Tertullian, On Repentance (De paenitentia)

LECTIONES VARIANTES. (printed under page 658)

(1) ‹anchor: not visible› · call in col 1223

Conflatione Rigalt.

"Conflatione" (by the blowing-together): Rigault.

(printed under page 658)

(2) ‹anchor: not visible› · call in col 1223

Quantulum aestimo Fran.

"Quantulum aestimo" (how little I reckon): Franeker edition.

(printed under page 658)

(3) ‹anchor: not visible› · call in col 1223

Proinde Latin.

"Proinde" (accordingly): Latinius.

(printed under page 658)

PROOEMIUM.

PROEM.

De Poenitentia librum eo tempore scripsisse Tertullianum, quo nondum Montani dogmata sectaretur, libri ipsius argumentum edocet; in eo enim post Baptismum lapsi ad poenitentiam excitantur, quam Montanistae dandam esse negabant: Omnibus ergo, aiebat, delictis, seu carne, seu spiritu, seu facto, seu voluntate commissis, qui poenam per judicium destinavit, idem et veniam per poenitentiam spopondit dicens: Vivo ego, dicit Dominus, poenitentiam malo magis quam mortem (Infra cap. IV). Et capite VII diserte unum ex praecipuis Montanistarum erroribus impugnat, demonstrando eos, qui post Baptismum peccata commiserunt, ab Ecclesia absolutionem eorum impetrare posse, dum eos illorum poenituerit. An is liber sit Tertulliani, nemo neque olim dubitavit, neque nunc dubitat. Unus erat Erasmus Rotterodamus, eumdem Tertulliano detrahere conatus, quem non nisi Beatus Rhenanus secutus est, uterque uni huic argumento, satis imbecilli, innixus, styli diversitas. Atque hunc quidem non nego in hoc libro paulo floridiorem esse, sed non magna a reliquorum, etiam quos extrema ferme aetate scripsit, diversitate, et solum in quibusdam allegoriis ac me-

That Tertullian wrote the book On Repentance at a time when he did not yet follow the doctrines of Montanus, the subject of the book itself shows; for in it those who have fallen after Baptism are roused to repentance, which the Montanists denied ought to be granted: For all sins, then, he said, whether committed by the flesh or by the spirit, whether in deed or in will, He who has appointed punishment through judgement has likewise promised pardon through repentance, saying: As I live, saith the Lord, I would rather repentance than death (below, ch. IV). And in chapter VII he expressly attacks one of the chief errors of the Montanists, by showing that those who have committed sins after Baptism can obtain from the Church absolution of them, provided they repent of them. Whether this book is Tertullian's, no one either doubted of old or doubts now. Erasmus of Rotterdam alone tried to take it away from Tertullian, and only Beatus Rhenanus followed him, both resting on this one argument, a rather weak one: the difference of style. And indeed I do not deny that the style is somewhat more florid in this book, but with no great difference from that of the rest, even those he wrote at almost the end of his life, and only in certain allegories and me-

<!-- note: the column opens with the end of De baptismo (text, Lectiones variantes, and Rigault's commentary note ending "Ric."), then the title spanning both columns (QUINTI SEPTIMII FLOR[ENTIS TERTULLIANI] DE POENI[TENTIA] LIBE[R]); the heading below it is cropped at the right edge of the image ("PROOEMI…"), set here as PROOEMIUM. The Prooemium begins at margin letter C and runs to the column foot, breaking mid-word ("ac me-"); it continues in the next column. The bold-italic quotation (De paen. 4) is set in italics as printed. "Rotterodamus" as printed. -->

(4) ‹anchor: not visible› · call in col 1224

Deserto v. c. Wouw.

"Deserto" (desert): an old manuscript cited by Wouwer.

(printed under page 658)

(5) ‹anchor: not visible› · call in col 1224

Haec vox redund. visa fuit Jun.

This word seemed redundant to Junius.

(printed under page 658)

(6) ‹anchor: not visible› · call in col 1224

Subjacente Paris.

"Subjacente" (lying beneath): Paris edition.

COMMENTARIUS.

