in the plural number, although Mohummud cannot be supposed to have employed a mode of expression which he could have supposed capable of being considered favourable to the Trinity.

But what are we to think of such reasoning as that which finds a confirmation of the doctrine of the Trinity in the thrice repeated term "holy," in verse 3d, chapter vith of Isaiah? Following this mode of argument, the repetitions of the term "Eli, Eli," or "My God, my God," by Jesus in his human nature, in Matthew, ch. xxvii. ver. 46, equally establishes the duality of the Godhead. So also the holy name of the Supreme Deity being composed of four letters, in the Hebrew mm; in Greek 9eds; in Latin Deus; in Arabic ; and in Sunscrit, clearly denotes the quadrality of the Godhead!!! But these and all similar modes of argument that have been resorted to, are worthy of notice only as they serve to exhibit the extraordinary force of prejudice and superstition.

The most extraordinary circumstance is, that some should quote in support of the Trinity, the following sentence: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one;" representing it as the 7th verse, chap. vth, of the first epistle of John. This is supposed to have been at first composed as a paraphrase upon what stands as verse 8th of the same chapter, (" and there are three that bear witness in earth, the Spirit, and the water, and the blood; and

these three agree in one,") and met with approbation. It was however for a length of time known only in oral circulation; but was afterwards placed in the margin of some editions, and at last introduced into the text, most probably in the fifteenth century, as an original verse. From that time it has been the common practice to insert this verse amongst those which are collected in support of the Trinitarian doctrine. It may have served in this way to confirm and strengthen prejudice, though few biblical critics ever attached the smallest value to it either way. This interpretation is so modern and so obvious, that several Trinitarian Editors and Commentators of the Bible, such as Griesbach and Michaelis, (who never allowed their zeal for their sect to overcome the prudence and candour with which they were endowed,) have omitted to insert it in their late works on the New Testament; knowing perhaps that such an interpolation, so far from strengthening the doctrine they maintain, has excited great doubts as to the accuracy of other passages generally relied upon for its support.

We have already, I trust, seen distinctly that none of the lessons taught by Christ to his disciples teach us to believe in him as God; but as most Trinitarian authors assert that this doctrine was fully revealed by his Apostles speaking under the inspiration of the Holy Ghost, it may be worth while to examine whether it be included by them amongst the doctrines of the Christian religion. This question may

be immediately determined by referring to the history of the Acts of the Apostles; for if the doctrine of the Trinity had been considered by them as an essential part of what they were commanded to teach, we should certainly find it insisted upon in the discourses they addressed to their converts. But we shall look in vain for any expression amongst those reported by Luke, that indicates the profession of such a belief by the Apostles themselves; far less that they exacted an acknowledgment of its truth, from those whom they admitted by the rite of Baptism into the faith of Christianity.

Acts, ch. ii. ver. 22: "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:" 32, "This Jesus hath God raised up, whereof we all are witnesses." 36, "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Ch. iii. 22 and 23: "For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people." Ch. iv. ver. 12: "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must

be saved." Vers. 26 and 27: "The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed," &c. Ch. v. ver. 31: "Him has God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." Ch. vii. ver. 56: "And said, behold, I see the heavens open, and the Son of man standing on the right-hand of God." Ch. viii. vers. 37 and 38: "And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him." - Ch. x. ver. 38: "How God anointed Jesus of Nazareth with the Holy Ghost and with power." Ver. 42: "And he commanded us to preach unto the people, and to testify that it is he who was ordained of God to be the Judge of quick and dead." Ch. xiii. ver. 38: "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." Ch. xvii. ver. 3: "Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ."

Thus we find the Apostles never hesitated to hazard their lives by declaring before the Jews that their master was a Prophet, the expected Messiah, the

Son of the living God; which was equally offensive to their countrymen, as if they had called him God himself; yet in none of the Sermons do we ever find them representing him as the true God. In the same manner Jesus himself never assumed that character to himself, although he repeatedly avowed that he was the Messiah, the Son of God, whereby he knew that according to their law he would draw the penalty of death upon himself. As to the nature of those doctrines of Christianity deemed essential in the earliest times, I shall content myself with making a few extracts from the Ecclesiastical History of Mosheim, a celebrated author among Trinitarians, which will prove that the doctrine of the Trinity, so zealously maintained as fundamental by the generality of modern Christians, made not its appearance as an essential, or even secondary article of Christian faith, until the commencement of the fourth century; and then it was introduced after long and violent discussions by the majority of an assembly, who were supported by the authority of a monarch. Mosheim, Vol. I. p. 100: "Nor in this first century was the distinction made between Christians of a more or less perfect order which took place afterwards: whoever acknowledged Christ as the Saviour of mankind, and made solemn profession of his confidence in him, was immediately baptized, and received into the Church." P. 411: "Soon after its commencement, even in the year 317, a new contention arose in Egypt upon a subject of much higher importance,