Here's a good reference from Chick publications website. For those who aren't familiar with the primitive church I've referred to in the past, the reference to the Vaudois is a leg of that primitive church
A Trail of Evidence
But during this same time, we find mention of 1 John 5:7, from about 200 AD through the 1500s. Here is a useful timeline of references to this verse:
200 AD Tertullian wrote "which three are one" based on the verse in his
Against Praxeas, chapter 25.
250 AD Cyprian of Carthage, wrote, "And again, of the Father, Son, and Holy Ghost it is written: "And the three are One" in his
On The Lapsed, On the Novatians, (
see note for Old Latin)
350 AD Priscillian referred to it [Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. xviii, p. 6.]
350 AD Idacius Clarus referred to it [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 62, col. 359.]
350 AD Athanasius referred to it in his
De Incarnatione
398 AD Aurelius Augustine used it to defend Trinitarianism in
De Trinitateagainst the heresy of Sabellianism
415 AD Council of Carthage appealed to 1 John 5:7 when debating the Arian belief (Arians didn't believe in the deity of Jesus Christ)
450-530 AD Several orthodox African writers quoted the verse when defending the doctrine of the Trinity against the gainsaying of the Vandals. These writers are:
A) Vigilius Tapensis in
"Three Witnesses in Heaven"
B) Victor Vitensis in his
Historia persecutionis [Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. vii, p. 60.]
C) Fulgentius in
"The Three Heavenly Witnesses" [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 65, col. 500.]
500 AD Cassiodorus cited it [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 70, col. 1373.]
550 AD
Old Latin ms r has it. (
MY notes here. This Old Latin ms is HUGE in this argument. It was originally called THE Latin Vulgate and was considered the standard for scripture in Latin speaking congregations where it enjoyed almost universal acceptance. When the Catholics commissioned Jerome to translate, he utilized two Alexandrian text called the Codex Vaticanus and Codex Sinaticus as the basis for his work. Because of the issues with those text, the Latin speaking primitive churches refused its use and kept with their Old Latin Vulgate. To counteract this rejection, they named Jerome's work the Latin Vulgate also and worked to destroy as much of the original Vulgate as possible. Because of Catholic influence in later centuries, Jerome's work kept the name Latin Vulgate while the original Vulgate was referred to as the Old Latin)
550 AD The "Speculum" has it [The Speculum is a treatise that contains some good Old Latin scriptures.]
750 AD Wianburgensis referred to it
800 AD Jerome's Vulgate has it [It was not in Jerome's original Vulgate, but was brought in about 800 AD from good Old Latin manuscripts.]
1000s AD miniscule 635 has it
1150 AD minuscule ms 88 in the margin
1300s AD miniscule 629 has it
157-1400 AD Waldensian (that is, Vaudois) Bibles have the verse
1500 AD ms 61 has the verse
Even Nestle's 26th edition Greek New Testament, based upon the corrupt Alexandrian text, admits that these and other important manuscripts have the verse: 221 v.l.; 2318 Vulgate [Claromontanus]; 629; 61; 88; 429 v.l.; 636 v.l.; 918; l; r.
The Vaudois
Now the "Waldensian," or "Vaudois" Bibles stretch from about 157 to the 1400s AD. The fact is, according to John Calvin's successor Theodore Beza, that the Vaudois received the Scriptures from missionaries of Antioch of Syria in the 120s AD and finished translating it into their Latin language by 157 AD. This Bible was passed down from generation, until the Reformation of the 1500s, when the Protestants translated the Vaudois Bible into French, Italian, etc. This Bible carries heavy weight when finding out what God really
John Wesley and
Jonathan Edwards believed, as most of the Reformers, that the Vaudois were the descendants of the true Christians, and that they preserved the Christian faith for the Bible-believing Christians today.
. 
