seeing it delights us to be judged and condemned for his sake. Him we have learned to be born of God, and, being born, to have been begotten, and, therefore, to have been the Son of God, and called God from the unity of his substance;' viz. being of one essence or substance with the Father. And this is that which Athanasius so confidently affirms through all his works. I shall produce only one placed: This is the true God and eternal life; omnipotent of omnipotent; for whatsoever the Father rules and governs, that doth the Son rule and govern too. Perfect of perfect. In all things like unto the Father.' But for this we have a whole synod of fathers [the first general council that ever was] express and clear in delivering their mind concerning this particular in these words: 'We believe in one God Almighty, Maker of all things visible and invisible, and in one Lord Jesus Christ, the Son of God, begotten of the Father, the only-begotten: that is, of the substance of the Father. God of God, Light of Light, very God of very God, begotten, not made, of the same substance with the Father;' or of one substance with the Father, as the convocation that composed the articles expressed it. Neither was this council the first that used the phrase of one substance with the Father.' For we see Tertullian using it long before. And Athanasius,

4 Οὗτος ἐστίν ὁ ἀληθινὸς Θεὸς καὶ ζωὴ ἡ αἰώνιος" παντοκράτορα ἐκ παντοκράτορος. πάντων γὰς ὧν ἀρχει ὁ Πατὴρ καὶ κρατεῖ, ἄρχει καὶ ὁ Υἱὸς, καὶ κρατεῖ· ὅλος ἐξ ὅλου, ὅμοιος τῷ Πατρὶ ων. - Athan. in Expos. Fid. tom. i. p. 240. C. Edit. Par. 1627.

that it was not invented by the council, but taken out of the fathers that lived before them.-See Concil. Antioch. B. tom. ii. p. 12, 13.

We have seen how express the fathers are, in avouching Christ to be God; and truly they are as express too, in averring him to be man. As Ignatius, Mary did therefore truly conceive a body, having God inhabiting in it; and God the Word was truly born of the virgin, clothed with a body of the like passions with us. He was truly conceived in the womb, who formeth all men in the womb, and made himself a body of the blood of the virgin only, without the help of man. He was carried in the womb the set time as we are; and was truly born as we are.' And so Athanasius"; When once the Word was born of Mary in the fulness of time, to take away sin, (for so it pleased the Father to send his Son "made of a woman, made under the law,") then it is written, that taking flesh he became man, and in that suffered for us, as Peter said, For Christ, (saith he) suffering for us in the flesh, that it might be evident, and all might believe, that being God from eternity, and sanctifying whom he came unto, and disposing all things according to the will of the Father, at the last he became man for us. And the Godhead, as the apostle saith, dwelt in the flesh bodily, which is all one as if we should say, being God he took to himself a body, and using that as an instrument became man for us.' And again', 'For the body which our Saviour had

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8 ̓Αληθῶς τοίνυν ἐγέννησε Μαρία σῶμα, Θεὸν ἔνοικον ἔχον· καὶ ἀληθῶς ἐγεννήθε ὁ Θεὸς λόγος ἐκ τῆς παρθένου, σῶμα ὁμοιοπαθὲς ἡμῖν ἡμφιεσμένος ἀληθῶς γέγονεν ἐν μήτρᾳ ὁ πάντας ἀνθρώπους ἐν μήτρα διαπλάττων, καὶ ἐποίησεν ἑαυτῷ σῶμα ἐκ τοῦ τῆς παρθένου αἵματος, πλὴν ὅσον ἄνευ ὁμιλίας ἀνδρὸς ἐκυοφορήθε ὡς καὶ ἡμεῖς χρόνων περιόδοις, καὶ ἀληθῶς ἐτέχθη ὡς καὶ ἡμεῖς. — Ignat. Epist. ad Trallianos.

1 Οτι δὲ ἐκ Μαρία ἐπιδήμησεν ἄνθρωπος ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας· (οὕτω γὰρ ἐυδοκήσας ὁ Πατὴρ ἔπεμψε τὸν ἑαυτοῦ Υἱὸν γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον) τότε εἴρηται ὅτι σάρκα προσλαβὼν γεγέννηται ἄνθρωπος, καὶ ἐν ταύτῃ πεπονθεν ὑπὲρ ἡμῶν· ὡς εἶπεν ὁ Πετρὸς, Χριστου οὖν παθόντος ὑπὲρ ἡμῶν σαρκί, ἵνα δείχθη καὶ πάντες πιστεύομεν ὅτι ἀεὶ Θεὸς ὢν καὶ ἁγιάζων πρὸς οὓς ἐγένετο, διακοσμών τε κατὰ βούλημα τοῦ Πατρὸς τὰ πάντα, ὕστερον καὶ δι ̓ ἡμᾶς γέγονεν ἄνθρωπος· καὶ σωματικῶς, ὡς φήσιν ὁ ἀπόστολος, κατώκησιν ἡ Θεότης ἐν τῇ σαρκὶ, ἴσον τῷ φάναι Θεὸς ὤν, ἴδιον ἔσχε σῶμα καὶ τούτῳ χρώμενος ὀργάνῳ ἄνθρωπος γέγονε δι' ἡμᾶς. Athanas. contra Arian. Orat. 4. tom. i. p. 483. B. Edit. Par. 1627.

of Mary according to the Divine Scripture, was by nature a human and a true body. It was a true one, because it was the same with ours, for Mary was our sister.'

