Jean Hessels - notices Cyprian evidence - (not given in Erasmus correspondence and annotations)

[Steven Avery]

Jean Hessels (1522-1696)
http://en.wikipedia.org/wiki/Jean_Hessels
Jan Hessels,
Jean Leonardi Hasselius or
Jean Hessels[1]
Name also: Lenaert van der Eycken, Johannes, Joannes, Jan, John Hessels or Hessel, Hesselius or Hasselius.
(Hasselt, 1522 – 1566)
was a Flemish theologian at the University of Louvain. He was a defender of Baianism.

PRDL
http://www.prdl.org/author_view.php?a_id=3205

CERL
https://data.cerl.org/thesaurus/cnp02310672

Lucerna apostolica ecclesiae Dei sive in B. Pauli ad Timotheum, Petri et Joannis canonicas epistolas tres priores commentaria (1604 edition)
https://books.google.com/books?id=kD9JAAAAcAAJ&pg=RA2-PA106-IA1

Grantley McDonald, Biblical Criticism (not covered in Ghost of Arius)

Jan Hessels, professor of theology at Leuven, discussed the comma in his commentary on 1 Jn (1568). HesseLs interpreted the unity of the heavenly witnesses as a unanimity of testimony to Jesus’ status as Son of God. He noted that the Greek codices only contain v. 8, and that this reading reflects that found in some Latin fathers, such as Ambrose, Bede and Augustine. Hessels also noted that Erasmus had daringly excluded the prologue to the Catholic Epistles, the most important early witness to the authenticity of the passage, from his edition of Jerome’s works. Hessels listed a number of Latin writers who cited the passage, such as pseudo-Hyginus, the author of Against Varimadus, Fulgentius, and pseudo-Athanasius. He also noted that the comma was transmitted in two Greek codices: Erasmus’ British codex, and that on which the reading in the Complutensian Polyglot was presumed to have been based. Hessels also reported the readings from a number of old l-atin codices in the Libraries of St Peters and St Gertrudes in Leuven. 49

49 Hessels 1568. 106v-110v.

Grantley did a good job, with one major exception. No mention that Hessels gives the Cyprian evidence, which had somehow been missed, overlooked .. or avoided, by Erasmus.

"Cyprianus quoque tractatu tertio de simplicitate Praelatorum: Dicit dominus, inquit, ego & Pater unu sumus, Et iterum de Patre & Filio, & Spiritu sacto scriptum est: Et tres unum sunt. Quem locum citat. ex Cypriano Fulgentius responsione decima ad ojbectiones Arrianorum."

1568
https://books.google.com/books?id=rd47AAAAcAAJ&pg=PA109-IA1
1604
https://books.google.com/books?id=sJVAAAAAcAAJ&pg=RA1-PA109-IA1
In fact, Hessels has many references up to p. 110.

 

[Steven Avery]

Jean Hessels - first Reformation-era reference to Cyprian Unity of the Church

Jean Hessels (1522–1566) was a Belgian theologian at the University of Louvain.
https://books.google.com/books?id=yOlgAAAAcAAJ

Here we will show his usage.
And compare with Grantley's way of mishandling Cyprian.
And discuss the quirky Erasmus situation with Cyprian.

Lucerna apostolica ecclesiae Dei, sive, in B. Pauli ad Timotheum, bb. Petri, & Iohannis canonicas epistolas tres priores commentaria (1604)
Jean Hessels
https://books.google.com/books?id=RdGq8Px1QSEC&pg=RA1-PA110
1568

IN PRIMAM B. IOANNIS APOSTOLI ET EVANGELISTAE CANONICAM EPISTOLAM ABSOlutissimus Commentarius

books.google.com

Cyprianus quoque tractatu tertio de simplicitate Praelatorum. Dicit dominus, inquit, ego & Pater unu sumus.
Et iterum de Patre, & Filio, & Spiritu sancto scriptum est: Et tres unum sunt.
Quem locum cicat ex Cypriano Fulgentius responsione decima ad objectiones Arrianorum.

Cyprian also in the third treatise on the simplicity of the prelates. Says the Lord, he says, I and the Father are one. And again it is written about the Father, the Son, and the Holy Spirit: And the three are one. Which passage he quotes from Cyprian Fulgentius in his tenth answer to the objections of the Arrians.

