THE Infancy of the Soul: OR, The Soul of an Infant. A Subject never yet treated of by any. Which showeth the infusion thereof whiles that the Infant resteth in the Womb: The time when, with the manner how. Gathered from the bosom of Truth; Begun in Love, and finished in the desire to posit others. The Contents are in the next Page following. Cyprian. tractatu. con Deme. Qui ad malum inotus est mendatio fallentes Multo magis ad bonum movebitur veritate cogente. WILLIAM HILL. Imprinted at 〈…〉 W. W. for C. Knight, and are to be 〈…〉 in Paul's Churchyard at 〈…〉 the Holy Lamb. 1605. The Contents of this Book. 1 The Excellency of Man's Nature. 2 The order how the Ancients confuted Heretics. 3 The Dogma of Poets touching the Soul. 4 The inference by collection from them. 5 The opinion of Philosophers. 6 The inference by collection from them. 7 The Consent of Physicians. 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 Objections drawn from God's omnipotency are answered. 15 showeth that Children borne still, aught to be buried in Christian burial, with the authority of Ceremonies. TO THE RIGHT WORSHIPFUL, AND MY ESPECIAL FRIEND M. ROBERT BARKER Esquire: Towneclarke of the ancient liberty of Co●lchester in Essex, and Sergeant at the Law: prosperity and peace. MAECENAS favouring Learning, was in high esteem with Honourable personages then living; but remaineth aeternized by the memorable monuments of men of virtuous qualities now dead: So as this honour after so many hundreds of years, being proper then unto himself; remaineth now common unto all those whose minds are inclined unto Learning; or unto the patronage of her professors. Which honour, lest you should lose (deserving so well from me and my impoverished Father) I prostrate this my Infant unto your Patronage. It is the only recompense of poor Scholars to follow their friends with honest Commendations: the which your just desert claims from me; and which my duty promiseth in humility to put in practise for you, that after your death, the title of honoured Maecenas, may be engraven upon Brass or Marble over your Tomb. Accept this favourably; so shall your respective countenance both encourage and enable me to some greater performance. Your devoted Orator, William Hill. TO THE ENVIOUS OR CURTEOUS READER SUCH HEALTH as they desire unto others. PERSIUS the Pagan wrote, Scire tuum nihil est, nisi te scire 〈…〉. Augustine the Christian wrote, Qu● se negat scire, quod sit ingratus est. And lest I should incur this last ●anger by being silent, having had the knowledge of a new error; the which might like a Farcie infect the whole body: I have for the instruction of the simple, and destruction of the simple arrogant, put forth this Treatise; following rather the counsel of wise Sirach, who willeth us not to keep back Counsel when it may do good: which being neglected, might happily cause the Author to publish into the ears of his brainsick hearers, more follies: whose flatteries consenting thereunto, might work in his head an excellent mastery to the confusion of Concord, and the overthrow of Verity; which it may be, his mind aims at, though his mean parts cannot purchase it. It is a world to see the secret practices and subtle inventions that the Ignorant follow to achieve applause unto their prating. As first, to please the appetite of the hearer not respecting the cause. Secondly, to invent new errors, rather than to admit of the simple truth. Thirdly, to run over a thing negligently, eschewing whatsoever is Philosophical. Their Custom inverteth all things: their Error destroveth all things: and Negligence curseth such m●n. If the Discipline of Philosophers were used amongst us, he should be crowned for a Fool, expulsed from the College of judicial minds, and suffer those corrections as best befit his invented follies. But to prevent such their further idle and witless inventions, though not with so great applause as Samson unto the Israelites, for burning the ‛ Philistines Corn: yet with as great zeal in defence of God's truth and his Church, have I blown this Firebrand, to burn and consume the Darnell and Cockle which the Envious man hath sown, whiles the over-weeried Labourer took his rest. The truth of the cause shall defend me from the different censures of the envious; and my loving affections unto my native house, procure in the minds of the good, such liking, as that beginning to read, they will defer their judgement until they come to the end: And then, either subscribe unto the truth, or else confute that with better reason, which I have with great probability and consent of judgements, concluded. So I leave this Treatise to the Readers, and them to the direction and protection of the God of truth. William Hill. THOMAS CHITHAMUS LONDINENSIS LUDIMAGISTER: In Authoris Librique Laudem. THe banks of Helicon where Muses dwell, Afford not stuff with this to be compared. Truth in her Colours here doth far excel Gross errors Newcome-in. So hath it fared Continually: For Truth shall sit aloft, When Ignorance shall with disgrace be scoffed. The Alps and Pyrene Mountains are but low, In lie'w of this well seated flagrant HILL. Hence nowrishment for Conscience fast doth flow: ne'er thirsting liquor doth this Limbeck still. HILL, for thy pains, if each man yield thy due, They can not choose but say thoust spoken true. Philosophers, Physicians, Poets eke, With great Ichovah (Reader) thou shalt find, By way of Apologue hereof to speak: All these in Truths defence are strong combin'de: Then yield to Truth; (for Truth applaud doth gain) At leastwise, thank the Author for his pain. Thomas Chitham. THE INFANCY OF THE SOUL: OR, THE SOUL OF AN INFANT. The Excellency of Man's nature. SECTIO PRIMA. MAN, the best of God's creatures, for whose sake the World was made, under whose supreme government all things (in the same Created) are subjecteth, though through sin committed by him the first day of his birth, his dignity was mightily impeached; yet was he not utterly thereof deprived; but (as with the Supersedias of mortality) his worth was abbreviated: Yet remaining entirely such a one, upon whom God would bestow many blessings; and from whom he would detract no favour that might either further his Dignity, exalt his Majesty, or continue his former Supremacy. But as in the beginning all things were for Man, (yet not so fully as after his fall); So still, and unto the end, he doth and will bring such things to pass, as that (above all creatures) Man shallbe under him, sole and supreme King and commander, not only to serve, obey, and sacrifice; but bind, let loose; to retain, and set at liberty; to kill and eat; and to do all things that either the wit or will of man thinks meet, convenient, or necessary. But this goodly fabricature of God (as well as the Fabricator himself) undergorth many boisterous storms: yet like unto a strong Fort built upon a firm Rock undergorth all, and is not overcome, by any assault whatsoever; whether it be of storm, of tempest, wave or wind (always environed) yet in the greatest perils is most safe; in the depth of distress, in least danger: and where there is no suspicion of relief, and no hope of refuge, then is he especially protected, and (by him whose power is manifested most in weakness) most strongly defended. This excellent work of God's hand, hath had his nakedness (which by reason of Nature deserveth some excuse) too much discovered. Some utterly (with open mouth) condemning the same, as most loathsome; not weighing the cause, or considering the nature thereof. Others (though not so grossly, yet as ignorantly) have imagined (or rather enforced) arguments (of subtle persuasions) to induce the ignorant to think themselves (in their estates) to be far inferior unto the bruit beasts of the field: And not so only, but worse. Tully the Prince of the Academics, was possessed with this persuasion, and therefore doth he exclaim against Nature, terming her a Stepmother, for bringing us into this world naked, frail, and weak. But his words weigh lighter than the wind: and in this aught his authority no more to be regarded, than the blaze of a Maeteor, which by the motion or the wind (in the upper Region of the air) is dissolved; 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 work of Creation and Generation of Man) is not only confuted by a more indifferent censurer of Nature and her works. Lact. intius in his book De Opificio Dei; and that which they have made for them, unto the worse: He in the true consideration proportioneth the thing with the desert; and then in the comparative respects of both contraries, contemneth the Fathers of these conceits, as men injurious unto Nature; and giveth unto both parties their due: That is, unto Beasts, and their defendants, beastliness; and unto Men, and their defenders, worthiness. 