And as for the last thing, That Christ is both God and man in one person,' the same father is clear. Christ is but one person, compounded of God and the human nature, as every common man is of the animal and rational part.' And Augustine': 'Neither because he said (by the obedience) of one man did he separate God, because he became man, because, as I have said, and it is to be observed, he is one person. For he is but one Christ, the Son of God from eternity by nature, and the Son of man which in time was assumed.' Again", 'Let us acknowledge a twofold substance in Christ, to wit, the divine in which he is equal to the Father, and the human in which the Father is greater than he. But both together, Christ is not two, but one; lest God should be a Quaternity, not a Trinity. For as the rational soul and body are one man, so also is God and man one Christ.' I shall conclude all with that excellent passage of Chrysostom": When thou hearest of Christ, do not think

* Χριστὸς ἐν πρόσωπὸν ἐστι συντεθὲν ἐκ Θεοῦ καὶ ἄνθρωπότητος, ὡς πᾶς ἄνθρωπος ò noivòs in Záòu naì λoyıxoũ. — Id. de Trin. Dial. 5. tom. ii. p. 255. Edit. Par. 1627.

1 Nec quia dixit hominis separavit Deum, quia hominem assumpsit, quia sicut dixi, et valde commendandum est, una persona est. Ipse namque unus Christus et Dei Filius semper naturâ, et hominis Filius qui in tempore assumptus est. - Aug. contra Serm. Arianorum, c. 8.

m Agnoscamus geminam substantiam Christi, divinam viz. quâ æqualis est Patri, humanam, quâ major est Pater. Utrumque autem simul, non duo, sed unus est Christus. Ne sit Quaternitas non Trinitas Deus. Sicut enim unus est homo, anima rationalis et caro, sic unus est Christus, Deus et homo. — Id. in Joh. tract. 78.

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Χριστὸν δὲ ὅταν ἀκούσῃς μὴ τὸν Θεὸν λογίσῃ μόνον, μηδὲ τὴν ἔνσαρκον οἰκονομίαν μόνην, ἀλλὰ τὸ συναμφότερον· ἐπεὶ οἶδα Χριστὸν πεινάσαντα, καὶ οἶδα Χριστὸν ἐκ πέντε ἄρτων πεντακισχιλίους ἄνδρας θρέψαντα χωρὶς γυναικῶν καὶ παιδίων· οἶδα Χριστὸν διψήσαντα, καὶ οἶδα Χριστὸν τὸ ὕδωρ εἰς οἶνον μεταβάλλοντα· οἶδα Χριστὸν πλεύσαντα, καὶ οἶδα Χριστὸν ἐπὶ τῶν ὑδάτων περιπατήσαντα· οἶδα Χριστὸν ἀποθανόντα, καὶ οἶδα Χριστὸν νέκρους ἐγείραντα, καὶ τοῦ σώματος αὐτοῦ τὸν ναὸν ἀναστήσαντα· οἶδα Χριστὸν Πιλάτῳ παρεστώτα, καὶ οἶδα Χριστὸν τῷ Πατρὶ συγκαθήμενον· οἶδα Χριστὸν ὑπὸ ἀγγέλων προσκυνούμενον, καὶ οἶδα Χριστὸν ὑπὸ Ἰουδαίων λιθαζόμενον. Καὶ τὰ μὲν ἐπάγω τῇ Θεότητι, τὰ δὲ τῇ ἀνθρωπότητι· διὰ γὰρ τοῦτο συναμφότερον εἴρηται. — Chrysost. Aoy. eis TÙY Tíμio Gravgòv, tom. vii. p. 503. Edit. Savil. V. Concil. Vien. Bail. 1. 337. et Concil. Antioch. B. tom. ii. 12. 13. Concil. Hispal. 2. cap. 13. p. 229. Concil. Tolet. 6. cap. 4. P. 242.

him God only or man only, but both together. For I know Christ was hungry, and I know that with five loaves he fed five thousand men, besides women and children. I know Christ was thirsty, and I know Christ turned water into wine. I know Christ was carried in a ship, and I know Christ walked upon the waters. I know Christ died, and I know Christ raised the dead. I know Christ was set before Pilate, I know Christ sitteth with his Father. I know Christ was worshipped by the angels, and I know Christ was stoned by the Jews. And truly, some of these I ascribe to the human, the other to the divine nature; for by reason of this is he said to be both together.' And thus have we seen Scripture, reason, and fathers, all asserting that the Son, which is the Word of the Father,' &c.

WHO TRULY SUFFERED, WAS CRUCIFIED, DEAD, AND BURIED, TO RECONCILE HIS FATHER TO US, AND TO BE A SACRIFICE NOT ONLY FOR ORIGINAL GUILT, BUT ALSO FOR ACTUAL SINS OF MEN.