(continued) · col 1223

satisfacimus, et subsecuturis tentationibus munimenta praestruimus. Quod si conflictatione carnis et spiritus de pristinis delictis satisfacimus, sane satisfactio facta per conflictationem carnis et spiritus, confessionem quoque ipsa conflictatione factam includit. Atque haec de confessione seu poenitentia venientium ad fidem christianam. Hic enim de aliis non agitur Ric.

"we make satisfaction, and build defences in advance against the temptations that will follow." If by the struggle of flesh and spirit we make satisfaction for former sins, then surely the satisfaction made through the struggle of flesh and spirit includes also the confession made in that very struggle. And this concerns the confession or repentance of those who come to the Christian faith; for others are not in question here. Rigault.

(printed under page 658)

(a) ‹anchor: not visible› · call in col 1224

Post aquam segregatus in deserto. Post aquam, hoc est, post Baptismum Joannis. Ric.

"After the water, set apart in the desert." After the water, that is, after John's baptism. Rigault.

(printed under page 658)

(b) ‹anchor: not visible› · call in col 1224

Primas manus aperitis. Orabant manibus expansis. Itaque primas manus dicit, tum primum a fide ad orationem apertas sive expansas. Ric.

"You open your hands for the first time." They prayed with hands spread out. So he says "first hands", that is, hands then for the first time opened or spread out from faith to prayer. Rigault.

(printed under page 658)

(c) ‹anchor: not visible› · call in col 1224

Apud matrem. Apud Ecclesiam. Sic lib. de Idololatria, Attollere ad Deum Patrem manus. Ric.

"With the mother." With the Church. So in the book On Idolatry: "to lift up the hands to God the Father." Rigault.

(printed under page 658)

taphoris paulo illustrioribus sita. Quodsi vero similes flosculos ex aliis ejusdem areolis decerpere vacaret, facile integras corollas nectere possem. Caeterum ex sola et quacumque styli discordantia, nisi aliorum, et graviorum quidem argumentum adminicula concurrant, vix auctorem suspectum fieri, ne dicam, aliquid contra eumdem decerni posse, pridem sensere alii optimae notae critici, ex quibus vel unum adduco Guillelmum Caveum, qui in Hist. suae litterar. Prolegomenis, sect. IV, num. 64, tum demum, seu suppositionis argumentum probari ait, si stylus totiusque orationis contextus, sit longe diversus ab eo dicendi charactere, quo in genuinis suis usus est auctor. Atqui vero adeo non longe diversum quivis legens deprehendet, ut potius praeter paucas quasdam phrases, paulo excitatiores, et in aliis Tertulliani scriptis vix occurentes, afrum illud, ac concisum eloquii genus, uni ferme Tertulliano proprium, illa deinde styli velut quaedam majestas, sensuumque in singulis prope verbis ubertas; illa grandis eloquentia, quae, utut dura sit, nescio, quomodo tamen lectorem vel invitum ad se rapere potest, non minus in hoc libro triumphet: ut nil dicam de aliis phrasibus, ex aliis ejusdem libris

[me]taphors, lying somewhat brighter. But if I had leisure to pluck similar little flowers from other garden-beds of his, I could easily weave whole garlands. For the rest, that from a mere discordance of style, of whatever kind, unless the supports of other and indeed weightier arguments concur, an author can hardly be made suspect, not to say that anything can be decided against him, other critics of the first rank have long since perceived, of whom I adduce but one, William Cave, who in the Prolegomena to his Literary History, sect. IV, num. 64, says that an argument of spuriousness is proved only if the style and the texture of the whole discourse be far different from that character of speaking which the author has used in his genuine works. But any reader will find it so far from being far different that, rather, apart from a few phrases somewhat more animated and scarcely occurring in the other writings of Tertullian, that African and terse kind of eloquence, peculiar almost to Tertullian alone, and then that majesty, as it were, of style, and the richness of meaning in almost every single word; that grand eloquence which, harsh though it be, can yet somehow carry the reader away to itself even against his will, triumphs no less in this book: not to speak of other phrases, from other books of the same

