with what I have now adduced in opposition to them. Marcion imagines that Christ, instead of a body, assumed a phantom, because it is elsewhere said, that he was made in the likeness of man, and found in fashion as a man. Thus he altogether overlooks what Paul is then discussing, (Philip. ii. 7.) His object is not to show what kind of body Christ assumed, but that, when he might have justly asserted his divinity he was pleased to exhibit nothing but the attributes of a mean and despised man. For, in order to exhort us to submission by his example, he shows, that when as God he might have displayed to the world the brightness of his glory, he gave up his right, and voluntarily emptied himself; that he assumed the form of a servant, and, contented with that humble condition, suffered his divinity to be concealed under a veil of flesh. Here, unquestionably, he explains not what Christ was, but in what way he acted. Nay, from the whole context it is easily gathered, that it was in the true nature of man that Christ humbled himself. For what is meant by the words, he was "found in fashion as a man," but that for a time, instead of being resplendent with divine glory, the human form only appeared in a mean and abject condition? Nor would the words of Peter, that he was "put to death in the flesh, but quickened by the Spirit," (1 Pet. iii. 18,) hold true, unless the Son of God had become weak in the nature of man. This is explained more clearly by Paul, when he declares that " he was crucified through weakness," (2 Cor. xiii. 4.) And hence his exaltation; for it is distinctly said, that Christ acquired new glory after he humbled himself. This could fitly apply only to a man endued with a body and a soul. "Manes" dreams of an aërial body, because Christ is called the second Adam, the Lord from heaven. But the apostle does not there speak of the essence of his body as heavenly, but of the spiritual life which derived from Christ quickens us, (1 Cor. xv. 47.) This life Paul and Peter, as we have seen, separate from his flesh. Nay, that passage admirably confirms the doctrine of the orthodox, as to the human nature of Christ. If his body were not of the same nature with ours, there would be no soundness in the argument which Paul pursues with so much earnestness,-If

Christ is risen, we shall rise also; if we rise not, neither hath Christ risen. Whatever be the cavils by which the ancient Manichees, or their modern disciples, endeavour to evade this, they cannot succeed. It is a frivolous and despicable evasion to say, that Christ is called the Son of man, because he was promised to men; it being obvious that, in the Hebrew idiom, the Son of man means a true man: and Christ, doubtless, retained the idiom of his own tongue.1 Moreover, there cannot be a doubt as to what is to be understood by the sons of Adam. Not to go farther, a passage in the eighth psalm, which the apostles apply to Christ, will abundantly suffice: "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" (Ps. viii. 4.) Under this figure is expressed the true humanity of Christ. For although he was not immediately descended of an earthly father, yet he originally sprang from Adam. Nor could it otherwise be said in terms of the passage which we have already quoted, "Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same;" these words plainly proving that he was an associate and partner in the same nature with ourselves. In this sense also it is said, that "both he that sanctifieth and they who are sanctified are all of one." The context proves that this refers to a community of nature; for it is immediately added, "For which cause he is not ashamed to call them brethren," (Heb. ii. 11.) Had he said at first that believers are of God, where could there have been any ground for being ashamed of persons possessing such dignity? But when Christ of his boundless grace associates himself with the mean and ignoble, we see why it was said that "he is not ashamed." It is vain to object, that in this way the wicked will be the brethren of Christ; for we know that the children of God are not born of flesh and blood, but of the Spirit through faith. Therefore, flesh alone does not constitute the union of brotherhood. But although the apostle assigns to believers only the honour of being one with Christ, it does not however follow, that unbelievers have not the same origin according to the flesh; just as when we say that Christ became The last clause of this sentence is omitted in the French.

man, that he might make us sons of God, the expression does not extend to all classes of persons; the intervention of faith being necessary to our being spiritually ingrafted into the body of Christ. A dispute is also ignorantly raised as to the term first-born. It is alleged that Christ ought to have been the first son of Adam, in order that he might be the first-born among the brethren, (Rom. viii. 29.) But primogeniture refers not to age, but to degree of honour and pre-eminence of virtue. There is just as little colour for the frivolous assertion that Christ assumed the nature of man, and not that of angels, (Heb. ii. 16,) because it was the human race that he restored to favour. The apostle, to magnify the honour which Christ has conferred upon us, contrasts us with the angels, to whom we are in this respect preferred. And if due weight is given to the testimony of Moses, (Gen. iii. 15,) when he says that the seed of the woman would bruise the head of the serpent, the dispute is at an end. For the words there used refer not to Christ alone, but to the whole human Since the victory was to be obtained for us by Christ, God declares generally, that the posterity of the woman would overcome the devil. From this it follows, that Christ is a descendant of the human race, the purpose of God in thus addressing Eve being to raise her hopes, and prevent her from giving way to despair.

race.

