Bonaventure

The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

SERMO I.

De triplici testimonio sanctissimae Trinitatis.

Summarium

Introductio; tria de Trinitate insinuantur, numero 1. 2. — Triplex spirituale caelum, et in unoquoque speciale testimonium, scilicet in summo caelo Deus dat testimonium de se ipso, in medio de Christo, in infimo per Christum de mundo, 3. — Pars I. Testimonium de se ipso in summo caelo. Hoc sibi dat Trinitas tripliciter: divinae maiestati per miracula omnipotentiae, veritati per documenta sapientiae, bonitati per charismata benevolentiae, 4-6. — Hoc testimonium datur per vestigia; quae relucent in unaquaque creatura, 7. — Pars II. Testimonium de Mediatore in medio caelo. Hoc est triplex: a Patre in facto, a Filio in verbo, a Spiritu S. in animo, 8. — De unoquoque singillatim, 9-11. — Pars III. Testimonium Christi de toto mundo. Hoc est triplex, 12. — Primum est informativum respectu omnium; quod datur triplici modo, 13. 14. — Secundum est approbativum respectu iustorum, 15. — Tertium est increpativum respectu perversorum, 16.

1. Tres sunt, qui testimonium dant in caelo, Pater, Verbum et Spiritus sanctus, et hi tres unum sunt; primae Ioannis quinto¹. In hoc verbo describitur mysterium beatissimae Trinitatis quoad triplicem conditionem, quam est in ea reperire, scilicet quoad inseparabilitatem in opere, pluralitatem in origine et consubstantialitatem in esse. Habet enim beatissima Trinitas inseparabilitatem in operando, quae notatur, cum dicitur: Tres sunt, qui testimonium dant in caelo. — Habet etiam pluralitatem in emanando, et hoc notatur, cum subditur: Pater, Verbum et Spiritus sanctus; in quo insinuantur origo et distinctio personarum. — Habet nihilominus consubstantialitatem in existendo; et hoc notatur, cum subiungitur: Et hi tres unum sunt.

2. Inseparabilitas autem in operando recte intelligitur in hoc quod dicitur: Tres sunt, qui testimonium dant in caelo; quia, cum sint vere tres, unum tamen et indivisum dant testimonium, quod quidem tanto certius est et solidius, quanto maior est conformitas et indivisio testium. Ubi enim est in testibus vera pluralitas, et in pluralitate conformitas, et in conformitate inseparabilitas; ibi etiam solidissima fit veritas². Et hoc est in Trinitate beata, cuius testimonium adeo est roboratum, ut per illa cetera confirmentur. In cuius rei signum omnes testificantes iurant per Deum, invocando Deum trinum et unum in testimonium. Iurare enim per Deum nihil aliud est quam Deum in testimonium adducere.

3. Licet autem divinum testimonium sit quantum ad inseparabilitatem testium indivisum, plurificatur tamen, cum dicitur, ratione connotatorum sive effectuum. Cum enim spirituale caelum, in quo Deus Trinitati perhibetur testimonium dare, tripliciter contingat accipi; contingit secundum hoc Trinitatis testimonium triplicari. — Est enim caelum spirituale triplex secundum correspondentiam ad caelum materiale, videlicet caelum summum, quod est divina natura; de quo in Psalmo³: A summo caelo egressio eius, et occursus eius usque ad summum eius. — Est caelum medium, quod est natura assumta; de quo habetur in Psalmo: Dominus in caelo sedes eius; quod designatur per illud, Genesis primo: Fiat firmamentum in medio aquarum etc. — Est caelum infimum, quod est praesens Ecclesia, iuxta quod frequenter in Evangelio⁴ dicitur: Simile est regnum caelorum etc. Per hoc, ut dicit Gregorius, datur intelligi praesens Ecclesia. — In hoc igitur triplici caelo dat primum Deus-trinitas testimonium de se ipso, dat per se ipsum testimonium de Iesu Christo, dat et per Christum testimonium de hoc mundo.

