terrestrial witnesses are,—they are one, not only in relation to the testimony, but also in their essence. This is the more certain since (b) the holy apostle himself in the next verse calls the testimony of the celestial witnesses, without any distinction, the witness of God: If we receive the witness of men, the witness of God is greater; consequently he assumes that the three witnesses of heaven are one, namely in their Divinity, or are three persons of God. It is the more certain since (c) the same holy apostle even before, in his Gospel, mentions each of the three witnesses of heaven, the Father, the Son or Word, and the Holy Ghost, and mentions them as three persons of God, consubstantial among themselves, when expounding the words of the Saviour: Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go. I am one that bears witness of myself, and the Father that sent me beareth witness of me (John viii. 14, 18; cf. John v. 32, 37); but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me (John xv. 26); he shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you (John xvi. 14, 15).” (pp. 179 and 180.)
Still more unfortunate it is that this solitary passage, which, however weak it is, at least in some way confirms the words of the three Gods and of one, that this same passage turns out, according to the testimony of the Theology, to be debatable, and, according to the unanimous testimony of all learned criticism, spurious:
“Unfair is the attempt which is made to doubt the authenticity of the passage under discussion, by pointing out that it does not exist in certain Greek texts of the New Testament and in certain translations, especially in
