Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	call_v	soul_n	13,519	5	5.4839	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

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

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 Pli. His. na lib. 1. cap. 1.