4. Testimonium autem dat Deus-trinitas de se ipso quoad Patris maiestatem, quoad Filii veritatem, quoad sancti Spiritus bonitatem. — Dat igitur

primum Deus-trinitas testimonium maiestati suae per miracula omnipotentiae; et hoc testimonium appropriatur Patri; et de hoc dicitur Ecclesiastici trigesimo sexto¹: Reple Sion inenarrabilibus virtutibus tuis, et gloria tua populum tuum. Da testimonium his qui ab initio creaturae tuae sunt; hoc est, ostende omnipotentiam tuam, per quam creasti omnia de nihilo, et faciendo prodigia et mirabilia. Unde et paulo ante praemiserat: Innova signa et immuta mirabilia. Glorifica manum et brachium dexterum. Huiusmodi signa et mirabilia nihil aliud sunt quam quaedam testimonia manifestantia nobis divinae maiestatis immensam potentiam. Unde post miracula in Aegypto ostensa cantavit populus in deserto, Exodi decimo quinto²: Quis similis tui in fortibus, Domine? Quis similis tui, magnificus in sanctitate, terribilis atque laudabilis, faciens mirabilia?

5. Dat etiam secundo testimonium veritati suae per documenta sapientiae; et hoc testimonium appropriatur Filio, secundum illud Ioannis tertio: Qui est de terra de terra est et de terra loquitur; qui de caelo venit super omnes est; et quod vidit et audivit, hoc testatur³. Hic autem est unigenitus Dei Filius, de quo in Ioannis primo: Qui est in sinu Patris, ipse enarravit Et ideo testimonium eius ab omnibus deberet accipi; et tamen subditur verbo praemisso: Et testimonium eius nemo accipit, licet istud sit testimonium manifestissimae veritatis. Propterea adiungit: Qui accepit eius testimonium signavit, quia Deus verax est. Quem enim misit Deus verba Dei loquitur. Si ergo Deus verax non profert nisi verbum veritatis; et Filius Dei docet verbum Dei: dat ergo certum testimonium veritatis; unde et ante in eodem capitulo⁴ praemiserat: Amen, amen, dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis. Hoc enim dicit ipse Filius, loquens incredulis, qui veritatem non amant, et ideo non accipiunt testimonium veritatis. Nam omnis, qui est veritatis amator, est huius testimonii fidelis auditor, secundum illud quod Salvator dicit Ioannis decimo octavo⁵: Ego ad hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati; omnis, qui est ex veritate, audit vocem meam.

6. Dat nihilominus Deus-trinitas testimonium bonitati suae per charismata benevolentiae; et hoc appropriatur Spiritui sancto, secundum illud primae Ioannis quinto⁶: Tres sunt, qui testimonium dant in terra: spiritus, aqua et sanguis. Spiritus enim sanctus, descendens in corda nostra per gratiam adoptionis, dat testimonium divinae benignitati et dilectioni, secundum illud ad Romanos octavo⁷: Ipse Spiritus testimonium reddit spiritui nostro, quod sumus filii Dei; in quo manifeste datur testimonium benignitati, dum servos et malos Deus sua permaxima benignitate adoptat in filios; quod quidem facit, cum Spiritum adoptionis dat in Sacramento regenerationis, et hoc per meritum passionis. Et ideo recte ista tria coniungit: spiritus, aqua et sanguis. In hoc enim apparuit benignitas Salvatoris nostri Dei, qui secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti, ad Titum tertio.

7. Ex dictis igitur colligi potest, quod Deus-trinitas testatur se ipsum trinum per vestigium omnipotentiae, sapientiae et benevolentiae. Et quoniam hoc vestigium relucet in omnibus et singulis creaturis — nulla est enim creatura, quae sit omnino expers virtutis, veritatis et bonitatis — manifeste colligitur, quod Deus-trinitas manifestat et testificatur se ipsum trinum per universitatem omnium creatorum. — Ad quod tamen testimonium audiendum et videndum aperiuntur aures et oculi solorum fidelium, quibus revelata sunt divina mysteria, secundum quod figuratur Isaiae sexto⁸: Vidi Dominum sedentem super solium excelsum et elevatum, et plena erat omnis terra maiestate eius. Et post subdit: Seraphim stabant super illud, et clamabant alter ad alterum et dicebant: Sanctus, sanctus, sanctus Dominus Deus exercituum, plena est omnis terra gloria eius. In quorum voce expresse declaratur Trinitatis mysterium in hoc, quod ter dicunt Sanctus; et simul cum hoc, quod omnis terra beatissimae Trinitati gloriosissimum perhibet testimonium, ita ut vere possit dici illud Psalmi: Pater, testimonia tua credibilia facta sunt nimis. Omnia enim caelestia et terrestria per Trinitatis vestigium testimonium dant caelo summo, id est Deo trino et uno; vel potius Deus trinus per hoc dat testimonium de se ipso. — Tres sunt igitur, qui testimonium dant in caelo summo.