<!-- note: the column's left half carries the end of De baptismo (text ending "meminerit[i]s.", Lectiones variantes, Rigault's commentary notes a–c), then the work's title (spanning both columns) and the heading PROOEMIUM. The Prooemium continues in the right half from margin letter C, beginning mid-word ("taphoris", completing "me-" at the foot of col. 1223), and runs to the column foot, breaking mid-sentence; it continues in the next column. The right edge of the lower half is heavily inked: "similes", "vacaret", "aliorum", "concurrant", "sensere", "adduco", "Atqui", "deprehendet", "genus", "velut", "utut dura", "invitum ad", "triumphet" are read through blots, and the last word ("libris") is barely legible and uncertain. "occurentes" as printed. -->

tam sedulo expressis. Fatetur dein ipse beatus Rhenanus auctorem hujus libri verbis et figuris iisdem uti, et quisquis fuerit, ejus indubie esse saeculi, et Tertulliani studiosissimum; quidni vero Tertullianum ipsum? Quis enim alius stylum ejus, certe singularem, et vix a quopiam imitabilem, tam scite expresserit, ut apud S. Pacianum, saec. IV scriptorem, omnesque alios per plusquam undecim saecula ad Erasmum usque, pro ipso Tertulliano fefellerit, et nulli unquam ex styli diversitate quidpiam de alio libri hujus auctore suboluerit? Tandem ergo ex illa qualicumque demum styli discordantia plus argui non posse censemus, quam Tertullianum, cum adhuc vegetiori esset aetate vivaciorique ingenio, hanc scriptionem suscepisse. Solent enim ingenia ejusmodi fervida ac agilia, instar apum per varios flores circumvolitare, atque ex alienis etiam rebus allegorias et metaphoras exsugere, suumque in alveare eas comportare. Solet item aetate sensim provectiori subsidere stilus, temperatiorque et robustior fieri. Et denique haud facile scriptorem quisquam reperiet, qui perpetuo sibi constet, praesertim si non uno continuo opere protraxerit, sed per varias, neque cohaerentes materias, variis temporibus, annisque ipsis interpolatas, circumduxerit calamum. Est enim quaedam suapte natura tristior aut humilior, atque exsucca magis, quae juvenilis quoque ingenii vigorem satis retundat atque deprimat, et ad quam succulenta caeteroquin virorum eloquentia velut exarescat: est autem alia rursus materia suavior, amoeniorque, et ipsius auctoris ingenio accommodatior, quae languidius caeteroquin ingenium satis excitare ac stimulare queat: est denique ita vivax ac radiosum quidpiam diffundens, quae scribentem penitus incendere ac inflammare, quem et ex senectute jamjam cinericia diu consopitos igniculos quandoque suscitare valeat. Sunt deinde alia quoque, scribenti aliunde, ac velut per obliquum, advenientia, quae tamen ad ejus ingenium, ut ita dicam, alterandum quandoque multum possunt. Quid mirum igitur, si neque Tertullianus undequaque sibi constet, sed, cum primitus, licet jam adultiori aetate, se ad scribendum contulit, nonnihil alacriori stylo usus fuerit, deinceps aliis in ejus operibus nonnihil magis subsidente, majorique eruditionis apparatu ornatum velut compensare.

written out so carefully. Then Beatus Rhenanus himself admits that the author of this book uses the same words and figures, and that, whoever he was, he was without doubt of his age, and a most zealous student of Tertullian; but why not Tertullian himself? For who else could have reproduced his style, which is certainly singular and scarcely imitable by anyone, so skilfully that with St Pacian, a writer of the fourth century, and with all others for more than eleven centuries down to Erasmus, he passed for Tertullian himself, and that no one ever caught any scent, from the difference of style, of another author of this book? In the end, then, we judge that from that discordance of style, whatever it amounts to, no more can be argued than that Tertullian undertook this writing while he was still of a more vigorous age and of livelier wit. For fervent and nimble minds of this kind are wont, like bees, to flit about among various flowers, and to suck allegories and metaphors even out of things foreign to them, and to carry them into their own hive. Likewise the style is wont, as age gradually advances, to settle, and to become more tempered and more robust. And finally, one will not easily find a writer who is always consistent with himself, especially if he has not drawn out one continuous work, but has led his pen about through various and unconnected subjects, interrupted by different times and by years themselves. For there is a kind of subject which by its own nature is sadder or lowlier, and more sapless, which fairly blunts and depresses the vigour even of a youthful wit, and before which the otherwise juicy eloquence of men as it were dries up; but there is again another subject, sweeter and more pleasant, and better suited to the author's own wit, which can sufficiently rouse and spur an otherwise more languid wit; there is, finally, one so lively and spreading forth something so radiant that it can wholly kindle and inflame the writer, and can sometimes rouse in him, even out of an old age already turned to ashes, little sparks long lulled asleep. Then there are other things too which come to the writer from elsewhere, and as it were obliquely, which nevertheless can sometimes do much to alter, so to speak, his wit. What wonder, then, if Tertullian too is not everywhere consistent with himself, but, when he first betook himself to writing, though already of a riper age, used a somewhat livelier style, and afterwards, in his other works, with the style settling somewhat more, as it were compensated for it with an ornament of greater learned apparatus.

