Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	fortitude_n	justice_n	temperance_n	2,097	5	10.3230	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09490	The first part of the consideration of humane condition vvherin is contained the morall consideration of a mans selfe: as what, who, and what manner of man he is. Written by I.P. Esquier.	Perrott, James, Sir, 1571-1637.	1600 (1600)	STC 19773; ESTC S114574	45,485	68

Appetite in anger vengeance and the like being proane through the instigation of these Perturbations to do that which tendeth vnto the destruction of his owne kinde and these Perturbations are not onely contrary to Reason but even altogither raised and blotted out of Reasons bookes There is an other kinde of Perturbation in man as it may in some sort so bee called which yet worketh with and by Reason as that Delight and Ioy which we take in vertue and vertuous actions and that Displeasure Offence which we conceiue at thē that do vitiously behaue thēselues In this here is Delight Displeasure which are reackoned as Perturbations and yet the groundes of them proceede from Reason and worke with Reason or at the least not contrary to Reason Now next for the number of the Perturbations they haue bin alwaies left vncertaine Plato de Repub li. 9. and not agreed vpon For Plato vvould haue them to be innumerable when as he doth call the Concupiscible Appetite a beast of many heads For it cōtaineth desire delight loue Cicero lib. 4. Tuscul pleasure and others almost infinite Cicero according to the opinion of the Stoickes affirmeth that there are foure first heades of the Perturbations vnder which the rest are placed as griefe feare ioy and lusts He saith in that place that there are cōtained vnder griefe Envie Emulation Oblectatiō Bewailing Carefulnes Affliction Desperation and such like Vnder feare he putteth Slouth Shame Terror Astonishment and the like Vnder pleasure he placeth Delectation Desire and many other so that he setteth downe no certaine number of the Perturbations although he alloweth as it were certaine roots out of which the rest should spring But yet most do cōsent that there are two foundations or fountaines from whence the rest of the Perturbations doe proceede that is the Concupiscible and the Irascible Appetites the Perturbations following the Concupiscible Appetite are loue hatred desire delectation and sorow so likewise the Perturbatiōs which appertaine to the Irascible Appetite are hope desperation feare boldnes disdaine presumption and the like Then as concerning the course of these two principall rootes of Perturbation with their particular baranches if thou wouldst know how they doe come or make entrance into the Minde of man and thereby way with thy selfe What manner of man thou art therein know that there is no man liuing absolutely free and cleare from all these Perturbations of the Minde and although some men are more subiect vnto them then others are yet there is not any that is not molested with some of them Notwithstanding it is more vsuall to men of some age and estate to bee incombred with some particular Perturbations then to others Also they are more incident to one sexe then to an other Likewise they come to some by Nature and to other some by Accident As for exampleahe Concupiscible Appetire with his severall branches is more common and yet not so continuall as is the Irascible For to loue to hate to desire to delight to dislike are things common to al men though not at all times And they come more by Accident thē by Nature And yet somtimes by both But the Irascible Appetite with his particular partes doth much possesse many men by Nature as some are from their cradell fearefull some are by Nature angrie and washpish some are alwaies impacient some are never but presumptuous the like As touching the Perturbations proceeding from the Irascible Appetite some haue affirmed that they come of hote blood stirred vp about the hearte which doth kindle and inflame the spirites with an immagination of anger offence And as one saith there are fiue degrees by the which men are stirred vp to wrath anger the first is Man against himselfe the second is man against mā the third is against his superiour power as God the fourth is against his inferiours as beastes and other creatures without reason the fifte is against thinges without life As for the first which is the anger that man conceiueth against him selfe it may in some sorte be lawfull and commendable as when he is angrie with himselfe for his offence committed in doing any dishonest thing this anger is laweful but vvhen he is angrie with himselfe because he cannot doe that which he woulde or cannot haue that which he desireth being thinges either impossible or vnprofitable to bee performed or else vnlawfull or vnmeete to be desired this kinde of anger is against Reason The next which is the wrath that one man conceiueth against an other this may bee either tollerable or intollerable as the cause thereof is or as he which is offended doth'carrie and behaue himselfe in the course of his wrath the cause of anger may be such that to conceale it were not commendable For when a mans good name is takē away vniustly by a slanderer or backbitter to conceale this is not commendable because he that is slaundred being silent seemeth to condemne himselfe yet the anger that is conceiued in this case ought not to extend presently vnto extremity of revenge For if the partie mooued may be satisfied with the confession of his accuser that he hath wronged him