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
A26578	The art of logick; or, The entire body of logick in English. Unfolding to the meanest capacity the way to dispute well, and to refute all fallacies whatsoever. The second edition, corrected and amended. By Zachary Coke of Grays-Inn, Gent.	Ainsworth, Henry, 1571-1622?; Coke, Zachary, attributed name.	1657 (1657)	Wing A804C; ESTC R209562	134,638	238

Actively taken under which is Desire of Food of Generation Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respiration and locall going In special Of Man a Of brute Beasts b a Man whose actions are Naturall Habituall Naturall Inward as be the 1 Understanding The apprehension of simple things composition and division 2 Remembring The apprehension of simple things composition and division Discourse Syllogistical Methodical 3 Willing Outward as speaking laughing weeping Speculation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation of the Heavens and other Natural things Practises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacred Common as praying to God loving of our Neighbour c. Ecclesiastical as preaching ministring the Sacraments c. Moral as Comm●on to exercise Temperance Meeknesse c. Special Political to govern a Commonwealth c. Oeconomical to rule the house bring up children c. Faction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More worthy as to read write dispute heal the sick c. Lesse worthy as to weave spin c. Of Brute beasts which are diverse according to the diversity of kinds in Beasts Of Passion Passion is the receiving of an Action The Canons hereof are three 1 Passion is received not so much by the condition of the Agent as by the disposition of the Patient So many Passions and effects of the holy Ghost are imperfect because of us which receive them not for the condition of the holy Ghost 2 Passion receiveth contrariety 3 Passion receiveth more and lesse Passion is either 1 Transmutative or 2 Intentional 1 Transmutative when some reall change is made in the Patient 2 Intentionall when no real change is made but onely a Termination of the Action Thus a coloured thing is said to suffer because it receiveth terminateth the sight Some call this Spiritual and Logical Passion The Table of Passion followeth Passion is Perfective a Defective b Perfective of the Creatures either In general Ordinary as Government Passive Sustentation Passive In speciall Extraordinary as the Sun staye● from moving In special of Spirits Bodies Of Spirits as of the Good Angels which have their passions joy in God anger against his Foes c. Holy souls which also have joy c. By which they are perfected Of Bodies and these Superior as Heaven whose circular motion is a kinde of passion Inferiour and this is either In Generall as all alteration and motion Passive In Speciall In Speciall as of the Elements in which is mutuall alteration Mixt Bodies Of mixt bodies which be either Common as to be heated cooled moistened dried boiled c. Speciall of things without life as passions of Metals c. with life With life In generall as Nourishment increasing In speciall In speciall either of Plants as the Passions of herbs c. Animals or things with soul. Animals in General m Special n m In general as the Sense inward and outward passive Appetite either Desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Food Dry as hunger Moist as thirst Generation as Lust. Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Approving and following Common as Pleasure Special of good Present as joy love Future as desire Eschewing and flying Common as Dolour Special of evil present as sorrow anger future as fear In special Of Brute beasts Of Man * * Of man either Adventitial as to learn to receive habit Theoretical Ingrafted Ingraft Outward as weeping laughter passive Inward Inward Receiving of Intellectuall Species c. Reasonable appetite or will Approving and following either Common as humane pleasure Speciall of good Past as a good conscience Present love joy Future hope desire Shunning Grief of minde Speciall either of Terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own Present heavinesse Future fear Anothers mercy Indignity as shame Defective privative in Spirits Evil Angels as hatred of God and good men despair envie joy in evil Torments Souls of Reprobates despair pains eternal Bodies Heavenly as Eclipses of Sun and and Moon Inferiour things In general Corruption In special mixt things Generally Rottennesse Specially in living things In general Diseases of death Intemperatenesse Hot pestilent Ague Apoplexie Epilepsie mixt the joynt ague 2 Ill conformation as of parts out of joynt Solution of that which is continued As wounds impostumes c. In speciall in men all commonly Evil concupiscence terrors of conscience for sin Calamities as punishments Specially the Reprobates as Despair Torments Relation We have seen the Order of Absolute Accidents now followeth Relation which is the Union of two or more The Canons hereof are six 1 Every Relation is more unworthy than any Absolute Accident and in Nature after it For Relation is not a thing real by it self but by the foundation of it that is either the subject or the efficient cause for every real thing added to another maketh composition but Relation added to a Subject makes no composition for in God be many Relations but in him is no Composition So the name of a Doctor or Captain given to a man is nothing but a vain title and shadow except there be qualities of Learning Vertue Fortitude Also Relation may be taken from a Subject it remaining safe as it was So relation of the Sacrament may be taken from the water and yet be water still So in us after forgivenesse of sins there remains Original sin as touching the material thereof that is inclination to evil though the formal of it that is guiltiness be taken away by Gods gracious imputation 2 Relations do in company and multitude exceed all Absolute Accidents for infinite references are added both to qualities and all other Accidents All disciplines are full of References In Theologie all Doctrines have relation as of sin of the Law of the Mediatour of the Persons in the Trinity of Sacraments of Miracles c. 3 Relation by it self is not perceived by the senses As a man sees a stone in the field but knows not whether it be a Dool stone unless he be admonished of it Abimelech saw Sarah to be a fair woman but could not see her to Abrahams wife The Relate and the Correlate as they are such are together both in Nature and knowledge and so mutually do put or take away one another as well in being as in knowing So the Father and the Son as they are Relate and Correlate are together though materially as the Father is a man he must needs be before his Son Hereupon Christ saith He that knoweth me knoweth the Father 5 Every Correlate doth so answer to his Relate that the one may be said to be of the other So Adam was the Father of Cain and Cain the son of Adam 6 Relations need no local Touching for the bringing in or conservation of themselves As a Father being in England may have a son born in France Christ now bodily in Heaven hath true and real union and eleaving with his members on Earth The same body hath also true and real union Sacramental with the Bread in the Lords Supper So as there needs no Popish

