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	punishment_n	sin_n	3,729	5	5.7335	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01009	Purgatories triumph ouer hell maugre the barking of Cerberus in Syr Edvvard Hobyes Counter-snarle. Described in a letter to the sayd knight, from I.R. authour of the answere vnto the Protestants pulpit babels.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.	1613 (1613)	STC 11114; ESTC S115113	123,366	230

not receaue the Sacrament of Baptisme be not pardoned but punished for euer If any sinne after Baptisme his pleasure is that no pardon or remissiō be giuen except he yield humbly and penitently to confesse his sinnes if any refuse to obey so reasonable a law what wrong is done to Christ if such pride be sent to Hell The wicked are condemned not against his will but by his order not out of defect of his meritts but out of their stubburnnes malice It is also Christs holy will that in sinnes committed after Baptisme the whole guilt of payne be not euer forgiuen but sometimes he reserueth a conuenient taske of temporall paine according to the measure his diuine wisdom thinketh best For which we must endeauour to satisfy by fasting praying or other voluntary afflictions or else with a patient acceptance of such crosses as shall be sent by the hand of God 34. This Doctrine strikes you to the heart You bring two principles you were taught in logick against it First the cause say you taken away the effect ceaseth punishment is the effect of synne ergo when synne is remitted punishments must needs cease This your logicke if we yield vnto it will beate out our eyes and force vs to deny euen what we dayly see and feele to wit that punishments and penalties may remaine though the sinne be forgiuen What are death hunger thirst and other miseries of this life but effects of originall sinne Is not that sinne forgiuen vnto Christians in baptisme yet those that are baptized and borne anew in Christ endure the former penalties and punishments of that sinne though the same be pardoned God pardoned Dauids Synne (m) 2. Reg. 12. Dominus transtulit à te peccatum tuum God hath taken thy sinne from thee but did all temporall punishment cease togeather with the sinne No. The sinne was remitted with a But thou shalt indure these an● these dreadfull afflictions because thou hast made the name of God to be blasphemed 35. I will not stand to confirme this truth out of Scriptures nor out of Fathers only because you stand vpon Athanasius whome you call your Arbitrator (n) Lett. pag. 43. and say that he will not affoarde vs one sillable to saue our liues your ignorance shall receiue doome by his sentence euen in that very Treatise Thus he writeth There is great difference (*) De verbis Christi Si quis dixerit verbum c. saith he betwixt pennance and baptisme he that repenteth ceaseth to sinne but still retayneth the skarrs of his wound but he that is baptized putteth of the old man is then renevved from heauen and as it vvere borne againe by the spirit of grace Doe you see Syr how many syllables this Fathers lendeth vs to know the difference betweene baptisme and pennance for sins cōmitted after baptisme what are those skarrs which still remaine after pennance but not after baptisme You cānot say they are bad inclinations customes for those remaine after baptisme nor the miseries penalties of this mortall life for from the necessitie enduring such crosses baptisme doth not exempt I see not what else can be imagined to remaine after pennance and not after baptisme besides the guilt of temporall paine which we must willingly vndergoe to satisfy for the sins after baptisme which skarrs woūds if we heale not in this life by plaisters of pēnance they must be seared in the next by Purgatory fire 36. Now your logicall Axiome against this verity that the effect ceaseth the cause being taken away who doth not se that it faileth in a thousand examples The Sonne is an effect of the Father can not he liue though his Father be dead the fyre causeth heat yet we see that heat doth often remaine long time after the fyre is put out The truth is that Principle is only true quando Effectus pendet à Causa in esse conseruari when not only the first being of the effect dependeth on the cause but also the conseruation therof as the light of the Sun which the Sun doth not only bring forth but also cōserue vanisheth away togeather with the same Punishment is the effect of sinne nothing but sinne could produce that guilt in our soule yet when it is once in the soule the cōseruation dependeth on the will of God It cannot cease but when and in what manner he will haue it cease either remitting the whole guilt as in Baptism or els reseruing some part of the penalty as he doth often in the sinnes we commit after Baptisme Not that the merits of Christ be not sufficient alone without our pēnance and satisfaction to do away both the eternall and temporall punishment but for the other reasons his diuine wisdome knoweth 37. This wisdome you would proue to be folly by another Axiome of your Logick Frustra fit per plura say you (o) Lett. pag. 38. quod fieri potest per pauciora It is vaine to vse many meanes when fewer will suffice the Iordan of Christs bloud alone sufficeth to wash away the leprosie of Naaman what need he be bathed in Abanak of his owne pēnance or in the Pharphar of Purgatory flames Syr I must accuse eyther your memory or your Maister either he did not teach you that Principle right or els since you haue let fall some wordes therof out of your mind to wit aequè bene when the thing may be done by fewer meanes altogeather as well to multiply meanes is vaine and idle which two wordes wanting your Principle is false Christ might haue redeemed the world with one drop of his bloud was the rest therfore shed in vaine No because it did serue to make his excessiue loue more manifest vnto vs. So likewise though by the bloud of Christ sinnes may be forgiuen fully and perfectly in Pēnance after Baptisme as well as in Baptisme yet the wisdome of God hath thought it more for his owne honour and for our profit to enable vs to do some part of this pēnance our selues by the help of his grace 38. First that we might more deeply conceaue of the malice of sinne and Gods hatred against it Secondly that by feeling some temporall smart our gratitude towardes Christ might encrease who deliuered vs freely from the eternall Thirdly that we may more carefully for the time to come auoid sinne flying from the shadow therof as from an Adder (p) Quasi à facie colubri fuge peccatū Eccl. 21. Fourthly that by voluntary Pēnance we might more estrange our selues (q) Felix necessitas quae ad meliora compellit from the dangerous pleasures of this world and alluring sent of the sinfull flesh Fiftly that this happy necessity of doing of Pennance might force vs to retyrednes where God speaketh to the hart (r) Ducā in solitudinem loquar ad cor Osee 2. Sixtly that by this occasion we might try what without triall can hardly be belieued the comfortes that