my Book The Antient Christians followed the Jewish Canon in the Books of the Old Testament Prel Dissert p. 27. they did not own any other Canonical Books of the Old Testament but those which were in the Canon of the Jews Tom. 1. p. 181. ought not to be understood generally of all Churches nor of all the Fathers in the Three first Centuries My Intention being only tho' my Terms seem more general to distinguish the Books which have been always received as Canonical through all Churches and of which there was never any Ground to doubt in any Church called for this cause Proto-Canonical from those who have not always been received as such through all the Churches and of whose Canonicalness some have doubted named therefore Deutero Canonical I did think that I might hold with Sixtus Senensis that the Canonicalness of the six last Chapters of Esther might be called in question and that I might say with him that it was an Addition to the Book of Esther not comprehended in the Canon of the Council of Trent But seeing they have convinced me that we ought not to apply this Solution to the precise Terms of the Council which admits all these Books contained in its Catalogue for Canonical both in whole and in all their Parts as they have been in use to be read in the Catholick Church Libros integros cum omnibus suis partibus prout in Ecclesia legi Catholici consueverunt I have therefore changed my Sentiment and do now own them for Canonical and so much the rather because the Church hath taken out of them Epistles and Prayers to be said in its Office and Origen St. Augustin St. Jerom and other Fathers do quote Passages out of them The most part of the Reasons which I formerly brought do only prove that these Chapters have another Author than the rest of the Book of Esther except as to some apparent Contradictions in Chronology or History which may be easily reconciled II. As to the second Article which concerns Tradition of which the Fathers are Witnesses and their Writings the Channel by which it is conveyed to us I confess that I have forsaken some Fathers in Points of Faith in which I ought to have defended them as St. Justin and St. Irenaeus concerning the Immortality of the Soul and the Eternal Punishments of the damned because of two difficult Passages which ought to be explained by a great many others where they do acknowledge the Immortality of the Soul and the Eternal Punishments of the damned as I have remarked of St. Justin in the Note x p. 54 by quoting the Passages of this Father where he calls the Punishments of the damned Eternal opposing this word Eternal to the Punishments which should once have an end And as we can prove from St. Irenaeus by many of his Passages and particularly by that of the 47th Chapter of the Third Book where he saith That the Punishment of those who believe not the Gospel is not only Temporal but also Eternal non solum temporalis sed aeterna I have not ascribed the same Sentiment to St. Hilary nor yet to St. Cyril for when I said that St. Hilary asserted that the wicked should be annihilated by the Fire of Hell Tom. 2. p. 76. This as this Father saith is not that they should be totally annihilated but that they are reduced to an Estate which approacheth to nothing non in nihilum dissoluti sed in inane ac leve aridumque protriti And as to St. Cyril I confess that by a mistake I have slipt into the Version of his Passage the Name of Jesus Christ instead of that of God translating the Soul is immortal because of Jesus Christ who gave it immortality where it should be translated because of God who gave it immortality but I had no intention to ascribe to him by this any Error concerning the Immortality of the Soul As to Original Sin I acknowledge it 's a Doctrine of Faith which hath always been believed in the Church it is a Truth of which none shall find that I ever doubted but when I asserted that St. Cyprian was the first that had spoken very clearly of it Tom. 1. p. 142. that the Fathers of the three first Ages seem not to be all agreed whether Children were born in sin and worthy of damnation p. 180. I did not pretend by this to deny that the first Fathers did own it but I intended only that they had not spoke so clearly of it as St. Cyprian However because this may be brought against the Tradition of this Doctrine and that moreover I have found that St. Justin St. Irenaeus Tertullian and Origen do speak very clearly of Original Sin I do declare that I will not maintain these Propofitions nor insist upon the Answers which I have given to the Passages of these Authors to prove that they did not teach Original Sin so clearly as St. Cyprian I acknowledge also that St. Chrysostom believed Original Sin even as St. Augustin hath explained it since excepting the