Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	natural_a	nature_n	4,625	5	5.6875	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75620	Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.	Arrowsmith, John, 1602-1659.	1660 (1660)	Wing A3778; Thomason E1014_1; ESTC R10473	267,525	319

even as the Angels It is said of them that they behold the face of God Matth. 18. 20. Christ saith there I say to you that in heaven their Angels do alwaies behold the face of my Father which is in heaven So when men come to be like Angels in a state of glory they shall also see the face of God But no man hath seen God at any time during this life God in his Essence For this we have more than one place of Scripture the same words in the Text are repeated in 1 Joh. 4. 12. No man hath seen God at any time And Paul hath a place to the same purpose 1 Tim. 6. 16. Who onely hath immortality dwelling in light which no man can approach unto whom no man hath seen nor can see There are but three waies that can be imagined by which man in a state of mortality can see God in his Essence either it must be by his Bodily eyes or by the eye of Reason or by the eye of Faith But a man cannot see God by any of these therefore no man can see God in that sense First No man can see God by his Bodily eye for the very 1. The eyes of our bodies cannot behold the Essence of God light wherein he dwelleth is inaccessible to the eye of sense we cannot so much as see our own souls or the Angels that are inferiour spirits How then shall we be able with our bodily eyes to see the Father of spirits the Lord of glory The Israelites could not so much as endure the shining of Moses his face How then can the eye of the body be imagined capable of that infinite glorious light that is in the essence of God And yet there is a place that speaks as if a man in the state of mortality by his bodily eyes had seen God Gen. 32. 30. Jacob called the name of the place Penuel for I have seen God face to face and my life is preserved Here is a man in the state of mortality that saw God face to face For this ye must know that Jacob did indeed see God but God in a representation not God in his essence He saw the Second Person in the Trinity in the shape of a man that wrestled with him This was all the sight of God that he had The Second Person in the Trinity before he took the nature of man took the shape of man such a shape had Christ taken here in which he wrestled with Jacob and this is that God which Jacob saw face to face not God in his essence but God in a representation And that very thing of God appearing in the Old Testament in a representation to the eyes of the body sheweth that he never appeared to them in his essence because his representations are many and his essence is one He appeared in a Bush to Moses and to Eliah in a still Voice to Jacob as a Wrestler to Joshua as a Captain of the Lord's hoast These were all representations that God was pleased to make of himself and thus men saw him But his essence all this while was invisible neither could it be diversified as his representations were being but one That is memorable which Isaiah saith Isa 6. 5. Mine eyes have seen the King the Lord of hosts The Jews took this advantage against him and said he was a false Prophet Why He said he had seen the King the Lord of hoasts whereas God saith to Moses Thou canst not see my face and live Therefore they put him to death No man can see God in his essence and live But Isaiah saw him and he said true but it was in a representation Secondly No man can see God in his essence no not by the eye of Reason Reason hath but three waies by which it 2. The eye of our Reason cannot behold him in his Essence Reason knoweth God three waies 1. By way of Causality comes to the knowledge of God and those are known to Schollars by these names Via causalitatis via Remotionis and via Eminentiae First By way of Causality and so reason comes to gather of God by all the creatures which it seeth lovely and looks at all these as effects of God as the cause of all and so comes to the knowledge of God as the first cause Thus Reason collects of God But how far is this from seeing the essence of God Reason discovers a God but not what God is in his Beeing onely that He is For no effect can shew the nature of its cause fully but either such as manifesteth the whole force of the cause or else such as is of the same kind with the cause as burning that sheweth the nature of the fire because the fire being a naturall agent burns to the utmost of its power Therefore burning sheweth what nature the fire is of as carrying the nature of the force in it As a child sheweth the nature of the father because of the same nature with the father But the creatures cannot shew God because they are of effects different from him These are parts of the way