Selected quad for the lemma: cause_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
cause_n divine_a faith_n formal_a 1,432 5 11.4042 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A03064 A treatise of faith diuided into two parts. The first shewing the nature, the second, the life of faith. ... By Iohn Ball. Ball, John, 1585-1640. 1631 (1631) STC 1319; ESTC S100833 364,072 489

There are 4 snippets containing the selected quad. | View lemmatised text

hand of Herod How much more ought and will that man who is assured of Gods fauour and loue towards him for euer admire the mightie power vnspeakeable goodnes and rich mercie of God who hath deliuered him from the pit of Hell from the power of Satan from the curse of the law and from the waiting for of all the wicked Deuils and damned Spirits and hath translated him into the kingdome of his deare Sonne And if hee daily consider his vnworthines and and renued sinnes hee shall see more cause to wonder euery day then at the first if comparison may be made in such a case and to renue his repentance care watch and resolution to better his obedience For is it not to be wondred at that God pardoneth the sinnes of his children daily and continueth his mercie towards them and the sence of his loue euen vnto the end Who can thinke vpon his slippes and infirmities which breake from him euery day for which the wrath of God is iusty prouoked against him and withall remmeber how God is pleased to spare him to grant him accesse into his presence and to afford vnto him the sence of his loue but he must needs be astonished at the enioyment of so great and incomprehensible so large and long-enduring kindnesse his heart must bee enflamed with loue and enlarged in praises still more and more his affections raised to striue against sinne and set vpon the workes of holinesse and righteousnes wherevnto they are designed euery day more and more Assurance of sauation then doth not beget securitie but quickeneth to more sincere setled and constant obedience nor it is possible that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in himselfe CHAP. IX Faith is grounded vpon the word of God not vpon the authoritie of the Church and resteth vpon God in Christ not vpon the Saints militant or triumphant §. 1. § 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect and into the formall The materiall are the Articles or things belieued The formall is the foundation and last maine principle whereupon faith relieth or that whereinto the assent which yeeldeth vnto the matter belieued is resolued In which sence the obiect of faith is all one with the foundation or ground work of it But howsoeuer we vnderstand it whether for the maine reason last resolution of assent or for that whereupon our confidence leaneth relyeth resteth the authoritie of the Church cannot be the ground nor the Saints tryumphant the obiect of faith diuine The Authoritie of the Church cannot be the ground of faith 1. Thess 2.13 2. Tim. 3.16 We belieue that God hath his Church but we neither belieue in the Saints militant nor triumphant The ground or foundation of faith must bee some thing which is purely and simply diuine admixt with no errour yea subiect to no errour the indubitate word and reuelation of Christ the diuine and prime veritie reuealed by inspiration But the word of God alone is purely and simply diuine admixt with no errour the Church is subiect to errour neither hath it any truth immediately or by diuine inspiration Rom. 11.20 but by second meanes the authoritie of the Church is a thing create distinct from the first veritie The immortall seed whereby wee are regenerate and made faithfull is the onely formall principle or ground of faith The word of God alone is that immortall seed Therefore the word of God alone 1. Pet. 1.13 is the onely formall principle of faith And euen as in Husbandrie although diuers instruments and meanes bee requisite and necessary to wit plowing sowing c. yet the seed is the beginning and sole immediate cause of the graine spinging vp euen so in the spiritual plantation of faith in which our soules are liuing fields the immortall seed which the Apostles first preached and afterwards committed to writing produceth faith as the sole principle immediate motiue and formall obiect of faith as the ministerie authoritie and calling of the Church produce the same as the adiuvant and instrumentall cause or as the meanes of applying the word and seales thereof but not as the first principle Whatsoeuer credit the Church hath it receiueth the same from the Scriptures as is acknowledged by some of our principall Aduersaries and confirmed by the Apostle who saith Ephes 2.20 We are built vpon the foundation of the Prophets and Apostles The present faith of Christians is of the same kind with the faith of the Prophets and Apostles But the faith of these holy men was sounded vpon immediate diuine reuelation and not vpon the authoritie of the Church § 2. Herein the Romanists faith differs from the faith of ancient Christians for the Saints who liued of olde grounded their faith vpon the pure and faithfull Word of God § 2. The Papists make the Popes authoritie the only ground of Faith as vpon a sure foundation but the authoritie of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith