Cardinal virtues
Augustine of Hippo, discussing the morals of the church, described them:
The "cardinal" virtues are not the same as the three theological virtues: Faith, Hope and Charity (Love), named in 1 Corinthians 13. 
"And now these three remain: faith, hope and love. But the greatest of these is love."
Because of this reference, a group of seven attributes is sometimes listed by adding the four cardinal virtues (prudence, temperance, fortitude, justice) and three theological virtues (faith, hope, charity).
Together, they comprise what is known as the seven virtues. While the first four date back to Greek philosophers and were applicable to all people seeking to live moral lives, the "theological virtues" appear to be specific to Christians as written by Paul in The New Testament.
A Treatise of Human Nature
Hume then applies his "general system of morals" to two kinds of virtue: the rough "heroic virtue" of the "great", and the kind-hearted virtue of the "good". As for heroic virtue, it derives its merit from a suspect source: pride. Pride has a bad name because the idea of someone superior to us can be so immediately disagreeable, but Hume distinguishes between "ill-grounded" and "well-grounded" pride. Ill-grounded pride pains us by "comparison", when someone else overrates their own merit and this idea of a superior becomes more than an "idle" fiction and reaches a medium level of strength. But someone else's well-grounded pride brings us pleasure by "sympathy", when the idea is so strong in us that we fully believe in their merit. And thus well-grounded pride is a virtue, thanks to its usefulness and agreeableness to the person himself. Now, because we are so prone to the vice of excessive pride, social harmony demands artificial rules (""rules of good-breeding"") against the open expression of any pride at all. But "a man of honour" is still expected to have a healthy internal sense of his own merit, and those whose modesty goes too far are scorned for their "meanness" or "simplicity". Thus it is that heroic virtues—"[c]ourage, intrepidity, ambition, love of glory, magnanimity, and all the other shining virtues of that kind"—are chiefly admired for the "well-regulated pride" they embody. Indeed, though excessive pride is harmful to oneself (even when courteously concealed from others), and military glory is often extremely harmful to others, nevertheless there is something admirable and "dazzling" in the pride of a hero, due to the immediately agreeable "elevated and sublime sensation" he experiences. Hume adds that our disapproval of open pride even in those who have never insulted us (e.g. historical figures) is due to an additional sympathy with the people around them.