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
A56468	A conference about the next succession to the crown of England divided into two parts : the first containeth the discourse of a civil lawyer, how and in what manner propinquity of bloud is to be preferred : the second containeth the speech of a temporal lawyer about the particular titles of all such as do, or may, pretend (within England or without) to the next succession : whereunto is also added a new and perfect arbor and genealogy of the descents of all the kings and princes of England, from the Conquest to the present day, whereby each mans pretence is made more plain ... / published by R. Doleman.	Parsons, Robert, 1546-1610.; Allen, William, 1532-1594.; Englefield, Francis, Sir, d. 1596?	1681 (1681)	Wing P568; ESTC R36629	283,893	409

our Witness at the Last Day to condemn or deliver us as before I have said he must needs sin grievously or damnably as the Apostle here saith who committeth any thing against his own Conscience though otherwise the thing were not only indifferent but very good also in it self for that of the doers part there wanteth no malice or will to sin seeing he doth that which he apprehendeth to be naught though in it self it be not And now to apply all this to our purpose for England and for the matter we have in hand I affirm and hold that for any man to give his help consent or assistance towards the making of a King whom he judgeth or believeth to be faulty in Religion and consequently would advance either no Religion or the wrong if he were in Authority is a most grievous and damnable sin to him that doth it of what side soever the Truth be or how good or bad soever the Party be that is preferred For if S. Paul have pronounced so absolutely and plainly in the place before alledged that even in eating of a piece of Meat it is damnable for a man to discern and yet eat what may we think will 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 own Conscience and Judgment that is to say to discern and judge that he is an Infidel or Heretick or wicked man or Atheist or erroneous in Religion and yet to further his Advancement and Government over Christians where he shall be able to pervert infinite and to pull down all Honour and Service due unto God and whether he do this evil afterwards or no yet shall I be guilty of all this for that knowing and perswading my self that he is like or in disposition to do it yet for fear flattery carelesness kindred emulation against others vain pretence of Title lack of Zeal to God's Cause or for other the like passions or temporal respects I do favour further or sooth him in his pretences or do not resist him when it lieth in my power by all which I do justly make my self guilty of all the evils hurts miseries and calamities both temporal and spiritual which afterwards by his evil Government do or may ensue for that I knowing him to be such a one did notwithstanding assist his Promotion And thus much now for matter of Conscience but if we consider Reason of State also and worldly Policy it cannot be but great folly and oversight for a man of what Religion soever he be to promote to a Kingdom in which himself must live one of a contrary Religion to himself for let the Bargains and Agreements be what they will and fair promises and vain hopes never so great yet seeing the Prince once made and settled must needs proceed according to the Principles of his own Religion it followeth also that he must come quickly to break with the other Party though before he loved him never so well which yet perhaps is very hard if not impossible for two of different Religions to love sincerely but if it were so yet so many jealousies suspicions accusations calumniations and other aversions must needs light upon the Party that is of different Religion from the State and Prince under whom he liveth as not only he cannot be capable of such Preferments Honours Charges Governments and the like which men may deserve and desire in their Commonwealths but also he shall be in continual danger and subject to a thousand molestations and injuries which are incident to the condition and state of him that is not currant with the course of his Prince and Realm in matters of Religion and so before he be aware he becometh to be accounted an enemy or backward man which to remedy he must either dissemble deeply and against his own Conscience make shew to favour and set forward that which in his heart he doth detest which is the greatest Calamity and Misery of all other though yet many times not sufficient to deliver him from Suspicion or else to avoid this everlasting perdition he must break withal the temporal Commodities of this Life and leave the Benefits which his Countrey and Realm might yield him and this is the ordinary end of all such men how soft and sweet soever the beginnings be And therefore to conclude at length all this tedious Speech wherewith I fear me I have wearied you against my will seeing there be so great Inconveniences and Dangers both Temporal and Eternal and in respect both of God and man Body and Soul as hath been declared to advance a Prince of contrary Religion to the Crown and considering that in England there is so great diversity of Religions as the World knoweth between these Parties and Factions that have to pretend or admit the next Prince after her Majesty that now is calling to mind also the great Liberty Scope and Authority which the Commonwealth hath in admitting or rejecting the Pretenders upon Considerations be their Right of Succession never so plain or clear as before hath been shewed and laying finally before our eyes the manifold and different Acts of Christian Realms before mentioned in this Affair all these things I say being laid together you may see whether I had reason at the beginning to think and affirm that it was a doubtful Case who should be our next Prince after the Queens Majesty that now sitteth at the Stern and if beyond all this that I have said our Friend the common Lawyer here present shall prove also as at the first entrance he promised that among such as do or may pretend of the Blood Royal at this day their true Succession and next propinquity by Birth is also uncertain and disputable then is the matter made thereby much more ambiguous and God only knoweth who shall prevail and to him only is the matter to be commended as far as I see and with this I make an end thanking you most heartily for your patience and craving pardon for that I have been too long or for any other fault that in this Speech I have committed The End of the First PART THE PREFACE OF THE Second Part. THe Civilian had no sooner ended his Discourse but all the Company being most desirous to hear what the Temporal Lawyer had prepared to say about the several Titles of the present Pretenders to the Crown of England began with one accord to request him earnestly for the performance of his promised Speech in that behalf who shewing himself neither unwilling nor unready for the same told them that he was content to yield to their desires but yet with one condition which was that he would take in hand this matter with the same asseveration and protestation with the Civilian in some occasions had used before him and it liked him well to wit that having to speak in this Discourse of many Princes Peers

