Cleveland Coxe and Nathaniel Cornwall also consider the evidence as suggestively positive, as do Westcott and Hort. After approaching the Tertullian and Cyprian references negatively, "morally certain that they would have quoted these words had they known them" Westcott writes about the Rebaptism Treatise: Jerome The Catholic Encyclopedia of 1910 asserts that Jerome "does not seem to know the text", but Charles Forster suggests that the "silent publication of [the text] in the Vulgate ... gives the clearest proof that down to his time the genuineness of this text had never been disputed or questioned." (See also: Pseudo-Jerome below) Marcus Celedensis Coming down with the writings of Jerome is the extant statement of faith attributed to Marcus Celedensis, friend and correspondent to Jerome, presented to Cyril: Phoebadius of Agen Similarly, Jerome wrote of Phoebadius of Agen in his Lives of Illustrious Men. "Phoebadius, bishop of Agen, in Gaul, published a book Against the Arians. There are said to be other works by him, which I have not yet read. He is still living, infirm with age." William Hales looks at Phoebadius: Griesbach argued that Phoebadius was only making an allusion to Tertullian, and his unusual explanation was commented on by Reithmayer. Augustine Augustine of Hippo has been said to be completely silent on the matter, which has been taken as evidence that the Comma did not exist as part of the epistle's text in his time. This has been contested by other scholars, including Fickermann and Metzger. In addition, some Augustine references have been seen as verse allusions. The City of God section, from Book V, Chapter 11: has often been referenced as based upon the scripture verse of the heavenly witnesses. George Strecker acknowledges the City of God reference: "Except for a brief remark in (5.11; CChr 47.141), where he says of Father, Word, and Spirit that the three are one. Augustine († 430) does not cite the . But it is certain on the basis of the work 2.22.3 (PL 42.794–95) that he interpreted 1 John 5:7–8 in trinitarian terms." Similarly, Homily 10 on the first Epistle of John has been asserted as an allusion to the verse: has received attention especially for these two sections, especially the allegorical interpretation. John Scott Porter writes: Thomas Joseph Lamy offers a different view based on the context and Augustine's purpose. Similarly Thomas Burgess. And Norbert Fickermann's reference and scholarship supports