The infancie of the soule; or, The soule of an infant A subiect neuer yet treated of by any. Which sheweth the infusion there of whiles that the infant resteth in the wombe: the time when, with the manner how. Gathered from the boosome of trueth; begunne in loue, and finished in the desire to posit others. The contnets are in the next page following. William Hill. Infancie of the soule. 1605 Approx. 71 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A71322 STC 13506 ESTC S115206 99850425 99850425 15627 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71322) Transcribed from: (Early English Books Online ; image set 15627) Images scanned from microfilm: (Early English books, 1475-1640 ; 1275:05) The infancie of the soule; or, The soule of an infant A subiect neuer yet treated of by any. Which sheweth the infusion there of whiles that the infant resteth in the wombe: the time when, with the manner how. Gathered from the boosome of trueth; begunne in loue, and finished in the desire to posit others. The contnets are in the next page following. William Hill. Infancie of the soule. Hill, William, Doctor in Diuinitie, attributed name. aut Hill, William, b. 1574 or 5. aut [44] p. By W.W[hite] for C. Knight, and are to be sold at his shop in Paules Churchyard at the signe of the Holy Lambe, Imprinted at London : 1605. Printer's name from STC. Variously attributed to William Hill, Doctor in Divinity and William Hill, MA of King's College, Cambridge--STC. Signatures: A-E⁴ F² . Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Infant salvation -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Infancie of the Soule : OR , The Soule of an Infant . A Subiect neuer yet treated of by any . Which sheweth the infusion thereof whiles that the Infant resteth in the Wombe : The time when , with the manner how . Gathered from the boosome of Trueth ; Begunne in Loue , and finished in the desire to posit others . The Contentes are in the next Page following . Ciprian . tractatu . con Deme. Qui ad malum inotus est mendatio fallentes Multo magis ad bonum mouebitur veritate cogente . WILLIAM HILL . Imprinted at 〈…〉 W. W. for C. Knight , and are to be 〈…〉 in Paules Church-yard at 〈…〉 the Holy Lambe . 1605. The Contents of this Booke . 1 The Excellencie of Mans Nature . 2 The order how the Auntients confuted Heretiques . 3 The Dogma of Poets touching the Soule . 4 The inference by collection from them . 5 The opinion of Philosophers . 6 The inference by collection from them . 7 The Consent of Phisitions . 8 The Collection . 9 The Doctrine of the Fathers . 10 The ground of the Cannon Law. 11 The inference from the Doctors and Law. 12 The Doctrine of the Scriptures . 13 The inference from it . 14 Two Obiections drawne from Gods omnipotencie are answered . 15 Sheweth that Children borne still , ought to be buried in Christian buriall , with the authoritie of Ceremonies . TO THE RIGHT WORSHIPFVLL , AND MY ESPECIALL FRIEND M. ROBERT BARKER Esquier : Towneclarke of the auncient libertie of Co●lchester in Essex , and Serieant at the Law : prosperitie and peace . MAECENAS fauouring Lerning , was in high esteeme with Honorable personages then lyuing ; but remayneth aeternized by the memorable monumentes of men of vertuous qualities now dead : So as this honor after so many hundreds of yeeres , being proper then vnto him selfe ; remayneth now common vnto all those whose mindes are enclined vnto Learning ; or vnto the patronage of her professors . Which honour , least you should loose ( deseruing so well from mee and my impouerished Father ) I prostrate this my Infant vnto your Patronage . It is the onely recompence of poore Schollers to follow their friendes with honest Commendations : the which your iust desert claymes from mee ; and which my duetie promiseth in humilitie to put in practize for you , that after your death , the tytle of Honored Maecenas , may be ingrauen vpon Brasse or Marble ouer your Tombe . Accept this fauorablie ; so shall your respectiue countenaunce both incourage and inable mee to some greater performaunce . Your deuoted Orator , William Hill. TO THE ENVIOVS OR CVRTEOVS READER SVCH HEALTH as they desire vnto others . PERSIVS the Pagan wrote , Scire tuum nihil est , nisi te scire 〈…〉 . Augustine the Christian wrote , Qu● se negat scire , quod sit ingratus est . And least I should incurre this last ●anger by beeing silent , hauing had the knowledge of a new errour ; the which might like a Farcie infect the whole body : I haue for the instruction of the simple , and destruction of the simple arrogant , put foorth this Treatise ; following rather the counsaile of wise Sirach , who willeth vs not to keepe backe Counsaile when it may doe good : which being neglected , might happely cause the Author to publish into the eares of his brainsicke hearers , more follies : whose flatteries consenting thereunto , might worke in his head an excellent maisterie to the confusion of Concord , and the ouerthrow of Veritie ; which it may be , his minde aymes at , though his meane parts cannot purchase it . It is a world to see the secret practises and subtile inuentions that the Ignoraunt follow to atchiue applause vnto their prating . As first , to please the appetite of the hearer not respecting the cause . Secondly , to inuent new errours , rather then to admit of the simple truth . Thirdly , to runne ouer a thing negligently , eschewing whatsoeuer is Philosophicall . Their Custome inuerteth all things : their Errour destroveth all thinges : and Negligence curseth such m●n . If the Discipline of Philosophers were vsed amongst vs , hee should be crowned for a Foole , expulsed from the Colledge of iudiciall mindes , and suffer those corrections as best befit his inuented follies . But to preuent such their further idle and witlesse inuentions , though not with so great applause as Samson vnto the Israelites , for burning the ' Philistines Corne : yet with as great zeale in defence of Gods trueth and his Church , haue I blowne this Fierbrand , to burne and consume the Darnell and Cockle which the Enuious man hath sowne , whiles the ouer-weeried Labourer tooke his rest . The trueth of the cause shall defend mee from the different censures of the enuious ; and my louing affections vnto my natiue house , procure in the mindes of the good , such lyking , as that beginning to read , they will deferre their iudgement vutill they come to the end : And then , either subscribe vnto the trueth , or else confute that with better reason , which I haue with great probabilitie and consent of Iudgements , concluded . So I leaue this Treatise to the Readers , and them to the direction and protection of the God of trueth . William Hill. THOMAS CHITHAMVS LONDINENSIS LVDIMAGISTER : In Authoris Librique Laudem . THe banckes of Hellicon where Muses dwell , Afforde not stuffe with this to be compar'd . Trueth in her Cullers heere doth farre excell Grosse errors Newcome-in . So hath it far'd Continually : For Trueth shall sit aloft , When Ignorance shall with disgrace be scoft . The Alpes and Pyrene Mountaines are but low , In lie'w of this well seated flagrant HILL . Hence nowrishment for Conscience fast doth flow : Ne're thirsting liquor doth this Lymbecke still . HILL , for thy paynes , if each man yeeld thy due , They can not choose but say th' hast spoken true . Philosophers , Phisitions , Poets eake , With great Ichouah ( Reader ) thou shalt finde , By way of Apologue hereof to speake : All these in Truthes defence are strong combin'de : Then yeeld to Truth ; ( for Truth applaud doth gaine ) At least-wise , thanke the Author for his paine . Thomas Chitham . THE INFANCIE OF THE SOVLE : OR , THE SOVLE OF AN INFANT . The Excellencie of Mans nature . SECTIO PRIMA . MAN , the best of Gods creatures , for whose sake the World was made , vnder whose supreame gouernment all thinges ( in the same Created ) are subiected , though through sinne committed by him the first day of his birth , his dignitie was mightely impeached ; yet was he not vtterly thereof depriued ; but ( as with the Supersedias of mortalitie ) his worth was abreuiated : Yet remayning entirely such a one , vpon whom God would bestow many blessings ; and from whom he would detract no fauour that might either further his Dignitie , exalt his Maiestie , or continue his former Supremacie . But as in the beginning all things were for Man , ( yet not so fully as after his fall ) ; So still , and vnto the end , he doth and will bring such thinges to passe , as that ( aboue all creatures ) Man shal be