Punishment of Sense for Children dead without Baptism and that he hath not made this Sin consist in the inclination to Evil only but also in the Guilt which is the Principle of it In this Sense is to be understood what I have said of the Agreement of his Opinion with that of Divines Tom. 3. Part. I. p. 35. which I would not oppose to that of St. Augustin as to the main but only as to the way of speaking and as to that Punishment of Sense inflicted on Children dead without Baptism I would have it acknowledged that these Two Fathers are entirely agreed as to the main Point of Doctrine and that both of them taught that Children were born in Sin and that they were purged of it by Baptism I acknowledge that the Name of the Mother of God which the Church giveth to the Virgin is of Apostolical Tradition and that it is not only an Expression Innocent but Sacred in all times of the Church and that not only we may but also that we ought to call the Virgin the Mother of God seeing she is so really and whereever I have used the Term Innocent upon the Occasion of this Name of the Mother of God I have not intended that it had no more but this Quality but designed to shew how far the Obstinacy and Error of Nestorius reached who denied not only that we ought to use this expression but even also that we might do it lawfully I do profess to own the Doctrine of Purgatory as it is held in the Church and as it hath been defined in the Councils of Florence and Trent and that it is a Tenet well established upon the Doctrines of the Fathers of the three first Ages and so it must not be said Universally as I have done in my Answer to the Remarks P. 61 and 64. that we find nothing of it positively in the Fathers of the first three Ages and
THE CONDEMNATION OF Monsieur Du PIN HIS HISTORY OF Ecclesiastical Authors BY THE ARCHBISHOP of PARIS Together with his own RETRACTATION Translated out of French LONDON Printed for Charles Brome and William Keblewhite at the East-End of St. Paul's and at the Swan in St. Paul's Church-Yard 1696. ADVERTISEMENT TO offer any Account of the History of Ecclesiastical Writers by Monsieur Du Pin or to give a Character of it would be Labour to no purpose seeing it is so well known here by the accurate Translation of it which hath been Published Monsieur Du Pin's Performance in that Work as well as Undertaking did at first receive the Approbation of many Learned Roman Catholicks as they have still the general Applause amongst Protestants But the Esteem which the latter had of this Work tended to the Prejudice of the Author raising Jealousies in those of his own Communion as if he intended to betray the Church and to weaken the Foundation upon which it pretends to stand What chiefly recommended him to Protestants was his Ingenuity in declaring both his own Sentiments and the Sentiments of the Fathers But this very Thing displeased the Heads of his own Church where even Truth it self is not allowed to be spoken but when it may serve their Interest Nay the more Moderate charged him with Imprudence in delivering Truths very unseasonably for while they were extirpating the Opinions of Protestants as damnable Heresie it was no ways proper to Publish a Book which yields great Advantage to Protestants and which shews that their Sentiments are more agreeable to what the Primitive Church and Fathers held than the present Tenets and Practices of the Church of Rome These Prejudices and Objections were managed by some who did bear Monsieur Du Pin a Personal Grudge and by this means he was complained upon publickly and a publick Censure of his Person and Books was demanded which the Circumstances of the French King also required and made necessary that thereby he might soften the Pope dispose him to a Reconciliation and either engage him to side with France against the Confederate Princes or at least to abide Neutral For it was generally believed that that Confederacy did first spring from the Pope who suspected that the French King designed to throw off his Authority and who was highly displeased with him upon the account of those Propositions relating to the Papal Jurisdiction which the Assembly of the Clergy had Concerted and Published Anno 1682. Thus Policy and Interest required the Condemnation of Monsieur Du Pin's Works but some desired to save himself which could be done no other ways than by a Retractation which he long struggled with but at last was prevailed upon by the Example of the Gallican Church which it is said the Archbishop of Paris urged upon him very much saying that it was no shame for him a single Person to make a Retractation when a whole Church had done it to prevent the inconveniences which might otherwise follow The Translator of these Works of Monsieur Du Pin in his