Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	author_n	sin_n	will_n	1,685	5	6.8791	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14612	The contrition of a Protestant preacher, converted to be a Catholiqve scholler conteyning certayne meditations vpon the fourth penitentiall psalme, Miserere / composed by Iames Waddesworth, Bachlour of Diuinitie in the Vniversity of Cambridge, & late parson of Cotton, and of Great-Thorneham in the County of Suffolke, who went into Spaine with the Kinges Maiesties first Embassadour-Legier, as his chaplayne ...	Wadsworth, James, 1572?-1623.	1615 (1615)	STC 24924.5; ESTC S2953	166,461	144

sinne rather then our Father wheras indeed it comes more from Adam then from either Sect. 3. 1. NExte let vs cōsider why he rather mentioneth his mother in this case of originall sinne and not his father especially seing all our Deuines affirme that althoughe Eua had sinned yet if Adam had remayned innocent originall sinne should not haue bene deriued vnto their posterity Because they say Adam alone as a publique person and generall father of all mankind did represent the persons of all his successors and for them as well as for himselfe did receiue originall iustice by the losse wherof he broughte vs all as being partes of him as our natural head into this detriment of originall sinne Wherfore in the same respecte allso thoughe Cayn or any other sinner had first sinned Adam being still vprighte yet their sinne should only haue deformed themselues and not haue perteyned to vs because we are comprehended in none as our generall father saue only in Adam 2. Further it is alledged in fauor of the woman that she concurreth but passiuely vnto generation as only giuing the materiall parte of conceptione not inducing the actiue forme which procedeth from the man who therfore by phylosophers and physicians is accompted the principall partye and cheifer cause of generation And yet here about originall sinne the mother is named only and not the father because at the time of our quickening when first in deede we doo contracte originall sinne then we are in her wombe then she kepeth and norisheth vs and not the father and so she is said to conceiue vs in sinne not mentioning the father 3. And thoughe Eua coulde not be Author of original sinne to all her posterity as is afore sayd yet our nexte parentes both man and woman being alwayes the instrumentes and successiue conueyors of originall sinne by descendence from Adam I say our parentes and auncestors are conueyors and instrumentes not causes or Authors ' for only Adam is so to be accompted And seing the mother is the materiall instrumente and conduyte which is more euident to our sense then the formall the●fore is she allso named rather then the father 4. Allso I said that in deede and really we doo only contracte originall sinne at the time when we are quickened and receiue life in our mothers wombe for thoughe at the instante of the very first conception those informed and mixed seedes may be said improperly in debito to haue an obligacion to be afterward subiect to originall sinne when it comes to be a liuing humane creature yet properly and truly in effecto the childe is not infected with originall sinne vntill it come to haue the soule infused and vnited to the body which is not till the quickening and hauing no soule it is not a perfecte humane creature but only little more then a masse of flesh which without soule cannot be said to be really capable of any sinne 5. Wherfore at that time being in the mothers wombe and allso hauing bene there norished vntill that time and so maynteyned afterwarde vntill the Birthe the mother is rather named then the father And so here the hebrew worde Hama doth signifye to giue heate which naturall hea●e of the mothers wombe cherishing the infante some read it thus with sinnes my mother gaue me heate and S. Augustin readeth it In sinnes my mother norished me and S. Ierome In sinnes my mother broughte me forthe 4. And allso as S. Thomas distinguisheth twoo birthes Nasci in vtero and nasci ex vtero to be borne in the wombe when the soule is infused and we become rea●onable creatures And to be borne out of the wombe when we firste come into this lighte So there is a twofolde conception as hath bene said first of humane seede which is at the very first generation and secondly a conception of humane nature when at the quickening we receiue our soule This second conception and the first Birthe in vtero are all one and because then properly we are first in deede capable of originall sinne therfore we may be so sayd eyther to be borne of our mother in originall sinne viz in the first birthe or to be conceiued of her in originall sinne viz in the second conception But at any of these Birthes or conceptions we are rather said to be conceiued or borne of our mother then of our father because to conceiue or beare children they are termes and propertyes perteyning to our mothers and cannot be said or aptely affirmed of our fathers WHAT ORIGINALL SINNE IS AND how it is deriued vnto vs allso how it is accompted a guilty faulte in children 1. NOw let vs