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SERMON I.

I 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.

MUCH has been said and written in the Christian world on this interesting passage. The opposers of the doctrine of the ever blessed Trinity, have labored to make it appear, that it is spurious-the insertion of an uninspired pen. They do not, however, undertake to inform us, when this text was added to the Holy Scriptures, nor what particular person, or number of persons, committed the forgery. To impress the public mind with the idea, that the words under consideration have been interpolated, is certainly very important for Anti-Trinitarians; for, if the divinity of this passage is admitted, the doctrine of a Trinity of persons in God, is at once established. It must be expected, therefore, that every argument which is calculated to shake its sacred authority, will be eagerly seized by them and improved to their own advantage.

In every age, they have displayed more zeal and assiduity, to overthrow the belief of a plurality of Persons in the Divine essence, than the friends of that doctrine have done for its establishment. This may be easily accounted for on the principle, that man by nature is totally depraved. The enemics of divine truth, oppose it with B

all their heart; but the best of the saints are only its imperfect friends; for they "are sanctified” but “in part.

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Sinners, however, are more consistent with themselves; for as the Holy Scriptures state, they "are wise to do evil; but, to do good, they have no knowledge." The cause of error, has always been vindicated with ardor, and talents. When it is lost it is not, in general, for the want of an indefatigable, and learned defence. If there had never been any opposition to the doctrine of the Trinity, it is highly probable that the inspiration of the text before us would never have been called in question. It must be allowed, that if it is the word of God, its divine authority ought to be vindicated on fair and candid principles.

There is no place, in which a proper defence of the text in dispute is more necessary than in this town; for opposition to the belief of a Triune God, has taken a strong stand here for a number of years. All, however, that has been said and written to prove that the passage before us is an insertion; with all the concessions which have been made by Trinitarians. on the subject, have failed of producing in my mind a conviction of its spuriousness: I still believe it to be the fruit of divine inspiration-the real word of God. To shew the reasons for this belief, will be a leading object in the subsequent investigation. I have no other apology for undertaking an examination of this subject, than that it appears to be necessary, here; and that I feel disposed to do it all the justice that lies within my power; the extent of which must be submitted to the candid judgment of my hearers. It would be inadmissible for me to boast, either of my talents or advantages; and to depreciate them, is unnecessary. I shall speak to you as unto wise men, whose province it is to judge according to the evidence laid before you. That the important subject may be fairly canvassed, it is designed,

1. To explain the doctrine which is obviously contained in the text,

II. Show its agreement with the Holy Scriptures in general. And,

III. Adduce evidence for the divine authority of the passage. In conformity with this plan, I am,

I. To explain the doctrine which is obviously contained in the text.

To deny its inspiration, and then argue, as many do, that it is not a sufficient evidence of the Trinity in Unity, is an extraordinary and vain attempt. If it is an insertion, as the Anti-Trinitarians contend, it was surely the design of the inserter, to have it received as an unquestionable proof of that doctrine. If it were not in itself a decisive passage, we have reason to believe, that there would have been less contention respecting it, in the christian world. Its real import, however, is very apparent, to the most superficial observer.

In defence of its proper meaning, we may observe,

1. That it speaks of three, who reside in heaven, who are expressly called, the Father, the Word, and the Holy Ghost. It will not be doubted, that the Father is that God, who possesses all possible perfection and glory. By the Word, the Son of God is undoubtedly intended, who is called the Lord Jesus Christ, and is the acknowledged Savior of men. He is frequently called the Word, in the Holy Scriptures. To labor this point, at present, is therefore, unnecessary. It must be admitted that he is a real Person, and distinct from the Person of the Father. That these two are now in heaven, and were in it in the days of St. John, is a truth not to be doubted.

The third Person mentioned in the text, is called the Holy Ghost. His personality is confessedly denied, by all who appropriate to themselves the dignified name of

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