vnder him , sole and supreame King and commaunder , not onely to serue , obey , and sacrifice ; but bind , let loose ; to reteyne , and set at libertie ; to kill and eate ; and to doe all things that either the wit or will of man thinks meete , conuenient , or necessarie . But this goodly fabricature of God ( as well as the Fabricator himselfe ) vndergoeth many boysterous stormes : yet like vnto a strong Fort built vpon a firme Rocke vndergoeth all , and is not ouercome , by any assault whatsoeuer ; whether it be of storme , of tempest , waue or wind ( alwayes enuironed ) yet in the greatest perrils is most safe ; in the deapth of distresse , in least danger : and where there is no suspition of reliefe , and no hope of refuge , then is he especially protected , and ( by him whose power is manifested most in weaknesse ) most strongly defended . This excellent worke of Gods hand , hath had his nakednes ( which by reason of Nature deserueth some excuse ) too much discouered . Some vtterly ( with open mouth ) condemning the same , as most lothsome ; not weighing the cause , or considering the nature thereof . Others ( though not so grosly , yet as ignorantly ) haue imagined ( or rather enforced ) arguments ( of subtile perswasions ) to induce the ignorant to thinke them selues ( in their estates ) to be farre inferiour vnto the bruite beastes of the field : And not so onely , but worse . Tully the Prince of the Academicks , was possest with this perswasion , and therefore doth he exclayme against Nature , tearming her a Stepmother , for bringing vs into this world naked , frayle , and weake . But his wordes weigh lighter then the winde : and in this ought his authoritie no more to be regarded , then the blaze of a Maeteor , which by the motion or the winde ( in the vpper Region of the ayre ) is dissolued ; and in the dissolution vanisheth : For that the same Tully ( with all his adherents , and all other contemners of God and Nature , in his glorious worke of Creation and Generation of Man ) is not onely confuted by a more indifferent censurer of Nature and her workes . Lact. intius in his booke De Opificio Dei ; and that which they haue made for them , vnto the worser : Hee in the true consideration proportioneth the thing with the desert ; and then in the comparatiue respects of both contraries , contemneth the Fathers of these conceits , as men iniurious vnto Nature ; and giueth vnto both parties their due : That is , vnto Beastes , and their defendants , beastlynesse ; and vnto Men , and their defendors , worthinesse . This Man ( which not without good respect ) was of the best Philosophers , called a Little World ; for that there is nothing in the Great world conteyned , but that either externally in his body ; or internally in his minde , there is to be found either the same , or a similitude . I speake not heere of this inferiour Orbe , the Earth onely , but of both : comprehending ( vnder these two words Great World ) whatsoeuer is in Heauen or Eearth . If we respect the beautie of the Earth ( outwardly ) in her best prime ; what is shee in this comparison , vnto the face of Man ? If inwardly her Mynes , and all thinges therein conteyned ; what is there , but that there is some similitude of the same in the bowels and inward parts of Man ? If wee respect either the swift motion , or long continuance of the Heauens ; what is this vnto the imagination of Man , which is swifter then the swiftest winde ? Or , vnto the Minde of man ? which in continuance is immortall . If you looke vnto the Sunne , and other Planets which receiue their light from it ; and of this desire a similitude in man ; Man hath in the forepart of his head two Eyes , which giue light vnto his whole body : And in this is the worke of God as much maunder , not onely to serue , obey , and sacrifice ; but bind , let loose ; to reteyne , and set at libertie ; to kill and eate ; and to doe all things that either the wit or will of man thinks meete , conuenient , or necessarie . But this goodly fabricature of God ( as well as the Fabricator himselfe ) vndergoeth many boysterous stormes : yet like vnto a strong Fort built vpon a firme Rocke vndergoeth all , and is not ouercome , by any assault whatsoeuer ; whether it be of storme , of tempest , waue or wind ( alwayes enuironed ) yet in the greatest perrils is most safe ; in the deapth of distresse , in least danger : and where there is no suspition of reliefe , and no hope of refuge , then is he especially protected , and ( by him whose power is manifested most in weaknesse ) most strongly defended . This excellent worke of Gods hand , hath had his nakednes ( which by reason of Nature deserueth some excuse ) too much discouered . Some vtterly ( with open mouth ) condemning the same , as most lothsome ; not weighing the cause , or considering the nature thereof . Others ( though not so grosly , yet as ignorantly ) haue imagined ( or rather enforced ) arguments ( of subtile perswasions ) to induce the ignorant to thinke them selues ( in their estates ) to be farre inferiour vnto the bruite beastes of the field : And not so onely , but worse . Tully the Prince of the Academicks , was possest with this perswasion , and therefore doth he exclayme against Nature , tearming her a Stepmother , for bringing vs into this world naked , frayle , and weake . But his wordes weigh lighter then the winde : and in this ought his authoritie no more to be regarded , then the blaze of a Maeteor , which by the motion of the winde ( in the vpper Region of the ayre ) is dissolued ; and in the dissolution vanisheth : For that the same Tully ( with all his adherents , and all other contemners of God and Nature , in his glorious worke of Creation and Generation of Man ) is not onely confused by a more indifferent censurer of Nature and her workes . Lactantius in his booke De Opificio Dei ; and that which they haue made for them , vnto the worser : Hee in the true consideration proportioneth the thing with the desert ; and then in the comparatiue respects of both contraries , contemneth the Fathers of these conceits , as men iniurious vnto Nature ; and giueth vnto both parties their due : That is , vnto Beastes , and their defendants , beastly nesse ; and vnto Men , and their defendors , worthinesse . This Man ( which not without good respect ) was of the best Philosophers , called a Little World ; for that there is nothing in the Great world conteyned , but that either externally in his body ; or internally in his minde , there is to be found either the same , or a similitude . I speake not heere of this inferiour Orbe , the Earth onely , but of both : comprehending ( vnder these two words Great World ) whatsoeuer is in Heauen or Eearth . If we respect the beautie of the Earth ( outwardly ) in her best prime ; what is shee in this comparison , vnto the face of Man ? If inwardly her Mynes , and all thinges therein conteyned ; what is there , but that there is some similitude of the same in the bowels and inward parts of Man ? If wee respect either the swift motion , or long continuance of the Heauens ; what is this vnto the imagination of Man , which is swifter then the swiftest winde ? Or , vnto the Minde of man ? which in continuance is immortall . If you looke vnto the Sunne , and other Planets which receiue their light from it ; and of this desire a similitude in man ; Man hath in the forepart of his head two Eyes , which giue light vnto his whole body : And in this is the worke of God as much minifested , as the other . Yea the due considerations of these small Creatures , haue brought the wisest Aegiptians of the earth into the deepest amazements of Gods power . For the Philosopher was more confounded in considering the small body of the Fly , with her partes , then he was by the view of the body of the great Elephant with his members . If this high and mightie Monarch of the earth Man , had no better similitudes then this ; to be compared with the Heauens and Earth , yet could not the aduersaries of his estate ( in the right respect ) so exclayme ; for that the thing it selfe is not so loathsome as the cause thereof ; which hath turned our glory into shame ; and hath caused our best estate to be our chifest reproch . But when we ascend , in due comparison of our inward part the Soule , vnto God the Creator of all : one that is not circumscribed , ( that is the Centure of euery circumference ; ) and yet not limitted or bound vnto any place : and finde in this principall part of Man , a princely similitude , and perfect image of