Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	end_n	world_n	4,493	5	4.5735	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09097	A conference about the next succession to the crowne of Ingland diuided into tvvo partes. VVhere-of the first conteyneth the discourse of a ciuill lavvyer, hovv and in vvhat manner propinquity of blood is to be preferred. And the second the speech of a temporall lavvyer, about the particuler titles of all such as do or may pretende vvithin Ingland or vvithout, to the next succession. VVhere vnto is also added a new & perfect arbor or genealogie of the discents of all the kinges and princes of Ingland, from the conquest vnto this day, whereby each mans pretence is made more plaine. Directed to the right honorable the earle of Essex of her Maiesties priuy councell, & of the noble order of the Garter. Published by R. Doleman.	Allen, William, 1532-1594.; Parsons, Robert, 1546-1610, attributed name.	1595 (1595)	STC 19398; ESTC S114150	274,124	500

damnably as the Apostle here saith vvho committeth any thing against his owne conscience though otherwise the thing vvere not only indifferent but very good also in it selfe for that of the doers part ther vvanteth no malice or wil to sinne seing he doth that which he apprehendeth to be naught though in it selfe it be not And now to apply al this to our purpose for Ingland and for the matter we haue in hand I affirme and hold that for any man to giue his helpe consent or assistance towards the making of a king whom he iudgeth or beleueth to be faultie in religion consequently would aduance either no religion or the wrong if he were in authority is a most greuous and damnable sinne to him that doth it of what side soeuer the truth be or how good or bad so euer the party be that is preferred For if S. Paul haue pronounced so absolutely and playnly in the place before alleaged that euen in eating of a peece of meat it is damnable for a man to discerne and yet to eate what may we thinke wil it be in so great and important a matter as the making of a king is for a man to dissemble or do against his owne conscience iudgmēt that is to say to discerne and iudge that he is an infidel or heritique or wicked mā or A theist or erronens in religion and yet to further his aduancement and gouerment ouer christians wher he shal be able to peruert infinite and to pull downe al honor seruice dew vnto God and vvhether he do this euel afterwards or not yet shal I be guyltie of al this for that knowing and persuading my selfe that he is like or in disposition to do it yet for feare flattery carelesnes kinred emulation against others vaine pretence of title lacke of zeale to gods cause or for other the like passions or temporal respects I do fauour further or sooth him in his pretēces or do not resist him when it lyeth in my power by al vvhich I do iustly make my felfe guyltie of al the euills hurts miseries and calamities both temporal and spiritual vvhich afterward by his euel gouerment do or may ensew for that I knowing him to be such a one did notwithstanding assist his promotion And thus much now for matter of cōscience but if we consider reason of state also and wordly pollicie it can not be but great folly ouersight for a man of what religion soeuer he be to promote to a kingdome in which himselfe must liue one of a contrary religion to himselfe for let the bargaines and agreements be vvhat they wil and fayre promises vayne hopes neuer so great yet seing the prince once made and setled must needes proceede according to the principles of his owne religion it followeth also that he must come quickly to break with the other party though before he loued hym neuer so vvel which yet perhapps is very hard if not impossible for tvvo of different religions to loue sincerly but if it vvere so yet so many ielosies suspitions accusations calumniations and other auersions must needes light vppon the party that is of different religion from the state and Prince vnder whom he liueth as not only he cānot be capable of such preferments honors charges gouerments and the like which men may deserue and desyer in their commō wealthes but also he shal be in continual danger and subiect to a thousand molestations and iniuries which are incident to the condition and state of him that is not currant whith the course of his prince and realme in matters of religion and so before he beware he becommeth to be accompted an enimye or backward man which to remedy he must ether dissemble deeply and against his owne conscience make shew to fauour and set forward that vvhich in his hart he doth detest vvhich is the greatest calamitie misery of al other though yet many tymes not sufficient to deliuer him from suspition or els to auoyd this euerlasting perdition he must break withal the temporal commodityes of this life and leaue the benifits which his countrey and realme might yeld him and this is the ordinary end of al such men how soft sweet soeuer the beginnings be And therfore to conclude at length al this tedious speech vvherwith I feare me I haue wearied you against my wil seeing ther be so great inconueniences and dangers both temporal and eternal and in respect both of God and man of body and soule as hathe bin declared to aduance a prince of contrary religion to the crowne and cōsidering that in Ingland ther is so great diuersitie of religions as the world knoweth betweene these parties and factions that haue to pretende or admitt the next prince after her Maiestie that now is calling to mynd also the great liberty scope and authority which the common vvealth hath in admitting or reiecting the pretenders vpon dew considerations be ther right of succession neuer so playne or cleare as before hath bin shewed and laying finally before our eyes the manifold and different actes of christiam realmes before mentioned in this affaire al thes things I say being layd together you may see whether I had reason at the beginning to thinke and affirme that it was a doubtful case who should be our next prince after the Queenes Maiestie that now sitteth at the sterne and if beyond and aboue al this that I haue said our frend the common lawyer heere present shal proue also as at the first enterance he promised that amōg such as do or may pretend of the blood royal at this daye their true succession and next propinquity by birth is also incertayne and disputable then is the matter made ther-by much more ambigious and God only knowhwho shal preuaile and to him only is the matter to be commended as far as I see and vvith this I make an ende thanking you most harrely for your patience and crauing pardon for that I haue bin ouer long or for any other fault that in this speach I haue committed FINIS THE PREFACE OF THE SECOND PARTE THE Ciuilian had no sooner ended his discourse but al the company being most desirous to here what the temporal lawyer had prepared to say about the seueral titles of the present pretendors to the crowne of Ingland began with one accord to request him earnestly for the performance of his promised speach in that behalfe who shewing himselfe nether vnwilling nor vnready for the same told them that he was content to yeald to their desyers but yet with one condition which was that he would take in hand this matter with the same asseueration and protestation with the Ciuilian in some occasions had vsed before him and it liked him wel to wit that hauing to speak in this discourse of many princes peeres and nobles of the royal blood of Ingland to al which by law of nature equity and reason

