An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

CHAP. IX. Of Prudence; and the Parts of it.

I. The Divisi∣on of Ver∣tue. VERTUE is commonly divided into 4 Species, Prudence, Temperance, Fortitude and Justice, which Ethical Writers call Cardinal, because they consider them as the Hinges upon which all other Vertues turn, and from whence they proceed as so many Branches.

II. The Nature of Pru∣dence, and what it is conversant about. The first Rank amongst these is given to Pru∣dence, which makes use of all the rest, and as the Eye of the Soul doth point out to them their Or∣der and Manner; and accordingly may be defined a firm and constant Will, heedfully to look out, and diligently to examine what is best. For it is the Office of a Prudent man, not to undertake any thing, which he hath not first weighed in the Ba∣lance of Reason, and found, that according to the present Circumstances of Place and Time, wherein he undertakes a thing, there is no truer, or at least more probable Reason, than that which he is re∣solved to follow. For Prudence is not a certain Science, which contemplates things necessary, and which can be no otherwise than they are; but a kind of knowledge that is conversant about Con∣tingent matters, which are not only mutable, as to their Manner, but as to their Existence. For tho' the Object of Prudence generally consider'd be something common, viz. whatsoever ought to be done according to Right Reason; yet Prudence, as consider'd in every particular Man, is conver∣sant about Singulars, which may, or may not be; or may be thus, or otherwise.

III. The Three Duties or Offices of Prudence. There be 3 Offices or Chief Acts of Prudence; Good and wary Consultation, Right Understanding or rather Judgment, and Sentence or Command. Consultation, or Deliberation, doth above all the rest belong to Prudence, whilst it considers what Means are most proper and best to obtain her End; to which is oppos'd Precipitancy, when we do things rashly and inconsiderately. And to the end this Consultation be such as it ought, it must be done with due Consideration, and aim at a good End; for otherwise it will be only Cunning and Craftiness. Right Understanding, or Judg∣ment, is that whereby we pass a dextrous Judg∣ment of the Means, by a reflex Act, approving of them. And is therefore called by ARISTO∣TLE, a quick and ready Understanding; to which is oppos'd dulness of Mind, or Folly: So that a Prudent man seems in some sort to keep the middle Station, betwixt a Block-head or Dull-fellow, and a Crafty Knave. The Sentence, or the Habit of passing a Decretory Sentence, concerning the Goodness of the Means, follows next after Judg∣ment, and is that whereby a Prudent man rightly determines, how to make use of the Means which he hath judged to be best, and with Constancy puts the same in practice.

IV. Of the Parts of Vertue in General. Three kinds of Parts are assigned to every Ver∣tue, the first whereof are Helps or Advantages, which are necessarily required to the Perfect Law of Vertue; the other are called Subjective Parts, which as so many Species do resort under it; and the last are called Potential, which Potentially are contained in the chiefest Vertues, and which do not comprehend their whole Natures, but belong to some secondary Laws.

V. Of the Con∣stituting Parts of Prudence. The Constituting parts of Prudence are,

1. To know the Laws of Nature, according to which we ought to live.

2. To compare them together, that we may know what place they must take, or which of them hath the Precedency.

3. To consider, and have regard to the Circum∣stances of place, time and persons, in all our Actions.

4. To have an Eye to our Chief End, and to pursue the same by all honest and lawful Means.

VI. The Inte∣gral Parts of Prudence The Helps required to Prudence are reckoned 8 in number, viz. Memory, Understanding, Fore∣cast, Teachableness, Quickness of Wit, Reason, Circumspection, and Cautelousness. Of which some are helpful to Consultation, others to Judg∣ment or Discerning, and lastly, others to Sentencing or Determining.

VII. Sharpness of Wit. Sharpness or Quickness of Wit belongs to Con∣sultation, or Deliberation; by means whereof a Prudent Man finds out the Means, which con∣duce to the obtaining of his proposed End. This Help is of kin to Sagacity, which speaks a dispo∣sition in the Soul, whereby it readily and dexte∣rously discovers what lies hid, and finds out the Ways which are the shortest and surest to the de∣sired End.

VIII. Intelligence or Under∣standing. Understanding, or Intelligence, is a Help to our Judgment or Discerning; and it is not here taken for a Habit of the first Principles; but for a knowledge of the things that ought to be done, whereby we perceive and judge rightly of things that offer themselves.

IX. Teachable∣ness. Teachableness is a Promptitude of the Mind, for the Learning of the things we are ignorant of: For seeing it is the part of a Prudent man to know many things, and to be able to distinguish the Honest Good, from the Pleasant and Profitable, it is necessary that he be Teachable, so as to improve himself by the Discourses of others, or in the Reading of Books.

