Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	great_a	king_n	people_n	9,166	5	4.4099	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51781	A short view of the lives of those illustrious princes, Henry Duke of Glovcester, and Mary Princess of Orange deceased, late brother and sister of His Majesty the King of Great Brittain collected by T.M. Esq., to whome the same will serve a rule & pattern.	Manley, Thomas, 1628-1690.	1661 (1661)	Wing M446; ESTC R8035	34,733	124

his words dropping from him in a mellifluous manner both to delight and satisfaction Mente valet juncta est facundis gratia didit Homer de Iliss His insight in humane learning was very great so that he was courted by foreigners as a son of wisdome by whose example the excesse of his followers was abated for they did subire animos magno authori tye their minds to his rule His mode ration to the perfect fulfilling that rule of the Poer Si studia mores populi cognoscere curas Rex facilis vitam Principis inspicias The masters life did surely prove A pattern to the servants love And as he inherited his fathers pourtraiture His fathers imitator so likewise he owned his perfection according to that of Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roots of vertue were so deeply fixed that they could not be pulled up by any strength nor by any meanes be removed of such force is education that the sweet savour of Vertue first received when the mind is yet tender open and easily seasoned is hardly ever to be extinguished The antient Romans when their voices were demanded at the Election of their Emperour used to cry out with one consent Quis melior quam literatus resting assured that Vertue and Learning were for the most part copartners and insinuating that he that wanted learning could never merit honour This made Licinius that was Collegue in the Empire with Constantine the great be recorded by all writers with Infamy for that being uncapable of learning himself by reason of the slowness and barrennesse of his understanding was wont to call learning the very poyson and publick plague that infected Realmes The Roman Historians wholly applying this vanity of his to want of judgement and not being able to comprehend the benefit of Arts. But our Royal Duke was of the Philosopher Aristippus his mind being wont to affirm that it was better to be a beggar then unlearned because the beggars penury was but want of money but he that was unlearned was void of humanity and therefore saith one if a good man Joach Vag in Anatol. dedic or a learned man would ever wish to live long certainly it would be for no other cause but that they may do something worthy of living This made Scaliger cry out Nothing is better than knowledge nothing more noble than to reach nothing comes so near to true felicity as to learn But we cannot learn but from others we cannot teach unlesse we converse with others and we can learn little or nothing truly but what we learn from others not by a continual poring on the book for that saith Socrates weakneth the memory but by discourse and publick conversing with men This made the Duke of Gloucester when he had thus truly laid the foundation and ground work of his learning in his private study at Leyden to return again to the Court of France there to study men whereby to become more capable of assisting his brother the most incomparable King of Great Britain He had already seen the beauty of many cities known the manners of the people of many countries through whom he had passed and learned the language of those Nations with whom he had been conversant which served him not only for delight but ornament nor rested he here for observing that the greatest ornament is the beauty of the mind he made it his endeavour to attain that which in moral Philosophy is called Cultus animi consonant and agreeing with those of his body namely beauty health and strength The beauty of his mind he shewin gratefull and acceptable formes and sweetness● of behaviour which caused all men that had to do with him alwayes to go from him highly satisfied and contented 2. The health of his mind consisted in an immoveable constancy and freedome from passions which indeed are the sicknesse of the mind 3. The strength of his mind he demonstrated in performing good and great things the even temper of his mind keeping him from evil and base things Now the greatest part of men have none of these some have one and lack the other two some few attain to have two of them but this most Illustrious Prince was the great Master of all three which as it shewed a most deep understanding so the meanes whereby be attained thereunto may well deserve a memorial to be recommended to posterity for great men to imitate The first thing he endeavoured was to attain experience of formes which he did by making his mind expers rerum for behaviour is but a garment and it is easie to make a comely garment for a body that is well proportioned whereas a deformed body can never be helped by Taylors art but the counterfeiting will appear And in the form of the mind it is a true rule that a man may mend his faults with as little labour as cover them The second way he proposed to himself for the aforesaid end was this to wit imitation and to that end he affected the worthiest and did not think them most worthy whom he most affected To obtain the health of the mind he used the same meanes which we do for the health of our bodies that is to make observance what diseases we are aptest to fall into and to provide against them for Physick hath not more remedy against the diseases of the body than Reason hath preservatives against the passions of the mind This made him all the while he did abide in the Court of France where he saw infinite variety and behaviour of men and manners that he alwayes followed and imitated the best not being caught with novelties nor infected with Customes not given to affectation three excellent vertues that are seldome seen concurring in a person of his quality Nor did he think it enough to have been in the court unlesse he visited the camp also which made him go into the Army wherein his brother the most Magnanimous Duke of York had then a command against the Spaniard with this advantage as also for many other strong motives he laid aside the tendernesse of his birth and breeding and conformed his naturall courage to be fit to true fortitude thinking it better at the first to do a great deal too much than any thing too little for he knew it to be an observation infallibly true that a young man especially a strangers first actions are looked upon and Reputation once gotten is easily kept but an ev●l impression conceived at the first is not easily removed so that in short time his name and actions grew both famous and honoured But now as if fortune had not already done her worst to these Royall Branches of Great Britains Monarthy by a forcible expulsion of them from their Native Country by their unnatural Subjects and setting up an usurping Impostor in the Kingly seat she throwes one stone more as hoping abroad to accomplish that villany which by any meanes at home they

