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with God, does not admit of higher exaltation; for "He that is joined to the Lord in one spirit, thought it not robbery to be equal with God." Tertullian says, "Christ our Lord has called himself Truth, not Custom: if Christ has been always, and is before all things, Truth is equally eternal, and ancient.?”—Hippolytus, who wrote A. D. 220, asks, "Why was the temple destroyed, &c.?. was it for the blood of the Prophets? By no means, but it was because they killed the Son of their benefactor; for it is he, who is co-eternal with the Father."3. – Dionysius, taking up that favourite illustration of the light emanating from fire, and casting his eye, perhaps, on the expression used by St. Paul, that Christ "is the brightness or effulgence of his Father's glory," says, "Being the effulgence of eternal light, it follows also that he is himself also eternal."- Further on he says again, "The Father, therefore, being eternal, the Son is eternal, being light of light.” 4

1 Ὁ γὰρ Λόγος ἐν ἀρχῇ πρὸς τὸν Θεὸν Θεὸς οὐκ ἐπιδέχεται τὸ ὑπερυψωθῆναι. Comment. in Joan. xxxii. § 17.

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? Dominus noster Christus Veritatem se non Consuetudinem cognominavit. Si semper Christus, et prior omnibus, æque Veritas sempiterna et antiqua res.-' -Tertull. de Virg. velandis, p. 172.

3 Αὐτὸς γάρ ἐστὶν ὁ τῷ Πατρὶ συναΐδιος. - Demonstr. contr. Jud. c. vii. vol. ii. p. 4.

4 Απαυγάσμα δὲ ὢν φωτὸς ἀϊδίου πάντως καὶ αὐτὸς ἀϊδιός OTI. Ex Elench. et Apol. pp. 87, 88.

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Att. Gen. Next, sir, we will proceed to the omnipresence of Christ: what have you to adduce on this point?

Witness. Clement has observed, in a manner and in expression decisive on this subject

Court. Stay, that passage from Clement of Alexandria has already been cited by the Defendant Bull; therefore, without quoting it again, say whether you adduce that as one testimony to the omnipresence attributed to the Son or to Christ.

Witness. It is of all others, my Lord, the strongest proof of this divine attribute. What terms or language can be more express than that the Son of God "is not divided, nor separated, nor changing from place to place; but every where, at all times, and circumscribed no where ?" Without therefore dwelling upon this passage, which I could wish to do for some time, I pass on to Hippolytus, who, speaking of Jesus coming to be baptized of John in the Jordan, thus expresses himself: "He that is present every where, and faileth no where, who is incomprehensible to angels and invisible to man, comes to be baptized, as it pleased him.” 2 And

1 Strom. vii. c. 2. p. 831.

2 Ἡ ἀκατάληπτος πηγὴ, ἡ ζωὴν βλαστάνουσα πᾶσιν ἀνθρώποις

Dionysius of Alexandria directly affirms that "The Father and the Son are every where." " 1

Att. Gen. That is sufficient proof as to the omnipresence of Christ: now, sir, do any of the Fathers say that he was a being superior to the angels?

2

Witness. St. Paul, speaking of Christ, says, “Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they for unto which of the angels said he at any time, Thou art my Son? Let all the angels of God worship him?" But Clement, with his eye on this passage of the Apostle, says, "Who, being the brightness of his majesty, is so much higher than the angels." And Tertullian has also a very remarkable and a very beautiful passage illustrative of this point: "You have read," he says, " and believed, that angels have been changed into a human form, and borne such a reality of body, that Abraham washed their feet, and Lot was rescued from the men of Sodom by their hands — what was possible for angels, who are inferior to God, that they might be changed into a human body and yet continue angels, will you deny to the greater power

καὶ τέλος μὴ ἔχουσα, ὑπὸ πενιχρῶν καὶ προσκαίρων ὑδάτων EKαλUTTETO.- Hom. in Theo. i. p. 261.

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1 Ὁ Πατὴρ καὶ ὁ γιὸς πανταχοῦ. De Promiss. c. 6. p. 81. 2 Ep. c.36. p. 168.

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of God, as if Christ were not able really to put on man, and yet continue God?" And Origen in his commentary upon the 1st chapter of Jeremiah, says, "If you ascend to the Saviour, and see him the Word who was in the beginning with God, you will see that he cannot there speak (as a man); and if you compare the tongues of angels with the tongues of men, and know that he is greater than the angels, as the Apostle Paul bore witness, you will say that he was too great even for the tongues of angels, since The Word was God with the Father." 2 I can multiply these proofs, if more be required.

Court. These are sufficient at present.

Alt. Gen. Now, sir, will you proceed to show which of the Fathers speak of the pre-existence of Christ in union with God the Father.

Witness. First of all, most briefly and clearly does Ignatius say of Christ, "That he was with

Angelos Creatoris conversos in effigiem humanam aliquando legisti et credidisti, et tantam corporis gestâsse veritatem, ut et pedes eis laverit Abraham, et manibus ipsorum ereptus sit Sodomitis Loth. - Quod ergo angelis inferioribus Deo licuit, uti conversi in corpulentiam humanam angeli nihilominus permanerent, hoc tu potentiori Deo auferes, quasi non valuerit Christus vere hominem indutus Deus perseverere? - Tertul. de Carne Christi, c. 3. p. 309.

2 Καὶ εἴδῃς ὅτι οὗτος μείζων ἐστὶ καὶ ἀγγέλων.-In Jer. Hom. I, vol. iii. p. 128.

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the Father before the worlds, and appeared at the end." And again, "Our God Jesus Christ is rather seen by his existence in the Father."2 But still more express is Dionysius of Alexandria, for he says, "By Christ being in the form of God, is meant, that the Father is in His Son Christ the Word, and Christ in the Father."3-And even more decidedly still when he adds, "When Christ, the Word, became flesh, the Father did not cease from being contained in him who became flesh because Christ became a body. The Word became flesh; and the Apostle shows that Christ is not altered by becoming flesh, being always coeternal with him that begat him: in him dwelleth the whole fulness of the Godhead bodily. Observe how St. Paul reveals the mystery; for he says, that the Father and the Spirit dwell bodily in Christ."4-Clement of Alexandria, considering that passage of Isaiah where Christ, the child that was

1Ὃς πρὸ ἀιώνων παρὰ Πατρὶ ἦν. Εp. ad Mag. vi. p. 19. 2 Ο γὰρ Θεὸς ἡμῶν Ἰησοῦς Χριστὸς ἐν Πατρὶ ὤν μᾶλλον paiverai. Ep. ad Rom. c. 3. p. 26.

3 Πῶς ὁ Πατὴρ ἐν τῷ Ὑιῷ αὐτοῦ Χριστῷ λόγῳ, καὶ ὁ Χριστὸς ἐν τῷ Πατρὶ, ὁ ἐν μορφῆ Θεοῦ ὑπάρχων. — Adv. Paul. Samos. Quæst. vii. p. 254.

4 ̓Ακούετε, πῶς λέγει τὸ μυστήριον ὁ ἱερὸς ἀπόστολος Παῦλος, τὸ γὰρ σωματικῶς κατοικεῖν τὸν Πατέρα, καὶ τὸ Πνεῦμα ἐν τῶ Xplory. Ibid. p. 259.

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