it were easy to produce testimonies sufficient to fill a volume, he composed, in the name of the suffering Church at large, a public Apology, addressed to the reigning Emperors in their character of Pontifices Maximi: and to this I shall at present confine myself.

The Word, WE SAY, was produced out of God: and, in his prolation, was generated. From the unity of substance, therefore, he is called both God and The Son for God is a spirit. Moreover, as, when a ray is projected from the solar orb, it is a portion from the whole; though the sun will be in the ray because it is a ray of the sun, nor is the substance separated but extended: so is the Word, Spirit from Spirit, and God from God.-What hath proceeded from God, is both God and the Son of God: and they two are one God'.

VIII. My next testimonies shall be extracted from the Exhortation to the Gentiles, written by Clement of Alexandria who lived about the year

194.

This ancient Father professed to be a scholar of Pantenus: who, by some of the early theolo

1 Hunc ex Deo prolatum DICIMUS, et prolatione generatum, et idcirco Filium et Deum dictum ex unitate substantiæ: nam et Deus spiritus. Etiam, cum radius ex sole porrigitur, portio ex summa; sed sol erit in radio quia solis est radius, nec separatur substantia sed extenditur : ita de spiritu spiritus, et de Deo Deus. Quod de Deo profectum est Deus est et Dei Filius : et unus ambo. Tertull. Apol. adv. gent. Oper. p. 850.

gians, is said to have been a disciple of the Apostles; and who, doubtless, conversed with the Fathers denominated apostolical. He himself declares that those, who had received their doctrinal instruction from the Apostles Peter and James and John and Paul, had survived, through God's blessing, down even to his own time'. And this matter is quite possible in chronology: for Clement is thought to have died about the year 220; and those, who had been taught by the Apostles might have been alive in the year 150.

Because the Word was from above, he both was and is the divine principle of all things.-This Word, the Christ, was both the cause of our original existence, for he was in God; and also the cause of our well-existence, for this very Word hath now appeared unto men, he alone being both God and man: from whom having learned to live virtuously, we are sent forward on our road toward eternal life. For, according to that divinely inspired Apostle of our Lord, The grace of God, that bringeth salvation, hath appeared to all men; teaching us, that, denying ungodliness and worldly lusts, we should live soberly righteously and godly in this present world, looking for that blessed hope and the glorious appearing of our great God and Saviour Jesus Christ. This is the new song, the manifestation of the Word who was in the beginning and who prëexisted: which mani

1 See Clem. Alex. Strom. lib. i. Oper. p. 274, 275.

festion hath now shone out in us. For the preexistent Saviour hath appeared close at hand. He hath appeared, who is in him that is : because the Word, who was with God, hath appeared as our teacher; for whom all things have been created. The Word, who as our Creator gave us, with the act of fashioning us, life in the beginning, hath taught us also to live well: appearing as our instructor, in order that hereafter as God he might conduct us to eternal life 1.

Believe, then, O man, in him who is both man and God: believe, O man, in the living God, who suffered and who is adored 2.

1 Αλλ', ὅτι μὲν ἦν ὁ Λόγος ἄνωθεν, ἀρχὴ θεία τῶν πάντων ἦν τε καί ἐστιν.—Οὗτος γοῦν ὁ Λόγος ὁ Χριστὸς, καὶ τοῦ εἶναι πάλαι ἡμᾶς (ἦν γὰρ ἐν θεῷ), καὶ τοῦ εὖ εἶναι. Νῦν δὴ ἐπεφάνη ἀνθρώποις αὐτὸς οὗτος ὁ Λόγος, ὁ μόνος ἄμφω, Θεός τε καὶ ἄνθρωπος, ἁπάντων ἡμῖν αἴτιος ἀγαθῶν· παρ ̓ οὗ τὸ εὖ ζῇν ἐκδιδασ κόμενοι, εἰς ἀΐδιον ζωὴν παραπεμπόμεθα. Κατὰ γὰρ τὸν θεσπέσιον ἐκεῖνον τοῦ Κυρίου ἀπόστολον, Η χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις ἐπεφάνη, παιδεύουσα ἡμᾶς, ἵνα, αρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Τοῦτό ἐστι τὸ ᾆσμα τὸ καινὸν, ἡ ἐπιφάνεια, ἡ νῦν ἐκλάμψασα ἐν ἡμῖν, τοῦ ἐν ἀρχῇ ὄντος καὶ προόντος Λόγου. Ἐπεφάνη δὲ ἔναγχος ὁ προὼν σωτήρ· ἐπεφάνη ὁ ἐν τῷ ὄντι ὢν, ὅτι ὁ Λόγος, ὃς ἦν πρὸς τὸν Θεὸν, διδάσκαλος ἐπεφάνη, ᾧ τὰ πάντα δεδημιούργηται. Λόγος ὁ καὶ τὸ ζῆν ἐν ἀρχῇ μετὰ τοῦ πλάσαι παρασχὼν, ὡς δημιουργὸς, τὸ εὖ ζῇν ἐδίδαξεν, ἐπιφανεὶς ὡς διδάσκαλος, ἵνα τὸ ἀεὶ ζῇν ὑστέρον ὡς Θεὸς χορηγήσῃ. Clem. Alex. Protreps. Oper. p. 5, 6.

