Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	blood_n	child_n	womb_n	2,043	5	9.7787	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00887	The life and gate of Christianitie entreating of the sacrament of baptisme, deuided into five bookes. Contayning the effects, the mater, the forme, the baptiser, and the partie baptised: with the reasons and use of all the auntient rites and ceremonies. ... Composed, gathered, and written by O.A. ...	Almond, Oliver.	1614 (1614)	STC 11; ESTC S100511	119,637	234

alwayes honoured for Martirs and they Confessed Christ Non loquendo sed moriendo Not by tongue and mouth but by bloud and death Therfore as the mother by constant confession and death was a Martyr so also the Infant in her wombe being slaine in contempt of the mother and the cause she died for must also be a Martir by bloud and death I may put for example that worthie woman mistris Cleathrow who was put to death at Yorke in Queene Elizabeths tyme for receauing a reuerent Religious Priest into her house and for constant confessing the Chatholike faith She was a worthie martyr and true Imitatrix follower of S. Alban the Protomartyr of England If she were withe child confessing as much but the Iudges not regarding it I make no doubt but the child dieyng in her wombe dyed also a Martyr CAP. 14. VVhether the Mother may be cut and opened if other wise the Child cā not be borne so takē from her aliue that it may be Baptized Th. locis sup citatis I answere with S. Thomas and learned Siluester that the mother so long as there is life in her in no case is to be cut and opened For no man ought to kill the mother for the Baptizing of the child But if the mother die and the child be aliue in her wombe then f●●e ought to be opened the child Baptized You may obiect that tēporall death in the mother is lesse euill Obiect then the eternall death of the child which must needs follow if it die without Baptisme but of two euills the lesser is to be chosen Wherfore we should rather chuse the temporall death of the mother then the eternall damnation of the child Sol. Rō 3. To this obiection we answere with S. Paule That no man may doe euill that good may come of it Therfore we may not murther the mother that the child may liue spirituallie or corporallie If it be true as is reported of King Henrie the eight when his Queene Iane Seymer could not be brought a bed and deliuered of her Sonne Edward the sixth he yeelded and gaue consent that shee should be opened cut sayed I may haue an other wife but I doubt whether I shall haue an other child and so the mother dyed for the life of the child But what followed The child neuer liued to be a man and by reason of his noneage the whole realme was disturbed Religion contemned and heresie planted A plague no doubt for the Fathers iniquitie and sinne CAP. 15. VVhether the children of Iewes or other Infidells may lawfullie be Baptized against their Parents will IT is a hard and difficulte question especiallie were Iewes and Infidells are subiect vnto a Christian Prince as both Iewes and Indian Infidells are to the King of Spayne A man would thinke it were but Christian dutie and Charitie to take the children of these Iewes and Indian Infidells and Baptize them educate instruct and bring them vp in Christian faith and beleefe whether the Parents will or nill For if vpon malice or other displeasure the Father should endanger the corporall or temporall life of his child one might lawfullie by violence resist him Why not also may one for the eternall spirituall life of the soule against the parents will or contrarie to their consent baptize their children Notwithstanding it is the generall opinion of Diuines and practise of the Church not to Baptize Iewes Infidells children without the parents consent and freewill And the reason is as sayeth S. Thomas because it is against the law of nature Tho. 3. p. q. 68. For by the lawe of nature children are vnder the gouernment tuition and care of their parents vntill they come to the vse of reason and yeares of vnderstanding but the lawe of grace doth not destroy the law of nature therfore they cannot be Baptized without the parents consent CAP. 16. VVhether Iewes Turkes or Infidells being conuerted are presentlie to be Baptized HAuing spoken of the Baptisme of children now 〈◊〉 will entreate of those who are at mens estate adults elder sort what is required of them before they are Baptized First concerning Iewes Turkes and Infidells conuerted it was the practise of the Primitiue Church and is continued vntill this