but how little proportion is readd of him The thunder of his power who can understand Neither are the creatures of the same rank and kind with God as the child is with the father they are all of them finite God is infinite So that all that Reason can do this way is to gather that there is a God but not what he is Secondly There is the way of Remotion by looking over 2. By way of Remotion all the creatures and by setting aside whatsoever savours of imperfection in them and ascribing the remainder to God Thus we say that God is Immortall Impassible Impeccable because we say that to die to suffer and to sin are the imperfections of the creature God cannot sin God cannot die God cannot lie God cannot suffer But this still comes short of seeing God in his essence for by this we see what God is not not what he is by this way of Remotion 3. The third way which is a way of Eminency Reason 3. By way of Eminency goeth over the creatures once again and looks whatsoever is good in them and savours of perfection in them and ascribes that to God as the Author of those perfections So when it seeth in Man wisdom and strength and goodnesse Reason can ascribe to God as the cause of them a more eminent goodness and wisdom and strength And this is the nearest and the farthest Reason can go And yet in all these it cometh short of the essence of God because in this way it findeth out what he is rather in regard of his qualities speaking after the manner of men then what he is in his essence Thus we cannot see God in his essence no not by the eye of Reason There is onely one more that is the eye of Faith which ● The eye of Faith cannot apprehend God in his

the fulnesse of the Godhead In him dwelleth all the fullnesse of the Godhead bodily Not a parcell but all and bodily that is either really If ye take body as it standeth in opposition to shadowes and figures then the Godhead is said to dwell in Christ bodily in opposition to the shadowes Under the law the body dwelt figuratively in the Ark and thence the glory of the Lord filled the house But now it dwelleth in Christ as the substance of all those shadowes It dwells in him bodily Or if ye take body as it sometimes signifieth person The Hebrewes were wont to put the soul for the whole person so many souls went down with Jacob into Egypt The Greeks were Gen. 46. 27. wont to put body for the whole person I beseech you brethren by the mercies of God present your bodies as a living sacrifice so then to dwell bodily is to dwell personally Now the fulnesse of the Godhead dwells personally in Jesus Christ because he was the second Person in the Trinity The Son of God as full of the Divinity as the Father himselfe was The fulnesse of the Godhead dwelt as truly in the Son as in the Father Now Sonship implieth Identity of nature As if it will not be tedious to you Four things go to make up a perfect Sonship There Four things make up a perfect Sonship must be 1. Similitude 2. Procession and Production 3. Life and 4. Identity If any of these be wanting A person cannot be said to be the son of another I say Similitude Procession Life Identity There is a likenesse between the whitenesse of the wall and the whitenesse of the snow but no sonship between them because there is no production The whitenesse of the wall doth not produce the whitenesse of the snow Fire begets fire Here is a production But the fire is not the son of the fire because here wanteth Life The body of a living Man breeds worms Here is a production and life but yet the worm is not the son of Man because here is no Identity of nature The worm hath not the nature of man There must be a Coherence in all these four which you find in Christ in reference to God the Father There is a similitude He is the expresse Image 1. Similitude 2. Procession of his Fathers person There is a procession For the Son proceedeth from the Father and is begotten of the Father from all eternity There is Life For the Son hath Life 3. Life 4. Identity in himselfe as himselfe saith And there is Identity of nature The very same essence with that of the Father And a greater Identity then between any man and his son That take along with you too Take Abraham and Isaac Isaac hath the same nature with Abraham But how the same The same in species not in Individualls The same in kind not the same Individuall nature For it is possible that the father may be saved and the son damned or the son saved and the father damned But now the Lord Jesus Christ is the same Individuall nature with the Father because but one Deity and one Divinity and one Essence and the same Person pertakes of the same Individuall substance Here is the first fulnesse The fulnesse of Divinity Secondly There is in Jesus Christ A fulnesse of sufficiency Secondly a fulnesse of sufficiency for the work of the Mediator-ship which he undertook