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rarum diversitatem ; veruntamen Christum non ut tu asseris Deum factum, sed Deum factum Christum confitemur. Quia non cum pauper esset, dives factus est, sed cum dives esset, pauper factus est, ut nos divites faceret; neque enim cum esset in forma servi, formam Dei accepit; sed cum esset in forma Dei, formam servi accepit; similiter etiam nec, cum esset caro, verbum est factum; sed cum esset verbum, caro factum est.'
We do not confound the diversity of the natures, howbeit we believe not what you affirm, that Christ was made God, but we believe that God was made Christ. For he was not made rich when he was poor; but being rich, he was made poor, that he might make us rich. He did not take the form of God, when he was in the form of a servant; but being in the form of God, he took on him the form of a servant. In the like manner, he was not made the Word when he was flesh; but being the Word, he was made flesh.'
And Jerome, speaking of the effects of this mystery, Comments in Ezekiel, cap. 46. “Ne miretur lector si idem et Principes est et Sacerdos, et Vitulus, et Aries, et Agnus; cum in Scripturis sanctis pro varietate causarum legamus eum Dominum, et Deum, et Hominem, et Prophetam, et Virgam, et Radicem, et Florem, et Principem, et Regem justum, et Justitiam, Apostolum, et Episcopum, Brachium, Servum, Angelum, Pastorem, Filium, et Unigenitum, et Primogenitum, Ostium, Viam, Sagittam, Sapientiam, et multa alia.' 'Let not the reader wonder if he find one and the same to be the Prince and Priest, the Bullock, Ram, and Lamb; for in the Scripture on variety of causes, we find him called Lord, God, and Man, the Prophet, a Rod, and the Root, the Flower, Prince, Judge, and righteous King; Righteousness, the Apostle and Bishop, the Arm and Servant of God, the Angel, the Shepherd, the Son, the Only-begotten, the First-begotten, the Door, the Way, the Arrow, Wisdom, and sundry other things.' And Ennodius hath as it were turned this passage of Jerome
Corda domat, qui cuncta videt, quem cuncta treniscunt;
Filius, excelsus, Dominus, Deus; omnia Christus.
Quod homo est, esse Christus voluit; ut et homo possit esse quod Christus est,' saith Cyprian. DeVanitat. Judæ. And, .quod est Christus erimus Christiani, si Christum fuerimus secuti,' ibid. And he explains his mind in this expression by way of admiration, Serm. de Eleemosyn. “Christus hominis filius esse voluit, ut nos filios Dei faceret; humiliavit se, ut populum qui prius jacebat, erigeret; vulneratus est, ut vulnera nostra sanaret.'
Chap. iv. That he was the foundation of all the holy counsels of God, with respect unto the vocation, sanctification, justification, and eternal salvation of the church, is in the next place at large declared. And he was so on a threefold account. 1. Of the ineffable mutual delight of the Father and the Son in those counsels from all eternity. 2. As the only way and means of the accomplishment of all those counsels, and the communication of their effects into the eternal glory of God. 3. As he was in his own person as incarnate, the idea and exemplar in the mind of God of all that grace and glory in the church, which was designed unto it in those eternal counsels. As the cause of all good unto us, he is on this account acknowledged by the ancients.
Ούτος γουν ο λόγος, ο Χρίστος και του είναι πάλαι ημας, ήν γαρ εν θεώ, και του ευ είναι. Νυν δε επιφάνη ανθρώπους, , αυτός ούτος ο λόγος, ο μόνος άμφω θεός τε και άνθρωπος,
arávrwv nav airios aya0cv, saith Clemens, Adhort. ad Gentes. “He therefore is the Word, the cause of old of our being, for he was in God, and the cause of our well-being. But now he hath appeared unto men, the same eternal Word, who alone is both God and man, and unto us the cause of all that is good. As he was in God the cause of our being and well-being from eternity; he was the foundation of the divine counsels in the way explained ; and in his incarnation, the execution of them all was committed unto him, that through him all actual good, all the fruits of those counsels might be communicated unto us.
