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child_n	breast_n	mother_n	suck_v	2,417	5	10.4894	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19952	The reply of the most illustrious Cardinall of Perron, to the ansvveare of the most excellent King of Great Britaine the first tome. Translated into English.; Réplique à la response du sérénissime roy de la Grand Bretagne. Vol. 1. English	Du Perron, Jacques Davy, 1556-1618.; Cary, Elizabeth, Lady, 1585 or 6-1639.; Du Perron, Jacques Davy, 1556-1618. Lettre de Mgr le Cal Du Perron, envoyée au sieur Casaubon en Angleterre. English.; Casaubon, Isaac, 1559-1614. Ad epistolam illustr. et reverendiss. Cardinalis Peronii, responsio. English. Selections.	1630 (1630)	STC 6385; ESTC S107359	685,466	494

loue and there is noe spott in thee And in the exposition of Ieremy Thou seest how manie places the Church hath and that this sentence of the Apostle that shee maiebe without spott or wrinkle is reserued for the time to come and for the celestiall places And in the same Commentary vpon the Epistle to the Ephesians Our Lord Iesus accountethe for his members all that are assembled in the Church both Saintes and Sinners but the Saints are his 〈◊〉 voluntarily and the Sinners by necessitie And therefore to the consequence that the Protctestates gather from this place of Saint IEROM when they inferr from hence that the Church consistes only in the mumber of the good we oppose these expresse wordes of the fame Saint IEROM As in the Arke of Noe there were liuing creatures of all kindes so in the Church there are men of all nations of all manners as there where together the Leopard and the Goates the wolfe and the lambes so heere are together the iust and Sinner to witt the vessells of gold and the vessells of wood and earth And againe if the Church be alreadie purified what doe we reserue for our Lord And to the consequence that they gather thence that the Church is inuisible we oppose these followinge That is no Church which hath noe priests And againe I could dry vp all the riuers of thy arguments with the only Sun-shine of the Church And a little after We must remaine in that Church which hauing bene founded by the Apostles indureth till this present And in an other place I am ioyned in communion with thy blessednesse that is to saie with the Chaire of Peeter I know the Cburch it built vpon that rocke whosoeuer eates the lambe out of that howse is prophane Of the vnitie of internall faith CHAPT X. The continuance of the Kings Answere THey are vnited in vnitie of Faith at least in those pointes which are necessarie for saluation THE REPLIE THere are seuen batailles to be giuen vpon this article but against a King that will glorie in suffering himselfe to be ouercome by truth and in saying with Darius his Chamberlaines that kings are verie strong but truth is yet more strong And therefore I feare not to incurr Homers sentence When a great king is angrie with his seruant The first bataile is that an vnitie in things necessarie for the Saluation of euery particular man is not sufficient for the constitution of the Church For there are pointes of faith which are necessarie euen with an ineuitable necessitie for the bodie of the Church which are not necessary with the like necessitie in regard of euery particular man as we haue shewed in our sirst Epistle and those which are sufficient for a man 〈◊〉 by death and in case of impossibilitie of better instruction are not sufficient for him that can haue commoditie to be more throughly 〈◊〉 and those that may suffice for a simple handy craftes man or a labourer cannot suftize for the bodie of the Pastors and the vniuersall Societie of the Church The second bataile is that besides the thinges which particular men are bound to belieue with a distinct and explicite faith there are manie other which they are obliged to belieue with a faith of adherencie and non 〈◊〉 which Schoolemen call implicit faith As all the articles that Councells ordaine to be belieued or forbidd to be belieued vpon paine of anathema A vine dresser a laborer an artificer is not bound to belieue them by retaile and with a distinct and explicit faith but it suffizeth that they beleeue thē in the faith of the Church to witt that they adhere and consent with the Church which beleeueth them For making profession to beleeue all that the Church where-into they are in corporared beleeues faith embraceth in generall by the meritt of theire obedience all that the same Church beleeues distinctlie though theire knowlege 〈◊〉 it not And therefore euen as while children are in theire mothers wombe or sucking at her brestes they liue by the foode and nourishment of theire mother but when they are parted from her they can no longer liue with that communicated nourishment or that infused foode so while simple persons remaine within the bosome and Communion of the Church they liue in those things which are aboue theire capacitie by the faith of the Church which is imputed ahd applied to them by the adherence that they haue with her Such saith Saint AVGVSTINE if before they arriue to the spirituall age of the Soule where they shall noe more be nourisht with milke but with solid meate the last daie of theire life surprise them he that dwells in them shall supplie what they want in theire 〈◊〉 because they haue not separated themselues from the vnitie of the bodie of Christ which bad bene made the waie to vs and haue not withdrawne themselues from the societie of the Temple of God And therefore it is necessary that the Church to whom they ought to adhere to obtaine this supplie should be first knowne and visible to them and more ouer that she not only liue with the doctrine which is answerable to milke as is the profession of the articles which simple persons are bound to belieue with a distinct and explicite faith which Saint AVGVSTINE calles the rule of Faith common to little and great but with that which is answerable to solid meate The third battaile is that it is not sufficient to saie in forme of an 〈◊〉 proposition they are vnited in points necessary for saluation but it must be said in forme of an vniuersall proposition They are vnited in all points necessary for saluation For as it will not serue a man to liue that he hath all his other partes sounde if he be deadlie wounded in anie member necessarie to life so it will nothing auaile to these societies we talk of to be vnited in other things necessary to saluation if they be wanting in anie one If a man be brought saith saint AVGVSTINE to a Physician grieuonsly wounded in some necessary parte of his bodie and the Physician saie if he be not dressed he will dye I thinke they which present him will not be soe senselesse as to answere the Physician after they haue considered and reckoned his other sound partes what shall not so manie sound partes haue power to 〈◊〉 him aliue and shall one wounded parte haue powre to bringe him to his death Now amongst things necessarie to saluation the principall and most necessary is the knowledge and acknowledgement of the Catholicke Church What profitts it a man saith saint AVGVSTINE either sound faith or it may be the onely Sacrament of sound faith when the soundnes of Charitie is wounded with the wound of schisme the only distruction whereof drawhes all the other partes to death And in an other place We had both one baptisme in that they were with me we both read