8. Tres etiam sunt, qui testimonium dant in caelo medio, hoc est de Mediatore nostro, Domino Iesu Christo, scilicet Pater et Filius et Spiritus sanctus. Pater testificatur in facto, quia ipse est virtus; Filius in dicto, quia ipse est verbum; Spiritus sanctus in animo, quia ipse est amor et nexus.

9. Dat igitur primo testimonium Deus Pater de Christo in facto, secundum quod ipse dicit Ioannis quinto⁹: Ego autem habeo testimonium maius Ioanne. Opera enim, quae dedit mihi Pater, ut

perficiam ea, ipsa opera, quae ego facio, testimonium perhibent de me, quia Pater misit me. Et qui misit me, Pater, ipse testimonium perhibuit de me. Hoc testimonium fuit per opera mirabilia, quia, sicut ipse dicit Ioannis decimo¹: Opera, quae ego facio, haec testimonium perhibent de me; et illud est testimonium infallibile et indubitabile, et ideo qui huic testimonio non credunt sunt inexcusabiles. Unde Ioannis decimo quinto: Si opera non fecissem in eis, quae nemo alius fecit, peccatum non haberent — quia possent habere aliquam excusationem — nunc autem excusationem non habent de peccato suo, quod hoc testimonium non accipiunt, quia non est humanum, sed divinum, et ideo non est repellendum, sed acceptandum, secundum illud primae Ioannis quinto²: Si testimonium hominum accipimus, testimonium Dei maius est: quoniam hoc est testimonium Dei, quod maius est, quoniam testificatus est de Filio suo. Qui credit in Filium Dei habet testimonium Dei in se. Qui non credit in Filium mendacem facit Deum, quia non credit in testimonium, quod testificatus est Deus de Filio suo. — Ex quo colligitur, quod qui non credit in Christum non credit in Deum, dum testimonium Dei Patris reputat esse mendacium; quod est summa impietas et blasphemia in Deum aeternum.

10. Testimonium etiam dat Filius de se ipso in verbo, sicut dicitur Ioannis octavo³, ubi Pharisaeis insultantibus sibi et dicentibus: Tu de te ipso testimonium perhibes; testimonium tuum non est verum; respondit Iesus et dixit eis: etsi ego testimonium perhibeo de me ipso, verum est testimonium meum. Quod videtur esse contrarium ei quod dicitur Ioannis quinto: Si ego testimonium perhibeo de me ipso, testimonium meum non est verum; quod quidem non est contrarium. Nam secundum humanitatem testimonium non habuit datum pro semetipso; secundum Divinitatem autem, quae est veritas, quae sibi testimonium perhibet, potest absque dubio de se ipso testimonium perhibere, quia in hoc testimonio solus non est, sed necessario coniunctus cum Patre; unde et paulo post subdit⁴: In Lege vestra scriptum est, quia duorum hominum testimonium verum est. Ego sum, qui testimonium perhibeo de me ipso, et testimonium perhibet de me qui misit me, Pater. — Si igitur iungatur testimonium Patris, quo testificatur de Filio per factum, et testimonium Filii, quo testificatur de se ipso per verbum; solidissimum erit testimonium. Si enim Christus mentiretur, dicendo se ipsum Deum; non posset esse tantorum actor miraculorum.

11. Testimonium etiam dat Spiritus sanctus Christo in animo, sicut dicitur primae Ioannis quinto⁵: Spiritus est, qui testificatur, quoniam Christus est veritas. Testificatur autem in animo eius, in quo inhabitat tanquam in templo suo; unde Ioannis decimo quinto: Cum venerit Paracletus, quem ego mittam vobis a Patre, Spiritum veritatis, qui a Patre procedit, ille testimonium perhibebit de me, videlicet in cordibus vestris, et per vos testimonium perhibebit aliis; unde subdit: Et vos testimonium perhibebitis, quia ab initio mecum estis: quia Spiritus sanctus adveniens non solum testificatur in occulto, sed etiam facit testificari exterius in manifesto; sicut dicitur Actuum primo⁶: Accipietis virtutem supervenientis Spiritus sancti in vos, et eritis mihi testes etc. Spiritus enim sanctus per Apostolos testimonium perhibuit Christo, per quos fides eius divulgata fuit in toto mundo tam solida et firma assertione, ut nullus de incredulitate se valeat excusare, nec aliquis fidelis haesitare de fide. Unde Richardus de sancto Victore⁷: « Quotquot veraciter fideles sumus, nihil certius, nihil constantius tenemus, quam quod fide apprehendimus. Sunt namque Patribus et caelitus revelata, et tam multis, tam magnis, tam miris signis, vel prodigiis divinitus confirmata, ut genus videatur esse dementiae in iis vel aliquantulum dubitare. Utimur namque in eorum attestatione sive confirmatione signis pro argumentis, prodigiis pro experimentis ». Et paulo post: « Certe a summae sanctitatis viris sunt nobis tradita et cum summa et authentica attestatione probata, te ipso cooperante et sermonem confirmante sequentibus signis ». — Sicut igitur Deus-trinitas per universitatem creatorum testimonium dat de se ipso; sic etiam universitate creatorum dat testimonium Iesu Christo.

