the revelations of their Maker, was the gift of Christ, and was in man a requisite and distinctive supremacy found in him alone.

Having presented the reader with a comparison and the accordance of different parts of the Sacred Text, it will be right to investigate the nature of the language of Moses, used prior to the creation of Adam, then to consider the sense intended to be conveyed in the record mentioned by the evangelist, and thus to ascertain whether any, and what corresponding facts may be found to exist between them, and, consequently, how far there is clearly a connexion and reference to the divine Persons in the triune Godhead, in both these parts of Scripture.

Genesis i, 26,

"And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea. and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth."

1 John v. 7.

"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one."

Now to whom can this language of Moses, with the most undeniable and perfectly admis

sible scripture truth and propriety be addressed, seeing that the plural pronoun "us" is used in this very early revelation, coming directly from the mouth of Jehovah himself? And to whom can this address be alone applicable? I answer, without the least hesitation, to the Trinity in common, and not to any others, for Christ before his ascension expressly laid his disciples, by a positive injunction, under the necessity of proclaiming and teaching the knowledge of a Trinity of persons in the Godhead, in the Unity of their same spiritual likeness, which makes it an indispensable form of admission into the church of Christ. The words alluded to are these, "Go forth, and baptize every creature, beginning at Jerusalem; in the name of the Father, and of the Son, and of the Holy Ghost.

Now, whether we regard the language of Moses, or take the injunction of Christ to his disciples, where the sense is so obvious, that what is said will admit of no construction foreign to its own very plain intention, or if our examination is turned to the equally clear and decisive declaration of St. John, we can discover but the same subject and design in

folded in those trifling dissimilarities of language the record of a Trinity, directly implied by Moses, and openly announced by the Redeemer and St. John. This assertion will appear more satisfactory to the reader, the more he tests the arguments advanced with Holy Writ, for then it will be proved that no other application than what has been given, can be justifiably entertained, because these views alone are supported by scriptural proof and indeed are in themselves alone sufficient were other evidences not to be found. Should the reader still continue to think that a Trinity is but very obscurely demonstrated by Moses, this much must, in justice, be borne in mind, that he was under the influence of the Holy Ghost, and could speak neither more nor less than Jehovah enabled him to give utterance to; and we are told that the prophets themselves saw but in part, and prophesied but in part, and we know revelation in most cases was of a progressive character, always according with the will of that infinitely wise God who cannot by possibility err.

The evangelist having given us that record of the most high God, with which the Mosaic

account of the creation of man is substantially the same, and which record to the eternal divinity of Christ must be of course eternal with God himself, next proceeds to bring the human nature of Immanuel before us in all the fulness and frailty of his mortal sufferings by death upon the cross, and adds this important and singular testimony to the manhood of the Redeemer, in addition to the proof given to his character as God eternal.

"And there be three that bear witness in earth, the Spirit, and the water, and the blood; and these three agree in one."

St. John in chapter 19th, when speaking of the death of Christ, and of the two malefactors who (agreeably to prediction) suffered with him, says

"Then came the soldiers, and brake the legs of the first, and of the other that was crucified with him.

"But when they came to Jesus, and saw that he was dead already, they brake not his legs.

"But one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water.

"And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe."

The evangelist is here making himself an evidence of the suffering humanity and death. of his Lord and Master, in doing which he says, "And there are three which bear witness in earth, the spirit, and the water, and the blood and these three agree in one." In thus speaking, and affording the testimony of those three witnesses on earth, the Spirit, the water, and the blood; and citing them in testimony of our Lord's decease, we perceive by Scripture, that the spirit had then fled from the mortal remains of the Saviour, for after the soldiers, at the request of the Jews, had broken the legs of the two malefactors who suffered with him, the Scripture goes on to add, “But when they came to Jesus, and saw that he was dead already, they brake not his legs. But one of the soldiers with a spear pierced his side and forthwith came thercout blood and water." The evangelist having previously given us the record of Jehovah with respect to the eternal divinity of Christ, then presents us with the death of that which was natural, or