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
A80146	The marrow of Christianity: or, A spirituall discoverie of some principles of truth, meet to be known of all the saints; represented in ten sections. / By T. Collier, minister of the gospel. Whereunto is added an epistle, written by M. Saltmarsh.	Collier, Thomas, fl. 1691.; Towne, Robert, 1592 or 3-1663. Assertion of grace.	1647 (1647)	Wing C5291; Wing T1978; Thomason E1157_1; Thomason E1157_2; ESTC R208677	55,702	142

What is the meanes by which God worketh faith Answ The meanes by which God workes faith is his word and spirit by the preaching of the Gospel as the instrumentall meanes of his 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 verball preaching although it is true likewise that he ordinarily and usually worketh faith by by such meanes but a Gospel preaching as of necessity in the working of faith that is a spirituall Gospel desiring 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 worke and it may truly be called a Gospel-preaching any spirituall Gospel discoverie to a soule through which it is brought up into Gospel-injoyments may truly be called a spirituall unfolding or preaching of the Gospel Hence it is that the preaching of the letter or a verball preaching is no where called a powerfull and prevailing preaching unls the spirit preach it is the spirit that must convince the world of sin Iohn 16. and our Gospel 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 worke 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 Answ 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 condemn 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 beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Note two words 1. He that beleeveth on him that justifieth that is Christ all that beleeve are justified by him Acts 13.39 So it is Christ that justifieth faith onely 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 give 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 the soule by it lives in the enjoyment of justification and freedome from sin The 2d property or effect of faith is union peace with God Rom. 51. Being justified by faith we have peace with God chap. 15.13 Now the God of hope fill you with joy and peace through beleeving This is one glorious effect that those who once were a-farre off should now bee made nigh by the blood of Christ and be brought into the enjoyment of it by beleeving The third effect is it puts the soul into the possession of the love of God 1 John 4.16 We have known beleeved the love that God hath to us and 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 dwell in God and so to dwell in his love and this is an exceeding glorious effect 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 than 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 and pleasure for evermore Fifthly in a word to conclude the effect of faith is such as that God by it workes up the soule to an internall and externall conformity to Christ in some measure with a spirituall and eternall conformity in perfection in another world 1 John 3. 1 2.3 Phil. 3.19 where faith shall cease and love and unity be made perfect 1 Cor. 13.13 SECT VI. Wherein is the condition of persons restored by Christ and their union with God discovered THe Restauration of persons by Christ may be considered 1. either externall and generall or else 2. more speciall and spirituall First externally and generally and that hath a relation to a●l 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 well-being in God if God in his S●nne draw up the soule to himselfe John 6.44 But secondly and that I principally intend is the more speciall and spiritual condition of soules thus drawn 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 beleever enjoyes by Christ a freedome a justification from sin But secondly every soule drawn 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 of the earth earthy the second Man is the Lord from Heaven And as all men have born the Image of the earthy so those who beleeve beare the Image of the heavenly as is the heavenly such are all they that are heavenly 1 Cor. 15.47 48 49. And wherein Christ exceedes the first Adam therein beleevers 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 onely in their being upheld by God but principall● in these foure particulars 1. In their spirituall relations unto God Christ and so all beleevers are related to the Father as Sons and that not onely by creation as the first Adam or naturall generation but first Christ a Son by a spirituall proceeding and comming forth from the Father who was eternally one in the Father and so in him all beleevers are made by the same Spirit the adopted Sons of God being made partakers of the same divine Nature Adams Sonship was in the flesh by creation or in the Spirit by regeneration and the Spirit of adoption which is indeed

hath it any part of mans nature in him even so was Adam in the Image of God there was not onely the wisdome 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 wisdome 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 is but an Image as a drawn Character in a peece of timber or stones of the second the spiri●uall 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 that Image which was in 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 till the temptation came the first temptation he fell and this power was but an Image of the power of God in which the second A●●m came and of which all the Saints are made partakers they injoy the sub●tance 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 included in obeying thou shal● live but this life in Adam was but a Character or Image of that spirituall and eternall life soules are made par●akers of in the second Adam Iohn 4.14 thus it appeares that Adam was a man in whom all humane perfections wisdome 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 believers are made partakers of in the dayes of the Gospel Esa 11.1.2 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 invested a spirituall eternity an eternity in God the Father and in the Son a glorious unconceivable 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 and so from sorrow his sin brought in sweat and sorrow SECTION 2. The cause or ground of mans falling THE cause or ground of mans falling from his first estate may be considered under three particulars 1. The mutability of his condition 2. The temptation of Sathan 3. His disobedient acting contrary to the revealed minde 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 falles and indeed it could not be otherwise he could not stand of himselfe unlesse he had bin 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 and by him and he worketh all things after the councel of his own will yet 2. although he be the first cause of all created things yet not of any evill that through degeneration and Sathans temptation flowes from those beings man in his first creation was good but through his degenerating from it he became evill 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 and 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 2. the cause of mans falling his justice 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 onely by his deluding of our first parents but the whole Scripture discovers as much he goeth about like a roaring Lyon seeking whom he may devoure no sooner was man created of God but he seekes presently to devoure 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 mankinde 2. Sathan or the divells or the falne Angels the Angels that fell seeme to be many Iude 6. the Angels that kept not their first estate are reserved in everlasting Chaines under darknesse unto the Judgment of the great day so there are many devills or evill spirits as appeares 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 and deluding Spirit that oft times transformes himselfe into an Angel of light hence it comes to passe that he so deludes all the Sons and Daughters of disobedience that they looke 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 delivers 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 down-right papacy will not serve he will turne himselfe into a