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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19950	A letter vvritten from Paris, by the Lord Cardinall of Peron, to Monsr. Casaubon in England. Translated out of the French corrected copie, into English.; Lettre de Monseigneur l'illustriss. card. Du Perron. English	Du Perron, Jacques Davy, 1556-1618.; Owen, Thomas, 1557-1618.; Casaubon, Isaac, 1559-1614.	1612 (1612)	STC 6383; ESTC S122259	15,517	56

the Heretikes belieuing those things of God which are false do violate the fayth and the Schismatiks by vnlawfull diuisions doe separate themselues from brotherly charity although they belieue in all things the same with vs. And for this cause neither doth the Heretike appertaine to the Catholik Church for that she loueth God nor the Schismatike for that she loueth her neighbour And in his Booke de vnitate Ecclesiae All those that belieue as hath bene said that our Lord Iesus Christ is come in flesh risen from death in the same flesh in which he was borne and hath suffered and that he is the Sonne of God with God and one with the Father and the onely immutable Word of the Father by whome all thinges were made but doth yet in such sort dissent from his body which is the Church that their communion is not with all them with whome the Catholike Church doth participate but are in some deuided part it is manifest that they are not in the Catholike Church And Prosper his Disciple saith That he who doth cōmunicate with this Vniuersall Church is a Christian and a Catholike and he that doth not cōmunicate is an Heretike and Antichrist By which we see that the ancient Fathers denyed the Title of Catholike to the Donatists because they separated themselues from the Communion of the Church and graunted it to them from whome the Donatists tooke their doctrine because they remayned in the Vnity of one communion The people vnder S. Cyprian his charge saith Saint Pacianus haue neuer bene called otherwise then Catholike And S. Vincentius Lyrinensis O admirable change of things The Authors of one and the same opinion are esteemed Catholikes and their followers are iudged Heretikes And S. Augustine Your dissention saith he and your diuision maketh you Heretikes their peace and vnity made them Catholikes And when as in the fourth Councell of Carthage this Article was put in the examen of those that were to be made Bishops the same was repeated in the Epistle of the Councell by Saint Augustine who was the Secretary in these words Whosoeuer is deuided from the Catholike Church how laudably soeuer he seeme to liue for this only cryme that he is separated frō the Vnity of the Church he shall be excluded from life and the wrath of God shall remayne vpon him And the same was repeated againe by Fulgentius who saith Hold for most certaine and doubt not in any manner that no Heretike or Schismatike baptized in the name of the Father of the Sonne and of the holy Ghost if he be not vnited to the Catholike Church although he giue neuer so great almes and shed his very bloud for the name of Christ yet can he in no wise be saued Thus sayd these Fathers wholy or principally against the Donatists who notwithstanding agreed with the Catholikes in all articles of the Creed and in holy Scripture You accord with vs sayth S. Augustine in Baptisme and in the Creed and in all other Sacraments of our Lord but in the spirit of Vnity in the place of peace lastly in the Catholike Church you are not with vs. And yet they differed only in one poynt of Tradition not expressely contayned in Scripture And S. Augustine himselfe the chief Conquerour of this Heresy doth confesse that it could not be proued by Scripture This saith he lib. de vnitate Ecclesiae neither you nor I do read in expresse wordes And in his first booke contra Cresconium Although no example of this matter be found in holy Scriptures yet do we follow in this the Truth of the Scriptures when we do that which is agreable to the Vniuersall Church cōmended vnto vs by the authority of the same Scriptures And l. 11. de Bapt. cont Donat. And we our selues saith he should not dare to affirm any thing of this matter if we were not warrāted by the most vniforme Authority of the Church And l. 5. The Apostles haue cōmanded nothing concerning this matter but the custome which was alleadged against S. Cypr. is to be thought to haue descended frō their traditiō as diuers other things haue done which the Vniuersall Church doth obserue and are therfore with great reason belieued to haue bene commaunded by the Apostles although they be not written Whence it followeth that it sufficeth not for the obtaining of the Name Catholike to hould or rather to thinke we do hould the self same beliefe of the ancient Fathers if we do not participate with them in the Vnity and Communion of the same Catholike Church with which the same ancient Fathers did communicate and which by succession of persons and as we further pretend by the succession also of doctrine is descended vnto vs. And if she hath lost any part of her greatnes in our Hemisphere she hath gotten as much or more in the other Hemisphere that is vnder vs that so