That the second person in the sacred Trinity was begotten of the first from eternity, and conceived by the third in time, and that in the womb of a virgin; and so became both perfectly God and perfectly man, perfectly united together in the same person, we have seen in the foregoing part of this article. And in this, we are to dive into the reason of this so strange a mystery, Why did the Son of God thus become the Son of man? Why did he thus take the human nature into his divine person? When he came from heaven to earth, what did he before he went again from earth to heaven? How did he deport himself towards his fellow-creatures, and how did they carry themselves to him? Did not they highly honour and extol him, who had so honoured and extolled them as to assume their humanity into his divinity? No: he was so far from being honoured amongst them, that he truly suffered, was crucified, dead, and buried.' But it is strange so great a deity should be loaded with so much ignominy; was it for his own sake he suffered all this? No: it was to reconcile God to our souls, and to be a propitiation for our sins.

First, he suffered; though God be without passions, yet God-man is not without his sufferings. Whilst God and not

man, he could not suffer if he would; neither would he suffer though he could. But when he was man as well as God, he both could suffer what he would, and would suffer what he could; and not only could and would, but did truly (not in show only as the Cerdonites, Manichæans, and others, impiously asserted,) suffer' many things in his life, and most of all at his death. For he was then crucified, which was a punishment usual amongst the Romans till abrogated by Constantine the Great, who being the first Christian emperor, is thought to have forbidden it out of the respect and honour he had unto him, whom we have here asserted to have undergone it. He was crucified, that is P, there being first a straight and

• Non enim frustrà commendans ejus obedientiam apostolus addidit, dicens, factus obediens usque ad mortem, mortem autem crucis.' Sed quia ipse honoraturus erat fideles suos in fine hujus seculi, priùs honoravit crucem in hoc seculo, ut terrarum principes credentes in eum prohiberent aliquem nocentium crucifigi. — Aug. de Verbis Domini in Evang. sec. Mat. Serm. 18. Denique modo in pœnis reorum non est apud Romanos, ubi enim Domini crux honorata est, putatum est quòd et reus honoraretur si crucifigeretur. Aug. in Joh. tract. 36. And again, Ad illam postremò crucem non pervenies, quia jam et de pœna generis humani sublata est; cùm enim sub antiquis scelerati crucifigerentur, modo nullus crucifigitur. Honorata est et finita est; finita est in pœna, manet in gloria. Id. in Psa. And Chrysostom expresses the same thing, how the cross was a disgraceful, but is now an honourable death. Πρότερον μὲν γὰς ὁ σταυρὸς ὄνομα . καταδίκης ἦν, νυνὶ δέ πράγμα τιμῆς γέγονεν. — Chrysost. εἰς τὸν σταυρὸν, tom. vii. p. 504. Edit. Savil.

36.

P The form or figure of the cross, Justin Martyr describes by the horn of an unicorn; and this also by that, Μονοκέρωτος γὰρ κέρατα οὐδενὸς ἄλλου πράγματος ἢ σχήματος ἔχει, ἄν τις εἶπειν καὶ ἀποδεῖξαι εἰ μὴ τοῦ τύπου ὁς τὸν σταυρὸν δείκνυσιν· ὄρθιον γὰρ τὸ ἓν ἐστι ξύλον, ἀφ ̓ οὗ ἐστι τὸ ἀνώτατον μέρος εἰς κέρας ὑπερῃρμένον, ὅταν τὸ ἄλλο ξύλον προσαρμοσθῇ, καὶ ἑκατέρωθεν ὡς κέρατα τῷ ἑνὶ κέρατι παρεζευγμένα τὰ ἄκρα φαίνηται· καὶ τὸ ἐν τῷ μέσῳ πηγνύμενον ὡς κέρας καὶ αὐτὸ ἐξέχον ἐστὶν, ἐφ ̓ ᾧ ἐποχοῦνται οἱ σταυρούμενοι· και βλέπεται ὡς κέρας καὶ αὐτὸ σύν τοῖς ἄλλοις κέρασι OUVEσxnμATIOμÉvov, nai mennyμévov. — Justin. Dial. cum Tryph. Judæo. And not long after, τὸ γὰρ οῦσαι ἀπὸ ρομφαίαις τὴν ψυχὴν μου, καὶ ἐκ χειρός κυνὸς τὴν μονογενῆ μου, σωσόν μὲ ἐκ σώματος λεόντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσιν μου, ὁμοίως μηνύοντος δι ̓ οὗ πάθους ἔμελλεν ἀποθνήσκειν, τουτέστι σταυροῦσθαι· τὸ γὰρ κεράτων μονοκερώτων ὅτι τό σχῆμα τοῦ σταυροῦ ἐστὶ μόνουπροεξηγησάμεν ὑμῖν. — Ibid. From whence we may perceive, how the cross was not only one piece of wood set in the ground, and another athwart upon the top of it, as it is usually pictured; but there was a third piece of wood fastened towards the midst of that which stood upon the ground, ἐφ ̓ ᾧ ἐποχοῦνται οἱ σταυ gouμsvo, upon which they who were to be crucified were to be set or carried; which is the same that Irenæus means, where he saith, Ipse