Baxter - BR161 B28 1680

90 Church-Hiftory of Bifhops and Lt his Doarine. But for my part I make no doubt that, de re, they were both fully of one mind, and differed only about the aptitude of a phraji Whether it were an apt Speech to call Mary the Parent of God, and to fay that God was two moneths old, God lounged, God dyed and rote, u-c. which Nefiorius denyed, and Cyril and the Council with him affirmed. And what hath the World fuffered by thisWord Warr. But which was in the right. Wecommonly fay that forma denominat, & locutioformalis eft maximé pro- pria. And fo Neflorius fpake molt properly : But Ufe is the Matter of Speech, which tyeth us not always to that ftri tnefs, and fo Cyril well interpreted fpake well : efpecially if the contrary fide Ihould intrude a dualityof Perfons, by their denying the Phrafe : While Neflorius accufeth Cyril as if he fpake de abflrafto, he wrongetlrhim : while Cyril accufeth Neflorius as if he fpake de concreto, he wronged him : They both meant that Mary was the Mother of Chrifi who was God, and of the `Union of the Natures, but not the Mother of Chrifl as God, or of the Deity. So that one fpeaking deconcreto, and theother de abflrac`lo, one materially and the other formally, in the heat ofContention they hereticated each other and kindled a flame not quenched to this day, about a word while both were ofone mind. §. 14. If any fay it is arrogancy in me to fay that inch men had not skill enough to efcape the deceit of fuch an ambiguity, I anfwer, humili ty maketh not men blind : The thing proveth it fell. Judg by thefe fol- lowing words of Neftorius and Cyril what they held. §. r5. Neftorius Epill. ad Cyril : Nomen hoc, Chriflus, utramque ttatu- rum, patibilemfcilicet e; impatilibem in unici Perfonâ denotar.. ie. idem Chr- fins patibilis & impatibilis concipi queue; Illud guidon fectindum humanam naturam, hoc verb fecunditm Divinam. Inc, non inuria to laudo gyred difün- ilionem naturarum fecundùmDivinitatis C'r humanitatis rationern burumque in atnâ duntaxat perfonâ conjunítionem prudicas. -- Et quid Divinitatem pati ton poeuiffe diferte pronuncias : Flee enim omnia vera tune. Ç Orthodoxa; 6 vans osmium hareticorum circa Domini naturasopinationibus quam maximé ad- verfafuns. Non dicit;folvite Divinitatemmeant & antra triduurn exfufcitabo ilium; fed folvite Templum hoc, &e. Obicunque Divina Scriptura Dominica difpen- fationis mentionemfaciunt, turn incarnationem, turn ipfarn mortem & Paffonem, non Divina, fedHumana Chrifli naturatemper tribuunt. Ergo f rem diligentius confederemus, fueraVirgo non Deipera, fed Chriftipera, appetlanda erit (which fignifieth that She is theParent of the Humane nature, receiving the Di- viné in UnionofPerron.) Quis ita defipiat ut unigeniti Divinitatem Spiri- tus fanEli creaturam effe credat. Stint innumera fententia qua Divinitatem neque nuper nation, neque corporea perpeffionis capacem effe teflantur. Rec`luns Evangelicaque tradition confentanenm efl, ut Chrifli Corpus Divinitatis Tern- plum effe confiteamur, illudque nexte adel fublimi Divinoque á' admirabili ipfi conjunttum effeflatuamus, ne Divina natura eaftbi vendicet, qua Coporis alto- quifins propria : Verism propter earn five communications five appropriattonis no- tionenq nativitatera, paffanem, mortem caterafque curais propietates Divine Verbo