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 contained, but that either externally in his body; or internally in his mind, there is to be found either the same, or a similitude. I speak not here of this inferior Orb, the Earth only, but of both: comprehending (under these two words Great World) whatsoever is in Heaven or Earth. If we respect the beauty of the Earth (outwardly) in her best prime; what is she in this comparison, unto the face of Man? If inwardly her Ours, and all things therein contained; what is there, but that there is some similitude of the same in the bowels and inward parts of Man? If we respect either the swift motion, or long continuance of the Heavens; what is this unto the imagination of Man, which is swifter than the swiftest wind? Or, unto the Mind of man? which in continuance is immortal. If you look unto the Sun, and other Planets which receive their light from it; and of this desire a similitude in man; Man hath in the forepart of his head two Eyes, which give light unto his whole body: And in this is the work of God as much maunder, not only to serve, obey, and sacrifice; but bind, let loose; to retain, and set at liberty; to kill and eat; and to do all things that either the wit or will of man thinks meet, convenient, or necessary. But this goodly fabricature of God (as well as the Fabricator himself) undergorth many boisterous storms: yet like unto a strong Fort built upon a firm Rock undergorth all, and is not overcome, by any assault whatsoever; whether it be of storm, of tempest, wave or wind (always environed) yet in the greatest perils is most safe; in the depth of distress, in least danger: and where there is no suspicion of relief, and no hope of refuge, then is he especially protected, and (by him whose power is manifested most in weakness) most strongly defended. This excellent work of God's hand, hath had his nakedness (which by reason of Nature deserveth some excuse) too much discovered. Some utterly (with open mouth) condemning the same, as most loathsome; not weighing the cause, or considering the nature thereof. Others (though not so grossly, yet as ignorantly) have imagined (or rather enforced) arguments (of subtle persuasions) to induce the ignorant to think themselves (in their estates) to be far inferior unto the bruit beasts of the field: And not so only, but worse. Tully the Prince of the Academics, was possessed with this persuasion, and therefore doth he exclaim against Nature, terming her a Stepmother, for bringing us into this world naked, frail, and weak. But his words weigh lighter than the wind: and in this aught his authority no more to be regarded, than the blaze of a Maeteor, which by the motion of the wind (in the upper Region of the air) is dissolved; 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 work of Creation and Generation of Man) is not only confused by a more indifferent censurer of Nature and her works. Lactantius in his book De Opificio Dei; and that which they have made for them, unto the worse: He in the true consideration proportioneth the thing with the desert; and then in the comparative respects of both contraries, contemneth the Fathers of these conceits, as men injurious unto Nature; and giveth unto both parties their due: That is, unto Beasts, and their defendants, beastliness; and unto Men, and their defenders, worthiness. 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 contained, but that either externally in his body; or internally in his mind, there is to be found either the same, or a similitude. I speak not here of this inferior Orb, the Earth only, but of both: comprehending (under these two words Great World) whatsoever is in Heaven or Earth. If we respect the beauty of the Earth (outwardly) in her best prime; what is she in this comparison, unto the face of Man? If inwardly her Ours, and all things therein contained; what is there, but that there is some similitude of the same in the bowels and inward parts of Man? If we respect either the swift motion, or long continuance of the Heavens; what is this unto the imagination of Man, which is swifter than the swiftest wind? Or, unto the Mind of man? which in continuance is immortal. If you look unto the Sun, and other Planets which receive their light from it; and of this desire a similitude in man; Man hath in the forepart of his head two Eyes, which give light unto his whole body: And in this is the work of God as much minifested, as the other. Yea the due considerations of these small Creatures, have brought the wisest Egyptians of the earth into the deepest amazements of God's power. For the Philosopher was more confounded in considering the small body of the Fly, with her parts, than he was by the view of the body of the great Elephant with his members. If this high and mighty Monarch of the earth Man, had no better similitudes than this; to be compared with the Heavens and Earth, yet could not the adversaries of his estate (in the right respect) so exclaim; for that the thing itself is not so loathsome as the cause thereof; which hath turned our glory into shame; and hath caused our best estate to be our chiefest reproach. But when we ascend, in due comparison of our inward part the Soul, unto God the Creator of all: one that is not circumscribed, (that is the Centure of every circumference;) and yet not limited or bound unto any place: and find in this principal part of Man, a princely similitude, and perfect image of the aeternal Trinity; evermore to be adored and worshipped in the Unity: not of the person, or trinity of the Godhead, but in the unity of the Godhead, and trinity of the persons. It being a created substance invisible, bodiless, and immortal, most like unto God; having the image of his creator: being a substance capable of reason; apprehending all things created, but not filled therewith: for whatsoever is less than God, cannot fill it, because it is capable of God: the original of which is not to be sought for, in the earth; having in itself nothing that is either mixed or concrete; or what may seem to be made or fashioned of the earth: nothing moist, nothing airy, nor fiery: for there is nothing in these natures which may have the force of memory, understanding, or imagination; which remembreth things past, foreseeth things to come, and apprehendeth things present. Which things are only divine; neither can it be found from whence it should proceed, but from God. So that then the being of the soul, there is nothing more certain than the beginning, (unto those men which speak not by the sudden 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 facility may be discovered: Of the which we are bound to speak nothing but reverently; and of the which all but A thiests are persuaded to the immortality. Of the being or substance of the soul (in which point some have grossly erred) imagining it to be a body, but as sincerely by the wise rejected; nor yet of the immortality, which not only reason affirmeth, but experience proveth) I do not intend to discourse; but only of this part, where the soul is infused into the body, and this will I prove to be done, before the infant cometh out of his mother's womb. Which one of reverend place (but of small parts, and as light regard) affirmed not long since, not to be in the child until it did draw breath from the air. Unto this will I limit the time when: confuting his error by the consent and judgements of Poets, Philosophers, Physicians, and approve what I affirm not only by them, but also by the Fathers of the Church, by the laws Cannon, by reason, and Scripture. Then concluding, show my further mind in performing the ceremonial funeral of an infant which never drew breath. SECTIO. 