Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	good_a	justice_n	temperance_n	1,152	5	10.5078	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11481	Prudence the first of the foure cardinall virtues. Written by Sr. Miles Sandis, Kt; Prima pars parvi opusculi	Sandys, Miles, Sir, 1600 or 1601-1636.; Marshall, William, fl. 1617-1650, engraver.	1634 (1634)	STC 21732; ESTC S116654	54,069	288

The fifth reason is because as Starres and Planets ever are in their Sphaeres so virtues ought to bee in the soule The sixt reason is because the soule is as it were a sound vessell of gold beautified with precious stones that is with Virtues The seventh reason is because the soule is as it were a fruitfull Garden wherein the comelinesse of any tree or flower ought not to bee absent Eightly because the soule is as it were an Apothecaries shop where there ought no herbe or rootes fit for medicine to be deficient Now that there are but foure Cardinal Virtues Tullie hath done mee the office to prove it Tullie because Honestie saith hee stands upon foure parts One of Knowledge another of Communitie the third of Magnanimitie the fourth of Moderation Knowledge belongs to Prudence Community to Justice Magnanimity to Fortitude Moderation to Temperance These foure according to Beda Beda seeme to bee against Ignorance Malice Infirmitie and Concupiscence There are foure Cardinal Virtues saith Thomas Aquinas whereof Prudence belongs to Reason Tho. Aquin. Justice to Will Temperance to Appetite and Fortitude to Anger and each hath his reference peculiari quadam ratione after a certaine peculiar manner thus he argues Every morall Virtue either belongs to Reason or to Appetite if unto Reason it is Prudence if unto Appetite it doth either encline to an others or to our own good if to an others it is Justice if to our owne it appeares either in brideling our Concupiscence which is TemperaÌ„ce or our Anger which is Fortitude To this purpose Saint Augustine D. Aug. D. Greg. D. Ambr. Gregorie and Ambrose Quatuor Paradisi fluminibus totam terram intersecantibus comparant has quatuor virtutes quae uberrimis fluentis honestarum rerum vitam nostram irrigant If this suffice not five arrowes may be drawne out of the quiver of holy Writ the first from the foure Rivers of Paradise The foure Rivers water Paradise so by these foure Virtues the heart is watered till it bee made fruitfull and is also tempered from the heat of carnall desires The second from the foure colours with which the hangings of the Tabernacle were graced which signifie these foure Virtues in which the ornament of the Church consists The Hyacinthian belongs to Prudence being of an a riall or celestiall colour whereby wee imitate God and Angels The Flaxie having whitenesse appertaines to Temperance because it makes Candidam mundam animam The Purple to Fortitude which is prepared Sanguinem pro Christo fundere The Scarlet to Justice propter zelum ipsius The third from the foure ingredients wherwith the Oyntment was made which annointed the Tabernacle the Vessels and Ministers thereof The Myrrhe belongs to Prudence the Cinnamon to Humilitie which is altogether Justice according to that in Matth. For thus it becommeth all righteousnesse that is perfect Humilitie Cassia which growes in waters to Prudence which is nourished in the waters of knowledge Calamus that odoriferous tree to Fortitude These foure the Oyle of divine love being added make that most sweet smelling savour of a good name according to that of Ecclesiastes A good name is better than precious oyntment The fourth from Elias his Chariot the foure Virtues being as it were the foure wheeles in that fiery Chariot by which the friends of God are taken up on high The fifth from the figures of Ezekiels foure Creatures the Eagle the Calfe the Lyon the Man In the Eagle is figured Prudence whose property it is to watch in discerning things In the Calfe temperance the Calfe being ordained for Holy Sacrifice in the Law in the Lyon Fortitude and in the man Justice which is the bond of humane society Bellarm. Nor is Cardinall Bellarmines musicall comparison altogether untuneable who writing on the ninety eighth Psalme applies the foure Instruments therein mentioned to the foure Cardinall Virtues For saith hee Cithara Prudentiae similis est psalterium Iustitiae tuba ductilis Fortitudini tuba cornea Temperantiae Cithara variarÃ¼m chordarum sonos miscens unum dulcem concentum efficit Sic Prudentia varias circumstantias operis boni conjungens perfectum opus reddit Psalterium decem chordis instructum decalogum nobis representat id est omnia praecepta Iustitiae Tuba ductilis malleorum ictibus extenditur formatur ut sonum suavissimum edat Sic Fortitudo tribulationes angustias patientÃ¨r ferendo ita extendit perficit hominem dei ut suavem sonum edat Denique Temperantia quasi durum cornu carnem mollem excedens superans id est Corpus castigans jejunijs atque vigilijs in servitutem Spiritus redigens tubam Spiritualem efficit Hee apples the Harpe to Prudence