Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	faith_n	justification_n	3,392	5	9.4028	5	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

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 Isaiah 32 20. Blessed are ye that sow besides all waters c. Isay 33.16 He shall dwel on high his place of defence shal be the munitions of Rocks bread shal be given him his waters shal be sure vers 17. and thine eyes shall see the King in his beauty c. London Printed for Giles Calvert at the Black spread Eagle neer the West end of Pauls 1647. To the Reader Christian Reader FOr to thee alone do I commend this small Treatise who alone art able to judge of spirituall things for the spiritual man judgeth all things I have here in this Treatise presented unto publike view some principles of Truth Although I suppose that some particulars herein may seem somewhat strange at the first sight yet I question not but the same Spirit of Truth which is given forth from the Father through the Son to the Saints wil by degrees so gather Vs up into the mysterie of Truth that we shall all speak the same thing from our walking in the same light and acting in the same power I have in this place only three words to mind thee of as a preparative to what thou shalt reade in this ensuing Treatise First that the discovery of the first man Adam to be but a humane man a man indued with humane perfections is not a strange but a glorious truth and meet to be known for the knowledge of this one particular leades us to the knowledge of the Creatures nothingnesse the wisdome power righteousnesse c. of the Creature it is all but of the Earth and that it is the proper work of Christ the second man to ruine and destroy in thee all that is of the first Adam even those reliques that remain that wisdome is turned into folly that strength into weaknesse that righteousnesse holinesse into meer filthinesse and pollution so that Christ doth not where he comes in mercy restore man to his first condition as it was in Adam but destroyes those principles as we are Christians and so creates a new man in us which after God is created in righteousnesse and true holinesse Ephes 4.24 and he that is in Christ is a new creature 2 Cor. 5.17 All old things are done away behold all things are become new and as is the earthly such are they who are earthly as is the heavenly that is Christ such are they who are heavenly 1 Cor. 15.48 Secondly that the glory of a Christians life is in the knowledge of Christ living in him so the Apostle Gal. 2.20 I am crucified with Christ Neverthelesse I live yet n●t I but Christ liveth in me and Christ in you the hope of glory is the great mystery of the Gospel for the Saints to know Col. 1.27 that is not to live wholly on the eying of what Christ hath d●ne without us for us but likewise to be able to experience the life of that Christ in us being made partaker of the same spirit of the same Annointings c. Thirdly that the knowledge of Antichrist is the knowledge of a mystery I mean a mystery of Iniqui●● which none can know but those enlightned from ●bove that as the mystery of the Gospel is bid so likewise is the mysterie of Iniquitie hid from them that perish Lastly and in a word My desire is that what truth thou findest here written thy spirit may bee made one in and with the same truth that so both thou and I may have communion fellowship with the Spirit in the same truth and what information or consolation thy spirit findeth from what is truth letting any Creature-weaknesse thou findest passe let God have the glory and so thy poore friend in the unity of truth and fellowship of the Gospel hath his utmost end THO COLLIER A Table of the principall things contained in this Treatise SECTION 1. OF Adams condition before his fall pag. 1. Adams in a condition of humane perfection pag. 1. 2. The Image of God what in Adam pag. 2. 3 5. Mans best wisdome but the remainder of the first Adam in it many too much glory pag. 3. 4. What the Image of Adam is not pag. 8. SECTION 2. The cause or ground of mans fall pag. 8. First the mutability of his condition pag. 8. God not the cause of sin pag. 10. The second cause of mans fall pag. 11. Satans Temptation pag. 12. Why Satan called a Serpent pag. 12. The cause of mans fall disobedience pag. 13. The Tree of Knowledge of good and evill why so called pag. 13. SECTION 3. Mans misery by reason of his fall pag. 14. 15. Mans misery considered under 3. heads pag. 16. SECTION 4. What is the meanes God hath appointed for the recovery of man out of this condition that is iesus Christ pag. 27. The sin and fault is laid upon Christ pag. 17. 18. Christ bare the sins of all all are saved and how not saved and the reason why pag. 19. 20. 21. Christ not the efficient cause of love but rather an effect of love pag. 22. 23. 25. How Christ delivers from wrath pag. 23. 24. SECTION 5. How persons come to have benefit by this meanes that God hath appointed as the way of life which is by Faith pag. 26. What Faith is pag. 26. 