the aeternall Trinitie ; euermore to be adored and worshipped in the Vnitie : not of the person , or trinitie of the God-head , but in the vnitie of the Godhead , and trinitie of the persons . It being a created substaunce inuisible , bodilesse , and immortall , most like vnto God ; hauing the image of his creator : being a substaunce capable of reason ; apprehending all things created , but not filled therewith : for whatsoeuer is lesse then God , cannot fill it , because it is capable of God : the originall of which is not to be sought for , in the earth ; hauing in it selfe nothing that is either mixt or concrete ; or what may seeme to be made or fashioned of the earth : nothing moyst , nothing ayrie , nor fierie : for there is nothing in these natures which may haue the force of memorie , vnderstanding , or imagination ; which remembreth thinges past , foreseeth things to come , and apprehendeth thinges present . Which thinges are onely diuine ; neither can it be found from whence it should proceed , but from God. So that then the being of the soule , there is nothing more certaine then the beginning , ( vnto those men which speake not by the suddaine motion ) as if they were begirt with the inspiration of the holy Ghost at all instants ) nothing in the hidden secrets of nature , with more facilitie may be discouered : Of the which we are bound to speake nothing but reuerently ; and of the which all but A thiests are perswaded to the immortalitie . Of the being or substance of the soule ( in which poynt some haue grossely erred ) imagining it to be a body , but as sincerely by the wise rejected ; nor yet of the immortalitie , which not onely reason affirmeth , but experience prooueth ) I doe not intend to discourse ; but onely of this part , where the soule is infused into the bodie , and this will I proue to be done , before the infant commeth out of his mothers wombe . Which one of reuerend place ( but of small partes , and as light regard ) affirmed not long since , not to be in the childe vntill it did draw breath from the ayre . Vnto this will I limit the time when : confuting his errour by the consent and iudgements of Poets , Philosophers , Phisitions , and approue what I affirme not onely by them , but also by the Fathers of the Church , by the lawes Cannon , by reason , and Scripture . Then concluding , shew my further mind in performing the ceremoniall funerall of an infant which neuer drew breath . SECTIO . 2. THE order I vse herein condemne not , for it is the prayse of Pliny not to haue read any thing , but thereof to haue made some vse : who was wont to say , Nullum librum tam malum esse , vt non aliqua ex parte prodesset ; that there was no Booke so bad , but that he did from some part receiue profite : Nor no opinion , which he did not either reforme , or bring out of frame . But rather request you with S. Hierome : Vt sobrie legantur ; vt eorum authoritas non preiudicet rationi . That you read them with discretion ; least for want thereof , some seemes contrarie vnto reason : In the which , you are to vse the same industrie that the Laborer doth , who working amongst Thornes , escheweth the Pricks . Wee be like Bees , and sucke our sweetest Honney from those Flowers , from the which the Spider draweth her strongest poyson . Wee be like the best Warriers , wounding our Aduersaries with their owne weapons . Prophana legimus , Sacrisque intert eximus : Wee read prophane workes ; but disrobing them of their hew , we mixe them with holy thinges , whereby they become with the holy things holy . Origen the great , confuted the Arch-heriticke Clesus ; and with his owne poyson which he sucked from the boosome of Philosophie , did he giue him his bane . In like sort did Iustine Martir and Ireneus choake Valentinian Martion like the first begotten sonne of the Deuill . And the wicked Scholler of the wicked Schoole-maister C●rdo , had his throate cut with the same knife , with the which he had thought to haue slaughtered the Christians , by that great & obscure Clarke Tertullian . And that which Libanius did thinke to make the ruine of Christianitie , that honney-mouthed Chrisostom made the downefall of Libanius . The good Orator Prudentius by Oratorie ouerthrew the great Orator Sunnachus . And the Apostles themselues did reprooue the errours and lyes of the Gentiles , by the authoritie of the Gentiles : And by those meanes did they couple many to be embracers of the trueth , which otherwise would not onely haue reiected it , but also persecuted it ; and haue been as obstinate as the Papistes in their professions . But to cut off the errour of the Ignoraunt , which despiseth these thinges , I say as the holy Father Hierome once sayd : Ama Scientiam ; et carnis vitia non amabis : Loue Knowledge , and thou shalt hate the sinne of the flesh : Not reiect the body , nor despise thy soule , for the sinne thereof ; but wilt seeke to correct the faults of the one , and to amend the errours of the other ; and in the end , subscribe vnto the trueth , howsoeuer it be deliuered vnto thee ; and to embrace the same , for the truthes sake . The Proofes of the Poets . SECTIO . 3. LVcretius the Epicure , who according vnto that sect , placed Felicitie in Voluptuousnesse ( an enemie vnto the Author of the Soule ) with the Atheist : And a confounder of the Immortalitie , with the Saducie ; In his third Booke De natura rerum , saith , Praeterea gigni pariter cum Corpore et vna , Crescere sentimus pariterque Senescere mentem . Furthermore , we perceiue the Soule to be begotten togither with the body , & in like sort with the body to grow old . For as the body through age doth grow weake : So , Claudicat ingenium , Doelirat linguaque Mensque Omnia Deficiunt : atque vno tempore Desunt . The witte doth waxe feeble : both tongue and vnderstanding doate . All things do fayle , and in one time are not : The which he explayneth according to his grosse meaning , when a litle further he sayth : Quapropter fateare necesse est , quae fuit ante Interijsse et quae nunc est nunc esse creatam . Wherefore it is necessarie to confesse that to haue perished , which was before ; and that to be now created with the body ( that is the Soule ) which is at this time . But Iuuenall in a better regard distinguisheth the worth of our estates ( when in his 15. Satyre ) from beastes , he sayth : Sensum a Celesti Demissum traximus arce , Cuius egent prona , et terram spectantia : mundi Principio indulsit communis conditor ; illis Tantum animas ; nobis quoque animum . Wee haue drawne Sence , descending from a heauenly Tower ; of which , Creatures whose faces be downeward , and looking vpon the earth , do stand in want . The common Creator of the world in the beginning , gaue vnto them onely a Soule by which they should liue : But vnto vs a Soule to liue , and by which we be reasonable , and of vnderstanding . Claudian , De quarto consulatu Augusti , vnder the fixion of Prometheus , acckowlegeth the Author , and the Immortalitie . Illa cum corpore lapso , Interijt , haec sola manet bustoque superstes euolat : That Soule by which we grow and increase , and by which we with the Beastes haue sence , dyeth with the body : but that by which we vnderstand , ( suruiuing the other ) doth ascend from the graue . But Boetius in his 6. Meter 3. Booke like a Christian , acknowledging God to be the Father of all thinges , and sole Creator of euerie thing : Sayth , Hic clausit membris animos , Cella sede petitos . This Father hath included our Soules in our bodies , being fetcht from a very high seate . Meaning thereby Heauen : For as the Body is from the Earth , so is the Soule from Heauen . The Inference . SECTIO . 