the Psalterie to Iustice the Trumpet to Fortitude the Cornet to Temperance For as the Harpe sending out the sound of divers strings makes one melodious concent So Prudence joyning together divers circumstances of well-doing makes up the perfection of good workes The Psalterie adorned with ten strings represents the ten Commandements that is all the precepts of Divine and Morall Iustice The Trumpet as it is extended forth and fashioned by the strokes of the hammer that it might give a sweet sound so Fortitude bearing patiently tribulations and troubles enlargeth and perfects the man of God in such manner that hee utters a perfect sound to all hearers Finally as the Cornet is made of hard horne that growes forth and overtops the flesh so Temperance as if it were of a hornish composure is too hard for the flesh by keeping under the body with fastings and watchings till it bring it in obedience and make a spirituall harmonie betweene the flesh and the spirit Neither will I forget that luckie observation of Prosper Prosp who writing of the foure Cardinall Virtues hath it thus Principales quatuor esse virtutes non solum Philosophi sentiunt sed etiam nostri consentiunt siquidem totus orbis Oriente Occidente Aquilone Meridâ—e Et ipse Adam vel generale nomen quod dicitur homo quatuor in literis Corpus quoque quatuor elementis anima ipsius quatuor affectionibus explicatur ideÃ² virtutes istas quae tantam perfectionem in numero habent sollicitÃ¨ considerare debemus quia nihil perfectionis uspiÃ m sit quod in istis virtutibus non sit That there are foure principall Virtues is the consent not onely of Philosophers but of us Divines also which the Father manifests thus The whole world is expressed within the circumference of East West North and South And Adam himselfe as also his generall name which is Homo is expressed in foure letters His body likewise by foure Elements and his soule by foure Affections Therefore wee ought diligently to consider of these Virtues which have in number so great perfection because indeed no perfection is any where to be found which is not found in these Virtues Now to quarter out the Quaternion with Saint

modo reducuntur First for the stability for as the hinge of a doore remaineth firme and unmoveable although the doore be turned theron So these foure Virtues are firme and unmoveable although those things about which they are conversant are moveable uncertaine and instable Secondly because as the doore hangs on the hinge so all good conversation depends on these foure Virtues Thirdly for their Praeeminence these being the first in respect of other Virtues Fourthly for their Principality for other virtues some way or other are reducible unto these D. Hier. D. Ambr. Dicuntur hae quatuor virtutes Cardinales ab Hieronymo Ambrosio propterea quod ut fores Cardinibus Sic illis omnis moralis vitae honestas sanctitas fulciatur Saint Ambrose and Saint Hierome called these foure Virtues Cardinall because that as gates are supported by hinges so is the honestie and sanctitie of all morall life by these Cardinall virtues But heere the opinion of Menedemus Ariston and others who abolishing all pluralitie and difference of Virtues suppose there is but one onely Virtue which is Prudence and the same is knowne by divers names For consider wee what ought to bee done or not done then it carrieth the name Prudence Consider we what is due in coÌ„merce it hath the name of Justice What in suffering then Fortitude and when we governe our lusts and affections then we call it Temperance For as fire though it worke upon divers subjects yet it is one and the selfe same fire or as a knife though it cut now one thing now another alters not it's property no more doth a good man being tanquam ipsa virtus though hee bee conversant in divers matters and sundry affaires True it is no one Virtue can bee without another D. Ambr. Saint Ambrose saith when they are perfect then are they joyned but disjoyntly no way can they be perfect Because Prudence cannot be true which is not just valiant and temperate nor Temperance perfect which is not prudent valiant and just According to that of Saint Gregory D. Greg. Istae virtutes ita in quadro sunt ut una aliam non excedat magna quippe est Prudentia sed si minÃ¹s est Ã voluptatibus temperans minÃ¹s in periculis fortis minÃ¹s in operationibus justa profectÃ² minÃ¹s est Prudens Magna est Temperantia sed si minÃ¹s intelligit undÃ¨ se temperat si adversa sustinere per fortitudinem minÃ¹s valet atque in timore animum deijcit si per praeceptionem suam aliquandÃ² ad injustitiae opera prorumpit minÃ¹s est temperans Magna est Fortitudo sed si minÃ¹s intelligit quae bona custodiat quibus malis resistat si minus Ã voluptatis appetitu se temperat Sed vincitur delectatione si Iustitiae opera minÃ¹s tenet atque aliquandÃ² ad injustitiae opera dominatione superatur minÃ¹s est fortis Magna est justitia sed si minÃ¹s quÃ m debet inter justa injusta opera discernit si minÃ¹s cor a mundi delectatione temperat si minÃ¹s