X. Memory. Memory is that, whereby a Prudent man calls to Mind things that are past, and represents to him∣self several Actions and Events, from whence, as from the Premisses, he concludes what Judgment he ought to pass of the future.

XI. Reason. Reason is the right use of the Knowing Faculty, whereby a Prudent man, from fore known and prae∣consider'd things, argues aright, gathering and judging what he ought to do in present Circum∣stances.

XII. Forecast, Circumspe∣ction and Cautelous∣ness. In order to Command, or the passing of a De∣cretory Sentence, a Prudent man is assisted by Fore∣cast, Circumspection, and Cautelousness: Fore∣cast is that Habit whereby he diligently considers Future things, and from things that are past, ga∣thers what will be, and accordingly resolves what to do. Circumspection is that Habit, whereby the Circumstances of Affairs are heedfully and dili∣gently minded. And lastly, Caution, or Heedful∣ness, is that whereby Obstacles that might happen are removed, and all Impediments that might hinder the obtaining of our intended End.

XIII. The Subje∣ctive Parts of Prudence The Subjective parts of Prudence, according to the School-men are 4, viz. Private or Soli∣tary Prudence, Oeconomical, Political, and Mili∣tary.

XIV. Wherein Private Prudence doth consist. Private Prudence, tho' it be frequently con∣founded with the Monastick, yet is it not pecu∣liarly to be restain'd to those that lead a Monastick Life; and separating themselves from the Multi∣tude, betake themselves wholly to Contemplation and Devotion; but is that which belongs to every Singular Man, who, whether he hath none to take care of but himself, or whether he takes care also for others, stands in need of Prudence, to di∣rect and assist him in his several Actions.

XV. The First Office of Private Prudence. The Office of Private Prudence is twofold; the First, That every one do chuse some kind of Profession or Way of Living, wherein he may spend the rest of his days: For no Man can be happy that keeps no certain Course of Life, but being unresolved and wavering, is ever deliberating what Condition of Life he had best embrace, and to what Order of Men he had best joyn himself. Prudence therefore adviseth every man to consult his own Genius and Ability, and to chuse for him∣self such a State of Life as comports with his Natural Gifts, and the Temper of his Mind, and wherein he may with Pleasure and Satisfaction, continue throughout the Course of his whole Life.

XVI. The other Duty of Private Prudence. The other Duty of Private Prudence is, that having once pitch'd upon a set State or Condition of Life, he use all possible Industry that he square all his Actions by the Rules of Vertue, according to the Dictates of Reason; and take heed to commit nothing that may necessitate him to Re∣pentance. All which he may, without any great difficulty obtain, in case he undertake nothing without mature Deliberation, and be constant and firm in his Purpose, when once he is assur'd of the Goodness and Honesty of them. For the chiefest part of Human Beatitude consists in Acting con∣stantly, and never turning aside from the Right path of Vertue.

XVII. What Oeco∣nomical Prudence is Oeconomical Prudence is, that whereby a man orders the Concerns of his Family. Its Dictates are, that no man rashly or inconsiderately cast himself into the indissoluble Band of Matrimony; but that he consider well of it before he enters a State, which he cannot quit again at his pleasure. That the Woman he takes to be his Wife, be adorned rather with the Embelishments of Mind, than of Body; and that she be more recommend∣able by her Chastity and good Manners, than by her Riches or Portion. Also, that there be an Equality between him and her, since it is a com∣mon thing for a Wife, who is above her Husband in Nobility or Riches, to despise him, and look upon him rather as her Servant; than her Husband. Prudence also adviseth, that he seriously weigh and consider the Temper of Women, the defects and weaknesses they are subject to, and that their Will is commonly much stronger than their Reason, and their Phansy and Humour the Law of their Actions: That many Husbands have only 2 good and plea∣sant Days, as HIPPONACTES saith by STOBAEUS, the one, that of their Marriage, and the other, that of their Wives Burial: That being once married, he must treat her as his Wife, by communicating his Secrets unto her; especi∣ally if he knows she can hold her Tongue, and conceal what ought not to be divulged; lest she should conceive her self to be slighted or neg∣lected, and by this means becomes careless of her Duty.

XVIII. How Chil∣dren and Servants are to be ordered and Governed. Prudence also prescribes Rules, how Children ought to be Educated, and Servants kept to their Duty; which it would be too prolix to insert here, and may be seen set down at large in a Treatise which I have written in French, concerning Ver∣tue, conformable to the Sentiments of Epicurus, entituled L'Epicure Spiritual.