2. THE order I use herein condemn not, for it is the praise of Pliny not to have read any thing, but thereof to have made some use: who was wont to say, Nullum librum tam malum esse, ut non aliqua ex part prodesset; that there was no Book so bad, but that he did from some part receive profit: Nor no opinion, which he did not either reform, or bring out of frame. But rather request you with S. Hierome: Vt sobrie legantur; ut eorum authoritas non preiudicet rationi. That you read them with discretion; lest for want thereof, some seems contrary unto reason: In the which, you are to use the same industry that the labourer doth, who working amongst Thorns, escheweth the Pricks. We be like Bees, and suck our sweetest Honey from those Flowers, from the which the Spider draweth her strongest poison. We be like the best Warriors, wounding our Adversaries with their own weapons. Prophana legimus, Sacrisque intert eximus: We read profane works; but disrobing them of their hue, we mix them with holy things, whereby they become with the holy things holy. Origen the great, confuted the Arch-heriticke Clesus; and with his own poison which he sucked from the bosom of Philosophy, did he give him his bane. In like sort did justine Martyr and Ireneus choke Valentinian Martion like the first begotten son of the Devil. And the wicked Scholar of the wicked Schoolmaster C●rdo, had his throat cut with the same knife, with the which he had thought to have slaughtered the Christians, by that great & obscure Clerk Tertullian. And that which Libanius did think to make the ruin of Christianity, that honney-mouthed Chrisostom made the downfall of Libanius. The good Orator Prudentius by Oratory overthrew the great Orator Sunnachus. And the Apostles themselves did reprove the errors and lies of the Gentiles, by the authority of the Gentiles: And by those means did they couple many to be embracers of the truth, which otherwise would not only have rejected it, but also persecuted it; and have been as obstinate as the Papists in their professions. But to cut off the error of the Ignorant, which despiseth these things, I say as the holy Father Hierome once said: Ama Scientiam; et carnis vitia non amabis: Love Knowledge, and thou shalt hate the sin of the flesh: Not reject the body, nor despise thy soul, for the sin thereof; but wilt seek to correct the faults of the one, and to amend the errors of the other; and in the end, subscribe unto the truth, howsoever it be delivered unto thee; and to embrace the same, for the truths sake. The Proofs of the Poets. SECTIO. 3. LVcretius the Epicure, who according unto that sect, placed Felicity in Voluptuousness (an enemy unto the Author of the Soul) with the Atheist: And a confounder of the Immortality, with the Saducie; In his third Book De natura rerum, saith, Praeterea gigni pariter cum Corpore et una, Crescere sentimus pariterque Senescere mentem. Furthermore, we perceive the Soul to be begotten together with the body, & in like sort with the body to grow old. For as the body through age doth grow weak: So, Claudicat ingenium, Doelirat linguaque Mensque Omnia Deficiunt: atque uno tempore Desunt. The wit doth wax feeble: both tongue and understanding dote. All things do fail, and in one time are not: The which he explaineth according to his gross meaning, when a little further he saith: Quapropter fateare necesse est, quae fuit ante Interijsse et quae nunc est nunc esse creatam. Wherefore it is necessary to confess that to have perished, which was before; and that to be now created with the body (that is the Soul) which is at this time. But Iwenall in a better regard distinguisheth the worth of our estates (when in his 15. Satire) from beasts, he saith: Sensum a Celesti Demissum traximus arce, Cuius egent prona, et terram spectantia: mundi Principio indulsit communis conditor; illis Tantum animas; nobis quoque animum. We have drawn Sense, descending from a heavenly Tower; of which, Creatures whose faces be downward, and looking upon the earth, do stand in want. The common Creator of the world in the beginning, gave unto them only a Soul by which they should live: But unto us a Soul to live, and by which we be reasonable, and of understanding. Claudian, De quarto consulatu Augusti, under the fixion of Prometheus, acckowlegeth the Author, and the Immortality. Illa cum corpore lapso, Interijt, haec sola manet bustoque superstes evolat: That Soul by which we grow and increase, and by which we with the Beasts have sense, dieth with the body: but that by which we understand, (surviving the other) doth ascend from the grave. But Boetius in his 6. Meeter 3. Book like a Christian, acknowledging God to be the Father of all things, and sole Creator of every thing: Saith, Hic clausit membris animos, Cella sede petitos. This Father hath included our Souls in our bodies, being fetched from a very high seat. Meaning thereby Heaven: For as the Body is from the Earth, so is the Soul from Heaven. The Inference. SECTIO. 4. THUS by the mouths of these four witnesses, though the one an Epicure; and like a Beast, deceived in the diminishing of the substance of the Soul; and like a Dog, abandoning the immortality thereof, being ignorant of the beginning of it; for that in the first verse he imagineth it to be begotten and produced with the Seed; in the last, confesseth it to be Created: yet (with me) he subscribeth unto a truth, (though not in the same manner,) that the Soul is in the Infant in the Womb of the mother. The mortality whereof he proveth two ways: First, by the diminishing of the substance of the Soul: Secondly, by the increasing of the qualities. But Tertullian, (though with him deceived in the Conception of the Soul) yet confuteth he the diminishing, or increasing of the substances: Saying, that it is not to be thought (Animam Substantia crescere aut Decrescere, atque ita Defectura credatur;) That the Soul doth either increase or diminish in substance, lest thereby it shoule be thought to die. But for the diminishing of the qualities or increase thereof, it is of no more force to prove the mortality, then when we have found a Mass of Silver or Gold; and the same (being fined) becomes less; should by the diminishing of the quantity, deny the substance. But Iwenall being better instructed by Nature, acknowledging God to be the infuser and creator of the Soul, denieth the conception, and affirmeth the same to be in our bodies: but being ignorant of this secret (when infused) by the comparison of the souls of Beasts and Men, granteth us the principality. Claudian, he affirmeth that the body could not be a work of moment, nor half so honourable as it is, unless being made a man by uniting the soul; nor the body be at all, without this life: and Boetius truly, that God placed the Soul in the body. By which I gather, that as there being an instrument prepared to receive any thing; that instrument cannot be called Continens; an instrument containing sine contento, without the thing contained. So God cannot be said to shut the Soul in the body before the body be perfected in his members, and so enclosed indeed. Now reason showeth us, that it is a body in the womb, and the womb the prison in which the Soul is imprisoned. And that body is the receptacle of the Soul which is not begotten with Lucretius; but given from above with Iwenall: and with Claudian, united unto the body; not when it is brought out or delivered from the womb, (at which instant it draweth breath) but long before; which is manifest by the Collections which I have from the Philosophers, both profane and Christian: who though they differ in the first time, yet they all agree in the being of the Soul of the Infant, before such time as it is borne into the world. The Proofs of the Philosophers. SECTO. 