Si jam vero tempus ipsum, quo hunc tractatum exaraverit, paulo propinquius (quamquam id praecise fieri nequeat) designandum sit, ita opinor, hanc tractationem certo ante annum Christi CC et verisimiliter anno CXCVII aut fortasse maturius, litteris consignatam fuisse, certe autem et hujus, et alterius de Baptismo scripti, tempus haud procul invicem distare. An vero librum de Baptismo huic de Poenitentia, an hunc illi, scribendi ordine, subjunxerit, vix quidquam determinari potest. Verisimilius tamen mihi quidem videtur, subjunxisse; si enim hunc de Poenitentia praemisisset, credo, in cap. ult. de Baptismo, ubi de poenitentia, baptismo instar prae orationis praemittenda, agit, hujus, ceu jam alibi fusius per-

If now the very time at which he wrote this treatise is to be fixed somewhat more nearly (although this cannot be done precisely), I am of the opinion that this treatise was certainly committed to writing before the year of Christ 200, and probably in the year 197, or perhaps earlier, and that at any rate the time of this and of the other writing, On Baptism, lie not far apart from each other. Whether, in the order of writing, he added the book On Baptism to this one On Repentance, or this one to that, can scarcely be determined at all. It seems to me, however, more likely that he added it; for if he had put this one On Repentance first, I believe that in the last chapter of On Baptism, where he treats of repentance, which is to be put before baptism in the manner of a preliminary prayer, he would [have mentioned] this [subject] as already more fully

<!-- note: the column (left half of the page) holds the Prooemium only. It opens mid-sentence, continuing from col. 1224 ("ex aliis ejusdem libris / tam sedulo expressis"), with a paragraph break at "Si jam vero"; the second paragraph breaks mid-word at the column foot ("per-") and continues in the next column. The bracketed words in the last English sentence anticipate the clause's completion there. Below the column stands the signature line "TERTULLIANI I.", a printer's mark, not set. "stilus" beside "stylus", and "prae orationis" (two words), as printed. -->

tractatae, nonnullam mentionem facturum fuisse. Certe autem in ipso libro de Baptismo ad finem cap. 15 lectores suos ad alium de eodem tractatum, jam antea graeco sermone exaratum, solerter remittit. Quis ergo male videtur opinari, si materiam hanc de Poenitentia, quam ad calcem libri de Bapt. nonnihil brevius perstrinxerat, novo consilio, et in peculiari libro ampliorem ejus tractationem postea suscepisse dicatur, et quidem partim in catechumenorum gratiam, ut hi eo majorem de baptismi pretio aestimationem conciperent, quem intelligerent tam laboriosis poenitentiae operibus comparandum esse? Quidni ergo in his se eo ardentiori deinceps studio exercerent, ut tam largiter propositum Baptismi praemium, ejusque gratiam, eo certius consequerentur, eoque tutius deinceps conservarent?

treated elsewhere, have made some mention of it. Certainly, in the book On Baptism itself, at the end of chapter 15, he skilfully refers his readers to another treatise on the same subject, written before in the Greek tongue. Who, then, would seem to judge amiss if he is said to have afterwards undertaken, by a new design and in a book of its own, a fuller treatment of this subject of Repentance, which he had touched upon somewhat more briefly at the close of the book On Baptism, and that partly for the sake of the catechumens, so that they might conceive the higher esteem of the worth of baptism, the more they understood that it was to be obtained by such laborious works of repentance? Why, then, should they not exercise themselves in these with all the more ardent zeal thereafter, so that they might the more surely attain the reward of Baptism so bountifully set before them, and its grace, and the more safely preserve it thereafter?