12. Ut igitur fiat circulatio et perfectissima testificatio, opportunum est, quod Dominus Iesus testimonium perhibeat de toto mundo; et hoc est testimonium, quod dicitur dari in tertio caelo. Dat autem Christus triplex testimonium: primum est informativum, secundum approbativum, tertium increpativum.

13. Dat namque Christus testimonium informativum respectu omnium, secundum illud Isaiae quinquagesimo quinto⁸: Ecce, testem populis dedi eum, ducem ac praeceptorem gentibus. Testimonium enim informativum gentibus et populis tra-

didit in vita, doctrina et patientia sive poena; et ideo tria dicit, testem scilicet, ducem et praeceptorem. Doctrina enim non acceptatur nisi cum bona vita, nec authenticatur nisi per patientiam; sicut enim dicitur in Proverbiis¹, doctrina viri per patientiam noscitur. Et ideo Christus testimonium suae doctrinae ratificavit per testimonium patientiae, secundum illud primae ad Timotheum secundo: Unus enim Deus, unus et mediator Dei et hominum, homo Christus Iesus, qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis. Cuius testimonium operibus suis confirmatum est; hoc fuit testimonium passionis, per quod nos informavit et conformavit; unde primae ad Timotheum sexto²: Praecipio tibi coram Deo, qui vivificat omnia, et Christo Iesu, qui testimonium reddidit sub Pontio Pilato, bona confessione, ut serves mandatum sine macula, irreprehensibile.

14. Huius autem testimonii imitatores perfecti sunt Martyres, qui et testes dicuntur, quia testimonium Christi non tantum imitati sunt in vita et doctrina, sed etiam in patientia, qua vicerunt omnem inimici perfidiam, secundum illud Apocalypsis duodecimo³: Ipsi vicerunt eum propter sanguinem Agni et propter verbum testimonii sui, et non dilexerunt animas suas usque ad mortem. Hoc dictum intelligitur de Martyribus, in quibus testimonium Christi quodam modo renovatur ad informationem et conformationem aliorum.

15. Dat vero testimonium approbativum respectu iustorum; de quo gloriabatur Iob decimo sexto⁴: Ecce enim, in caelo testis meus et conscius meus in excelsis. Ille enim gloriari potest de testimonio Christi approbante, qui non habet remorsum conscientiae, ut secundae ad Corinthios primo: Gloria nostra haec est, testimonium conscientiae nostrae. In quo quidem testimonio non est gloriandum secundum se, nisi concurrat testimonium supernum, ut qui gloriatur non in se, sed in Domino glorietur, ne forte gloriatio sua fundata sit super mendacio, a quo immunes non sunt, nisi qui approbantur per Christi testimonium. Propter quod dicebat Apostolus ad Romanos nono⁵: Veritatem dico et non mentior, testimonium mihi perhibente conscientia mea in Spiritu sancto; et ad Philippenses primo: Testis mihi est Deus, quomodo cupiam omnes vos in visceribus Iesu Christi. Sine hoc testimonio approbativo vana est humani testimonii approbatio; et ideo illud est potissime inquirendum; aliud vero, scilicet humanum, non est nisi propter alios opportunum, videlicet ad aedificationem aliorum, secundum illud primae ad Timotheum tertio⁶: Oportet autem, illum et testimonium habere bonum ab iis qui foris sunt. — Quando enim haec duo testimonia concurrunt, tunc redditur homo approbatus coram Deo et hominibus; et talis deberet esse praelatus, qualis erat ille, de quo dicitur in Canonica Ioannis: Demetrio testimonium redditur ab omnibus et ab ipsa veritate. Nam humanum testimonium sine veritatis contestatione est nihilum computandum.