27. How faith is obtained pag. 28. Faith not a condition of the Covenant pag. 29. Faith a branch of the Covenant pag. 30. Faith an evidence of the Covenant pag. 30. The meanes by which Faith is wrought pag. 31. The properties and effects of Faith pag. 32. How faith justifieth pag. 32. 33. Faith produceth peace with God pag. 33. Faith puts the soule into the possession of love it fills the soule with joy pag. 34. SECTION 6. Wherein the condition of persons restored by Christ and their union with God is discovered which is first a freedome from sin pag. 35. Second in being one with and in Christ pag. 36. Christ and the Christians relations one first Christ a Son so the Saints pag. 36. Secondly relation of spirituall union pag. 37. In the Spirit power wisdome righteousnesse love and glory pag. 38. to the 49. Saints Communion with the Father Son and each other pag. 50. 51. 52. SECTION 7. Wherein is declared what the Law is and what the Gospel with the difference between them both in the Letter and in the Spirit pag. 55. First what the Law is in the Letter pag. 55. 56. 57. Secondly what the Law is in the Spirit pag. 56. What the Gospel in the Letter is pag. 61 62. What the Gospel in the Spirit is pag. 64. The Mystery of the Gospel what pag. 65. The life of Faith in the most spirituall pag. 67. 68. The difference between the Law and the Gospel pag. 70. 71. The

dies the death that so he might free man from death and so Christ in bearing the sinne and the condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall salvation from the present curse and death pronounced and so the whole world have a being by Christ and a redemption a salvation a peace which it enjoyes by him a mercy that they are not sensible of Col. 1.20 Having made peace by the blood of his Crosse by him to reconcile all th●ngs to himselfe whether things in heaven or things on earth c. Note all things are reconciled What things The same that were made by him verse 16. All things partake of this reconciliation and peace Secondly all are not saved with an eternall salvation b●cause all doe not beleeve It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sins draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Sonn● as a publick person making sa●is●action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleev●rs Christ having purchased an eternall salvation but keeps it in his own hand and dispenseth it in the Spirit to those to whom God gives hearts to receive both him and it so now nothing hinders the salvation of any man with relation to Christ a Saviour or Deliverer from the transgression and sin of the first Adam on Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in ●is Son and leaving others to beleeve if they wou●d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wi●l skill nor power to bele●ve perish everlastingly under the rejecting of the Gospel Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie for Christ being thereunto appointed of the Father to make satisfaction to the Law of Transgression for the sins of all as one Such was his excellent worth Secondly the spiritua●l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son that it is able to satisfie the law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-maker that so there might be a visible ground upon which the beloved of God might accept of peace and so come to enjoy that invisible union with the Father in the Spirit which he from eternity intended and likewise that there might be a visible rule of rejecting all who wilfully con●emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the Fathers love The death of Christ was not the cause efficient either of life or love but love in God was the efficient cause of the coming forth and suffering of Christ John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wra●h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold consideration First from that wrath and justice of God gone forth in a righteous law it being broken wrath is gone forth upon all because God is Truth and so in the letter wrath is gone forth upon all through Adams trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever may truly say They were once children of wrath that is in an estate of wrath under the Law of Transgression and so are delivered from wrath to come because if God had not from everlasting received them into the number of those written in heaven they must likewise have endured wrath to come Secondly He purchased his Church with his blood and so salvation for them under two considerations 1. He purchased his Church from the Law of Transgression God having said In the day that thou eatest thereof thou shalt dye Man eates and so should have died eternally had not God provided such a remedy therefore he gives his Son to purchase Man from that condition 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions Man being sensible of his lost condition must have something to satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving