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Dist. 2

Book I: On the Mystery of the Trinity · Distinction 2

Textus Latinus
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Distinctio II.

Cap. I.

De Trinitate et Unitate.

Hoc itaque1 vera ac pia fide tenendum est, «quod Trinitas sit unus et solus verus Deus, ut ait Augustinus in primo libro de Trinitate2, scilicet Pater et Filius et Spiritus sanctus; et3 haec Trinitas unius eiusdemque substantiae vel essentiae dicitur, creditur et intelligitur, quae est summum bonum, quod purgatissimis mentibus cernitur. Mentis enim humanae acies invalida in tam excellenti luce non figitur, nisi per iustitiam fidei enutriatur». Idem in libro primo Retractationum4: «Non approbo quod in oratione dixi: Deus, qui non nisi mundos verum scire voluisti. Responderi enim potest, multos etiam non mundos multa scire vera. De hac igitur re5 summa et excellentissima cum modestia et timore agendum est, et attentissimis auribus atque devotis audiendum, ubi quaeritur unitas Trinitatis, Patris scilicet et Filii et Spiritus sancti, quia nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur6». Proinde omnis, qui audit et legit ea quae de ineffabili et inaccessibili luce Deitatis7 dicuntur, studeat imitari atque servare, quod venerabilis Doctor Augustinus in primo libro de Trinitate8 de se ipso ait: «Non pigebit me, inquit, sicubi haesito, quaerere, nec pudebit, sicubi erro, discere. Quisquis ergo audit haec vel legit, ubi pariter certus est, pergat mecum; ubi pariter haesitat, quaerat mecum; ubi errorem suum cognoscit, redeat ad me; ubi meum, revocet me. Ita ingrediamur simul caritatis viam, tendentes ad eum de quo dictum est9: Quaerite faciem eius semper».

Cap. II.

Quae fuerit intentio scribentium de Trinitate.

«Omnes autem catholici tractatores, ut in eodem10 Augustinus ait, qui de Trinitate, quae Deus est, scripserunt, hoc intenderunt secundum Scripturas docere, quod Pater et Filius et Spiritus sanctus unius sint11 substantiae et inseparabili aequalitate unus sint Deus, ut sit unitas in essentia et pluralitas in personis; ideoque non sunt tres dii, sed unus Deus, licet Pater Filium genuerit, et ideo Filius non sit qui Pater est; Filiusque a Patre sit genitus, et ideo Pater non sit qui Filius est; et Spiritus sanctus nec Pater sit nec Filius, sed tantum Patris et Filii Spiritus utrique coaequalis et ad Trinitatis pertinens unitatem». «Teneamus igitur12, Patrem et Filium et Spiritum sanctum unum esse naturaliter Deum, ut ait Augustinus in libro de Fide ad Petrum13; neque tamen ipsum Patrem esse qui Filius est; nec Filium ipsum esse qui Pater est; nec Spiritum sanctum ipsum esse qui Pater est aut Filius. Una est enim Patris et Filii et Spiritus sancti essentia, quam Graeci usian14 vocant, in qua non est aliud Pater, aliud Filius, aliud Spiritus sanctus, quamvis sit personaliter alius Pater, alius Filius, alius Spiritus sanctus».

Cap. III.

Quis ordo sit servandus, cum de Trinitate agitur.

Ceterum, ut in libro primo de Trinitate15 Augustinus docet: «Primum secundum auctoritates sanctarum Scripturarum, utrum fides ita se habeat, demonstrandum est. Deinde adversus garrulos ratiocinatores, elatiores16 quam capaciores, rationibus catholicis et similitudinibus congruis ad defensionem et assertionem17 fidei utendum est, ut eorum inquisitionibus satisfacientes, mansuetos plenius instruamus, et illi, si nequiverint invenire quod quaerunt, de suis mentibus potius quam de ipsa veritate vel de nostra dissertione conquerantur».

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Cap. IV.

De testimoniis veteris Testamenti, quibus Trinitatis mysterium declaratur.

Proponamus ergo in medium veteris ac novi Testamenti auctoritates, quibus divinae Unitatis atque Trinitatis veritas demonstretur. Ac primum ipsa Legis exordia occurrant, ubi Moyses ait18: Audi Israel, Dominus Deus tuus Deus unus est. Item19: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti; non erunt tibi alii dii praeter me. Ecce hic significavit unitatem divinae naturae. «Deus enim et Dominus, ut ait Ambrosius in primo libro de Trinitate20, nomen est naturae, nomen est potestatis». Item alibi Deus loquens ad Moysen ait21: Ego sum qui sum, et si quaesierint nomen meum, vade et dic eis: Qui est, misit me ad vos. Dicens enim Ego sum, non Nos sumus et Qui est, non Qui sumus, apertissime declaravit, unum solum Deum esse. In Cantico etiam Exodi22 legitur: Dominus, omnipotens nomen eius; non ait Domini, unitatem volens significare. Personarum quoque pluralitatem et naturae unitatem simul ostendit Dominus in Genesi dicens23: Faciamus hominem ad imaginem et similitudinem nostram. Dicens enim faciamus et nostram, pluralitatem personarum ostendit: dicens vero imaginem, unitatem essentiae. Ut enim dicit Augustinus in libro de Fide ad Petrum24: «Si in illa natura Patris et Filii et Spiritus sancti una esset tantum persona, non diceretur: Faciamus hominem ad imaginem et similitudinem nostram. Cum enim dicit ad imaginem, ostendit, unam naturam esse, ad cuius imaginem homo fieret; cum vero dicit nostram, ostendit, eundem Deum non unam, sed plures esse personas». Hilarius quoque in libro tertio de Trinitate dicit, his verbis significari, quod in Trinitate nec diversitas est, nec singularitas vel solitudo, sed similitudo et pluralitas sive distinctio. Ait enim sic25: «Qui dixit: Faciamus hominem ad imaginem et similitudinem nostram, invicem esse sui similes in eo quod dicit: imaginem et similitudinem nostram, ostendit». «Imago enim sola non est, et similitudo non sibi26 est: neque diversitatem duobus admisceri alterius ad alterum similitudo permittit». Item idem in quarto libro27: «Absolutius voluit intelligi, significationem hanc non ad se tantum esse referendam, dicendo: Faciamus hominem ad imaginem et similitudinem nostram; professio enim consortii sustulit intelligentiam singularis28, quia consortium aliquod non potest esse sibi ipsi solitario, neque rursum solitudo solitarii vocem faciamus, neque quisquam alieno a se loquitur nostram. Uterque sermo, scilicet faciamus et nostram, ut solitarium eundemque non patitur, ita neque diversum a se alienumque significat. Solitario convenit faciam et meam; non solitario vero convenit dicere faciamus et nostram. Uterque sermo, ut non solitarium tantum, ita neque differentem esse vel diversum esse significat. Nobis quoque nec solitarius, nec diversus est confitendus. Ita ergo Deus ad communem sibi cum Deo imaginem eandemque similitudinem hominem reperitur operari; ut nec significatio efficientis admittat intelligentiam solitudinis, nec operatio constituta ad eandem imaginem vel similitudinem patiatur diversitatem divinitatis29».

In his verbis Hilarius30 pluralitatem personarum voluit intelligi nomine consortii, atque significavit, nomine consortii vel pluralitatis non poni aliquid, sed removeri. Pluralitas enim vel consortium personarum cum dicitur, solitudo et31 singularitas negatur; cum dicimus, plures esse personas, significamus, quod non est una sola. Ideo32 Hilarius volens ista subtiliter et sane intelligi, ait: «Professio consortii sustulit intelligentiam singularis33», non dicit posuit aliquid. Ita etiam cum dicimus tres personas, singularitatem et solitudinem tollimus, et quod Pater non est solus, nec Filius est solus, nec Spiritus sanctus est solus, significamus, et34 quod nec Pater tantum est et Filius, nec Pater tantum et Spiritus sanctus, nec Filius tantum et Spiritus sanctus. De hoc autem in sequenti35 plenius agetur, ubi etiam secundum quid similes dicantur tres personae, et utrum aliquo modo sit ibi diversitas vel differentia, ostendetur.

Nunc vero ad propositum redeamus et ad ostendendam36 personarum pluralitatem atque essentiae divinae unitatem alias Sanctorum auctoritates inducamus. Moyses dicit37: In principio creavit Deus caelum et

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terram, per Deum significans Patrem, per principium Filium. Et pro eo quod apud nos dicitur Deus, Hebraica veritas habet heloym, quod est plurale huius singularis, quod est hel. Quod ergo non est dictum hel, quod est Deus, sed heloym, quod potest interpretari dii sive iudices, ad pluralitatem personarum refertur. Ad quam etiam illud attinere videtur, quod diabolus per serpentem dixit38: Eritis sicut dii, pro quo in Hebraeo habetur heloym, ac si diceret: eritis sicut divinae personae. Ille etiam maximus Prophetarum et regum, David, qui suam ceteris praefert intelligentiam dicens39: Super senes intellexi, unitatem divinae naturae ostendens ait40: Dominus nomen est illi; non dicit Domini. Alibi etiam eiusdem unitatem et aeternitatem simul ostendens ait ex persona Dei41: Israel, si me audieris, non erit in te Deus recens, neque adorabis Deum alienum. «Aliud horum, ut dicit Ambrosius in libro primo de Trinitate42, significat aeternitatem, aliud unitatem substantiae indifferentis, ut neque posteriorem Patre, neque alterius divinitatis Filium vel Spiritum sanctum esse credamus. Nam si Patre posterior est Filius vel Spiritus sanctus, recens est; et si unius non est divinitatis, alienus est; sed nec posterior est, quia recens non est, nec alienus, quia ex Patre natus est Filius, ex Patre processit43 Spiritus sanctus. Alibi quoque distinctionem personarum insinuans ait44: Verbo Domini caeli firmati sunt, et Spiritu oris eius omnis virtus eorum. Alibi etiam ait45: Benedicat nos Deus, Deus noster, benedicat nos Deus, et metuant eum omnes fines terrae. Trina enim confessio Dei trinitatem exprimit personarum; unitatem vero essentiae aperit, cum singulariter subiungit eum. Isaias quoque dicit46, se audisse Seraphim clamantia: Sanctus, Sanctus, Sanctus, Dominus Deus. Per hoc quod dicit ter Sanctus, Trinitatem significat: per hoc quod subdit Dominus Deus, unitatem essentiae. David quoque aeternam Filii generationem aperte insinuat ex persona Filii dicens47: Dominus dixit ad me: Filius meus es tu, ego hodie genui te. De hac ineffabili generatione Isaias ait48: Generationem eius quis enarrabit? In libro quoque Sapientiae aeternitas Filii cum Patre monstratur, ubi Sapientia ita loquitur49: Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio: ab aeterno ordinata sum, antequam terra fieret; necdum erant abyssi, et ego iam concepta eram: necdum fontes necdum montes aut colles, et ego parturiebar: adhuc terram non fecerat et cardines orbis terrae: quando praeparabat caelos, aderam: quando appendebat fundamenta terrae, cum eo eram cuncta componens, et delectabar per singulos dies, ludens coram eo. Ecce apertum50 de aeterna genitura testimonium, quo ipsa Sapientia perhibet, se ante mundum conceptam esse et parturiri, id est genitam esse, et apud Patrem aeternaliter existere. Ipsa etiam alibi ait51: Ego ex ore Altissimi prodii, primogenita ante omnem creaturam. Michaeas quoque Propheta aeternam Verbi generationem et temporalem ex Maria simul insinuavit dicens52: Et tu, Bethlehem Ephrata, parvulus es in millibus Iuda: ex te egredietur qui sit dominator in Israel, et egressus eius ab initio, a diebus aeternitatis.

De Spiritu sancto etiam expressa documenta in veteri Testamento habemus. In Genesi53 enim legitur: Spiritus Domini ferebatur super aquas. Et David dicit: Quo ibo a Spiritu tuo? Et in libro Sapientiae dicitur: Spiritus sanctus disciplinae effugiet fictum, benignus est enim spiritus sapientiae. Isaias54 quoque ait: Spiritus Domini super me etc.

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Cap. V.

De testimoniis novi Testamenti ad idem pertinentibus.

Nunc vero post testimonia veteris Testamenti de fide sanctae Trinitatis et Unitatis ad novi Testamenti auctoritates accedamus, ut in medio duorum animalium55 (id est Testamentorum) cognoscatur veritas, et forcipe de altari sumatur calculus, quo tangantur ora fidelium. Dominus itaque Christus unitatem divinae essentiae ac personarum trinitatem aperte insinuat dicens Apostolis56: Ite, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti. «In nomine utique ait, ut Ambrosius ait in libro primo de Trinitate, non in nominibus», ut unitas essentiae ostendatur; per nomina tria, quae supposuit, tres esse personas declaravit. «Ipse etiam ait: Ego et Pater unum sumus. Unum dixit, ut ait Ambrosius in eodem libro, ne fiat discretio potestatis et naturae; et addidit sumus, ut Patrem Filiumque cognoscas, scilicet ut perfectus Pater Filium perfectum genuisse credatur, et quod Pater et Filius unum sint, non confusione personae, sed unitate naturae». Ioannes quoque in Epistola canonica ait57: Tres sunt, qui testimonium perhibent in caelo: Pater, Verbum et Spiritus sanctus, et hi tres unum sunt. Ipse etiam in initio Evangelii sui ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; ubi aperte ostendit, Filium semper et aeternaliter fuisse apud Patrem, ut alium apud alium. Apostolus quoque aperte trinitatem distinguit dicens58: Misit Deus Spiritum Filii sui in corda nostra. Et alibi59: Si spiritus eius, qui suscitavit Iesum, habitat in nobis etc. Item alibi trinitatem atque unitatem evidentissime commendat dicens: Quoniam ex ipso, et per ipsum, et in ipso sunt omnia, ipsi gloria. «Ex ipso dicit, ut Augustinus in libro de Trinitate60 ait, propter Patrem; per ipsum dicit propter Filium; in ipso propter Spiritum sanctum». Per hoc vero, quod non ait ex ipsis, per ipsos et in ipsis, nec ait ipsis gloria, sed ipsi, insinuavit, hanc Trinitatem unum Dominum Deum esse. Sed quia singulae pene syllabae novi Testamenti hanc ineffabilis Unitatis atque Trinitatis veritatem concorditer insinuant, inductioni testimoniorum super hac re supersedeamus et rationibus congruisque similitudinibus ita esse, prout infirmitas nostra valet, ostendamus.

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English Translation
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Distinction II.

Chapter I.

On the Trinity and the Unity.

Therefore1 it must be held by true and pious faith, «that the Trinity is the one and only true God, as Augustine says in the first book On the Trinity2, namely the Father and the Son and the Holy Spirit; and3 this Trinity is said, believed, and understood to be of one and the same substance or essence, which is the highest good, which is discerned by the most purified minds. For the gaze of the human mind, weak as it is, is not fixed upon so excellent a light unless it be nourished through the righteousness of faith». The same author in the first book of the Retractations4: «I do not approve what I said in prayer: O God, who hast willed that none but the pure should know truth. For one may answer that many even of those who are not pure do know many true things. Therefore concerning this matter5, the highest and most excellent, we must proceed with modesty and fear, and listen with most attentive and devout ears, where the unity of the Trinity is sought, namely of the Father and the Son and the Holy Spirit; for nowhere is one led astray more dangerously, nor anything sought more laboriously, nor anything found more fruitfully6». Therefore everyone who hears and reads what is said about the ineffable and inaccessible light of the Deity7 should strive to imitate and observe what the venerable Doctor Augustine in the first book On the Trinity8 says of himself: «It will not weary me», he says, «wherever I hesitate, to inquire, nor will it shame me, wherever I err, to learn. Therefore whoever hears or reads these things, where he is equally certain, let him go on with me; where he equally hesitates, let him inquire with me; where he recognizes his own error, let him return to me; where mine, let him recall me. Thus let us together enter the way of charity, tending toward Him of whom it is said9: Seek His face evermore».

Chapter II.

What was the intention of those who wrote on the Trinity.

«Now all Catholic treatise-writers, as Augustine says in the same place10, who have written on the Trinity, which is God, have intended this — to teach according to the Scriptures that the Father and the Son and the Holy Spirit are11 of one substance, and by inseparable equality are one God, so that there is unity in essence and plurality in persons; and therefore they are not three gods, but one God, although the Father has begotten the Son, and therefore the Son is not He who is the Father; and the Son has been begotten by the Father, and therefore the Father is not He who is the Son; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, coequal to both and pertaining to the unity of the Trinity». «Let us therefore hold12 that the Father and the Son and the Holy Spirit are by nature one God, as Augustine says in the book On Faith to Peter13; nevertheless that the Father is not He who is the Son; nor is the Son He who is the Father; nor is the Holy Spirit He who is the Father or the Son. For one is the essence of the Father and of the Son and of the Holy Spirit, which the Greeks call usia14, in which the Father is not one thing, the Son another, the Holy Spirit another, although personally the Father is one, the Son another, the Holy Spirit another».

Chapter III.

What order should be observed when treating of the Trinity.

Furthermore, as Augustine teaches in the first book On the Trinity15: «First, according to the authorities of the holy Scriptures, it must be shown whether the faith holds thus. Then against garrulous reasoners, more lofty16 than capacious, we must use catholic reasonings and fitting likenesses for the defense and assertion17 of the faith, so that, by satisfying their inquiries, we may more fully instruct the meek; and they, if they cannot find what they seek, may complain rather of their own minds than of the truth itself or of our discourse».

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Chapter IV.

On the testimonies of the Old Testament by which the mystery of the Trinity is declared.

