Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	unite_v	4,194	5	9.8657	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71322	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	1605 (1605)	STC 13506; ESTC S115206	22,718	46

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

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

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