16. Dat etiam tertio testimonium increpativum respectu perversorum, secundum illud Apocalypsis tertio⁷: Haec dicit: amen, testis fidelis et verus; scio opera tua, quia neque frigidus es neque calidus; quod quidem dictum est ad increpationem negligentium. Si ergo Christus sic increpat desidiosos, quanto magis increpat et detestatur facinorosos! — Hoc autem testimonium odiosum est malis, secundum illud Ioannis septimo⁸: Non potest mundus odisse vos; me autem odit, quia ego testimonium perhibeo de illo, quia opera eius mala sunt. In quo magis apparet eius malitia, quia non solum vult male agere, sed etiam eum odit, qui vult ad viam veritatis reducere. Sed certe, quia nolunt nunc testimonium Christi audire ad correctionem, audient illud aliquando ad suam damnationem, secundum illud Ieremiae vigesimo nono⁹: Ego sum iudex et testis, dicit Dominus; quia ipse idem, qui dat testimonium increpativum, dabit et iudicium condemnativum. Et hoc est quod minatur Dominus per Michaeam: Dominus Deus sit vobis in testem, Dominus de templo sancto suo; quia ecce, Dominus egredietur de loco suo et descendet et calcabit super excelsa terrae; et consumentur montes subtus eum, et valles scindentur sicut cera a facie ignis. In quo ostenditur triplex adventus ipsius iudicis, cuius testimonium et iudicium non poterit declinari; de quo Malachiae tertio¹⁰: Accedam ad vos in iudicio, et ero testis velox maleficis et adulteris et periuris etc., pro eo, quod nullus poterit effugere a facie eius nec aliquid occultare, simul in unum concurrentibus libro vitae et libris conscientiarum¹¹. — Ad hoc autem testimonium terribile declinandum perutile est consilium Boethii, in fine libri de Consolatione¹², ubi sic ait: « Aversamini vitia, colite virtutes, ad rectas spes animum levate, humiles preces in excelsa porrigite. Magna vobis est, si dissimulare non vultis, necessitas indicta probitatis, cum ante oculos agitis iudicis cuncta cernentis ». — Exᴘʟɪᴄɪᴛ.

Sermon I.

On the threefold testimony of the most holy Trinity.

Summarium

Introduction; three things about the Trinity are intimated, numbers 1, 2. — The threefold spiritual heaven, and in each a special testimony, namely in the highest heaven God gives testimony about himself, in the middle about Christ, in the lowest through Christ about the world, 3. — Part I. The testimony about himself in the highest heaven. This the Trinity gives to itself in a threefold way: to the divine majesty through the miracles of omnipotence, to truth through the documents of wisdom, to goodness through the charisms of benevolence, 4-6. — This testimony is given through vestiges; which shine back in every creature, 7. — Part II. The testimony about the Mediator in the middle heaven. This is threefold: from the Father in deed, from the Son in word, from the Holy Spirit in the mind, 8. — About each one singly, 9-11. — Part III. Christ's testimony about the whole world. This is threefold, 12. — The first is informative with respect to all; which is given in a threefold manner, 13, 14. — The second is approbative with respect to the just, 15. — The third is reproving with respect to the perverse, 16.

1. There are three who give testimony in heaven, the Father, the Word and the Holy Spirit, and these three are one; first of John, chapter five¹. In this word there is described the mystery of the most blessed Trinity as to the threefold condition which is to be found in it, namely as to inseparability in work, plurality in origin, and consubstantiality in being. For the most blessed Trinity has inseparability in operating, which is noted when it is said: There are three who give testimony in heaven. — It has also plurality in emanating, and this is noted when there is added: the Father, the Word and the Holy Spirit; in which are intimated the origin and the distinction of the persons. — It has nonetheless consubstantiality in existing; and this is noted when it is subjoined: And these three are one.

2. Now inseparability in operating is rightly understood in this which is said: There are three who give testimony in heaven; because, though they are truly three, they give one and undivided testimony, which indeed is the more certain and the more solid, the greater is the conformity and the undividedness of the witnesses. For where there is in witnesses a true plurality, and in the plurality conformity, and in the conformity inseparability, there also the truth is made most solid². And this is so in the blessed Trinity, whose testimony is so strengthened that through it the rest are confirmed. In sign of which thing all who testify swear by God, calling upon God three and one in testimony. For to swear by God is nothing else than to bring God forward in testimony.