Let us therefore set forth the authorities of the Old and New Testaments, by which the truth of the divine Unity and Trinity may be demonstrated. And first let the very beginnings of the Law come up, where Moses says18: Hear, O Israel, the Lord thy God is one God. Likewise19: I am the Lord thy God, who brought thee out of the land of Egypt; thou shalt have no other gods besides me. Behold, here he signified the unity of the divine nature. «For God and Lord, as Ambrose says in the first book On the Trinity20, is the name of nature, the name of power». Likewise elsewhere God speaking to Moses says21: I am who I am; and if they ask my name, go and tell them: He who is, has sent me to you. For by saying I am, not We are, and Who is, not Who are, He most clearly declared that there is one only God. In the Canticle of Exodus also it is read22: The Lord, omnipotent is His name; he does not say of Lords, wishing to signify unity. The plurality of persons and the unity of nature the Lord at once showed in Genesis, saying23: Let us make man to our image and likeness. For by saying let us make and our, He showed the plurality of persons; but by saying image, the unity of essence. For as Augustine says in the book On Faith to Peter24: «If in that nature of the Father and of the Son and of the Holy Spirit there were only one person, it would not be said: Let us make man to our image and likeness. For when He says to the image, He shows that there is one nature, to whose image man was being made; but when He says our, He shows that the same God is not one but several persons». Hilary also in the third book On the Trinity says that by these words it is signified that in the Trinity there is neither diversity, nor singularity or solitude, but likeness and plurality or distinction. For he speaks thus25: «He who said: Let us make man to our image and likeness, showed by what He says — our image and likeness — that they are mutually like one another». «For an image is not solitary, nor is a likeness to itself26: nor does likeness allow diversity to be mingled in two from one to the other». Likewise the same author in the fourth book27: «He wished it to be understood more absolutely that this signification was not to be referred to Himself alone, when He said: Let us make man to our image and likeness; for the profession of partnership took away the understanding of the singular28, because no partnership can belong to one solitary by itself, nor again can the solitude of one alone use let us make, nor does anyone speak our to one alien to himself. Each expression, namely let us make and our, just as it does not allow a solitary and the same one, so neither does it signify a different one and one alien from himself. To one solitary it is fitting to say I will make and my; but to one not solitary it is fitting to say let us make and our. Each expression, just as it signifies not solitary only, so neither does it signify a different or diverse being. Nor must we confess Him as solitary, nor as diverse. Thus then God is found to operate man with respect to a common image and likeness shared with God; so that neither the signification of the agent admits the understanding of solitude, nor does the operation, established to the same image or likeness, suffer the diversity of divinity29».

In these words Hilary30 wished the plurality of persons to be understood by the name of partnership; and he signified that by the name of partnership or plurality something is not posited but rather removed. For when plurality or partnership of persons is spoken of, solitude and31 singularity is denied; when we say there are several persons, we signify that there is not one alone. Therefore32 Hilary, wishing these things to be understood subtly and soundly, says: «The profession of partnership took away the understanding of the singular33» — he does not say posited something. So too when we say three persons, we take away singularity and solitude, and we signify that the Father is not alone, nor is the Son alone, nor is the Holy Spirit alone, and34 that there is neither only the Father and the Son, nor only the Father and the Holy Spirit, nor only the Son and the Holy Spirit. But of this it shall be more fully treated in what follows35, where it shall also be shown in what respect the three persons are said to be alike, and whether there is in any way diversity or difference there.

But now let us return to our purpose, and to show36 the plurality of persons and the unity of the divine essence let us bring forward other authorities of the Saints. Moses says37: In the beginning God created heaven and

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earth, signifying by God the Father, by beginning the Son. And in place of what among us is said God, the Hebrew truth has heloym, which is the plural of this singular, hel. Therefore that hel — which is God — is not said, but heloym, which can be interpreted gods or judges, refers to the plurality of persons. To which also that seems to pertain which the devil through the serpent said38: You shall be as gods, for which in Hebrew there is heloym, as if he were saying: you shall be as divine persons. That greatest of Prophets and kings also, David, who prefers his own understanding above the rest, saying39: I have understood above the elders, showing the unity of the divine nature, says40: The Lord is the name to Him; he does not say of Lords. Elsewhere also showing at once His unity and eternity he says from the person of God41: Israel, if thou wilt hearken to me, there shall not be in thee a new God, neither shalt thou worship a strange God. «One of these, as Ambrose says in the first book On the Trinity42, signifies eternity, the other the unity of indifferent substance, so that we may believe neither the Son nor the Holy Spirit to be later than the Father, nor of another divinity. For if the Son or the Holy Spirit is later than the Father, He is new; and if He is not of one divinity, He is alien; but neither is He later, since He is not new, nor is He alien, since the Son is born from the Father, and the Holy Spirit proceeds43 from the Father. Elsewhere also, suggesting the distinction of persons, he says44: By the word of the Lord the heavens were made firm, and by the breath of His mouth all their power. Elsewhere also he says45: May God bless us, our God, may God bless us, and let all the ends of the earth fear Him. For the threefold confession of God expresses the trinity of persons; but the unity of essence it discloses, when in the singular it adds Him. Isaiah also says46 that he heard the Seraphim crying: Holy, Holy, Holy, Lord God. By saying thrice Holy, he signifies the Trinity; by adding Lord God, the unity of essence. David also openly suggests the eternal generation of the Son, speaking from the person of the Son47: The Lord said to me: Thou art my Son, this day have I begotten thee. Of this ineffable generation Isaiah says48: Who shall declare His generation? In the book of Wisdom also the eternity of the Son with the Father is shown, where Wisdom thus speaks49: The Lord possessed me in the beginning of His ways, before He made anything from the beginning: I was set up from eternity, before the earth was made; the depths were not yet, and I was already conceived: neither did the fountains of waters as yet spring out, neither were the mountains or hills established, and I was being brought forth: He had not yet made the earth, nor the cardinal points of the world: when He prepared the heavens, I was present: when He fixed the foundations of the earth, with Him I was, ordering all things, and I was delighted every day, playing before Him. Behold, an open50 testimony of the eternal birth, by which Wisdom herself bears witness that she was conceived and brought forth before the world — that is, begotten — and that she exists eternally with the Father. She also elsewhere says51: I came out of the mouth of the Most High, the firstborn before all creatures. The prophet Micah also at once suggested the eternal generation of the Word and the temporal generation from Mary, saying52: And thou, Bethlehem Ephrata, art a little one among the thousands of Judah: out of thee shall come forth He that is to be ruler in Israel, and His going forth is from the beginning, from the days of eternity.

Concerning the Holy Spirit also we have express documents in the Old Testament. For in Genesis53 it is read: The Spirit of the Lord moved over the waters. And David says: Whither shall I go from Thy Spirit? And in the book of Wisdom it is said: The Holy Spirit of discipline shall flee from the deceitful, for the spirit of wisdom is benign. Isaiah54 also says: The Spirit of the Lord is upon me, etc.

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Chapter V.

On the testimonies of the New Testament pertaining to the same.