4. THVS by the mouthes of these foure witnesses , though the one an Epicure ; and like a Beast , deceaued in the diminishing of the substaunce of the Soule ; and like a Dogge , abandoning the immortalitie thereof , being ignorant of the beginning of it ; for that in the first verse he imagineth it to be begotten and produced with the Seede ; in the last , confesseth it to be Created : yet ( with mee ) he subscribeth vnto a trueth , ( though not in the same manner , ) that the Soule is in the Infant in the Wombe of the mother . The mortallitie whereof he prooueth two wayes : First , by the deminishing of the substaunce of the Soule : Secondly , by the increasing of the qualities . But Tertullian , ( though with him deceaued in the Conception of the Soule ) yet confuteth he the deminishing , or increasing of the substaunces : Saying , that it is not to be thought ( Animam Substantia crescere aut Decrescere , atque ita Defectura credatur ; ) That the Soule doth either increase or diminish in substaunce , least thereby it shoule be thought to die . But for the diminishing of the quallities or increase thereof , it is of no more force to prooue the mortallitie , then when we haue founde a Masse of Siluer or Gold ; and the same ( being fyned ) becomes lesse ; should by the deminishing of the quantitie , deny the substaunce . But Iuuenall being better instructed by Nature , acknowledging God to be the infuser and creator of the Soule , denieth the conception , and affirmeth the same to be in our bodyes : but being ignoraunt of this secret ( when infused ) by the comparison of the soules of Beastes and Men , graunteth vs the principallitie . Claudian , he affirmeth that the body could not be a worke of moment , nor halfe so honorable as it is , vnlesse being made a man by vniting the soule ; nor the body be at all , without this life : and Boetius truely , that God placed the Soule in the body . By which I gather , that as there being an instrument prepared to receaue any thing ; that instrument cannot be called Continens ; an instrument conteyning sine contento , without the thing conteyned . So God cannot be sayd to shut the Soule in the body before the body be perfected in his members , and so inclosed indeed . Now reason sheweth vs , that it is a body in the wombe , and the wombe the prison in which the Soule is imprisoned . And that body is the receptacle of the Soule which is not begotten with Lucretius ; but giuen from aboue with Iuuenall : and with Claudian , vnited vnto the body ; not when it is brought out or deliuered from the wombe , ( at which instant it draweth breath ) but long before ; which is manifest by the Collections which I haue from the Philosophers , both prophane and Christian : who though they differ in the first time , yet they all agree in the beeing of the Soule of the Infant , before such time as it is borne into the world . The Proofes of the Philosophers . SECTO . 5. PLATO ( for his godly sayings surnamed the Deuine Philosopher ) with his followers , affirme the Soule to be more auncient then the Bodie , for that it made aboade in Heauen in the companie of God , vntill such time as Nature indewed the same with these instrumentes of the Bodie . But Aristotle flatly denying the aeternitie of the Soule , ( whether of set purpose , or no , to crosse his Maister in all thinges ) sayth ; that it hath a beginning , but can not tell where , nor from whence ; yet flatly denyeth it to be produced from the Parents , and saith that it is the first moouer of the Body . By which it is euident , that a Body is capable of the Soule in the wombe . Vnto this I adde Pererius , Magirus , Hauenrenterus , Scaliger , and Cordane , which in their seueral Bookes of Nature , and misterics of Nature , affirme and agree , that there restes in the Body of man one Soule ; and that same they tearme Reasonable : and affirme it to be the originall of whatsoeuer we do or effect . Plat̄o may not be excused ; neither do I hold him blamelesse for the proposition of the Soules aeterniti● , the rather for that Santius Porta affirmeth him to haue read the fiue Bookes of Moses , & to haue heard the Prophet Esay , and to haue conferred with him concerning the Creation of the World and Man : Though he did force the same very often , thereby to prooue the same immortall : The which if he had not graunted , could not ( as he thought ) haue prooued it to be but mortall : for it is the ordinarie axiome both of Plato and Pliny , that whatsoeuer had a beginning , should haue an end : vnto which Pliny did subscribe , and therefore denyeth the immortalitie of the Soule , because Mans beginning is his breath , and end his death : yet doth he by the words beeing without beginning , approue the immortall continuance of the same . The Inference . SECTIO . 6. FFom Platos aeternitie ( though it be false ) and from Aristotle his first acte and moouer , or perfection , I gather that the Soule reasonable is in the Infant , being in the mothers wombe : for nothing can liue without the thing from which it receiueth life : Nothing can bee , without that from which it receaueth his beeing : nothing can mooue , without a moouer : nothing can be fully formed , without forma . But the Soule is the first moouer , the first acte ; it is the life of the Body , and it is forma hominis , the forme of Man. But all these are most certainely in the Infant being in the wombe : For these beeing the proper actions of life , and the Soule being the cause of it ; it cannot be but that the Soule should be in the Infant . For that action is not so common as true Anima dat esse Hominem , It is the Soule that giueth power to be a Man , and not the Body : for he is not a Man or Woman , before the Soule be vnited vnto the Body : And the Body cannot be called after either sex , if it be once depriued of the Soule ; but rather a Body or Carcasse . Plato might haue found in the Booke of Genesis , that God first made the body of Adam of the Earth ( I had rather for the vnderstanding of the misterie , sayd Instrumentalized the Body of Adam ) before he Created the Soule . The which being perfected in the necessarie proportion of the members , God immediatly createth the Soule , of nothing ; and doth breath into his face the breath of life : the which selfe same thing doth still continue ; saue that now , it is Man that begets the Body ; and in the last disposing thereof , God createth the Soule ; and in the creation infuseth it into the Infant , whereby it is truly called a Man , or Woman . The Proofes of Phisitions . SECTIO . 7. NExt in order doth follow the Phisitions , which cannot be truely called so , without the knowledge of Philosophie . They hauing occasion to treat of the procreation and generation of Man , can not rightly speake thereof vnlesse they likewise treat of the Soule , and the powers thereof . And first , to begin with Galen , ( whom all his followers do reuerence as the perfecter of their broken Art ) Hee wondering to see so maruelous a frame as the Body of Man , the number of his seu●rall partes , the seating , figure , and vse of euery one ; 〈◊〉 to conclude , that it was impossible that the vegitable Soule , not the temperature , could fashion a workemanship so singuler . Yet for all this , could he not perswade himselfe , but that the reasonable Soule was corruptible and not immortall . For he seeing ( often times by experience ) that it is altered so easily by heate , by cold , by moysture , and by drougth ; and principally considering that the same departes from the Body by ouermuch heate ; or when a man giueth himselfe excessiuely to Lasciuiousnesse , or drinketh Poyson , and such other bodely alterations , which bereaue the life . For if it were bodilesse and spirituall ( as Plato taught him ) heate being a qualitie , could not make the same to loose his powers , nor set his operations in such a garboyle . These reasons brought Galen into a confusion : and though he had knowledge of the Euangelicall doctrine , could not receaue it . Yet for all that doubted not to say , that it was in the body of an Infant ; for that it could not well worke without it : vtterly depriuing the Soule vigitable , or sensitiue , of any power in so glorious a frame . Hipocrates ( as Scaliger reports ) held that the Soule was sorged of Water and Ayer . How he meanès , I as yet vnderstand not , by reason he breakes off in the rehearsall of his opinion : yet I am inforced to thinke , that Hipocrates indged the Soule to be an Ayerie substaunce : For that Bartholomeus in his Booke of Naturall things , sayth : that the Soule ( taken as the auntient Phisitions did ) is a certaine Substaunce subtile and ayerie ; that by strength of heate multiplying in mans body ; and by the Arteries , Veynes , and Pulses , giueth to Beastes breath , life , and working ; and voluntary moouing and strength . By the meanes of Sinewes and Muscles in Bodyes that haue Soules , it is ingendred by heate , working in the blood , and by turning vnto the Heart , and by moouing and smyting the partes of the Heart , the Spirite is made more pure ; and is turned into a more subtile kind ; and is called of the Phisitions , Spiritus vitalis vitale ; or , Liuely facultie . And by the working in the Liuer , it is called Spiritus naturalis , Naturall facultie . And working in the Head , it is Spiritus animalis , Animall facultie . But we must not thinke this Spirite to be mans