attend their Captains Bas Hom. contra Irascentes They be like water saith St. Basil that sustaineth oyle about it that it may run more purely and not be infected with earth Bas der Vi●gin● They are also compared to Horses which draw a Coach so the passions draw the soule to the fruition of her vertuous objects and indeed the passions of our minds are not unlike the humours of our bodyes Cicero 4. Tusc whereunto Cicero well compareth them for if blood flegm choller or melancholly exceed the due proportion required to the constitution and health of our bodies presently we fall into some disease so if the passions of the mind be not mod learnedly teaeated according to reason and that temperature that vertue requireth immediately the soul is molested with some malady but if the humours be kept in a due proportion they are the preservation of health hereby may be gathered that passions are not wholly to be extinguished as the Stoickes seem to affirme but rather to be sometimes moved and stirred up for the service of vertue as Plutarch learnedly teacheth This hath many excellent Captaines in former ages whome the desire of glory and repute stirred up to many honourable atcheivements and if many rare wits had not been pressed with the same affections we should neither seen Homers poetry Platoes divinity Aristotles Philosophy Plinys History nor Tullies Eloquence It cannot but be granted that shamefacedness retaineth from many offences fear of punishment keepeth from theft and remorse of conscience calleth many sinners to the grace of God Now it cannot be denyed but that the minds of all men are thus charged with passions and that those passions work divers effects for their discovery according to that of the Poet O quam difficile est crimen non prodere vultu And as Pliny also speaketh Plin. l. 11. Frons hominis tristitiae incaritatis clementiae severitatis Index est Q. Curt. l. 2. Alexander the Great as Curtius relates it had experience hereof who after he had wonne the City of Tarson belonging to Darius entring upon a hot Summers day into the River Cidmus and thereby catching so vehement an ague that hindered his journey at present against his Enemies which then began to draw near to him he resolved in himself for avoiding the threatned mischief to take some very strong Medicine that should presently either mend or end him To this purpose Philip an ancient Physitian who had constantly waited on him from his youth was spoken with who promised to prepare him a Potion according to his desire While Philip was making ready the Potion Parmenio a Captain whom Alexander of all other most loved and trusted understanding the King's Determination sent him a Letter advising not to meddle with Philip's potion because he understood he was corrupted by Darius with promise of a thousand Talents and his Sister in Marriage that he should kill him Alexander was much perplexed in his mind at this news while he was debating with himself what to doe his Physitian brought him the Potion when the King saw him he raised himselfe upon his elbow and taking the Letter in the left Hand with his Right tooke the Cup and drank off the Physicke which done he delivered the Letter to Philip to read and looked earnestly into his Face as long as he was reading supposing that if he had been faulty some token would have appeared in his Countenance imagining with himselfe that as the pulse declareth the operations of the heart so the internal cogitations and affections of the mind whether virtuous or vicious no where sooner bewray themselves then through those living windowes wherewith Nature hath compassed the olosets of our fancy when Philip had read the Letter he shewed more tokens of displeasure then fear which together with the protestations of the Physitian of his innocence assured Alexander so of his fidelity he not onely rejected all feare of death but conceived an extraordinary hope of amendment as indeed not long after it proved If it be so then that the face may be called mentis speculum the minds looking-glasse which discovereth the heart to be the seat of our passions then hence may be deduced a most certain Conclusion that according to the disposition of the heart humors and body divers sorts of persons be subject to divers sorts of passions and the same passion affecteth divers sorts of persons in divers manners for as we see fire applyed to dry Wood or Iron or Flax or Gun-powder worketh divers wayes for in wood it kindleth with some difficulty and with some difficulties is quenched but in flax is soon kindled and quenched in iron very hardly but in Gun-powder in a moment and can never be quenched till the powder be Consumed so some men you shall see soon angry and soon pleased others hardly offended and with as great difficulty reconciled others are all fire and in a moment with every trifle will be inflamed and till their hearts be consumed almost with Choller will never cease until they be revenged which confirmes that old saying to be true Animi mores corporis temperatum sequuntur As then in Maladies of the body every man feeleth best his own griefe even so in diseases of the soule every man knoweth best his own inclination Neverthelesse as Physitians commonly affirm there be certain General causes which incline our bodyes to several infirmities so there are likewise that move our soules to sundry passions for it cannot be denyed or doubted but that there are some affections in the highest and chiefest part of the soul for to God the Scriptures ascribe Love Hatred Anger c. although he cannot be subject to any sensitive operation But to return the young Duke by a deep judgement having wisely foreseen this did for the better ordering of himself make use of that Golden Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe all this and next these habits gain From wrath and sleep and food and lust refrain And looking at Religion as the chief point of true Nobility according to that in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou assured their Off-spring is divine To whom things holy through clear nature shine It might truly be said of him which was spoken by Solomon in another cafe Pro. 31.25 that his lips dropped Wisdome when they opened and what Job spoke of himselfe may be truly attributed to him The young men saw him and hid themselves the Aged rose and stood up the Princes refrained talking and laid their Hands on their Mouths the Nobles held their peace when the Ear heard him then it blessed him and when the Eye saw him it gave witnesse to him Job 30.8 9 10 11. To be short his wisdome was great in that he was able to advise and greater in that he was willing to be advised never so wedded to his own resolves but