ssion of Faith from Cyril, first recited at
Constantinople, then repeated at Ephesus, and afterwards again rehearsed
at Chalcedon; in its last clause the expression occurs which gave rise
to these remarks.

_Ancient Confession._

We confess that our Lord Jesus, the Christ, the only begotten
Son of God, perfect God and perfect man, from a reasonable soul
and body, begotten from everlasting of the Father according to
his Godhead, and in these last days, He the same for us and for
our salvation [was born] of Mary, the Virgin, according to his
manhood--of the same substance with the Father according to his
Godhead, of the same substance with us according to his manhood.
For of two natures there became an union. Wherefore we confess
one Christ, one Lord. According to this sense of the unconfused
union, we confess the holy Virgin to be theotocos, because that
God the Word was made flesh, and became man, and from that very
conception united with himself the temple received from her.

[Vol. vi. p. 736.]

_Second Article of Anglican Church._

The Son, which is the Word of the Father, begotten from
everlasting of the Father, the very and eternal God, and of one
substance with the Father, took man's nature in the womb of the
blessed Virgin, of her substance: so that two whole and perfect
natures, that is to say, the Godhead and Manhood, were joined
together in one Person, never to be divided, whereof is one
Christ, very God, and very man; who truly suffered, was
crucified, dead and buried, to reconcile his Father to us, and
to be a sacrifice, not only for original guilt, but also for
actual sins of men. {325}

But there are other points in the course of these important proceedings
to which I would solicit your especial attention, with the view of
comparing the sentiments of the Bishop of Rome at that day, and also the
expressions employed by other Chief Pastors of Christ's flock, with the
language of the appointed authorized services of the Roman Church now,
and the sentiments of her reigning Pontiff, and of his accredited
ministers.

The circumstances of the Church Catholic, as represented in Leo's letter
in the fifth century, and the circumstances of the Church of Rome, as
lamented by the present Pope in 1832[124], are in many respects very
similar. The end desired by Leo and Flavianus, his brother pastor and
contemporar