see what Originall sinne is in his owne nature what effect it hath in vs. In his owne nature Originall sinne is a priuation or wante of Originall iustice which iustice God haue vnto Adam and he oughte to haue preserued in our nature In vs the effect of originall sinne is a corrupte disposition and deformitie of our nature proceeding from the losse of originall iustice by wante wherof there ariseth in vs that same fewell of sinne concupiscence deriued vnto vs from the publique disobedience of Adam by ordinarie humane generation It is a corrupte disposition as is sicknes It is a deformity for all sinne spotteth blemisheth It perteynes more to our nature then to our person for it is alike common to all The formall cause is the priuatiue losse of originall iustice Adams publique faulte as being our generall Father was the efficient cause And the instrumentall is humane generation which is ordinary not with priuiledge as was the conception of our Blessed lady nor extraordinary miraculous as the incarnacion of our Sauiour 2. This corrupte disposition of our nature according to Hugo de sancto Victore some others we contracte from our birthe By ignorance in our minde and By concupiscence in our flesh Not denying but there is concupiscence allso in the minde which blindeth our vnderstanding which concupiscence of the minde is moste cheifly a sinne and that concupiscence which is in our flesh is both a sinne punishment For so deuines say that Originall sinne is in vs both a faulte and a punishment his faulte consistes in the losse of originall iustice and by wante of that iustice in the deformity of our nature his penalty consistes in that concupiscence or fomes peccati which foloweth that former losse is an harbenger of succeding actuall sinne which fomes is in Infantes concupiscibilitie and in them of riper age is called concupiscence 3. Nexte let vs see How this originall corruption is our owne sonne deriued vnto vs from Adam without faulte of our other auncestors or parentes generation In respecte of which difficultyes S. Augustin aduiseth them who cannot comprehend it as being secrete yet not to reprehend it as vniuste rather let such content themselues to know and vse the remedi● then to repyne or cauill because they vnderstand

the soule may be infected in the body Or it must be vnderstoo● of the complete cōiunction of the soule with the flesh which is seminally deriued from Adam at which time of their conioyned vnion we firste become perfect humane creatures and so then not before we are corrupted when the soule body are conioyned for then firste are we perfect humane creatures capable of sinne and then are we firste complete sonnes members of Adam And so then is originall sinne contracted and the soule seemeth as is were to be polluted in the body as in an vncleane vessell not that any actuall infection of sinne was in the flesh before the soule was infused which corruption should streight redounde out of the nature of the flesh into the soule so soone as euer it was infused nor when the soule was created a parte by it selfe in the body for in the body it is created that then al●●ighty God created it with originall sinne cleauing to it I say that neither of these can be for the body alone or soule alone is not a complete perfect man nor so capable of sinne and therfore till they be ioyned they are not Adams posterity nor so infected with originall sinne which for better memory sake vnderstanding agayne I say is then firste fastened on vs so soone as we become perfect humane creatures deriued from Adam and so are considered as partes progeny of him by whom alone originall sinne is entred vpon all mankinde 7. And so lastly it is answered to the Pelagians assumption and inference Vidz The soule is not deriued from Adam nor therfore originall sinne which is in the soule That originall sinne in the soule is not considered to belong thervnto whither we falsely suppose the soule to be traduced from Adam or whither we beleeue it truly to be created of God but only in respecte that the soule being ioyned to the body then makes a complete creature who is a parte or member of Adam and so only capable subiect to this originall sinne Allso furthermore consider that to the end that sinne should be deriued from Adam it is not necessary that the soule allso be deriued from him but it is enoughe if the complete reasonable creature wherof the soule is a parte be in descent a member of Adam And obserue that generation is not finished in the production of the forme or soule alone nor of the matter or body alone but in the complete coniunction vnion of both together wherfore he may be said to be the next cause of generation who is the next cause of this coniunction But our parentes doo so dispose affoarde the materiall parte which is the seede or body that the soule which is the forme must in order of nature necessarily followe come to be conioyned thervnto in which sense a man is said to beget a man and so thoughe he be not Author of the soule yet he is called father of the whole creature because he is in nature the next cause of this vnion coniunction of the soule with the body Thus therfore I conclude that we deriue originall sinne from Adam only as being our generarll father alone for thoughe our other auncestors parents be the instrumentall causes or as conduytes the con●eyors hereof yet only Adam is the cheife cause founteyne from whom we doo deriue this originall corruption but not from him nor them as Authors of our soules saue only from him as the roote by our parents as the branches all we doo participate of this bitter fruite OVR SAVIOVR AND OVR B. LADY WERE exempted from Originall sinne Sect 6. 