that God the Word, who wrought the miracles, was one, and he that suffered another; but we confess that our Lord Jesus Christ, the Word of God, was one and the same, who was made flesh and became perfect man; and that the miracles and sufferings were of one and the same: for it was not any man that gave himself for us, but God the Word himself, being made man without change; so that when we confess our Lord Jesus Christ to be one and the same, compounded of each nature, of the godhead and manhood, we do not introduce any confusion or mixture by the union—for as God remains in the manhood, so also nevertheless doth the man, being in the excellency of the deity, Emanuel being both in one and the same, even one God and also man. And when we confess him to be perfect in the godhead, and perfect in the manhood, of which he is compounded, we do not introduce a division in part, or section to his one compounded person, but only signify the difference of the natures, which is not taken away by the union; for the divine nature is not converted into the human, nor the human nature changed into the divine. But we say, that each being considered, or rather actually existing in the very definition or reason of its proper nature, constitutes the oneness in person. Now this oneness as to person signifies that God the Word, i. e. one person of the three persons of the godhead, was not united to a pre-existent man, but that he formed to himself in the womb of our holy Lady Mary, glorious mother of God, and ever a virgin, and out of her, in his own person, flesh consubstantial to us, and liable to all the same passions, without sin, animated with a reasonable and intellectual soul.—For considering his inexplicable oneness, we orthodoxly confess one nature of God the Word made flesh, and yet conceiving in our minds the difference of the natures, we say they are two, not introducing any manner of division. For each nature is in him; so that we confess him to be one and the same Christ, one Son, one person, one hypostasis, God and man together. Moreover, we anathematize all who have, or do think otherwise, and judge them as cut off from the holy Catholic, and apostolic church of God.” To this extraordinary edict, all, says the historian, gave their consent, esteeming it to be very orthodox, though they were not more united amongst themselves than before. ----- Footnote 228: l. 5. c. 1. Footnote 229: Evag. l. 5. c. 2. Footnote 230: Evag. l. 5. c. 3. -----