Those who pretend that this verse is truly St. John's, are much more embarrassed than those who deny it; for they must explain it. St. Augustine says, that the spirit signifies the Father, water the Holy Ghost, and by blood is meant the Word. This explanation is fine, but it still leaves a little confusion. St Irenæus goes much farther; he says, that Rahab, the prostitute of Jericho, in concealing three spies of the people of God, concealed the Father, Son, and Holy Ghost; which is strong, but not consistent. On the other hand, the great and learned Origen confounds us in a different way. The following is one of many of his passages: "The Son is as much below the Father as He and the Holy Ghost are above the most noble creatures." What can be said after that? How can we help confessing, with grief, that nobody understands it? How can we help confessing, that from the first--from the primitive Christians, the Ebionites, those men so mortified and so pious, who always revered Jesus though they believed Him to be the son of Joseph--until the great controversy of Athanasius, the Platonism of the Trinity was always a subject of quarrels. A supreme judge was absolutely required to decide, and he was at last found in the Council of Nice, which council afterwards produced new factions and wars. EXPLANATION OF THE TRINITY, ACCORDING TO ABAUZIT. "We can speak with exactness of the manner in which the union of God and Jesus Christ exists, only by relating the three opinions which exist on this subject, and by making reflections on each of them. "_Opinion of the Orthodox._ "The first opinion is that of the orthodox. They establish, 1st--A distinction of three persons in the divine essence, before the coming of Jesus Christ into the world; 2nd--That the second of these persons is united to the human nature of Jesus Christ; 3rd--That the union is so strict, that by it Jesus Christ is God; that we can attribute to Him the creation of the world, and all divine perfections; and that we can adore Him with a supreme worship. "_Opinion of the Unitarians._ "The second is that of the Unitarians. Not conceiving the distinction of persons in the Divinity, they establish, 1st--That divinity is united to the human nature of Jesus Christ; 2nd--That this union is such that we can say, that Jesus Christ is God; that we can attribute to Him the creation of the world, and all divine perfections, and adore Him with a supreme worship. "_Opinion of the Socinians._ "The third opinion is that of the Socinians, who, like the Unitarians, not conceiving any distinction of persons in the Divinity, establish, 1st--That divinity is united to the human nature of Jesus Christ; 2nd--That this union is very strict; 3rd--That it is not such that we can call Jesus Christ God, or attribute divine perfections and the creation to Him, or adore Him with a supreme worship; and they think that all the passages of Scripture may be explained without admitting any of these things.