5. PLATO (for his godly sayings surnamed the Divine Philosopher) with his followers, affirm the Soul to be more ancient than the Body, for that it made abode in Heaven in the company of God, until such time as Nature endued the same with these instruments of the Body. But Aristotle flatly denying the eternity of the Soul, (whether of set purpose, or no, to cross his Master in all things) saith; that it hath a beginning, but can not tell where, nor from whence; yet flatly denieth it to be produced from the Parents, and saith that it is the first mover of the Body. By which it is evident, that a Body is capable of the Soul in the womb. Unto this I add Pererius, Magirus, Havenrenterus, Scaliger, and Cordane, which in their several Books of Nature, and misterics of Nature, affirm and agree, that there rests in the Body of man one Soul; and that same they term Reasonable: and affirm it to be the original of whatsoever we do or effect. Plato may not be excused; neither do I hold him blameless for the proposition of the Souls eternity, the rather for that Santius Porta affirmeth him to have read the five Books of Moses, & to have heard the Prophet Esay, and to have conferred with him concerning the Creation of the World and Man: Though he did force the same very often, thereby to prove the same immortal: The which if he had not granted, could not (as he thought) have proved it to be but mortal: for it is the ordinary axiom both of Plato and Pliny, that whatsoever had a beginning, should have an end: unto which Pliny did subscribe, and therefore denieth the immortality of the Soul, because Man's beginning is his breath, and end his death: yet doth he by the words being without beginning, Pli. His. na. lib. 1. cap. 1. approve the immortal continuance of the same. The Inference. SECTIO. 6. FFom Plato's eternity (though it be false) and from Aristotle his first act and mover, or perfection, I gather that the Soul reasonable is in the Infant, being in the mother's womb: for nothing can live without the thing from which it receiveth life: Nothing can be, without that from which it receiveth his being: nothing can move, without a mover: nothing can be fully form, without forma. But the Soul is the first mover, the first act; it is the life of the Body, and it is forma hominis, the form of man.. But all these are most certainly in the Infant being in the womb: For these being the proper actions of life, and the Soul being the cause of it; it cannot be but that the Soul should be in the Infant. For that action is not so common as true Anima dat esse Hominem, It is the Soul that giveth power to be a Man, and not the Body: for he is not a Man or Woman, before the Soul be united unto the Body: And the Body cannot be called after either sex, if it be once deprived of the Soul; but rather a Body or Carcase. Plato might have found in the Book of Genesis, that God first made the body of Adam of the Earth (I had rather for the understanding of the mystery, said Instrumentalized the Body of Adam) before he Created the Soul. The which being perfected in the necessary proportion of the members, God immediately createth the Soul, of nothing; and doth breath into his face the breath of life: the which self same thing doth still continue; save that now, it is Man that begets the Body; and in the last disposing thereof, God createth the Soul; and in the creation infuseth it into the Infant, whereby it is truly called a Man, or Woman. The Proofs of Physicians. SECTIO. 7. NExt in order doth follow the Physicians, which cannot be truly called so, without the knowledge of Philosophy. They having occasion to treat of the procreation and generation of Man, can not rightly speak thereof unless they likewise treat of the Soul, and the powers thereof. And first, to begin with Galen, (whom all his followers do reverence as the perfecter of their broken Art) He wondering to see so marvelous a frame as the Body of Man, the number of his seu●rall parts, the seating, figure, and use of every one; 〈◊〉 to conclude, that it was impossible that the vegetable Soul, not the temperature, could fashion a workmanship so singular. Yet for all this, could he not persuade himself, but that the reasonable Soul was corruptible and not immortal. For he seeing (often times by experience) that it is altered so easily by heat, by cold, by moisture, and by drought; and principally considering that the same departs from the Body by overmuch heat; or when a man giveth himself excessively to Lasciviousness, or drinketh Poison, and such other bodily alterations, which bereave the life. For if it were bodiless and spiritual (as Plato taught him) heat being a quality, could not make the same to lose his powers, nor set his operations in such a garboil. These reasons brought Galen into a confusion: and though he had knowledge of the evangelical doctrine, could not receive it. Yet for all that doubted not to say, that it was in the body of an Infant; for that it could not well work without it: utterly depriving the Soul vigitable, or sensitive, of any power in so glorious a frame. Hipocrates (as Scaliger reports) held that the Soul was sorged of Water and air. How he meanès, I as yet understand not, by reason he breaks off in the rehearsal of his opinion: yet I am enforced to think, that Hipocrates judged the Soul to be an Airy substance: For that Bartholomeus in his Book of Natural things, saith: that the Soul (taken as the ancient Physicians did) is a certain Substance subtle and airy; that by strength of heat multiplying in man's body; and by the Arteries, Veins, and Pulses, giveth to Beasts breath, life, and working; and voluntary moving and strength. By the means of Sinews and Muscles in Bodies that have Souls, it is engendered by heat, working in the blood, and by turning unto the Heart, and by moving and smiting the parts of the Heart, the Spirit is made more pure; and is turned into a more subtle kind; and is called of the Physicians, Spiritus vitalis vitale; or, Lively faculty. And by the working in the Liver, it is called Spiritus naturalis, Natural faculty. And working in the Head, it is Spiritus animalis, Animal faculty. But we must not think this Spirit to be man's reasonable Soul, but to be more truly the Chair and upholder of the same, and proper instrument: For by the nature of such a Spirit, the Soul is joined to the Body: and without the service of such a Spirit, the Soul cannot exercise any act perfectly in the Body: And therefore if the Spirits be diminished or let in any work, the accord of the Soul and Body is resolved, and the reasonable Soul hindered from her works in the Body. As for example: In Men that be amazed; if the Spirit be comforted, the Soul is comforted: If one enfeebled, they be both, touching