day in the Catholike Church that presentlie after their conuersion they are not Baptized but for a tyme instructed and trained vp in the beleefe and life of a Christian and therfore called Cathecumeni Men to be instructed and Cathechised True it is in deed that the Apostles in the begining did not vse this practise for in the Acts of the Apostles we read that on the first day of S. Peters preaching Act. 2. there were three thousand Baptized and afterward on an other day fiue hundred And S. Philippe the Deacon presentlie the same day after conference with the Eunuch the Queene Candaces Treasurer Act. 8. he Baptized him Also S. Peter at the first meeting Baptized Cornelius the Italiā with his kindred Friends Yet we must not thinke that the Church immediatlie after the Apostles so continueth vntill this day in making Cathecumins doth anie thing contrarie to the Apostles proceedings For we must vnderstand why the Apostles did immediatlie vpō the conuersiō of the people Baptize Because at those tymes the Holie Ghost fell vpō them and they were sufficientlie instructed by the Holy Ghost himself Yet cā we not say for the approuing of this practise of the Church but that they were also instructed and Catechised by the Apostles as partly by S. Peters preaching partlie by priuate conference as S. Philippe had with the treasurer and S. Peter with Cornelius But to conclud they were all taught to beleeue before they were Baptized The reasō of this practise of the Church that they should not presentlie after theyr Conuersion be Baptized but for a tyme instructed Catechised and made Catecumins is because Baptisme is a certaine profession of Christian faith and therfore called the Sacrament of beleefe but faith cometh by instruction Rom. c. 10. Quomodo credent c. How shall they beleeue in him whom they haue not heard And how shall they heare without a preacher Therfore in these kind of men it is necessarie Mat. 18. Mar. 16. that instruction and Catechising goe before Baptisme Wherfore Christ in his cōmission for Baptisme spake first of instruction then of Baptisme Going yee sayeth he to his Apostles teach and preach Baptizing CAP. 17. VVhether Iewes and Infidells may be compelled to Baptisme TRue it is that Sisebutius King of the Goaths when he entred into Spaine about the yeare of Christ 595. the Iewes who at that tyme dwelled in Spaine he compelled by force feare of punishement to receaue the Christian faith which facte of the Kings was not then approued but after in the Councell of Toledo decreed and commanded that none should be forced to the Christian faith For Cui vult Deus miseretar

great relief and comfort to them when they shall see great multitudes farre more vnfortunate and in more miserable case then themselues Because they shall see others for their owne proper action grieuously tormented by the torment of hell fire and with all the know themselues freed from it because they neuer had anie proper vse of action in themselues wherby actuallie they could offend Wherfore we maie conclud their griefe and sorrow to be but remisse and small although they are depriued of the sight of God and wante of some kind of beatitude and blessednes because they had but an vnperfect knowledge therof and no meanes to obtaine it S. Thomas his opinion is Tho. de malo q. 5. a. 3. although Children vnbaptized be in hell and suffer Poenam damni punishment of damnation Yet for all that they shall take no serrow nor grief at all neither externall nor internall because saieth he they haue no perfect knowledg that they are frustrate of their beatitude and vnderstand full well that they neuer had anie naturall meanes to obtaine it For what man but a foole would grieue and sorrow that he were not a king or Angell when he knoweth there is no means for him to become a King or Angell And S. Bonauenture sayeth Bon. 2. Sent. dist 33. That so it cometh to passe that the consideration of the lose of the kingdome of heauen is in such manner tempered with the escape of the paines of sense and the euasion of the torments of hell that all grief and sorrowe is auoyded So that we may conclud that children although damned in hell yet they haue no excessiue griefe in respect of their depriuation of the fruition or sight of almigtie God Obiect You may obiect that it is a common Maxime and saying amongst Diuines that Dolor amissa beatitudinis grauissimus est The griefe of the losse of beatitude and the blessed vision of God is the greatest and most grieuous torment that is in hell But children haue lost bea●itude and the