[451:5] See various passages in Justin’s Dialogue with Trypho, and in Origen against Celsus.

[452:1] Thus Origen says—­“We do not pay the highest worship to Him who appeared so lately, as to a person who had no previous existence, for we believe Him when He says himself—­’Before Abraham was, I am.’”—­Contra Celsum, viii.  Sec. 12.

[452:1] The origin of this name has been much controverted.  It is probable that it was derived from Ebion, the founder of the sect.  See Period I. sect. ii. chap. iii. p. 206.  Among other things the party seem to have inculcated voluntary poverty.

[452:3] This passage, which is somewhat obscure as it stands in the original, has been misinterpreted by Unitarian writers from generation to generation.  The rendering which they commonly give of it makes it quite inconsistent with the context, and with the statements of Justin elsewhere.  See Kaye’s “Justin,” p. 51.

[453:1] Thus Tertullian says, “The only man without sin is Christ, because Christ is also God.”—­De Anima, cap. xli.  Justin Martyr complains that the Jews had expunged from the Septuagint many passages “wherein it might be clearly shewn that He who was crucified was both God and man.”—­Dialogue with Trypho, Sec. 71.

[453:2] Euseb. v. 28.

[454:1] Euseb. v. 27, 30.  Epiphanius, “Haer.” 65, 1.

[454:2] The superscription of this epistle is a sufficient refutation of much of the reasoning of Mr Shepherd against the genuineness of the Cyprianic correspondence, as here the names of a crowd of bishops are given without any mention whatever of their sees.

[454:3] Euseb. vii. 30.

[454:4] [Greek:  trias] or trinitas.

[454:5] This is, however, by no means clear, as there is nothing in his works to indicate that he held such a position.

[454:6] “Ad Autolycum,” ii. c. 15. [Greek:  tupoi eisin tes Triados].

[455:1] Thus Irenaeus says—­“There is ever present with Him (the Father) the Word and Wisdom, the Son and Spirit.”—­Contra Haereses, iv. 20, Sec. 1.  It may here be proper to add that the early Christians worshipped the third Person of the Trinity.  Thus, Hippolytus says—­“Through Him (the Incarnate Word) we form a conception of the Father; we believe in the Son; we worship the Holy Ghost.”—­Contra Noetum, c. 12.

[455:2] “Legat. pro.  Christianis,” c. 10.

[455:3] “Legat. pro.  Christ.” c. 12.

[456:1] “Monarchiam, inquiunt, tenemus.”—­Tertullian, Adv.  Praxean, c. 3.

[456:2] “Athanas de Synodis,” c. 7.

[456:3] Hippolytus, “Philosophumena,” book ix.

[456:4] He flourished about A.D. 220, and was contemporary with Hippolytus.  See Bunsen, i. 131.

[457:1] Hermias speaks of the Trinity of Plato as “God, and matter, and example.”—­Sec. 5.

[457:2] “Doleo bona fide Platonem omnium haereticorum condimentarium factum. ...  Cum igitur hujusmodi argumento illa insinuentur a Platone quae haeretici mutuantur, satis haereticos repercutiam, si argumentum Platonis elidam.”—­De Anima, c. 23.