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
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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.
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Soul -- Early works to 1800.
Infant salvation -- Early works to 1800.
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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.