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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

I sayd the Reall Presence of the body of Christ in the Sacrament not because I thinke not to passe further to affirme the substantiall conuersion of the Sacrament into the body of Christ but it sufficeth for my purpose to say the Reall Presence For it is not precisely and particulerly the Transubstantiation of the Sacrament but the Reall Presence of the body of Christ in the Sacrament on which is grounded the importance of this article and the necessity of it to saluation to wit the Communion and substantiall Vnion to the body of Christ which Saint Cyrill calleth the knot of our Vnion with God Neither is it particulerly and precisely the Transubstantiation but the Reall Presence from whence those two inconueniences do proceed for which your Ministers in this article haue separated themselues from our Communion which are the one the adoration of the body of Christ in the Sacrament whome they would haue to be sought and adored only in heauen and the other is the pretended destruction of the Vnion of the body of Christ by being at one time in many places in the Sacrament I haue sayd nothing of the prerogatiue of the Roman Church which all the ancient Fathers haue held to be the Center and roote of Episcopall Vnitie and Ecclesiasticall communion For that I perswade my self that You are sufficiently conuersant in antiquity to know that the most ancient Fathers Councells and Christian Emperours haue perpetually giuen vnto her the Primacie and supereminent Authority in all Ecclesiasticall matters and such as concerne Religion which is as much as the Church requireth to be confessed as a point of faith by them that do returne to the Vnity therof that so this companie of the Faithfull may be discerned from the Grecians and others of their Sect who some ages since haue separated themselues from the visible and ministerious head of the Church These foure points therfore are the principall fountaines of our dissention if about these we were of accord it would be easy to agree about the rest I say that the Fathers who liued in the time of the foure first Councells haue all of thē held practised as necessary to saluatiō albeit in different degrees of necessity to wit the Reall Presence of the body of Christ the oblatiō of the Sacrifice as a meanes absolutely necessary to the whole body of the Church and conditionally necessary to euery one in particuler Prayer and Oblation for the dead as necessarie necessitate medij to them for whom they are offered to help thē by the prayers and Sacrifices of the Church to deliuer from temporall paines after this life those who hauing sinned after baptisme haue not done sufficient pennance nor fully satisfied the iustice of Allmighty God and they are necessary necessitate praecepti for the exercising of Christian charity piety both to the Church who maketh them and to the Ministers and Pastours by whom she maketh them And Praier to Saintes hath bene practised as necessary to the body of the Church and to the Ministers by whome she maketh them necessary I say necessitate praecepti for the communion and commerce betweene the Triumphant and Militant Church And as for particuler men than haue no office in the Church but vse their priuate deuotions it is not necessary necessitate actus but it is only profitable for the more easie obtaining pardon for their sinnes by making their recourse in praier to them that are allready in perfect and assured possession of the grace and fauour of God but to these and to all other it is necessary necessitate approbationis that is they are bound not to contradict it nor to condemne the vse and doctrine of the Church in this point nor to separate thēselues from the Church for this cause vnder paine of Excommunication and to be held and esteemed for Heretikes Of all which things I do not for the present vndertake the proof least in place of a Letter I should sēd you a booke but I oblige my self to performe it whensouer you shall require it and to shew vnto you both by the vniforme consent of the Fathers who flourished in the time of the foure first Councells and by the formes which they haue left vs in their writings of the ancient seruice of the Catholike Church in their ages vniuersally and vniformely were held belieued and practised through all the Prouinces and Countries of the earth these foure points in the same sense and in the same forme as they are vsed in our Liturgies and common Seruice and not as Obseruations which then had their beginning but as things which the same Fathers affirme to haue bene belieued and practised by all Antiquity and to haue come to them by a neuer-interrupted succession of the tradition or approbation