the ruling of the Body. But to add unto these, Men of more understanding. Fornelius no less praised than praise worthy: In his 7. Book and 13. Chapter De Procreatione, saith: That the Soul created by the most excellent Creator of all things, doth enter into, inhabit, and abide, in the whole prepared and ordered body of the Infant, even in the moment of time; and that is, in the fourth Month: in which time, the Heart & Brain are finished. From whence john Rieslanus his Commentator dissenteth not, yet more divinely: If in the fortieth day, or in the fourth month, or in the last formation, it cannot, nor may not be defined by a mortal creature, for they are the hidden secrets of God's wisdom: the knowledge whereof, the God of Gods hath not imparted to the inferior Gods. Also Luodnicus Bonnaccolus in his Aeneas muliebris 4. Cha. saith: That the body is in 47. days fashioned or fully figured: days notwithstanding be added, & substracted: But then at that instant, Anima rationalis a sublimi Deo creature; creataque infanditur: the reasonable Soul is created of the high God, and is infused into the Body. And adding further, saith: Etfi cum corpore non desinint, cum corpore saltem incipiunt: Although they die not with the body, yet have they their beginning with the Body. Ambrose Pareus in his 10. Cha. De generatione Hominis, denying the traducing of the soul from our Parents, or of others from Adam. Saith Credendum est in ipso articulo, conformati foetus: adeo creari; et in foetum in funai: It is to be believed, that the soul 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 creature: In the Creating it is infused; and in the infusion it is created. So that it is Tota in toto, et tota in qualibet part, not divided into parts, but that it is a perfect Soul in the whole Body, and yet whole in every part: and yet doth it not show forth all her powers, either our original sin in which we be borne; or for our natural weakness. In his 11. Chapter, he saith: That it is a perfection which moveth itself in us: the first moving of our natural faculties, the true form of Man; and that it is united unto the Body, because it giveth life. Wickerus likewise in his Sintaxes 91. Page, saith: That the Soul is a certain Divine substance, incorporal, beautiful, simple, impassable, and immortal; infused into man's body: and is separable by the dissolution and death of the body, without which, Man cannot be perfect. This reasonable Soul at first generation of Man, is plunged and infused Multo humour a quo vires offenduntur, calligantur et obtenibrantur: with much moisture, from the which the powers be hurt, blinded, and made dark; no otherwise then the clear flame is dimmed by the moistness of much green wood. By which it happeneth that Infants seem to be void of reason at the first birth. But those humours in time diminishing, and the Body being made more dry, it showeth further power. This caused one to say, That if the Seed, & Menstrual blood, which be the two material principles of which we be fashioned, were cold and dry, as they be hot & moist, that Children should be able for to reason. SECTIO. 8. BY the authority of these, I have showed the Soul to be in the Infant while that it is in the Mother's womb: Neither may the difference of the time of the infusion be any may me unto this proposition: for they all agree in this; That it is in the Body before it is brought forth the womb: The only difference is, the instant When it should be infused: which one conceals as a mystery belonging to the hidden secrets of God. Adding one thing very necessary out of Wickerus: De Secretis: Cap. 5. That neither our Souls, nor the Souls of our Parents, were before their Bodies. Neither did their Bodies live or move without the Soul. I come unto the Fathers of our Faith, and defenders of our Religion. The Proofs of the Fathers. SECTIO. 9 LActantius an utter enemy unto Athiesme and Epicurism, in his 19 Chap. of his little Book De opificio Dei, In which he preserreth the weak birth of Man, with his nakedness, before the strength of Beasts with their clothings: treating of the Soul, saith. That a Body may be borne of bodies, because some thing is conferred from both: But, De animis anima non potest: that a Soul cannot bring forth a Soul, because nothing can separate a thing that is thin and incomprehensible: And therefore our Souls are not traduced from our Fathers, but are from one and the self same Father, God of all. But in his 17. Chap. he showeth the Creation and infusion, and saith flatly, that Anima non est aer ore conceptus, quia multo prius gignitur anima, quam concipi aer ore possit: The Soul is not the air or breath received at the mouth, for that the Soul is created a long time before breath can be drawn in at the mouth: neither is it put into the Body after the breath, Sed post conceptum protinus, forthwith after the conception, when Nature (which in that place he calleth Necessitatem Devinam) hath framed the Child in the womb. Therefore was the Soul falsely called of the Gentiles Spiritus; for that by their opinion it was wind and breath: for that we by drawing wind and air at the mouth, do seem to live. But this is false; for that the Body receiveth not life from the breath, which hath his original o● seat in the Lungs, but from the Soul which is whole, not by parts dispersed into the whole body: for it liveth being in the Mother's womb. It is called Soul, for that it giveth life. It is called Spirit, because it bath in it spiritual, animal, and kindly life; and for that it maketh the body for to breathe. Anima and Animus, are both one in substance and nature, though they differ in name by supposed qualities: Anima leadeth by Reason: Animus by Counsel. It is called Anima, while it giveth life; men's while it hath a Mind: Animus while it hath Counsel: Ratio, while it judgeth: Spiritus, while it breatheth: Sensus, while it feeleth: Et ista non differunt in substantia, quemadmodum in nominibus: quoniam omnia ista una anima est: And these differ, not in substance as they differ in name, because all these is but one Soul; as Augustine affirmeth in his Book De Spiritu et anima. Cap. 24. Lactantius in his 17. Chap. De opificio Dei, saith: That Ratio et natura animi, percipi non potest: The reason and nature of the Soul cannot be understood. For in deed, the Soul of man, (above all Creatures) doth most perfectly represent the image of God; whose immortal and infinite being, is as incomprehensible as himself; and so unsearchable, as that his wisdom and understanding, maketh the wisdom of man foolishness and plain dotage: Yet hath he made himself familiar with us in our own nature, flesh, and infirmity (sin only excepted) and hath openly revealed himself unto us, so far as the nature of man can endure. He is said to be muisible: and in this doth our Soul represent in us his image: For what man hath at any time seen the Soul of man? Certainly it cannot be seen or felt: and yet it is in the whole Body, and in every part thereof; which giveth life unto one member, and so unto all. Tertullian, dreaming (in his Book De Resurrectione carnis) of a certain corpulency of the Soul, having a certain proper kind of substance and massivenesse, did thereby prove (as himself thinketh) sufficiently, in his Book De anima, the traducing of the Soul from the seed of our Parents; affirming that as Eva received from Adam her flesh and bones, so likewise that she received her Soul from adam's. But to banish Tertullian with his error, (as he was most gross in what he erred) and to embrace him with his truth (as in what he wrote truly, he wrote most divinely.) Adam when as he saw that God had given him a follow, imparted unto her as well his nature as name; and said: This is flesh of my flesh, and bone of my