by you before which divers Commonwealths had in putting back oftentimes Children and impotent People though otherwise next in Blood from Succession and preferring more able Men though further off by Descent for that they were more like to defend well their Realm and Subjects than others were But to proceed said he more distinctly and more perspicuously in this matter I would have you call to mind one Point among others which I alledged before out of Gerard the French Author to wit that the King of France in his Coronation is new apparelled three times in one day once as a Priest and then as a Judge and last as King armed Thereby to signify three things committed to his Charge First Religion then Justice then Manhood and Chivalry for the Defence of the Realm This Division seemeth to me very good and fit quoth he and to comprehend all that a Wel-Publick hath need of for her happy State and Felicity both in Soul and Body and for her end both Supernatural and Natural For by the First which is Religion her Subjects do attain unto their end Spiritual and Supernatural which is the Salvation of their Souls and by the Second and Third which are Justice and Defence they enjoy their Felicity Temporal which is to live in Peace among themselves and Safety from their Enemies for which Cause it seemeth that these are the three Points which most are to be regarded in every Prince that cometh to Government and much more in him that is not yet admitted thereunto but offereth himself to the Commonwealth for the same purpose And for that the latter two of these three Points which are Justice and Manhood hath been often had in consideration in the Examples of Changes before mentioned and the first Point which is Religion hath rarely or never at all been talked of for that in former times the Prince and the People were always of one and the same Religion and scarce ever any question or doubt fell in that behalf which yet in our days is the principal difference and chiefest difficulty of all other For these Causes I say shall I accommodate my self to the circumstance of the time wherein we live and to the present Case which is in question betwixt us about the Succession of England and leaving aside those other two Considerations of Justice and Chivalry in a King which are far less important than the other though yet so highly regarded by ancient Commonwealths as you have heard I shall treat principally of Religion in this place as of the first and highest and most necessary Point of all other to be considered in the Admission of any Prince for the profit of his Subjects for that without this he destroyeth all and with this albeit he should have defects in the other two Points of Justice and Manhood yet may it be holpen or his defect or negligence may be supplyed much by others as after I shall shew more in particular but if he want Fear of God or care of Religion or be perversly perswaded therein the damage of the Wel-Publick is inestimable First of all then for beter understanding of this Point we are to suppose that the first chiefest and highest end that God and Nature appointed to every Commonwealth was not so much the temporal felicity of the Body as the Supernatural and Everlasting of the Soul and this was not only revealed to the Jews by Holy Scriptur but also unto the Gentils and Heathens by the Instinct and Light of Nature it self For by this Light of Natural reason the Learned sort of them came to understand the immortality of the Soul and that her Felicity Perfection and full Contentment which they called her final End and Summum Bonum could not be in this Life nor in any thing Created under Heaven but must needs be in the Life to come and that by attaining to enjoy some infinit endless and immortal Object which could fully satisfy the appetit of our Soul and this could be no other than GOD the Maker of all himself And that consequently all other things of this transitory Life and of this humane Commonwealth subject to mans eyes are ordained to serve and be subordinate and directed to the other Higher End and that all mans actions in this World are first of all and in the highest degree to be employed to the recognising serving and honouring of this great Lord that governeth the whole as Author and End of all To this Light I say came the Heathens even by the Instinct and Direction of Nature whereof ensued that there was never yet Pag●n Philosopher that wrote of framing a good Commonwealth as Socrates Plato Plutarch Cicero and others neither Law-maker among them that left Ordinances for the same purpose as Deucalion Minos Zaleucus Lycurgus Solon Jon Numa or the like which besides the temporal end of directing things well for the body had not especial care also of matters appertaining to the mind to wit of nourishing honouring and rewarding of Vertue and for restraining and punishing of Vice and Wickedness whereby is evident that their end and butt was to make their Citizens Good and Vertuous which was an higher end than to have a bare consideration of temporal and bodily Benefits only as many Governours of our days though Christians in name seem to have who pretend no higher and in their Government than Bodily Wealth and a certain temporal King of Peace and Justice among their Subjects which divers beasts also do reach unto in their Congregations and Commonwealths as is to be seen among Emmets and Bees Cranes Lions and other such Creaturs that by Instinct of Nature are sociable and do live in company and consequently also do maintain so much Order and Policy in their Commonwealth as is needful for their preservation and continuance But Nature taught Man a far higher and more excellent End in his Commonwealth which was not only to provide for those bodily Benefits that are common also to creatures without Reason but much more for those of the Mind and above all for the serving of that High and Supreme God that is the Beginning and End of all the rest For whose Service also they learned by the same Instinct and Institution of Nature that the chiefest and supremest Honour that could be done unto him in this life by man was the Honour of Sacrifice and oblations which we see was begun and practised even in those first beginnings of the Law of nature before the Levitical Law and the particular Forms of this same Law were prescribed by Moses For so we read in Genesis of Noach that he made an Altar and offered Sacrifices to God upon the same of all the Beasts and Birds that he had in the Ark odor atusque est Dominus odorem suavitatis And God received the smell of these Sacrifices as a sweet smell Which is to say that God was highly pleased therewith