se contra adversa confortat minÃ¹s est justa Mensuretur ergo perfectorum fidelium vita per quadrum tantum habeat spiritualis atrij latus unum quantÃ¹m latera singula quia unusquisque tantÃ¹m prudens est quantÃ¹m temperans justus tantÃ¹m quantÃ¹m prudens temperans fortis fuerit And to this purpose saith Saint Bernard But if I have runne too long in Saint Gregories Quadrature his Elegance invited mee to it nor will I make him to speake English lest I should prejudice his better Dialect The whole scope of what I have urged from him is to shew Concentum harmoniam the harmonious concent and agreement of those virtues among themselves and the mutuall dependencie of each one upon the other by way of union and communion till they all as it were conspire and meet in one and the same unity which unity Aristotle conceiteth Arist when hee sayeth Prudence alone and by it selfe is no way perfect according to that saying Hee that is prudent is constant and hee that is constant is without molestation and he that is without molestation is without sorrow hee that is without sorrow is blessed therefore a Prudent man is a blessed man and Prudence is sufficient for a blessed life These virtues are so conjoyned together among themselves with a certaine mutuall copulation as the members of our body and so agree in amiable concord as musicall harmony that I may say this is that manifold order of rings which Plato writeth to be drawen out of the Loadstone Plato and hence it may bee that they are tearmed Matres virtutum connexae sunt sibi virtutes coordinatae ita ut qui unam habet habeat omnes Prima ratio est largitas Dei dantis quia non dat unam sine aliÃ¢ Secunda ratio est quia sicut unum membrum indiget alio sic est in virtutibus Tertia ratio est quia sicut in CitharÃ¢ si defuerit una chorda non erit harmonia perfecta ita nec in animÃ¢ erit spiritualis melodia nisi adsint omnes virtutes Quarta ratio est quia contra singula vitia sunt aliquae virtutes unde oportet omnes virtutes habere ut omnia vitia impugnentur nam sicut miles mundi non est expeditus nisi omnia sua arma habeat ita nec Miles Christi si aliqua virtus sibi defuerit Quinta ratio est quia sicut Stellae Planetae semper sunt in sphaeris suis ita virtutes in animÃ¢ esse debeant Sexta ratio est quia anima est sicut vas auri solidum ornatum lapide precioso id est virtutibus Septima ratio est quia anima est sicut hortus nobilis cui non deest decor alicujus floris vel arboris Octava quia anima est sicut Apotheca cui deesse non debet alicujus radicis vel pigmenti Medicina These vertues are so knit together by connexion and coordination among themselves that whosoever hath one hath all saith Iohannes de Combis Ioh. d. Comb. and addes the eight following reasons or at least Illustrations for the same The first reason is The bountie of God the giver because hee doth not give the one without the other The second reason is because as in the state of the Body one member needeth another so is it in the dependencie of Virtues The third reason is because as in a Harpe if one string be wanting there will not bee a perfect harmonie so neither will there bee a Spirituall melodie in the soule unlesse all Virtues are present The fourth reason is because against severall vices there are severall Virtues wherefore it behooveth to have all Virtues that they may resist all vices for as the Souldier of the world is not skilfull unlesse he have all his weapons so neither the Souldier of Christ if he want any Virtue

but the true humane prudence properly taken joyned with morall virtue seeking meanes to attaine unto honesty is my ensuing discourse which bids me Quaere for'd Quid est The Definition of Prudence the first of the foure Cardinall Virtues CHAP. IV. THE Stoicks say that it is Scientia bonorum maloruÌ„ mediorum Speusip pus is of opinion Spen. that it is onely Scientia bonorum malorum Whereby wee judge what is to be done and what not and so saith Cicero Plotinus informes us Plot. that Prudence is an understanding declining inferiour things and directing the mind to supernall But the Genus of Prudence is found in none of these definitions according to Piccolomineus Pieco for eligere divina negligere mortalia is not the office of Prudence as it is universall but as it is heroicall neither is Prudentia Scientia et Intelligentia Arist according to Aristotle Eurip. Euripides and others say that it is Habitus mentis whereby every one doth seeke that which is profitable to himselfe which also is not to bee approved because the principall gift of Prudence is to seek out that which is most good for the publike not our owne proper good the end whereof is rather to bee accounted honest then profitable but Audi Philosophum Prudence is a habit directing to doe those things with true reason which are good to man whereupon saith one the habite is the Genus and the forme thereof it is added with true reason by which is shewed that Prudence doth belong to Vnderstanding and to that facultie of Vnderstanding which is called