Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	hope_n	young_a	youth_n	20	3	7.5437	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11812	An essay of drapery: or, The compleate citizen Trading iustly. Pleasingly. Profitably. By William Scott.	Scott, William, 17th cent.; Droeshout, John, d. 1652, engraver.	1635 (1635)	STC 22109; ESTC S110892	39,623	186

have so esteemed that they have freed him from taxation and Offices that had many Children but punisht him for an unprofitable member that lived long single It is commendable for a Citizen to marry but since his negligence may bee his Wifes undoing let him live so profitably to her as by his discretion to direct her The ancient Heathen used to place Mercury by Venus to shew what need the affections of marriage have of the rule of Reason and wisedome to order them God cast Adam into a heavy sleepe Gen. 2. whilest he made him a Wife of one of his Ribs upon which one moralizeth very well thus the affections ought to sleepe about this worke and reason to wake as in the choice of a wife so in the governing of her when shee is chosen As he married or should have done respecting his posterity and the Common-wealth so now he must not let her spend too much lest his posterity rue it or he be disabled to doe good to others Among many faults of Shee-Citizens their pride stands as a Saul higher by the head and shoulders than the rest not that it is greater or more common than their secret sins but more seene and so with lesse danger I may speake against it Doe any of them beare the minde of Philons wife who being demanded why she alone went so plainely apparelled made answer that her Husbands vertues were ornament sufficient for her For redresse of their pride let Husbands shew them good examples by going plainely themselves so they if they have any goodnesse in them will bee ashamed to doe otherwise if this will not doe let them be restrain'd Let not a woman rule it is the counsell of the Apostle Let wives be subject to their husbands he considered that the woman rul'd nay over-ruled so ill at first as that it were pitty shee should bee permitted to rule againe Le● 〈◊〉 uxorious man who will ●et his wife doe any thi●● rather than displease her S●●iens ju dicto debet amarecon ●●gem non affectu harken to St. Hierom a wise man must love his wife with judgement not with blinde affection As hee may not dote on his wife so let him not bee bitter towards her opprobrious termes and dealings have made women doe that which otherwise they would never have done Clytem nestra being injured by her Husband fell into adultery and consequently slew him Let him walke honestly towards her let him bee to her as he desires she should be to him Culpa libido fuit poena libido fuit was said of one I may say the same of two the lust of the one being the fault the lust of the other may bee the punishment Let him beare with her infirmities remembring that she is the weaker vessell Virà viribus mulier quasi mollior let him practice lenity not severity clemency not tyranny otherwise a good womans patience may bee turned to fury if she doe not performe such businesse as hee puts upon her Patientia nimium laesa fit furor with that wisedome he expects let him beare with her he was a wise man that expected no more wit from a woman then to know her Husbands bed from a strangers If he perceive her angry let him beare with her infirmitie in that also and not bee angry at the same time for a house divided cannot stand Socrates was the more able to converse quietly with perverse persons abroad hearing with patience dayly thescolding of his Zantippe at home Let him bee willing and endeavour to be able to instruct her it is not onely necessary that hee walke with his Wife as a man of love but before her as a man of understanding It is monstrous to see the head stand where the feet should be and a double pitty when a Nabal and Abigail are matcht together but if thou hast a Wife whose wisedome needs none of thy instruction thank GOD for her Pro. 19.14 Houses and riches are the inheritance of the Fathers but a prudent Wife is of the Lord. Lastly let him shew kindnesse to her at his death one makes mention of a Law among the Romanes Ne quis haeredem faeminam faceret nec unicam filiam Civi Dei lib. 3. Cap 21. that no man should make a Woman or his onely daughter heire I know not what Law can be devised more unjust than this God himselfe hath said If a man dye and have no Son Num. 27.8 then hee shall turne his inheritance to his Daughter and Divinitie which hath taught men how to love their Wives hath taught them to provide for them but discretion must teach to leave them no more then enough for we often see a mans enemies enjoy that which he hath laboured for how much good might those many thousands which many Citizens have left have done to the poore to Hospitalls to Schooles of Learning and Religion to repairing of Churches and other good uses if they had not bin given to silly ambitious Women which can doe nothing with them but buy the title of a Lady As hee shall live profitably to his Wife so to those of whom he hath the charge Children and Aprentices Dionysius meaning to reveng himselfe upon Dion who made warre against him caused his son to be brought up in ryot and wantonnesse this labour many save their enemies and doe it themselves proving miserable Governours of dissolute young ones what hope can the City have of those youth the debauchtnesse of whose lives hath not been prevented by good education Quo semel est imbuta recens servabit odorem testa diu Hor. Few good Citizens sons become good Citizens thēselves they know those waies of spēding which the Father never knew but not his wayes of getting and saving as Cicero's son they are like their Fathers in nothing but in name To redresse this let youths wilfulnes be restrained they should not know they have a will in their owne keeping but in the charg of those which are above them Quaeritis Aegistus quare sit factus adulter in promptu causa est desidiosus erat Ovid. Let them not be idle in doing nothing they learne to doe ill it was good policy in the Romanes to let their youth learn nothing sitting the best Commonwealthes have allowed them Theatres and spacious fields for them to exercise their gymnicks and exercises in and the best Republiquists have allowed those youths whom they had in their tuition time to performe them Let them have good examples shewed them I may say of most of them Vel in poculum impingunt vel in puellam and I would they did it not by example Cicero exacteth an extraordinary knowledge from his sonne because of his hearing and conversing with C●atippus and we might expect great vertue from our youth if those that governe them would walke vertuously In the next place he shall live profitably to the poore Art thou a great man and wouldst