 

[Steven Avery]

George Cassander (1613-1566)
https://en.wikipedia.org/wiki/George_Cassander

Hessels wrote in opposition

Memoirs of the life and works of the right honorable, and right rev. father in god Lancelot Andrewes, D.D., Lord Bishop of Winchester (1863)
Arthur T. Russell
https://books.google.com/books?id=MtQ5AAAAcAAJ&pg=PA375

Sir Henry Savile’s edition of Chrysostom in eight folios appeared this year. Casaubon vindicates St. Chrysostom on the doctrine of justification, and refers to his discourses on the Epistles where he gives his interpretation of our Lord’s giving himself a ransom for us, 1 Tim. ii. 6. Estius refers to the commentaries of Hesselius for the doctrine of Augustine, Leo, Chrysostom, and other of the Fathers on the mediatorship of Christ.

 

[Steven Avery]

Quoniam tres funt, qui testimonium dant in cœlo. Hoc, inquit, teftimonium omninò recipiendú eft, quia ficut tres perfonæ teftificantur ex cœlo defuper,quod Iefus fit filius Dei, fic per ista tria quæ iam adduxi datur in terris à domino Deo teftimonium de Iefu, quod fit filius Dei: pater de cœlo teftificatus eft Iefum effe filium Matth.3. fuum,quádo ait cœlis apertis: Hic eft filius meIoan.12. us dilectus. Item cum dixit,Clarificaui & iteru clarificabo. Filius de fe teftificatus eft ex cœlo, A&t.g. quando Stephano vifus eft ; quando Paulo diA&.9. xit:Ego fum Iefus Nazarenus,etc.quando coram Apoftolis in cœlum afcendit:Qua'o PauGalat.. lum Euangelium docuit: & aliàs fréquenter. Spiritus fanctus de cœlo teftatus eft de Chrifto, Matth 3. quádo in columbæ fpecie fuper ipfum defcendit ; quando in die Penthecoftes repentinus de
Act.20
cœlo factus eft fonas. Omnes tres perfonæ te
ftatæ funt ex cœlo de Chrifto, quando toties Dan.9. angelos de cœlo miferunt,vt de Chrifto quipLuc.1.2. piam hominibus nuntiarent: quádo moriente Luc.23. Chrifto fol obfcuratus eft,& ipfo nafcente ftella nouæ claritatis apparuit.
Matth.2
Et hi tres vnum funt,id eft,Pater, Filius,& Spiritus fanctus,vnum funt,in effentia: Non vnus, fed tres proprietate perfónarum à se differétes, qui vna interim effentia funt:quod defignatur
per vo
per vocem neutri generis,vnum.Sicut & Chriftus in Euangelio dicit:Ego & Pater vnum fu- Ioan.ro. mus.Dicit(fumus)quia Pater & Filius duæ diftinctæ funt perfona.Dicit (vnum) quia vnam numero & omninò eandem effentiam habent. Quia autem tres perfonæ vnum funt in effentia, ideò à fe inuicem in teftimonio non differunt,fed omninò concordes funt & idé teftantur,Ideóque ficut in lege Moyfi dicitur: In ore Deut.19. duorum vel triú teftium ftabit omne verbum; Teftimoniú fanctæ Trinitatis firmifsimè et indubitatè eft ab omnibus recipiédum.Sic Chriftus in Euangelio dicit:In lege veftra fcriptum Ioan.8. eft: quia duorum hominum testimonium verumeft. Ego fum qui teftimonium perhibeo de meipfo,& teftimonium perhibet de me qui mifit me Pater.
Et tres funt qui teftimonium dant in terra,spiritus, aqua, & fanguis, hoc eft: Similiter & in terra deorfum per tria dat Deus teftimonia, Iefum effe Chriftum & filium fuum. Ea autem funt, Spiritus fanctus gratiæ fuæ operationibus id conteftans & afferens: Aqua baptifmatis per aquam de Chrifti latere miraculosè profluétem defignata:& fanguis redemptionis, qui et ipfe non fine miraculo de mortui Saluatoris latere profluxit.
Et hi tres vnum funt. Græcè eft,hi tres in vnu vel ad vnú funt, fed hoc coincidit cum noftra
=============

