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 shalbe vnder him, sole and supreame King and com­maunder, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, [Page] 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.

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, Sacris (que) 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 [Page] 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.

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,

[Page] 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,

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:

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:

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.

[Page] 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,

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.

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 [Page] 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, at (que) 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 [Page] 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.

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 [Page] 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, Pli. His. na. lib. 1. cap. 1. approue the immortall continuance of the same.

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; [Page] 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.

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 [Page] 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; [Page] 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 [Page] 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; creata (que) 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 [Page] 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.

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.

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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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.

Imagining (with the grosse-heads their fellow brethren) that without Baptisme, they could not be saued. So de­priuing [Page] 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.

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 [Page] 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 [Page] 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.

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, [Page] 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.

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.

[Page] 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.

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 [Page] 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 [Page] 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, [Page] 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.

[Page] 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.

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 [Page] 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.