Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	friend_n	young_a	youth_n	36	3	7.3225	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

beare me bicause I lyue so contented in this my state as it is and that I passe the tyme so merily and with such quietnesse as I doe Soule All is whether it be Hate or Enuie that they beare thée Iust What is that the matter Soule Yes for Enuie comes of an euill intention of him that enuieth and hatred of some fault that is in the thing hated But knowest thou wher of it cometh theiseme to thée both one bicause both of them is contrary to loue beneuolence which is nothing else but a wil desire of the weale of our neighbour Iust Surely I thought they had ben all one thing and that there was lyttle difference Soule It is not to be marueled much vices being as Plutarche writeth like a multitude of hookes whereof if a man touche one many of the other cleaues vnto him Neuerthelesse if thou considerest well they be muche different for enuie is onely borne to them whome thou thinkst doe lead their life happely and hate to them that be faulty or that haue done thée some iniury And therefore enuie is borne onely to men but hate also to beasts Bisides this beasts haue hate but not enuie that comes bicause not hauing the discourse of reason they can not iudge of the felicitie of other Iust O thou beginnest to make me vnderstande the truthe Soule The hate may be sometime iust and reasonable but enuie neuer And that is bicause a man may iustly hate the euill things but he can not with reason euer enuie the good but when they haue it that doe not deserue it but that is no enuie This iudgement must be left to God that can not erre therfore many shal confesse they haue some in hate shewing that he deserues it but no man or seldome will confesse he beares enuie to any man but rather when he doeth it he wil séeke wayes to couer it saying he hateth affirming that he which hateth not euil deserueth blame Iust Certainely all that thou tellest me is true Soule We sée also when they whom thou hatest fal in miserie or infelicitie thou ceasest to enuie them But hate doeth not so but euer foloweth him who is hated in what estate so euer he be Iust This also is true Soule Further hate faileth as oft as thou art persuaded that he whom thou hatest is good or that he hath done thée no iniurie where as enuie the better he is spoken of whom thou enuiest the more thine enuie increaseth Iust It is truthe Soule Hate also many times is quēched when he to whom thou bearest it doth thée some benifite wheras enuie what soeuer benifite he doth thée that is enuied neuer diminisheth And y e like is when any gift is made thée Iust This is well séene true euery day yet giftes haue many times suche force as of enimies they make friends Soule Then it is not to be maruelled though they doe many times corrupt iustice Iust Our friend said wel which was to plesant w t this deuise y t he only ioyed in present state bicause y ● time past was gone the time to come was vncerten Soule Hate finally til the thing hated be vtterly extinct persecuteth euer as we sée many times one enimy to an other wheras enuie so soone as felicitie faileth in him whom he enuieth ceaseth straight and thou knowest Iust when it commeth properly of enuie as of a house the which bicause it is too highe kéepes y ● light from thée which anoyeth thée whiles it is so high but when it is made lower thou carest no more Iust This similitude hath wel satisfied me Soule Art thou yet certain that hate and enuie be not one thing Iust I am Soule And that the cause of enuie or to say better the fault is in the enuier and riseth in him of his nature euil hauing enuie as I haue sayd only to the felicitie of an other where in hate it is in the thing hated the which is naught to thée or to an other or so séemeth hating only the euill or that doeth the iniurie Iust This I graunt Soule Then tel me what be thy felicities or what partes haste thou to be enuied Iust I can not tel I liue quietly cō●ented with that little that I haue and am not so careful for the world as most men be Soule This may euery man doe as well as thou Iust It may peraduenture be bicause I liue quietly after my state And bisides this I haue some qualitie more than other and haue frendes that make accompt of me Soule This is the lesse cause for though thou art well to liue according to thy calling yet thou art not rich and the rich be they that be enuied Againe though thou mayst be called witty and of good iudgement by my help worke yet thou art not excellent that any man might enuie thée therefore If vertue may be enuied if Nobilitie of bloud of parents or of state I am most certaine that thou doubtest not vnlesse thou be a foole nor for thy friendes not hauing suche as might make thée to be repined many of them being worse thā thy self Iust Wherof comes it then that they grudge at me Soule That is the very thing I thought to tell thée that we bothe considering these things and the occasions might auoide the cares that come thereby the little time we haue héereafter to liue Iust And that is the thing that I desire to know therefore tell me what I must doe not to faile Soule Knowe Iust among other things of defecte and want which olde age bringeth with it It bréedeth in him that knoweth not him self wel such an opinion of him selfe that makes him think him self wiser than he is wherby he ceaseth not to praise him selfe his things to blame without all modesty other mens to reproue without all discretion yong men not remēbring what he did when he was yong as they be Iust Is not an olde man wiser than other though for nothing else but for his experience Soule Yes but all is wisely to vse his wisdome in time where and when it is conuenient For doing otherwise in chaunge of reuerence and honor he getteth dispraise and hate of the which thing y ● maist wel take exāple of thy self Iust What doe I wherof this should come Soule I wil tell thée thou art so vain-glorious of thy self that thinking thou hast no péere thou despisest and contemnest all men And thou wilt stand some time in reasoning as one that deceue●t thy self much that there is none y ● knoweth so much as thou certaine of thy friends in maner as by this so vain arrogancie thou hast got a great sorte of enimies which stand alwayes w t their eyes turned vpon thée to sée if thou doe amisse that they might make it euidēt to other they be those thou sayest doe beare thée enuie which can not be y u hauing nothing y t deserues