Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	eye_n	foot_n	6,516	5	6.8863	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11802	Vox Dei	Scott, Thomas, 1580?-1626.	1623 (1623)	STC 22097A; ESTC S1715	58,947	100

for Mordocaies sake he will bee revenged of the whole nation but pretend's publique good Ester 4. ●5 it is not saith he for the Kings proffit to suffer them Herod is pleased in seeing the daughter of Herodias daunce and therefore Iohn Baptist's head must pay for the musicke Neither could the innocency of the man saue his life but Herods byrth-day most become the day of his death The Church mournes when Tyrants are borne and the Godly fast and pray and weepe when the wicked feast and play revell Herod hath sworne and therefore religiously will keepe his vowe Iohn Baptist must dye O superstitious hypocrite noe necessity caused the to vowe nor is their any to make thee keepe it To doe good at all times necessitie comaunds vs to doe mischeife at any time noe necessitie compell's vs. In this thou art religious but to keepe Herodias they brother Phillips wife that never troubles thy conscience Hypocrite strayne out guats and swallow camells Soe Lewis the eleueneh of France would not sweare by the Crosse of Saim Loro of Angiers but any other oath he would take and hauing broken them kisse the leaden God which he wore in his cap and all was well his conscience was quiet Assuredly what pretence soever men make he that liue's in any open sinne without remorse and repentance hath noe religion in him Superstition may posesse him and guild him without true wisedome and devotion cannot secure him within Demetrius the Silver-smith pretends religion to stop the doctrine of Saint Paul Yet couetousnes his priuate proffit was the end of his vproare and for that cause he gather's together a factious troope of persons interressed in the same crafte and comodity Act. 19. 24. 28. with a greedy acclamation saying Great is Diana of the Ephesians Now all these might and did pretend causes to extenuate the haynousnes of their facts nay perhaps to justify them altogether for there is noe act but hath his cause and be it neuer soe fowle put 's on a fayre vyzour but none of these can cleare themselues to haue any other impulsiue cause then the corruption and praevarication of their ownevile natures They cannot say that either necessitie to prevent some imniment danger or to procure some certaine or probable good excited them to worke neither can they justifie themselues with such an expostulation as our Duellist here doeth saying what haue wee now done Is their not a cause They must therefore confesse their actions to be grounded vpon ambition pride vayne-glory malice envye or some other oblique and crooked cause and soe to be sinfull censurable together with all such as shall hereafter resemble them CONCLVSION 2. A Second Conclusion from hence deduced is that necessitie supplie's the place of an ordinary calling and warrants the vndertaking of any action for the avoyding of a certaine mischeife either to the state where wee liue or the true religion which wee professe WEe see in nature that when the eye waxeth blynd the hand grope's the foote beat 's for way and the eare by listening seeke's to guide the body right and to supplie the place of an eye Soe the eye where men are deafe and dumbe borne apprehend's by signes and sends back her owne conceptions by a visible kind of language One member supplie's the place of an other in service of the whole body neither doth the head where reason reside's find fault with the comunitie of partes and exchange of their portions The mouth in case of necessitie think 's noe scorne to become a draught and purging place to the stomack by vomit neither doth the stomack in case of necessitie refuse meate that is sent vp by glisters Nature makes vse of any parte in any office for preservation of the whole man from ruine In the reasonable faculties of the soule the jmagmation stand's in stead of memorie by begetting newe Ideas in braines that be inclyned to be ouer-hott and drye and the memorie supplie's the defect of judgment by following former presidents where the brayne inclyne's to ouermuch moysture and all parts bringing intelligenc to the reasonable soule the Governesse of all shee reject's none before examination nor censure 's any for doing the office which belong's to an other whilst the other is defectiue and this doth not neglect it 's proper function Soe that the soule hauing neede of all maks vse of all for the comon benefit In-soemuch as if the foote by tripping giue 's her warning of that which the eye should haue seene she doth not therefore neglect to looke out because the intelligence come's from a blynd guide but therefore she looke's out to see if the foote say true or noe soe let 's the eye see it 's owne fault in the dilligence of the foote The Apostle vseth this argument to perswade the Corinthians to vnity 1 Cor. 12. 21. 22. 23 24. shewe's that there is a fellow-vse or neede that one member hath of anotther and that likewise their ought to be a fellow care one for an other 1. Cor. 12. 25. and also a fellow feeling or compassion of common afflictions one with an other And since euery member partak's with the head and whole body 1 Cor. 12. 26. in paine or pleasure in houor or dishonor therefore it concern's euery member to looke to the preservation both of themselues in perticuler and of others in generall Because noe member can say they are absolute in themselues and haue noe needs of another The eye doth not see for it self alone but for the foote and whole body It concerne's the Eye therefore to watch that if the eare by accident should be negligent or lett slip a remarkeable observation which concernes necessarily the whole body that the eye might be in stead of an eare and giue notice to the soule by some visible motion And thus wee see the eye steadfastly fastned vpon the speaker or any other object keepes the imagination from wandring and makes the eare more attentiue to the voyce and apprehensiue of the meaning And soe whilst the eye takes a napp or in the darke when it cannot see it concernes the eare towatch for it selfe for the eye for the whole body for though it be true that the eye cannot heare nor the eare see yet there is some such affinity betwixt all these members in their seuerall operations as inables the one to supply the defects of an other Nature hath ordinarily made the tongue to speake to the eare but God extra ordinarily did speake by the tongue to the eye Act. 2. 3. and knits all in a perfect and happy society As wee see in the elements though nothing be more opposed then the fyre and water yet they are mixt in the ayre which is hott and moist the fyre is hott and dry and the ayre is hott and moist Now though the ayre and fyre be diuerse yea meere contraries as the one is dry and the other moist

