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	faith_n	true_a	2,871	5	5.8103	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33944	The marrow of Christianity, or, A spirituall discovery of some principles of truth meet to be knowne of all the saints : represented in ten sections / by T. Collier ; whereunto is added an epistle, written by M. Saltmarsh.	Collier, Thomas, fl. 1691.; Saltmarsh, M.	1650 (1650)	Wing C5292; ESTC R29305	55,174	122

as the instrumentall meanes of this spirit working as the principall meanes Rom. 10.14 Iohn 6.63 now it is true God is not limited in his way of working that is he hath not confined himselfe to a verbal preaching although it is true likewise that he ordinarily and usually worketh faith by such meanes but a Gospell-preaching is of necessity in the working of faith that is a spirituall Gospel-discovery of the love of God in Christ and such a preaching may be by the spirit of Christ in reading some word or any other way he pleaseth to work and it may truly be called a Gospell-preaching any spirituall Gospel-discovery to a soule through which it is brought up into Gospell-injoyments may truly be called a spirituall unfolding or preaching of the Gospell hence it is that the preaching of the Letter or a verball preaching is no where called a powerfull and prevailing preaching unlesse the spirit preach it is the spirit that must convince the World of sin Ioh. 16. And our Gospell came not onely in word but in power and in the holy spirit 1 Thes 1.5 It is true God usually worketh by means but it is as true that he can as well work spiritually without meanes if he please and this he hath done much of late I do not question but many who are spiritually inlightned and live in the spirituall injoyments of God have had experience of it Qu. 3. What are the properties and effects of faith An. The properties and effects of Faith are many It justifies the soule from sin Act. 13.39 by him all that believe are justified from all things from which they could not be justified by the law of Moses Qu. How may faith be said to justifie Answ 1. Not as the efficient cause of our Justification that is God onely in Christ it is God that justifies who shall condemne But 2. Faith justifies as it receives Christ and applyes him as its justification so that it is said to justifie because it satisfies and quiets the soule in Christ who is its justification Rom. 4.5 He that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnes Note two words 1. He that believeth on him that justifieth that is Christ all that believe are justified by him Acts 13.39 So it is Christ that justifieth faith only ownes that justification held forth in Christ 2. Word His faith is counted for righteousnesse that is either first God never declares a man righteous and just untill he gives him faith to enjoy his righteousnesse in Christ or else secondly his faith is counted or called his righteousnesse because he never till then enjoyed his righteousnesse And so that when I say or the Scripture saith that Faith justifieth that is faith receives and ownes the justification of God in Christ declared and so soule by it lives in the injoyment of justification and freedome from sin The 2. property or effect of faith is union and peace with God Rom. 5.1 Being justified by faith we have peace with God ch 15.13 Now the God of hope filyou with joy peace through believing This is one glorious effect that those who once were a farre off should now be made nigh by the blood of Christ and be brought into the injoyment of it by believing The third effect is it puts the soule into the possession of the love of God 1 Ioh. 4.16 We have known believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him It acts the soule above it selfe and causeth it to dwel in God and so to dwell in his love and this is an exceeding glorious effects and that which in the fourth place fills the soule with joy 1 Pet. 1.8 joy unspeakable and full of glory What can a soule desire more then to dwell continually in the love of God When the soule is satisfied from its union with God and its dwelling in God that all the administrations and makings forth of God is love unto it And thus it dwels in love and from hence is filled with joy it causeth the soule alwayes to dwell at the right hand of God where is joy pleasure for ever more Fifthly in a word to conclude the effect of faith is such as that GOD by it workes up the soule to an internal and external conformity to Christ in some measure with a spirituall and eternal conformity in perfection in another world 1. Iohn 3.1 2 3. Phil. 3.19 where faith shall cease and love and unity be made perfect 1 Cor. 13.13 SECTION VI. Wherein is the condition of persons restored by Christ their union with God discovered THe Restauration of persons by Christ may be considered 1. Either external and generall or else 2. more special and spirituall First externally and generally and that hath a relation to all it is as ye have heard formerly 1. A condition of being in the world 2. A condition of possibility of a spirituall and eternall wel-being in God if God in his Sonne draw up the soule to himselfe Ioh. 6.44 But secondly and that I principally intend is the more speciall and spirituall condition of soules thus drawne up to God in Christ it is not onely a restauration to the condition of the first Adam with relation to a freedome from sin This every believer enjoyes by Christ a freedome a justification from sinne But secondly every soule drawne up out of it selfe to God is brought into the condition of the second Adam which is a condition as far above the first as the Heaven is above the Earth For the first man is above the earth earthly the second man is the Lord from Heaven and as all men have born the Image of the earthly so those who believe beare the Image of the Heavenly and as is the Heavenly such are all they that are heavenly 1 Cor. 15.47 48 49. And wherein in Christ exceeds the first Adam therein believers exceed for they are as he is even in this world 1 Iohn 4.17 Now the condition of Christ and so the Saints exceeds the condition of the first Adam not only in their being upheld by God but principally in these four particulars 1. In their spirituall relations unto God Christ and so all believers are related to the Father as Sons and that not only by creation as the first Adam or naturall generation but first Christ a Sonne by a spirituall proceeding and comming forth from the Father who was eternally one in the Father and so in him all believers are made by the same spirit the adopted sons of God being made partakers of the same divine Nature Adams Son-ship was in the flesh by creation ours in the spirit by regeneration and the spirit of adoption which is indeed a mystery to all naturall men and worthy to be looked into and knowne of all the sonnes and daughters of Syon 1. John 3.1 2 3. Behold what

