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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	matter_n	nature_n	2,049	5	5.3756	4	true

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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

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

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

why parentes iustifyed in state of grace doo neuertheles beget children subiecte to sinne originall corruption as much as others not so much becau●e generation is an acte of our carnall man iustification is an effecte in our spirituall man for the wholeman is iustifyed but especially because we and euery creature generamus nobis similes in specie magis quàm in indiuiduo we doo procreate our of-spring ech creature like himselfe rather like in speciall kinde of nature then in particuler propertyes of person as of men to proceede mankind c. For as the progeny was neuer like the parent in euery personall respect so when they are a like in many such particulers yet it is rather accidentally contingent then essentially necessary And so we see foolish or lame parents haue sound or discreete children and contratiwise As then parents doo not necessarily communicate to children their personall propertyes no not of nature much lesse of grace so to be in state of grace a iustifyed man is a personall property and therfore mo more maruell to haue children vnregenerate borne of iuste parentes then to see a childe borne vncircumcised of a circumcised lew or to see a cleansed wheat corne bring forthe an eare of wheate which againe hath fazells chaffe HOW ORIGINALL SINNE IS DERIVED from Adam by meanes of our parents and yet we haue not our soules from them ex traduce Sect. 5. 1. ANd allthoughe Originall sinne be a corruption of our nature rather then an personall faulte yet it is not any parte of our nature as proceding from nature positiuely but only a priuation or defecte folowing nature and proceding from Adams freewill and infecting our will as partes branches of Adam Wherfore it is properly a sinne because it had consent of will thervnto which we cannot say of other naturall defectes as to be borne deafe dumbe blinde lame or disfigured because these are no way referred to any consent of will Allso infantes neither haue thoughtes wordes nor deedes against the eternall law of God and yet they haue this originall sinne which is not conteyned in that description for that description is vnderstood of actuall sinne only But originall sinne consistes not in any action for it is only a gultines a spotte or blemish no● any actuall transgression 2. As for that Argument of the Pelagians which so much pressed S. Augustin about the traduction of our soule it is thus propounded and answered Sinne say they hath his seate in the soule not in the flesh But the soule is created not deriued from Adam nor our parents therfore neither is this originall sinne deriued from the one or from the other by generation but foloweth by imitation Firste it is answered in generall that it cannot be by imitation because neither can children imitate their parents so soone as they are borne and yet euen then most agree they are guilty of originall sinne Nor is this sinne any action and therfore no imitation for to imitate is to doo somewhat but it is called sinne originall not actuall and is accompted a guilte of our nature not a facte of our person 3. Next about the proposition As all deuines agree that the soule is the seate of sinne so yet if the soule may herin be depraued by the flesh as some thinke then may originall sinne be transfused into the soule by generation of the body These men say the flesh must needes be the meanes of cōueying this sinne vnto the soule as vnto his seate for if the soule should be created alone and not be ioyned to the body it should in that case be free from this infection And it seemes iuste that as Adams flesh was firste corrupted by his soule which firste admitted sinne so now the soule shoulde be firste corrupted by the flesh still deriuing sinne and so originall sinne is both a corruption of penality subiecting vs to all misery and a corruption of viciosity inclyning vs to all sinne 1. by rebellion against the spirite 2. by drawing the soule downeward 3. because the soule of it selfe is not able to gouerne all our appetites without diuine grace 4. Thus therfore say they that the flesh doth depraue the soule being vnited vnto it as a wounde in the body maketh the soule grieue but if you cutte the flesh wanting life it feeles no payne So the flesh hath not sinne in it selfe as in his seate no more then wyne hath in it selfe dronkennes and yet maketh others dronke and so the body is able to infecte to worke vpon the soule 1. not by predominance as one elemēt or mixte body vpon another 2 nor by influence as the heauens vpon these inferior bodyes 3. nor by deuine power as the fyre vpon dammed spirites but. 4. by Sympathy of vnited correspondence as in a phrensy or lunacy such a distemper or quality of the body makes the minde to be madde or foolish And so the corrupte distemper of our flesh doth disorder our soule whit sinfullnes which sinfull distēper is not actually but dispositiuely in the seede of the parent or flesh of the infante nor is it in the flesh vntill it come to be ioyned to the soule which is only the full finall seate of sinne 5. And note that all this may be true in respecte of that radicall concupiscence which is as it were the positiue materiall parte of originall sinne but the formall true nature of originall sinne consisting priuatiuely in the wāte of originall iustice this priuation is not caused nor conueyed vnto the soule by the flesh Nor by that carnall luste which more or lesse is in the naturall generation of all men For if by supernaturall priuiledge any parents should engendre without all luste yet the childe shoulde be infected with originall sinne or if luste were the cause therof ●hen according to the excesse of luste in the parents shoulde originall sinne be more or lesse in the children Wherfore thoughe S. Augustin doo often say that it is not generation but luste which doth deriue this sinne he only intendes to shew that the sole acte of generation is not the only cause of originall sinne for euen in paradise there shoulde haue bene the acte of generation and yet therin shoulde haue bene no sinne But by luste may be meante the propagation of our corrupte nature of which corruption luste is a certein signe effecte wherfore when he saith originall sinne is deriued by luste he meaneth that this corrupte propagation of our nature wherof luste is a signe is the meanes to deriue originall sinne 6. And so when S. Augustin saith of the body and the soule that the one is corrupted in the other as in an Vncleane vessell eyther it may be true by way of morall comparison in regarde of that concupiscence radicall as is afore said which in some is the materiall positiue parte of originall sinne hauing his materiall seate in the flesh by this dispositiuely

