Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	france_n	king_n	lewis_n	1,449	5	10.4561	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01615	A discourse vpon the meanes of vvel governing and maintaining in good peace, a kingdome, or other principalitie Divided into three parts, namely, the counsell, the religion, and the policie, vvhich a prince ought to hold and follow. Against Nicholas Machiavell the Florentine. Translated into English by Simon Patericke.; Discours, sur les moyens de bien gouverner et maintenir en bonne paix un royaume ou autre principauté. English	Gentillet, Innocent, ca. 1535-ca. 1595.; Patrick, Simon, d. 1613.	1602 (1602)	STC 11743; ESTC S121098	481,653	391

come thereunto useth it fiercely and to his own commoditie rather than to the profit of the Commonwealth we confesse that our Religion teacheth us to flie and despise such honours But when a man will maintaine himselfe by all honest and lawfull meanes in a good and entire reputation although by such meanes he aspire to some estate and dignitie whereof he feeles himselfe capable well to use it and to serve God and the Commonweale therein we say That by our Christian Religion there is not forbidden us such an aeffectation of honor and that lawfully wee may yea we ought to seeke and pursue to have such an honor Breefely the thing which Christians hold most precious and deare is their conscience towards God and their honour amongst men M. Philip de Comines king Lewis the eleventh his chamberlaine writeth That this king was very humble in habits in words and in all other things and that hee could well acknowledge his faults and amend them and that these vertues were the meanes whereby he dispatched great affaires which he had on his armes at his first comming to the crowne so had hee ordinarily this notable sentence in his mouth cleane contrarie from Machiavell his Maxime When Pride marcheth before Shame with domage followeth So must we say That humilitie kindnesse gentlenesse patience easinesse to pardon clemencie and all other vertues which accord and agree with an humane and benigne nature are not contrarie to the true magnanimitie but very covenable and agreeing thereunto For magnanimitie is no other thing but a constant and perpetuall will to employ himselfe couragiously in all good and vertuous things and to flie abate and chase away all vices and vicious things It is then magnamitie to be humble soft gentle patient enclined to pardon to be farre from vengeance since all those things are vertues and not vices And by the contrarie it is pusillanimitie to bee proud rigorous sharpe impatient vindicate and cruell because all those things are vices and not vertues For that vertue of Magnanimitie is never accompanied with the said vices neither receives them to wait upon her onely she is waited upon with all other vertues And for example hereof there were never men more moderate more humble and gentle nor more enclined to pardon than were Scipio the African than Iulius Caesar than Alexander the great than great Pompeius Yet were there never in the world men which were more magnanimous than they As much may wee say of Charlemaine Philip Augustus the Conqueror saint Lewis Charles le Sage Charles the seventh Lewis the twelfth and many other kings of Fraunce which were very magnanimous yet very soft and gentle But I shall in another place handle this point more at large and shew That magnanimitie hath alwayes been joyned with humanitie gentlenesse and clemencie and contrarie pusillanimitie hath alwaies beene accompanied with crueltie pride and vengeance 4. Maxime The great Doctors of the Christian Religion by a great ostentation and stiffenesse have sought to abolish the remembrance of all good letters and antiquitie THe Christian Religion saith this Atheist hath held this practise Discourse lib. 2. to abolish the Paynim Religion first to deface the memorie of all order and the ceremonies thereof and of all old Theologie After that it sought to abolish also the Poets and Historiographers and to extinguish the totall knowledge of the deeds and ieasts of excellent persons and of all antiquitie destroying all old images and all that might represent any signe or trace of the vvorld passed yet it could not altogether abolish good letters because it vvas constrained to use the Latine language therevvith to vvrite her new law by the meanes of vvhich language some part of the ancient vvorkes yet remaineth But if the Christian Religion could have formed a new language in a small time you should have seene all antiquitie quite banished and gone But S. Gregorie and other Doctors of that Religion vvhich so obstinately persecuted the letters and writings of the Gentiles were constrained themselves to write them in the Latin tongue The Paynim Religion at his beginning did the same to the Religion vvhich vvas before it for saith hee Sects and Religions change and varie two or three times in five or six thousand yeares and the last makes alwayes perish the remembrance of all that had beene before it and if any kept any reliques of the memorie thereof men held them for fables and gave no credit unto them more than unto the hystorie of Diodorus the Sicilian who begins a narration of things done fortie or fiftie thousand yeares before MAchiavell desirous to shew himselfe a very Atheist without religion and a man full of ignorance and beastlinesse advanceth now this Maxime the very contrarie whereof is plainely seene in the writings of them of our Religion which this impostor and deceiver blameth as altogether false and against truth For so much doth there want that the writers of the bookes of our Religion would abolish good letters as the liberall arts the knowledge of tongues hystories poesies other of the Elders sciences that cleane contrarie they have with them aided and helped themselves to confute the errors of the Painim Religion For they were forced to The Christiā doctors have confuted the Painims by their owne bookes use them against the Painims to vanquish them either with naturall reason or with allegations and authorities out of their owne books because they received not the authoritie of the Bible And whosoever reads the ancient Doctors will witnesse that it is true That they have filled their bookes with allegations of prophane and Painim authors and he that will see this more at large let him reade S. Augustine of the citie of God and the Christian institutions of Lactantius Firmian For he shal see that the purpose of those two authors in the said bookes is no other but to confute and overthrow the Painims Religion with the falsenesse thereof by their owne bookes and to approove and set out ours True it is that often they marke the faults A Christian ought not to be too much givē to profane authors and ignorances of Painim authors and admonish Christians to reade them with a spirit of sobrietie and not to give themselves so much unto them as to leave the holy Scriptures Which admonitions are good and holy and also are necessary even in our time For there are at this day infinit persons which so much please themselves in prophane authors some in Poets some in Hystoriographers some in Philosophie some in Physick or in Law that they care nothing to reade or els to know any thing for the salvation comfort of their soules Some care not at all for it others reserve that studie till they have ended the studies of other sciences in the mean-while the time runneth away and oftentimes it commeth to passe that when they must needs dislodge out of this world their prophane studies are not ended nor