Indefinitely or indeterminately they teach whatsoeuer God hath spoken is most true in that sence wherein hee me●nt it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for God Word the present Romish Church doth take vpon her absolutely to iudge of all and euery part of them If wee speake of that Canon of Scripture which wee haue the sence or interpretation of any text any article of faith concluded out of it the onely cause they doe or can belieue them infallibly is the Popes infallibilitie that commends them The Churches or Popes proposall is not only a condition requisite but the remonstratiue root the immediate cause and reason of their belieuing diuine reuelations And if it bee a reason why they belieue them and sway the minde to embrace the truth then it is the proper efficient cause of beliefe According to their doctrine the orthodoxall answere to this Interrogation Why doe you belieue the doctrine of the Trinitie to be a diuine Reuelation is because the Church proposeth it to me for such But he that admits this answere for sound and Catholike and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered the light of nature by admitting too artificiall subtiltie into his braines Whatsoeuer it be Cause Condition Circumstance or effect that truly satisfieth this demand Why doe you belieue this or that it is a true proper cause of our beliefe though not of the thing belieued We must here obserue that there is a twofold resolution One of the things or matters belieued or knowne into the●r first parts or elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate
or next cause alwayes terminates the resolution The one imit●tes the other inuerts the order of composition In the first acceptation the first veritie or d●uine infallibilitie is that into which our faith is lastly resolued For this is the first step in the progresse of true beliefe the lowest foundation whereon any Religion can be built But in the second acceptation as wee alwayes take those tearmes when we resolue our owne perswasions that is for a resolution of all doubts or demands concerning the subiect whereof we treate A Romane Catholiques faith must according to his Principles finally bee resolued into the Churches or Popes inf●llibilitie For this is the immediate ground or first cause of any particular determinate point of Christian Faith and the immediate is alwayes that into which our perswasions concerning the effect is finally resolued seeing it can satisfie all demands doubts or questions concerning it It will not helpe them to colour ouer the matter and say God reuealing diuine truth is the formall obiect of faith For seeing God worketh mediately and reuealeth no truth vnto vs but by externall meanes and diuine authoritie in it selfe is hidden and vnknowne therefore the thing whereinto our faith is resolued must be something externally knowne which we may reade or heare And our Aduersaries must lead vs to secret reuelation which in words they pretend so much to defie or yeeld vs an externall foundation and formall obiect of faith And reiecting the Scriptures whatsoeuer they glose in wordes they neither can nor doe name vs any other indeed but the Romane Pope and Church Nor will it boote them ought to say that Gods Word in the Churches mouth is the rule of faith whereinto it is finally resolued seeing the Church defines nothing but by Gods written or vnwritten For this is more then the partie which belieues it can know nor hath he any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning either of statute or customarie law yet if wee could not know either the one or the other or their right interpretation but only by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued ioyntly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of Iustice must be only into the Iudges skill and fidelitie It is true indeed that the Churches authoritie is not comprehended in the obiect of beliefe whilest it only proposeth other Articles to be belieued No more is the Sunne comprehended vnder the obiect of our actuall sight whilest we behold colours or other visible things by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first visible that is vnlesse it might bee seene more clearly then those things which we see by it so we would direct our sight vnto it so would it be impossible the Churches infallible proposall should be the reason of a Romane Catholikes beliefe of Scriptures or their orthodoxall sence vnlesse it were the first and principall credible or primarie obiect of his beliefe or that which must bee most clearely most certainly and most stedfastly belieued so as all other Articles besides must be belieued by the beliefe of it Nor is this proposall of the Church necessarie to the first plantation of faith only but to the growth and continuance of it as well after faith is produced whilest it continues as whiles it is in planting §. 