Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	pain_n	soul_n	8,495	5	5.3269	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03333	A briefe consideration of mans iniquitie, and Gods iustice wherein the distinction of 1. sinnes into veniall, mortall, 2. sinnes and punishments into æquall, vnæquall is scholastically examined.	Higgons, Theophilus, 1578?-1659.	1608 (1608)	STC 13453; ESTC S116034	10,611	45

of the first Table with a sinne in the greatest part of a commandement of the second Table the latter sinne is more haynous then the former For though Charitas primò ordinatur in Deum and euery breach of the law be a breache of charity Peccamus in Deum immediatè in quibusdam peccatu mediatè in alijs yet some comparison is to bee obserued as well in the degree of the act as in the order of the act Though in the order of the act charity bee more broken in the least sinne against God then in the greatest against man yet in the degree and quality of the act it is more broken in the greatest sinne against man immediately thē in the least sinne against God immediatly Which is manifest because the Sabbath was made dispensable propter opera necessitatis charitatis as it appeareth by Christ the interpreter of the law who was the giuer thereof Yet if the same lawgiuer did not forbid the greatest sinne against man who forbiddeth the least sin against himselfe this rule could not hold But if we compare a sinne against the first Table with a sin against the second in aquall parallell acts the first is simply the greater sin Likewise as generally a sinne against God is greater then a sinne against mā for the essentiall diuersity of the Obiect so a sinne against one man may bee greater then a sinne against an other for the accidentall diuersitie of the obiect As in the eminency of place against a King in the propinquity of bloud against a Parent c. For though all men naturallie considered are the same yet ciuilly and morally they are not And therfore the degree of sinne is much varied for these respects 2. In respect of the matter wherein we sinne Diuersitas materiae circa quā peccamus vel quantitatis eiusdem materiae so murder is a greater sin then theft because life is more pretious then goods Likewise if we compare sinnes in the same kind or matter one may be greater then another according to the extent or quantitatiue measure As to kill three men it is a greater sin then to kill two to steale 100 pound then 10 if nothing els be interuenient For great diuersity of sinne ariseth out of the variety of circumstances 3. In respect of the manner how we offend so a sinne of malice Diuersitas modi quo peccamus is greater then a sinne of infirmitie a sinne of ignorance then a sin of negligence Th. Aquin. in quae de ordine praecept Decalogi obserueth that the last commandements are well distinguished Propter peccatum operis in the commandement Non furtum facies Propter peccatum Oris in the commandement Non loquêris falsum c. Propter peccatum Cordis in the commandement Non concupisces But he distinguisheth the last into two without good congruity For to couet an other mans wise and to couet another mans Oxe is the same manner of coueting but the matter is not the same which maketh not this to be two commandements For the manner of coueting which is concupiscentia sine consensu being but one and the matter coveted be diuers the commandement is one and not diuers But the same things being forbidden in the seauenth eighth commandements to be coueted cum consensu there the commandements are diuers because they are broken principally in Opere not in Corde only Wheras this last is broken not in Opere but only in Corde without full consent to the tentation And whereas some sins consist onely in immanent action being finished in the mind either properly or fully as pride or vnproperly and casually as murther for pride is absolutely complete in the mind but murther is not some in transient action beeing accomplished by the body the last is greater then the first because there is a farther addition in it thē in the first The lusting after a woman is mentall adultery though it proceed no farther which is for want of meanes only For Adulter animo non nisi inuito castus est corpore A sinne in mynd is more easily committed then a sin in the body because it findeth lesse impediment and a sinne in the order of it is committed first in the minde and secondly by the body as it appeareth in the first sin of our first Parents Euery farther additiō maketh the sinne more intense in degree Now since there is such inaquality in Culpa there is also inequality in Poena because the goodnesse of Gods Iustice whence it proceedeth hath a relatiue respect to our sin which in what kind soeuer it be is meritoriously punishable by eternall death The punishment is double Priuatiue and Positiue 1. The Priuatiue payne called Poena Damni is the want of desirable good Such is the exclusion out of heauen and the consequēt priuation of vnspeakable ioyes the most excellent whereof is the fruition of the sacred Trinitie in blissefull vision This paine is equall to all Tempore et Gradu In time because it is an eternall depriuation In degree because it is a totall depriuation ioyned with infallible despayre 2. The positiue payne called Poena Sensus is partly inward from an inward cause and partly outward from an outward cause Poena autem vehement c. Inuenal The inward payne is the sting of conscience the gnawing of that worme which hath her life perpetuated in our death This payne is equall to all in duration but not in degree because it is varied according to the guilt whence it doth proceed The outward payn is affliction in the whole man Body Soule by such exquisite instrumentall meanes as God decreeth in his wisedome executeth by his power to demonstrate his Iustice And if any man doubt how that can be called an outward punishment which is inflicted on the Soule beeing an inward substance in her coniunction with the Body I answer The Fathers generally are of opiniō that there is Fire properly taken in hell S. Aug. l. 21 de Ciuit. Dei ca 10 S. Hieron ad Auitum S. Aug. vide Zanch. de Ope. parte 1. lib. 4. cap 19. without all doubt there is outward meanes of sensible punishment That the sensible punishment of Fire is called outward because it is originally extra animam as the other sensible punishment of the worme is called inward because it springeth within the soule it selfe Likewise the sensible punishment by Fire is outward as it worketh on the body being an outward substance and inward as it worketh on the soule which is an inward substance by her vnion with the body And as the soule hath one state in her selfe independēt vpon her separation from the body and an other in the body vpon her reunion with it so in the first she suffereth outward payne immediately and in the second shee suffereth outward paine immediatly participating eternall tormēt with the old companion of her momentany pleasure And as the outward payne of