Now after the testimonies of the Old Testament concerning the faith of the Holy Trinity and Unity, let us proceed to the authorities of the New Testament, that in the midst of two living creatures55 (that is, of the Testaments) the truth may be known, and that with the tongs from the altar the coal may be taken with which the lips of the faithful are touched. Therefore the Lord Christ openly suggests the unity of the divine essence and the trinity of persons, saying to the Apostles56: Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit. «In the name He says, as Ambrose says in the first book On the Trinity, not in the names», so that the unity of essence may be shown; by the three names which He set down, He declared that there are three persons. «He also says: I and the Father are one. He said one, as Ambrose says in the same book, lest there be a separation of power and nature; and He added we are, that you may know the Father and the Son, namely that the perfect Father is to be believed to have begotten a perfect Son, and that the Father and the Son are one, not by confusion of person, but by unity of nature». John also in his canonical Epistle says57: There are three who give testimony in heaven: the Father, the Word, and the Holy Spirit, and these three are one. He also at the beginning of his Gospel says: In the beginning was the Word, and the Word was with God, and the Word was God; where he openly shows that the Son was always and eternally with the Father, as one with another. The Apostle also openly distinguishes the Trinity, saying58: God sent the Spirit of His Son into our hearts. And elsewhere59: If the Spirit of Him who raised up Jesus dwell in us, etc. Likewise elsewhere he most evidently commends Trinity and Unity, saying: Because from Him, and through Him, and in Him are all things, to Him be glory. «From Him he says, as Augustine in the book On the Trinity60 says, on account of the Father; through Him he says on account of the Son; in Him on account of the Holy Spirit». But by this — that he did not say from them, through them, and in them, nor did he say to them be glory, but to Him — he suggested that this Trinity is one Lord God. But since nearly every syllable of the New Testament harmoniously suggests this truth of the ineffable Unity and Trinity, let us forbear from adducing more testimonies on this matter, and by reasonings and fitting likenesses let us show, as far as our weakness allows, that it is so.