Denique vero praeclarum de hoc libro judicium audiendum est, quod ipse Beatus Rhenanus, vir magni judicii, in praemisso ad eumdem argumento tulit, nempe commentarium hunc esse ejusmodi, ut theologi eum debeant ad unguem ediscere; nam egregium, pergit, monumentum est antiquitatis; tam sancte docet, tam pie suadet, tam instanter urget rem ecclesiasticae disciplinae summopere necessariam, EXOMOLOGESIN, hoc est, actum et ministerium poenitentiae. Certe autem ut passim ex Tertulliano veteris Ecclesiae traditiones et disciplinam addiscimus, ita etiam hic, insigni contra novatores nostros utilitate, modum agendae poenitentiae, prout ea primis mox saeculis et utique ex Apostolica institutione, agi consueverat, pulchre solideque docemur. LUMP.

Finally, we must hear the excellent judgement on this book which Beatus Rhenanus himself, a man of great judgement, delivered in the argument he prefixed to it: namely, that this commentary is of such a kind that theologians ought to learn it to the finger-nail; for it is, he goes on, a noble monument of antiquity; so holily does it teach, so piously does it persuade, so urgently does it press a thing supremely necessary to ecclesiastical discipline, EXOMOLOGESIS, that is, the act and ministry of repentance. Certainly, as we learn here and there from Tertullian the traditions and discipline of the ancient Church, so here too, with signal usefulness against our innovators, we are finely and soundly taught the manner of performing repentance, as it was wont to be performed from the very first centuries, and indeed by Apostolic institution. LUMPER.

ARGUMENTUM.

ARGUMENT.

Principio generatim de poenitentia pertractat (cap. 1) eamque necessariam adstruit pro omnibus peccatis et delictis, seu carne, seu spiritu, seu facto, seu voluntate commissis (cap. 4). Dein duo distinguit poenitentiae genera. Prior est, quae baptismo debet praemitti a catechumenis, seu quae agitur ante baptismum (cap. 6); posterior eorum, qui in peccata gravia post baptismum infeliciter lapsi, ex iis exsurgunt operosa poenitentia. In priori parte necessitatem sese probandi urget, et sese praeparandi ad baptismi gratiam vera poenitentia. Baptismum inanem esse non veretur asserere, cum aliquem peccatorum suorum non poenituit, nec vita emendavit, et vanam esse fiduciam, sibi fingere, cum quis prave ad baptismi usque diem vixerit, eum repente in virum sanctum evasurum, et a peccato desiturum, ubi primum illud sacramentum receperit (cap. 6). Tractatus hujus pars posterior est de poenitentia post baptismum, quae Exomologesis dicitur. Testatur (cap. 7) illico se aegre de hac posteriore poenitentia loqui, quae postrema spes est iis reliqua, qui criminibus, h. e. peccatis atrocibus post baptismum se obstrinxerunt, ne, inquit, de hac nova a peccatis exsurgendi ratione agendo, a Deo nobis oblata, de novo peccandi viam aperire videatur. Illius postea poenitentiae publicae Exomologesis dictae operosa depingit exercitia (cap. 9), ejus necessitatem demonstrat (cap. 11) ac tandem eos objurgat, quos eam amplecti pudebat criminibus post baptismum admissis (cap. 10).

At the beginning he treats of repentance in general (ch. 1), and establishes that it is necessary for all sins and offences, whether committed by the flesh or by the spirit, in deed or in will (ch. 4). Then he distinguishes two kinds of repentance. The first is that which ought to be put before baptism by catechumens, that is, which is performed before baptism (ch. 6); the second is that of those who, having unhappily fallen into grave sins after baptism, rise up from them by laborious repentance. In the first part he presses the necessity of proving oneself, and of preparing oneself for the grace of baptism by true repentance. He does not fear to assert that baptism is void when someone has not repented of his sins nor amended his life, and that it is a vain confidence to imagine to oneself, when someone has lived wickedly right up to the day of his baptism, that he will suddenly turn out a holy man and cease from sin as soon as he has received that sacrament (ch. 6). The second part of this treatise is on repentance after baptism, which is called Exomologesis. He declares straightway (ch. 7) that he speaks reluctantly of this second repentance, which is the last hope left to those who have bound themselves after baptism by crimes, that is, by heinous sins, lest, he says, by treating of this new way, offered to us by God, of rising up from sins, he should seem to open anew the way to sinning. Afterwards he depicts the laborious exercises of that public repentance called Exomologesis (ch. 9), demonstrates its necessity (ch. 11), and finally rebukes those who were ashamed to embrace it for crimes committed after baptism (ch. 10).

