Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_v	worker_n	wrought_v	22	3	7.3978	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

day and for ever Though it be a mystery too hard for us to understand how it is yet not too hard for God that his Son should be the same from Eternity and yet in time to be made of the Seed of David according to the Flesh declared to be the Son of God by his Resurrection from the Dead This is a mystery that men Angels may wonder at and believe it though we cannot understand the manner how it is and it concerns us Not to contradict it because we understand it not nor too curiously to pry into it but believe it because God hath said it remembring that Christ hath a hidden Name that no man knoweth but Himself and Father nor probably ever shall Rev. 19. 12. Mat. 11. 27. And herein lyeth the wonderful mystery of the love of God to men to have one to be his own proper Son in his own Nature and in our Nature united that we by Faith might be the Sons of God in him 4. That as God-Man he was a Creature pag. 31. That which I there said is That he was considered as in his both Natures from Eternity as the Son of God Col. 1. 15. Who is the Image of the invisible God the first-born of every Creature that in this verse and the verses before he is spoken of as God-Man for so he was a Creature a Son a wonderful one Against this it is Objected 1. That it is not said that he is the first Created but the first born 2. That it is not said he is the first born of every Creature as being one of them c. 1. I do not say he was the first Created but the first Born in God of every Creature as he is said Rom. 8 29. to be the first born among many Brethren 2. That he is spoken of as the first-born of every Creature as being one of them is most clear and manifest though he was last in manifestation yet was first in order of nature and design He that is Lord of all must be before all and this is it is intended in this place as the scope and sence of the words doth demonstrate that he was the first born of every Creature as being one of them though infinitely more glorious than all of them That this is it is intended appears not only in that it speaks of him the same in whom we have Redemption by his Blood v. 14. As having made peace by the blood of his Cross v. 20. which was as Man and so a Creature But 2. From the same word being compared with v. 18. where he is said to be the first born of the Dead it s the same word as v. 15. The first born of every Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born or begotten of the dead as one of them that was dead the first fruits of them that slept so in the same sence in the Creation-work was he the first born of every Creature as being one of them The beginning of the Creation of God Rev. 3. 14. 3dly It appears from the reason of his being the first born of every Creature that is For by him were all things created c. v. 16. Therefore he must be the first born he must be before them and how he was before all things even as he came forth in time hath been already sufficiently cleared 4. It will further appear compared with Rom. 8. 29. where he is said to be the first-born among many Brethren which certainly must be as one of them or else there is nothing in the words So in this must we understand him to be the first born of every Creature as being one of them or there is nothing in the words but it 's plain that as Rom. 8. 29. presents Christ in Person as at the bottom of Election Redemption and Salvation so this presents him as at the bottom of the Creation And that he was a Creature and the Creator too is most evident God and Man in one Person for if he was a man then he was a Creature else he could not have dyed if he was not a Creature then he was no man so that you may see whither such Un-scriptural Notions will lead but to be the Creator a Creature in one Person is no more but the same as God Man in one Person The sum of all is this That he was the first that was begotten or born in the Eternal Will and Bosom of the Father and that as he came forth in time God and man the Creator and a Creature in one Person him by whom all was made 5. That this Creature God-Man made all things and who durst to deny this the Scripture being so abundantly full in this matter that I need say nothing further to confirm it the denial here of giving the Scripture the Lye Col. 1. 15 16. and Blasphemy against the Son of God But the doubt is that I allow Christ no more than to be a medium or instrument in this matter To this I say that he was both a medium or instrument and efficient cause and worker therein as he is the medium in the work of Redemption a Mediator between God and man yet he that hath wrought forth our Redemption So it s the same in all his works John 5. 17. Hitherto the Father worketh and I work 6. That this word God-Man was made Flesh This I have in substance already often answered and from Scripture proved that he that was the Word was made Flesh Joh. 1. 14. But here it seems lyeth the block in the way Then he that was a Man was made a Man The resolve is clear from Scripture he that was God and man in Gods Eye was made so in our eye when made or manifested in Flesh Phil. 2. 6 7. Joh. 1. 14. 7. That he is the Son of man in both Natures I do not say that he had the nature of God from Man or from the Woman nor that the nature of man was the Nature of God or that there was a confusion of Natures but the contrary but that the Son of God was born of a Woman Gal. 4. 4. and so was truly the Son of Mary and so the Son of Abraham and of David Luk. 1. 35. He that shall be born of thee shall be called the Son of God and this Son of God was the Son of Mary the Son of Man the Son of David v. 32 33. John 5. 22. 27. The same that is the Son of God is the Son of Man and the same that is the Son of Man is the Son of God so not two but one Son therefore let not man presume to make two or to dis-unite what God hath united This great truth further appears from the promise of breaking the Serpent's head to the Seed of the Woman and the blessing to the Nations in Abrahams Seed which Seed must be whole Christ God and Man else as Man only he could neither break the Serpents