3. But although the divine testimony is undivided as regards the inseparability of the witnesses, it is nevertheless made plural, when it is said, by reason of the connoted things or of the effects. For since the spiritual heaven, in which God is said to give testimony to the Trinity, can be taken in a threefold way, it happens accordingly that the Trinity's testimony is made threefold. — For the spiritual heaven is threefold according to its correspondence to the material heaven, namely the highest heaven, which is the divine nature; about which it is said in the Psalm³: His going out is from the highest heaven, and his circuit even to the height thereof. — There is the middle heaven, which is the assumed nature; about which it is had in the Psalm: The Lord's throne is in heaven; which is designated by that word, Genesis one: Let there be a firmament made amidst the waters etc. — There is the lowest heaven, which is the present Church, according to which it is frequently said in the Gospel⁴: The kingdom of heaven is like etc. By this, as Gregory says, the present Church is given to be understood. — In this threefold heaven, then, God the Trinity gives first the testimony about himself, gives through himself the testimony about Jesus Christ, and gives also through Christ the testimony about this world.

4. Now God the Trinity gives testimony about himself as to the Father's majesty, as to the Son's truth, as to the Holy Spirit's goodness. — It gives therefore

first the testimony of God the Trinity to its own majesty through the miracles of omnipotence; and this testimony is appropriated to the Father; and about this it is said in Ecclesiasticus thirty-six¹: Fill Sion with thy unspeakable words, and thy people with thy glory. Give testimony to those that are thy creatures from the beginning; that is, show forth thy omnipotence, through which thou hast created all things from nothing, and by doing prodigies and marvels. Whence also a little before he had set down: Renew thy signs, and work new miracles. Glorify thy hand and thy right arm. Signs and marvels of this sort are nothing else than certain testimonies making manifest to us the immense power of the divine majesty. Whence after the miracles shown in Egypt the people sang in the desert, Exodus fifteen²: Who is like to thee among the strong, O Lord? Who is like to thee, magnificent in holiness, terrible and praiseworthy, doing wonders?

5. It gives also, secondly, testimony to its own truth through the documents of wisdom; and this testimony is appropriated to the Son, according to that word of John three: He that is of the earth, of the earth he is, and of the earth he speaketh; he that cometh from heaven is above all; and what he hath seen and heard, that he testifieth³. And this is the only-begotten Son of God, about whom it is said in John one: He who is in the bosom of the Father, he hath declared him And therefore his testimony ought to be received by all; and yet it is subjoined to the word set down before: And no man receiveth his testimony, although this is the testimony of the most manifest truth. Therefore he adds: He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God. If therefore God, who is true, brings forth nothing but the word of truth; and the Son of God teaches the word of God: he gives therefore a certain testimony of truth; whence also before, in the same chapter⁴, he had set down: Amen, amen, I say to thee, that we speak what we know, and we testify what we have seen, and you receive not our testimony. For the Son himself says this, speaking to unbelievers, who do not love the truth, and therefore do not receive the testimony of truth. For everyone who is a lover of truth is a faithful hearer of this testimony, according to that which the Saviour says in John eighteen⁵: For this was I born, and for this came I into the world, that I should give testimony to the truth; everyone that is of the truth heareth my voice.

6. God the Trinity gives nonetheless testimony to its own goodness through the charisms of benevolence; and this is appropriated to the Holy Spirit, according to that word of the first of John, chapter five⁶: There are three who give testimony on earth: the spirit, the water, and the blood. For the Holy Spirit, descending into our hearts through the grace of adoption, gives testimony to the divine kindness and love, according to that word to the Romans eight⁷: The Spirit himself giveth testimony to our spirit, that we are the sons of God; in which testimony is manifestly given to kindness, since God by his utmost kindness adopts servants and evil men into sons; which indeed he does when he gives the Spirit of adoption in the Sacrament of regeneration, and this through the merit of the passion. And therefore he rightly joins these three: the spirit, the water, and the blood. For in this the goodness of God our Saviour appeared, who according to his mercy saved us by the laver of regeneration and renovation of the Holy Spirit, to Titus three.

7. From what has been said, therefore, it can be gathered that God the Trinity testifies itself to be three through the vestige of omnipotence, wisdom and benevolence. And since this vestige shines back in each and every creature — for there is no creature which is wholly devoid of power, truth and goodness — it is manifestly gathered that God the Trinity manifests and testifies itself to be three through the whole universe of created things. — To hear and to see which testimony, nevertheless, the ears and eyes of the faithful alone are opened, to whom the divine mysteries have been revealed, according to what is figured in Isaias six⁸: I saw the Lord sitting upon a throne high and elevated, and the whole earth was full of his majesty. And afterwards he subjoins: The Seraphim stood above it, and they cried one to another and said: Holy, holy, holy, the Lord God of hosts, all the earth is full of his glory. In whose voice the mystery of the Trinity is expressly declared in this, that they say Holy three times; and together with this, that the whole earth renders most glorious testimony to the most blessed Trinity, so that there can truly be said that word of the Psalm: Father, thy testimonies are become exceedingly credible. For all things heavenly and earthly give testimony, through the vestige of the Trinity, to the highest heaven, that is, to God three and one; or rather God, who is three, through this gives testimony about himself. — There are three, therefore, who give testimony in the highest heaven.