3. God Christ not the Church and Saints is the only obiect of all true confidence trust Esay 26.34 Psal 130.5 6 7 22.5 Prou. 3.5 Iohn 14.1 1. Pet. 1.21 Rom. 3.22 Psal 2.12 Ier. 17.5 § 3. But to leaue this misterie of Romish iniquitie and to returne to the matter the authoritie of the Church is not the ground of Christian faith but the holy Scriptures and faith resteth not vpon the Saints but vpon Iesus Christ God and Christ is the obiect of confidence according to the Scripture God as the authour and parent of all good things of whom are all things and wee in him Christ as the onely Mediatour of God and Men by whom are all things and we by him or by whom God bestoweth vpon vs all sauing blessings and by whom we come vnto God They are accursed who make the arme of flesh their stay and trust in man in whom there is no helpe or power The present faith of Belieuers hath the same obiect with the faith of Adam after his fall Abel Abraham Noah Dauid the Virgin Marie all the Patriarches Ephes 4 4. Heb. 13.8 Prophets and Apostles For faith is one in obiect and kind though different in number and degree But the confidence of Adam Abel Noah Abraham c. was exercised about or directed vnto God in Christ not set vpon any Saint Abraham and the rest who liued before and vnder the Law belieued in the Messias to come The Apostles and all the faithfull since belieue in Christ alreadie come But in nature the obiect of their faith is one and the same Our Aduersaries confesse thus much Bellarmine proues Christ to bee God Bellar. de Christ lib. 1. cap. 5. because it is written of him Blessed are they that put their trust in him And the Scripture saith he teacheth euery where that wee must put our trust in the true God alone The Romane Catechisme teacheth Catech. Rom. part 1. cap. 11. q. 19. that wee belieue the holy Church not in the Church by which diuers forme of spe●king say they God the Creatour is distinguished from things created Rhem. annot in Rom. 10.14 But the Rhemists in defence of their Saint-inuocation are driuen to say that wee are to trust in the Saints departed and that the Scripture vseth also this speech to belieue in men Exod. 14.31 2. Chron. 20.21 as They belieued in the Lord and in his seruant Moses Belieue in the Lord and yee shall bee established c. This is their first pretence whereby they seeke to couer their Idolatrie whereas they might easily haue knowne that the vulgar and the Seuentie both translate these places Deut. 28.66 Iob 24.22 Esay 33.15 1. Sam 27.12 Iohn 3.5 They belieued Moses and belieue his Prophets and not they belieued in Moses Belieue in his Prophets And it is certaine the preposition here added in Hebrew doth not euer answere to In in our language What that it is no lesse then blasphemie to say that the Israelites were commanded to put their confidence in Moses and the Prophets either as the principall authours and parents of any good or as Mediators betwixt God and them by and through whose mediation they should obtaine all good things spirituall
is euer hungry Cant. 5.6 7 8. sensible of want and emptinesse and therefore attends vpon the Lord in the vse of all such meanes whereby he is pleased to conueigh Christ vnto vs for our spirituall filling The labourious Bee is early abroad to gather when there is an hony fall and faith is early awake to waite vpon the Lord in his ordinances when hee showres his blessings vpon his people But it knoweth to distinguish betwixt the ordinances in and by which grace is obtained and the Author and Giuer of it And thi● vrge●h the Belieuer earnestly to beg the blessing of God vpon his owne ordinances without which they cannot auaile vs. Thirdly It inciteth to an holy improuement of what graces he hath re●eiued alreadie as the readie way to haue them encreased God bestoweth his gifts of grace in most plentifull measure vpon them that are most carefull to put them forth to aduantage Luke 19.26 Math. 13.12 To him that hath that is that vseth well what he hath receiued shall be giuen and hee shall haue in abundance Grace is giuen freely not deserued by workes but by the appointment of God he that would increase therein must religiously imploy what he possesseth Men increase their substance by labour and paines their learning by diligence and hee that best improueth graces receiued shall most abound therein Fourthly It fighteth couragiously against sin crieth instantly to the Lord for helpe Faith wil not yeeld to corruption be the combate neuer so hote and fierie because it apprehends victorie neither will it giue the Lord rest because it is sensible of want and wearie of sinne Create in mee a cleane heart Psal 51.10 O God and renew a right spirit within me Fiftly It submitteth willingly to what course the Lord is pleased to take for the crucifying of sinne and healing of our nature Looke as the patient yeeldeth himselfe vnto the Physician to be dieted purged or lanced for the curing of his maladies and recouery of health so doth the soule resigne it selfe by faith into the hands of God the spirituall Physician of the soule who only is able to heale all diseases to be dieted purged exercised as seemeth best vnto his heauenly wisdome only it desires that spirituall maladies may be remoued and health recouered Sixtly Faith is the band or sinew whereby we are tied vnto Christ the fountaine of grace and the pipe whereby grace is conueyed from him into the soule Acts 15.9 Looke what 〈◊〉 full treasure of all sorts of graces Christ hath stored vp in him faith draweth and driueth them out of his fulnes to the vse of each seuerall Christian euen grace for grace Iohn 1.16 Iohn 15.1 5 