Chap. v. He is also declared in the next place, as he is the image and great representative of God, even the Father, unto the church. On what various accounts he is so called, is fully declared in the discourse itself. In his divine person, as he was the only-begotten of the Father from eternity, he is the essential image of the Father, by the generation of his person, and the communication of the divine nature unto him therein. As he is incarnate, he is both in his own entire person God and man, and in the administration of his office, the image or representative of the nature and will of God unto us, as is fully proved. So speaks Clem. Alexandrin. Admonit. ad Gentes ; 'H pev yap rou Otoū sikwy ο λόγος αυτού, και υιός του νου γνήσιος, ο θείος λόγος, φωτός αρχέτυπον φως, είκων δε του λόγου ο άνθρωπος. “The image of God is his own word, the natural Son of the' (eternal) • mind, the divine Word, the original Light of light; and the image of the Word is man. And the same author again, Pædagog. Ipóownov toŰ Okov o lóyos, ώ φωτίζεται ο θεος και γνωρίζεται. “The Word is the face, the countenance, the representation of God, in whom he is brought to light and made known.' As he is in his divine person his eternal, essential image; so in his incarnation, as the teacher of men, he is the representa
tive image of God unto the church, as is afterward declared.
So also Jerome expresseth his mind herein, Comment. in Psal. lxvi. Illuminet vultum suum super nos; Dei facies quæ est ? utique imago ejus. Dicit enim apostolus imaginem Patris esse filium; ergo imaginé sua nos illuminet; hoc est, imaginem suam filium illuminet super nos; ut ipse nos illuminet; lux enim Patris lux filii est.' 'Let him cause his face to shine upon us; or lift up the light of his countenance upon us. What is the face of God, even his image ? For the apostle says, that the Son is the image of the Father. Wherefore let him shine on us with his image ; that is, cause his Son, which is his image, to shine upon us, that he may illuminate us; for the light of the Father and of the Son are the same.' Christ being the image of God, the face of God, in him is God represented unto us, and through him are all saving benefits communicated unto them that believe.
Eusebius also speaks often unto this purpose ; as Demon. Evangel. lib. 4. cap. 2. 'Odev sinórwg oi xonouoi θεολογούντες, θεον γένητον αυτόν αποφαίνουσιν, ώς αν τας ανεκφράστου, και απερινοήτου θεότητος μόνον εν αυτώ φέροντα την εικόνα, δε ήν και θεον είναι τε αυτόν και λέγεσθαι της προς το πρωτον εξομοιώσεως χάριν. “Wherefore the holy oracles speaking theologically, or teaching divine things, do rightly call him God begotten' (of the Father), as he who alone bears in himself the image of the ineffable and inconceivable Deity. Wherefore he both is, and is called God, because of his being the character, similitude, or image of him who is the first.' The divine personality of Christ consists in this, that the whole divine nature being communicated unto him by eternal generation, he is the image of God, even the Father, by whom he is represented unto us.
See the same book,
chap. 7. to the same purpose. Also De Ecclesiast. Theol. contra Marcell. lib. 2. cap. 17.
Clemens abounds much in the affirmation of this truth concerning the person of Christ, and we may yet add from a multitude to the same purpose, one or more testimonies from him. Treating of Christ, as the teacher of all men (his nadaywyoc) he affirms that he is, Odc év áv@purou oxhuari, ‘God in the figure or form of man ;' άχραντος πατρικό θελήματι διάκονος, λόγος, θεος, ο έν πατρί, ο εκ δεξιών του πατρός, συν και τα σχήματι θεος, 'impolluted, serving the will of the Father, the Word, God, who is in the Father, on the right hand of the Father, and in or with the form of God.' Oūros juiv εικών η ακαλίδωτος, τούτο πάντί σθένει πειρατέον εξομοιούν την yuxńv. 'He is the image (of God) unto us, wherein there is no blemish, and with all our strength are we to endeavour to render ourselves like unto him.' This is the great end of his being the representative image of God unto us.
And Stromat. lib. 4. Ο μεν ούν θεος αναπόδεικτος ών, ουκ έστιν επιστημονικός. Ο δε υίος σοφία τε εστί και επιστήμη, και αλήθεια, και όσα άλλα τώτω συγγενή. “As God' (absolutely) ‘falls not under demonstration' (that is, cannot perfectly be declared),ʻso he doth not (immediately) 'effect, or teach us knowledge. But the Son is wisdom, and knowledge, and truth, unto us, and every thing which is cognate hereunto.' For in and by him doth God teach us, and represent himself unto us.
Chap. vii. Upon the glory of this divine person of Christ depends the efficacy of all his offices; an especial demonstration whereof is given in his prophetical office. So is it well expressed by Irenæus : 'qui nil molitur inepte,' lib. 1. cap. 1. "Non enim aliter nos discere poteramus quæ sunt Dei, nisi magister noster verbum existens, homo factus fuisset. Neque enim alius poterat enarrare nobis quæ sunt Patris, nisi proprium