1. NEuertheles from this generall rule are ex●epted our Sauiour Christ his holy mother Vnto our L. Iesus originall sinne did neither perteyne in facto nor in debito Vnto the blessed Virgin in debito as du● but not in deede in facto Vnto all vs it belongeth both in deede and as our due As the vndefiled virgin was a member a daughther of Adam seminally deriu●d so was Original sinne due to her nature as a parte of him And besides there is a conception of seede to frame the body when the childe is firste of all engendred and a conception of of complete nature when the soule coming to that body it is so first quickened ●rom the first engendring till the perfect quickening originall sinne is in preparatiue possibility due to that body which is in framing because it descendes semi●ally fr●m Adam But it cannot take possession in facte vntill the soule be ioyned the whole creature perfectly quickened for where there is no soule there can be no sinne 2. In the firste conception Originall sinne was due to our blessed lady according to naturall possibility But in the very instant of the second conception and before the complete vnion of the soule by supernaturall grace it was kepte from my possession in facte she was extraordinarily preuented preserued in all cleare purity Some few others haue bin cleared and purifyed from originall sinne after their perfect quickening before their birthe But our blessed lady before both so that she was no sooner a liuing creature but she was of God the father a sanctifyed daughter for so it behooued to haue an immaculate mother of God the sonne and of God the holy ghoste a perfecte pure vndefiled spouse 3. This is the most pious probable opinion thoughe it be not decreed as a poynt of faithe no may the contrary be called heretically false Neither can I see what inconuenience can folowe of this pious opinion that as our L. Iesus alone was free from all possibility and possession of originall sinne so our holy virgin was free from all possession but not from all possibility therof He was so in the very nature of his generation because conceiued by the holy ghost She only by miraculous vertue of grace altering the course of nature She was indebted by nature to be a childe of wrathe but an especiall priuiledge of grace payed that debte and preuented her attachment 4. And so neuertheles she had neede and was indeede redeemed of her sonne both from that debte which she owed and allso from all those sinnes euills wherinto without this priuiledge she should haue fallen So when Dauid said Thou hast taken out my soule from the lowest hell Saint Augustin interpreteth those wordes not as if Dauids soule euer had bene in the lowest hell but he was so freed that he should neuer come thither And it is more for the physitian to preuent a sickenes wherto I am certeinly subiect then to heale me afterwarde when I haue bene sicke And so our Sauiour redeemed his mother from sinne which naturally she should haue contracted and may be estemed a more worthy redemption then if by sinne she had bene once polluted And yet she suffered bodily death and some other humane miseryes rather as perteyning to her abouesaid debte

thou giuest as a nurse and to worke what thou commandest as a laborer For Salomon calls him sluggarde who hides his hande in his bosome will not put it to his mouthe not so much for meate as to performe with his hande what he speakes with his mouthe And thus let vs folowe S. Peters aduise As euery one haue receiued grace so to employe it towardes others in grace of speache grace of action that as the holy ghoste appeared in fashion of a tongue so allso he is called in holy scriptures Digitus Dei the finger of God our Sauiour saying he caste out diuells by the finger of God that is by the vertue of the holie spirite which is a finger of action as well as a tongue of speache that as our coūtryman venerable Bede hath written a Treatise teaching men to speake or expresse their mindes by the signes motions of their fingers as we vse to talke with dumbe me● so we shoulde learne according to our English phrase to handle our tongues well i. by the workes of our handes to make good the wordes of our tongue For otherwise that accusation of Ieremy will fall vpon vs mendacium operatus est we haue wroughte alye whiles our bad actions doo falsefye our good speches or when we doo good for hypocrisy not for sincerity it is a monstrous lye because ordinary lyes are spoken but such a lye is wroughte operatus esi mendacium a lye with a wroughte latchet which may be seene Contrarywise a true seruante of God one