Last month I traced evidences of the Trinity in the numerical structure of this first chapter of Genesis. Now, when God reaches the culmination of His works in man's creation, there is a deliberation as to it not seen in His previous acts, which is, surely, very significant.

Bacon has said, "The work of days is the light of sense; His last work is the light of reason." If the Third Person of the blessed Trinity brooded over the waters at the first, and made them pregnant, as Milton puts it, in accord with the Hebrew, and the Second Person, the Word, was active in all of God's work, the whole Trinity is seen in council in the creation of man:for God, Elohim, said, "Let us make man in our image, after our likeness." The counsel and creative energy of the Triune God is called forth when, as we are told, "God created man in His own image; in the image of God created He him; male and female created He them." Not for nothing does the Holy Spirit repeat his profound word "create" three time in this impressive manner. To "create," or call into "existence that which was, not, is not to be confounded with make-which means to mould or fashion out of pre-existing material.

To create is the prerogative of Almighty God alone. By its forceful repetition three times in this short verse, it would seem that God not only calls attention to the Trinity (which we have seen so pertinently hinted at throughout the chapter), but as prophetically to forestall the infidel teaching of the wise and the learned of these latter days upon whom a spirit of delusion has come to believe a lie. In the opinion of Principal Dawson The under an accumulation of facts too vast for generalization, Earth and Man, ch. xiv), "The human mind, staggering has revamped a system, not original, destitute of any shadow of proof, and supported merely by vague analogies and figures of speech, and by the arbitrary and artificial coherence of its own parts"-a system indeed more indicative of dotage than of scientific acumen and philosophic ability.

On the contrary, we have the emphatic declaration of Holy Writ that man is God's immediate, direct, and noblest handiwork-His creation, made to present and reflect his Creator, as lord over the earth, and master over all creatures on earth as their sovereign lord, in allegiance to his Maker alone. The image in which man was created has been marred by sin; but even so, abundant traces of his origin, in position and faculties over all other creatures, remain. In his very being, man is a trinity-body, soul, and spirit, and is linked to God by his spirit (which the brute has not) and is thus "the offspring of God" (Acts 17:29). The communication of his thoughts by speech is man's prerogative; he alone of all creatures on earth can look up and commune with God as the Author of his being, to whom he may express his sorrows, his joys and worship; for even in his fallen state he carries the stamp of his origin, both in his spiritual nature and physical competency. Even in the communication of his thoughts a form of trinity is expressed-a subject, predicate, and object are his means of enunciation, showing plan, action, and result contemplated.

Such is man by creation, clearly shown still in his fallen state. In his restored condition, or re-creation, the lost "image" will not only be fully restored, but far enhanced for the sons of God, when we shall bear the image of the heavenly Man, as we have borne the image of the earthy (1 Cor. IS:47-49; 1 John 3:2). Even the dominion lost through the Fall shall be restored in the Son of Man, "the last Adam," and those associated with Him, as we are told in the 8th psalm. "Thou madest Him to have dominion over the works of thy hands; Thou hast put all things under his feet-all sheep and oxen, yea, all the beasts of the field, the fowls of the air and the fishes of the sea, and whatsoever passeth through the paths of the seas." Well does the Psalmist sing of Him, "O Lord, our Lord, how excellent is thy name in all the earth. The whole earth is full of thy glory."

The denial of the complete divinity of our Lord, Christ, the new Head of a renewed race, is intimately and logically connected with the denial of man's creation by God. The two go hand-in-hand. Those who would rob us of these two great facts, rob us of our highest dignity and noblest destiny. They would debase us to the level of the beast. They would leave us without hope and without God in a world of sense and despair! G. Nash Morton