or that he can otherwise prooue himselfe wronged whereby the worlde is satisfied that he was slaundred his anger ought to be appeased Third kinde of anger which is of man against his maker is both irreligious and vnreasonable and may rather be called madnes then anger For it is like his condition that throweth stones into the aire vpright and standeth stil vntil they fal vpon his owne head The fourth which is the anger of man against beastes is but little more then bestiall when the vnreasonable creature shal be angry with the vnreasonable The fift of man against things without life sheweth that he wanteth that reason which should be the light of his owne life Somewhat should be saide as concerning the cause course of the Concupiscible Appetite but because we desire to avoide tediousnes and that the shortnes of time alloweth no large discourse I will conclude with some shorte precept for the avoiding of these two perillous Appetites of the mind which are the Irascible and the Concupiscible Appetite Therefore if thou wilt shunne those two so cruel adversaries vnto a cōtēted mind as are the Concupiscible and Irascible Appetite thou must first learne what maner of man thou art in suffering or in suppressing of these Appetites of the minde thou must call vnto thy remembraunce knowledg the vse of Intellectual Moral Theological Vertues Next in place but before in operation effect are the Morall vertues which do incline and invite men to do things honest and lavvful these do helpe much to quiet the Perturbations of the minde to make a man knovv vvhat manner of man he is But especially the sowre Morall vertues which are called Cardinall vertues do much further the conquering of those Passions as Temperance Prudence Fortitude and Iustice

They are called Cardinall vertues a Cardine signifying the hindge of a doore because as on the hindge the gate is turned shut and opened so the heart of man which is the hindge of the doore in doing all good actions is opened to things honest shut against things vnhonest by force of these vertues And although those fowre called the Cardinal vertues be of greatest force yet al the rest do serue in some sort to governe the Perturbations of the Minde and to make a man know what manner of man he is As Magnificence Magnanimity Liberality Modesty Mansuetude Vrbanitie Affabilitie Whereof some do respect the body with the Minde some do direct the Minde most Those vvhich require the bodies assistaunce although they haue wholy the mindes direction are Fortitude and Magnanimitie some belong vnto the government of the senses as Tēperāce vnto the tvvo senses of Touching and Tasting But Continencie appertaineth to the moderating of all the senses Some others doe serue for direction of manners as Affabilitie in vvords or speech Vrbanitie or civility in deedes So by the helpe of those Morall vertues thou maiest learne to master the Perturbations of the Minde appertaining either to the Cōcupiscible or srascible Appetite For by Fortitude thou maiest overcome Feare by Mansuetude thou maiest conquere Impatience anger such like by Temperance and Continency thou maiest subdue Immoderate desires as lust and such other like passions and Perturbations of the minde vvhere vvith men are much overwhelmed Yet because Vertue is saide to bee a mediocrity betwixt two vices having the excesse on the one side Arist lib. 2. Lib. and the defect on the other hovv hard then it is alwaies to keepe the Meane and not to fall on either side every man may easily see and know For as we see travellers who haue a long iorney to make sometimes doe meete with many waies in one place some turning on the right hand some on the left and others going out-right yet of al these waies there is but one which is the right vvay and that often seemes to be the vnlikeliest way when that which leadeth to his iournies end is not so beaten a way nor so much bending as the passenger perswaded himfelse vnto his right course so fareth it with them that travell in the tedious iourney of this life the world is our high vvay vvhich hath in it many by-pathes the poore passingers that travel therein are diuers times distracted in much doubt for the choice of their way For the fairest way in appearaunce is not alwaies nay it is seldome the right way Xenoph. lib. 1. Paed. Cyr. the wrong waies are much more beaten and much more easie to finde then the true way For if a man wil follow the foote steps of others example he shal finde a broad-beaten path which is commonly the vvorst and the vvrong vvay It is not the mediocrity but it is the vvay that leadeth vnto the excesse or to the defect Therefore since it is so hard a matter to finde the right way in conquering the Perturbations of the minde it behoueth euery man if hee will be master ouer his owne Affections to cal vnto his aide besides the Intellectuall Morall vertues before named the Theologicall vertues which are Faith Charitie Pietie Patience and the like by the power whereof and the permission and assistance of him that graunteth them he may wel manage his owne minde and all the Perturbations thereof But because the consideratiō hereof appertaineth to the knowledge of those things that are aboue it must be lest vnto that last point of Consideration In the meane time thou maiest by that little which hath bin here laid downe learne somewhat concerning the knowledge of thy selfe which is the first of the fowre principall pointes of Consideration and in this thou hast seene somewhat what who and what manner of man thou art FINIS