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Apparatus Criticus
  1. Ed. 4 quoque, sed perperam, cum non sit hic adiicientis sermo, sed ex praecedentibus continuantis. Mox, inverso ordine verborum, edd. 1, 8 sit unus solus et verus Deus; Vat. et ed. 9 unus sit et solus verus Deus.
    Edition 4 reads quoque, but wrongly, since this is not the speech of one adding something, but of one continuing from what precedes. Soon after, with the order of the words inverted, editions 1 and 8 read sit unus solus et verus Deus; the Vatican edition and edition 9 read unus sit et solus verus Deus.
  2. Cap. 2. n. 4: «Quod Trinitas sit unus et solus verus Deus, et quam recte Pater et Filius et Spiritus sanctus unius eiusdemque substantiae vel essentiae dicatur, credatur, intelligatur... et esse illud summum bonum, quod purgatissimis mentibus cernitur... quia humanae mentis acies invalida in tam excellenti luce non figitur, nisi per iustitiam fidei nutrita vegetetur».
    Augustine, On the Trinity I, c. 2, n. 4: «That the Trinity is the one and only true God, and how rightly the Father and the Son and the Holy Spirit are said, believed, understood to be of one and the same substance or essence... and that this is the highest good, which is discerned by the most purified minds... because the gaze of the human mind, weak as it is, is not fixed upon so excellent a light unless, nourished by the righteousness of faith, it be quickened».
  3. Vat. omittit et.
    The Vatican edition omits et.
  4. Cap. 4. n. 2: «Non approbo quod in oratione dixi: Deus, qui nisi mundos verum scire noluisti». Haec orantis verba leguntur Soliloq. libr. I. c. 1. n. 2. — Paulo ante Vat. et codd. B E item pro idem. Infra vero cod. D immundos pro non mundos.
    Augustine, Retractations I, c. 4, n. 2: «I do not approve what I said in prayer: O God, who hast willed that none but the pure should know truth». These words of the one praying are read in Soliloquies I, c. 1, n. 2. — Shortly before, the Vatican edition and codices B and E read item for idem. Below, codex D reads immundos for non mundos.
  5. Sequimur codd. A B D E. Cod. C de hac re igitur. Edd. 1, 8 de hac ergo re. Vat. cum ceteris: de hac re ergo. Paulo infra cod. E devotissimis pro devotis.
    We follow codices A, B, D, E. Codex C reads de hac re igitur. Editions 1 and 8 read de hac ergo re. The Vatican edition with the rest: de hac re ergo. Slightly below, codex E reads devotissimis for devotis.
  6. August., I. de Trin. c. 3. n. 5, sed circa principium scilicet additum est a Magistro.
    Augustine, On the Trinity I, c. 3, n. 5; but near the beginning the scilicet has been added by the Master [Lombard].
  7. Vat. et edd. 2, 3, 4, 7, 9 divinitatis.
    The Vatican edition and editions 2, 3, 4, 7, 9 read divinitatis [in place of Deitatis].
  8. Cap. 2. n. 4, in quo textu loco audit haec Vat. cum codd. ABE et pluribus edd. legit audit hoc, sed contradicente originali.
    On the Trinity I, c. 2, n. 4, in which text in place of audit haec the Vatican edition with codices A, B, E and several editions reads audit hoc, but the original contradicts.
  9. Psalm. 104, 4.
    Psalm 104:4.
  10. Nempe de Trin. I. c. 4. n. 7, sed nonnullis adiunctis vel immutatis. Ed. Vat. cum ceteris praeter 1 legit: ut in eodem I. libro de Trinitate cap. 4. Ex his ea expunximus, quae omnes codd. cum ed. 1 omittunt.
    Namely On the Trinity I, c. 4, n. 7, but with several things added or changed. The Vatican edition with the rest except 1 reads: as in the same first book On the Trinity, c. 4. From these we have struck out what all the codices, with edition 1, omit.
  11. Vat. sola et mendose legit sit pro sint.
    The Vatican edition alone, and faultily, reads sit for sint.
  12. Vat. sola omittit et; infra ipsa legit: Teneamus ergo pro igitur.
    The Vatican edition alone omits et; below, it reads Teneamus ergo in place of igitur.
  13. Cap. 1. n. 5. Hoc opus nunc communiter tribuitur Fulgentio Ruspensi († 533).
    [Pseudo-Augustine,] On Faith to Peter, c. 1, n. 5. This work is now commonly attributed to Fulgentius of Ruspe († 533).
  14. Graece: οὐσίαν. Praeter Vat. et ed. 6 omnes codd. et edd. miro errore legunt homousion (consubstantialem).
    In Greek: οὐσίαν. Except for the Vatican edition and edition 6, all the codices and editions, by a strange error, read homousion (consubstantialem, "consubstantial").
  15. Cap. 2. n. 4. In textu Vat. cum edd. 4, 6, 9 primo pro primum.
    On the Trinity I, c. 2, n. 4. In the text the Vatican edition with editions 4, 6, 9 reads primo for primum.
  16. Vat. contra fidem codd., edd. 1, 6, 8 et textum Aug. addit magis.
    The Vatican edition, against the witness of the codices, of editions 1, 6, 8, and of Augustine's text, adds magis.
  17. Codd. ACD cum Vat. et edd. 4, 5, 6, 8 assertione, quod tamen minus concordat cum originali.
    Codices A, C, D with the Vatican edition and editions 4, 5, 6, 8 read assertione, which however agrees less with the original.
  18. Deut. 6, 4; Vulgata et apud Aug. Audi Israel, Dominus Deus noster Dominus unus est, sed apud Ambros., I. de Fide ad Gratian. Deus tuus Deus unus est, ut in textu Magistri.
    Deuteronomy 6:4; the Vulgate and Augustine read Hear, O Israel, the Lord our God is one Lord, but Ambrose, On Faith to Gratian I, reads thy God is one God, as in the Master's text.
  19. Exod. 20, 2. 3; ubi Vulgata post Aegypti legit: de domo servitutis non habebis deos alienos coram me, et codd. B D E et edd. 1, 3 dii alieni loco alii dii.
    Exodus 20:2–3; where the Vulgate after Aegypti reads: out of the house of bondage, thou shalt not have strange gods before me; and codices B, D, E and editions 1, 3 read dii alieni in place of alii dii.
  20. Sive de Fide ad Gratian. c. 1. n. 7, ubi: Deus enim et Dominus nomen magnificentiae, nomen est potestatis. Vat. cum edd. 4, 5, 6, 9: Deus enim, ut ait Ambrosius in primo libro de Trinitate, nomen est naturae, Dominus vero nomen est potestatis.
    Or Ambrose, On Faith to Gratian c. 1, n. 7, where: For God and Lord is the name of magnificence, it is the name of power. The Vatican edition with editions 4, 5, 6, 9: For God, as Ambrose says in the first book On the Trinity, is the name of nature; but Lord is the name of power.
  21. Exod. 3, 14: Ego sum qui sum. Ait: sic dices filiis Israel: Qui est, misit me ad vos.
    Exodus 3:14: I am who I am. He says: Thus thou shalt say to the children of Israel: He who is hath sent me to you.
  22. Exod. 15, 3: Dominus quasi vir pugnator, omnipotens nomen eius.
    Exodus 15:3: The Lord is like a warrior, omnipotent is His name.
  23. Gen. 1, 26.
    Genesis 1:26.
  24. Vat. et ed. 4 mendose ad. — Cap. 1. n. 5: «Si enim in illa... una esset persona, non diceretur ad imaginem nostram, sed ad imaginem meam, nec dixisset faciamus, sed faciam. Si vero in illis tribus personis tres essent intelligendae vel credendae substantiae, non diceretur ad imaginem nostram, sed ad imagines nostras; una enim imago trium naturarum inaequalium esse non potest. Sed, dum ad unam imaginem unius Dei homo factus dicitur, una sanctae Trinitatis essentialiter divinitas intimatur».
