“Now therefore are we all [Cornelius and his family] here present before God, to hear all things that are commanded thee of God.”
“Blessed is every one that feareth the Lord; that walketh in his ways. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table… Yea, thou shalt see thy children’s children, and peace upon Israel.”
“…for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.”
Binnie, William – The Family and the Commonwealth in the Psalms, p. 338, 16 pages, a chapter from his The Psalms: their History, Teachings and Use
Hall, Joseph – 2nd Decade, Case 3, ‘Whether may it be Lawful, in Case of Extremity, to Procure the Abortion of the Child, for the Preservation of the Mother?’ in Cases of Conscience Practically Resolved Containing a Decision of the Principal Cases of Conscience of Daily Concernment & Continual Use Amongst Men: Very Necessary for their Information & Direction in These Evil Times (London, 1654)
Hall was a godly, Anglican bishop; he gets the answer right.
All parties, including medical workers, ought to seek the preservation of both mother and child. It is morally possible, in order to prevent the mother’s death, to deliver the baby (either naturally or by C-section). There is a legitimate ethical difference between letting a baby die who cannot live (which ought to be done in such a case), versus actively killing the baby. It is also legitimately, ethically better to save either the mother or the baby, than to let both die. In some cases the mother might be able to live long enough, unto her death, in order to bear a baby that will live outside of the womb.
“Others (Rodr., Sum., Tome 1, ch. 5, de Abort.) more probably hold that if the case be utterly desperate, and it be certain that both mother and child must undoubtedly perish if some speedy remedy be not had, it
may then be lawful to make use of such receits [receiving treatments] as may possibly give some hopes to save the mother, though not without some peril of the child. But all this while the intentions and indeavours must be no other than preservatory, however it pleases God to order the events:
Shortly, no man that purposely procures an abortion, as such, can wash his hands from blood; No woman that willfully acts, or suffers it (however the secrecy may exempt her from the danger of human laws) can think to avoid those judgments of the righteous God, which he has charged upon murderers.
But withal, let me advise you, (with Martinus Vivaldus, Mart. Alphons. Vivald., Expli. Bull Crue.) that what I have herein written against the procurers of abortions may not be extended to the practice of those discrete physicians and chirurgeans [surgeons], who, being called to for their aid in difficult and hopeless child-births, prescribe to the woman in travail such receits as may be like to hasten her delivery (whether the child be alive or dead); forasmuch as the conception is now at the full maturity and the endeavor of these artists is not to force an abortment, but to bring forward a natural birth to the preservation of the mother, or the child, or both.” – pp. 96-7, 100
Beautfiul Video of Life in the Womb, 3:40 min.