lectione. Locutione enim fcripturæ: Ego ero illi in patrem,idem est, ac fi Latinè diceretur; Ego ero illi pater: fic idem eft, Sunt in vnum, Sunt vnum. Dicuntur autem hæc vnum effe, non quomodo Pater, Verbum, et Spiritus fan&tus;fed quia idem teftantur, nempe quod Iefus fit filius Dei. Aliter exponit Aug. ficut videbimus infrà,vbi etiá de varietate lectionum differemus. Porrò primo loco ponitur Spiritus fancti testimonium,quia hoc perpetuò in Ecclefia perdurat, ac reliquis duobus teftimonijs aquæ & fanguinis fidem facit: Nihil enim teftarentur ac perfuaderent,fi eius deeffet operatio. Semper enim Spiritus fanctus & fidem in Chriftum & pietatem vfque ad finem feculi -operatur : atque ita credibilia facit omnia Dei teftimonia,alioqui incredibilia. Qua de re vide Auguft.lib.22.de ciuitate Dei cap.5. Secundo loco ponitur teftimoniú aquæ, quia baptismus vfque ad finem feculi in Ecclefia vifibiliter celebratur, & fi aqua quæ miraculosè ex latere Chrifti profluxit,iam non videatur. Tertio loco recefetur testimoniú fanguinis, quia Christi fanguis fub propria fpecie femel duntaxat, eo videlicet moriente confpectus eft. De triplici autem huius loci teftimonio notare oportet, quod etiam apud veteres variarunt codices: Nam Græci ferè omnes fic habent: Quoniam tres funt qui teftimoniú dant in terra,Spiritus,
aqua,
aqua,& fanguis,& hi tres in vnum funt: Nulla facta mentione triplicis teftimonij de cœlo Patris, Verbi,& Spiritus fancti. Sic etiá legit Ambrofius lib.3. de Spiritu fancto cap.12. atq; hæc tria,vt nos fecimus,interpretatur. Audi,inquit, quomodo teftis fpiritus menté renouat. Aqua perficit ad lauacrum, Sanguis fpectat ad precium,Spiritus enim nos per adoptionem filios Dei fecit:facri fontis vnda nos abluit: Sanguis domini nos redemit. Alludere verò Ioannem ad miraculum fanguinis & aque fluentis de latere Chrifti mortui, oftédit Ambrofius in illud Luca:Occurret vobis homo amphoram aque Luc.2a. portans. Aquá(inquit)cu de latere Saluatoris erumperet percuffores viderunt & crediderüt, & ideò regenerationis noftræ de tribus vna eft teftibus: Tres enim teftes,aqua,fanguis,& fpiritus. Aqua ad lauacrum, fanguis ad preciú, fpiritus ad refurrectionem. Vide eundem lib.1.de Spiritu fancto cap.6. Et lib.de ijs qui myfterijs initiantur,cap.4.Cum Ambrofio cofentit Cyrillus, & interpretatur lib. de recta fide ad Reginas. Leo quoque epiftola ad Flauianum po- Cap.5. fico loco Ioannis, & omiffo teftimonio Trini- epifto tatis:Spiritus itaque(inquit)fan&tificationis,& fanguis redemptionis,& aqua baptifmatis,quę tria vnum funt,& indiuidua manent. Hos Beda fequitur & lectione & interpretatione. Auguft.fimiliter legit,& omittit teftimo- Lib.z.co P 4
nium
1

