as Jupiter, and think this God.” Shortly afterwards Triephon begs Critias to tell him what he had heard in the assemblies of the Christians, of which he had before complained, to which he replies, "By the Son out of the Father, (ròv viòv тòv έk πaτpòc,) this shall not be done." (Philopat. Opp. Lucian, p. 1120.)

SECTION IV.

TESTIMONIES FROM THE BEGINNING OF THE THIRD CENTURY TO THE COUNCIL OF NICE.

TERTULLIAN. A. D. 200.

QUINTUS SEPTIMIUS FLORENS TERTULLIANUS, the first of the Latin fathers, was a Presbyter of Carthage. He has left a considerable number of works, most of which, it is probable, were written after he became a Montanist. The validity of their evidence, in the present case, however, is not affected by this circumstance; since the heresy of Montanus did not interfere with the catholic doctrine on the person of Christ, and on the Trinity.

42. "We learn, that the Word was produced of God, and begotten by production, and on that account [was] the Son of God, and called God, from the unity of the substance; for God is a spirit. And as a ray is extended from the sun, a part from the whole, the sun being in the ray, because the ray is [a part] of the sun; neither is its substance divided, but extended [only]; even so is spirit from spirit, and God from God, as light kindled from light. The original of the matter remains entire and complete, although many scions of its qualities are borrowed; so also, that which has sprung from God, is God and the Son of God, and both are one." (Apologet., c. xxi., p. 21.) This favourite illustration of Christian antiquity, may be found several times repeated in the writings of Tertullian; as especially Adv. Prax., c. viii., p. 639; c. xiii., p. 645.

43. Speaking of our Lord's miracles, he says, that by

these "he proved himself to be the Word of God; that is, the original and first begotten Word, accompanied by power and reason, and sustained by the Spirit.” (Ib., p. 22.)

44. "We confess that Christ always acted in the name of God the Father; that from the beginning he conversed with him; that he met the patriarchs and the prophets; [being] the Son of the Creator, even his Word, whom he made his Son, by producing him from himself, and thence placed him over the entire economy as the administrator of his will." (Adv. Marcion., lib. ii., c. xxvii., p. 474.)

45. "When the Jews, beholding him only in appearance as a man, and not being certain that he was also God, inasmuch as he was the Son of God,-objected, with propriety, that man could not forgive sins, but God only, why did he not reply to them according to the spirit of their objection, but spoke of himself as man? (Пb., lib. iv., c. x., p. 514.)

46. "Is the Word of God produced or not? Here I take my stand.-Valentinus divides his emanations, and places them so far from their author, that an Æon may be ignorant of the Father.-But, according to our judgment, the Son only knows the Father.-The Word is ever in the Father, as he saith, I[am] in the Father; and always with God, as it is written, The Word was with God; and never separated from the Father, because, I and the Father are one. This is the production of the truth, the preserver of the unity; since we declare that the Son is produced, but not separated, from the Father." Here follow several illustrations similar to that in No. 42, above. He then proceeds thus to apply them to the heresy of Praxeas, who was a Patripassian, or, to employ the more modern appellation, a Sabellian. "Therefore, according to the form of these examples, I confess that I maintain two [persons], God and his Word, the Father

and the Son.-Every thing produced from another is of necessity a second thing, though not therefore separated from that which produced it. And where there is a second, there are two." (Adv. Prax., c. viii., pp, 639, 640.)

47. "It is the having a father which constitutes a man a son, and it is the possessing a son which makes a man a father.—What God appoints [in human nature], he himself observes. It is necessary that the Father should have the Son in order to his being a father; and so must the Son have the Father to render him the Son.-You have to demonstrate your opinions from Scripture, as plainly as we prove that God hath made his Word his Son. If he names his Son, the Son cannot be another than he whom he produced from himself. But his Word he produced from himself. He therefore is the Son." (Ib., c. x., xi., pp. 640, 641.)

On the relation in question, many of the fathers argue to the same effect as Tertullian does in the former part of this passage. Thus Cyril of Jerusalem, in his Catechetical Discourses, says, "The name father involves the idea of a son. So, in like manner, he who names a son, immediately understands the existence of a father. Where there is a father, he must be the father of a son ; and where a son, he must be the son of a father." (Cyril, Hieros. Cateches., lib. vii., sect. iii., p. 104.) Rufinus, in his Exposition of the Creed, employs the same reasoning more at large. The passage is cited in the next section, under the notice of the Creed of Aquileia. Many other passages to the same effect may be found in the writings of the fathers.

48. "The following reply I offer to their quotation from the Apocalypse, I the Lord, which is, and which was, and which is to come, the Almighty: and if in any other place they think the epithet Almighty unsuitable to the

Son, as if he who is to come is not Almighty; whereas the Son of the Almighty is just as fully Almighty as the Son of God is God." (Ib., c. xvii., p. 649.)

man.

49. "We find our Lord declared, in express terms, to be both God and man,-with the most undoubted discrimination between either substance; since the Word is nothing but God, nor is the flesh any thing but Thus doth the Apostle instruct us of each substance; who was made, he says, of the seed of David :this is man, and the son of man; who was defined to be the Son of God according to the Spirit :—this is God, and the Word, and the Son of God. e see the two-fold condition, not confounded, but united in the one person of Jesus, who is both God and man." (Ib., c. xxvii., p. 660. See also c. xxi., p. 652; De Carne Christi, c. xviii., p. 373; Origen in Joan., T. iv., p. 165, No. 66, below.)

We

50. "Of these did Jesus consist, being of the flesh, man; of the Spirit, God; whom the angel, from that part which was spirit, declared to be the Son of God, reserving to the flesh the appellation, son of man.—Tell us, thou that explainest Son of God [as signifying] the flesh, who is then the son of man? -Since it is

to be believed that in Christ Jesus there are two substances, the human and the divine; the immortal being the divine, and the mortal the human; it is evident in what respect he is said to have died, that is, as flesh, and man, and the son of man; not as Spirit, and the Word, and the Son of God." (Ib., c. xxvii., xxix., pp. 660, 661.)

HIPPOLYTUS. A. D. 220.

For the following citations from this father, I am indebted to Dr. Burton's Ante-Nicene Testimonies to the

Divinity of Christ. "With respect to his doctrine,"