A treatise of original sin ... proving that it is

Hence it is that there is some difference between the creation of Angles, and the Chaos at first, which were made absolutely of nothing, and of the soul; For the soul, though it be created of nothing, yet because a form hath an essential respect to its matter; for which cause Contarenus (as Zanchy saith) affirmed, The soul had a middle way of being between Creation and Generation; and therefore is that distinction of some learned men, that though the soul be not ex materiâ, yet it is in materiâ, God did not create it, but in the body, though not of the body, and thus far it may be said to be of man, as that he is the cause, though not of the being of the soul, yet of the being of it n this body.

Hence it is that there is some difference between the creation of Angles, and the Chaos at first, which were made absolutely of nothing, and of the soul; For the soul, though it be created of nothing, yet because a form hath an essential respect to its matter; for which cause Contarenus (as Zanchy saith) affirmed, The soul had a middle way of being between Creation and Generation; and therefore is that distinction of some learned men, that though the soul be not ex materiâ, yet it is in materiâ, God did not create it, but in the body, though not of the body, and thus farre it may be said to be of man, as that he is the cause, though not of the being of the soul, yet of the being of it n this body.

The third Proposition, The soul being thus created an essential part of a man, and the form informing of him: Hence it is, That we must not conceive the soul to be first created, as it were, of it self subsisting, and then infused into the body, but when the materials are sufficiently prepared then as the Schoolmen express it well, Infundendo creature, and creando infuditur, it's infused by the creating of it, and created by infusing; So that the soul is made in the body organized, not without it; so the Scripture, Zech. 12. 1. Who formeth the spirit of man with him, and because of the souls union to the body when thus disposed; Hence it is that man may truly and univocally be said to beget a man, though his soul be created; for seeing man who is the compositum, is the Terminus generationis; Hence it is that man begets man, as well as a beast, though the soul of a beast be from the matter, as we see in Christ, the Virgin Mary is truly said to be the mother of Christ, though she was not the mother of his Divine Nature, nor of his soul. Thus man doth properly beget another man, though the soul be by Creation (as the matter also according to Philosophy is ingenerable) because the soul is united to the body, prepared and disposed for it by man; from which union resulteth the whole person or compositum, consisting of soul and body: So that although man be not the cause of his child's souls being, yet that it hath a being in this body, and thereby such a person produced, he is the cause of it, and by this, if well understood, you may see original sin communicated to every one, though the soul be created, In that way which the humane nature is communicated to every one: So that if we truly know how a man is made a man from his parents, we may also know how sin is thereby also communicated.