city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying: "Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that should turn from these vanities unto the living God."

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And in the last chapter of the Revelation, eighth and ninth verses, we read: "And I John, saw these things and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, see thou do it not: for I am thy fellow-servant; and of thy brethren the prophets, and of them which keep the sayings of this book worship

God." Thus we find that not only the apostles, but also the angels refuse worship-whereas Jesus at all times received worship as his due, as a thing he had a right to.

In St. Matthew ii. 11, it is written: "And when they were come into the house, they saw the young child with Mary his mother, and they fell down and worshipped him." And in chap. viii. of the same book we read, that a leper came and worshipped Jesus. Also in chap. xiv., we find that those who were in the ship with Jesus, and had seen him walking on the sea, came and worshipped him, saying: "Of a truth thou art the Son of God." Again at chap. xv. ver. 25, we find that the woman of Canaan worshipped Jesus. And at chap. xx. ver. 20, of the same book it is written: "Then came to him the mother

of Zebedee's children with her sons, worshipping him."

Now in all these different instances, we do not find that Jesus ever prevented any of them from worshipping him, which he certainly would have done had he not been entitled to receive worship. And this circumstance in our opinion as fully establishes the divinity of the holy Jesus, as any thing short of seeing heaven laid open to our view, and our blessed Lord seated on the right hand of his heavenly Father.

The holy Scripture further assures us, that God is a jealous God, and that his worship he will not give to another.

God has even made it a command not to worship"the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth."

We read in St. Luke, chap. iv., that the devil shewed our Lord all the kingdoms of the world, and said: "All this power will I give thee, and the glory of them : for that is delivered unto me; and to whomsoever I will I give it. If thou therefore will worship me, all shall be thine."

66 And Jesus answered and said unto him: get thee behind me, Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve."

Thus we find that worship is alone due to the Godhead: and our blessed Lord asserting this immutable fact; and yet receiving worship in his own person, upon many occasions, and without reproof!

Nothing in holy writ is a surer or more convincing proof of our Lord's divinity than that of his permitting himself to be worshipped. This at once proves Jesus

to be God; the fact of his being a good man, and one miraculously endowed being first conceded; as it must be, if history, or the deductions of common sense, from the instantaneous spread of Christianity, are to have the least weight. On this last point it must ever be remembered, that Christianity was not spread like Mohamedanism, by power and the sword, but against both, by twelve poor, humble, and in an earthly point of view, uninfluential men.

Porphyry, Pliny the younger, and other Pagan authors, mention that Christ was worshipped as a God. Porphyry objects to Christianity, because that since Jesus had been worshipped, Esculapius and the other gods did no more converse with men.

Plutarch endeavours to account for the silence of the ancient oracles, by supposing