bones; she shall be called Woman, because she was taken out of man.. He being taught by God, knew well that she had no part nor portion of his Soul: for if she had, he would have said: that this is bone of my bone, flesh of my flesh, and Soul of my Soul, But leaving the last, he teacheth us, that the Soul is not a natural substance begotten by the effusion of Seed, (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 sharp to condemn him in all things; for that he did contradict the Scriptures sometime, I esteem it a great folly, But so to esteem of him, as an excellent scourge of Heresy, and confuter of Hereuques. In Christian charity I acknowledge thus much; that Nemo omnibus horis sapit: especially in those of affliction: which duly considered in him, being learned, and broken by the tyranny of Rome, shall redound unto his praise; and make us more wise in our own follies. But to make some use of Tertullia's anima, that with us affirmeth both the resurrection of the Soul and Body; and hath excellently confuted the Stoics and Epicures in denying the immortality, in his Book De anima. Chap. de conceptu animae; rejecting the corporalitie of the Soul, and traducement: you shalt find matter of great moment, sharp wit, and sufficient proof, both by the experience of the Mothers, and reason of ourselves, That the Infants in their wombs have life. If life, of necessity Souls; for it is the life itself: Nay not any other strange or contrary liveliness than their own Mothers, but the same life with them high motus gaudia vestra, speaking unto their Mothers, & such as be childbearing women, saith: These motions be your joys, and these be your manifest security, that so thou mayst believe the Infant to live and play. The places of Scripture I refer unto their proper places: and desire the Reader, that can with Aesop's Cock find a Pearl; or with Virgil make any golden use of Aennius dung, to peruse that Chap. and Book: In which they shall find Thorns that will prick; and sweet Flowers, which have a most fragrant sent. Anselmus upon the Corinthians saith: That it is united unto the body, and giveth life unto it in the Mother's womb; and that without it, it cannot live, being brought forth. chrysostom in his Book De Recuperatione lapsi, saith: Non anima pro corpore, sed corpus pro anima: nec corpus in anima, sed anima in corpore sita est: That the Soul was not made for the Body, but the Body for the Soul: neither is the Body placed in the Soul, but the Soul is placed in the Body. So that a man may say, that the Body is a Circumference of the Souls substance; which is infused (saith he) into the Body before the breath, yet brought out of the womb with the Body: not dying with the Body, but (the Body being deprived thereof) revertens aut glorificabitur aut in perpeticum apud inferos cruciabitur: returning unto him that gave it; it shall be either glorified, or else for ever and ever in Hell be tormented. Sactius Porta, the imitator of the Sarbonistes, in his second Sermon Feria. 2. Pentecostes. part. 2. saith: That Anima in homine est forma dans totam or dinem esse perfecti: Datenim vivere et moveri: The Soul in man is the form giving the whole order of being perfect; for it giveth power to move and to live. Zanchius in his most divine work of the Soul, saith: 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 Soul doth continue as in the first; and is infused (immediately from God the Creator thereof, without any help of the nature of Father or Mother) into the Body, whenas the members are fully finished, while the Child is in the Mother's belly. Brentius with the rest affirm the reasonable Soul to be in Children in the Womb: For (saith he) else neither jeremy nor john Bapiist, could have been fanctified in the same: for there is no sanctification or making holy, but after sin: For that which is sanctified, is holy unto God and us, by imputation of righteousness unto that which before was sinful: Now there can neither be sin, nor yet holiness, without a subject: And I say the Soul is the subject of both, and after a second meaning is the Body also. Children (say the Sorbonistes) could not be conceived and brought forth in sin, unless before the birth of the Child the Soul were in the Infant. And therefore john Chappius, a well nurtured bird of that ill favoured brood, in his explanation of Raymundus summus, saith, (not denying the being of the Soul, for why then should he with the rest of that rout, that attribute so much to inward grace unto the outward elelement, affirm? that if any part of the Child appeareth out of the Womb, and some other part remain in the same; yet that it ought to be baptised: yea if the part so appearing be but the hand, or heel (in case that the woman be in danger of death, and by hers the child:) And with such asseveration doth he affirm it, as that in no case to be any more baptized: adding his reason, he saith: That because Baptizme is for the Soul, and not the Body: and the Soul is Tota in toto, et toto in qualibet part Corporis. And Raymundus himself saith: 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 Baptism, they could not be saved. So depriving God (whose hand is most plenteous in giving salvation) of all grace, and power: and attributing so much grace unto the dumb ellement, as that Delet omne peccatum, it abollisheth all sin: Why then, be Children deprived of the full fruition of God? But this is my faith and belief, That Infants in the Womb, which die in the birth, shall rise in the last day, and be partakers either of life or death: be either in Heaven or Hell. I acknowledge not any third or fourth place: but the blood of our Saviour jesus Christ, to be the one and sole Purgation of the sins both of our Soul and Body. SECTO. 10. GRatian in his second part of the Decree Consta. 2. quest. Capit. 5. consuluisti: to prove him a Murderer that slayeth a Child of one days age; formeth an argument, A minore ad maius. Si ille qui conceptum in utero per abortum deleverit homicidia est quanto magis: If he be a homicide that killeth a Child in the Womb by abortion (which he granteth,) how much more he that killeth such a Child? The gloss upon the same place acknowledgeth not only him to be a Homicide, but also Qui procurat venena sterilitatis. But Stephanus in the latter end of Consuluisti, (allotting punishment unto another kind of offence) saith: Homocida dicatur qui conceptum in utero deliverit: He must be called a Homicide, that killeth a Child in the Mother's womb, whether it be by blow or potion: for the foundation or ground of the Law is this: That if the Soul be infused, and an Abortive caused; then there is murder committed: But if the Soul be not infused, than the Law will not grant such Abortions to appertain unto Homicide: Nec deput avit tale quod geretur in vi●ro hominem: Neither hath it judged such a thing as is borne in the belly to be a Man: For Lexnoluit adhomicidium pertinere, quod nondum dicipotest anima viva, in eo corpore quod sensu caret: For the Law will not have that belong unto Murder, which cannot be said to be a lyuing Soul in that Body which lacketh sense. Decreti pars. 2. causa. 32. quest. 