6. It fetcheth sap from the root Christ which maketh euery tree bring forth fruit in it kind euery Christian in his owne calling As water brought by pipes from the fountaine to the cocke doth come faster or slower as the pipes be wider or narrower open or stopped so grace doth flow from Christ into our hearts more or lesse as our faith is weaker or stronger in degree and measure Faith openeth as it were the passages of grace that it may distill more plentifully vpon vs. And thus by fetching supernaturall efficacie from the death and life of Christ it changeth the heart creates and infuseth new principles of action begetteth a plyable willingnesse vnto euery thing that is good and conueigheth both will and ability thereunto as the medicine curing the vitious stomacke and restoring it to health makes it long for wholsome meate as before for coales and ashes By the precious promises which wee haue from God when they are ours by faith 2. Pet. 1.4 we are made partakers of the diuine nature or the graces of the Holy Ghost The p●eposterous care and trauell of many wel-affected is to bee pittied who studie the practice of this or that vertue The true cause why men labour in vaine to practice some particular vertue neglecting this cardinall and radicall vertue as if men should water all the branches of a Tree and not the root Faine would they abound and shine in patience meeknesse zeale yet establish and root not themselues in f●ith that should maintaine all the rest If water come not to the cocke wee vse to open or amend the pipes or leades that conueigh it from the spring Christ is the wel-spring of grace if wee would haue our wants supplied we must labour stedfastly to belieue All defects in sanctification must admonish vs to looke to our faith Thirst driues men to the Sp●ings of water col● forceth them to the fire weaknesse or want of grace should moue vs to come vnto Christ by a liuely faith Esay 55.1 Oh euery one that thirsteth come yee to the waters To giue way to doubting because the graces of Gods Spirit bee weake and feeble in vs is as if a man should refuse to eate because he is faint for want of sustenance Seuenthly True faith stirreth vp to thankfulnesse for the beginning of sanctification Rom. 7.25 I thank God through Iesus Christ our Lord. So then with the minde I my selfe serue the Law of God The least measure of sanctifying grace is in it selfe an vnspeakable benefit considering the poyson of our corrupt nature and also a pledge of future fauours to be receiued till the worke be perfected God in great wisdome powreth the graces of his Spirit vpon vs by degrees and doth not perfectly sanctifie vs at once least we should forget what great things hee doth for vs in forgiuing our daily trespasses and curing the grieuous and loathsome diseases of our polluted soules 1. Cor. 1.9 1. Thes 5.24 Rom. 11.29 Phil. 1 6. but the beginning of sanctification is an earnest of further grace to be vouchsafed till the worke bee finished to the praise of his grace which doth appeare the more in that the gifts of grace are communicated by degrees The meanes to stirre vp to belieue that God will sanctifie when we see nothing but discomfort The way or meanes whereby a Christian may stirre vp his faith to belieue that God will sanctifie him when hee seeth nothing but thraldome and sinne preuailing and feeleth nothing but deadnesse of heart is this First he must bewaile his spirituall nakednesse thraldome and vassalage vnder sinne acknowledging his inabilitie to free and deliuer him selfe Into what miserie and bondage haue I brought my selfe Thou Lord madest me holy pure and vpright But by sinne I sold my selfe vnto the seruice of sinne from which to this day I cannot get deliuerance Euery facultie of soule is deeply infected with that contagious leprosie the Mind is blinde vaine foolish the will peruerse and rebellious all the affections out of order there is nothing whole or sound within me Night and day I am pestered with sinfull motions The desires of my sinfull heart bee so strong and preuailing that I am carried head-long to that which is euill The
come yea that whole time a man hath to spend from the very act of his Baptisme to his death For as it is the seale of a free euerlasting vnchangeable couenant so is the force and vse of it perpetuall Baptisme is the true Sacrament of repentance for remission of sinnes and spirituall renouation which being once receiued remaineth a perpetuall testimonie and pledge of the euerlasting Couenant of God and continuall washing away of sinne by the bloud of Christ and the Spirit of sanctification By singular appropriation it representeth and confirmeth ou● eng●affing into Christ The vse to bee made of our Baptisme is two-fold but withall it sealeth the whole Couenant of grace The vse of Baptisme is twofold First It serues to be a pledge and token of Gods fauour and that diuers wayes First In that it is a seale of our regeneration by the holy Spirit whereby a diuine qualitie is infused into vs in the roome and place of originall corruption And therefore Baptisme as the text is ordinarily expounded is called the labour of regeneration Titus 3.5 it being an vsuall thing to call the principall cause and the instrument by the same name Secondly It sealeth and