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	part_n	whole_a	26,351	5	6.3148	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61670	A sermon upon Job 29, 15 preached before the judges at a general assise in Hertford when that good and charitable person Rowland Hales, Esquire, was high-sheriff of that shire / by David Stokes.	Stokes, David, 1591?-1669.	1667 (1667)	Wing S5721; ESTC R23664	14,503	38

body only these two are peculiarly attributed unto the soul The Understanding is the Eye the Affections are the Feet and these two make up the whole soul And again these Eyes in my text though in some sense they may be understood of the body politick yet in no sense can they be understood of the body of a man For though it be against reason that the greater light should be extinguished by the lesser Yet so it falls out that corporal eyes rather trouble the understanding in the course of Justice Therefore we use to paint Justice rather blinded then having the liberty of such eyes And those famous Judges among the Graecians in Areiopago were wont to sit at midnight that they might not discern the difference of any man's person And thirdly If we search what may be the meaning of it which is the surest way by the law of Opposition then we shall both confirme this sense of the words and gain somewhat else unto it For what do you take to be meant by the blind and the lame in this reference to a Judge Sure If we referre it to the under-officers of Justice which his eye must chiefly observe and guide What is Blindness in the Informers in the Witnesses in the Jury in the Pleaders but only Ignorance And what is Lameness on their parts but the tedious protraction of poor mens Suits or what else of that nature offends the currat lex the swift course of Justice Now then to build upon this if Blindess and Lameness be Ignorance and Slowness in those that are to be guided by the Judge what must his Eye be in reference to them but the Eye of Understanding the eye of Wisdome And thus it referres to such Officers of Justice as are not worthy of that name Then in a second place If these blind and lame referre to them that are to be judged to the rei that is to them whose cause is in hand Then must blindness and lameness in them be nothing else but impotency inability to help themselves which should move the Judge like God himself to incline rather to the weaker side not to look upon the greatest through the optique-glass of his own affections and so to make them seem greater and nearer to him then they should be but to be the eye to the blind and the feet to the lame rather to help them that cannot otherwise help themselves You see the ground of what we are to say Now to set upon it in particular The first ranck of our blind men are such in the Courts of Justice as should be the eyes to the Judge but some way or other are so blinded that he is fain to find eyes for them And that we may discover them the better their ignorance will teach us to make them of two kinds according to the cause of their blindness some of them being blinded by gross ignorance which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others by affected ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the two the latter are the more dangerous and call for a greater caveat from the Judge For they can indeed but they will not pierce any further then to the scum and top of things wherein to say truth we are apt to offend most of us It may well pass for an epidemical disease for it is not our ignorance but our hope and fear and love and anger and hate that is commonly suffered to bind up our sight in darkness and lead us blindfolded into all error All which are so ordinary that Solomon accounted them for wise men that had their eyes in their heads For many have found out new devices by placing their eyes where they should not be in the hand rather then in the head by that means seeing more where they have some feeling of the cause then where their heads might better direct them If there be any such that hear me this day it is likely they do not see any such things in themselves For what sight can we expect in blind men yet perhaps in a Sermon by the help of the Preachers candle they may begin to see a glimmering light of what they should But when they come to their old places of gain their old thoughts meet them afresh as familiarly as if they had left them there till their return And this I would it were their fault alone There we erre too all of us whatsoever we think of our worst affections in Gods house when their ugliness is ript up we shall easily come to our old former opinions when we come to the former places of our practise unless with the Lamiae we could leave our old eyes at home and carry new and better along with us I have been the larger in this discovery of their blindness as being the cause of another vice that follows after it For in that method my Text brings them in first the blind and then the lame A lame pace must needs proceed from that blindness And when we have found the cause of the one we may safely presume that to be the cause of the other also If their blindness proceed from gross ignorance that is it that makes their delayes If it grow from affected ignorance if gain or passion stand between them and wisdome then they are lame they go slowly in the course of law for the same cause That is it that makes the Tryal creep so slowly or rather so slily forward that it carrieth with it no witness of any proficiency That is it that makes them crie with the sluggard yet a little and yet a little while the poor man's cause turns about like the dore on her hinges and is never the nearer to what it should be after all their delayes But here I would be understood with some caution for I know the use and the need of just demurres The Romans had it in their law under the terme of Ampliare as appears by more then one place in Tullies Orations In the Greek we find it under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostle Pauls case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24.22 Faelix put them off for a while and took an amplius deliberandum a demorari that is a demurre This was a good piece of wisdome and justice in Faelix and if Faelix had staid here he had done well and been like his name But go along with him to the 26. verse of this chapter And there is such a delay of justice as makes little for Faelix his credit The words go thus Acts 24 26. Faelix hoped that mony would have been given him of Paul that he might loose him Faelix his first demurre verse 22. was fit to be used for justice sake But such as his last and tedious delayes for base ends of his own that is it I would not have and that is the fault which puts these delayers of Justice into the number of lame men whose feet seem