2

Πίστευσον, ἄνθρωπε, ἀνθρώπῳ καὶ Θεῷ· πίστευσον, ἄνθρωπε,

The Lord-is the divine Word, the most evidently true God, who is equalled to the Lord of all things: because he was his Son, and the Word was in God1.

IX. From the attestation of Clement of Alexandria, we may proceed to that of Ireneus of Lyons, the scholar of Polycarp the disciple of St. John.

This we shall find, still to the same effect, in the controversial Work, which, with the approbation of the Catholic Church, that eminent Prelate, about the year 175, published against the existing heresies.

Man is a temperament of soul and body. He was formed according to the likeness of God: and he was fashioned by his hands. That is to say: he was fashioned through his Son and through his Spirit ; to whom also he said, Let us make man2.

τῷ παθόντι καὶ προσκυνουμένῳ Θεῷ ζῶντι. Clem. Alex. Protreps. Oper. p. 66.

1

Ὁ Κύριος, — ὁ θεῖος Λόγος, ὁ φανερώτατος ὄντως Θεὸς, ὁ τῷ δεσπότῃ τῶν ὅλων ἐξισωθείς· ὅτι ἦν Υἱὸς αὐτοῦ, καὶ ὁ Λόγος ἦν Ev T Oε. Clem. Alex. Protreps. Oper. p. 68.

2 Homo est autem temperatio animæ et carnis, qui secundum similitudinem Dei formatus est, et per manus ejus plasmatus est; hoc est per Filium et Spiritum, quibus et dixit, Faciamus hominem. Iren. adv. hær. lib. iv. præf. p. 232.

In another place, Irenèus states it to be sound doctrine, that the Son is the measure of the Father's immensity: a tenet, plainly incompatible with any scheme which denies to the Son complete and essential divinity.

Et bene, qui dixit ipsum immensum Patrem in Filio mensu

The Son, ministering in all things to the Father, operates from the beginning even to the end: and, without him, no one can know God. For the Son is the knowledge of the Father: but the knowledge of the Son in the Father is revealed through the Son. On account of this, the Lord said: No one knoweth the Son, but the Father; nor the Father, but the Son and he to whom the Son shall have revealed him. The expression, Shall have revealed, is employed, not only with reference to futurity; as if the Word did but begin then to manifest the Father when he was born from Mary: but it regards, in common, an extension through all time. For the Son, from the beginning, standing near to his own handy-work, reveals the Father unto all, to whom the Father willeth, and when he willeth, and as he willeth. Therefore, in all and through all, there is one God the Father, and one Word, and one Son, and one Spirit, and one faith and salvation to all who believe in him 1.

ratum. Mensura enim Patris Filius, quoniam et capit eum. Iren. adv. hær. lib. iv. c. 8. p. 237.

1 Omnia autem Filius administrans Patri perficit ab initio usque ad finem: et, sine illo, nemo potest cognoscere Deum. Agnitio, enim, Patris Filius: agnitio autem Filii in Patre, et per Filium revelata. Et, propter hoc, Dominus dicebat: Nemo cognoscit Filium, nisi Pater; neque Patrem, nisi Filius, et quibuscunque Filius revelaverit. Revelaverit, enim, non solum in futurum dictum est, quasi tunc inciperet Verbum manifestare Patrem cum de Maria natus: sed communiter, per totum tempus, positum est. Ab initio, enim, assistens Filius suo plasmati