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nature_n	divine_a	person_n	unite_v	6,435	5	9.4739	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45584	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.; Ordonnance de Monseigneur l'archevesque de Paris portant condamnation d'un livre intitulé Nouvelle bibliothèque des auteurs ecclésiastiques. English	Catholic Church. Archdiocese of Paris (France). Archbishop (1671-1695 : Harlay de Champvallon); Harlay de Champvallon, François de, 1625-1695.	1696 (1696)	Wing H776; ESTC R11961	23,873	36

nevertheless hath always the Victory in the end by the particular Protection which God gives to his Church against which the Gates of Hell that is to say Heresies and Errors shall never prevail It is in this Sense that I would have understood what I have said viz. That it is very seldom that General Councils held upon matters of Faith procure the Churches Peace by their determination Which is not because Councils are not a means of Peace or do not always espouse the Party which they ought to take but it is through the blindness and fury of Hereticks who being incensed and confounded to see themselves justly condemned do their utmost endeavours against the Orthodox Doctrin Established infallibly as I fully explained it by the instances of the Arians and of the Adversaries of the Councils of Ephesus and Chalcedon But notwithstanding all the Attacks and Oppositions of Hereticks the Definitions of Councils are the Rule of Faith and all those who will not acknowledge them are without the Church all Catholicks should submit unto them and all those who do not submit are Hereticks So that the Church is at Peace within it self and is only troubled from without by the Persecution the Attacks and Violence of those who are not of it It is thus that I would have my words taken having never had any intention to maintain nor even to say that after the Definition of Faith by a General Council those who do not submit to it could belong to the Church The distinction which I have used in many places Tom. 1. of Articles Fundamental and not Fundamental Principal and not Principal is very different from the Sense which Hereticks give to these Terms for by Articles Fundamental and Principal I understand those which we are obliged to believe Explicitely or which are contained in the Creed and not in the Sense of Hereticks who pretend that there may be Articles framed by the Church which may be denied Tho I believe not that I have given any occasion of doubting the Orthodoxy of my Faith concerning the Hypostatical Union of the two Natures in Jesus Christ however because a Catholick Doctor cannot be far enough from all sort of suspition of Heresie I protest before God that I do believe firmly that there are in Jesus Christ two Natures united in one only Person by an Hypostatical Union to wit the Divine Nature and the Humane that Jesus Christ is both true God and true Man together and that I am ready to defend this Catholick Truth even to the last drop of my blood That I do Anathematize the Error of Nestorius his Person and Party and that I have a sincere and true respect for the Holy Council of Ephesus And because some have judged that without any design there has escaped me in my Relation things which may give a disadvantageous Idea of that Affair and Omitted Matters of Fact which may be to its advantage I thought it my duty to make here a short review for taking away all occasion of Scandal and Complaint Having said Tom. 3. Part 2. p. 191. That St. Cyril did advertise the Monks of Egypt that it were better not to move these kinds of abstracted questions which could not be of any use This ought not to be applied to the Defenders of the Catholick Doctrin against Nestorius but to that Heretick and his Party who excited these Debates by sowing their Novelties and publishing their Errors That Expression which I used p. 192. viz. St. Cyril fearing that those of his Party having given occasion to some to think that I did consider St. Cyril as the Head of a Party like to that of Nestorius this obligeth me to declare that there is nothing farther from my Thought and that on the contrary I do consider St. Cyril as a Defender of the Catholick Doctrin and Nestorius as the Head of a Heresie And therefore if any think that the word Party cannot be taken in a good Sense I beg Pardon for having used it in that place and elsewhere declaring that it was never my Thought to compare or to put into the Ballance the Cause of the Church of which St. Cyril was the Defender with that of Nestorius who was in Heresie I forgot to advertise that the Reproaches contained in the Letter of the Emperor to St. Cyril related p. 195. were not true and that this Prince was surprised by the Enemies of this Saint I have observed in two different places p. 196. and p. 214. That the Council was lawfully held before the arrival of those from the East seeing the time of its Indiction was passed and that they themselves believed that they might begin it without them I add now that as the Letter of St. Cyril to the Emperor imports they could not put off the Council longer because there were Bishops who could not stay longer in a Country so far from their own that many Bishops were in danger of dying because the Air of Ephesus did not agree with them that some were already Dead and that all demanded that the Council might be held as soon as possible Having observed p. 196. That the Bishops did assemble themselves altho the Legats from the Holy See were not come and notwithstanding the opposition of threescore and eight Bishops yet I intended not by this to insinuate that they were in the wrong for assembling themselves nor that there was any regard due to that opposition As to the number of the Bishops of the Council having said That the Subscriptions prove one hundred and sixty I justifie sufficiently what the Council saith viz. That they were near two hundred and do shew the falshood of what is alledged by the Easterns that they were only fourscore P. 196. Having related that Candidian said That he had read his Commission against his will it must be remarked that this bribed Officer is not to be believed in this matter and that 't is only a pretence which he hath since invented P. 197. Having related all that passed in the first Session of the Council of Ephesus I had no intention to accuse that Council of Precipitation in its Judgment and I do acknowledge truly that there was none because the matter was wholly prepared and as I have said elsewhere 't is evident that Nestorius was in an Error When I said That there were in the Subscriptions of the Letters from the Easterns more than fifty Bishops tho St. Cyril only observes thirty six I intended not to accuse St. Cyril of falshood but it may be that the Easterns might get some Bishops who were not present to sign afterwards All that is said by Candidian deserves no Credit being related by a Man suspected and Bribed nor ought we to give any more Faith to what the Easterns write in their Letters nor to what Acacius of Berea saith of the Corruption of the Emperors Officers by John the Physician and Friend of St. Cyril of which I have spoken Having said That