XIX. The Pre∣cepts of Po∣litical or State Pru∣dence. Political, or State Prudence, imitates the Oeco∣nomical, and differs from it only in this, that its Subjects are more numerous: For as the former is concern'd with governing ones Wife, Children and Servants; so Political Prudence consists in Ruling a City, Province, or Nation. In order to the discharging of which Function aright, it is first necessary that he who bears Rule over others, does himself excel in Vertue, that his Actions may serve for Examples to his Subjects. For Subjects think it their Glory to imitate the Manners of their Prince, and to express him in all their Actions, Words and Gestures. Hence it is, that the Crimes and Vices of Princes spread like a Contagion, and infect the whole Body of their Subjects: For they think, that what their Princes do, is not only lawful for them, but even Praise-worthy also; so dangerous are great Examples, and so effectual for the promoting of Vice and Wickedness. He there∣fore that Governs others, must carry a Majesty, and command Respect, not by his Big and Severe Looks; but by the Rectitude of his Manners and Heroical Vertue.

XX. Princes must be Re∣ligious, and true to their words. As it is highly commendable for Princes to be Religious, and Eminent in their Piety towards GOD; so must they also excel in punctual Faith∣fulness and Truth towards their Equals. For a Prince that doth not keep his Word and Promise, makes himself Vile and Despicable, because it is a mark of Fearfulness and Impotence to break his Word, and to elude the Execution of his Treaties. Prudence therefore adviseth, that a Prince be exact in performing of his Word, and just and equal in his Actions. For Rulers are not exempt from, or above all Laws, for Justice is above them; and if it be in their power to do what they please, yet are they not to will any thing, but what they ought. It must be also a great part of their Care, to have an Eye to the Great Officers and Magi∣strates under them, to see that they perform their Duties, to the end that the Judges may be Ho∣noured, the Laws Reverenced, and they themselves Loved and Dreaded.

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Book. 1. Part. 10. Chap. 10.

G. Freman. Inv.

I. Kip

To the Right Worshipfull S^r. Edmund Turnor of Stoke-Rochford in the County of Lincolne Knight.

This Plate is humbly Dedicated by Richard Blome.

XXI. What Mi∣litary Pru∣dence is. Military Prudence, which chiefly belongs, and is necessary to the Commanders in Chief of Ar∣mies; teacheth how to undertake a War, carry it on, or bring it to an happy Issue: First, by instructing them not to enter upon it rashly, and without good Advice; having first well weighed their own strength, and being moved to it by a just Cause. For if they find, that the Power they in∣tend to oppose will prove an over-balance for them, Prudence will advise them to desist from the Thoughts of attacking a too Potent Enemy, and to conclude a Peace with them, rather than hazard the Loss or Ruin of their Kingdom. But if Peace cannot be had but upon unreasonable Conditions, then a War is to be hazarded; and after having implor'd the Divine Favour by Prayers, and en∣couraged the Souldiers, they are to give Battle, and to dye rather, than to lose their Right and Liberty.

XXII. What things are necessary for the wa∣ging of War. In the waging of War, great care is to be taken, first, to List strong and couragious Souldiers, Exer∣cis'd in Arms, and hardned to Labour and Ser∣vice. Secondly, That they be well Arm'd, not only with Defensive, but also Offensive Arms. Thirdly, That a sufficient Quantity of Provisions be provided, and ready at hand, for the supply of the Army, seeing that for want thereof, not only Castles and Towns are often lost, but whole Ar∣mies sometimes miscarry. Fourthly, That there be store of Mony, which is the Sinews of a War, and without which the Souldiers cannot be kept to their Duty, nor restrain'd from Robberies. These 4 things being well fore-cast and provided, Princes or Generals may safely undertake a War, and Invade their Enemies, since this is all that Military Prudence requires, in order to the Successful carry∣ing on of a War.

XXIII. Prudence is acquired two several ways. From what hath been now said, it is easie to conclude, that the ways of acquiring this Vertue of Prudence, are reducible to 2 only, viz. to Pre∣cepts and Experience. The latter of which is two∣fold, viz. ones own Experience, and that of ano∣ther. Proper Experience is the knowledge of things, that we our selves have seen or done; and the other is the knowledge of things, that have been seen or done by others, and which we have only by Relation. The Prudence we get by Expe∣rience and Use, is much more sure and certain, than that which is attain'd by Precepts, or by the knowledge of History; but as it is more excellent, so likewise it is more difficult to be obtained.