Preface to the Third Volume taketh notice of the Condemnation and Censure that were past upon them but also saith that he was not able to procure either a Copy of them or of Du Pin's Retractation which hath moved me to Publish them believing that they will be acceptable to the Curious and useful to those who have bought the Books themselves which are not to be the less esteemed because they are thus Condemned And notwithstanding the Author's Retractation it doth appear that the Protestants have Antiquity on their side for as the Retraction was not voluntary but forced from Du Pin so it doth not flatly contradict any material point in his Books but is merely to be considered as a Prudent and Political Defence to save himself from the Consequences of being judged guilty of what was esteemed Heresie Having said that Monsier Du Pin was prevailed upon to make his Retraction by the example of the French Church who considering the present Circumstances of their King did also Retract the above-mentioned Propositions of the Assembly 1682. which were so offensive to the Pope I Judge it will not be unacceptable to set down their Retraction which I suppose is not not very common and it is as followeth Ad pedes Sanctitatis Vestrae provoluti declaramus nos vehementer supra id quod dici potest ex corde dolore super rebus gestis in Comitiis praefatis quae Sanctitati vestrae ejusque Decessoribus valde displicuerunt ac proinde quod ibidem circa Ecclesiasticam ac pontificiam authoritatem sive in praejudicium Ecclesiarum quod à mente nostrâ prorsus alienum esse testamur deliberatum decretumque videri potest pro non decreto non deliberato habemus habendum esse declaramus The Pope was not pleased with the words circa and videri potest he judged them too soft and general and therefore would not accept of this submission of the Clergy of France untill they were changed into contra and fuit It is to be remembered that the Quotations in the following Retractation are marked according to the English Translation of Du Pin's Works The Remarks mentioned by Du Pin are Critical Observations upon his History which were never Translated nor yet his Answers to them and therefore the Quotations out of them are according to the Paris Edition of them An ORDINANCE of my Lord the Archbishop of PARIS containing the Condemnation of a BOOK having this Title A New Library of Ecclesiastical Authors c. By Monsieur ELLIES Du PIN Doctor in Divinity of the Faculty of Paris Printed by Andrew Pralard FRANCIS by the Grace of GOD and of the Holy Apostolick See Archbishop of Paris Duke and Peer of France Commander of the King's Orders Provisor of the House of Sorbonne and Superior of that of Navarre to all who shall see these present Letters Salvation and Blessing It being the Chief Duty of the Pastors of the Church to keep the Doctrine wherewith they are entrusted such as they have received from the Apostles whose Successors they are and not to suffer any Person to make any Change in it without due Censure and as Tradition is the Channel which should convey to us by an uninterrupted Course the Catholick Doctrines in all their Purity so there should be a singular Regard had to Books and Authors which pretend to represent the same entire deriving it from the Source and tracing it from Age to Age even to the present Times We have therefore judged that we ought to apply our selves carefully to the Examination of a Book printed some Years since in this City under the Title of a New Library of Ecclesiastick Authors c. of which there hath already appeared Five Tomes one after another divided into seven Volumes The design of this Work being to treat of all the Ecclesiastick Authors which have been since the first Establishment of the Church to Publish what
they have Written and to give an Account of their Character and Merit which the Author professeth to have been performed for the first Eight Ages in those Volumes which he hath already published intending to continue those which follow until the present And we are so much the more concerned to enter upon a narrow Enquiry into this Book having understood that many Persons do find these first Tomes full of considerable Faults That nothing in this Affair might pass without great Deliberation and a perfect Scrutiny we caused this Book to be read by four Doctors in Divinity of the Faculty of Paris who did read all those Tomes each apart by himself and then conferred a long time together about them of all which they have given us an exact Account in many Meetings We have also our self examined this Book with all possible Attention and have found that this Work is so far from being useful to the Church that it would be on the contrary very prejudicial if we should allow the Sale of it Moreover we