reasonable Soule , but to be more truly the Chayre and vpholder of the same , and proper instrument : For by the nature of such a Spirit , the Soule is ioyned to the Body : and without the seruice of such a Spirite , the Soule cannot exercise any acte perfectly in the Body : And therefore if the Spirits be deminished or let in any worke , the accord of the Soule and Body is resolued , and the reasonable Soule hindered from her works in the Body . As for example : In Men that be amazed ; if the Spirit be comforted , the Soule is comforted : If one infeebled , they be both , touching the ruling of the Body . But to add vnto these , Men of more vnderstanding . Fornelius no lesse praysed then prayse worthy : In his 7. Booke and 13. Chapter De Procreatione , sayth : That the Soule created by the most excellent Creator of all things , doth enter into , inhabite , and abide , in the whole prepared and ordered body of the Infant , euen in the moment of time ; and that is , in the fourth Month : in which time , the Heart & Brayne are finished . From whence Iohn Rieslanus his Commentator dissenteth not , yet more deuinely : If in the fourtith day , or in the fourth moneth , or in the last formation , it cannot , nor may not be defined by a mortall creature , for they are the hidden secrets of Gods wisedome : the knowledge whereof , the God of Gods hath not imparted to the inferior Gods. Also Luodnicus Bonnaccolus in his Eneas muliebris 4. Cha. saith : That the body is in 47. dayes fashioned or fully figured : dayes notwithstanding be added , & substracted : But then at that instant , Anima rationalis a sublimi Deo creatur ; creataque infanditur : the reasonable Soule is created of the high God , and is infused into the Body . And adding further , sayth : Etfi cum corpore non desinint , cum corpore saltem incipiunt : Although they die not with the body , yet haue they their beginning with the Body . Ambrosius Pareus in his 10. Cha. De generatione Hominis , denying the traducing of the soule from our Parents , or of others frō Adam . Saith Credendum est in ipso articulo , conformati foetus : adeo creari ; et in foetum in funai : It is to be beleeued , that the soule is created by God in the very article of time , in which the Young one is framed ; and to be infused into the Child . Creando infunditur , et infundendo creatur : In the Creating it is infused ; and in the infusion it is created . So that it is Tota in toto , et tota in qualibet parte , not deuided into parts , but that it is a perfect Soule in the whole Body , and yet whole in euery part : and yet doth it not shew foorth all her powers , either our originall sinne in which we be borne ; or for our naturall weaknesse . In his 11. Chapter , he saith : That it is a perfection which moueth it selfe in vs : the first mouing of our naturall faculties , the true forme of Man ; and that it is vnited vnto the Body , because it giueth life . Wickerus likewise in his Sintaxes 91. Page , sayth : That the Soule is a certaine Deuine substaunce , incorporall , beautifull , simple , impassible , and immortall ; infused into mans body : and is seperable by the dissolution and death of the body , without which , Man cannot be perfect . This reasonable Soule at first generation of Man , is plunged and infused Multo humore a quo vires offenduntur , calligantur et obtenibrantur : with much moysture , from the which the powers be hurt , blinded , and made darke ; no otherwise then the cleere flame is dimmed by the moystnesse of much greene wood . By which it hapneth that Infants seeme to be voyde of reason at the first birth . But those humors in time deminishing , and the Body being made more dry , it sheweth further power . This caused one to say , That if the Seede , & Menstruall blood , which be the two materiall principles of which we be fashioned , were cold and dry , as they be hot & moyst , that Children should be able for to reason . SECTIO . 8. BY the authoritie of these , I haue shewed the Soule to be in the Infant while that it is in the Mothers wombe : Neither may the difference of the time of the infusion be any may me vnto this proposition : for they all agree in this ; That it is in the Body before it is brought foorth the wombe : The onely difference is , the instant When it should be infused : which one conceales as a misterie belonging to the hidden secrets of God. Adding one thing very necessary out of Wickerus : De Secretis : Cap. 5. That neither our Soules , nor the Soules of our Parents , were before their Bodyes . Neither did their Bodyes liue or mooue without the Soule . I come vnto the Fathers of our Fayth , and defendors of our Religion . The Proofes of the Fathers . SECTIO . 9. LActantius an vtter enemie vnto Athiesme and Epicurisme , in his 19. Chap. of his little Booke De opificio Dei , In which he preserreth the weake birth of Man , with his nakednesse , before the strength of Beastes with their clothinges : treating of the Soule , sayth . That a Body may be borne of bodyes , because some thing is conferred from both : But , De animis anima non potest : that a Soule cannot bring foorth a Soule , because nothing can seperate a thing that is thinne and incomprehensible : And therfore our Soules are not traduced from our Fathers , but are from one and the selfe same Father , God of all . But in his 17. Chap. he sheweth the Creation and infusion , and sayth flatly , that Anima non est aer ore conceptus , quia multo prius gignitur anima , quam concipi aer ore possit : The Soule is not the ayer or breath receaued at the mouth , for that the Soule is created a long time before breath can be drawne in at the mouth : neither is it put into the Body after the breath , Sed post conceptum protinus , foorthwith after the conception , when Nature ( which in that place he calleth Necessitatem Deuinam ) hath framed the Child in the wombe . Therefore was the Soule falsely called of the Gentiles Spiritus ; for that by their opinion it was winde and breath : for that wee by drawing winde and ayer at the mouth , do seeme to liue . But this is false ; for that the Body receaueth not life from the breath , which hath his originall o● seate in the Lunges , but from the Soule which is whole , not by parts dispersed into the whole body : for it liueth being in the Mothers wombe . It is called Soule , for that it giueth life . It is called Spirit , because it bath in it spirituall , animall , and kindly life ; and for that it maketh the body for to breath . Anima and Animus , are both one in substaunce and nature , though they differ in name by supposed quallities : Anima leadeth by Reason : Animus by Counsaile . It is called Anima , while it giueth life ; Mens while it hath a Minde : Animus while it hath Counsaile : Ratio , while it iudgeth : Spiritus , while it breatheth : Sensus , while it feeleth : Et ista non differunt in substantia , quemadmodum in nominibus : quoniam omnia ista vna anima est : And these differ , not in substaunce as they differ in name , because all these is but one Soule ; as Augustine affirmeth in his Booke De Spiritu et anima . Cap. 24. Lactantius in his 17. Chap. De opificio Dei , sayth : That Ratio et natura animi , percipi non potest : The reason and nature of the Soule cannot be vnderstood . For in deede , the Soule of man , ( aboue all Creatures ) doth most perfectly represent the image of God ; whose immortall and infinite beeing , is as incomprehensible as himselfe ; and so vnsearchable , as that his wisedome and vnderstanding , maketh the wisedome of man foolishnesse and plaine dotage : Yet hath he made himselfe familiar with vs in our owne nature , fleshe , and infirmitie ( sinne onely excepted ) and hath openly reuealed him selfe vnto vs , so farre as the nature of man can endure . Hee is sayde to be muisible : and in this dooth our Soule represent in vs his image : For what man hath at any time seene the Soule of man ? Certainely it cannot be seene or felt : and yet it is in the whole Body , and in euery part thereof ; which giueth life vnto one member , and so vnto all . Tertullian , dreaming ( in his Booke De Resurrectione carnis ) of a certaine corpulencie of the Soule , hauing a certaine proper kind of substaunce and massiuenesse , did thereby prooue ( as himselfe thinketh ) sufficiently , in his Booke De anima , the traducing of the Soule from the seede of our Parents ; affirming that as Euah receaued from Adam her flesh and bones , so likewise that shee receaued her Soule from Adams . But to banish Tertullian with his errour , ( as he was most