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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	holy_a	trinity_n	2,995	5	9.8830	5	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

least his speach fauour of pride or vaynglorie Wherfore in S. Ihon it is said The freind of the spouse doth stande heare him and S. Augustin there notes that if we heare dutifully we are freinds of Christe and by hearing we stande more stedfast wheras he that is speaking is alwayes in danger by his wordes to fall into some folly 3. Wherfore o lord doo thou speake vnto my soule the wisdome of thy misteryes the comforte of thy promises and the desires of thy loue o let me heare the musique of thy voyce in all these harmonyes and last of all let me heare that swete close of happynes venite benedicti come you blessed There is ioye gladnes In the soules felicity is ioye in the bodyes immortality is gladnes as the propet said in their owne country they shall possesse double benefites Then our bones that is our vertues shall reioyce now they may be despised of worldlinges or of Diuels assaulted but if now they so humbled then they shal be crowned 4. Thy prophet Nathā hath let me heare the pardō of my guilt so the release of eternal paynes but he hath left a tēporal pūishmēt stil vpō me that the sword shal not depart my house c. o let me heare allso the relaxation of these temporall calamityes For as in euery sinne there is auersion from God Conuersion to some creature so it hath a double punishment first because so we forsake him who is infinitely Good and for our conuersion to creatures sensible punishments are due because we were too much delighted in transitory vanityes O mercifull Iesu let me haue ioye for the remission of eternall payne and gladnes for the pardon of temporall punishments Or ioye for sinne pardoned and gladnes for grace restored In euery sorte for all my sinnes let my conscience be fully pacifyed which till I was conuerted would neuer suffer me to liue without feare or disquiet THE IOYES AND GLADNES OF GOOD men different from those of sinners with a harty reioycing of the Author for his Co●uersion Sect. 6. 1. THere is a hearing of faithe which bringes vs to giue obedience prayses and there is a hearing of wordes by reading or preaching the firste is inward leading to ioye the second is outward directing to gladnes Or the outwarde bringes vs to the inwarde and after both we come to ioye gladnes Wherfore o my soule seeke to encrease faith by hearing outwardly and allso doo thou heare what our lord speaketh within thee o seeke ioye in the pardon of thy sinnes desire gladnes in the promise of rewarde A wicked man can haue no true ioye but they may reioyce whose reward is plenteous in heauen such a harte may haue ioye and such a bodie may haue gladnes as Dauid saith elsewhere my harte my flesh haue reioyced in our liuing God the harte hath ioye beleuing it selfe purged from ●●irituall pollution and the body hath gladnes feeling it selfe cleansed from carnall co●●uption 2. In these shall our humbled bones reioyce not so much of the body as of the minde yet alas how few reioyce spiritually and how many are full of mirthe carnally but the end of such mirthe is sorowe because they are glad when they haue done ill and they recoyce in the worste thinges wheras to the other it is said Aske you shall receiue that your ioye may be full and your ioye shall none take from you It is exceeding hard to order and subordinate any ioye of this life to that ioye which is in our lorde the one doth diminish or endanger the other but carnall and spirituall ioyes can neuer dwell together and of these S. Ierome said that neuer any passed from delightes on earthe to ioyes in heauen Sara broughte not forthe Isaac which signifyes mirthe till she was olde that is till carnall pleasures be mortifyed we cannot conceiue any spirituall ioyes nor can this spirituall Isaac agree with fleshly Ismael who instead of mirthe is but a mocker wherfore let vs banish this sonne of the bondwoman for wheras the ioye of wordlinges is said in the scriptures to haue a crowne of roses which are but flowres that will fade the crowne of Gods seruantes is said to be of precious stones which are euer of value and cannot wither 3. How should we expresse o my soule the ioye and gladnes which we haue inwardly tasted since we were reconciled to God we are neither able worthely to giue thankes for it nor sufficiently to expresse it only let vs most humbly beseech our gracious lorde to continue vs this mercy which verily is alone more worthe then all the kingdomes riches delightes of the whole worlde And I dare vpon my soule assure any sinner or misbeleeuer who shall with contrition make a sincere confession reconciling himselfe to God his Churche that presently he shall find himselfe so disburdened and so comforted that he woulde not at that instante for all the worlde retourne agayne to his former estate 4. O how proper is that speach of holy S. Bernard to our heauenly father Quando c●r nostrum visitas tunc ei lucet veritas vilescit mundi vanitas intus feruet charitas O my harte when God doth visite thee then shines to thee his veritie the worlde appeares base vanitie and in thee boiles heauens charitie I can wish my best freindes no better then to taste and see how sweete our lorde is whersoeuer I may find a Nathanael I cannot chuse but tell him I haue found the Messias let him come and see vnto his hearing and to his harte he shall receiue ioye gladnes And if his bones that is the best facultyes of his minde be humbled sincerely they shal be wonderfully reioyced This hast thou experienced o my soule for whiles thy bones would mooue and stand vpon their owne strenghte and still trust to their owne skill I could find no ease nor any rest for alwayes I felte somewhat was out of ioynte but since they were humbled to obedience of faith and submitted to the instruction and direction of the Catholique churche O what rest what ease what reioycing of bones for here be the best b●nesetters of a contrite soule now I feele no former doubtes nor wonted feares I haue all quiet and all assurance the truthe shynes cleare the worlde seemes base the charity and loue of God shed abroad in our hartes is so confortable that it is vnspeakable O what inwarde ioye what true gladnes O swete Iesu when thou entrest into a penitent publicanes house thy father comes with thee and thy holy spiritie comes with thee O blessed Trinity come daily into my poore harte with the riches of thy grace and ioyne me vnto thee that as our Sauiour prayed vs all so I allso may be one with you not one in substance but one in humble obedient vnitie of will and one in deuout feruent vnitie of