desired to hear the Author's Defences that so we might know his Sentiments and present Disposition for which Cause we have granted him as favourable an Audience as was possible for several Meetings in the presence of the same Doctors And as we have found in him an entire Submission to all we should ordain having put into our Hands a Writing signed by himself which is annexed to these Presents in which of the Twelve Articles which we judged chiefly censurable in his Book he doth retract many Propositions advanced by him and testifies in general that he submits himself to our Judgment without any restriction or reservation And as this absolute Submission without which we could not think his Writings sufficient there being in his Book many Propositions censurable which he doth not touch in his Writing secures his Religion and obliges us to spare his Person so there remains nothing more to be done but to give Sentence against the Doctrine of his Book We could have wished that this Work might have deserved only a limited Censure and so would have been satisfied to have marked out of the Author such Changes as he should make for saving the rest of it without proceeding to a full Condemnation and to an entire Suppression of it But the Evil being almost spread through the whole Work we could not dispence with the Condemnation of this Book but are obliged to prohibit the Reading it to all Persons whom it hath pleased God to submit to our Conduct for preventing the Prejudice which it might otherwise do amongst People if such a stop were not put to it that the Church may receive no more Scandal nor Hereticks get any Occasion of drawing Advantage against the Catholicks For these Reasons after having implored the Grace of the Holy Ghost to beseech his Guidance of us we have Condemned and do Condemn the Book entituled A New Library of Ecclesiastick Authors c. by Monsieur Ellies Du Pin Doctor of the Faculty of Paris c. as containing many Propositions false rash scandalous offensive to pious Ears tending to weaken the Proofs of Tradition about the Authority of the Canonical Books and many other Articles of Faith Injurious to Oecumenical Councils to the Holy Apostolical See and to the Fathers of the Church Erroneous and leading to several Heresies We most strictly and under the Penalties prescribed by Law forbid the Reading of this Book to all our Diocesans of either Sex or the causing or advising it to be Read by any Person or having it in their Houses or any other where enjoyning them under the same Censures to return them to us as soon as possible So we command the Officers of our Ecclesiastical Court to see the Execution of our present Ordinance to cause it to be affixed upon the Church Doors of this City and its Suburbs and in every other place where it shall be needful and also to require if it be necessary the Authority of the Magistrates of whose Zeal and Piety we have had Proofs on other Occasions to stop by all due and reasonable Methods the Impression Sale and Vending hereof Given at Paris in our Archiepiscopal Palace the 16 th of April the Year One Thousand Six Hundred Ninty and Three Signed Francis Archbishop of Paris and a little lower by my Lord Wilbault Here followeth the Writing mentioned in this Ordinance signed by the Author of the New Library which he gave into the hands of my Lord the Archbishop Declaration of Monsieur Du Pin. THere being some Persons who after the Reading of my Books of the New Library of Ecclesiastick Authors have testified that they were offended at many places and those Complaints being carried to my Lord Archbishop of Paris who in Quality of proper Judge of Doctrine hath taken them into his Consideration and named some Doctors to search narrowly into this Work and make a Relation of the same to him I do my self acknowledge by a serious Reflection on their Observations that there has indeed dropt from me some Expressions which are hard obscure and that might give some Offence to the Reader some also which may not be true and which against my Design may be brought against the Truth for which I shall always have a Respect and which I do believe ought to be maintained in the Church This obligeth me seeing my Lord the Archbishop hath had the Goodness to discover the same to me in three different Assemblies in which I have not been less touched with his Goodness and Paternal Charity than instructed by his great and clear Light in the presence of the Doctors to whom he committed the Examination of my Book and with whom he himself did Examine it I say this obligeth me to give to what is obscure in that Work the Illustrations which he hath judged and which I may self have perceived necessary to mollify the Expressions which are too hard and to make an Authentick