cap.22. Joan.19.
tra Maxi nium Trinitatis,Patris, & Filij, & Spiritus fanminum cti:fed fpiritum interpretatur animam Chrifti. De qua fcriptum eft: Et inclinato capite,tradidit fpiritum.Sanguinem et aquam accipit, quæ de latere Saluatoris fluxerunt:quæ tria,inquit, fi per feipfa intuemur, diuerfas habent fingula queque fubftantias,et per hoc non funt vnum. Si verò ea quæ his fignificata funt velimus inquirere,no abfurdè occurrit ipfa Trinitas, Deus Pater, Deus Filius, Deus Spiritus fanctus, de quibus verifsimè dici potuit,tres funt testes, et tres vnú funt, vt nomine fpiritus fignificatum accipiamus Deum Patrem. De ipfo quippe ait Chriftus:Spiritus eft Deus: Nomine fanguinis Joan.1. filium,quia verbum caro factum eft: Nomine
Joan.4.
aquæ Spiritum fanctum. Cum enim de aqua loqueretur Iefus quam daturus erat fitiétibus, Ioan.7. ait Euangelifta:Hoc auté dixit de fpiritu,quem accepruri erant credentes in eum. Hæc Aug. Qui etfi codicem habuit teftimonio Trinitatis carentem,hoc tamen loco eius métionem fieri exiftimauit. Veru meminiffe hic oportet quod Ioan 4 fuprà circa illum locum, Omnis qui foluit lefum,ex Deo non eft:ex historia Socratis annotauimus hanc epiftolam à quibufdam fuiffe deprauatam,qui conaretur à Chrifto diuinitatem feparare.Id quod & hoc loco accidiffe diligenter annotauit Hieronymus in epistola quam feptem Catholicis epiftolis præfixit, quam cur
ex ope
ex operibus Hieronymi Erafmus fuftulerit, fummopere mirandum eft. Sic igitur habet Hieronymus. Vna(inquit) epiftola eft Iacobi, duæ Petri,tres Ioannis,& Iudæ vna. Quæ si sicut ab eis digefta funt,ita quoque ab interpretibus fideliter in Latinum verterétur eloquiú, nec ambiguitatem legentibus facerent, nec fermonum fefe varietas impugnaret, illo præcipuè loco, vbi de vnitate Trinitatis in prima Ioánis epift.pofitú legimus. In qua etiá ab infidelibus tranflatoribus multum erratum effe à fidei veritate comperimus, trium tátummodo vocabula,hoc eft,aque,& fanguinis,& fpiritus, in ipfa fua editione ponentibus,& Patris Verbíque ac Spiritus teftimonium omittentibus: In quo maximè & fides Catholica roboratur, & Patris,ac Filij,& Spiritus fancti vna diuinitatis effentia corrobatur. Hæc Hieronymus.
Certè Higinius martyr & octauus à Petro Pontifex, fic citat hunc locum epiftola prima. Tres funt qui teftimonium perhibent in terra, aqua,fanguis,& caro,& tres in nobis funt. Et tres funt qui teftimonium dant in cœlo, Pater, Verbum,& Spiritus,& hi tres vnum funt.Nos itaque,inquit,in natura diuinitatis, quia vnum funt Pater,Filius, & Spiritus fan&tus, nec Patrem credimus aliquo tempore præcefsiffe vt maior fit Filio, nec Filium poftea natum effe, vt diuinitate Patris minoretur. Hanc Higinij
In opere cui titu
lus,Hæ
refeolo
gia.
Ioan.10
lectionem ad verbú habet Idacius Clarus lib. aduerfus Varimadum Arrianum. Cyprianus quoque tractatu tertio de fimplicitate Prælatorumicit dominus,inquit,ego & Pater vnú fumus. Etiterum de Patre, & Filio, & Spiritu 1.Ioan.s. fancto fcriptum eft:Et tres vnum funt. Quem locum citat ex Cypriano Fulgentius refponfione decima ad obiectiones Arrianorum. Et Athanafius in lib.de vnita deitate Trinitatis ad Theophilu: Tres funt,inquit,qui teftimonium dicunt in cœlo, Pater, & Verbum, & Spiritus, & in Chrifto Iefu vnum funt,non tamen vnus eft,quia nó eft eorum vna perfona. Vides quia in deitate & fubftantia plenitudinis per omnia vnum funt, & in nominibus perfonarum tres funt? Et in fine libri: Tres funt qui teftimonium dicunt in cœlo, Pater, Verbum, & Spiritus,& hi tres vnum funt.Hæc Athanafius.
Lib.r.
Vigilius quoque martyr in difputatione inter Sabellium, Fotinum, Arrium, & Athanafium, quod opus falfo Athanafio inscribitur: Quid,inquit, & lauacrum quod peccatorum remifsionem præbet,& viuificum, & fanctificum, fine quo regnum cœloru nemo videbit, nónne in beata nominatione fidelibus datur? Sed ad hæc omnia Ioannes etiam dicit: Et tres vnum funt.Noftro quoq; tempore duo Græci codices manu fcripti reperti funt, vnus in Anglia,et alter in Hifpania: quorum vtérque hoc

