ReformedSouthron
Puritan Board Freshman
Q. A further Consideration of the famous Text, of the Three in Heaven that are One. About which there has been so great a Struggle? v.7.
A. We have already discussed the Matter in our Illustrations on Joh. I.14. But it shall now be a little further considered.
Cyprian we know quotes this Passage more than once; once in his Book, De Unitate Ecclesiæ. And another time in his Epistle to Jubajanus. And Cyprian lived long before Arius was born.
The Passage is found in most ancient Greek Copy found in England, cited by Beza. Robert Stephens found it in Nine of his Copies. And inserting it in his Edition, 1549. (before he had made the Distinction of Verses) he sais, Nullam omnino Literam secus esse pateremur quàm plures, iique meliores tanquam Testes comprobarent. [We will not suffer the loss of any letter when most of the codices, and in fact the better ones, confirm it.]
If it be omitted in Luthers Edition, Brockmand apologizes for him, that it was by the Iniquity of the Times that Luther had a Copy, wherein the Verse was wanting. The Lutherans, tis very sure, do all maintain the Verse to be genuine.
It was from Erasmus’s Authority, that it was for a While inserted with a different Character in Tyndals Bible. But Erasmus restored it, in his Translation as well as in the Greek Testament, out of which it was drop’d, in Two of his Editions.
But then, what is offered by Dr. Wallis, and improved by my Brother Samuel Mather in his very valuable Discourse concerning the Necessity of beleeving the Doctrine of the Holy Trinity, may finish the Debate. Be it so, that the Words are wanting, in some Translations or some Ancient Copies. But so are some whole Epistles, and so are some considerable Parts of other Chapters: which yett we do not cast away, as not being genuine.
Before the Convenience of Printing was found out, when Copies were to be singly transcribed one from another, & even those but in very few Hands, it was very Possible, yea, hardly Avoidable for a Transcriber sometimes to skip a Line; especially (which is the Case here,) when some of the very same Words do recur after a Line or two. Whensuch Variety of Copies happens, that Words be found in some, that are wanting in others, this must be either by a casual Mistake, or by a wilful Falsification.
As to the Words in Quæstion, if the Difference of Copies happened at first, by a casual Mistake (as the Doctor thinks,) it is very easy for a Transcriber unawares to leave out a Line; but not putt in a Line. And in such a Case the Fuller Copy is most likely to be the Truer.
If here were a wilful Falsification, it is by far the more likely, that the Arians did wilfully omitt this Passage in some Copies, than that the Orthodox did wilfully Insert it. If the Change had been but Newly Inserted, the Arians would have presently detected it, with the loudest Vociferations upon it. Nor was there any such great Advantage to be made of it by the Orthodox; inasmuch as the Godhead of our SAVIOUR, which was then the Quæstion was abundantly proved unto them from the Gospel of John, I and the Father are One; as from the Epistle of John, These Three are One. When Athanasius and others, urged this Text, against the Arians, we do not find, that they ever objected, as ours do, That it was an Interpolation.
Tis the more likely to be genuine, because the second Person here is called, λογος which is Johns Language; and, Quære, whether not peculiar to him. Indeed, the second Person may be called, The Word of GOD; [Heb. II.3. 2. Pet. III.5, 7.] But for to call Him simply, The Word, without any Addition; Quære, whether This be not peculiar to John. But finally, The Antithesis here, carries the Matter on, even to Demonstration. There are Three that bear Witness IN HEAVEN; And there are Three that bear Witness ON EARTH. The Words, ON EARTH, would be wholly Redundant, wholly Superfluous, of no Use at all; if they were not by Antithesis, to answer the Words, IN HEAVEN, which are in the Passage that our Arians would have to be discarded. The latter Clause appears lame without the former; but it forever secures the Station which we may now challenge for.
We need not now be beholden to Cyprian, for his Quotation. But since we are upon that Sort of Arguments, I will add, There was one who lived before Cyprian, and this was (his Master!) Tertullian. And he in his Book, Against Praxeas c. 25. not only quotes this Passage, These three are one, but also parallels it with that other, I and the Father are one.
What if some of the Fathers might happen to have a Copy, in which this Passage is wanting? or, what if they should content themselves with that; I and my Father are one; when the Controversey on foot, was not about the Trinity in the Godhead, but about the Deity of our Saviour?
Here is enough to hinder the Arians of our Days, from wresting out of our Hand a Thunderbolt, which forever destroys their Hæresy.
Q. On what account is it said, There are Three that bear Record in Heaven? v. 7.
A. The Endeavours of the Socinians, to gett a Writt of Ejectment for this Text, & have it cast out of the Bible, we have elsewhere considered.