of the Apostles So as no man can renounce the Communion of our Church vnder the pretext and colour of any of these things but they must also renounce the Communiō of the ancient Catholike Church and consequently the inheritance of saluation And this I will doe by authors and testimonies of good ranke and marke as you know I am curious not to vse others and with plaine and cleare answeres to all obiections taken out of the Fathers of those or former ages which thing will be vnto me so much the more easy forsomuch as the proofes which we bring out of the Fathers do containe in expresse tearmes the affirmatiue of what we say whereas on the contrary our Aduersaries shall neuer be able to find one passage which doth in expresse tearmes containe the negatiue but only by such inferences as in an equall and iust Tribunall deserueth not so much as once the hearing For who knoweth not how contrary to reason it is to alleage the consequences of passages and those also ill interpreted and vnderstood in whose inferences doth alwaies lye hidden some Paralogisme and fallacie against the expresse words and the liuelie and actuall practice of the same Fathers out of whom they are taken and that this is a ready way to accuse the Fathers of want of vnderstanding and memory not to take them for iudges and to submit ones selfe to the obseruation of that which they haue belieued and practised To this I will further adde when you shall desire it the present conformitie of all other Patriarchall Churches in these foure poynts with the Church of Rome and of all those which do yet remaine to this day vnder their iurisdiction that is of those that doe remaine vnder the Patriarchall Iurisdiction of the Patriarch of Constantinople as the Grecians Russians Muscouites and Asians of the lesser Asia separated from vs some eight hundred yeares since of those also which are vnder the Patriarch of Antioch as the Syrians Mesopotamians and others that are further East For those that acknowledge the Patriarch of Syria as the Maronites do still perseuere in the Communion of the Church of Rome Of those also which rely and depend of the Patriarch of Alexandria as the naturall Egyptians whome they call Copthes and the Ethiopians deuided from vs and the Grecians more then eleuen hundred yeares agoe euen from the last of the foure first Councells that is from the Councell of Chalcedon these do hold these foure articles and with greater iealousie if it were possible then the Latins do and particulerly that of the Sacrament in which they do not only belieue the Transubstantiation which the Grecians at this day doe call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do also adore it with externall actions full of much more humility then ours are which is a manifest signe that these foure poynts were vniformely held and obserued by the ancient Catholike Church seeing that all the partes into which the Catholike Church is deuided retayne them to this present day with great vniformity notwithstanding the distance separation and diuision of them through all Nations of the earth Behould heere in generall the causes which moued me in my Letter to vse that exception obiected vnto me in yours which if his Maiesty of Great-Brittaine had as well the leasure to consider in particuler as he hath capacitie to comprehend them I assure my selfe he would not thinke it strange that I should wish him the Title of Catholike but would also wish and desire it himself and put himselfe in state to obtayne it both to himselfe and his I meane he would to his other Crownes adde also this that he would become a Mediatour for the reconciliatiō of the Church which would be vnto him a more triumphant Glory then that of all Alexanders and Cesars and it would obtaine no lesse honour to his Iland to haue bene the place of his birth then to haue brought forth the Great Constantine the first deliuerer and pacifier of the Church of Christ I beseech the infinite goodnes of God that he would vouchsafe one day to increase with this the other graces which he hath giuen him and to graunt in this behalfe the prayers of the happy deceased Queene his Mother whose not only teares as did those of S. Augustines Mother but also her bloud doth make intercession and cry vnto heauen for him and allwayes preserue You in health and safety FINIS Cap. 7. Cap. 4. Cap. 10. Cap. 4. epist 152. ad Donat●st lib. de fid ad Pet. Diac cap. 29. Cap. 19. Cap. 33· Cap. 4. Cap. 24. Gen. 26. Isa 2. Matth. 23. Ioan· 3. lib. 3. de an eius orig c. 9. Isa 62.54 Matth. 16.18 1 Tim. 3. de vtilitate cred c. 17. De symb ad Catech. lib. 1. c. 5. Contra 〈…〉 Cap 42 De Bapt. cont Donat lib. 4. c. 6.

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

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