for our sinnes committed Eyther personally and particulerly for our owne sinnes or as we are partes and members one of another for generall or participated sinnes of our family country or cōmon wealth wherin we liue though this contrition of others sinnes be not properly contrition Which now we doo detest more then all other hatefull thinges because they are offences against God whom now we doo loue aboue all the worlde Where note that it is not necessary to make a particuler comparison betwene our hate of sinne and our loue of God whether we detest sinne more then present death or hell or the diuell c. nor whether we doo loue God aboue our kinge our Father our freind or any other such or such particuler which we doo loue or abhorre moste in this worlde Rather it is vnto necessary discretion causing doubtes feares and vnprofitable scruples by considering such particuler comparisons for it is abundantly sufficient that in my contrition I am fully resolued in generall rather to suffer or to loose any thinge then to haue committed or agayne to committe any mortall sin●e 4. And such sorowe is requisite for deadly offences but for veniall faultes a smaller kind of discipline is competent generally abhorring them and desiring with endeuour to auoyde and to be free from them Allso for the auoyding and preuenting of them and to be absolued from them in guilte and in all punishment we are much holpen and benefited by the vse of knocking our breastes by holy water holy bread agnus dei medalls graynes c. hallowed by the prayers of the churche in vertue of the bloud and merites of our Sauiour Christe And by these or by any other meanes either against veniall or mortall sinnes the more our deuotion and contrition is encreased thoughe we may seme to haue allready repentance competent yet the more we adde with humility the more comforte and merite we shall finde the more certeinly we shall haue all pardoned and we shall be the more plentifully rewarded 5. Neither may we too lighty suppose that euery sorowe or sighe or knocking of the breast and saying miserere or any such other signes of repentance are sufficient contrition or attrition excepte they haue the inwarde propertyes before described Rather S. Augustin doubted of their saluation who only in time of great dangers or after their sicknes doo beginne to repent not doubting but if their contrition were true then their pardon would be certeyn but he feares their vndoubted saluation because he doubtes their fal●e repentance who in such times are much more like to be sory alone for feare of punishment like Antiochus then for any true hatred of sinne or loue of God aboue all And such he saith are versi turned only by feare from sinne not conuersi for loue conuerted vnto God And this many times doth appeare when such partyes being recouered or deliuered from their feare and their perills they soone after returne agayne to their former sinnes Wherfore it is true indeede that the churche granteth her Rytes christian buriall vnto all such as professing themselues Catholiques doo vse but any outwarde signe of remorse leauing their hartes to the tryall of God not warranting their repentance to be good but in charity rather chusing to absolue an hundred thousand false penitentes then by seuerity to reteyne bound any one soule truly contrite 6. Vnto the foresaid contrite sorowe must be adioyned an hope of pardon through● Christ with a full purpose for euer to absteyne from sinne to confesse to satisfye So farre forthe as we are bounde or shall be able For if it should euidently appeare that we doo wante any of these we cannot be absolued otherwise not so appearing it may be supposed that either virtually or actually we haue them and that is sufficient 7. As for as the sinnes for which Contrition is required it neede not be of euery particuler sinne in number to haue a seuerall Acte of contrition but of all which we can remember according to their number or according to their kinde we must detest them all be sorye for them either in one Acte of contrition or in more as cōueniently we can for example sake In calling to minde that I haue sworne 500. times or spoken falsely or vaynegloriously 1000. times more or lesse as neere as I can coniecture I may in one Acte of contrition be sory for them all at once And so I must proceede to remember to be contrite for as many kindes or numbers as I can call to minde for no man is bound to more then he is able neither in contrition confessiō nor satisfactiō And therfore in case of speedy or sodeyn death one generall true Acte of contrition is sufficient for all our sinnes at once considered in grosse as offences of God And so it is in case we cannot well call to minde their seuerall numbers nor their distincte kindes 8. As for the times when euery one must be contrite vnder payne of a new particuler sinne they are set downe to be these 1. whensoeuer we find our selues in euident danger of corporall death 2. whensoeuer by occasion of sinne not repented we see our selues in euident danger of spirituall death that is to say like to fall further into more damnable sinne 3. In any publique greuous Calamity of the people or Common welthe which doth require our particuler prayers and humiliation vnto God allmighty for his mercy In all these cases we are bound to be contrite I say vnder payne of a new particuler sinne of omission vidz against the commandemēt of repentance Not that it is lawfull for any to remayne in mortall sinne vntill some of these times doo happen no not a minute of an howre for by the Commandement against which the sinne is committed we are euer presently bounde to repentance althoughe I say not vnder payne of a particuler new sinne of vnrepentance beside the former vntill we come to some of these times And then if we omitte repentance it is a new particuler sinne beside the offence wherof before we remayned guilty 9. Lastly our purpose of amendement must be sincere and the performance must be effected according to our power for if I seeme to be contrite or doo confesse and yet deteyne another mans goods being able to restore them or if I reserue any splene of hatred or malice against my neighbor not striuing nor desiring to driue it or put it out from me or if I doo not auoyde as much as I can all such dangerous occasions as I haue found or may euidently preceiue doo vsually put me in great hazard of consenting or committing some mortall sinne In all these cases if I be not carefull to remedye or preuent them surely my purpose is not sufficient therfore I am not in such cases truly penitent 20. But now when I haue once entirely vndergone the sacrament of penance I am no more