Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	believe_v	faith_n	jesus_n	17,223	5	6.3565	4	false

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

and Will have a real identity with the Divine Nature and Essence of God as the Divines teach for else if God should understand by distinct acts those acts must inform the Divine Understanding which would make a Change in God and so destroy his Immutability as is apparent The same with proportion is to be said of the Holy Ghost who proceeds by an act of Love from the Divine Will no less than that act of the Divine Intellect produces the Divine Word or its Hypostasis With what reason now can this Author still go on in his wilful ignorance He often saith that this Creed contains many Contradictions and as many Impossibilities as Transubstantiation and yet in all his Discourse he hath not alledged two Propositions with a contradictory opposition which follows out of the Doctrine of this Creed nay I confidently assert that neither he nor any of his Sect can alledge any one contradiction issuing from the same Doctrine Let the pretended contradiction be assigned and we are ready to answer it and to discover its fallacy but to blunder and vaper as this Author does that there are Two Fathers Two Sons and Three Holy Ghosts and yet prove nothing of all this is not to proceed like a Scholar much less like a Divine but is wholly loss of time How often must I inculcate this Orthodox Truth That in the ineffable Mystery of the Divine Trinity the characteristical notion of the Father is his innascibility together with his paternity and fecundity of active spiration of the Son is his filiation and fecundity of active spiration of the Holy Ghost is his passive Spiration alone These Three Persons as they mutually are correlatives to each other so they are really distinct from each other they are capable of Multiplication and constitute a number The Father hath in himself besides the relative predicates all the absolute Predicates and Perfections that are contained in the Divine Nature and Essence all the Attributes of the Divinity The Father hath Communicated to the Son all the absolute Perfections of the Divine Nature and the notional Predicate of active Spiration To the Holy Ghost the Father and the Son have communicated all the Divinity with all the absolute Attributes and Perfections thereunto belonging So that although these three Persons are three in number yet the Divinity of them all is the self-same individual and singular Deity for the same Divine Nature that is in the Father is also in the Son and Holy Ghost Now this Author would have us to multiply the Divinity as the Persons are multiplied thereby to lead his Reader into a Labyrnth of Errours by acknowledging more Gods than one which in effect is no better than rank Paganism Must we follow the conduct of his wild Genius because he pretends to Demonstrations which in effect are meer Improbabilities or adhere to those Sacred Truths which are delivered to us by holy Writ and are backt by Divine Authority But let us proceed with him to the Incarnation of the Divine Word The Athanasian Creed from lience proceeds to the Incarnation of the Divine Word thus The right Faith is that we believe and confess that our Lord Iesus Christ the Son of God is both God and Man To which words this Author replies That then the Lord Christ is two Persons for as he is God he is the second Person of the Trinity and as he is man a perfect man he is also a Person for a Rational Soul vitally united to a Humane Body is a Person I answer that a Rational Soul vitally united to a Humane Body is the compleat Nature of a Man compleat I say in ratione naturae but to be compleat also in ratione Personae you must add to this compleat Nature a subsistentia which makes up the compleat Suppositum or Hypostasis of a man in ratione personae But in Christ there was no need of this Humane subsistentia for the Divine Word assumed the compleat Humane Nature not the Humane Person as Nestorius said for the Humanity of Christ subsists by the Personality of the Divine Word which supplies abundantly all defects and functions which the Humane Personality would exercise were it present so that the Humane Personality would be superfluous in Christ and of no use at all To what he adds viz. Let the Athanasians then Confess that Christ was not God which is the truth Here he plainly professeth his Errour and flatly denys the Divinity of Christ. It is not my design to prove at large in this short Treatise the Divinity of Christ which the Divines have effectually prov'd in the matter of Incarnation I shall therefore only hint at some Particulars as the fulfilling of the Prophecies of the Old Prophets the Testimony of the Eternal Father in a Voice from Heaven This is my Beloved Son in whom I am well pleased the often asseveration of Christ himself confirmed by many strange and prodigious Miracles and sealed by his Death the Reluctancy of Nature at his Crucifixion his Resurrection after Death which none could effect but by the mighty hand of the Omnipotent the Universal at attestation of all the Apostles in Confirmation whereof they all sacrificed their Lives with other pregnant motives contained in the Sacred Word of God which are too prolix for this short Treatise all which being duly pondered and considered are able to convince not only an indifferent judgment but also the most obstinate and perversest judgment that can be if it be swayed by Reason and work them into a stedfast belief of the Divinity of Christ wherefore I shall wave in this place any further dilatation of my Discourse upon this Subject Now we proceed to examine the Hypostatical Union between the Divinity and Humanity of Christ how we can make it out that any Union can be of that Nature as to unite two Natures whereof the one is Infinite and the other Finite for the Athanasian Creed asserts that though Christ be God and Man yet he is not two but one Christ one not by Conversion of the Godhead into flesh but by taking the Manhood into God one not by confusion of substance but by Vnity of Person for as the reasonable Soul and flesh is one Man so God and Man is one Christ. Against this the Deist argues that in the Personal Vnion of God to Man and Man to God the Vnion is between Finite and Infinite which is impossible For we must either suppose that Finite and Infinite are commensurate that is equal which every one knows is false or that the Finite is Vnited but to some part of the Infinite and is disjoyned from the rest A very Learned Reflection for who is ignorant of Gods Eternity and Immensity or Ubiquity which are two of the Divine Attributes All Created Durations flow successively by parts whereof none are at any time in being but only those that are present for to day yesterday is past its duration is destroyed and to morrow is