========

loco teftimonium habet Patris, et Verbi, et Spiritus fancti.Concilium quoque Lateranéle fub Innocentio tertio celebratum (cui etiam Patriarchæ Græci interfuerút) canone 2.oftendit codices fuo tempore fic habuiffe, ficuti núc legimus. Admonet nihilominus diligenter, quod Abbas quidam nomine Ioachim docuerit non effe veram vnitatem triú perfonarum, fed eas fic dici vnum,ficut illi, quorum eft vna voluntas. Vtebatur autem argumento ex hoc loco fumpto : quia videlicet ficut de Patre, et Filio, et Spiritu fancto fcriptum eft, quod tres vnum fint: Sic eodem loco de fpiritu, aqua,et fanguine,quod tres vnum fint.Proinde autem addit Cōcilium,(ficut in quibufdam codicibus inuenitur)fatis indicans illud (et hi tres vnum funt) non in omnibus codicibus fpiritui, aquæ, et fanguini,additum reperiri. Sanctus quoque Thomas, exponens Decretalem iam dictam Concilij Lateranenfis, opufculo 24. Tres funt (ait) qui teftimonium dant in terra,fcilicet fpiritus,aqua,et fanguis. In quibufdam libris additur (et hi tres vnum funt), fed hoc in veris exemplaribus non habetur: Sed in quibufdam libris dicitur effe appofitum ab hereticis Arrianis ad peruertendum fanum intellectum authoritatis præmiffæ de vnitate effentiali trium perfonarum.Hæc Thomas. Hanc parté omittit Innocentius tertius, in Decretali, quæ inci
pit,In quadam &c. & ponitur in Decretalibus tit.de celeratione Miffarum: Codices quoque iam dicti Anglicanus & Hispaniéfis eadé carét particula. Vidi ego tria vetufta Miffalia, vnum fcriptú,duo impreffa, in quibus etiam hęc particula deërat:quemadmodum & in exemplari quodá quod extat Louanij in Bibliotheca Ecclefię D.Petri:altero item quod ibidem in Abbatia D.Gertrudis afferuatur.Ex quibus omnibus hçc videtur vera effe huius loci lectio. Quoniam tres funt qui teftimonium dant in cœlo, Pater,Verbum,& Spiritus fan&us:& hitres vnum funt. Et tres funt qui teftimonium dant in terra, Spiritus, aqua,& fanguis. Aut potius vt codex quidam apud nos Ecclefiæ B. Petri habet: Tres funt qui teftimonium dant in terra, Spiritus, aqua,& fanguis: et tres funt qui teflimonium dant in cælo, Pater, Verbu, & Spiritus fanctus,& hi tres vnum funt.
Si teftimonium homină accipimus:teftimonium Dei maius eft.Pergit hortari ad fidem in filium Dei. Si, inquit in rebus politicis hominum recipimus teftimonium, certè diuinú teftimonium, fiue id fupernè de cœlo, fiue infernè de terra detur,omni fide dignifsimum eft & ab omnibus recipiendum. Quoniam hoc eft teftimonium Dei,&c. id eft, hoc autem maius teftimonium Dei, quo teftificatus eft de filio fuo, dicés Iefum effe filium fuum. Qui credit in filium Dei, id eft, qui credit Iefum effe filium Dei, habet teftimonium
Dei
Dei in fe, quia credit quod Deus teftatus est, eúmque veracem effe ipfo opere demonftrat, tres habet in fe teftes inhabitates,Patrem, Verbum,& Spiritum fanctum,qui eum illuftrant, eíque teftimonio fuo perfuadent ei,Iefum Dei effe filium: habet in fe fpiritualem munditiem aqua baptifmatis inducta, habet fructum fanguinis Chrifti:habet fpiritum Chrifti, qui facit eum per Chriftum clamâtem ad Deum, Abba Galat.4. Pater,habet Deum fibi teftificantem quod per naturalé fuum filium filius fit ipfe adoptiuus.
Qui non credit in filio, mendacem facit eum, &c. hoc eft, Qui non credit Iefum effe filium Dei, fruftrà fibi de Deo Patre blanditur:fruftrà sperat eum fibi fore propitium; Afficit enim grauifsima Patren: iniuria, opere ipfo mendacem eum faciens,dum teftimonio eius non credit. Idem hoc Ioánis dictum in quemuis torqueri poteft,qui aliquem fidei articulum credere recufat,quia videlicet teftimonium Dei,quo Spiritus fanctus in terra per Catholicá Ecclefiam teftatur,no recipit,quafi Spiritus fan&tus mentiri poffet.
Et hoc eft teftimonium. quoniam vitam æternam dedit nobis Deus. Non folum (inquit) testatus est Deus, Iefum effe filium fuum, fed etiam hoc teftatus eft,quod Deus dederit nobis vitá Єternam.Et hac vita in filio eius eft, id eft, vita hęc xterna per filium nobis datur, & in fide & confefsio