5. Capite quod vero: and in the immediate Chapter; following Moses, he proveth by the authority of Moses, That if the Body be fully framed, than the Soul is infused. And by the creation of Adam; whose Body was first framed and distinguished by members, and immediately the Soul infused; which he affirmeth in the generation of Man still to continue: the Body being fully form, the Soul to be created; and in the creation infused. calvin with the rest affirm, That if a man strike a woman with Child, and the Child die, or be borne dead; that is Murder or Homicide: which surely cannot be enacted without the deprivation of life: nor no deprivation of life, without the reasonable Soul; for it is the Soul that giveth life. The Interpreters of the Books of Moses, divide Murder into two parts: The one is Homicidium; and that is present death, among the jews: The other is, Infanticidium, The murder of an Infant: For this, were they not put to death until the cause were tried before the judge, and adjudged by the Magistrate; who having found the Infant so to be killed, before perfect in all his members, without which there was no loss; for the loss or deprivation of which, by his blow, he was likewise to pay his life: so that had it not been fully form and fashioned in the members and parts of the Body, he that did so strike the Woman, should redeem his life with a portion of Money: But if otherwise, he should be condemned unto death, and no satisfaction to be taken for the life of the Babe, but the death of the murderer. And by this reason of rendering life for life, S. Augustine proveth the being of the Soul in the Body of the Babe before it be borne, or brought forth into the world. SECTIO. 11. The Inference. THus it is made most manifest by the assent of the best Writers, which do meet in one, with the ground of the Cannon Law; and approved by the arguments of Sanctification and Resurrection, that the Soul is in the Infant being in the Mother's womb, before he be brought forth into the world. But if any base bred Brownist, or untimely Puritan, should scorn these authorities, affirming them the blasts of pride; and that the Scripture had been sufficient. To such I say: pharisees, first pull out the Beam in your own eyes. And as I found the Scripture unable to satisfy the copious capacity of the Author, being of the blantnesse of the rest of that Crewes understanding, being as unable to understand, as Scholars well lettered, are to teach them. But to seal these Authorities with the signet of Gods own mouth; I leave them still to kick against pricks, and come to the scriptures. SECTIO. 12. The Proofs of Scripture. MOSES in Exodus 21. Chap. 22. &. 23. vers. setteth down a Law, upon which all the former consents are grounded. job in his 3. Chap. 11. verse, expostulating his cause with God, saith: Why died I not in the birth? or why died I not when I came out of the Womb? See here is Life before Death: and that cannot be without the Soul reasonable. job in his 10. Chap. and 10. verse, speaking of his Generation and Conception, saith: Hast not thou powered me out as Milk, and turned me out as Cheese? Thou hast clothed me with skin, and joined me together with bones. Thou hast given me life: Animasti. junius annot. 13. job. 32. 4. The spirit of the Lord hath made me: and the breath of the Almighty hath given me life. Psalm 139. 14, 15, 16, verses: In which Verses, the whole work of God's proceedings are set down. Luke 1. 13. Thy wife Elizabeth shall bear a son, and thou shalt call his name john. Luke 1. 41. The Babe sprang in the womb. Luke 1. 44. The Babe sprang in the womb for joy. Genesis 25. 22. But the Children strove together within her: Therefore she said, Why am I thus? Verse 26. And after came his Brother out, and his hand held Esau by the heel. Gensis 38. 28. But when the time was come that she should be delivered, behold there were Twins in the Womb. Verse 29. He plucked his hand back again, and lo, his Brother came out first. 1. Cor. 15. 25 The first man Adam, was made a living Soul. SECTIO. 13. The Inference. THus by God his strict commandment in repaying of Murder: and by jobes' expostulating, it is manifest, that Babes have life in their Mother's womb; but no life without the Soul: which is showed by the description of the Conception, and Generation; and of the infusion of the Soul. Thou hast clothed me: that is, Thou hast framed me in the Womb. Thou hast given me life; that is: A Soul. More plainly doth he express the infusion of the Soul, by the breathing of the Almighty. Chap. 32. 4. David likewise showeth the mystery or secret of our Conception: and by his words of continuance of time, he declareth that the reasonable Soul is not infused so soon as the Seed of man is efused; neither in the commixion of the Seed with the Menstrual blood; but when the body is in every part and member fashioned: which being added unto jobs saying, Thou hast clothed me with Skin, and joined me together with Bones and Sinews; is then so evident, as that no darkness can appear in this light. By the motion of the Child in Elizabeth's womb, my proposition is most plain, the evidence most certain; for that Elizabeth acknowledgeth her Babe to have done it for joy. Affections; such as Mirth, Sorrow, Ioy, Discontentment, Gladness, and Lamentation, cannot be said to be in a body, which hath not a reasonable Soul. And I may truly say: That as he was sanctified in the womb, according unto the word of the Angel; so likewise being a reasonable Man, had (by the inspiration of the holy Ghost) some perceavance of Mary's Salutation; or rather that her mouth uttered forth his Prophecy: for she spoke not before he sprang: Exultat Elizabeth, johannes intus impulerat: Glorificat Dominum Mariae: Christus intus instruxerat: Elizabeth rejoiceth, but john inwardly enforceth. Marie doth glorify the Lord; but Christ (being in her) did inspire her. And therefore doth Theophilactus the breviary of chrysostom say: That whatsoever Elizabeth spoke prophettically, not to be the words of Elizabeth, but the words of the Infant: and he that showed the people the Messtas with his finger, in the world; doth reverence him; they both being in their Mother's womb. But if any shall say, This is extraordinary: Then let them look back and behold Esau and jacob: whose mother with the pain she endured with them being in her womb, doth not only acknowledge them to live, but before they are borne, to be at strife one with another; and there to war for the supremacy. Puto iam non animae solummodo probantur infantium, sed et pugna: I think (saith Tertullian in his Book De Anima) the Souls of Infants are not only proved, but also their conflicts. So that we may not only grant unto Children in the womb reasonable Souls, but likewise affections of gladness 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, tied a red Thread about his hand; turneth back his hand, and Pharez is first borne. But Paul explaineth all this, when he saith, not the first man Adam was made a living Tree, Beast, or Stone; but a Mau, that received life from the Soul. The creation of whom, is plainly declared Gen. 2. where Moses saith: That God made Man of the dust of the ground: Yet mark, He is not a Man, before he is made; but is called Dust: nor perfectly made, before he had a Soul: And therefore is God said, to breath into his face the breath of life: and then he is made a living Soul. junius in his 20. Annot. saith, That by the power of the aeternal Spirit, without any elemental matter, he did breath into the elemental Body, that lively Soul, which is the simple form of Man; that she might use the same Body as an instrument. In the first Creation, God having finished the Body, like a good Architect, accomplisheth his work in glory, in making it living, by breathing into it the living Soul. But now observe this difference, in the Generation of man now; and the Creation of man then: In the Generation now, the Body doth increase in the womb, and groweth perfect by the power it receiveth from the life of the Parent: and being perfected, hath the Soul in the very article of time infused into the Body: and then by the power thereof, it increaseth daily until it may show forth the brightness thereof. But in the Creation, the Body was only perfected in members, form in shape, or instrumentalized a Body of perfect stature before the infusion of the Soul; and