3. The passages in which Christ is called the seed of Abraham, and the fruit of the loins of David, those persons, with no less folly than wickedness, wrap up in allegory. Had the term seed been used allegorically, Paul surely would not have omitted to notice it, when he affirms clearly, and without figure, that the promise was not given "to seeds, as of many; but as of one, And to thy seed, which is Christ," (Gal. iii. 16.) With similar absurdity they pretend that he was called the Son of David, for no other reason but because he had been promised, and was at length in due time manifested. For Paul, after he had called him the Son of David, by immediately subjoining according to the flesh, certainly designates his nature. So also, (Rom. ix. 5,) while declaring him to be "God blessed for ever," he mentions separately, that, as concerning the flesh, he was descended

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from the Jews." Again, if he had not been truly begotten of the seed of David, what is the meaning of the expression, that he is the "fruit of his loins;" or what the meaning of the promise, "Of the fruit of thy body will I set upon thy throne"? (Ps. cxxxii. 11.) Moreover, their mode of dealing with the genealogy of Christ, as given by Matthew, is mere sophistry; for though he reckons up the progenitors not of Mary, but of Joseph, yet as he was speaking of a matter then generally understood, he deems it enough to show that Joseph was descended from the seed of David, since it is certain that Mary was of the same family. Luke goes still farther, showing that the salvation brought by Christ is common to the whole human race, inasmuch as Christ, the author of salvation, is descended from Adam, the common father of us all. I confess, indeed, that the genealogy proves Christ to be the Son of David, only as being descended of the Virgin; but the new Marcionites, for the purpose of giving a gloss to their heresy, namely, to prove that the body which Christ assumed was unsubstantial, too confidently maintain that the expression as to seed is applicable only to males, thus subverting the elementary principles of nature. But as this discussion belongs not to theology, and the arguments which they adduce are too futile to require any laboured refutation, I will not touch on matters pertaining to philosophy and the medical art. It will be sufficient to dispose of the objection drawn from the statement of Scripture, that Aaron and Jehoiadah married wives out of the tribe of Judah, and that thus the distinction of tribes was confounded, if proper descent could come through the female. It is well known, that in regard to civil order, descent is reckoned through the male; and yet the superiority on his part does not prevent the female from having her proper share in the descent. This solution applies to all the genealogies. When Scripture gives a list of individuals, it often mentions males only. Must we therefore say that females go for nothing? Nay, the very children know that they are classified with men. For this reason, wives are said to give children to their husbands, the name of the family always remaining with the males. Then, as the male sex has this privilege, that sons are deemed of noble or

ignoble birth, according to the condition of their fathers, so, on the other hand, in slavery, the condition of the child is determined by that of the mother, as lawyers say, partus sequitur ventrem. Whence we may infer, that offspring is partly procreated by the seed of the mother. According to the common custom of nations, mothers are deemed progenitors, and with this the divine law agrees, which could have had no ground to forbid the marriage of the uncle with the niece, if there was no consanguinity between them. It would also be lawful for a brother and sister uterine to intermarry, when their fathers are different. But while I admit that the power assigned to the woman is passive, I hold that the same thing is affirmed indiscriminately of her and of the male. Christ is not said to have been made by a woman, but of a woman, (Gal. iv. 4.) But some of this herd, laying aside all shame, publicly ask whether we mean to maintain that Christ was procreated of the proper seed of a Virgin.1 I, in my turn, ask, whether they are not forced to admit that he was nourished to maturity in the Virgin's womb. Justly, therefore, we infer from the words of Matthew, that Christ, inasmuch as he was begotten of Mary, was procreated of her seed; as a similar generation is denoted when Boaz is said to have been begotten of Rachab, (Matth. i. 5, 16.) Matthew does not here describe the Virgin as the channel through which Christ flowed, but distinguishes his miraculous from an ordinary birth, in that Christ was begotten by her of the seed of David. For the same reason for which Isaac is said to be begotten of Abraham, Joseph of Jacob, Solomon of David, is Christ said to have been begotten of his mother. The Evangelist has arranged his discourse in this way. Wishing to prove that Christ derives his descent from David, he deems it enough to state, that he was begotten of Mary. Hence it follows, that he assumed it as an acknowledged fact, that Mary was of the same lineage as Joseph.

4. The absurdities which they wish to fasten upon us are mere puerile calumnies. They reckon it base and dishonour

1 Latin, "An dicere velimus ex semine menstruali virginis procreatur esse Christum."