blessed visiō of God therfore their grief must be great I answere Sol. that the Proposition and saying of the Diuines is most true that the losse of beatitude and the blessed sight of God is the greatest grief and torment that can be But this Proposition must be vnderstood as proper onlie to the elder sort of men and women who are damned by their owne fact and not as appertaining to Infants who haue no fact of their owne but are punished for an others In verie deed it can not but be an excessiue griefe in the elder sort of the damned because t they lost heauen and blessednes by their owne proper actuall offence and sinne And therfore haue with all conioyned to their damnation the perpetuall torments of hell without intermission and their grief the greater by reason they had by faith a confident hoppe to haue obtained that which they haue lost Wherfore we conclud that Infants and children damned may haue some small grief but no excessiue sorrow for their losse of beatitude and depriuation of the sight of almightie God CAP. 10. VVhether the Infant in the mothers wombe may be Baptized SAint Augustine solueth this question and sayeth Aug. ep 57. ad Dard. that the Infant in the mothers wombe can not be Baptized and yeeldeth the reason Quia nemo renascitur nisi primò nascatur No man is said to be borne againe vnlesse he be ●●rst borne carnallie Also to the same effect spea●eth Isidorus Isidor li. 10. sent de summo bono c. 24. Tho. 3. p. q. 68. art 11. Qui adhuc natus non est secundum Adam non potest per Christum renasci He that 〈◊〉 yet is not borne according to Adam can not be borne againe by Christ And S. Thomas proueth it by an other reason It is of necessitie and the essence of Baptisme that the bodie of the Infant be dipped in water or haue some water layed vpon it But the bodie of the Infant can not ha●e wather in the wombe of the mother before it be Borne Therfore it cannot be Baptized before it be borne CAP. 11. VVhether if some parte of the Child appeare although the whole bodie be not borne it may be Baptized THe difficultie of this question ariseth because the child may be sayed to be borne totallie whollie and perfectlie also to be borne in parte that is when the hand foote or head appeareth out of the wombe of the mother as happened to Thamar when she brought forth Phares and Zaram Gē 38. for Zarams hand first appeared The question is when it so happeneth that parte of the child appeare out of the wombe of the mother that then according to that parte the child may be Baptized The opinion of some learned Casuists is That it were conuenient and good to expect the whole and perfect birth of the child But if it be imminent danger of death and the principall parte appeare as the head and no hope of totall birth for the hand and foote there is more difficultie then the child may and ought to be baptized If thou desire to be better informed concerning this case read Siluester a learned Casuist In Summa verbo Baptismus § 4. nu 2. And S. Thomas 3. p. q. 88. ar 11. ad 4. CAP. 12. VVhether if the mother being greate with child being Baptized the child also in her wombe b● also Baptized THe case is if a Iewish or Turkish woman being conuerted to Christianitie and being great with child desire to be Baptized whether the Infant in her wombe at the same tyme and by the same action be also Baptized For if one parte of the bodie be Baptized all the members of the same bodie be also Baptized But the Infant in the mothers wombe is a member of her bodie Therfore it is also Baptized with the Baptisme of the mother Tho. 3. p. q. 68. ar 11. S. Thomas resolueth this doubt and sayeth That the Infant is not Baptized by the Baptisme of the mother because properlie the child is not a member of the bodie of the mother but hath a distinct bodie and soule from hers onlie vntill it be borne it is knitte and tyed to the bodie of the mother but this doth not make it a member of her bodie There was one Iulianus an Heretike who liued in S. Augustines tyme and he was of opinion that the Infant was parte of the mother and therfore Baptized in the mothers wombe by the mothers Baptisme Against whom S. Augustine wrote manie books Habetur d● Cōsec dist 4. C. si ad matris Read him in his sixth booke and fifth Chapter against Iulian the Heretike CAP. 13. VVhether if the mother should be martired the Infant in her wombe were also a martyr I Thinke in this case the Infant should be Baptized in his owne bloud and so consequentlie a martyr with his mother The Infants who dyed for Christ after his birth the Church