Rationatrix according to that in Aristotle those are prudent Arist who can rightly take Councell in those things which are good and profitable to themselves not which is ad valetudinem aut vires but altogether to reason of our well living Againe hee termes it a virtue of the understanding by which wee may well consult of Good and Evill things which belong unto Felicitie Gol. Gollius closeth with him and thus he sayeth Prudentia est habitus mentis secundum veram rationem consultandi agendi ea quae homini in universÃ¢ vitÃ¢ sunt bona vel mala Prudens est is qui potest benÃ¨ consultare de ijs quae ipsi vel alijs sunt bona utilia non ex parte solÃ¹m aliquÃ¢ sed ad totam benÃ¨ vivendi rationem Prudence is a habite of the understanding according to the true reason of consulting and doing those things which are good or evill during mans life He is Prudent who can well consult concerning those things which are good and profitable for himselfe or others not alone for some particular part but for the whole course of well living Macrobius confesseth Macr. That it is a Virtue directing all things to the rule of reason which doth thinke and doe nothing besides what is right and laudable And Thomas Aquinas will tell us Thom. That true and perfect Prudence is wherby wee counsell judge and obey what things belong Ad finem bonorum to the end of all good things in humane conversation As for the precedencie I approve of Gregories opinion among Divines and Platoes among Philosophers The first instructs us That Prudence inter reliquas Principem locum obtinet docet alias virtutes nisi quae agunt Prudenter agant virtutes esse neutiquÃ m posse D. Greg. Amongst other virtues Prudence obtaines the precedencie and teacheth the rest that unlesse what things they doe they doe wisely they cannot be virtues And Plato Virtutes omnes ad Prudentiam revocabat Plat. illasque sine hujus praesidio quasi Daedali statuas solutas fugaces instabiles esse aiebat Plato reduced all virtues unto Prudence and affirmed that those without its ayde are but as it were the statues of Daedalus weakened fading and unstable Well then hath Charowne termed it Char. The superintendent and guide of all other virtues Aurigam virtutum without which nothing is good The knowledge and choice of those things which wee desire or fly The just estimation and triall of things the eye that seeth all directeth and ordaineth all Better is that of Tully in his Tusculanes Tul. Non potest esse jucunda vita Ã quÃ¢ abest Prudentia But best of all sayeth Iamblicus Iamb after a long commendation of this virtue MeritÃ² Dei similes facit sui possessores Prudentia I need not incite any to the desire therof for it is Gratuita virtus as Peraldus noteth as it is Gratuita Per. so ought it to be Amabilis every way as much to be beloved as it is freely bestowed on us Bonâ—v Bonaventure urgeth foure Reasons wherefore it is Amabilis 1. Because it is Luminosa in quantum temporum discretiva 2. Fructuosa in quantum futurorum provisiva 3. Studiosa in quantum praeteritorum recordativa 4. Operosa in quantum praesentium ordinativa And now you have read so many Definitions or Descriptions take your choice yet this of Saint Augustine I must approve of D. Aug. which is Scire quid anima debet facere And heere a division would be demanded yet before I come to it a word or two of the difference betweene Prudentia Sapientia True it is in holy Writ the words are promiscuously handled An instance or two of the congruitie of the wordes Prudentia carnis mors est prudentia autem Spiritus vita pax quoniam sapientia carnis inimica est Deo The wisedome of the flesh is death but the wisedome of the spirit is life and peace because the wisedome of the flesh is enmity against God Qui sapiens est corde appellabitur Prudens The wise in heart shall be called Prudent And againe Os meum loquitur sapientiam meditatio cordis mei prudentiam saith the Psalmist Damas Damascene dividing the Rationall soule into two parts into that which is Active and into that which is Contemplative sayeth that the Contemplative belongs to Sapience the Active to Prudence But how will this agree with Aristotle Arist Sapientiam in ipsis artibus ijs tribuere solemus qui in quÃ¢que arte excellunt maximÃ¨ ut Phydiam sapientem lapidum sculptorem Polycletum statuarium sapientem nominamus Wee are accustomed saith hee to attribute Sapience to those which doe in the highest degree excell in any kinde of Art As wee call Phydias a wise Carver of Stones Polycletus a wise maker of Images which name of Sapience signifies no other thing than the virtue or excellencie of Art and in another place Quod sapientis nomine appellatur quod verÃ² prudentis nomine dicitur aliud atque aliud What is called by the name of a Sapientiall man is one thing what of a Prudent man is another thing And here hee gives another Example Anaxagoram Thaletem caterosque tales sapientes nominamus prudentes non itÃ¨m We call Anaxagoras Thales and such men

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