Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	beast_n	life_n	plant_n	1,995	5	10.3634	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

by way of obiection Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum keeping him close to his Text to wit the Councell of Trent which in that whole and large Session of Iustification not once mentioneth Credere in Christum as is aboue noted As also his fellow-Commenter Soto hath not in all his Commentaries vpon this same Session of Trent ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the least mention of Credere in Christum Let vs a little take a second suruey of St. Augustines former speech wherein he plainely setteth down a three-fold kinde of beleeuing all which are necessary to saluation as concurring in euery true beleeuer yet so as the two inferiour kindes of beleeuing are common also to the vngodly and the Diuels themselues as to beleeue that God is and that he is true in his Word But that faith whereby a man beleeues in God is the highest kinde of faith and proper only to those that are saued and common to none else whatsoeuer Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith than by paralleling or comparing them with those three kindes of soules which the Philosopher setteth downe the first and lowest kinde of soules is that which is in plants and trees called anima vegetati●a a soule which hath life without sense the second kind of soules is that which is in the bruite beast and is called anima sensitiua or the sensitie soule which hath life and sense but is voyde of reason the third kinde of soules which is the highest and noblest is that which is in man called anima rationalis or the reasonable soule which hath not only life and sense but also reason So there is one kinde of soule in the plant another in the buite another in man And as the sensitiue soule of the beast which containeth also life in it which is the soule of the plant is but one soule and differeth in species and kinde from the soule that is said to bee in the plant so the reasonable soule of man containing in it both life and sense the one common with the plant the other common also with the beast is but one soule and differeth in specie or kinde from the two other kinds So it is in the three kindes of faith which St. Augustine differenceth in their distinct species or kindes by three distinct phrases of speech Credere Deum credere Deo credere in Deum Credere Deum To beleeue that God is is the lowest kinde of faith and is in the very Diuels Credere Deo or to beleeue God is the second kinde of saith containing also and implying the former to wit to beleeue that God is for a man cannot beleeue God vnlesse he beleeue that God is and this faith is in wicked and godlesse men But credere in Deum to beleeue in God which is the true sauing and iustifying Faith containing also and implying in it the other two of beleeuing God and beleeuing that God is is the highest kinde of Faith and proper onely to the elect Saints and seruants of God As the same Augustine saith Si creditis in eum creditis eum non si creditis eum creditis in eum If ye beleeue in him ye beleeue him not if ye beleeue him ye beleeue in him As therefore the soule of man is not the same in kinde with the soule of the beast and the soule of the plant though each be called anima or soule so sauing faith which is to beleeue in God is not the same in kinde with the faith of Deuils and wicked men And as the soule of the beast though it haue both vegetation which is the soule of the plant and sense also proper to it selfe yet is but one soule and mans reasonable soule although it haue both vegetation and sense ioyned with reason yet is but one intire soule vegetation sense and reason being three distinct faculties of one and the same soule in man So the faith of wicked men although it containe the faith of Deuils yet is but one faith in them and sauing faith in the godly is in kinde but one sauing faith although it containe in it all the kindes of faith which concurring in the Saints of God are so many distinct faculties or properties of one and the same sauing and iustifying faith And as the vegetable soule or life of the plant as it is considered alone in the plant is a distinct kinde from the other soules as of the beast and of man but being considered as it is in the beast ceaseth to be a distinct kinde of soule being now only a faculty or property of the soule of the beast and as the sensitiue soule of the beast is distinct in kinde from other soules as it is the soule of the beast but being considered as it is in man ceaseth to be a distinct kinde of soule being now onely a faculty or property of the reasonable soule of man So credere Deum or credere Deo to beleeue God or that God is are distinct kindes of faith in the Deuils and wicked men distinct also in kinde from credere in Deum to beleeue in God which onely Gods Saints doe but credere Deum and credere Deo concurring with credere in Deum in Gods Saints are not now distinct kindes but faculties and properties of one and the same sauing faith distinct in kinde from that of Deuils and wicked men and proper only to Gods Saints Thus haue we as plainly as we can illustrated by a similitude the three distinct kindes of faith in Deuils in the Damned and in the Saints proued and confirmed by Scriptures and Fathers but mainly against all reason and sense impugned by the Church of Rome a cruell and vniust step-dame to sauing and iustifying faith But say the Pontificians this faith of theirs which at the best is Credere Deo to beleeue God is the onely Catholicke Faith as that Faith whose obiect is the whole Word of God in generall written and vnwritten written veritles and vnwritten traditions and that according to the sense and interpretation of the Church of Rome or which is the summe of all the Pope We are not ignorant of the deepnesse of Satan herein But as they cannot abide credere in Deum which they could heartily wish were put out of their Creed as in effect they haue already done so neither can they indure that the promises of God in Christ reuealed in the Gospell should be the speciall and prime obiect of Faith Onely they allow it a roome in the crowd of all other things reuealed in the whole Word of God written and vnwritten c. But it is so crowded into a narrow corner as they haue in a manner quite choaked it for as their Champion and interpreter Soto saith Eadem vniuersorum fides est cuius vna eademque perexigua particula est de promissionibus