<!-- note: the column (right half of the page) holds editors' prose only. It opens mid-word, completing "per-" at the foot of col. 1225 ("[per]tractatae"), and the Prooemium ends at "docemur." with the signature LUMP. (Lumper). The heading ARGUMENTUM follows, and the Argumentum, printed wholly in italics, runs to "(cap. 10)." at the column foot; CAPUT PRIMUM does not appear in this column, so whether the Argumentum continues into col. 1227 cannot be seen here, though its last sentence is complete. Below stands the signature "(Trente-neuf.)", a printer's mark, not set. "quos eam" is read through damaged type (the scan shows something like "qubs cam"). "Bapt." abbreviation and the order cap. 11 before cap. 10 as printed. -->

LECTIONES VARIANTES. (printed under page 660)

(1) ‹anchor: sententiae prioris› · call in col 1227

Sententiae pejoris Semler.

"Sententiae pejoris" (of a worse judgement): Semler.

(printed under page 660)

(2) ‹anchor: irrationaliter› · call in col 1227

Irrationabiles Rig. Paris.

"Irrationabiles" (irrational, adjective): Rigault, Paris edition.

(printed under page 660)

(3) ‹anchor: not visible› · call in col 1228

Patientiae speciem Semler.

"Patientiae speciem" (the appearance of patience): Semler.

(printed under page 660)

(4) ‹anchor: not visible› · call in col 1228

In corde figunt. Semler. Leop.

"In corde figunt" (they fix in the heart): Semler, Leopold.

(printed under page 660)

(a) ‹anchor: Poenitentiam› · call in col 1227

CAP. I.—(a) Multa fuere olim et recentius docte sapienterque dicta de hujusce libri argumento, multa simul de multiplici veterum Christianorum poenitentia, ac praesertim de ea quae vocatur Exomologesis, cum publica criminum satisfactione, perperam ac malesana mente olim et recentius permixta; nec etiam abfuerit severior nota optimis quibusdam Tertulliani commentatoribus, ac proinde nemini in nos suggillandum erit, dum in hujus libri fronte pauca perstringamus capita, praecipuasque stabiliamus conclusiones de institutione, progressu et cessatione poenitentiae solemnis. Eamdem fusius breviusve describendam susceperunt provinciam ex veteribus post Tertullianum B. Cyprianus in libris epistolisque de lapsis adversus Novatianum; item S. Pacianus lib. et epist. II, ad Sympronianum, ac paraen. ad poenitentiam; D. Ambrosius, lib. II de Poenitentia; Joh. Chrysostomi ac τοῦ Μακαρίου Ephrem homiliae sermonesque de Poenitent.; Fulgentius lib. II de Remissione peccatorum ad Euthymium. — Inter recentiores unus omnium instar est ac nemini ea de re secundus doctiss. Morinus, de Sacrament. lib. IV, cap 9, 10, cujus porro totam doctrinam satis ibi erit ad quaedam brevia capita reductam proponere. Cum eo igitur clarissimo viro statuendum est, 1° poenitentiam ab initio Ecclesiae usque ad Montani haeresim, id est ad annum circiter 175 breviorem fuisse et clementius inflictam; 2° a Montani aevo ad Novatum usque, id est ad annum circiter CCL, levem ac brevem fuisse poenitentiam, si cum subsequentis aevi severitate comparetur; tunc tamen nonnihil crevisse, quoad modum et tempus, etsi istud necdum in specie determinatum fuerit ab Ecclesia; 3° Post Novatianum schisma graviorem ac diuturniorem fuisse poenitentiam, quam prius, eique certa temporis spatia praefixa fuisse, variis in classibus evolvenda, idque in orientali Ecclesia ante viguisse quam in occidentali; 4° In Ecclesia orientali post quartum saeculum, in occidentali vero post septimum multopere refriguisse solemnem poenitentiae disciplinam, fereque in desuetudinem abiisse praedictae poenitentiae stationes; 5° Non omnia lethalia etiam publica, nec clericos omnes, saltem majores, publice reos, poenitentiae solemni subjacuisse; 6° Poenitentiam publicam, nisi forte quoad crimen haereseos, nunquam iteratam fuisse. — An vero, sublata peccatori relapso publicae poenitentiae medicina, nihil jam ille in clavibus haberet remedii, anceps agitatur controversia. Affirmat Albaspineus lib. II, observ. 5; Morinus lib. V, c. 27; Petavius in Epiphan. ad haeresim 59. Contra vero Nat. Alexander dissert. 10 in hist. saecul. III, eadem est Tournelii opinio, ac omnino videtur posterior illa tenenda. Cf. theol. Curs. complet. tom, 22, p. 691. Adisis imprimis Cl. P. Corbiniani Thomae luculentos de hoc ipsomet libello Tertullii commentarios; quos cum eo loci continuos adserere magnopere juvisset, nimia vero difficultate ac tardiori mora nactos tandem et receptos, ad calcem hujusce editionis Tertullianae, quo lectorem remittimus, seponere oportuit. Edd.

