DISSERTATION IV. 1/109 rum omnium testimonia probant. The testimonies of all ages of the church, pronounce, as it were with one mouth, that Christ io the Logos, the word or wisdom of God." Let it be seriously considered, what a multitude of scrip- tures in the Old Testament, in which the one supreme God is plainly spoken of, are applied to Christ, or the Logos, by the primitive fathers : As, Gen. iii. 8, 9. They heard the voice of the Lord God walking in the garden, and the LordGod called to Adam. Gen. xix. 24. The Lord, or Jeho ab, rained upon Sodom, brimstone andfire from the Lord. Gen. xvii. 1, 2. The Lordappeared unto Abraham, andsaid, lam theAlmighty God, Gen. xxviii. 13. The Lord stood above it, that is, Jacob's ladder, and said, I am the Lord God of Abraham thyfather, and the God of Isaac, 8;c. And many other texts there are, wherein the names, characters, and transaçtions of Jehovah, the Lord and God of Israel, are attributed by the fathers to the Logos, or Christ. While I have been reading in Justin Martyr's dialogue with Trypho the Jew, how he directly ascribes to Christ,, those sacred names of the Lord of hosts, the King of glory, God the Saviour, God the Lord, our God and our King, in the xxiv. and xlvi. Psalms; and other illustrious divine titles in the slv. lxüi. xcviii. Psalms, and elsewhere; I have been ready to wonder, how any writers could fairly deny true and eter- nal godhead to be attributed to Christ, by any of the primi- tive fathers. Besides all this, when I consider the characters of supreme deity, and of perfect unity with the Father, even in the same substance, which are ascribed to the Logos, or to Christ, by the primitive writers, I think there is evident proof, that they suppo- sed true godhead to belong to him. Their language represents him as au essential power of God himself. Origen says, Let him that dares to say, there was a time when the Son was not, consider that he also says, there was a time when wisdom was not, and when light was not. And there are others of the an- cients that argue just in the same manner, viz. that God could never be «aoyh, or on ., that is, without his word, his reason, and wisdom. Origen further asserts, that the " omnipotence of the Father and the Son is one and the same ; as the Son is one and the same Lord and God with the Father." He calls him " the divine Word, who is God by nature." Iremeus calls him Ipse Deus, or God himself; not another God, but the same God with the Father. This author abounds in expressions which make the Father and Son the one God. Libro iv. capite 11. Qui egitur áprophetis adorabatur Deus pious, hit est vivorum Deus, et verbum ejus yui locutus est Moysi, qui et Sadduceos redarguit, Mc. And at the end of the chapter he concludes, Ipse ioitur Christus cunt Patee, vivorum est Deus. " He who was adored v 3
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