The Thing here plainly asserted is, That from the Three Persons in our One GOD, we have an Heavenly Testimony to the Character & Religion of our admirable Savior.
We may say, The Discovery which our Saviour ha’s made unto us, of the Trinity in the Godhead, This is one Testimony, that He is the Messiah of God, & our only Saviour.
See our Illustrations, on Matth. 28.19.
But that which we may rather insist upon, is, That there ha’s been a Time, when each of the Three Persons in GOD, have together Testified from Heaven, that the Blessed Jesus, is the Son of God, & our Saviour. The more special Thing propounded unto us, to be Beleeved, (v. 5.) is, That Jesus is the Son of God. Now there was once, the Testimony of all the Three Persons in God, appearing together, to assert this Grand Article of our Faith. It was at the Baptism of our Lord. [Matth. 3.16, 17.] God the Father, by the Vow of God the Spirit, then Testified from Heaven, concerning the Blessed Jesus, This is my Beloved Son. In the primitive Time, unto them who doubted the Mystery of the Trinity, it was a Conviction sometimes used, Go to Jordan, o Man, and thou shallt see the Trinity! The like Testimony was repeated at the Transfiguration of our Lord. I make no doubt, That our Apostle particularly referr’d unto this famous Matter, when he said, There are Three that bear Record in Heaven.
We may add one thing more. The Method of our Salvation, brought about, by GOD in Three Persons, is a Notable Testimony to the Truth of Christianity. The very Vitals of Christianity ly in this Mystery. Our Salvation by the Blessed Jesus, is accomplished by God in Three Persons. Tis a Proof, That our Jesus is the Son of God, and that Christianity is the Truth of God; The Scheme of our Salvation by One God in Three Persons, no Man could be the Author of it. So exquiste, so consummate, is the Contrivance of our Salvation in this Way; so full of Wisdome, & Beauty, & Majesty; Tis all over worthy of a GOD; None but GOD could be the Contriver of it ! Our Destination to Salvation by God the Father; the Impetration of our Salvation by God the Son; The Application of our Salvation, by God the Spirit; This Oeconomy of our Salvation, is a Testimony from Heaven, to the Religion, which is the Grace of God that bringeth Salvation. You have the Summ of the Matter, Eph. 2.18. Thro’ Christ we have an Access by one Spirit unto the Father.
A. We have already discussed the Matter in our Illustrations on Joh. I.14. But it shall now be a little further considered.
Cyprian we know quotes this Passage more than once; once in his Book, De Unitate Ecclesiæ. And another time in his Epistle to Jubajanus. And Cyprian lived long before Arius was born.
The Passage is found in most ancient Greek Copy found in England, cited by Beza. Robert Stephens found it in Nine of his Copies. And inserting it in his Edition, 1549. (before he had made the Distinction of Verses) he sais, Nullam omnino Literam secus esse pateremur quàm plures, iique meliores tanquam Testes comprobarent. [We will not suffer the loss of any letter when most of the codices, and in fact the better ones, confirm it.]
If it be omitted in Luthers Edition, Brockmand apologizes for him, that it was by the Iniquity of the Times that Luther had a Copy, wherein the Verse was wanting. The Lutherans, tis very sure, do all maintain the Verse to be genuine.
It was from Erasmus’s Authority, that it was for a While inserted with a different Character in Tyndals Bible. But Erasmus restored it, in his Translation as well as in the Greek Testament, out of which it was drop’d, in Two of his Editions.
But then, what is offered by Dr. Wallis, and improved by my Brother Samuel Mather in his very valuable Discourse concerning the Necessity of beleeving the Doctrine of the Holy Trinity, may finish the Debate. Be it so, that the Words are wanting, in some Translations or some Ancient Copies. But so are some whole Epistles, and so are some considerable Parts of other Chapters: which yett we do not cast away, as not being genuine.
Before the Convenience of Printing was found out, when Copies were to be singly transcribed one from another, & even those but in very few Hands, it was very Possible, yea, hardly Avoidable for a Transcriber sometimes to skip a Line; especially (which is the Case here,) when some of the very same Words do recur after a Line or two. Whensuch Variety of Copies happens, that Words be found in some, that are wanting in others, this must be either by a casual Mistake, or by a wilful Falsification.
As to the Words in Quæstion, if the Difference of Copies happened at first, by a casual Mistake (as the Doctor thinks,) it is very easy for a Transcriber unawares to leave out a Line; but not putt in a Line. And in such a Case the Fuller Copy is most likely to be the Truer.
