Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00908	A defence of the Catholyke cause contayning a treatise in confutation of sundry vntruthes and slanders, published by the heretykes, as wel in infamous lybels as otherwyse, against all english Catholyks in general, & some in particular, not only concerning matter of state, but also matter of religion: by occasion whereof diuers poynts of the Catholyke faith now in controuersy, are debated and discussed. VVritten by T.F. With an apology, or defence, of his innocency in a fayned conspiracy against her Maiesties person, for the which one Edward Squyre was wrongfully condemned and executed in Nouember ... 1598. wherewith the author and other Catholykes were also falsly charged. Written by him the yeare folowing, and not published vntil now, for the reasons declared in the preface of this treatyse.	Fitzherbert, Thomas, 1552-1640.	1602 (1602)	STC 11016; ESTC S102241	183,394	262

of their primacy in causes ecclesiastical Seing then your religion so far as it is distinct from others hath no other ground then reason of state I doubt not but yf the matter were wel examined what God they beleeued in that persuaded her Ma tie therto or yow and your fellowes that manitayne it vpon the same reason and by such vnchristian practises as yow do yow would be found to be cōprehēded in the third diuisiō of varro who said that 3. kynds of men had three different kynds of Gods the Poëts one the Philosophers an other and statists or Polityks a third that euery one of them had a different religion according to the difference of their Gods as that the religion of the Poets was fabulous the other of the Philosophers natural the third of the Statists polityke and accomodated to gouernment And this is that which yow professe For the God yow beleeue in is the Prince your scriptures are the actes of Parliament your religion is to conserue the state persas uefas and therfore as all good Christians do measure the reason of state by religion which is the true rule and the end therof and from the which it cannot in reason dissent or disagre so yow on the other syde reduce and frame religion to your fals reason of state and by that meanes peruert all the order both of nature and grace preferring the body before the soule temporal things before spiritual humayn before deuine earth before heauen the world before God and which is more yow subiect both earth heauen body soule the world yea God and all to the priuate pleasure and profit of the Prince as though he were the end the Lord and God of all the world and of nature it self whervpon ensew those monstrous pollicies which wee fee fraught with all frand hipocrisy periuries slaūders murders and all kynd of cruelty oppression and impiety which haue ruined infinite Kinges with their countries Kingdomes and what they wil bring our poore country vnto in the end tyme wil tel wherto I remit me for as the Italian prouerb sayth La vita il sine ●l di l●da La sera the end prayseth the lyfe and the euening the day OF THE TRVE CAVSES OF more moderation vsed in the beginning then afterwards of the difference made by the Lawes betwixt Seminarie and I Mary priests CHAP. XXIII BVt to proceed in your obseruations you go forward to geue example that there is moderation vsed in ecclesiastical causes where matter of state is not mixt with religion saying for els I would gladly learne what should make the difference the temper of the lawes in the first yeare of the Queene and in the 23. and 27. but that at the one tyme they were papists in conscience and at the other they were growne papists in faction or what should make the difference at this day in law betwixt a Queene Marie priest a Seminary priest saue that the one is a priest of suspition and the other a priest of sedition Hereto I answere that because you say you would gladly learne and that I take yow to be of a good wit and docile I wil take paynes to teach you this poynt that you say you would so fayne learne Know you therfore that there were diuers causes of more moderation and lenity vsed for some yeares in the beginning then afterwards yet not those which you speak of and so you shew your self eyther ignorant or malitious in both The first an ordinary rule of state which those great statists that procured this change could not neglect I meane in case of innouation to vse no suddayne violence but to proceed by degrees especially in matter of religion which is seldome changed without tumult and trouble wherof they had seene the experience in the tymes of both the kings Henry and Edward therfore they had great reason to water their wyne at the beginning and to vse moderation at least for some yeares vntil the state and gouernment were setled The second cause was the doctrine of your owne gospellers in Q. Maryes tyme who because some of their folowers were burnt for heresy according to the Canons and lawes of the Churche cryed out that they were persecuted and published in their bookes and sermons that faith ought to be free and not forced that therfore it was against all conscience to punish or trouble men for their religion in which respect the authors of the change that serued themselues of them in the ecclesiastical and pastoral dignityes could not for shame at the very first vse the bloody proceeding which afterwards they did though neuerthelesse they forbore not in the very beginning to imprison and otherwise to afflict all Bishops and cheif pastours and such others as would not subscribe come to their Churches for the which cause I remember that besydes a great number of ecclesiastical and temporal persons some of my owne kindred and familie were called to London and imprisoned in the second yeare of her Maiesties raigne and so remayned prisoners many yeares after The third cause was the vayne hope that those polityks had that a religion so sensual and ful of liberty as theirs authorized with the power of the Prince vpholden with lawes promulgate with all artifice of writers preachers and perswaders would easely within a fewe yeares infinuate it self into the hartes of all men especially of the youth wherby they made accompte that the elder sort being worne out there would be within a fewe yeares litle memorie or none at all left of Catholike religion but when they saw after some yeares experience how much they were deceiued of their expectation and that through the zealous endeauours of the learned English Catholikes abroad learned bookes written Colledges Seminaryes erected priests made and sent in therby infinite numbers reduced to the vnity of the Catholike Churche not only of the schismatiks that fel at the first eyther by ignorance or for feare but also of the Protestāts themselues and amongst them euen many ministers and principal preachers and none sooner conuerted or more zealously affected to Catholike religion then the yongest and fynest wits wherwith our new Seminaryes beganne to be peopled when those statists I say saw this they thought it then tyme to bestyrre themselues and to persecute in good earnest and yet to do it in such sort as they might if it were possible auoyd the name suspition of persecutors both at home and abroad and therfore they vsed the same pollicy that Iulian the Apostata did of whom S. Gregory Nazianzenus writeth that he professed not externally his impiety with the courage that other persecutors his predecessours were wont to do neyther did he oppose himself against our faith lyke an Emperour that would gayne honour in shewing his might and power by open oppression of the Catholyks but made warre vpon them in a cowardly and base māner couering