Luc.i.
fefsione nominis eius;in perceptione facramétorum,in obferuatione mandatorum eius coparetur.Pulchrè autem ait Ioannes,Dedit:quia & vitam æternam in credentibus inchoauit,& eius plenitudiné cerrò daturus eft,propter certitudiné enim dicitur feciffe Deus quæ facturus erat,vt & apud Lucam:Fecit redemptioné. plebis fug,id eft, faciet. Dedit auté nobis Deus: vitam æternam, fi viua fide filio adhæreamus, ficut fubdit Ioannes: Qui habet filium Dei, habet vitam, id eft, qui filium Dei, per fidem & charitatem eius imitatur, habet vitam æternam. Non igitur hic dicit Ioánes quod quilibet certus effe debeat fefe in æternum faluandum;fed quod quifquis filium habet feu quifquis filio adheret,habet vitam eternam.Sepè teftatus eft hoc pater,quod Chriftus fit Saluator nofter ad Ioan.t. vitam æternam, & per Ioánem Baptiftam,qui Luc.1.2. primus prędicauit regnú cœlorum, & per angelos,& per ipfum filium fuum.Item quando Matt 17 dixit:Ipfum audite.Nihil autem maius defiderat homo ex naturali ac bono inftinctu,quam vitam fœlicem atque æternam:nec vlla meditatio homini vtilior,vt temporales voluptates contemnat, quam vitæ venturi feculi, quæ in æternum durabit, vel in perfecta fœlicitate,vel fumma miferia. Sumopere igitur neceffarium fuit, vt Deus doceret homines vitam venturi feculi,& per quem eternam miferiam euadere,
Ioan.3.
& æter
1
& æternam felicitatem poffent adipifci. Non mirum igitur,fi Ioannes fpecialiter hoc Deiteftimonium recéfeat, quia in ifto totius religionis cardo verfatur.
Hac fcribo vobis vt fciatis quoniam vitam habetis æternam, id eft, quantæ dignitatis fitis vos fideles,quam nobiles,quantum exaltati, & quem fructum fitis affecuturi, per Iefum crucifixum Dei filium.habet enim quicunq; credit in eum vitam æternam.
Et hac eft fiducia, quam habemus ad Deum, &c. Non folum, ait, expectamus à Chrifto vitam æternam, fed in hac etiam vita tantam erga Deum habemus fiduciam, vt quicquid fecundum eius voluntatem petierimus, exaudiendi fimus. Et fi fcimus quia audit nos (inquit) id eft, quod exaudit nos: Scimus quod habebimus quicquid ab eo petimus, neque enim infirmus & impotens eft vt quod vult præftare nō poffit: id quod hominibus accidere interdum folet, qui amicorum votis fatisfacere fi poffent, libenter vellent.Fidei eft,quod Deus exaudiat fidelem in omni petitione quam fecúdum voluntatem eius petit.Sed Ioannes fiduciam vocat fiue fpem, dum de fe & alijs Chriftianis loquitur: quia etfi benè fperaret fe Deo placere & fe nihil à Deo nifi fecundum voluntaté eius petere:id tamen certo de fe ftatuere non audebat, ficut coapoftolus eius Paulus; Meipfum 1. Cor.4.

 

[Steven Avery]

For there are three who bear witness in heaven. This, he says, is to receive a teftimony in every case, because as three trumpets are teftimoned from heaven above, that Jephus becomes the son of God, so by these three things that I have already brought, teftimony is given on earth from the Lord God of Jephus, that he becomes a son of God: father teftified from heaven He is the son of Jephthah, Matt. 3. when he said to the open heavens: This is my son John. beloved of us And when he said, I have clarified and will clarify again. The Son of faith is teftified from heaven, A&t.g. when Stephen is alive; when Paul diA&.9 He said: "I am the smoke of Jesus of Nazareth", etc. when he ascended to heaven in the presence of the Apostles: "Qua'o PauGalat.. he taught the light of the Gospel" and frequently to others. The spirit that was born from heaven was cast down from Christ, Matt. when, on the day of Pentecost, a sudden de Acts 20 the sky has become ropes. All three will pierce you They are called from heaven by Christ, when so often Dan. 9. they send angels from heaven, according to Luke 1.2. they should tell pious men: how dying Luke 23 The letter was obscured, and the light of the new glory appeared. Matthew 2 And these three are one, that is, the Father, the Son, and the created Spirit, they are one, in reality: not one, but three different from each other by the property of the perfons, who are meanwhile one reality: that which is depicted by vo by the voice of neither kind, one. Just as Christ says in the Gospel: I and the Father were one mouse. He says (smoke) because the Father and the Son are two different things. He says (one) because they have one number and the same effect in everything. But because the three perfons are one in effect, they do not differ from each other in teftimony, they are in every way concordant and therefore they are teftined, and so it is said in the law of Moses: In the mouth of Deut. 19. every word will smell of two or three tefti; The proof of the fact of the Trinity is firmly and unquestionably received by all. it is because the testimony of two men is true. I am the smoke that gives the teftimony of myself, and the teftimony of me who makes me the Father gives me. And there are three who give teftimony on earth, spirit, water, and mud, this is: Similarly, on earth, God gives teftimony to the orphan by three means, Jephus effe Chriftus and the son of the child. But they are, the Spirit made by the grace of the fue, confounding and bringing it forth: the water of baptism is depicted as flowing miraculously through the water from the side of the Crypt: and the mud of redemption, which also flowed forth miraculously from the side of the dead Savior. And these three are one. Fortunately, these three are in one place or at another, and this coincides with the other
======