8. There are also three who give testimony in the middle heaven, that is, about our Mediator, the Lord Jesus Christ, namely the Father and the Son and the Holy Spirit. The Father testifies in deed, because he himself is power; the Son in word, because he himself is the Word; the Holy Spirit in the mind, because he himself is love and bond.

9. First, then, God the Father gives testimony about Christ in deed, according to what he himself says in John five⁹: But I have a greater testimony than that of John. For the works which the Father hath given me, that

I should perfect them, the works themselves which I do, give testimony of me, that the Father hath sent me. And the Father himself who hath sent me, hath given testimony of me. This testimony was through marvellous works, because, as he himself says in John ten¹: The works that I do, these give testimony of me; and that is an infallible and indubitable testimony, and therefore those who do not believe this testimony are inexcusable. Whence John fifteen: If I had not done among them the works that no other man hath done, they would not have sin — because they could have some excuse — but now they have no excuse for their sin, in that they do not receive this testimony, because it is not human but divine, and therefore it is not to be repelled but to be accepted, according to that word of the first of John, chapter five²: If we receive the testimony of men, the testimony of God is greater: for this is the testimony of God, which is greater, because he hath testified of his Son. He that believeth in the Son of God hath the testimony of God in himself. He that believeth not the Son maketh God a liar, because he believeth not in the testimony which God hath testified of his Son. — From which it is gathered that he who does not believe in Christ does not believe in God, since he reckons the testimony of God the Father to be a lie; which is the utmost impiety and blasphemy against the eternal God.

10. Testimony is also given by the Son about himself in word, as is said in John eight³, where, when the Pharisees were insulting him and saying: Thou givest testimony of thyself; thy testimony is not true; Jesus answered and said to them: although I give testimony of myself, my testimony is true. Which seems to be contrary to that which is said in John five: If I give testimony of myself, my testimony is not true; which indeed is not contrary. For according to his humanity he had no testimony given for himself; but according to his Divinity, which is truth, and which gives testimony to itself, he can without doubt give testimony about himself, because in this testimony he is not alone, but necessarily joined with the Father; whence also a little after he subjoins⁴: In your law it is written that the testimony of two men is true. I am one that give testimony of myself, and the Father that sent me giveth testimony of me. — If therefore the testimony of the Father, by which he testifies about the Son through deed, be joined with the testimony of the Son, by which he testifies about himself through word, the testimony will be most solid. For if Christ were lying in calling himself God, he could not be the doer of such great miracles.

11. Testimony is also given by the Holy Spirit to Christ in the mind, as is said in the first of John, chapter five⁵: It is the Spirit that testifieth, that Christ is the truth. And he testifies in his mind, in which he dwells as in his own temple; whence John fifteen: When the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me, namely in your hearts, and through you he shall give testimony to others; whence he subjoins: And you shall give testimony, because you are with me from the beginning: because the Holy Spirit in coming not only testifies in secret, but also makes men testify outwardly in the open; as is said in Acts one⁶: You shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me etc. For the Holy Spirit through the Apostles gave testimony to Christ, through whom his faith was spread abroad in the whole world with an assertion so solid and firm that no one is able to excuse himself of unbelief, nor any of the faithful to waver about the faith. Whence Richard of Saint Victor⁷: « As many of us as are truly faithful hold nothing more certain, nothing more constant, than what we apprehend by faith. For these things were revealed to the Fathers and from heaven, and confirmed divinely by signs so many, so great, so marvellous, or by prodigies, that it seems a kind of madness to doubt even a little about them. For we use, in the attestation or confirmation of them, signs for arguments, prodigies for experiments ». And a little after: « Certainly they have been handed down to us by men of the highest holiness, and proved with the highest and most authentic attestation, thou thyself cooperating and confirming the word with signs that followed ». — As therefore God the Trinity gives testimony about himself through the whole universe of created things, so also by the whole universe of created things it gives testimony to Jesus Christ.

12. That therefore there may be a circulation and a most perfect testifying, it is fitting that the Lord Jesus should give testimony about the whole world; and this is the testimony which is said to be given in the third heaven. And Christ gives a threefold testimony: the first is informative, the second approbative, the third reproving.