great men are fain to be intreated to put on the natural affection of men Anatomists tell us that in the eye of man there is a muscle that lifts it upwards and so I confess it should be not in pride but in some better ejaculations towards heaven But there is a Connexion in these words of my Text which like a strong muscle seems to draw the eyes of the Judge downward as low as may be He is made the eye to the blind and the feet to the lame and therefore should his care and oversight of the poor and fatherless and widow be like the desires of the eye never satisfied but with the sight and succour of them And then somewhat would be done in reference to the feet which now we come to For a near challenge we have to the Judge as he is the eye but to make it sure here is another part of my Text that makes him still the more ours and puts him yet the more in mind of what we may expect from him It is not enough for him to sit alost in the chiefest Castle of the body like an imperious eye and perhaps be a little affected with the trouble of it The eye is of it self the busiest member and will be ever employed in the variety of several objects And so must they be that are the eyes of the Common-wealth ever in action Rest must be rather for others then them That is something more then we heard before But that is too little to set out the labour of a good Judge We must bring the Metaphore down to the very feet rather then not express this to the very full It is the feet that are to bear the burden of the whole body and that must fall to the Judges share if he will be like Job in goodness as well as greatness He must be the pillar the prop the foot of the Common-wealth yes of the meanest part of it I was the foot to the lame saith Job there We need not go sarre to learn that The name of a King the supreme Head and Judge over all implies this in the Greek The young Scholars will tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very foundation the lowest part of all So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew the name of a Prince or great man of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear because he takes the burthen and care of others upon himself He is the foot as well as the eye This was Plinie's Dialect to express the care of Trajan Incedis pedibus ambulas inter nos saith he in Panegyr where ambulare hath the same sense of publick conversation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew often hath in the old Testament And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have in the new Ambulare in this notion when it is used of Princes of such as Trajan it doth as good as tell us that something of importance it is expected he should do by which succeeding ages as by several footsteps may trace him out and find an easier way to the publick good Shall I put you in mind of the language wherein Hobab Moses his Kinsman Numb 17. expressed the great trouble that Moses had in judging the people Sustentent tecum onus populi non solus graveris Put them together and here is both ambulare and sustentare and of the two this sustentare is more properly the use of the foot And so it is of Judges and the greatest and noblest amongst men The whole body especially the blind and the lame the weakest part must rely upon them And though I speak much for sustentare yet I beseech you my good Lords remember ambulare too And when you walk about in your several Circuits to see the ruines of the land think upon the great Judge that says Scrutabor Jerusalem in lucernis And make this your comment upon it and the Application for every Judge in his own person I will be the eye to the blind and feet to the lame in my Circuit to find them out and to help and support them I know you will give me leave to say so And we all hope my good Lords that you will be such Searchers and such Lights and such Eyes in every Circuit where you come And then the next thing I have to say shall be only this Ride on and good luck have you with your Honor. Psal 25.5 Let your Table be richly decked and your head refreshed with oyl and your cup overflow and more then that Let all the eyes that see you bless you and Let all the feet that come near you bow down unto you For you are the eyes to the blind and the feet to the lame You see as my Text doth so do I I joyn the parts together again the eye and the foot And so it agrees well every way the Eye of Honor and Contemplation and the foot of Labour and Practice The Eye that sees what is to be done and Foot that is able to go about it When these are joyned together what title can we give them good enough They are like Starres in their several orbes that impart the benefit of their light and motion to the inferiour bodies Like another great Elias Currus Auriga Israelis The Charriot and the Horseman of Israel The Charriot to carry the burden and the Horseman or Waggoner to see and direct the way that is Oculus Pes the Eye and the Foot Which are ever so well met that the Prophet Isaiah puts them in other terms into the promise of a future happy government Erunt Reges nutritii tui 49.23 Kings shall be thy nursing Fathers and Queens thy nursing Mothers Nursing Fathers and Nursing Mothers What 's that to carry them about as it were in their bosomes To be their eyes and their feet I cannot put it into better words then those of my Text. For let the Nurse leav the Child a while to it self and it will soon appear that the poor Infant had no other eyes or feet to help it self withall but only those of the Nurse And let those that God hath set over us either leave the people to themselves or be forced so to leave them And then tell me if such a people would not soon prove as these are in my Text blind and lame And happy then would be the feet of those that could bring us tydings of one that would be in Job's description Oculus coeco pes claudo Eye to the blind and Foot to to the lame But here I must stop For now my Lords I have finished the greatest part of my Task If you will give me leave to search a little further into Job's meaning it may be we shall find that this verse contains the Form the Soul and the Essence of a good Judge For of all the parts and members of the