    The Vatican edition and edition 4 read ad faultily. — On Faith to Peter, c. 1, n. 5: «For if in that [nature]… there were one person, it would not be said to our image, but to my image, nor would He have said let us make, but I will make. But if in those three persons three substances had to be understood or believed, it would not be said to our image, but to our images; for one image of three unequal natures cannot exist. But since man is said to be made to one image of the one God, the one essentially divine nature of the Holy Trinity is intimated».
  25. Libr. III. de Trin. n. 3; sed plura ibi adiunguntur.
    Hilary, On the Trinity III, n. 3; but many things are added there.
  26. Vat. cum edd. 2, 4, 5, 6, 7 transponit verba sic: sibi non est.
    The Vatican edition with editions 2, 4, 5, 6, 7 transposes the words thus: sibi non est.
  27. De Trin. n. 17.
    Hilary, On the Trinity IV, n. 17.
  28. Contra codd. et edd. 1, 8 Vat. cum ceteris edd. singularitatis, et paulo post ipsa cum nonnullis edd. nec potest, et in fine propositionis cod. D loqueretur; ceteri codd. cum edd. 1, 8 loquetur. Immediate post Vat. cum nonnullis edd. ergo, edd. 1, 3, 8 enim pro igitur.
    Against the codices and editions 1, 8, the Vatican edition with the other editions reads singularitatis; and a little after, the same with some editions reads nec potest; and at the end of the proposition codex D reads loqueretur; the other codices with editions 1, 8 read loquetur. Immediately after, the Vatican edition with some editions reads ergo, and editions 1, 3, 8 enim, in place of igitur.
  29. Haec ex Hilario loc. cit. n. 18 passim sunt excerpta.
    These things are excerpted, in various places, from Hilary at the cited passage, n. 18.
  30. Vat. et nonnullae edd. vel. Mox cod. D Ideoque pro Ideo.
    The Vatican edition and several editions read vel. Soon after, codex D reads Ideoque for Ideo.
  31. Vat. iterum cum multis edd. singularitatis.
    The Vatican edition again, with many editions, reads singularitatis.
  32. Edd. 2, 7 omittunt et; cod. C mutata interpunctione sic: solus. Significamus etiam quod.
    Editions 2 and 7 omit et; codex C, with the punctuation altered, reads thus: solus. Significamus etiam quod.
  33. Dist. XIX, XXIV, XXXI, et XXXIV, huius libri. Paulo infra cod. B quod pro quid.
    Distinctions XIX, XXIV, XXXI, and XXXIV of this book. Slightly below, codex B reads quod for quid.
  34. Vat. cum edd. 1, 3 ostendendum.
    The Vatican edition with editions 1, 3 reads ostendendum.
  35. Gen. 1, 1.
    Genesis 1:1.
  36. [Marginal rubric in the Quaracchi printing: Aliae auctoritates. The OCR preserves the marginal heading at this point in the text.]
    [Marginal rubric in the Quaracchi printing: Other authorities. The marginal heading appears in the right margin at this point in the text.]
  37. Gen. 1, 1 (continuation of the citation across the page-break).
    Genesis 1:1 (continuation of the citation across the page-break).
  38. Gen. 3, 5. — Paulo post contra codd. et edd. 1, 3, 8 Vat. cum ceteris edd. hebraico pro hebraeo.
    Genesis 3:5. — Shortly after, against the codices and editions 1, 3, 8, the Vatican edition with the other editions reads hebraico for hebraeo.
  39. Psalm. 118, 100. — Paulo ante solummodo edd. 1, 3, 8 verbo ceteris praemittunt praecedentibus.
    Psalm 118:100. — Slightly before, only editions 1, 3, 8 prefix praecedentibus to the word in the others.
  40. Psalm. 67, 6. — Vulgata et codd. D E in hoc textu omittunt est, quod tamen legitur apud Hieronymum, Augustinum, Bedam in hunc locum.
    Psalm 67:6. — The Vulgate and codices D, E in this text omit est, which however is read in Jerome, Augustine, and Bede on this passage.
  41. Psalm. 80, 9. 10.
    Psalm 80:9–10.
  42. Sive de Fide ad Gratian. c. 2. n. 68.
    Or Ambrose, On Faith to Gratian, c. 2, n. 68.
  43. Vat. et edd. 2, 4, 5, 7, 9 procedit, quod minus correspondet praecedenti passus est.
    The Vatican edition and editions 2, 4, 5, 7, 9 read procedit, which corresponds less to the preceding passus est. [The body reads natus est; the apparatus reference to passus est is a printer's slip in the Quaracchi apparatus (confirmed 600dpi p.48 eyes-on).]
  44. Psalm. 32, 6.
    Psalm 32:6.
  45. Psalm. 66, 7. 8. — Verba immediate sequentia: Trina enim confessio etc. a Magistro in Explanat. Psalm. (loc. cit.) attribuuntur S. Ambrosio, in quo tamen ea reperire non potuimus; sed leguntur sine nomine auctoris apud Abaelardum, Theologia christiana. Ex ipso non pauca accepit Magister. Argumento simul et exemplo sint, quae hic ex laudato opere (Patrolog. Latin. tom. CLXXVIII. col. 1227–28) describimus: Ad hanc quoque pluralitatem divinarum personarum illud attinere videtur, quod... per serpentem dictum est: Eritis sicut dii (Gen. 3, 5.), quod, ut superius dictum est, in Hebraeo sonat Eloim... Ait itaque maximus ille Prophetarum et regum, David, qui suam ceteris intelligentiam praeferens dicit: Super omnes docentes me intellexi, super senes intellexi; ait, inquam, distinctionem Trinitatis patenter insinuans: Verbo Domini caeli firmati sunt, et spiritu oris eius omnis virtus eorum (Psalm. 32, 6.). Qui et alibi Unitatem pariter cum Trinitate insinuat dicens: Benedicat nos Deus, Deus noster, benedicat nos Deus, et metuant eum omnes fines terrae (Psalm. 66, 7.)... Trina quippe confessio Dei Trinitatem exprimit personarum... Unitatem vero divinae substantiae Psalmista in eodem aperit, cum post trinam divini nominis prolationem unum tantummodo Deum in tribus personis intelligens, non subiunxit eos pluraliter, sed eum singulariter. Huic et illud consonat Isaiae, qui dicit, se vidisse Seraphim et audisse clamantia: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth (Isai. 6, 3.).
    Psalm 66:7–8. — The words immediately following — For the threefold confession, etc. — are attributed by the Master in Explanationes Psalmorum (cited place) to St. Ambrose, in whom however we have not been able to find them; but they are read without an author's name in Abelard, Christian Theology. The Master took not a few things from him. Let what we here transcribe from the praised work (Patrologia Latina, vol. CLXXVIII, cols. 1227–28) serve at once as argument and example: To this plurality of divine persons that also seems to pertain which… was said through the serpent: You shall be as gods (Gen. 3:5), which, as said above, in Hebrew sounds Eloim… So that greatest of Prophets and kings, David, who preferring his own understanding above the rest says: Above all my teachers I have understood, above the elders I have understood; he says, I tell you, openly suggesting the distinction of the Trinity: By the word of the Lord the heavens were made firm, and by the breath of His mouth all their power (Ps. 32:6). And he elsewhere also together suggests the Unity with the Trinity, saying: May God bless us, our God, may God bless us, and let all the ends of the earth fear Him (Ps. 66:7)… For the threefold confession of God expresses the Trinity of persons… But the Psalmist opens up the Unity of the divine substance in the same place, when after the threefold utterance of the divine name, understanding only one God in three persons, he subjoined not them in the plural but Him in the singular. To this also accords that of Isaiah, who says he saw the Seraphim and heard them crying: Holy, Holy, Holy, Lord God of Sabaoth (Is. 6:3).
