WORD, the uncreated Creator, the God who came into the world and was unknown, God who is above the heavens, the Maker of heaven, the Creator of the world."

Att. Gen. Is the title of " Lord of Hosts," applied by any of these Fathers to Christ?

Witness. It is so applied by Justin Martyr in a most unequivocal manner, when, speaking of Christ's ascension into heaven, and commenting on the 24th Psalm which predicted it, he says, "When the officers in heaven saw him bearing an uncomely and undignified and inglorious form, they did not recognise him, and asked, Who is this, the King of Glory? And the Holy Ghost answers them, either in the person of the Father or in his own, Lord of Hosts himself, he is the King of Glory."

"The

"2

That Hippolytus referred the sublime part of this Psalm to Christ, in the same manner with Justin Martyr, is evident; and the testimony of both establishes the appropriation of the titles, "Lord of Hosts," and "King of Glory," to the Saviour.3 Att. Gen. Now, sir, in the last place I call upon

1 Εγεννησε τὸν ζῶντα Λόγον καὶ ἐνυπόστατον, τὸν ἄκιστον καὶ δημιουργόν· τὸν ἐλθόντα ἐν τῷ κόσμῳ, καὶ ἄγνωστον Θεὸν, καὶ ὑπερουράνιον Θεὸν, οὐρανοῦ ποιητὴν, τὸν δημιουργὸν τοῦ коσμοv. — Ep. ad Paul. Samos. p. 113.

2 Dial. cum Tryph. c. xxxvi. p. 133. 3 Hip. Frag. in Ps. xxiv. 7.

you to state whether the Fathers have ascribed divine worship to be due to Christ.

Witness. The only difficulty I feel on this head is, to select a few out of the many instances which I have it in my power to adduce. Justin says, "The Scriptures prove expressly that Christ was to -suffer and to be worshipped, and that he is God.” 1 Melito, who wrote A. D. 175, says, "We are not worshippers of senseless stones, but of the only God, who was before all things: and also of his Christ, who was verily God, the WORD, before the worlds; " 2- and here it is worthy of remark, that this Father says that the Christians worshipped Christ, and yet he says also, that they worshipped only one God; which two assertions can only be reconciled by our concluding that the unity of that Godhead which they worshipped comprehended the Son as well as the Father.3- Clement of Alexandria makes use of this forcible exhortation, "Believe, O man, in Him who is man and God! Believe, O man, in Him who suffered, and is worshipped, the living God!" 4-Tertullian shows the

1 Τὸν Χριστὸν καὶ παθητὸν καὶ προσκυνητὸν καὶ Θεὸν ἀποδεικνύουσιν.

- Dial. cum Tryph. c. lxviii. p. 166.

2 Οντως Θεοῦ Λόγου πρὸ αἰώνων, ἔσμεν θρησκευταί. — Rel. Sacr. i. 112.

3 Burton, p. 58.

4 Πίστευσον, ἄνθρωπε, ἀνθρώπῳ καὶ Θεῷ· πίστευσον, ἄνθρωπε, τῷ παθόντι, καὶ προσκυνουμένῳ Θεῷ ζῶντι, — Cohort. ad Gent. c. x. p. 84.

same where he says, "The kingdom and the name of Christ is extended every where, is believed every where, is had in reverence by all the nations enumerated above, reigns every where, is worshipped every where; he is to all a King, to all a Judge, to all God and Lord."-Minucius Felix, who wrote A. D. 210, having been converted to Christianity, wrote a powerful exposition of the absurdities of Paganism: and in doing this, he left a remarkable proof that the Christians then worshipped Christ; for on their being upbraided with paying adoration to a man who had been crucified as a malefactor, he says, "As for your charging our religion with a man who was a culprit, and with his cross, you wander very far from the truth, when you think either that a culprit would have deserved that we should believe him to be a God, or that a man of this earth could be believed to be a God. That man is indeed to be pitied, whose whole hope rests upon a mortal man. "2 Add to this, that Origen has these words, "Christ is to be worshipped on account of the Word of God which is in him." 3

1 Ubique regnat, ubique adoratur,- omnibus Rex, omnibus Judex, omnibus Deus et Dominus est. Adv. Jud. c. ix. p. 192.

-

2 Longe de vicinia veritatis erratis, qui putatis Deum credi, aut meruisse noxium, aut potuisse terrenum, &c. Min. Fel. Octavi. p. 281.

3 Ὁ δὲ Χριστὸς προσκυνητὸς διὰ τὸν ἐν αὐτῷ Λόγον Θεοῦ. In Psalm. xcix. 5.

And lastly, I will now adduce the words of Cyprian bishop of Carthage, who flourished A. D. 250, and who has these words, "God the Father has ordered his Son to be worshipped;" and the Apostle Paul, remembering the divine command, declares and says, "God hath highly exalted him;" and in the Revelation, the angel resists John who wished to worship him, and says, "See thou do it not, for I am thy fellow servant, and of thy brethren; worship Jesus the Lord!" Jesum Dominum adora.1

Att. Gen. My Lord, I shall not call upon this witness for any thing more.

Court. Now, Defendants, you are at liberty to cross-examine the witness.

Priestley. Reverting to the subject of the Ebionites, who followed so close upon the Apostolical

1 De Bono Pat. p. 254. In the face of all this evidence, Mr. Lindsey, in his " Apology,” (p. 136.) argues that Christ is not to be worshipped; and he says, " The opinion and practice of the ancient Christians before the Council of Nice has been often shown from their writings, that he was not to be worshipped." Dr. Priestley urges it as a very strong argument against the divinity of Christ, that he was not worshipped by the early Christians. (Hist. of Early Opinions, p. 40.) Belsham says, "that Unitarians regard the worship of Christ as idolatrous and unscriptural.” - Calm Inquiry, p. 350.

times, and were, I affirm, Unitarians, I must repeat, contrary to the evidence of the witness, that Irenæus no where directly calls them heretics; indeed, Tertullian is the first Christian writer who expressly calls them so.1

Witness. This expression will not save you from the charge of having made in your work an unfounded assertion. In the first place, Irenæus states his doubts very strongly, whether the Ebionites can be saved, on account of their disbelief of the divinity of Christ; and this I think you must admit to approach very nearly to a direct declaration of their being heretical. But I affirm that Irenæus expressly calls them heretics, where he says, "Since the means of detecting and convincing all heretics are various and multifarious, and we have proposed to ourselves to refute all according to their peculiar tenets, we have deemed it necessary to begin by noticing the source and root of them." He then mentions several persons, the discussion of whose doctrines occupies the remainder of the book. He begins with Simon Magus, and observes of him, that all heresies took their rise with him. He then notices Menander,

1 Hist. of Early Corrupt. vol. i. p. 281. and vol. iii. p. 201. 2 L. iii. 19. 1. p. 212.

3 L. iii. 18.