those ancient Prophesies may be fulfilled In thy seed all the nations of the earth shall be blessed And In the last dayes the mountayne of the house of our Lord shal be in the top of mountaines and shal be lifted vp aboue the hilles and all nations shall come vnto it The Ghospell of the Kingdome must be preached through the vniuersall world and then shall follow the end and consummation with other the like sentences of holy Scripture By which as Saint Augustine noteth the Church hath obtayned the Title Marke of Catholike The second obseruation is concerning the restriction to things necessary to saluation For besides those that are necessary to saluation there are two other degrees of things the one of such as are profitable to saluation as according to the iudgment of your Ministers is the selling of all that a man hath and giuing it to the poore Likewise to fast in time of afflictiō to appease the indignation of God to pray for the brethren that are of the same faith with vs to pray to Almighty God for our owne necessities The other degree is of things lawfull not repugnant to saluation as to flie in time of persecution and for such as serue the Altar to be maintained by the Altar to put away the wife that is Adultresse and the like For I alleage these as exāples and not for instances Now for entire conformity with the beliefe of the ancient Fathers it is necessary that we belieue all those things which they belieued euery one according to the degree in which they were held by them that is to belieue those things to be necessary to saluation which they reputed necessarie and those things profitable to saluation which they esteemed so and likewise to belieue those things to be lawfull and not repugnant to saluation which they did hold for lawfull not repugnant and that vnder colour that these two last degrees are not of things necessary to saluation but only profitable or lawfull we should not condemne them

A LETTER VVRITTEN FROM PARIS BY THE Lord Cardinall of Peron TO MONSr. CASAVBON in England Translated out of the French corrected Copie into English Anno M.DC.XII GENTLE Reader This Epistle was cōposed by the Lord Cardinall of Peron without any purpose to haue it seene in publike but rather with deliberation not to impart it so much as to his very familiar friends But a Copie therof being by chance gotten it was presently printed in Paris with many faults yea and with some heresies And although the foresaid Cardinall vsed all diligence to haue it suppressed causing the Copies to be seyzed on by the Officers of Iustice and the Printer to be punished for publishing them without his knowledge yet was there soone after another impressiō made therof in Roan conformable to that faulty Copie of Paris and the like may also be done else-where For remedy therfore of the disaduantage which may arise hereof both to the doctrine of Catholikes and the reputation of the Author it hath seemed necessary to permit that it be printed entire and perfect according to the Copie which was written sent And this we do at this present disclayming from all the former copies and whatsoeuer else not cōformable to this SYR THE Letter which you deliuered to Monsieur de la Boderie to be giuen me I receaued when I was vpon my departure taking my iourney into Normandie Since my returne I haue bene allwaies sick which hath bene the cause that my Answer cōmeth no sooner to your hands But now that my infirmity alloweth me some little ease I will pay the arrierages of my former slacknesse And first I yield you many thankes for the pleasure you did me in shewing my Letter to his Maiesty of Great-Britaine and procuring me some part in his gracious fauour which I will endeauour so to increase by most humble seruices and particulerly by setting forth his Royall Praises the only fruite which good and vertuous Kings such as his Maiesty is do receaue of the thorny cares annexed to Royall Gouernement as he shall haue no cause to be sorie that Posterity know the honour which his Maiesty did me with his Royall fauour and the Reuerence and Admiration I had of his Princelie vertues As for the Translation of Virgils verse wherof you say his Maiesty desired a Copie that being lost which before I sent you I must differre for some daies the performance of this duty for that I haue caused it to be printed againe with an Addition of one part of the fourth which for his Maiesties sake I haue of purpose added to make therof vnto him a more ample and worthy present and as soone as some few Copies shal be finished I will not fayle to send you one that you may present it to his Maiesty in my name There resteth now the third point of your Letter which is that his Maiesty much meruailed at these wordes of mine where I sayd that excepting the only Title of Catholike there was nothing wanting in his Royall Person to expresse the liuelie patterne of a Prince completely endued with all Princely vertues and that he pretended the Title of Catholike could not be denied him since he belieued all those things which the ancient Fathers with vniforme consent esteemed necessary to saluation To this I answere that as on the one side I cannot