of their authority agayne which serue as publique and notable instruments commanding all men to take notice of them and to obey them as publique executors of the lawes Soe the King saieth most excellently in the beginning of his speach made to the Parliament the 26. of March 1621. that the end why Kings are appointed of God is to put the lawes of the state in execution These are the executors of the law which is the will of the state wherof they are heads and when they doe their owne wills against and not with the will of the state that is the law then they become private persons in those perticulars because they cease to be executors of the law as Kinges ought to bee Kinges as his matie saith most excellently are married to the people by lawes the capital breach of law only is adultery in this case admitting a divorce as wee see those members are cutt off from the Kinges spouse the Comonwealth which by rebelliō treasō proue themselues to be members childrē of an adulterous generatiō bastards no sonnes legitimate Now every man whither priuate or publique is a member of the Common-wealth wherein hee liue's and soe hath noe power of his owne body to dispose of it this or that way especially to hazard it in a single Duell or the like without licence And the more high excellent emnient the person is the lesse absolute liberty hath he in disposing himselfe and the more interest hath the Comon-wealth in him Because wee see every member claymes more interest in the head hart liver lungs those principall parts then in the rest for if any of these bee missing dissolution followe's to the whole body if any be defectiue a generall decay and consumption ensue's but if the body loose a toe or a finger or a foote or a hand or an eye or a tongue the losse is not soe great the danger not soe desperate Now then for any man to hazard his person in a single Duell without manifest necessity is to comit violence to the Comon-wealth and to rend a limbe from the fame I call it necessity when he is assaulted or when he beholds the Church ot State assaulted all which he is bound to defend by the law of nature Nam ex sole defensione oportet bellum justificare naturaliter And defensio priuata est juris naturalis multo magis publica Soe wee may defend the law and religion wherein all men haue equall interest against all invasion of power or policie and all actions done in the behalfe of these are actions of defence and justifiable by the law of nature otherwise not Cain is the first Duellist wee find in ye world Genes 4. he kill 's his brother when he should haue ben his brothers keeper Noe cause of necessity prouok's him on but malice and envie Soe that when God come's to examine arraigne and condemne him for the murther though he can churlishly say to God Am I my brothers keeper yet cannot he say with our innocent combatant what haue I now done Is their not a cause Simeon and Levy bretheren in evill make a kind of party against Hamor and Shechem and second each other both in the plott practise but being questioned by their father for this villany though they alleadge a kind of seeming reason and say should he abuse our sister as a whore Genes 34. yet that very reason argue's their action to proceede from pride malice and revenge and not from reason or religion or any other cause of necessity for reason and religion and necessitie would rather haue required their liue's that they might by marriage haue made amend's for their sin violence offered to the virgin all possibility whereof was now taken away by this rash act of the young men Who therefore could not justlie say to their angry father in their owne defence what haue wee now done was there not a cause ●●ab kills Abner and Amasa both after a base and bloody manner David behold's both with greife but dares not punish either of them the Text adds the cause hee was but new setled 2 Sam. 3. 39. and the sonnes of Zeruiah were to strong for him Envie and malice were the impulsiue causes of Ioabs treachery soe that when he fli'es to the hornes of the Altar as challenging the priuiledge of Sanctuarie and is by Salomon commād according to Davids former charge drawn from thence by violence and slayne that blood might haue blood he cannot say in his owne defence as David here doeth what haue I now done Is their not a cause To come to other actions done by priuate persons to priuate and indirect ends howsoever the publique good were pretended KOrah Dathan and Abiram conspire against Moses and Aron and whatsoever shew they make to reduce things to good order in the State Church yet it is manifest that pride ambition and disobedience were the bellowes which kindled that fire in their harts For the Church and Comon-wealth were gouerned by Gods law and direction and noomutation like to ensue except it were wrought by themselues and therefore because it was not the true fire of zeale but of faction which stirred that combustion God consumed them with the fire of his wrath and the earth opened her mouth Num. 16. and swallowed them vp Saul makes a rash vowe as Ieptah did before pretending zeale in doeing it and such zeale in executing the transgressors thereof that his owne sonn must dye a sonn that deserued soe well of the father soe well of the Comon-wealth hauing that daie with his armour-bearer chased the Philistims and obteyned the victorie only because he tasted a litle hony It was no zeale but superstition that made the vowe there was noe necessitie to keepe it but a necessitie compelled Ionathan by eating to refresh himselfe hauing ouer spent his spirits before in the battell The maker of the vow was blame worthy the breaker blameles superstition made it necessitie brake it The maker soe his owne lawes bee obserued care's not for Gods conscience must bynd other men to him but noe conscience can bynd him to God For wee see he that is soe carefull here to kill all as he bind's the people by a vowe to doe it a while after can spare Agag and the best things notwithstanding the comandement of God and think 's he sinneth not in transgressing Gods will willfully and presumptiouslie though he condemn's his sonne to death for violating his vnjust will ignorantlie Haman the favorite of Ahazhuerus because Mordocay will not bow the knee 2 Sam. 14 whē that bubble passeth by waxeth angrie and think 's himself wronged and dishonored All the reverence which his flatterers followers and the whole state and courte giues him doth not soe much please him as this single neglect of one man vexeth him For Pride like Couetousnes lust and all other vices hath nothing except it hath all Therefore