Declaration concerning those which may bear an Ill Sense that it may appear that my Sentiments are Orthodox and that I have transgressed only by inadvertency not sufficienly considering the Terms used nor the Consequences which might be drawn from them To keepthe same Order which my Lord the Archbishop himself observed when he required an Account of all these Places I. I do first acknowledge as I have always owned for Sacred and Canonical Books all those which are contained in the Canon of the Council of Trent Sess 4. in all their Parts I am persuaded that they were all written by the Inspiration of the Holy Ghost that it is not lawful in any wise to doubt of their Canonicalness after the Decision of the Church and tho' some were not received as Canonical at first by some particular Churches it is nevertheless true that they were owned in the first Ages of the Church for Books of Holy Scripture and quoted as such by many Fathers Therefore these indefinite Expressions in
I have said of the two first in the Advertisement of the 5 Tom. p. I did not mean of all Penitentials nor of all Casuists acknowledging that there are of them who are profitable and good As also when I said in my answer to the Remarks that Scholastick Divines would forget nothing of all that might have a reference to their Metaphysical Questions whereas these good Divines c. I intended not here to oppose good Divines to good Scholasticks but only to those Scholasticks who insist too much upon subtile Questions and Logical Difficulties without applying themselves to the Study of the Scriptures and Tradition acknowlegding that there are good Scholastick Divines and that this Science is useful When I said that St. Thomas quoted Fathers carelesly and with little Judgment I intended only that this Saint as well as many Writers of his time did not quote the Authors with any critical exactness which was the Effect of the Age he lived in rather than a personal Fault IX As to the Ninth Article which concerns the Extracts I have given of Authors it is true that I have not set my self sufficiently to distinguish what is good from what is amiss in them nor to answer the difficult Passages for enabling the Readers how to guard themselves X. As to the Tenth Article which concerneth Critical Questions I own that we ought to regard the Apostles Creed as a formulary of Faith drawn up by them as to the Substance tho' some Terms were not the same in all Churches And as to the Institution of Lent that we ought to say with St. Leo St. Jerom and other Fathers that it is of Apostolical Institution and that the Passages which I have related do not prove the contrary XI As to the Eleventh Article which concerneth Miracles Revelations Apparitions and pious Practices when I said that â—t was surprising that Eusebius never spoke of the Invention of the Cross I did not intend by this to call in question this Matter of Fact which is attested by contemporary Authors nor to doubt of the Miracles which they have related of which I ought to have spoken more confidently than I have done Tom. 2. Part. 1 p. 〈◊〉 as well as of the Revelation made to St. Cyprian to retire Tom. 1. p. 〈◊〉 And of the Miracle of Healing of Leo III. related by Anastasius the Library Keeper Tom. 5. â— Speaking of the Wax Candles which they light in honour of the Martyrs and relating a passage of St. Jerom Tom. 3. Part 1. p. When I remarked That in the times of this Father it was not the custom to light them at Noon I intended not to blame the present Custom of the Church nor to take from it the Authority which it hath from Antiquity It must be added that St. Jerom does not condemn those who lighted Wax Candles at Noon out of Devotion and he testifies that they did it in the East in all Churches while the Gospel was a reading XII Finally As to the last Head which concerneth some passages where I seem not to have comprehended the Sense of the Authors I make no difficulty of acknowledging that this may have happened many times it being very hard not to be deceived in so great a Work and to keep always an equal application in reading so many great Volumes But as I have only done it through inadvertency so I shall be always obliged to those who will advertise me of it and be ready to set me right In particular I do acknowledg that Tom. 3. Part 2. p. 52. I have ill understood the Sentiment of Philostorgius on the Second Book of Maccabees who doth not say that it is of less Authority than the First but of another Author That Hipatius doth not say in the Conference with the Severians That we must not regulate our selves by what every Apostle hath Written and Practised concerning the Observation of Legal Ceremonies but only by what every one hath Practised That the passage of Cassian