Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	england_n	reform_a	3,931	5	9.9167	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62253	An answer to an anonimous pamphleteer, who impugns the doctrine contain'd in St. Athanasius his creed by J. Savage Gent.	Savage, J. (John), 1645-1721.	1690 (1690)	Wing S767; ESTC R8106	11,495	20

not yet come its duration is not yet produced and so of all Created Durations whether this be done only by indivisible instances as Zeno Taught or by indivisible instances and divisible parts which was Aristotles Opinion in his Treatise De continuo Successivo But God's Eternity is far different for this admits of no parts but is one indivisible duration essentially determin'd to co exist to all Created duration and Eternity there are no parts destroyed and others to come not yet in being for by the same indivisible duration whereby the Divinity existed from Eternity he exists now and existed yesterday and shall exist to morrow and ever and yet loses no parts of its duration because it hath none Hence Boetius and with him the currant of Divines gives this definition of it Aeternitas Dei est interminabilis vitae tota simul perfecta possessio a perfect possession of an endless life altogether tota simul not by parts as it is in all Created durations The Immensity of God Consists in this that he is essentially determin'd to all Created space whensoever or wheresoever it exists so that God by his Immensity without any parts is actually present to all Created space or place how distant soever the parts of space are from one another to which God corresponds not by several parts but by an increate definitive ubication whereby he is totus in toto totus in qualibet parte all the Deity is in all the space and all the Deity is in every part and particle of space wheresoever or whensoever existent as an Angel which is indivisible is in the place which he Occupies by a definitive ubication for the whole Angel is at the same time in all the space and the whole Angel at the same time is in every part and particle of the same space so is the Soul of Man which is likewise indivisible in a humane Body for the whole Soul is in all the Body and the whole Soul is in every part and particle of the Body so that the Soul exists in the Body by a definitive ubication whereas the Body at the same time exists in space by a circumscriptive ubication whereby its parts are collocated so as that one part of the Body corresponds to one part of the space and another part of the Body to another part of the space Now to the Objection The Humanity of Christ is constituted in place by a circumscriptive ubication where the Divinity the whole Divine Word is intimately present to him what commensuration more than this is necessary for a conjunction between the Humanity and the Divine Word for that the Divine Word is in all places else by his immensity is impertinent to this case as long as the Divine Word is entirely and intimately present to the whole Humanity where the Hypostatical Union may exercise its functions of connecting the Humanity to the Divinity for it is too gross an imagination of the Divinity that part of it should correspond to the Humanity and part not for in the Divine Nature there are no parts but all is indivisible Now for the Hypostatical Union it is subjected in the Humanity and terminated to the Divinity or Divine Word for the Essence of God is uncapable of receiving any thing distinct from it self And 't is in vain to tell me that this includes as many Contradictions as Mr. Iohnson's Treatise against Transubstantiation doth produce those Contradictions that this Mystery doth include and we shall use our endeavour to solve them The second Objection is grounded upon an Error that the Union between the Divine Word and the Humanity of Christ connects two Persons as Nestorius would have it but this error is already exploded But it is in vain to sift all the extent of Nature for a parity to the Hypostatical Union of the Divine Word to the Humanity of Christ which is transcendent above all the power of Nature where the two distinct Lives Memories Reasons and free Wills are no obstacle at all to it for these two Natures do not hinder the Operations and Functions of each other Thus I have run through all the Arguments pretended Contradictions and Impossibilities which this Author alledgeth against those Sacred Mysteries of Christianity wherein I have endeavoured to give a satisfactory solution to them all Though he hath insisted upon such Mysteries as are easiest to be impugned and hardest to be defended For they are such as are delivered to us by the Sacred Scripture as back'd by Divine Authority and are not within the reach of Natural Reason to demonstrate For it were no less than a temerarious presumption in any man that should attempt to prove any one of these Mysteries by Natural Reason Mysteries that are so sublime and elevated above the reach of Natural Reason that they are not pervious to the Wit or Capacity either of Man or Angel which if Faith did not teach Reason could not explicate so that we receive them from Holy Writ as attested by Divine Authority with great submission and veneration and are ready to vindicate them from all pretended Impossibilities Contradictions and other Difficulties which the Mahometans Iews Deists Atheists or other Infidels can muster up against them And I hope in this short Treatise I have not swerved from the receiv'd and approved Doctrine of the Reformed Protestant Church of England to whose Authority and Correction I submit FINIS 1 Observation 2 Observation 3 Observation