reading For in the expression of the scriptures: I will be his father, is the same as fi would be said in Latin; I will be his father: let it be the same, They are in one, They are one. Now these things are said to be one thing, not how the Father, the Word, and the Spirit are fan&tus;fed because they are woven together, namely, that Jephthah becomes the son of God. Aug. explains otherwise. as we shall see below, where we also differ in the variety of lessons. Further, in the first place is placed the testimony of the spirit of the falsified, because this continues perpetually in Ecclesiastes, and he gives credit to the other two teftimonies of water and mud: for if they were to deceive and betray nothing, his operation would fail. For the Holy Spirit always works with faith in the Scriptures and piety, and to the end of the meal: and thus makes all the miracles of God believable, otherwise incredible. On this matter, see Auguft. lib. 22. de ciuitate Dei ch. 5 In the second place is placed the teftimony of the water, because the baptism is solemnly celebrated at the end of the feast in Ecclesiastes, and the water which miraculously flowed from the side of the crypt is no longer seen. In the third place, the testimony of the mud will be received, because Christ's mud was only made of the female body when he was dying. And of the threefold teftimion of this place, it must be noted that even among the old codices they varied: water water, & mud, & these three are in one. Thus also reads Ambrose book 3. on the Spirit made ch. 12 but These three things we have done are interpreted. Hear, says he, how the spirit renews the mind with the tefti. Water perfects the washing, Blood makes it precious, for the Spirit has made us children of God by adoption: he has washed us in the spring of water: the blood of the Lord has redeemed us. To allude John to the miracle of the scum and water flowing from the side of the dead Crypt, Ambrosius says in Luke: A man will come to you with an amphora and water, Luke 2a. carrying (says) when the water bursting from the side of the Savior, the perverters saw and believed, and according to the idea of regeneration there is only one of the three teftes: for there are three teftes, water, mud, and spirit. Water for washing, mud for price, spirits for refreshment. See the same book. 1. on the Spirit made ch. 6 And the book concerning those who are initiated into myfteries, chapter 4. When Cyril speaks with Ambrose, and interprets the book of the right faith to the Queens. Leo also wrote an epiphtola to the Flavian po- Chapter 5 I take the place of John, and the omiffo teftimonio of the Trinity: therefore (says) the spirit of fan&tification, and the mud of redemption, and the water of baptism, which three are one, and remain separate. Bede makes these readings and interpretations. Auguft.fimiliter reads, & omits teftimo- Lib.z.co P 4 no 1 [ocr errors] chapter 22 John 19 through the great nium of the Trinity, of the Father, and of the Son, and of the Spirit of the souls of the cti:fed, the spirit interprets the soul of Christ. Of which it is written: And bowing his head, he gave up the spirit. He receives blood and water, which flowed from the side of the Savior: which three, he says, if we look at them through feipfa, they have different clays and fubftants, and for this reason they are not one. If indeed we wish to inquire into those things which are fictified by them, we do not meet with absurdity the Trinity, God the Father, God the Son, God the Spirit, of whom it could be truly said, there are three witnesses, and three are not, so that we may take God the Father as fictitious under the name of the spirit. For indeed the Scriptures say of him: Spirit is God: in the name of manguinis John. 1. a son, because the word was made flesh: in the name John 4 the spirit of the water For when Jephus was speaking of the water which he was going to give to the Philistines, John 7. said Euangelifta: This he said about the spirit, which those who believed in him were about to receive. This Aug. He who had a code that lacked the doctrine of the Trinity, nevertheless feared that it would be measured in this place. It is true that we must remember here that John 4 lies about that place, Everyone who treads on a lion is not of God: from the history of Socrates we have noted this epiphtole to whom it was perverted, who tried to feign divinity from Christ. the epistle which he addressed to the Catholic epistles, and why out of help It is surprising that Epaphus fuftulert from the works of Hieronymus. Thus Jerome has it. There is one epistle to James, two to Peter, three to John, and one to Judas. And if they were written by them, the interpreters would faithfully translate them into Latin, so that they would not cause ambiguity to the readers, nor would they be confused by the variety, in that important place where we read about the unity of the Trinity in the first epistle of John. In which indeed we find from the unbelieving translators much error in the truth of the faith, only three terms, this being, water, and the filth, and the spirit, who put in the ipfa fua edition, and omitting the testimony of the Word of the Father and of the Spirit: in which the Catholic faith is most strengthened , and the Father, and the Son, and the Spirit of the Son, and the spirit of the one divine being, are corroded. This is Jerome. Certè Higinius martyr & eighth to Peter the Pontiff, fic quotes this place in the first epiphtola. There are three who carry out teftimony