of God in creating of him but the properties of God in some measure imparted to him yet not partaker of the divine nature righteousnesse and freedome from sin was morally in him yet not partaker of that spirituall holinesse that is in God But secondly and more principally in the first Adam who was earthly was the Image of the second who was the Lord from heaven so that all the righteousnesse holinesse wisdom c. of the first Adam was but an Image of the second Adam and that morall and humane perfection in the first and those remaining principles that yet remained in his nature was at the highest and yet it is but an Image as a drawn Character in a peece of timber or stones of the second the spirituall and divine nature which dwelt in Christ bodily and is communicated spiritually unto all the spirituall posterity of the Lord Jesus who in himselfe and in his Saints is the substance of this Image which was the first Adam 3. Adam was in the Image of God in respect of a power he had power given him to stand or fall and in this power he stood til the temptation came the first temptation he fell and this power was but an Image of the power of God in which the second Adam came and of which all the Saints are made partakers they injoy the substance of Adams Image 4. Adam was in the Image of God in respect of eternity he had given him an everlasting being in that morall upright estate had he not degenerated from it as appeares Gen. 2.17 In dying thou shalt dye hence a negative must be necessarily inducted in obeying thou shalt live but this life in Adam was but a Character or Image of that spirituall eternall life soules are made partakers of in the second Adam Iohn 4.14 thus it appeares that Adam was a man in whom all humane perfections wisdom righteousnesse and purity dwelt yet secondly he was in a mutable and changable condition and so quickly fell from his station and perfection in which he was created he sought out many inventions A second thing considerable is what this Image is not 1. It is not that wisdome and understanding which the second Adam was indued with and all beleevers are made partakers of in the dayes of the Gospell Esa 11.12.1 Iohn 2.27 2. It is not that purity and righteousnesse which dwelt in the Lord Jesus the second Adam and so spiritually in all the saints 2. Cor. 5.21 3. Neither was it that power put in the second Adam who is one in God and stands while God stands for he is the Lord from heaven neither that power saints are made partakers of who are one with God in Christ and kept by the same power unto salvation 1. Pet. 1.5 preserved in Christ Iude 1. 4. Neither was his eternity such an eternity in which the saints are inverted a spirituall eternity an eternity in God the Father and in the Son a glorious unconceiveable eternity Col. 3.4 Psal 16 11. 2. As it was a condition of humane profection not of spirituall perfection so it was a condition free from payne and sorrow for he was free from sin so from sorrow his sin brought in sweat and sorrow SECT 2. The cause or ground of mans falling THe cause or ground of mans falling from his first estate may be considered under there particulers 1. The mutability of his condition 2. The temptation of Sathan 3. His disobedient acting contrary to the revealed mind of God First the mutability of his condition he was created of God though upright and perfect yet subject to a change the power being put in his own hand the first opportunity presented him he falls and indeed it could not be otherwise he could not stand of himselfe unlesse he had been God Obj. If the mutability of Adams condition was the first cause of his fall then it seemes that God himselfe was the first cause of sin if God made man at first in that condition that he might fall nay that he could not but fall then God himselfe seemes to be the first cause both of sin and misery Answ It is true that the first cause of all things is in God he was before all things he created all things and all things live and move in him ann by him and he worketh all things after the counsell of his own wil yet 2. Although he be the first cause of all created things yet not of any evil that through degeneration and Sathans temptation flowes from those beings man in his first creation was good but through his degeneration from it he became evil so that the evill was not in God but in man 3. God having made man in such a condition man of himselfe freely voluntarily and rebelliously falling God bringeth about his everlasting purpose in raysing up some in the second Adam to a spirituall and everlasting union with himselfe where they shall be for ever preserved be kept by the power of God from falling and others to wit all unbelievers left in the nature of the first Adam and there he manifesteth his Justice 2. the cause of mans falling was the temptation of Sathan or the Serpent so he is called Gen. 3.1 note first what Sathan is that tempts and overcomes man 1. he is a spirituall enemy to mankinde as appeares not only by his deluding of our first parents but the whole Scripture discovers as much he goes about like a roaring Lyon seeking whom he may devour no sooner was man created of God but he seeks presently to devour him God having given forth Christ as a remedy he presently sets upon him likewise to devoure him if he could and so in him all mankinde for ever Mat. 4. Thus you see Sathan is an adversary to mankind 2. Sathan or the devils or the fallen Angells the Angels that fell seem to be many Iud. 6. the Angells that kept not their first estate are reserved in everlasting Chaines under darknesse unto the Judgment of the great day so there are many devils or spirits as appears by the man possessed by the divell when Christ asked his name he answers my name is Legion for we are many 3. He is a lying deluding Spirit that oft-times transformes himselfe into an Angell of light hence it comes to passe that he so deludes all the Sons and Daughters of disobedience that they look upon all his workes of darknesse with delight and pleasure and oft-times it comes to passe that he so farre transformes himselfe into a son of light that he deludes soules under the name of Christ and when nothing lesse then the name of a Christian will serve he will be the Christ or rather the Antichrist to deceive soules hence it comes to passe when downe-right Papacy will not serve he will turne himselfe into a prelatical shape rather then loose his rule and credit amongst the sons of men if once Prelacy grow out of date he can change