148 Memoir of St. Nierses Clajensis. [March, 



union with body, he was actually made flesh, and continued without flesh, as he 

 was from the beginning. We believe that there are not two persons in Christ, 

 one with flesh and the other without flesh ; but that the very Christ is both with 

 flesh and without flesh. He was made flesh by human nature, of which he partook, 

 and remained without flesh in divine nature, which he had from the beginning. 

 He is both visible and invisible, perceivable and unperceivable by the touch, be- 

 ginning and unbeginning in time, the Son of Man, and the Son of God, co- 

 essential with the Father in divinity, and concomitant with us in humanity." 



After taking a comprehensive view of the mystery of the incarna- 

 tion of our Saviour, he dilates on His divine and human wills, and 

 clearly demonstrates, that the will of the humanity of Christ was 

 always and in every respect obedient to that of his divinity : 



"The human will had no ascendancy over the divine, as in us the passions 

 very often domineer over the reason ; but the divine will always exercised its 

 dominion over the human : for the actions of the human were all guided and 

 directed by the power and sway of the divine. 



"In accordance with the doctrine of the wonderful union of the divine and 

 human wills that exist in the person of Christ, we concur in the consistency of 

 attributing his operations to a natural and supernatural agency. We do not 

 ascribe his superior actions only to the divinity, unconnected with the humanity; 

 nor his inferior acts only to the humanity, unconnected with the divinity. Were 

 it not truly proper to connect the great with the little, how could it consistently 

 be said that the Son of Man descended from heaven, and that God was crucified 

 and bled on the cross ? To the unconfounded union of both the divinity and 

 humanity we attribute the divine and human operations of Christ, who some- 

 times as a God acted in the superior power of God, and sometimes as a man, acted 

 in the capacity of man, as it is easily demonstrated by the whole course of his 

 dispensations from the beginning to the close of his divine mission. He felt 

 hunger as a man, and fed thousands with a few loaves as a God. He prayed 

 for us and on our behalf as a man, and accepted with his Father the prayers of 

 all his people as a God. In humanity he was brought as a lamb to the slaughter, 

 and was dumb as a sheep before her shearers ; but he is the Word of God, by 

 whom the heavens were created, in his divinity. He died in human nature as a 

 man, and raised the dead by divine power as a God. He suffered the pangs of 

 death as a man, and conquered death by death as a God. It was not the one 

 that died, and the other that conquered death ; but it was Christ himself, who 

 died, who lives, and who vivifies the dead. For the same Christ, being a man, 

 and of a mortal nature, and being a God, and of an immortal nature, not divid- 

 ing into two the unconfounded union of the divinity and humanity, so as to 

 render the one untorraentable and immortal, and the other susceptible of tortures 

 and death, he suffered on the cross for the salvation of mankind with the inex- 

 plicable combination of these contrarieties, yielding in human nature to tortures 

 and death, and in divinity, being free from pain, and immortal. He that died 

 in human nature, was alive in divinity ; he that was tortured on the cross, 

 remained also free from the pangs of tortures ; he that perspired through fear, 

 levelled on the ground his assailants ; he that was unjustly humiliated and 

 strengthened by angels, strengthens all his creatures ; he that is Creator of the 

 aniverse, coequal in divinity with the Father, was born from his creature, and 