as God-man That which Divines call the grace of unction They speak of a double grace that dwelleth in Christ The grace of union namely that favour by which the human Nature was united Personally to the Godhead Secondly The grace of unction namely that anointing with the holy Ghost which Christ-Man had who is therefore said to be annointed with the oyle of gladness above his fellowes There is therefore this fulnesse of sufficiency because there was a fulnesse of Divinity there is therefore this grace of unction because by that grace of union Christ is therefore annoynted because the Manhood is so united to the Divinity The nearer any thing commeth to the Cause the more it taketh of the Effect Fire is the cause of heat therefore the nearer a man stands to the fire the hotter he is the farther off the lesse he partakes of the influence of the fire The Human Nature having a union with the Godhead must needs partake of all grace Write the letters of the Alphabet upon a seal and then put that upon the wax the wax will bear the image of all the letters Here is the Divinity The Godhead falls upon as it were and takes to it self the whole Manhood and therefore the Manhood bears the impression of the whole Godhead as far as the Manhood is capable Now indeeed it was necessary there should be a fulnesse of sufficiency in Christ because as Mediator he had three great Offices to discharge and every one of them requireth a fulnesse without which he could not have gone through with his work Accordingly ye shall find A three-fold fulnesse in Christ as to his Offices a fulnesse of power in Christ as King a fulnesse of wisdom in Christ as Prophet and a fulnesse of righteousnesse in Christ as he was the Priest of his Church which three make up the fulnesse of Sufficiency There is in Christ as King a fulnesse of power That is 1. As King the fulnesse of Power it which he speaks of Matth. 28. 18. Jesus came and spake to them saying All power is given to me in heaven and in earth Go ye therefore and teach all Nations and I will be with you to the end of the world Christ hath all power in Heaven and Earth yea and in Hell too Of the two former this place speaks All power is given to me in heaven He hath the Angels in heaven at his command and can send them out as an heavenly hoast to assist his people All power is given to him on earth over all the Princes in the world Therefore he is King of kings and Lord of lords And this he telleth his Apostles before he sent them to preach the Gospell to encourage them Preach to all Nations all Nations all Mankind All power in heaven and in earth is given to me Therefore go preach I am with you And as all power in heaven and earth is given to Christ as King of the Church so all power in Hell Ye have an expression that may haply bear this sense Rev. 1. 18. I am he that liveth and was dead and behold I am alive for evermore Amen And have the keys of hell and of death Christ hath the keyes of hell and can send whom he will thither and keep whom he will from thence The Keys argue Power It is a metaphor taken from Conquerors when they take a City they have the Keys thereof delivered into their hands in token the City is now at their command If Hell be here taken for the Grave

Joab was David's servant therefore David must have the praise All the ability and grace that thou hast laid out in this service they are Christ's therefore not to be ascribed to thee Thou canst not go one step before Christ comes in to thy assistance Joab bringeth the work to perfection and yet David absent a great way off The Lord Jesus Christ is alwayes present with any that do a good work therefore all the praise is to be given to him When Peter drew up the multitude of fish doth he sacrifice to his owne Net no but he giveth the glory of it to the Lord Christ though it was Peters net and Peters hand that drew up the net yet it was not Peters strength Therefore give to the Lord all the praise that so we may preferre Christ before all as John the Baptist did Vers 16. Of his fulnesse have all we received and grace for grace I shall say something of the Coherence and then come The Coherence to the particulars I hinted that to you before wherein I understood this to seem to relate to the end of the fourteenth verse where it is said That Christ was full of grace and truth And here he proves it He that is the fountain of grace must needs be full of it himselfe Christ is so Christ the fountain of grace For of his fulnesse have we all received and grace for grace Onely there is a great doubt and Controversie amongst Interpreters whether these be the words of John the Baptist or of John the Evangelist Some think them to be a continuation of John the Baptist's Testimony which I discoursed to you of out of the former verse This was he of whom I spake He that comes after me is