  46. Isai. 6, 3.
    Isaiah 6:3.
  47. Psalm. 2, 7. — Edd. 1, 3, 8 verbo dicens praemittunt ita.
    Psalm 2:7. — Editions 1, 3, 8 prefix ita to the word dicens.
  48. Cap. 53, 8.
    Isaiah 53:8.
  49. Prov. 8, 22–30. — Vat. et edd. 4, 5, 7, 9, contradicente etiam Vulgata, legunt Dominus possedit me ab initio pro in initio.
    Proverbs 8:22–30. — The Vatican edition and editions 4, 5, 7, 9, with the Vulgate also contradicting, read The Lord possessed me from the beginning for in the beginning.
  50. Vat. et edd. 4, 7 aptum. Mox post genitam auctoritate cod. D et edd. 1, 5, 8 supplevimus esse. Deinde codd. AE et edd. 1, 3 male: Ipsa enim.
    The Vatican edition and editions 4, 7 read aptum. Soon after genitam, on the authority of codex D and editions 1, 5, 8, we have supplied esse. Then codices A, E and editions 1, 3 wrongly read: Ipsa enim.
  51. Eccli. 24, 5. — Paulo post cod. D pro Verbi legit Christi generationem.
    Sirach 24:5. — Shortly after, codex D reads generation of Christ for of the Word.
  52. Mich. 5, 2, ubi Vulgata verbo egreditur praemittit mihi. Cod. D pro Ephrata habet terra Iuda; item cum codd. A E post parvulus addit eius. Quam lectionem Hieronymus hunc ipsum Michaeae locum exponens commemorat et explodit; ed. cit. tom. VI. col. 488.
    Micah 5:2, where the Vulgate prefixes mihi to the word egreditur. Codex D for Ephrata has terra Iuda; likewise, with codices A, E, after parvulus it adds eius. Jerome, expounding this very place of Micah, mentions and rejects this reading; in the cited edition, vol. VI, col. 488.
  53. Cap. 1, 2; sequens locus est Psalm. 138, 7.
    Genesis 1:2; the following passage is Psalm 138:7.
  54. Cap. 1, 5. 6. — Paulo ante Vat. omittit Et ante in libro contra codd. et edd. 1, 3, 5, 8.
    Wisdom 1:5–6. — Slightly before, the Vatican edition omits Et before in libro, against the codices and editions 1, 3, 5, 8. [The Isaiah citation following corresponds to Is. 61:1.]
  55. Habac. 3, 2; secundum versionem Septuaginta: In medio duorum animalium cognosceris; Vulgata: In medio annorum notum facies. Tamen codd. omnes, excepto B, et edd., excepta 8, legunt duum pro duorum. Omnes codd. et ed. 1 omittunt id est Testamentorum, quae verba videntur esse glossa. Ista applicatio huius textus est Augustini in XVIII. de Civ. Dei, c. 32. Verba forcipe de altari etc. alludunt ad Isai. 6, 6: Et volavit ad me unus de Seraphim, et in manus eius calculus, quem forcipe tulerat de altari. — In initio huius propositionis codd. ABC omittunt vero post Nunc.
    Habakkuk 3:2; according to the Septuagint version: In the midst of two living creatures shalt Thou be known; the Vulgate: In the midst of the years thou shalt make known. However all the codices, except B, and all the editions, except 8, read duum for duorum. All the codices and edition 1 omit id est Testamentorum, which words seem to be a gloss. This application of this text belongs to Augustine in On the City of God XVIII, c. 32. The words with the tongs from the altar, etc., allude to Isaiah 6:6: And one of the Seraphim flew to me, and in his hand was a coal, which he had taken with the tongs from the altar. — At the beginning of this proposition, codices A, B, C omit vero after Nunc.
  56. Matth. 28, 19; Vulgata: Euntes ergo docete omnes gentes: baptizantes eos in nomine Patris etc. Sed apud Ambros. de Trin. sive de Fide ad Gratian. I. c. 1. n. 8: «Ite, baptizate gentes in nomine Patris et Filii et Spiritus sancti. In nomine utique, non in nominibus. Ipse etiam dicit: Ego et Pater unum sumus, Ioan. 10, 30; unum dixit, ne fiat discretio potestatis et naturae; sumus addit, ut Patrem Filiumque cognoscas, quod perfectus Pater perfectum Filium genuisse credatur, et Pater et Filius unum sint, non confusione personae, sed unitate naturae». — Vat. cum cod. C et nonnullis edd. omittit libro post in eodem; insuper Vat. aliaeque edd. omittunt et post discretio potestatis. Denique codd. ABC et edd. 1, 8 male omittunt personae post confusione.
    Matthew 28:19; the Vulgate: Going therefore, teach ye all nations, baptizing them in the name of the Father, etc. But in Ambrose, On the Trinity or On Faith to Gratian I, c. 1, n. 8: «Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit. In the name, certainly, not in the names. He also says: I and the Father are one, John 10:30; He said one lest there be a separation of power and nature; He added we are, that you may know the Father and the Son, that the perfect Father is to be believed to have begotten a perfect Son, and that the Father and the Son are one, not by confusion of person, but by unity of nature». — The Vatican edition with codex C and several editions omits libro after in eodem; moreover the Vatican edition and other editions omit et after discretio potestatis. Finally codices A, B, C and editions 1, 8 wrongly omit personae after confusione.
  57. Cap. 5, 7, ubi Vulgata cum cod. D et edd. 1, 8 testimonium dant pro testimonium perhibent; sed perhibent legitur etiam apud Hyginum Papam, Epistola de Fide et reliquis causis, relata ab Isidoro Mercatore, Patrolog. Latin. tom. CXXX. col. 109, et apud Cyrillum Alexand. libr. Thesaur. assert. XXXIV, Patrolog. Graec. tom. LXXV. col. 615.
    1 John 5:7, where the Vulgate with codex D and editions 1, 8 reads testimonium dant for testimonium perhibent; but perhibent is also read in Pope Hyginus, Letter on the Faith and other matters, reported by Isidore Mercator, Patrologia Latina vol. CXXX, col. 109, and in Cyril of Alexandria, Thesaurus, assertion XXXIV, Patrologia Graeca vol. LXXV, col. 615.
  58. Galat. 4, 6, ubi Vulgata corda vestra pro corda nostra, quod hic et alibi habet Magister. Nostra pro vestra utuntur etiam Ambros. in hunc locum et August. in Psalm. 118, serm. 14. n. 2, de Verbis Evangel. Matth. serm. 71. n. 29, nec non vetus lectio Hieronymi nunc ad calcem amandata.
    Galatians 4:6, where the Vulgate has your hearts for our hearts, which the Master has here and elsewhere. Nostra for vestra is also used by Ambrose on this passage and Augustine on Psalm 118, sermon 14, n. 2, and On the Words of the Gospel of Matthew, sermon 71, n. 29, as well as in the old reading of Jerome now banished to the foot.
  59. Rom. 8, 11. et mox 11, 36.
    Romans 8:11, and soon after Romans 11:36.
  60. Libr. I. c. 6. n. 12: Ex ipso, ex Patre; per ipsum, per Filium; in ipso, in Spiritu sancto. Codd. B C D et edd. 1, 8 Ex ipso ait, et subinde dicit pro ait. Omittunt dicit, quod postea sequitur, edd. 1, 8. Tum in codd. D E non Per hoc, sed Propter hoc. — Vat. contra codd. et edd. 1, 8 omittit Dominum.
    Augustine, On the Trinity I, c. 6, n. 12: From Him, from the Father; through Him, through the Son; in Him, in the Holy Spirit. Codices B, C, D and editions 1, 8 read Ex ipso ait, and thereafter dicit for ait. Editions 1, 8 omit dicit, which follows after. Then in codices D, E, not Per hoc, but Propter hoc. — The Vatican edition, against the codices and editions 1, 8, omits Dominum.
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