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	prudence_n	temperance_n	1,677	5	10.4183	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03082	The gouernement of all estates, wherein is contayned the perfect way to an honest life gathered out of many learned authors, a boke right profitable for all estates, but especiallie for the trayning [and] bringing vp of the yonger sort: written in Latin by that excellent learned man Andreus Hesse, translated into Englishe.	Schottennius, Hermannus.; Baarland, Adriaan van, 1486-1538. aut; Bourman, Nicholas.; Hermann IV, Landgrave of Hesse and Archbishop of Cologne, d. 1508, attributed name. aut	1566 (1566)	STC 13207; ESTC S116007	59,116	260

rod My onely care and study is to bring man safe to God He that my doctrines learne will they shall persuade him so To God and his Emperiall seate the right way for to go I am a signe directing straight the middle way to go Wherin our auncient fathers steps are yet now for to show By which they haue ascended right the heauenly gates of God Where in most pleasant smelling fieldes the milky floods haue flowde ¶ Plutarch Plutarch also expresseth more plainly what vertue doth teach vs describing hir in his booke of the education of children vnder the name and title of Philosophie saying that by hir it is to be descerned what is honest what is vnhonest what is iust and what is vniust what ought to be imbraced what ought vtterly to be eschewed how after what sort we ought and shoulde behaue our selues towardes our Parents our elders straungers and pilgrims our gouernors Magistrates our frendes our wyues children and families and that we should worship GOD honour our parents reuerence our elders obey our Princes lawes giue place and submit our selues to our Superiours and with all oure heartes to loue oure friendes as oure selues Women to brydle the snaffle of ill concupisence euer to haue care and respecte to their childrens education not to be in bondage or consent with their seruaunt that which is chiefe of all neither to reioyce to much in prosperitie neyther to be to contrist and sad in aduersitie neyther to haue any voluptuous appetyte or desyre at all And so to represse coler and ire that we become not like brutish beastes whose nature and disposition is alwaye to be fearce and vngentle but as men discrete whose nature is to be meeke lowly and gentle Secondarilie Tullie Tullie in hys first boke of Offices sayth that there be foure Wel springs and originall fountaines of vertue from whiche all other discende and oute of which all honestie procedeth which be these Prudence Iustice Temperaunce and fortitude which foure haue foure seuerall and dyuers dispositions and nature as Macrob testifieth in his boke de somnio Scipionis Macrob. de somnio Scipionis who expresseth their qualities in this wyse saying it belongeth to a prudent man to knowe and forecast howe to compasse eche matter and case neyther to doe nor desire ought else but iustice and equitie to contriue his humaine and worldly affayres with a godly and diuine minde to prouide and puruey against damages and daungerous haps whiche by casualties might chaunce or happen The point and ende of Fortitude is not to feare losse and detriments to feare onely wicked and vngodly thinges constantly and with pacient sufferance to forsake prosperity and aduersity Fortitude is of more price thā magnanimitie faith constancie fecuritie magnifisence pacience and stablenesse The qualitie of Temperance is not to say after the dede done had I wist in al affayres to vse wit and discretion and vnder the rule of reason to brydle ill cōcupiscence of the flesh whose handemaydes are modestie reuerence abstinence chastitie honestie moderation frugality sobrietie and shamefastnesse The poynt and propertie of Iustice is to restore to euerye man his right duetie of whō cōdiscend innocencie friēdship concord pietie religion neighborly affection and humanitie Cicero in officiis sayth Cicero in officiis that no mā should hurte his neighbour vnlesse he had sustayned wrong before Secondly to vse cōmon as common and his owne as his owne The true foundation and roote wherof is fayth that is constancie and truth in wordes and dedes Lactan. lib. 6. Lactantius in his sixt booke sayth that there are two offices and dueties of vertue wherof the first participate with God by Religion the seconde with man by compassion and gentle behauiour Macrobiꝰ By these vertues sayth Macrobius a good man ruleth hym selfe and his housholde and cōsequently the publike weale vprightlye maintayning hys worldely affayres ¶ The reward of vertuous and honest life IF any man be inquisitiue of the office and reward of Vertue and honest cōuersation he must knowne that there belōgeth two properties to it First to inryche man with the transitorie riches of thys worlde and after death to reward him with euerlasting saluation which neuer shall haue ende Virgilius Whervpon Virgill wryteth well saying there are but few whome vpright Iupiter with a feruēt zeale fauoured or whom Vertue extolleth to the highe heauēs or else according to Lactantius in his sixt booke Lactan. lib. 6. It is the propertie of Vertue to refraine anger to asswage gredy appetites and to brydle carnall desires Secondly Vertue maketh hir scholer and Client the true rychest man aboue all other in so muche that he shall want nothing but shall haue aboundance of euery thing As Plato in Amph. writeth thus Plato in Amph. that Vertue leadeth the waye and sheweth the pathe to all things perfectly And libertie health life substance parents kinsfolkes defende and garde hir Vertue possesseth all things within hir selfe the vertuous man lacketh nothing but he hath all things at will who ruleth by Vertue For vertue is not desirous of common prayse neyther of that which euery man alloweth neither requireth she honor or glorye Sillius as the Poet Silius sayth Ipsa quidē virtus sibimet pulcherrima merces Vertue is a beautifull rewarde to it selfe Claudius Vnto whome the Poet Claudius agreeth in these verses Ipsa quidem virtus precium sibi solaque latè Fortunae secura nitet nec fascibus vllis Erigitur plansuue petit clarescere vulgi Nil opis externae cupiens nil indiga laudis Diuitijs animosa suis immotaque cunctis Casibus ex alta mortalia despicit arce Virtutis repulsae nescia sordidae Horatius Intaminatis fulget honoribus Vertue is great in euery wyght where she doth beare the sway Not obfuscat by dimmend light but fayrer than the day An honour bright a Castle strong and tower of defence To tende and preace thy foes among to winne a recompence Therefore indeuour vertuously this vertue for to holde A sparke of such royaltie as passeth yellow golde Neither doth the Lady Vertue desire ryches or worldlye goodes for any reward for she farre excelleth them all and is much more noble and precious than they as Horace testifieth by this verse Horatius Vilius argentum est auro virtutibus aurum Syluer is courser mettell than golde and golde courser than Vertue Macrob. de somnio Scipionis Wherevpon Macrobius in his booke de Somnio Scipionis saith that a wyse man attributeth the fruite and reward of his vertue to his wisdom for he is no right perfect wise man which onely gapeth for ambition and glorye And in the same place he wylleth that who so desireth to be a perfect vertuous man he cōtent his gredy appetite with rewarde of his knowledge that is that he be content that he knoweth Vertue not to seeke the vaine