the event of what passed at Ephesus was if I may so say under the Power of the Emperor and that the success of the Council depended upon the Resolutions the Court should take I did not thereby intend that the Definition of the Council of Ephesus and the Condemnation of Nestorius depended on the Will of the Emperor as to the Right and Obligation of submitting thereto but only as to the External Execution and Publication For it must have happened if the Emperor had continued to be deceived that he would have Persecuted the Catholicks opposed the Truth and protected Violence and Error for sometime but this is nothing to the Validity of the Council or the Solidity of its Decision which no ways depended on the Judgment of the Emperor nor on the Resolutions of the Court. Having said P. 201. That the Emperor consented to the deprivation of Nestorius and to that of St. Cyril and Memnon because of their Caballing I designed not to approve this Conduct of the Emperor nor to accuse St. Cyril of Caballing but only to mark that the Emperor was prepossessed falsly by Acacius of Berea that St. Cyril and Memnon had Caballed together Tho it seems to me that I have given very solid Answers to the Objections which I have brought against the Council of Ephesus nevertheless because some have been offended at the Objections I agree with them that I had done better not to have related them in a Frenck Book We may also add to the Answers that there was nothing done in the Council with Precipitation That all the Matter was prepared and discussed beforehand That St. Cyril held it not only at the time when it ought to have been held but that it was morally impossible to delay it That the Zeal which actuated this Father was commendable and according to knowledge That there came Bishops from the farthest parts who arrived much before John of Antioch That 't is certain that John of Antioch designed not to come to the Council and that he was very glad to have it begun that he might have a pretext for keeping away from it That Nestorius was sufficiently convinced out of his own Writings of not admitting a real and Hypostatical Union in Jesus Christ That there is no regard to be had to the Judgment of Isidorus Dam. who only spoke by confused Reports That the Error of Nestorius was so evident and so horrible that it was just to Condem it in such Terms as might denote the horror which we ought to have for his Heresie such as these Nestorius another Judas Tom. 3. Part 2. p. 2 14. That they did examin carefully and related faithfully the Extracts of Nestorius's Books in this Synod and lastly that all was transacted there Legally and Canonically As to the Sentiment of Nestorius it is true that he never durst openly say that there were two Christs and two Persons but he said what was equivalent denying the Hypostatical Union of the two Natures admitting only a Moral Union betwixt them as appears by a great many passages in his Writings He held not the Error of Paulus Samosatenus and of Arius concerning the Divinity of the Word who did not admit of any Union of the Divine Nature with the Human as Father Garner hath observed before me but he erred expresly and in formal Terms concerning this Union admitting only betwixt the two Natures an Union Moral and Apparent and not Real and Substantial of which Error it was easie to convince him by his Writings tho he disguised it in some places So when I say Tom. 3. Part 2. p. 42. That if we appeal to his Writings it doth appear that he hath maintained that the Word was united with the Humane Nature by a very intimate and strict union However this is not to to be understood of his true Sentiment nor of all that he hath said but only of some places in which he hath affected as Hereticks do the use of Catholick Terms For in many other place he discovers visibly his Error as I have marked Page 43. p. 215. and if their be any Expressions in my Work which may give another Idea of him I declare that 't is against my intention and I do beseech the Reader to take them in this Sense And when Isaid p. 42. That he always said that he could not own that God was born that God suffered that God died and that his Error consisted only in this I in no wise pretend to make it consist only in the refusal which he made of these Expressions acknowledging that he did really admit a Moral Union betwixt the two Natures and that he would have two Persons in Jesus Christ which was the reason why he would not admit the Consequences of the Unity of one Person alone These words in the beginning of the History of the Council of Chalcedon Tom. 3. Part 2. p. 230. That this Assembly had turned into a confused Rout if the Commissaries of the Emperor had not put a stop to the tumultuary Exclamations which were made there by advertising the Bishops that it was unworthy of them to behave themselves after such a manner I say these words not appearing respectful enough to that Council which I honour I wish I had not used them tho' I did it innocently and without any bad intention When I said Tom. 4. pag. 146. That it had been better not to have moved the affair of the three Chapters I designed that this Censure should only fall upon what preceded the time of the Council and on the Person of Theodorus who stirred up Justinian to push on this Affair As to the Council I acknowledge that as Affairs stood then and seeing how far the Assembly was carried on that it was absolutely necessary for the good of the Church to pass the Condemnation of the three Chapters and that all the Catholicks ought to have submitted to it that they had reason to condemn Theodorus after his Death and that that Conduct of Anathematizing the Dead may be followed as the Church hath often done since that they had reason also to condemn the Letter of Ibas and the Writings of Theodoret thus I disown what I have said to the contrary p. 146. and what follows As to the matter of Images the Worship of which is determined in the second Council of Nice I acknowledge that this Council is a General and Lawful one and that therefore there is a perfect submission due to it acknowledging for an Article of Faith all which it hath decreed and that all its Proofs are not drawn from supposed Monuments and Apocryphal Passages of the Scripture and Fathers which prove nothing that there are there very solid Proofs and unanswerable drawn either from Scripture or the Writings of the Fathers or other Pieces of Antiquity I did not intend to make any comparison betwixt this Council and the false Council of Constantinople against Images nor to speak of them as two opposite Parties I