bound of necessity to iterate or repeate my repentance for the same sinnes And wise men doo giue it for good counsell not to recall to our minde such passed sinnes as perteyning to delightes of our flesh or to the honors or Riches of the worlde were so pleasing vnto vs that their remembrance thoughe with pretence of remorse may mooue vs in thoughte agayne to delighte somewhat in them as soone as in deede to be contrite for them Except it be at such times when either we feele our selues in feruent deuotion or finde in our selues such abundant mortification that we neede not feare their enticement Other wise that which is delectable to our nature without speciall grace will easily drawe vs to encline to his desire 11. I said we are not bound of necessity to repeate our Contrition for the same sinnes yet when without the said danger we haue opportunity doubtles it is very conuenient somtimes to renew to repeate our contrition and so to endeauour to make it sure good least peraduenture before times it haue bene insufficient Especially at the time of our death we haue neede to repeate it and as much as we can to make all sure yea S. Augustin vsed to say thoughe his conscience accused him of no crime vnrepented yet it is very conuenient at our death to haue Cōtrition for whatsoeuer offences of our life and accordingly that holy Father in his sicknes before his death caused the 7. penitentiall psalmes to be set by his Bed-side in great letters that he mighte often repeate them as he did with many teares And in this I speake of generall Contrition actually to be repeated as often as conueniently we can doo it I doo not speake of the often repetition of the selfe same generall confessions which hauing bene made with diligence deuotion once twice or thrice at most in our life time as graue learned discrete men doo auouche it is abundantly sufficient for as it is requisite on our partes to vse our true diligence so it is as necessary in regarde of God allmightyes great goodnes to haue good trust much confidence in his loue mercy fatherly affection towardes vs beleeuing credibly that all is forgiuen vs most fauorably for our gracious God is not like a crafty copesman or a cauilling lawyer ready to spye euery friuolous nullity to take aduantage vpon the smallest ouersighte no no we may oughte to be assured that our Lorde is more ready to forgiue then we to aske pardon wherfore hauing done our endeuour we may comfortably relye vpon his gracious fauour 12. Yet our repentance thoughe Actually it neede not be outwardly repeated more thou once neuertheles it must euer habitually be continued inwardly during our life that is we must neuer committe any thing contrary to the inwarde habite of repentance nor may our sinnes passed at any time afterwarde agayne please vs rather they must alwayes greiue displease vs at least habitually inwardly And these are the propertyes of true contrition THE EXCELLENCYES OF CONTRITION and how in some sorte it may be compared with martyrdome Sect. 7. 1. IT is good to knowe what be the qualityes of contrition but the practise of them is much better It is true the greife sorowe of a contrite harte is vnpleasing bitter in the taste but it will be afterwarde holsome comfortable as wormewood is to the stomacke for sweete meates doo sooner cause corruption obstructions when medicines which are bitter doo open purge the body And of sinnes in the soule Dauid saith There are the dolors of a woman in childebirthe which haue payne in their trauell as they had pleasure in their conception so for the delighte of our sinnes committed we must feele some greife when they are repented and this greife thoughe it be bitter as Aloes yet it is the best medicine against the gnawing wormes of our conscience and as of yron is bred a ruste of clothe a mothe of timber a worme which consume the substances wherof they were engendred and as against poyson are made tryacles and Antidotaryes of other poysons so is sinne consumed by sorowe for sinne and against the punishment of wickednes the punishment of penance is a soueraigne remedye 2. Only hereof we must haue a care that our sorowe for sinne be sincere If thou tell me thy body is wounded shew me thy flesh bleeding or bruised if thou tell me thy harte is contrite let me see thy teares or thoughe men preceiue it not yet at least God allmighty must see thy sorowe In proyning of the vine if it distill any droppes it is a signe it will be fruitfull but if thy repentance be without teares at least of contrition surely thy amendement will be very barren 3. Wherfore Ieremy said be thou gyrded with hayrecloth that is mortifye the appetites of thy flesh and be thou sprinkled with ashes that is refrayne the motions of ●●y proud mind And cause vnto thy selfe a bitter playnte as the lamentation of an only ●hilde not of an eldest or dearest childe for so is insinuated that more children remayne but eyther as a parent lamenting his only childe or as an only childe mouring for his parents whose greifes must be greatest because they alone must take all the greife And so not much vnlike when by our sinne we loose the fauour of good because we can haue no more Gods we must lament our losse of him as the losse of all for without him we are nothing nor can haue any thinge And eyther we must by our sorowfull repentance regayne his fauour or for euer perish in his displeasure 4. But moste happy we are if we neglecte not our possibility because as Solinus writeth of a founteyn in Epyrus which not only quencheth a burning torche but kindleth it agayne being quenched so by our teares of contrition we may at one instante both quenche the flames of hellfyre due vnto vs and inflame our selues agayne in the fauour and loue of God which we had loste and was justly taken from vs. For the exercise of contrition and daily mortification are so notable in their efficacye and in their dignitye that Dauid here calleth such an afflicted spirite a sacrifice to God and our holy mother the Churche in the hymne of Virgins being allso martyrs hath these wordes Haec tua virge duplici beata sorte dum gestit fragilem domare corporis sexū domuit cruentum corpore saeclum Vnde nec mortem nec amica mortis saeua poenarum genera pauescens c. This thy virgin bessed in a double sorte whiles she endeuours to mortifie the frayle sexe of her body she ouercame the cruel worlde together with her body wherfore neither fearing deathe nor any sauage kindes of tortures which are the freindes of death c. Beholde here twoo causes why she is blessed 1. for mortification of her flesh 2. for conquering of the worlde And