=======

instead he has the teftimony of the Father, and of the Word, and of the Spirit made. Nevertheless, he reminds carefully that a certain abbot named Joachim taught that the true vanity of the three perfons was not in fact true, but that they should be called one, as those who have only one will. And he used an argument drawn from this passage: because it is clearly written of the Father, and of the Son, and of the Spirit, that the three are made one: so in the same place of the spirit, water, and mud, that the three are made one. Hence Cocilius adds, as it is found in some of the codes) indicating that fate (and these three are one) is not in all the codes of spirit, water, and mud, added to be found Saint Thomas also, expounding the Decretal of the Council of Lateranum, already mentioned, opufculo 24. There are (he says) three that give teftimony on earth, quick spirits, water, and mud. In each of the books it is added (and these three are one), this is not found in true copies: But in each of the books it is said that it was added by the heretics of Arrian to pervert the false understanding of the authority of the prefect about the effential vanity of the three perfons. This Thomas. This part is omitted by Innocent the third, in the Decretal, which I have mentioned pit, in a certain &c. and it is set forth in the Decretals tit. of the speeding of the Miffars: the English and Spanish codices, which have already been said, also lack the same part. I have seen three ancient Miffalia, one written, two impreffa, in which also this part is missing: just as in the copy which exists in Louanij's Library of Ecclesiastes of D. Petri: the other also which is brought there in the Abbey of D. Gertrude. From which it seems to all that this the true lesson of this place. For there are three that give teftimony in heaven, the Father, the Word, and the Spirit who fan us: and they are one. And there are three that give teftimony in the earth, Spirit, water, and mud. Or rather, as a codex with us of Ecclesiastes B. Peter has: There are three who give teflimony on earth, the Spirit, water, and mud: and there are three who give teflimony in heaven, the Father, the Word, and the Spirit made, and these three are one . If we accept the teftimonium of man: the teftimonium of God is greater. He continues to exhort to faith in the son of God. If, he says, in political matters we receive the teftimion of men, surely the teftimion of God, whether it be given to hell from heaven or hell from earth, it is most worthy of all faith and to be received by all. For this is the teftimony of God, &c. that is, and this is the greater teftimony of God, by which he was teftified of my son, you will say Jephus effe my son. He who believes in the son of God, that is, he who believes that Jephthah is the son of God, has teftimony of God of God in faith, because he believes that God has been created, and shows him to be true by his works, he has three living creatures in faith, the Father, the Word, and the created Spirit, who help him, and by which he is betrayed by falsehood, the Son of God. fe fspiritual purity introduced by the water of baptism, he has the fruit of the blood of Christ: he has the spirit of Christ, who makes him through Christ let him cry to God, Abba Galat.4. The Father has a God who gives birth to him, that through his natural son the son becomes the adopted son. He who does not believe in the Son makes him a liar, &c. this is, He who does not believe that Jephthah is indeed the son of God, takes advantage of him and flatters himself about God the Father: takes advantage of him and hopes that he will be a propitiation for him. For it affects the Father most grievously: by wrongdoing, by his work, making him a liar, while he does not believe in his treachery. The same saying of John can be tormented in those who refuse to believe any article of faith, because that is to say, the teftimony of God, by which the Spirit that is forged on earth is woven through the Catholic Ecclesiastes, does not receive, by which Spirit the falsified person is able to lie. And this is teftimony. since God has given us eternal life. (says he) God testified not to a beast, but to Jephthah, his son, and this also was testified, that God would give us eternal life. confession [ocr errors] Luke i. in the praise of his name; in the perception of his works, in the fulfillment of his commandments. And John says, "He gave it to the righteous, because he has begun eternal life in those who believe, and he will give it in its fullness." : He made a redemption. the people flee, that is, he will do. But God has given us eternal life, let us cling to the Son by living faith, as John says: He who has the Son of God has life, that is, he who imitates the Son of God through faith and charity has eternal life. Therefore, John does not say here that anyone who is certain of faith must be buried in eternity. eternal life, and through John the Baptist, who Luke 1.2 he was the first to preach the kingdom of heaven, and through angels, and through his son. Also when Matt 17 said: Listen to him.

 

[Steven Avery]

Cyprianus quoque tractatu tertio de fimplicitate Prælatorumicit dominus,inquit,ego & Pater vnú fumus. Etiterum de Patre, & Filio, & Spiritu 1.Ioan.s. fancto fcriptum eft:Et tres vnum funt. Quem locum citat ex Cypriano Fulgentius refponfione decima ad obiectiones Arrianorum. Et Athanafius in lib.de vnita deitate Trinitatis ad Theophilu: Tres funt,inquit,qui teftimonium dicunt in cœlo, Pater, & Verbum, & Spiritus, & in Chrifto Iefu vnum funt,non tamen vnus eft,quia nó eft eorum vna perfona. Vides quia in deitate & fubftantia plenitudinis per omnia vnum funt, & in nominibus perfonarum tres funt? Et in fine libri: Tres funt qui teftimonium dicunt in cœlo, Pater, Verbum, & Spiritus,& hi tres vnum funt.Hæc Athanafius.