Much has been said, learnedly and wisely, in former and in recent times on the subject of this book, and much too on the manifold penance of the ancient Christians, and above all on what is called Exomologesis, which has wrongly and wrong-headedly been confused, formerly and recently, with the public satisfaction for crimes; nor has a sharper censure been spared some of the best commentators on Tertullian. No one, then, should fault us if at the head of this book we touch briefly on a few points and set down the chief conclusions on the institution, growth and ending of solemn penance. Among the ancients after Tertullian, the same task of describing it at greater or less length was taken up by Blessed Cyprian, in his books and letters on the lapsed, against Novatian; likewise St Pacian, book and letter II, to Sympronianus, and the exhortation to penance; St Ambrose, book II On Penance; the homilies and sermons On Penance of John Chrysostom and of the blessed Ephrem; Fulgentius, book II On the Remission of Sins, to Euthymius. — Among the moderns the most learned Morinus, On the Sacrament, book IV, chapters 9 and 10, is worth all the rest and second to none on the matter, and it will be enough here to set out his whole teaching reduced to a few short heads. With that most distinguished man, then, it is to be held: 1° that from the beginning of the Church to the heresy of Montanus, that is, to about the year 175, penance was shorter and more mildly imposed; 2° that from the time of Montanus to Novatus, that is, to about the year 250, penance was light and short, if compared with the severity of the following age, though it then grew somewhat in manner and duration, even if this had not yet been fixed in detail by the Church; 3° that after the Novatian schism penance was heavier and longer than before, and fixed periods of time were set for it, to be passed through in various classes, and that this flourished in the Eastern Church before the Western; 4° that in the Eastern Church after the fourth century, and in the Western after the seventh, the discipline of solemn penance cooled greatly, and the stations of that penance all but fell out of use; 5° that not all mortal sins, even public ones, and not all clerics, at least the higher clergy, when publicly guilty, were subject to solemn penance; 6° that public penance, except perhaps for the crime of heresy, was never repeated. — But whether, once the medicine of public penance was withdrawn from the sinner who relapsed, he had no remedy left in the keys, is a disputed question. Aubespine affirms it, book II, observation 5; Morinus, book V, ch. 27; Petavius, on Epiphanius, heresy 59. Against them Natalis Alexander, dissertation 10 in the history of the third century; Tournely holds the same opinion, and the latter view seems by all means the one to hold. Cf. the Theologiae Cursus completus, vol. 22, p. 691. Consult above all the excellent commentaries of the distinguished Fr Corbinian Thomas on this very little book of Tertullian; it would have been of great help to set them here continuously with the text, but since they were obtained and received only at last, with too much difficulty and too late, they had to be put aside to the end of this edition of Tertullian, to which we refer the reader. The Editors.