related Tom. 3. Part 2. p. 13 should not be understood of the Law and Obligation to observe Lent but of the Reason of its Institution That St. Jerom said not in the one hundred and twenty ninth Letter That some Churches both Greek and Latin received not the Epistle to the Hebrews nor the Revelation but only that some Latin Churches did not receive the Epistle to the Hebrews no more than some Greek Churches the Revelation notwithstanding that it is authorized by the Testimony of the Antients and after this manner the Extract of that Letter must be rectified p. Tom. 3. Part 1. Behold the principal things which have been observed to me if there be yet any other thing in my Works which causes any difficulty I shall he always ready to clear it to change it to correct it and even to revoke it if need be my only design in Writing being to seek the Truth and to Edifie the Church I acknowledge with St. Augustin that it is a great favour which God doth to Authors when he giveth them the means of rendering their Works more learned and more exact by the Censures of those who read them and examin them and I do very readily apply to my self these words Ego autem cum per eos qui meos labores legunt non solum doctior verumetiam emendatior fio propitium mihi Deum agnosco hoc per Ecclesiae Doctores maxime expecto si in ipsorum manus venit dignanturque nosse quod scribo St. Aug. De dono Pers circa finem But I do consider it as the greatest happiness which could befal me to have for my Judge the most able and learned Prelate of the Kingdom to whose Judgment I shall ever think it my glory to submit as I am obliged to it without Restriction and without Reservation Signed L' Ellies Du Pin with his own Hond By Monseigneur Wilbault An Extract out of the Registers of the Parliament of Paris Saturday April 25. 1693. THIS day the Kings Council entered the Court and by Monsieur Chrestien Francois de la Moignon Advocate to our Lord the King did acquaint them that they thought it was their Duty to inform them that the Archbishop of Paris had lately Condemned a Book Entituled Novelle Bibliotheque des Auteurs Ecclesiastiques written by Monsieur Ellies Du Pin Doctor in Divinity of the Faculty of Paris because it contained Propositions contrary to sound Doctrin That the Cognizance of every thing that relates to the Faith belonging to the Church and the decision of these Matters to the Bishops within their respective Diocese The suppression of the Books which they Condemn and the afflictive punishment of those who persist in Opinions which haue been Censured by the Bishops belongs to the King's Officers and chiefly to this Court which is the Depository of Sovereign Justice That they had nothing to object against the Author of this Book because he has submitted himself to the Judgment of
his Bishop and because it appears by a Writing which he has published that he has retracted some of those Propositions which had advanced and explained the rest in such a manner as frees them from all suspition of Error that they are willing to believe that the Faults which Monsieur Ellies Du Pin fell into and which deserved the Censure pronounced against him proceeded rather from the greatness of the Work which he undertook than from any formed design of introducing new Opinions and besides that there is a great deal of Learning in his Books That they were obliged to take notice to this Court upon this occasion of the care the application and vigilauce which Monsieur the Archbishop of Paris shews to preserve sound Doctrine in his Diocese and to stiffle every thing in the beginning which may disturb the Peace and Tranquility of the Church And therefore that they could omit nothing in those Stations in which they had the Honour to be placed that was necessary to second such good Designs upon which account they were obliged to demand of this Court that those Books which the Archbishop had condemned might be suppressed and that all Booksellers should be forbidden to sell them till they shall be Corrected according to the Writing of the said Du Pin annexed to Monsieur the Archbishop's Censure and that the Corrections shall have been approved by him The King 's Learned Council withdrawing the Matter was taken into deliberation and the Court did forbid all Booksellers and others to sell or keep by them any Copies of the said Books which have hitherto been Printed And it was ordered that they should be brought forthwith into the Office of this Court to be suppressed with very express Prohibitions to all Persons to Reprint that Book in any manner whatsoever for the time to come without the Advice and Consent of the Archbishop of Paris Given by the Parliament of Paris the 25. of April 1693. 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