who will teach his fellowe seruantes the iuste complete will of his maister he must learne Salomons lesson Read my lawe as the apple of thine eye vidz with attention And write it on thy fingers namely in execution so the prophet saith the worde of our lorde was made in the hande of Aggaeus where he mentioneth making of it in his hande for reuealing of it to his knowledge because our knowledge is vayne without practise as in Geometry the Mathematiques one quarter of an howres practicall demonstration will make you to vnderstand more then a whole weekes theoricall study and as the 7. planets giue more influence then the fixed starres because the one are fixed in their spheres and the other haue their peculiar motions for influence procedeth from lighte motion not from lighte alone and therfore we must like S. Ihon Baptiste as well burne mooue in heate of charity as shyne stand still in lighte of faith Not as the Lacedimonian of the nightingall to haue a sweete voyce only and nothing else Nor Iacobs milde voyce Esaus roughe handes Nor as Agis said of a witty Sophister that when he helde his peace he had nothing good in him Or as Stratonicus cōming by a fountyen asked of the inhabitantes nexte it whether the water were good they answered we vse to drinke of it Thē saith he it is like to be naughte for your faces complexions seeme to be corrupted iudging of their founteyne by the operation effectes therof as we likewise shall be discerned by our deedes what is in the founteyn of our hartes WHAT BE THE WAYES OR PROCEEdinges of our iustification what faith doth teache vs in these wayes Sect 5. 1. WHerfore least penitent or thirsty men shoulde drinke of corrupted founteynes I will directe as many as I can to the cleare waters of healthfull doctrine whose springes are only within the boundes of the Carholique churche I will teach the wicked thy wayes vidz such as haue bene in wickednes of sinne or of heresye I will shew them thy wa●es of iustification 2. I will teach them that somtime thy lawes and thy wayes are called iustifications praying with Dauid I woulde my wayes mighte be directed to keepe thy iustifications 2. sōtime they are said to be iustifyed who are only declared to be iuste which is imputatiue righteousnes wherof Esay said wo be to you who doo iustifye the wicked for bribes 3. somtime for the first iustification or obteyning of iustice vnto a sinner wherof S. Paul saith whom God calleth he iustif●e●h 4. somtime for encrease or proceeding in further iustice which is called a second iustification of one allready iuste of which S. Iames speaketh concluding that a man is iustifyed by workes and not by faith only and S. Ihon willeth him who is iuste to be further instifyed 3. I will teach them that the end of our iustification is the Glory of God the saluation of our soules That the cheife efficient cause of our iustification is the Goodnes Mercy of God the efficient by-way of merite is the passion of Christe the efficient by-way of instrument vnited is the humanity of Christe the efficient by-way of instrument separate are the Worde Sacramentes their Administers The materiall cause or subiect of our iustification is the minde of man es●ecially the will wherin this iustice is wroughte remayneth The formall cause in habite intrinsecall is the habite of grace or charity infused in habite extrinsecall or exemplar it is the very iustice of our Sauiour Christe in which S. Paul admonisheth vs we shoulde beare the image of the celestiall man i. Christe as we haue borne the image of the terrestriall man Adam But the formall cause in Acte are good workes which in one respecte are the Effectes of our iustice and in another haue allso so efficiency in our iustification as likewise haue feare faith hope loue repentance all which laste as dispositions preparing our minde will doo euery one in some sorte iustifye I will teach them that faith necessary to iustification is not to be restreyned only to the promises of Gods mercy but it must beleeue all Truthe which God hath taughte And that faith is seated principally in the vnderstanding not in the will as a confidence for so it should be all one with hope And that in the vnderstanding it is a firme assent vnto all thinges which God propoundeth to be beleeued and not a knowledge of them 4. Touching the firste Our Sauiour in the holy Go●pells and in the Epistles and Actes of the Apostles they doo often require other pointes of faith to be beleeued beside the promises of mercy as that Ch●iste is omnipotent that he is the Sonne of God that he is God and man and the true Messias that he was crucifyed and rose agayne c. so all the other Articles of the Apostles Creede whatsoeuer the Caluinistes say to the contrary are poyntes of justifying faith w●thout beleefe wherof no man can be saued and yet moste of them perte●ne to other matters then to promises of mercy 5. Touching the second that faith is an assent of the vnderstanding in beleefe not a confidence of the will which perteyne● to hope and therfore S. Paul saith that in Christe Iesu we haue truste and accesse in confidence through his faith therfore faith is not a