_Tertullian was of this opinion, [Vid. ejusd. de Anima] and Augustin, though he sometimes appears to give into the opinion of the traduction of the soul; yet, at other times, he is in great doubt about it, as ready to give it up for an indefensible opinion, Vid. Aug. de Orig. Anim. & in Gen. ad liter lib. 10._ Footnote 73: _Vid. Pictet. Theol. Chr. Lib. V. cap. 7. Absit ut animam creari impuram dicamus, cum nihil impurum e Dei manibus prodire possit.—Dum infans est in utero matris, cum intime ei conjungatur, objecta in ejus cerebrum easdem impressiones efficiunt, ac in matris cerebrum.—Hoc patet ex eo quod contingit mulieribus prægnantibus; cum enim avide inspiciunt aliquid, vel rubro, vel flavo colore, vel pallido tinctum, contigit sæpissime ut infantes quos in utero gestant, tali colore tincti nascantur. Ita intime corpus & animam uniri, ut ad motum corporis, ceriæ oriantur in mente cogationes.—Motus, qui fiunt in cerebro infantium idem præstare in illis, ac in matribus, nempe eorum animam recens creatam rebus sensibilibus & carnalibus alligare; unde videmus infantium animas omnia ad se & ad suum referre corpus._ Footnote 74: _See Du Moulin’s Anatomy of Armnianism, Chap. X. § 3, 15, 17._ Footnote 75: _See Turret. Instit. Theol. Elenct. Tom. I. Loc. 9. Q. 12. § 8, 9. Licet anima sine ulla labe creatur a Deo, non creatur tamen cum justitia originali, qualis anima Adami, ad imaginem Dei; sed cum ejus carentia in pœnam primi peccati. Ut hic distinguendum sit inter animam puram, impuram, & non puram. Illa pura dicitur, quæ ornata est habitu sanctitatis; impura, quæ contrarium habitum injustitiæ habet; non pura, quæ licet nullum habeat habitum bonum, nullum tamen habet malum, sed creatur simpliciter cum facultatibus naturalibus; qualis supponitur creari a Deo post lapsum, quia imago Dei amissa semel per peccatum, non potest amplius restitui, nisi regenerationis beneficio per Spiritum Sanctum. Quamvis autem animæ creantur a Deo destitutæ justitia originali; non propterea Deus potest censeri author peccati, quia aliud est impuritatem infundere, aliud puritatem non dare, qua homo se indignum reddidit in Adamo._ Footnote 76: _See Perkins on the Creed._ Footnote 77: The mind of man is as open to the view of God, as our words or actions are; the intention is ordinarily the seat of guilt; for the merely physical action of the body deserves neither praise nor blame; the Lord is able not only to detect, but to punish in every instance such guilt; his justice therefore requires that he should exercise such power. To prefer the creatures to the Creator, is to deny his superior excellency, and that he is the source from whence we have derived the good which we possess; it is to give the honour which is due to him, unto others; it is a robbery committed on him; it is a revolting from his allegiance, and treason, which ought to be punished.