If here were a wilful Falsification, it is by far the more likely, that the Arians did wilfully omitt this Passage in some Copies, than that the Orthodox did wilfully Insert it. If the Change had been but Newly Inserted, the Arians would have presently detected it, with the loudest Vociferations upon it. Nor was there any such great Advantage to be made of it by the Orthodox; inasmuch as the Godhead of our SAVIOUR, which was then the Quæstion was abundantly proved unto them from the Gospel of John, I and the Father are One; as from the Epistle of John, These Three are One. When Athanasius and others, urged this Text, against the Arians, we do not find, that they ever objected, as ours do, That it was an Interpolation.
Tis the more likely to be genuine, because the second Person here is called, λογος which is Johns Language; and, Quære, whether not peculiar to him. Indeed, the second Person may be called, The Word of GOD; [Heb. II.3. 2. Pet. III.5, 7.] But for to call Him simply, The Word, without any Addition; Quære, whether This be not peculiar to John. But finally, The Antithesis here, carries the Matter on, even to Demonstration. There are Three that bear Witness IN HEAVEN; And there are Three that bear Witness ON EARTH. The Words, ON EARTH, would be wholly Redundant, wholly Superfluous, of no Use at all; if they were not by Antithesis, to answer the Words, IN HEAVEN, which are in the Passage that our Arians would have to be discarded. The latter Clause appears lame without the former; but it forever secures the Station which we may now challenge for.
We need not now be beholden to Cyprian, for his Quotation. But since we are upon that Sort of Arguments, I will add, There was one who lived before Cyprian, and this was (his Master!) Tertullian. And he in his Book, Against Praxeas c. 25. not only quotes this Passage, These three are one, but also parallels it with that other, I and the Father are one.
What if some of the Fathers might happen to have a Copy, in which this Passage is wanting? or, what if they should content themselves with that; I and my Father are one; when the Controversey on foot, was not about the Trinity in the Godhead, but about the Deity of our Saviour?
Here is enough to hinder the Arians of our Days, from wresting out of our Hand a Thunderbolt, which forever destroys their Hæresy.
Q. On what account is it said, There are Three that bear Record in Heaven? v. 7.
A. The Endeavours of the Socinians, to gett a Writt of Ejectment for this Text, & have it cast out of the Bible, we have elsewhere considered.
The Thing here plainly asserted is, That from the Three Persons in our One GOD, we have an Heavenly Testimony to the Character & Religion of our admirable Savior.
We may say, The Discovery which our Saviour ha’s made unto us, of the Trinity in the Godhead, This is one Testimony, that He is the Messiah of God, & our only Saviour.
See our Illustrations, on Matth. 28.19.
But that which we may rather insist upon, is, That there ha’s been a Time, when each of the Three Persons in GOD, have together Testified from Heaven, that the Blessed Jesus, is the Son of God, & our Saviour. The more special Thing propounded unto us, to be Beleeved, (v. 5.) is, That Jesus is the Son of God. Now there was once, the Testimony of all the Three Persons in God, appearing together, to assert this Grand Article of our Faith. It was at the Baptism of our Lord. [Matth. 3.16, 17.] God the Father, by the Vow of God the Spirit, then Testified from Heaven, concerning the Blessed Jesus, This is my Beloved Son. In the primitive Time, unto them who doubted the Mystery of the Trinity, it was a Conviction sometimes used, Go to Jordan, o Man, and thou shallt see the Trinity! The like Testimony was repeated at the Transfiguration of our Lord. I make no doubt, That our Apostle particularly referr’d unto this famous Matter, when he said, There are Three that bear Record in Heaven.
We may add one thing more. The Method of our Salvation, brought about, by GOD in Three Persons, is a Notable Testimony to the Truth of Christianity. The very Vitals of Christianity ly in this Mystery. Our Salvation by the Blessed Jesus, is accomplished by God in Three Persons. Tis a Proof, That our Jesus is the Son of God, and that Christianity is the Truth of God; The Scheme of our Salvation by One God in Three Persons, no Man could be the Author of it. So exquiste, so consummate, is the Contrivance of our Salvation in this Way; so full of Wisdome, & Beauty, & Majesty; Tis all over worthy of a GOD; None but GOD could be the Contriver of it ! Our Destination to Salvation by God the Father; the Impetration of our Salvation by God the Son; The Application of our Salvation, by God the Spirit; This Oeconomy of our Salvation, is a Testimony from Heaven, to the Religion, which is the Grace of God that bringeth Salvation. You have the Summ of the Matter, Eph. 2.18. Thro’ Christ we have an Access by one Spirit unto the Father.
