Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	place_n	9,103	5	4.9729	4	true

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

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

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