one viz. that which it most respecteth so Baptisme and the Lords Supper are not to be referred to Substance or Action but to Relation because water and the washing therewith are but the materiall things in Baptism the formall being the holy Relation in signing and sealing the Spiritual washing away of sin 8 Lastly things themselves are placed in the Predicaments of themselves and fundamentally Conceits and Names of things but secondarily and so far forth as they represent things and so much of the manner how things are received into the Predicamentall scale or order we passe now to the second viz. The degrees of the order or Predicamentall Series The degrees then of this Order by which things are to be understood in their ranks some are superiour some inferiour to others and these degrees are not unfitly called Predicables A Degree is 1 Direct a a 2 Collateral b b 1 Direct when we ascend or descend forthright that is in a strait and direct line in order as Genus Species Individuum 2 Collateral when the ascent or descent is made in an indirect line and side-long as Difference Again the direct degree is either Primary or Secondary Primary as Genus and Species Secondary as Individual Primary is that which in the Predicamental order is universal or common to many and is Genus and Species Genus Genus is that which hath Species under it that is a general is that which containeth two specials or more under it The common Rules hereof are four 1 The Genus or general is alway of the same Predicament or order of things with it Species or special By which Canon or Rule you may discern any and many false generals as that the body of Christ is not the true Genus or general of the Sacrament of the Lords Supper that water is not the true Genus of Baptism nor an action the Genus of sin nor air of sound that harmony or number is not the Genus of the soul for such be not in one Predicament by this also Metaphors are removed as when the Church is called Noahs Ark or the Spouse the body of Christ these are true but not the true genera or generals for Metaphors shew not what a thing is but what a thing is like to 2 The Genus is never the cause of his Species nor the subject nor the accident and therefore is never predicated or spoken of his Species in the Concrete but alwayes absolutely in the right that is the nominative Case They therefore erre that in the Meteors make water to be the Genus of rain fire the Genus of a Comet air of the wind whereas Meteors are called waterish fiery airy so the cause cannot be the true Genus as when dubitation is said to be the counterpoise of equal reason Anger the boiling of the blood about the heart Death the separating of the soul from body c. In such the causes are placed in stead of generals so also for the subject when we define wind to be the air moved Original sin to be corrupt nature c. 3 The Genus is alwayes and necessarily more large than all the Species of it and is not returned or reciprocated with them 4 The Genus is inseparable from his Species nor can that be the true Genus without which the Species are or may be in any or any where this proves motion cannot be the true Genus of pleasure seeing pleasure may be somewhere where motion is not or ceaseth Genus is twofold Supream Subaltern 1 The highest and most general is so a Genus as it can never be a Species 2 Subaltern Genus is that is successive and by turn that is when it is Genus of them contained under it and Species of that which is above it Also the Genus is either remote and afar off from the Species or 2 Neer and next unto it as the Genera of a man a living Creature is the remote Genus and Animal is the neerest Genus for there are none other so neer man as those two Again the Genus is Perfect a Imperfect b Perfect Genus or a Synonymous general is when his Species all of them take equal part of him as a living creature is the equal and perfect Genus of man and beast for a beast is a living creature no lesse than and equally with a man The Canons and Rules of a perfect Genus are five 1 A perfect Genus hath a Nature not separated but yet distinct from all his Species 2 All that which is in the Genus is equally communicated with the Species so as nothing can be said of the Genus but the same also may and must be said of every species 3 The Genus is in Nature before all his Species and therefore first in that knowledge which is according to Nature 4 The Genus hath necessarily many species as not being able to be conserved in one for every genus is perfected in determination of opposite differences and opposition implyeth plurality so that one genus must of necessity have at the least two species 5 A perfect Genus being put there needs not therefore any determinate or certain species to be put and if one species be denyed the genus is not thereupon denyed There is an Analogy and similitude between a Genus and Matter For first as the matter is more imperfect than the form c. So is the genus more imperfect then the difference or species 2 As the first matter is undetermined to any of his forms so is the genus to any of his differences as the matters have a power unto the opposite forms so hath the generall unto the opposite differences yet neverthelesse there is great discrimination betwixt the genus and the matter and they be not the same An Imperfect Genus is that which is not communicated with his species equally and alike but to one more to another lesse The Rules and Canons of this be three 1 An Imperfect Genus is immediately properly and of it self communicated but with one species with another it is communicated but mediately and secondarily in order to the primary species so this genus thing or ens is an imperfect genus to substance and accident for thing is communicated primarily to substance to accident but secondarily in and by the substance accidents being not so much things Create as Concreate 2 An Imperfect Genus hath not a Nature altogether distinct from its species so a thing naturally is not altogether distinct from substance or accident 3 To put an Imperfect Genus we must needs put some certain species viz. that species by which it agreeth to the other and this species being denyed the genus it self is forthwith denyed And so much for the first Predicable of the first degree to wit the genus The Species Species or the special is an universal thing subjected or subordinate unto the Genus and it is Perfect