man guards himselfe from them as from a furious beast and the first that can get him at advantage thinkes he doth good to the common weale when he riddeth him from the world yea each man watcheth to catch him in his snare Therefore no man will give a prince so dangerous and so detestable counsell as to use Borgia for a pattern of imitation unles he would carry him unto the top and fulnesse of all wickednesse and cruell tyrannie which seemeth to bee the end whereat Machiavell aimeth as wee shall see more at large heereafter But whereas Borgea saith hee caused the head to bee taken from Messier Romiro Dorco the executioner of his crueltie I confesse it was true and avow that he did well therein For if Messier Romiro would excuse himselfe and say that his master Borgia commanded him to doe such cruell executions that were no good excuse because hee should rather have forsaken his estate and goverment than to commit cruelties without any forme of justice against the law of God and reason The civile lawes themselves willeth that none should obey his prince when hee commandeth any massacre or unjust slaughter till thirtie daies bee past after the command that in the meane time either their friends or the magistrate may persuade the prince to pacifie his choller and to hearken unto reason And because the law hereupon made by the emperours Gratian Thesiodus and Valentinian is worthie to be marked I doe thus translate it If it happen that heereafter say they wee command any rigorous vengeance contrarie to our accustomed manner against any we will not that straight they suffer punishment nor that our command be straight way executed but that the execution surcease the space of thirtie daies and that in the meane time the magistrate keepe the prisoner safely Given at Verone the fifteenth of the kalends of September in the yeere of the consulship of Antonius and Syagrius It is then seene by this law that Messier Romiro was justly punished as a man too prompt and forward to execute crueltie And if this law had been well observed in France there had not beene found so many and such rash massacres but the commonwealth had beene in farre better estate and the meanes of peace more facile and easie Moreover the prince which will propose one man alone as his patterne and exemplar True patterns which a prince ought to propose to imitate to imitate hee shall finde many which have beene as vertuous as Caesar Borgia was vicious But seeing the greatest and most excellent persons at all times were ever men that is to say not every way absolute but defectuous and vicious some way it is best therefore that a prince doe adict himselfe to imitate all vertuous men in generall and each of them in their particular vertues As if wee speake of heathen princes hee may propose to imitate the clemencie of Iulius Caesar in using his victorie for hee ever simply contented himselfe to vanquish without crueltie and with out bloodshed as farre as hee could Hee may propose to follow the moderation of Augustus Caesar in the government of the commonweale and his dilligence to establish peace in the whole Romane empire For he never omitted any thing which might bee a meane to bring all the world to peace and tranquilitie after the civile warres and he managed the commonweale with such moderation as it seemed rather a civile government than a monarchie He had also another vertue well worthie of imitation for he was a good justicer and himselfe not only dealt in making laws and ordinances according to the rules of justice but also he himselfe often heard mens causes and judged them their right hee was also a lover of learned men and of knowledge and greatly rewarded them and these vertues of Augustus were fit for a prince to imitate The bountie and lenity of Traianus the love of peace in Pius the deepe wisedome the humanitie and facilitie to pardon and the love and studie of good letters in Marcus Antonine are also worthie vertues for a prince to follow But without any longer stay upon Paynim princes which had not the knowledge of Christian religion a prince shall finde sufficient to imitate yea and not to goe farther than the kings of France Charlemaine was as generous and victorious as ever was Caesar yet besides this hee was very liberall towards good people a prince continent gentle facile to pardon enemies and endowed with a singular pietie and feare of God For hee caused ordinarily the Bible and S. Augustine to be read unto him and nourished poore people in his pallace which sometimes served himselfe at the table Saint Lewis was a good and wise king fearing God and a good justicer for hee often sent into all his provinces commissaries to bee informed of the abuses covetousnesse and rapines of magistrates and caused them which were found faultie to bee well punished Wee reade one thing of him not unworthie to be remembred That one day as hee was praying unto God reciting certaine petitions of the psalmes of David fit for that action one comes sodainely unto him to desire a pardon for one that had committed a fault which was death by law hee as sodainely graunted it but straight falling into a verse of the psalme which saith Beati qui faciunt Iustitiam in omni tempore Blessed are they which doe justice at all times hee immediately called him againe unto whom hee had graunted the said pardon and revoked it with this notable sentence That the prince which may punish a crime and doth it not is as culpable himselfe as hee that committed it and that it is a worke of pietie and not of crueltie to doe justice Besides he was very chast far from all lubricitie and never thirsted after revenge Charles le Sage was a very benigne and humble prince who did nothing but by well digested counsell without rashnesse loving the good and safetie of his subjects hee was also a prince that very much feared God he tooke great delight in reading the Bible and would his people should reade it and to that end he caused it to bee translated into French The Prince then which will determine with himselfe onely to imitate those three kings in the aforesaid vertues certainely hee shall have for himselfe a true pattern and example such as Christian prince ought to have and not to propose to himselfe this bastard priests sonne who was a very monster and an exemplar of all wickednesse I name him a bastard because according to the divine and civile law hee was not legitimate although by the cannon law the Pope may legitimate priests bastards and by consequent his owne as hath beene above touched Yet notwithstanding this question is not without doubt whether the Pope can legitimate his owne bastards Question if the pope can legitimate his owne children and the reason of the doubt is because the doctors of law hould That legitimation is