preferred before me for he was before me Others think they are the words of John the Evangelist and cohere with those words in the end of the fourteenth verse Full of Grace and Truth And I rather joyne with them Partly for that reason and partly because that the graces of Christ which he speaks of here and in the following verse The Law came by Moses but grace and truth by Jesus Christ were not so fully manifested when John the Baptist spake as when John the Evangelist wrote this Gospell For the law of Moses as to the shadowes of it were then expired The truth of Christ was then exhibited the Holy Ghost come down and aboundance of grace shed abroad all the World over So that the Evangelist may well say Of his fulnesse we have all received The Law came by Moses and now grace and truth is come by Jesus It was so when the Evangelist wrote in the full exhibition of it The matter in difference is not very great But let us take them as to the Coherence and then for the parts You have in this short verse aboundance of particulars The generall parts they are but two But the latter is subdivided First Here is a store-house an Heavenly store-house of Treasure that is the fulnesse of Jesus Christ Of his fulnesse Secondly The improvement hereof for the chiefest good of it We have all received even grace for grace And in this four particulars First The persons All we Secondly The participation Have received Thirdly The proportion not his fulnesse But of his fulnesse de plenitudine and not plenitudinem some share of his fulnesse Fourthly The treasure it selfe which was imparted that is Grace for grace Of his fulnesse have we all received and grace for grace I shall now close with the first of these which is the Magazine the Store-house the Treasury in the text namely The fulnesse of Christ whence I commend to you this Observation That There is aboundant fulnesse in Jesus Christ Observ There is an aboundant fulnesse in Jesus Christ of whom it is said Col. 2. 19. It pleased the Father in him should all fulnesse dwell All fulnesse All for kind and All for degree And it therefore pleased the Father That all fulnesse should dwell in him because he was to be the head of the All fulnesse in Christ as the head of the body body He is the head of the body the Church for it pleased the Father That in him should all fulnesse dwell It concerned Christ to be full of all grace because he was to be the head of his Church As in the naturall body because the head is to convey sense to all the body therefore all the Organs of sense are placed in the head The eye whereby we see and the ear whereby we hear and the nose by which we smell the palate by which we tast Jesus Christ is to be the head of the Church Therefore all fulnesse was to be in him He was to be an universall Cause which was to have an universall Influence therefore there must needs be in him an universall fulnesse As in the first Adam there was a fulnesse of human nature and of righteousnesse too as long as he stood because he was to convey the human nature together with the Image of God to his posterity if he had continued So in the second Adam There was to be a fulnesse of grace because he was to convey all grace to all believers to the end of the World Joseph fill'd the Granaries of Egypt with Corn Why Because not onely Egypt but all the Countries there about were to be suppli'd with Corn in time of Famine So it pleased God that in Christ should all fulnesse dwell That all Jewes and Gentiles might come to him for grace All must go through the hands of Joseph to the people Even as the Liver is full of blood because it conveyeth blood to the members of the body The Sea is full of water because it conveyeth water to all the Rivers And the Sun full of light because it conveyeth light to all the Stars So Christ is full of grace because He was to be the Conveyer of grace To speak a little more distinctly There is a threefold fulnesse in Christ A threefold fulnesse in Christ A fulnesse of Divinity A fulnesse of Sufficiency A fulnesse of Efficacy See the distinction and difference between them First There is in Christ A fulnesse of Divinity and so 1. A fulnesse of Divinity commonly it is said Col. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily There are to be found in others gifts and graces that flow from the Godhead These were in Angels and Adam and all Saints But the Godhead it selfe is in Christ And that not according to some portion of it as the Heathens had a conceit that the Divinity was dispersed and scattered That one had one part of it and another another part And therefore they made many sorts of Gods because they thought no one sufficient to contain the whole Deity therefore they made Bacchus and Apollo and the rest to have their severall imployments But here is in Christ not the parts of the Godhead but