grosse in what he erred ) and to embrace him with his trueth ( as in what he wrote truely , he wrote most deuinely . ) Adam when as he saw that God had giuen him a follow , imparted vnto her as well his nature as name ; and sayd : This is flesh of my flesh , and bone of my bones ; shee shall be called Woman , because shee was taken out of Man. He being taught by God , knew well that she had no part nor portion of his Soule : for if shee had , he would haue sayd : that this is bone of my bone , flesh of my flesh , and Soule of my Soule , But leauing the last , he teacheth vs , that the Soule is not a naturall substaunce begotten by the effusion of Seede , ( as Tertullian imagineth ) but a subaunce which at that instant when the Body is fully framed , is created of nothing ; and at that instant infused into the Body . But to excuse Tertullian by his reasons : as they be sharpe to condemne him in all thinges ; for that he did contradict the Scriptures sometime , I esteeme it a great folly , But so to esteeme of him , as an excellent scourge of Heresie , and confuter of Hereuques . In Christian charitie I acknowledge thus much ; that Nemo omnibus horis sapit : especially in those of affliction : which duely considered in him , being learned , and broken by the tyrannie of Rome , shal redound vnto his prayse ; and make vs more wise in our owne follies . But to make some vse of Tertullians anima , that with vs affirmeth both the resurrection of the Soule and Body ; and hath excellently confuted the Stoicks and Epicures in denying the immortallitie , in his Booke De anima . Chap. de conceptu animae ; reiecting the corporalitie of the Soule , and traducement : you shale finde matter of great moment , sharpe wit , and sufficient proofe , both by the experience of the Mothers , and reason of our selues , That the Infants in their wombes haue life . If life , of necessitie Soules ; for it is the life it selfe : Nay not any other strange or contrarie liuelinesse then their owne Mothers , but the same life with them hi motus gaudia vestra , speaking vnto their Mothers , & such as be Child-bearing women , saith : These motions be your ioyes , and these be your manifest securitie , that so thou mayst beleeue the Infant to liue and play . The places of Scripture I referre vnto their proper places : and desire the Reader , that can with Aesops Cocke finde a Pearle ; or with Virgill make any golden vse of Aennius dounge , to peruse that Chap. and Booke : In which they shall find Thornes that will prick ; and sweete Flowers , which haue a most fragrant sent . Anselmus vpon the Corinthians saith : That it is vnited vnto the body , and giueth life vnto it in the Mothers wombe ; and that without it , it cannot liue , being brought foorth . Chrisostome in his Booke De Recuperatione lapsi , sayth : Non anima pro corpore , sed corpus pro anima : nec corpus in anima , sed anima in corpore sita est : That the Soule was not made for the Body , but the Body for the Soule : neither is the Body placed in the Soule , but the Soule is placed in the Body . So that a man may say , that the Body is a Circumference of the Soules substaunce ; which is infused ( sayth hee ) into the Body before the breath , yet brought out of the wombe with the Body : not dying with the Body , but ( the Body being depriued thereof ) reuertens aut glorificabitur aut in perpeticum apud inferos cruciabitur : returning vnto him that gaue it ; it shall be either glorified , or else for euer and euer in Hell be tormented . Sactius Porta , the imitator of the Sarbonistes , in his second Sermon Feria . 2. Pentecostes . parte . 2. sayth : That Anima in homine est forma dans totam or dinem esse perfecti : Datenim viuere et moueri : The Soule in man is the forme giuing the whole order of being perfect ; for it giueth power to mooue and to liue . Zanchius in his most deuine worke of the Soule , sayth : That God in the beginning Created the Body of Man : Now the Body is generated by the combination of Man and Woman : But yet the creation of the Soule doth continue as in the first ; and is infused ( immediatly from God the Creator thereof , without any helpe of the nature of Father or Mother ) into the Body , whenas the members are fully finished , while the Childe is in the Mothers belly . Brentius with the rest affirme the reasonable Soule to be in Children in the Wombe : For ( sayth hee ) else neither Ieremie nor Iohn Bapiist , could haue been fanctified in the same : for there is no sanctification or making holy , but after sinne : For that which is sanctified , is holy vnto God and vs , by imputation of righteousnesse vnto that which before was sinfull : Now there can neither be sinne , nor yet holynesse , without a subiect : And I say the Soule is the subiect of both , and after a second meaning is the Body also . Children ( say the Sorbonistes ) could not be conceaued and brought foorth in sinne , vnlesse before the birth of the Child the Soule were in the Infant . And therefore Iohn Chappius , a well nurtured birde of that ill fauoured broode , in his explanation of Raymundus summus , sayth , ( not denying the beeing of the Soule , for why then should hee with the rest of that rowt , that attribute so much to inwarde grace vnto the outwarde elelement , affirme ? that if any part of the Childe appeareth out of the Wombe , and some other part remayne in the same ; yet that it ought to be baptized : yea if the part so appearing be but the hand , or heele ( in case that the woman be in danger of death , and by hers the child : ) And with such asseueration doth he affirme it , as that in no case to be any more Baptized : adding his reason , hee sayth : That because Baptizme is for the Soule , and not the Body : and the Soule is Tota in toto , et toto in qualibet parte Corporis . And Raymundus himselfe sayth : Si puer egreditur matris ventrem moriturus . Et nequeat nasci totus pars quae patet extra , Si caput est ter aqua perfundatur velut astruos . Imagining ( with the grosse-heads their fellow brethren ) that without Baptisme , they could not be saued . So depriuing God ( whose hand is most plentious in giuing saluation ) of all grace , and power : and attributing so much grace vnto the dumbe ellement , as that Delet omne peccatum , it abollisheth all sinne : Why then , be Children depriued of the full fruition of God ? But this is my fayth and beleefe , That Infants in the Wombe , which die in the birth , shall rise in the last day , and be partakers either of life or death : be either in Heauen or Hell. I acknowledge not any third or fourth place : but the blood of our Sauiour Iesus Christ , to be the one and sole Purgation of the sinnes both of our Soule and Body . SECTO . 10. GRatian in his seconde part of the Decree Consta. 2. quest . Capit. 5. consuluisti : to proue him a Murtherer that slayeth a Child of one dayes age ; formeth an argument , A minore ad maius . Si ille qui conceptum in vtero per abortum deleuerit homicidia est quanto magis : If he be a Homicyde that killeth a Child in the Wombe by abortion ( which he graunteth , ) how much more hee that killeth such a Child ? The glosse vpon the same place acknowledgeth not onely him to be a Homicide , but also Qui procurat venena sterilitatis . But Stephanus in the latter end of Consuluisti , ( allotting punishment vnto another kind of offence ) sayth : Homocida dicatur qui conceptum in vtero deliuerit : Hee must be called a Homicide , that killeth a Child in the Mothers wombe , whether it be by blow or potion : for the foundation or ground of the Law is this : That if the Soule be infused , and an Abortiue caused ; then there is murther committed : But if the Soule be not infused , then the Law will not graunt such Abortions to appertaine vnto Homicide : Nec deput auit tale quod geretur in vi●ro hominem : Neither hath it iudged such a thing as is borne in the belly to be a Man : For Lexnoluit adhomicidium pertinere , quod nondum dicipotest anima viua , in eo corpore quod sensu caret : For the Law will not haue that belong vnto Murther , which cannot be sayd to be alyuing Soule in that Body which lacketh sence . Decreti pars . 2. causa . 32. quest . 