confirmeth vnto vs the free pardon and forgiuenesse of our sinnes Acts 2.38 Repent and be baptized euery one of you in the Name of Iesus Christ Acts 22.16 for the remission of sinnes Arise and be baptized and wash away thy sinnes calling on the Name of the Lord. Thirdly Baptisme is a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 Doe yee not know that all wee who haue beene baptized into Iesus Christ haue beene baptized into his death Fourthly It is also a pledge of the vertue of Christs life and of our communion with him therein The life of Christ is the life of euery belieuer who liueth in Christ and shall liue for euer with him and in him a certaine pledge whereof he hath giuen vs in this Sacrament Rom. 6.5 For if wee haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Buried with him in Baptisme Col. 2.12 wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead Fiftly B●ptisme is a pledge of our adoption in Iesus Christ By nature we are the children of wrath but by grace and adoption the sonnes of God through faith in Christ which is sealed in Baptisme wherein the name of the Father Sonne and holy Spirit is put vpon vs. When Iacob blessed the sonnes of Ioseph Ephraim and Manasses Gen. 48.16 saying Let my name be named on them hee adopted them for his sonnes to haue inheritance with them in the land of Canaan and when God putteth his name vpon vs hee signifieth and assureth that wee are his sonnes Yee are all the children of God by faith in Christ Iesus Gal. 3.26 27. For as many of you as haue beene baptized into Christ haue put on Christ Sixtly Baptisme is a solemne testimonie of our communion with all the liuely members of Christ Iesus It is a seale of the bond of mutuall loue and fellowship both of Christ with his members and of his members one with another 1. Cor. 12.13 For by one Spirit are wee all baptized into one bodie whether wee be Iewes or Gentiles whether wee bee bond or free Ephes 4.5 And Baptisme is one of those things whereby the vnitie of the Spirit is preserued in the bond of peace Seuenthly It is a seale and pledge to assure that God will prouide for vs in this life raise vp our bodies vnto life at the last day of Iudgement and bestow vpon vs that euerlasting Kingdome and Inheritance which hee hath prepared Marke 16.16 Titus 3.5 6 7. 1. Pet. 3.21 For in Baptisme the Lord doth promise to bee our God that hee will prouide vs of all things necessarie for soule and bodie turne all euils which doe befall in this miserable life to the furtherance of our saluation raise vp our bodies at the last day and receiue vs vnto himselfe to dwell with him for euermore In all which respects Baptisme is of great force to strengthen faith and ease the heart in distresse For when the repentant sinner feeles himselfe heauie laden with the burden of his sinnes when Satan tempts him to doubt or despaire in regard of his corruptions when his owne corruption moueth him to sinne and he is euen now in the combate the Spirit lusting against the flesh and the flesh lusting against the Spirit and when hee is deeply perplexed with feare of falling away then the consideration and remembrance of what was promised and sealed in Baptisme will serue to stay support and comfort the soule For there hee shall find that his name is written in the couenant of God that God hath promised to giue Christ to be his Redeemer to accept of Christs satisfaction for him to wash away all his sinnes as certainly as the water washeth away the filth of the bodie and hauing such a faithfull promise confirmed by seale wherefore should he be dismayed In Baptisme also God hath sealed vnto him the mortification of his sinne by the power of Christs death which is the ground of confidence that God will enable him to ouercome the rebellious lusts of his heart and crucifie the old man more and more vntill the bodie of sinne be vtterly destroyed True it is that man by nature is dead in sin but in Baptisme God of his mercie hath sealed vnto the belieuer his rising from the death of sinne to newnesse of life True it is that of our selues wee are prone to fall away from grace receiued But God of his rich grace sealeth vnto the faithfull in Baptisme a Resurrection vnto immortall life which shall grow daily but neuer decay Rom. 6.9 10. If the faithfull be afflicted and despised of men persecuted and forsaken cast out the visible Congregation and banished from the ho●se of God yea euen in the agonies of death the remembrance of the promises sealed in Baptisme will afford comfort For if men haue forsaken God hath receiu●d them If men scorne and contemne the Lord will acknowledge them Hee hath long agoe sealed them for his owne receiued them into his family vndertaken to prouide for them and adopted them as heires apparant to the Kingdome of Heauen If God had giuen them his word alone for securitie it had beene sufficient But hauing confirmed it by seale in Baptisme they haue great cause to rest assured True it is they may be cast out of the visible assembles but they can neuer be cut off from the inuisible Communion of Saints they must die but God hath sealed vnto them their rising from the graue to euerlasting life by the power and vertue of Christs Resurrection which is a comfort of all comforts able to vphold the soule