to defend well ther realme and subiects then the others were But to proceede said he more distinctly and more perspicuously in this matter I would haue you cal to mynde one point among others which I alleaged before out of Girard the frēch author to wit that the king of france in his coronation is new apparaled three tymes in one day once as a prieste then as a iudge and last as a king armed Therby to signifie three thynges committed to his charge first religion then iustice then man-hood and chiualry for the defence of the realme This diuision semeth to me very good and fitt quoth he and to comprehend al that a wealpublique hath neede of for her happy state and felicity both in soule and body and for her end both supernatural and natural For by the first which is religion her subiects do attayne vnto their end spiritual supernatural which is the saluation of their soules by the second and third which are iustice and defēce they enioy their felicity temporal which is to liue in peace among them selues and safety from their enimyes for which cause it seemeth that these are the three points which most are to be regarded in euery Prince that commeth to gouerment and much more in him that is not yet admitted therunto but offreth himselfe to the common wealth for the same purpose And for that the later two of thes three points which are iustice man-hood hath bin often had in consideration in the examples of changes before mentioned and the first point which is religion hath rarely or neuer at al byn talked of for that in former tymes the prince and the people were alwaves of one and the same religion and scarse euer any question or doubt fel in that behalfe which yet in our dayes is the principal differēce and chiefest difficultie of al other for thes causes I say shal I accommodate my selfe to the circumstance of the tyme wherin we liue and to the present case vvhich is in question betwixt vs about the succession of Ingland and leauing a side those other two considerations of iustice and chiualry in a king vvhich are far lesse important then the other though yet so highly regarded by ancient cōmon wealthes as you haue hard I shal treate principally of religion in this place as of the first and highest and most necessary pointe of al other to be considered in the admission of any prince for the profit of his subiects for that without this he destroyeth al and vvith this albeit he should haue defects in the other two pointes of iustice and manhode yet may it be holpen or his defect or negligence maye be supplyed much by others as after I shal shew more in particuler but if he vvant feare of God or care of religion or be peruersly persuaded therin the domage of the weale publique is inestimable First of al then for better vnderstanding of this point vve are to suppose that the first cheefest and highest ende that God and nature appointed to euery common wealth vvas not so much the temporal felicity of the body as the supernatural and euerlasting of the soule and this vvas not only reuealed to the Iewes by holy scripture but also vnto the gentiles and heathens by the instinct and light of nature it selfe For by this light of natural reason the learned sort of them came to vnderstand the immortality of the soule that her felicity perfection and ful contentmēt which they called her final ende and summum bonum could not be in this life nor in any thing created vnder heauen but must needs be in the life to come and that by atteyning to enioy some infinite endles immortal obiect which could fully satisfie the appetite of our soule this could be no other then God the maker of al himselfe And that consequently al other things of this transitory life and of this humane common wealth subiect to mans eyes are ordeyned to serue and be subordinate directed to the other higher ende and that al mans actions in this vvorld are first of al and in the highest degree to be imployed to the recognising seruing and honoring of this great Lord that gouerneth the whole as author and end of al. To this light I say came the heathens euen by the instinct and direction of nature whereof insued that ther was neuer yet pagan Philosopher that wrote of framing a good common vvealth as Socrates Plato Plutarch Cicero and others nether lawmaker among them that left ordināces for the same purpose as Deucalion Minos Zaleucus Licurgus Solō Ion Numa or the like vvhich besides the temporal ende of directing thinges wel for the body had not especial care also of matters apperteyning to the mynde to vvit of nourishing honoring and revvarding of vertue and for restrayning and punishing of vice and vvickednes vvherby is euident that their end and butt was to make their cytizens good and vertuous which vvas a higher end then to haue a bare consideration of temporal and bodily benifits only as many gouernours of our dayes though Christians in name seeme to haue vvho pretend no higher end in ther gouerment then bodily vvealth and a certayne temporal king of peace and iustice among ther subiects vvhich diuers beasts also do reach vnto in ther congregations and common wealthes as is to be seeme among emetts and bees cranes lyons and other such creatures that by instinct of nature are sociable and do liue in company and consequently also do maynteyne so mnch order and pollicy in ther common vvealth as is needful for their preseruation and continuance But nature taught man a far higher and more excellent ende in his common wealth which was not only to prouide for thos bodily benefits that are common also to creatures without reason but much more for those of the mynd and aboue al for the seruing of that high and supreme God that is the beginning end of al the rest For whose seruice also they learned by the same instinct and instirutiō of nature that the chiefest and supremest honor that could be done vnto him in this life by man was the honor of sacrifice and oblations vvhich we see vvas begun and practised euen in those first beginnings of the law of nature before the leuitical law and the particuler formes of this same law were prescribed by Moyses For so we read in Genesis of Noë that he made an alter and offred sacrifices to God vppon the same of al the beastes and byrdes that he had in the arke odoratusque est Dominus odorem suauitatis and God receaued the smel of thes sacrifices as a sweet smel Which is to say that God was highly pleased therwith and the like vve reade of Iob that vvas a gentile and liued before Moyses Sanctificabat filios consurgensque diluculo offerebat holocausta per dies singulos He did sanctifie his