drawne from this example for the desertion of the Catholicke Church God saith saint AVGVSTINE bad that these tribes should be separated not to diuide the Religion but the Kingdome and that 〈◊〉 this meanes vengeance might be taken vpon the Kingdome of Iuda But for as much as the ordinarie refuge of those that separate themselues from vs is to haue recourse to the Symptomes of the Iewish people and to inferr from thence the same conclusions of possibilitie of errour and licence of separation for the Christian Church and that to contradict this wee haue not onely promised to shew that there neuer happened anie accident to the visible Iewish Church wherefore they either ought or could separate themselues from her communion but also that if anie such thing had happened the cōsequence thereof could not bee applied to the Christian Church which is grounded vpon other contracts and vpon other prerogatiues It is best for vs here to quitt vs of our promise and to search the question to the bottome both concerning the Thesis and the Hypothesis In regard then of the Thesis the aduersaries 〈◊〉 Catholick religion set this foundation that the Church in all times is subiect to the same Symptomes and to the same accidents there vpon argue thus The visible Church hath had three periods the first vnder nature the second vnder the lawe and the third vnder Grace Now vnder the two first she hath bene corrupted and consequētly vnder the third she may be soe Which is as if one should saie there are three periods in the progresse of the generation of man The first during the which man liues onlie the life of plantes and is yet touched with noe other instinct then simple appetite which the Philosophers call naturall common to herbes aud trees which seemes to correspond to the condition of the first period of the Church wherein she had yet noe lawe or rule but the simple lawe of nature The second during which he liues an animated and sensitiue life which is proportioned to the state of the people of the Jewes because as man in this second progresse harh noe other knowing facultie but that of the sence which is common to him with beastes so all the obiects which were manifestlie propounded to the Iewes and all the promises which were literallie made to them were of sensible thinges And the last wherein man takes possession of the life trulie human and reasonable and is adorned and enobled with intellectuall knowledge which hath analogy with the state of the Christiā Church where the faithfull are consecrated to God by a perfect lawfull forme of religion and sticke noe longer in terrestriall and materiall obiectes but exalting their thoughtes and their hopes doe nourish intertaine themselues with spirituall and incorruptible promises Now vnder the first and second of those periods the imperfect soule of man which wee call an Embricn is subiect to perish corruptible and mortall the soule of man therefore vnder the third period is not incorruptible immortall For to preduce for a reason of exception and dissimilitude that the forme of a man during all the three periods of this progresse is not one selfe same forme the reason of the 〈◊〉 is void for as much as the diuersitie of Gods promises where it so falls out hath noe lesse power to varie the Symptomes of the Church during the three periods of her being then the diuersity of formes to varie the conditions which accompanie the three periods of the generation of man Now that the promises made to the Church vnder the last period which hath bene establisht as S. PAVL saith vpon better promises then the former be wholie different both in eminencie perpetuitie from those that haue bene made to her vnder the two first what Christian can call it in question God first in regard of eminencie and multitude did he not saie to Abraham in thy seede that is to saie as S. PAVL expoundes it in Christ shall all generations be blessed And againe thy seede shal be as the starrs of heauen and as the sands of the Sea And Aggeus describing the future estate of the Church vnder the Enigma of the re-edification of the temple doth hee not saie The glorie of this last howse shall be much greater then that of the first And the Spouse in the canticles speaking of the Jewish Church doth she not singe our Sister is little and she hath yet noe breasts that 〈◊〉 to saie is not yet in state to bringe forth and nurse vp children And doth not 〈◊〉 crie out Reioyce thou barren woman that bearest not children and thou that art no mother cast forth cryes of ioy For the children of the forsaken shall be much more in number then hers that hath a husband And a while after Lengthen the cords of thy pauillions and settle their posts for thou shalt penetrate on the right band and on the left and thy seede shall inheritt the nations And againe Cast thine eyes about thee and behold all these are assembled for thee they are come for thee thy sonns shall come from farr and thy daughters shall be borne vpon shoulders And doth not S. AVGVSTINE disputing against the Donatists crie out Feare you 〈◊〉 〈◊〉 the Jews should aske you where is that accomplished that your Paul hath 〈◊〉 of your Church reioyce thou barren woeman that thou bearest not and cast out cryes of ioy that thou hast noe children for the children of the forsaken are more in number then hers that hath a husband Preserring the multitude of the Christians before that of Iewes if your little number be the Church of Christ. And S. HIEROME against the Luciferians Where are these too Religious or rather too prophane persons that affirme there are more Synagogues then Churches And therefore doth not the same S. AVGVSTINE elegantlie compare the historie of the different times of the Church to that of the birth of Iacob for as much that as Jacob in his Birth thrust forth first one arme and then his head and then all his Bodie so the Church before she was borne first thrust forth one arme that is to saie a little part of her societie which was the Synagogue and then her head which is Christ and then all her Bodie which is the Christian Church But against that the aduersaries of the multitude of the Church alleadge that our Lord calls his Church A little flocke cōmaūds to enter into the straight gate it is true but it makes nothing for them for that our Lord calls his Church a little Flocke it is in regarde of her birth at the time where of she was the least the basest and most contemptible of all societies and not in regard of her progresse which himselfe compareth to that of a graine of mustard-seede which being at the beginning the least of all seedes becomes in the increase the greatest of all plantes We