Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	soul_n	whole_a	1,465	5	5.4082	4	false

Text snippets containing the quad

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

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