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
A61671	Two ancient patternes of true goodnesse and charity one of Job in the midst of his honovr & wealth, the other of the widow of Sarepta in the extremity of her povertie : both now published together, as fit to be followed in these necessitous times, and both dedicated to the living patterne of true goodnesse and charitie, Gilbert Ld Archbishop of Canterbury, Primate and Metropolitan of all England, &c. / by David Stokes ...	Stokes, David, 1591?-1669.	1667 (1667)	Wing S5722; ESTC R38295	29,832	82

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 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 Wifdome 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