mans throate worne like a high way let him step a little out of the common Road but taking heede of the other extreame he must not become a wilfull maker of complemēts and so a tyrannous torment to his customer who will count him for a man of a troublesome spirit if he find him infected with impertinent ceremonies To his superiour his words must carry much humility in them to his equalls familiarity which because he shall be sure of from them must bee mingled with a little state To his inferiours familiarity too but not too much of it lest hee breed contempt yet his words may carry a great deale for with inferiours he shall be sure of reverence To conclude this that my Citizen may deale pleasingly with all men I would have him be a good Linguist getting so many Languages and those so well that if it were possible every man he deales with should thinke him his Countrey-man These observations are necessary to his profit for he shall hardly get by that man whom he cannot please So I come to my third part He shall live Profitably to Himselfe Others To Himselfe IT cannot be denyed but outward accidents conduce much to a mans Fortune as death of others occasion fitting vertues but most commonly the folly and fall of one man is the fortune of an other no man prospers so sodainely as by others errours Serpens nisi ser●en tem comederit non fit Draco therefore Daemades the Athenian needed not to have condemned a man of the City for selling necessaries belonging to burialls saying his great profit could not come unto him without the death of many for what man almost profiteth but by the losse of others Was not Romes rising by the ruine of her neighbour Cities doe not most Traders thrive by the licentiousnesse of youth the Husband man by the dearth of Corne the Architect by the ruine of houses the Lawyer by contentions betweene men the Physitians by others sicknesses this is not contrary to the generall policy of nature for Physitians hold that the birth and augmentation of every thing is the alteration corruption of another God takes from one and gives to another but let no man desire it for the Commandement is thou shalt not covet there are then and must be externall causes of a mans rising But there is some hidden vertue which must beare a great stroake in the busines Salomon saith he that considereth the wind shall not sow and he that looketh to the cloudes shall not reape whereupon sayth one a wise man will make more opportunities then he finds Is the maine thing which raiseth a mans estate without him or within him Quaeritur Livy tells us of Cato seuior that he was so well accomplisht in minde and body that in what place soever he had bin borne Quocunque loco natus esset fortunam sibi facturus videretur Livy he could have made himselfe a fortune There are then open vertues which bring forth praise but hidden and secret ones which bring forth fortune Certaine deliveryes of a mans selfe which have no name like the milkie way in the skie which is a meeting of many small starres not seene asunder but giving light together for there are a number of scarse discerned vertues which make men fortunate For that which is without a man instead of providence let me call it Divine providence it can make him fortunate which is not wise and him that is wise to be miserable sometimes simple men bring to a happy end great matters both publique and private and againe sometimes the best counsells have the worst issues the same counsell doth happily succeed to one unhappily to another in the same case with the same man many things went luckely yesterday unluckely to day so that wee cannot judge of mens sufficiency by event One wondering why ill successe should follow upon the mature deliberation of wise men was answered thus they were Masters of their deliberation not of the successe of their affaires Timotheus the Athenian when he had in the account It was the Spartan resolution Ad mota manu fortunam invocare Iudg. 7.20 The sword of the Lord and of Gideon the one as Conca the Fountaine the other as Canalis the Conduit he gave to the State often interlaced this speech and in this fortune had no part it was noted of him that he never prospered afterwards Divine providence must have it's due there is no rising without it laying both these together the question will be resolved thus a mans industry with Gods blessing upon it is that which makes him fortunate both have force in the businesse it is clearely false that one doth all and the other nothing The advice of wisedome then is not wholly to settle our selves to one for they mutually attend each other It was the plot of Iosephs Religion to preserve him honest Virtute duce comite fortuna that he might remaine fortunate Therefore the first thing that I advise to that my Citizen may live profitably is that he be sincerely and constantly Religious so he may expect Gods blessings upon his labour to which I proceede If a man should at every weekes end consider with himselfe how he hath spent it how many houres might he reckon up which he cannot tell how he bestowed besides eating and drinking how many needlesse Items would he find given to sleepe Item seaven nights Item perhaps seaven halfe afternoones besides halfe houres and quarters at unaccustomed times had those men for whose great estates the World hath had them in admiration kept eight a Clock houres fame had never had them upon Record as indeede I never knew a perpetual bed-presser so much as mentioned but to his disgrace Adam in the state of Innocency must dresse the Garden and after it was said in the sweat of thy browes thou shalt eat thy bread the precept is Labour and there is a reward annext to it therefore Salomon said seest thou a man diligent in his businesse that man shall stand before Kings Labour not for the meate which perisheth but for that which endureth everlastingly saith our Saviour Should we heare of labour and not of Everlasting life wee should be discouraged so should wee heare of labour and not of profit we could have little comfort in imployment But shall wee thinke Providence hath nimble feet if ours be slow Shall we eat and not work shall we think with the Lillies which neither spin nor labour our clothes will grow upon us God forbid or shall wee thinke the labour of others shall suffice for us no let him that will take the profit take the paines Selim the first had reason to say that hee thought victories gotten in the Masters absence not to be compleat as it is in Military so in Civill affaires and that man may blush for shame who puts off his businesse to his Servants doing nothing himselfe but by thoughts and verball direction Julian