writings of the Evangelists and Apostles, or those which have been used by the saints concerning Christ, or by Him concerning Himself, to two persons or subsistences, and applies some to the man considered as properly distinct from the Word of God, and others (as suitable only to the Deity) to the Word of God the Father alone; Let him be, &c.

5. If any one dares to say that Christ is only a man bearing God, and not rather of a truth God, as one Son by nature, since the Word was made flesh, and partook in like manner with us of flesh and blood; Let him be, &c.

6. If any one dares to say that the Word of God the Father is the God or Lord of Christ, and does not confess the same [Person] to be God and man, the Word being made flesh according to the Scriptures; Let him be, &c.

7. If any one says that Christ as a man was energized by the Word of God, and that the power of the Only-begotten was attached to him, as to another than [the Only begotten] himself; Let him be, &c.

8. If any one dares to say, that the man who was assumed is to be worshipped with the Word of God, or glorified with him, or called God with him, as one person in another (for this the particle with constantly used in this manner necessarily implies), and does not rather honor with one worship the Emmanuel and address to him one doxology, since the Word was made flesh; Let him be, &c.

9. If any one says that the one Lord Jesus Christ was glorified by the Spirit, as using a power different from his own, and received from him the power of working against unclean spirits, and of fulfilling the signs of divinity towards men; and does not rather say, that it was his own Spirit by which he wrought these signs of divinity; Let him be, &c.

10. The holy Scripture says, that "Christ was the High Priest and Apostle of our profession, and that he offered himself for us to God the Father, for a sweet smelling savor." If any one therefore says, that our High Priest and Apostle was not the Word of God himself (for he was made flesh and man such as we are), but as it were another man, properly of himself born of

a woman: or if any one says that he offered an offering for himself, and not rather for us only, for he who knew no sin needed not an offering; Let him be, &c.

11. If any one does not confess that the flesh of the Lord is quickening, and belonging to the Word himself of God the Father, but says that it is as of some other person connected with the Word, by way of dignity, and having only the divine indwelling, and not, as we have said, the proper flesh of the Word who is able to quicken all things; Let him be, &c.

12. If any one does not confess that the Word of God suffered in the flesh, and tasted death in the flesh, and was the first-begotten from the dead, as he is both life, and God who quickeneth ; Let him be, &c.

THE COUNCIL OF CHALCEDON.

THE fourth Ecumenical Council of 630 Bishops was assembled by the Emperor Marcian, A. D. 451, to settle the tumults that had been occasioned by the Eutychian doctines. Eutyches was Archimandrite, or Abbot of a Monastery at Constantinople, who in opposing the error of Nestorius, as to the two Persons in Christ, fell into an opposite one, and taught that in Christ, after the incarnation, there was but one nature, the human and the divine natures being so united and coalescing in one, that the human was absorbed into the divine. He was condemned for these opinions by a Council at Constantinople, assembled by Flavianus, Bishop of that city, A. D. 448, but having appealed to a General Council, the Emperor Theodosius assembled one at Ephesus, A. D. 449, at the head of which he placed Dioscorus, Bishop of Alexandria. This Synod, which in consequence of the violence and injustice of its proceedings is commonly called the Latrocinium, or assembly of robbers, acquitted Eutyches, and not only condemned Flavian, but ordered him to be scourged in a most cruel manner, and banished him to Epipas, a city of Lydia, where he soon after died in consequence of the injuries which he had sustained. Before his death, however, he had appealed to Leo,

Bishop of Rome, who espoused his cause, and endeavored to prevail upon Theodosius to assemble another General Council. This Theodosius refused to do; but after his death his successor Marcian consented to Leo's request, and called the Synod of Chalcedon, A. D. 451. This Synod was at first summoned to meet at Nice; but afterwards it was removed to Chalcedon, as the Emperor, who wished to assist in person, was unwilling, on account of the irruption of Huns into Illyricum, to go far from Constantinople. In this Council the Legates of the Bishop of Rome presided, at the Emperor's desire. The decrees of the previous Synod of Ephesus were annulled; Eutyches and Dioscorus were condemned as heretics; and a confession or definition of faith was published, in which the doctrines and creeds of the three Ecumenical Councils of Nice, Constantinople, and Ephesus, were confirmed, and the orthodox doctrine of the Incarnation clearly defined. The Acts of this Council, which are very voluminous, still exist. They contain an account of the proceedings which took place in the Synod of Constantinople under Flavian, and in the Synod of Ephesus under Dioscorus, which came under the review of this Council, and are incorporated amongst its Acts. They contain also the Epistles of the Bishops of the different provinces of the Empire, which were obtained by the Emperor Leo seven years after this Council, and which unanimously approved the doctrine of this, and of the three preceding Ecumenical Councils.

8*

THE DEFINITION OF FAITH.

Agreed upon at the Council of Chalcedon. Act. 5.

The holy, great, and Ecumenical Synod, assembled by the grace of God, and according to the ordinance of our most religious and Christian Sovereigns, Marcian, and Valentinus, in Chalcedon, the Metropolis of the Bithynians, in the Church of the holy and victorious Martyr, Euphemia, has defined as follows.

Our Lord and Saviour Jesus Christ, in confirming the knowledge of the faith to his disciples, said, My peace I leave with you, my peace I give unto you; to the end that no one should speak differently from another in the doctrines of religion, but should set forth in like manner, to all, the preaching of the truth. Since, however, the evil one does not cease from endeavoring to sow his tares amongst the seeds of godliness, and is continually inventing something new against the truth, therefore the Lord, as he is wont, in his good providence for the human race, has raised up our religious and most zealously faithful Sovereign, and has called together unto him the chief of the priesthood from every quarter, that by the power of the grace of Christ, the Lord of us all, they may remove every plague of falsehood from the sheep of Christ, and fatten them with the fruits of truth. This accordingly we have done, having by our common decree driven away the erroneous doctrines, and having renewed the unerring faith of our Fathers, by publishing to all the Creed of the 318; and adding to them as of the same family, the Fathers who have received the same form of religion, and particularly those 150, who assembled in the great city of Constantinople, and ratified the same faith.