but greatly praise the Christian humility of his Maiesty in that he refuseth not to submit his Iudgement adorned with so rare light of Nature and increased by Industrie to those bright shining Lampes of Antiquity imitating herein the prudence of the Great Emperour Theodosius who thought no other meanes more ready for the composing of those dissentions wherewith the Church was molested in his time then to demaund of both parties if they belieued that the ancient Fathers who flourished before their contentions began had the true faith which they confessing he required them to submit themselues to that which they should find to haue byn belieued by the ancient Fathers so on the other side there are diuers things to be obserued vpon the Premises before we come to the Conclusion which for that I haue not meanes to present to his Maiesty I shal be content to informe you of thē for your particuler satisfaction The first is that the Name of Catholike is not a Name of only Beliefe but of Communion otherwise the ancient Fathers would neuer haue refused to giue this Name to them that were separated from them not in beliefe but in the communion vnity of the Church Neither would they euer haue affirmed that out of the Catholike Church they might haue Faith and Sacraments but not Saluation Out of the Catholike Church saith S. Augustin in his Treatise of the Conference had with Emeritus a man may haue all things excepting saluation he may haue Orders he may haue Sacraments he may sing Alleluia he may answere Amen he may haue the Ghospell he may haue and preach the faith in the Name of the Father of the Sōne and of the holy Ghost but he can by no meanes obtaine saluatiō but in the Catholike Church And in his booke de vtilitate credendi There is one Church as all do confesse and if you looke on the whole compasse of the world it exceedeth all others in number and as they affirme that know it is more sincere in the doctrine of the Truth But this is another question That which sufficeth for our present purpose is that there is one Catholike Church to which diuers heresies haue giuen different Names when as euery of them haue their proper Names which they dare not deny by which it may easily appeare to whome the Name of Catholike of which all are desirous ought to be attributed And in his booke contra Epist Fundam And that I may omit this wisdome which you denie to be in the Catholike Church there are diuers other things which do most iustly retayne and hould me in her bounds vnity There doth hould me the consent of people and natiōs the authority which had her beginning by miracles nourished by hope augmented by charity confirmed by antiquity There doth hould me the Succession of Bishops vntill this present day from the very Seate of Peter to whom our Lord committed the feeding of his sheepe after his Resurrection to the Episcopall dignity of the present Bishop And lastly this very name Catholike doth hould me in the vnity of this Church which name this Church hath alwaies not without cause amongst so many different sects of heresies in such sort obtained that although all heretiks desire to be called Catholiks yet if a Stranger should demaūd where is the Assembly of the Catholike Church there is no Heretike that dareth to assigne him his Temple or his house And in his Treatise de fide symbolo We doe belieue the holy Church that is Catholike for the Heretikes and the Schismatikes do cal their Congregations Churches but

thing ought to be held in all reason for ancient which those whome we do accompt ancient did themselues esteeme to be ancient The fifth obseruation is about the Vnanimity and vniforme consent of the Fathers which some contentious spirits would haue to be vnderstood only when one and the selfe same thing is actually found in the writings of all the Fathers which is a most vniust and impertinent pretension For that any doctrine or obseruation be truly held by the Fathers to be Vniuersall and Catholike it is not needfull that it be found in the writings of all the Fathers when as many of them perhapps neuer treated of those matters and of whose writings some haue perished and neuer come to our hands but there are two other lawfull waies to assure and satisfy vs in this matter The one when the Fathers or greatest eminencie in euery Countrey do agree in the affirmation of one and the self same doctrine or practise and none of the others haue noted it as dissenting from the Church nor haue written against it In this sort when Saint Augustine had cited against the Pelagians the testimony of an eleuen Fathers eminēt in learning and agreeing in the same points of doctrine he thought he had sufficiently produced against them the beliefe of the Catholike Church and when the Councell of Ephesus had produced ten Fathers of former ages they thought they had sufficiētly expressed the cōsent of the Church in the precedēt tymes against the doctrine of Nestorius for that as Vincentius Lyrinensis noteth they doubted not but those ten Fathers held belieued the self same which all the rest of their brethren did The other way is when the Fathers do speake not as Doctours but as witnesses