5. Capite quod vero : and in the immediate Chapter ; following Moses , he prooueth by the authoritie of Moses , That if the Body be fully framed , then the Soule is infused . And by the creation of Adam ; whose Body was first framed and distinguished by members , and immediatly the Soule infused ; which he affirmeth in the generation of Man still to continue : the Body being fully formed , the Soule to be created ; and in the creation infused . Caluine with the rest affirme , That if a man strike a woman with Child , and the Child die , or be borne dead ; that is Murther or Homicide : which surely cannot be enacted without the depriuation of life : nor no depriuation of life , without the reasonable Soule ; for it is the Soule that giueth life . The Interpretors of the Bookes of Moses , deuide Murther into two partes : The one is Homicidium ; and that is present death , among the Iewes : The other is , Infanticidium , The murther of an Infant : For this , were they not put to death vntill the cause were tryed before the Iudge , and adiudged by the Magistrate ; who hauing found the Infant so to be killed , before perfect in all his members , without which there was no losse ; for the losse or depriuation of which , by his blow , he was likewise to pay his life : so that had it not been fully formed and fashioned in the members and partes of the Body , hee that did so strike the Woman , should redeeme his life with a portion of Money : But if otherwise , hee should be condemned vnto death , and no satisfaction to be taken for the life of the Babe , but the death of the murtherer . And by this reason of rendering life for life , S. Augustine prooueth the beeing of the Soule in the Body of the Babe before it be borne , or brought foorth into the worlde . SECTIO . 11. The Inference . THus it is made most manifest by the assent of the best Writers , which doe meete in one , with the ground of the Cannon Law ; and approued by the arguments of Sanctification and Resurrection , that the Soule is in the Infant being in the Mothers wombe , before he be brought foorth into the world . But if any bace bredd Brownist , or vntimely Puritane , should scorne these authorities , affirming them the blasts of pride ; and that the Scripture had beene sufficient . To such I say : Pharises , first pull out the Beame in your owne eyes . And as I found the Scripture vnable to satisfie the copious capacitie of the Author , being of the blantnesse of the rest of that Crewes vnderstanding , being as vnable to vnderstand , as Schollers well lettered , are to teach them . But to seale these Authorities with the signet of Gods owne mouth ; I leaue them still to kicke against prickes , and come to the Sriptures . SECTIO . 12. The Proofes of Scripture . MOSES in Exodus 21. Chap. 22. & . 23. vers . setteth downe a Lawe , vpon which all the former consents are grounded . Iob in his 3. Chap. 11. verse , expostulating his cause with God , sayth : Why dyed I not in the birth ? or why dyed I not when I came out of the Wombe ? See heere is Life before Death : and that cannot be without the Soule reasonable . Iob in his 10. Chap. and 10. verse , speaking of his Generation and Conception , sayth : Hast not thou powred mee out as Milke , and turned mee out as Cheese ? Thou hast clothed mee with skinne , and ioyned mee togither with bones . Thou hast giuen mee life : Animasti . Iunius annot . 13. Iob. 32. 4. The spirit of the Lord hath made mee : and the breath of the Almightie hath giuen mee life . Psalme 139. 14 , 15 , 16 , verses : In which Verses , the whole worke of Gods proceedinges are set downe . Luke 1. 13. Thy wife Elizabeth shall beare a sonne , and thou shalt call his name Iohn . Luke 1. 41. The Babe sprang in the wombe . Luke 1. 44. The Babe sprang in the wombe for ioy . Genesis 25. 22. But the Children stroue togither within her : Therefore shee sayd , Why am I thus ? Verse 26. And after came his Brother out , and his hand held Esau by the heele . Gensis 38. 28. But when the time was come that she should be deliuered , behold there were Twinnes in the Wombe . Verse 29. Hee plucked his hand backe againe , and loe , his Brother came out first . 1. Cor. 15. 25 The first man Adam , was made a lyuing Soule . SECTIO . 13. The Inference . THus by God his strict commaundement in repaying of Murther : and by Iobes expostulating , it is manifest , that Babes haue life in their Mothers wombe ; but no life without the Soule : which is shewed by the description of the Conception , and Generation ; and of the infusion of the Soule . Thou hast clothed mee : that is , Thou hast framed mee in the Wombe . Thou hast giuen mee life ; that is : A Soule . More plainely doth he expresse the infusion of the Soule , by the breathing of the Almightie . Chap. 32. 4. Dauid likewise sheweth the misterie or secret of our Conception : and by his wordes of continuance of time , hee declareth that the reasonable Soule is not infused so soone as the Seede of man is efused ; neither in the commixion of the Seede with the Menstruall blood ; but when the body is in euery part and member fashioned : which beeing added vnto Iobs saying , Thou hast clothed mee with Skinne , and ioyned mee togither with Bones and Sinewes ; is then so euident , as that no darknesse can appeare in this light . By the motion of the Child in Elizabeths wombe , my proposition is most plaine , the euidence most certaine ; for that Elizabeth acknowledgeth her Babe to haue done it for ioy . Affections ; such as Mirth , Sorrow , Ioy , Discontentment , Gladnesse , and Lamentation , cannot be sayd to be in a body , which hath not a reasonable Soule . And I may truly say : That as he was sanctified in the wombe , according vnto the word of the Angel ; so likwise being a resonable Man , had ( by the inspiration of the holy Ghost ) some perceauance of Maries Salutation ; or rather that her mouth vttered foorth his Prophecie : for shee spake not before he sprang : Exultat Elizabeth , Iohannes intus impulerat : Glorificat Dominum Mariae : Christus intus instruxerat : Elizabeth reioyseth , but Iohn inwardly inforceth . Marie doth glorifie the Lord ; but Christ ( being in her ) did inspire her . And therefore doth Theophilactus the Breuiarie of Chrisostome say : That what socuer Elizabeth spake prophettically , not to be the wordes of Elizabeth , but the wordes of the Infant : and he that shewed the people the Messtas with his finger , in the world ; doth reuerence him ; they both being in their Mothers wombe . But if any shall say , This is extraordinarie : Then let them looke backe and behold Esau and Iacob : whose mother with the payne she indured with them being in her wombe , doth not onely acknowledge them to liue , but before they are borne , to be at strife one with another ; and there to warre for the supremacie . Puto iam non animae solummodo probantur infantium , sed et pugna : I thinke ( sayth Tertullian in his Booke De Anima ) the Soules of Infantes are not onely prooued , but also their conflictes . So that we may not onely graunt vnto Children in the wombe reasonable Soules , but likewise affections of gladnesse and sorrow , peace and strife ; which is further declared in the birth of Pharez and Zarah : For Zarah at first appeared , and because the Midwife would know the one from the other , tyed a redd Threed about his hand ; turneth backe his hand , and Pharez is first borne . But Paule explayneth all this , when he sayth , not the first man Adam was made a lyuing Tree , Beast , or Stone ; but a Mau , that receiued life from the Soule . The creation of whom , is plainely declared Gen. 2. where Moses sayth : That God made Man of the dust of the ground : Yet marke , Hee is not a Man , before hee is made ; but is called Dust : nor perfectly made , before hee had a Soule : And therefore is God sayd , to breath into his face the breath of life : and then he is made a lyuing Soule . Iunius in his 20. Annot. sayth , That by the power of the aeternall Spirit , without any elementall matter , hee did breath into the elementall Body , that liuely Soule , which is the simple forme of Man ; that shee might vse the same Body as an instrument . In the first Creation , God hauing finished the Body , like a good Architect , accomplisheth his worke in glorie , in making it lyuing , by breathing into it the lyuing Soule . But now obserue this difference , in the Generation of man now ; and the Creation of man then : In the Generation now , the Body doth increase in the wombe , and groweth perfect by the power it receiueth from the life of the Parent : and beeing perfected , hath the Soule in the very article of time infused into the Body : and then by the power thereof , it increaseth dayly vntill it may shew foorth the brightnesse thereof . But in the Creation , the Body was onely perfected in members , formed in shape , or instrumentalized a Body of perfect stature before the infusion of the Soule ; and increased not after it had receiued it ; but was able immediatly to reason , vnderstand , and know the will of God : which Infants that be borne cannot doe : First , by reason of the sinne of Adam : then by reason of the naturall moystnesse , which drowneth the vnderstanding part ; the which in time , beeing by little and little dryed vp , attayneth vnto the full measure of vnderstanding and knowledge : Thirdly , because we are not borne such able men , as Adam was created ; but in time gathering our forces , wee become strong ; and with our strength , our vnderstanding increaseth . As in the Creation Adam was not called Man , vntill he was fully framed , and had his Soule infused : So likewise the Angell , and Moses , calleth not that which Elizaheth , Rebecca , and Thamar , bare in their wombes ; a thing without forme , or shape : but a Sonne , a Babe , a Boy , Children , and Brother . Now I giue you further to vnderstand , that those three which are called Soules , are indeed not truely so called ; but ought rather to be tearmed Vertues , or Powers of life . The first vertue is Vegitable ; and that giueth life , and no feeling : and this power is in Plants and Rootes . The second , is Sencible : and that giueth life and feeling , but not reason : and that is in beastes . The third is Rationall , and that in my iudgement ought to be so tearmed , onely for that it giueth life , feeling , vnderstanding , and reason ; and that is in men onely . The vertue Sensible that giueth feeling , is a certaine ayerie substaunce , more subtile and more noble then the vertue Vegitatiue , that giueth life ; & lesse noble then the Soule reasonable , that giueth Reason . The beginning and the working of the power Sensible , is dependant of the Body that it is in ; and maketh it perfect : and therefore when the Body dyeth , the beeing or working thereof dyeth also with the vegitatiue : But whiles they be in a Body , they haue noble vertues and powers : as in Plants to grow and increase : in Beastes to grow , increase , and defende them selues from stormes . But the Soule Rationall , that neither beginneth with the Body , nor dyeth with it , which though it hath his beginning after , yet not from the Body , nor endes with it ; but suruiuing , is immediatly possest either with pleasure or paine : And in the last day , returning vnto her owne Body ; they both togither for euer remaine inseperable , either in the one , or other . Now it restes that I answere vnto his similie , which came blustering from his weake braine like a Northerne winde : and so I will with few words close vp this Treatise . SECTIO . 14. Obiection . GOD is a Work-maister , and may destroy the Body ; or cause it to returne to dust : and like a Carpenter that buyldeth a house , pull it downe when he hath built it againe : yea when it is fully finished . Answere . This Simile holding : the which if it did , yet Similes prooue nothing in Logicke : The reason ; because there is a greater dissimile , then Simile , in GOD and Man : The one is impotent , vnable to do any thing by him selfe . God is omnipotent , able to doe all thinges of himselfe , without the helpe of any ; yea of nothing . Man is sayd to be impotent , because he is weake , vnstedfast , and as vnconstant as his buildinges ; which often times are ouerthrowne more vnwillingly then willingly . Be the Buildinges neuer so strong , one blast of winde will ouerthrow it : and one stroke of Death prooueth Mans strength more vaine then vanitie it selfe . But God is sayd to be Omnipotent , not for that he buyldeth and pulleth downe , but because he can doe all thinges ; and being once done , cannot destroy them againe ; which in him would rather be noate of Impotencie , then Omnipotencie . Looke Tertullian contra Praxeam : Ambroso . lib. 6. Epistolarum . Epi. 37. ad Chromatium . Augustine De Ciuitate Dei. lib. 5. Cap. 10. and you shall see what God can doe , and how farre he differs from Man : and what his Omnipotencie is , he himselfe being vnable to doe any thing that imployeth contrarieties . Answere . 2. GOD cannot builde and pull downe , as Man may . Sibilla Eritherea ( as I haue seene it translated ) sayth : That God can doe all thinges , saue onely this ; To vndoe that , that once done is . The reason why hee cannot doe and vndoe , is ; because he is not mutable in his actions : who if he were , then he should be subiect vnto passionate affections , and so in the ende prooue Mortall , and no better workmaister then miserable Man : But to thinke this is idle , abhominable , blasphemous . O GOD deliuer vs from such similies of Puritans . SECTIO . 15. NOw the Buriall of the Child that is borne still into the world . The Papistes allot vnto them , and also vnto Children that die vnbaptized , a place to be buried , and the buriall . But this admyred man would hardly allow a place : but not all the ordinarie Ceremonie , because he doubts of the resurrection . O rare inuention , fit for innouation , a wise man of a thousand , In ordine Sapientum octanum : Ignorant in the workes of nature ; yet a Controwler of natures gouernement : not resolued of the generation of man , yet an vnderminer of Gods Church . The Resolution vpon the Buriall . THe generall consent of a Common-wealth , in the orderly burying of Infants borne dead , ought rather to be followed ; then vpon a doubt in a peruerse ignorance , to breake that vniuerse concord which is offensiue ; & sufficiat authoritas Ecclesiae , nec nouationem aliam aut hic aut alibi queramus quae desidia mater esse solet : saith Beatus Rhenanus . For the fashion of the world is wonderfully , and naturally inclined to imbrace whatsoeuer is contrary vnto order , decency , or Religion . It is better to bee praysed with Doctor Whittakers , to be a follower of the old continued Doctrine , then to be a founder and brother of new fancies : Et melius est errare cum vniuerso , quam haereticare cum vno : It is better to erre with all , then to bee an heritike with one : saith Saint Augustine . Errare possum ; haereticare nolo : And I say with Erasmus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malo cum illis insanire , quam cum lanii● esse Sobrius : I had rather be esteemed , or in decde starke madde with these holy men ; then to be counted sober and wise with such slaughtor men : which butcher the soules of more men with their false Doctrines ; then the greatest Kill-Cow that is , may or can kill beastes . Certe non obsunt populo ceremoniae , Sed prosunt , Siniodus in eis Seruetur : et caueamus ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco habeantur . Surely sayeth Beatus Rhenanus , Ceremonies are not hurtfull but profitable , if there bee any measure obserued in them ; and if wee bee carefull not to place in them the chiefest godlinesse As Saint Ierome therefore wrote vnto Lucinius , so write I vnto all such hayre-braynes , that thinke nothing good , but their owne inuentions : Ego illud te breuiter admonendum puto traditiones Ecclesiasticos presertim quae fidei non officiant ita obseruandas vt a maioribus traditae sunt nec aliorum consurtudinem aliorum contrario more subuerti : If I knewe , or were assured , sayeth Seneca : Deos ignoscituros , & homines ignorituros adhuc propter peccati villitatem peccare dedignarem : That GOD would pardon mee , and men forget my disloyaltie : yet would I not worke wickednesse , for the lothsomenesse of wickednesse : but doe well , for the excellencie of goodnesse . For to deny the execution of any Acte established , before a simple multitude , is priuately to vndermine an olde State ; and publikely to builde a new . Then Innouation there is nothing more daungerous to a Common-Wealth : Sed ad hanc insaniam venimus belligerantur hodie non modo prophani sed & Ecclesiastici : The wofull experience of our State in auncient times still witnesse the auncient ruines both of Townes and houses . The remembrance of whose beautie in one , and vertue in the other , do oftentimes distill teares from the eyes of their inhabitants . So concluding with my prayers for euery Christians peace , and increase of knowledge , I commit this to your censures : comprehending the summe of the whole worke in these fewe Verses , very auncient . Tres in lacte Dies , tres sunt in sanguine trini Bisseni carnem , terseni membra figurant , Post quadraginta dies , vitam capit hic animamque . And your censures with your selues , to the God of peace . FINIS . Notes, typically marginal, from the original text Notes for div A71322-e2200 Pli. His. na . lib. 1. cap. 1.