increased not after it had received it; but was able immediately to reason, understand, and know the will of God: which Infants that be borne cannot do: First, by reason of the sin of Adam: then by reason of the natural moistness, which drowneth the understanding part; the which in time, being by little and little dried up, attaineth unto the full measure of understanding and knowledge: Thirdly, because we are not borne such able men, as Adam was created; but in time gathering our forces, we become strong; and with our strength, our understanding increaseth. As in the Creation Adam was not called Man, until he was fully framed, and had his Soul infused: So likewise the Angel, and Moses, calleth not that which Elizaheth, Rebecca, and Thamar, bare in their wombs; a thing without form, or shape: but a Son, a Babe, a Boy, Children, and Brother. Now I give you further to understand, that those three which are called Souls, are indeed not truly so called; but ought rather to be termed Virtues, or Powers of life. The first virtue is Vegetable; and that giveth life, and no feeling: and this power is in Plants and Roots. The second, is Sensible: and that giveth life and feeling, but not reason: and that is in beasts. The third is Rational, and that in my judgement ought to be so termed, only for that it giveth life, feeling, understanding, and reason; and that is in men only. The virtue Sensible that giveth feeling, is a certain airy substance, more subtle and more noble than the virtue Vegitative, that giveth life; & less noble than the Soul reasonable, that giveth Reason. The beginning and the working of the power Sensible, is dependent of the Body that it is in; and maketh it perfect: and therefore when the Body dieth, the being or working thereof dieth also with the vegitative: But whiles they be in a Body, they have noble virtues and powers: as in Plants to grow and increase: in Beasts to grow, increase, and defend themselves from storms. But the Soul Rational, that neither beginneth with the Body, nor dieth with it, which though it hath his beginning after, yet not from the Body, nor ends with it; but surviving, is immediately possessed either with pleasure or pain: And in the last day, returning unto her own Body; they both together for ever remain inseparable, either in the one, or other. Now it rests that I answer unto his simile, which came blustering from his weak brain like a Northern wind: and so I will with few words close up this Treatise. SECTIO. 14. Objection. GOD is a Work-maister, and may destroy the Body; or cause it to return to dust: and like a Carpenter that buildeth a house, pull it down when he hath built it again: yea when it is fully finished. Answer. This Simile holding: the which if it did, yet Similes prove nothing in Logic: The reason; because there is a greater dissimile, than Simile, in GOD and Man: The one is impotent, unable to do any thing by himself. God is omnipotent, able to do all things of himself, without the help of any; yea of nothing. Man is said to be impotent, because he is weak, unsteadfast, and as unconstant as his buildings; which often times are overthrown more unwillingly then willingly. Be the Buildings never so strong, one blast of wind will overthrow it: and one stroke of Death proveth Man's strength more vain than vanity itself. But God is said to be Omnipotent, not for that he buildeth and pulleth down, but because he can do all things; and being once done, cannot destroy them again; which in him would rather be note of Impotency, than Omnipotency. Look Tertullian contra Praxeam: Ambroso. lib. 6. Epistolarum. Epi. 37. ad Chromatium. Augustine De Civitate Dei. lib. 5. Cap. 10. and you shall see what God can do, and how far he differs from Man: and what his Omnipotency is, he himself being unable to do any thing that employeth contrarieties. Answer. 2. GOD cannot build and pull down, as Man may. Sibilla Eritherea (as I have seen it translated) saith: That God can do all things, save only this; To undo that, that once done is. The reason why he cannot do and undo, is; because he is not mutable in his actions: who if he were, than he should be subject unto passionate affections, and so in the end prove Mortal, and no better workmaster then miserable Man: But to think this is idle, abominable, blasphemous. O GOD deliver us from such similes of Puritans. SECTIO. 15. NOw the Burial of the Child that is borne still into the world. The Papists allot unto them, and also unto Children that die unbaptized, a place to be buried, and the burial. But this admired man would hardly allow a place: but not all the ordinary Ceremony, because he doubts of the resurrection. O rare invention, fit for innovation, a wise man of a thousand, In ordine Sapientum octanum: Ignorant in the works of nature; yet a Controller of nature's government: not resolved of the generation of man, yet an underminer of God's Church. The Resolution upon the Burial. THe general consent of a Commonwealth, in the orderly burying of Infants borne dead, ought rather to be followed; then upon a doubt in a perverse ignorance, to break that universe concord which is offensive; & sufficiat authoritas Ecclesiae, nec novationem aliam aut hic aut alibi queramus quae desidia matter esse solet: saith Beatus Rhenanus. For the fashion of the world is wonderfully, and naturally inclined to embrace whatsoever is contrary unto order, decency, or Religion. It is better to be praised 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 universo, quam haereticare cum uno: It is better to err with all, then to be an heretic 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 stark mad with these holy men; then to be counted sober and wise with such slaughtor men: which butcher the souls of more men with their false Doctrines; then the greatest Kill-Cow that is, may or can kill beasts. Certe non obsunt populo ceremoniae, Sed prosunt, Siniodus in eyes servetur: et caveamus ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco habeantur. Surely sayeth Beatus Rhenanus, Ceremonies are not hurtful but profitable, if there be any measure observed in them; and if we be careful not to place in them the chiefest godliness As Saint Jerome therefore wrote unto Lucinius, so write I unto all such hayre-braynes, that think nothing good, but their own inventions: Ego illud te breviter admonendum puto traditiones Ecclesiasticos presertim quae fidei non officiant ita obseruandas ut a maioribus traditae sunt nec aliorum consurtudinem aliorum contrario more subverti: If I knew, or were assured, sayeth Seneca: Deos ignoscituros, & homines ignorituros adhuc propter peccati villitatem peccare dedignarem: That GOD would pardon me, and men forget my disloyalty: yet would I not work wickedness, for the loathsomeness of wickedness: but do well, for the excellency of goodness. For to deny the execution of any Act established, before a simple multitude, is privately to undermine an old State; and publicly to build a new. Then Innovation there is nothing more dangerous to a Commonwealth: Sed ad hanc insaniam venimus belligerantur hody non modo prophani sed & Ecclesiastici: The woeful experience of our State in ancient times still witness the ancient ruins both of Towns and houses. The remembrance of whose beauty in one, and virtue in the other, do oftentimes distill tears from the eyes of their inhabitants. So concluding with my prayers for every Christians peace, and increase of knowledge, I commit this to your censures: comprehending the sum of the whole work in these few Verses, very ancient. Tres in lact Dies, tres sunt in sanguine trini Bisseni carnem, terseni membra figurant, Post quadraginta dies, vitam capit hic animamque. And your censures with yourselves, to the God of peace. FINIS.