13. Christ gives, then, an informative testimony with respect to all, according to that word of Isaias fifty-five⁸: Behold, I have given him for a witness to the people, for a leader and a preceptor to the Gentiles. For the informative testimony was handed

down to the Gentiles and the peoples in life, doctrine and patience or suffering; and therefore he says three things, namely a witness, a leader and a preceptor. For doctrine is not accepted except together with a good life, nor is it authenticated except through patience; for so it is said in Proverbs¹, the learning of a man is known by patience. And therefore Christ ratified the testimony of his doctrine through the testimony of patience, according to that word of the first to Timothy, chapter two: For there is one God, and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for all, a testimony in due times. Whose testimony was confirmed by his works; this was the testimony of the passion, through which he informed us and conformed us; whence the first to Timothy six²: I charge thee before God, who quickeneth all things, and before Christ Jesus, who gave testimony under Pontius Pilate, a good confession, that thou keep the commandment without spot, blameless.

14. And the perfect imitators of this testimony are the Martyrs, who are also called witnesses, because they imitated the testimony of Christ not only in life and doctrine, but also in patience, by which they overcame all the treachery of the enemy, according to that word of the Apocalypse twelve³: And they overcame him by the blood of the Lamb and by the word of their testimony, and they loved not their lives unto death. This word is understood of the Martyrs, in whom the testimony of Christ is in a certain manner renewed for the informing and conforming of others.

15. But he gives the approbative testimony with respect to the just; about which Job gloried, chapter sixteen⁴: For behold, my witness is in heaven, and he that knoweth my conscience is on high. For he can glory about the approving testimony of Christ who has no remorse of conscience, as in the second to the Corinthians one: For our glory is this, the testimony of our conscience. In which testimony, indeed, one must not glory according to oneself, unless the testimony from above concur, so that he who glories may glory not in himself but in the Lord, lest perhaps his glorying be founded upon a lie, from which none are free but those who are approved through the testimony of Christ. For which reason the Apostle said to the Romans nine⁵: I speak the truth and I lie not, my conscience bearing me testimony in the Holy Ghost; and to the Philippians one: God is my witness, how I long after you all in the bowels of Jesus Christ. Without this approbative testimony the approbation of human testimony is vain; and therefore that one is above all to be sought; the other, namely the human, is not needful except for the sake of others, namely for the edification of others, according to that word of the first to Timothy three⁶: Moreover he must have a good testimony from them that are without. — For when these two testimonies concur, then a man is rendered approved before God and men; and such ought a prelate to be as was that man about whom it is said in the Canonical epistle of John: To Demetrius testimony is given by all and by the truth itself. For human testimony without the attestation of truth is to be reckoned as nothing.

16. He gives also, thirdly, the reproving testimony with respect to the perverse, according to that word of the Apocalypse three⁷: These things saith the Amen, the faithful and true witness; I know thy works, that thou art neither cold nor hot; which indeed was said for the reproving of the negligent. If therefore Christ so reproves the slothful, how much more does he reprove and detest the wicked! — And this testimony is hateful to the evil, according to that word of John seven⁸: The world cannot hate you; but me it hateth, because I give testimony of it, that the works thereof are evil. In which their malice appears the more, because they not only wish to do evil, but also hate him who wishes to lead them back to the way of truth. But surely, since they will not now hear the testimony of Christ unto correction, they shall hear it one day unto their own damnation, according to that word of Jeremias twenty-nine⁹: I am the judge and the witness, saith the Lord; because the same one who gives the reproving testimony will also give the condemning judgment. And this is what the Lord threatens through Micheas: Let the Lord God be a witness to you, the Lord from his holy temple; for behold, the Lord will come forth out of his place, and he will come down and will tread upon the high places of the earth; and the mountains shall be consumed under him, and the valleys shall be cleft asunder like wax before the fire. In which is shown the threefold coming of the judge himself, whose testimony and judgment cannot be avoided; about which Malachias three¹⁰: I will come to you in judgment, and will be a speedy witness against sorcerers and adulterers and false swearers etc., for this reason, that no one will be able to flee from before his face nor to hide anything, since the book of life and the books of consciences will run together into one¹¹. — And for the avoiding of this terrible testimony the counsel of Boethius is most useful, at the end of the book de Consolatione¹², where he speaks thus: « Turn away from vices, cultivate virtues, lift up your mind to right hopes, stretch out humble prayers on high. A great necessity of probity is laid upon you, if you are unwilling to dissemble it, since you act before the eyes of a judge who discerns all things ». — Exᴘʟɪᴄɪᴛ.