of the vse and practise of the Church in their ages do not say In my opinion this ought thus to be belieued or thus to be vnderstood or thus to be obserued but the Church from one end of the world to the other belieueth thus or obserueth this For then we do not hold that which they say as a thing sayd by them but as sayd by the vniuersall Church and principally in matters whereof they could not be ignorant by reason either of the condition of things as in matters of fact or in respect of the sufficiencie of the persons And in this case we do not draw from their words only a probable argument as we do when they speake as particuler Doctours but the argument we draw from hence is an absolute demonstration This therfore is to be held vndoubtedly for Vniuersall Catholike which the most eminent of the Fathers that liued in the time of the foure first Councells haue taught in diuers Countreys and different parts of the world and which none of the rest haue impugned or noted as disagreing from the doctrine of the Church or which the Fathers of these Councells haue witnessed to haue bene belieued and practised by the whole Church in their ages and that shall vndoubtedly remayne as ancient and Apostolike which the Fathers of those ages haue testified to haue bene obserued by the whole Church not as a thing newly begun in their time but descended to them by continuall and immemorable succession from former ages or from the expresse Tradition of the Apostles For those thinges hauing bene vniuersally obserued in the tyme of the foure first Councels they could not be instituted but by an vniuersall authority For in the Catholike Church was then exactly obserued the rule mentioned by Vincentius Lyrinensis to oppose Vniuersalitie against Particularitie And therefore one doctrine or obseruation of one particuler Prince could neuer come to be the beliefe or custome vniforme and vniuersall throughout all parts of the world especially in such sort as no one of the Fathers liuing neere the tyme of those vniuersall innouations should haue perceaued or noted but whatsoeuer was then vniuersally obserued in the whole Church must necessarily be instituted by some vniuersall Prince For according to the opinion of your Ministers there were in those ages but two principall and vniuersall authorities the one of the Apostles and the other of generall Councells For they will not admit that the Sea Apostolike had at those tymes any vniuersall authoritie and therefore whatsoeuer shal be found to haue bene vniuersally and vniformly obserued in the Church in all Countreys Prouinces of the earth in the tyme of the foure first Generall Councells and not to haue bene begun in that time but to haue bene formerly practised that is before there was any Generall Councell in the Church must necessarily be a tradition of the Apostles following those rules of S. Augustine Epist 18. Those things saith he which we keep not by writing but by Tradition which are obserued through the whole world are vnderstood to be receaued from the ordination and institution either of the Apostles themselues or of Generall Councells whose authority is most profitable to the Church And in another place That custome also which men looking vpwards could not find that it was instituted by posterity was iustly belieued to haue bene instituted by the Apostles And there are many other things which would be long to repeat And againe If any one in this do seeke diuine authority although that which the vniuersall Church obserueth and hath not bene instituted by Councells but alwayes retayned is iustly belieued not to haue bene deliuered by Tradition but by Apostolicall authority c. Which rules of S. Augustine if they haue place in those things which the Fathers who liued in the tyme of the foure first Councells do testifie to haue bene obserued in the Church before those Councells with how much more reason ought they to haue place in those matters which the same Fathers affirme not in doubtfull but in expresse termes to haue bene instituted and ordained by the Apostles These fiue Obseruations then thus made vpon the Premisses to passe now to the Conclusion I say that so farre of it is that your Ministers to whome his Maiesty doth exteriourly adhere doe hold the same thinges which the ancient Fathers haue belieued and practised as necessary to saluation that in the solemne Seruice or Liturgie of the Church which is the seale of Ecclesiasticall Communion the foure principall points for which they haue separated themselues frō vs which are the Reall Presence of the body of Christ in the Sacrament the Offering of the Sacrifice of the Eucharist Prayer Oblation for the dead Prayer to Saints the ancient Fathers haue vniuersally and vniformly belieued held and practised them all as thinges necessary to saluation although in different degrees of necessitie So as if your Ministers had liued in the time of the ancient Fathers they must as they haue now forsaken and renounced our solemnities and communion for these causes so also haue then renounced the solēnities cōmunion of the ancient Fathers and consequently the title society of the Catholike Church