it was the duty of a christiane to forsake the gouernaunce of hys house to giue vp his office yea to leaue the Byshoplyke or rather Apostolike ministery to get them into the wildernes to separate them from all company to lyue in quyete and silence saying that mē could not lyue in the world and serue God as though Salomon counted mariage gouernance of kingdoms bearing of office ministery of the word vanity all which in this booke hee meruelously extolleth calleth the gifts of God. And whereas Salomō declareth that men thē selues or rather their coūsels deuises are vanities these men peruertyng all thyngs call the things thē selues vayne and suppose that they their deuises are sounde good smothly dreamyng all thynges contrary to Salomons meanyng And to be short they haue drawen vs out of this most goodly and profitable booke nothyng but monsters and of most fine and pure gold haue made abhominable Idoles Wherefore the rather to discouer this darkenes and to abolish these filthy Idoles I haue suffered these annotations of myne noted and written by other as I spake them and framed after this order of speach for my selfe by reason of much businesse could write no sufficient and full Commentary vpon the booke to be published Which annotations albeit they are but slender and litle yet may they to them that haue no better or which haue been seduced heretofore with false gloses as I haue been geue occasion as vnto wise men to become the better and finde out and deuise better matter Surely a very small tast of this booke was to me a great pleasure after I was weryed in the same all my lyfe long and had in vayne vexed and corrupted my selfe with wicked opinions agaynst the fayth in Christ Wherfore I giue most harty thankes to the father of mercies which hath renewed this latter age with so many reuelations and so great light Therfore we will more aptely call this booke of the Preacher the politikes or Oeconomikes of Salomon not for that he giueth any rules or preceptes how to gouerne any Cities or to rule any families for that doth the law of nature or reason of man abundantly perfourme Wherunto all thynges in the world are subiect Gen. 1. which hath bene alway the fountaine Iudge and end must so remaine of all lawes aswell ciuile as domesticall but for that it giueth counsell to men in aduersitie whether they be publike or priuate persons instructyng their myndes strengthenyng them to patience by bearyng of misfortunes which many wayes fall out in such cases as the bookes of the holy hystories and all Poetes fables do declare such as are Hercules trauelles the monsters that Vlisses others ouercame the Beare the Liō and Goliath that Dauid vanquished He that in these pointes is ignoraunt at length falleth downe being tyred and great is his fall as was the fall of Timon Demosthenes Cicero and diuerse lyke Through the impatiencie hereof haue heretikes also styrred vp sects in the Church because such was the naughtynes of men that they forsooke their ministery As it is commonly sayd Desperation maketh Monkes For it is true that the wise mā sayth Office and authoritie sheweth what a man is But in deede onles we haue some Salomon to exhorte and comforte vs office and authoritie ouerwhelmeth casteth downe and vndoth a man. I commende therfore to the godly brethren this my Salomon rather pointed at and but touched then fully declared And I wish that some good and learned man of a more abundaunt spirit and happyer vayne then I am would stand vp expound and beautifie this booke according to the worthynes therof to the prayse of God and commēdation of his creatures to whom be glory for euer through Iesus Christ our lord Amen The Argument vpon Salomons booke called the Preacher THis booke is one of the most difficulte bookes of the whole Scripture whiche no man hath hetherto fully attayned vnto yea it hath been depraued with the vnworthy commentaryes of diuerse men in so much that it is a more trouble to purge the author therof from the dreames wherewith they haue defaced it then to restore the true sense therof agayn And two causes there haue been why it hath been more hard to vnderstand then other One was for that they perceaued not the intent and meanyng of the author which thyng as in euery kynde of writyng so chiefly in this and in all others it had been requisite they had kept and folowed The other was by reason they were ignoraunt in the Hebrew toung in the auctors peculiar phrase whiche many tymes swarueth from the common phrase of speach and differeth much from the custome of our tounge Hereby it came to passe that the booke which for many causes was worthy to be had in all mēs hādes and specially to be knowen to all gouernours of common weales for in it was most liuely set forth and in no place like the administration of affaires aswell publike as priuate hath hetherto been depriued of his name and dignitie miserably vnregarded and neglected so that to this day we haue had neither vse nor commoditie of it So much hath the rashnes and ignoraunce of some men been able to do Wherfore our first labour shal be to hold fast the certeine scope intēt of the booke what it requireth and whereto it tendeth For if we hereof be ignoraunt it shall be impossible to vnderstand the style and phrase in the same The meaning therefore and summe of thys booke is that Salomon wyll haue vs to be quieted and setled in our mynde that in all occurrēces and chaunces of thys lyfe we should liue cōtented wyth our present estate wythout care desire of thynges to come as Paul sayth liuing wythout carefulnes because vayne is the desire of future thyngs Salomon gathereth by a certayne perpetuall and cōtynued induction of particular thynges that mens deuises and enterprises are friuolous and vayne so that of particulars makyng a generall conclusion he prooueth that all mens deuises are vayne For he sayth that to get lyuyng riches it helpeth not to be wise to runne fast it auayleth not to be swift to gette the victory it booteth not to be strong