(printed under page 660)

(b) ‹anchor: Poenitentiam› · call in col 1227

Poenitentiam. Hunc librum Erasmus non esse Tertulliani tandem Rhenano persuasit; nullo magis argumento, quam stili, ut ipsis videtur, accuratioris. Cujus argumenti vim sane frivolam esse, mecum sensuros omnes confido, qui Septimio legendo attentius incubuerint. Nam et hic genium plane Tertullianicum agnoscent, et in aliis libris, qui nullam status unquam sui controversiam sunt passi, partes ejusdem operis longe aliis accuratiores et elegantiores animadvertent. Rig.

"Penance." Erasmus at last persuaded Rhenanus that this book is not Tertullian's, by no argument more than its style, which seemed to them more polished. I trust that all who have applied themselves attentively to reading Septimius will agree with me that the force of this argument is plainly trifling. For here too they will recognise the genius of Tertullian unmistakably, and in other books whose standing has never been disputed they will notice parts of the same work far more polished and elegant than others. Rigault.

(printed under page 660)

(c) ‹anchor: saeculo procellam› · call in col 1227

Imminentem saeculo procellam. Quam in Apologetico dixit, Vim maximam universo orbi imminentem ipsamque clausulam saeculi acerbitates horrendas comminantem, pag. 447. Rig.

"The storm hanging over the world." What he called in the Apology "the very great violence hanging over the whole world, and the close of the age itself, threatening horrible bitterness", p. 447. Rigault.

(printed under page 660)

(d) ‹anchor: in poenitentiae actu› · call in col 1227

In poenitentiae actu. Nihil aliud quam in agenda poenitentia. Lac.

"In the act of repentance." Nothing other than in doing penance. La Cerda.

(printed under page 660)

(e) ‹anchor: not visible› · call in col 1228

Poenitet fidei amoris, etc., prout quid in ingratiam cecidit, semetipsos exsecrantur. Quintilianus, Instit. XI: Jus mortis a senatu quidem vel ob aliquam magnam infelicitatem, vel etiam poenitentiam, petunt. Rig.—In ingratiam. Nos, attento quod alibi etiam ingratiae vocabulo utatur pro ingratitudine, scripsimus, Prout quid in ingratiam cecidit. Sic in hoc libro infra. Rhen.

"They repent of faith, love, etc.; as each thing has fallen into ingratitude, they curse themselves." Quintilian, Institutes XI: "Some indeed ask the senate for the right to die, either because of some great misfortune, or even out of repentance." Rigault. — "Into ingratitude." Noting that elsewhere too he uses the word ingratia for ingratitude, we have written "as each thing has fallen into ingratitude". So in this book below. Rhenanus.

(printed under page 660)

(5) ‹anchor: not visible› · call in col 1228

Contra patientiae malum. Seml. quod emendaverat Rhen. e cod. Gorz et post eum Rigal. Paris. Venet. Franeq.

"Contra patientiae malum" (against the evil of patience): Semler; Rhenanus had so corrected it from the Gorze manuscript, and after him Rigault and the Paris, Venice and Franeker editions.

(printed under page 660)

(6) ‹anchor: not visible› · call in col 1228

Per eam r. Wouw.

"Per eam" (through it): reading of Wouwer.

(printed under page 660)

(7) ‹anchor: not visible› · call in col 1228

Ad augmentum Seml. Leop.

"Ad augmentum" (for increase): Semler, Leopold.

COMMENTARIUS. (printed under page 660)

(f) ‹anchor: Dominum scilicet› · call in col 1228

CAP. II. — (f) Timentes Dominum scilicet. Pertinet hoc ad primam poenitentiae partem, quae est contritio, cujus initium timor Domini, sicut infra cap. 5, et Aug. lib. de Poenit. med. contra quam sentiunt nostri adversarii, dicentes, uti Lutherus, optimam poenitentiam esse novam vitam, neque ulla contritione opus esse, aut sicuti Melancthon, nonnisi servili timore quodam qui metum incutiat. Pam.

"Fearing the Lord, that is." This belongs to the first part of penance, which is contrition, whose beginning is the fear of the Lord, as below, ch. 5, and Augustine in the book On the Medicine of Penance; against what our adversaries hold, saying, like Luther, that the best penance is a new life and that no contrition is needed, or, like Melanchthon, that it is nothing but a certain servile fear which strikes terror. Pamelius.

(printed under page 660)

LECTIONES VARIANTES. (printed under page 661)

(1) ‹anchor: jussit, si› · call in col 1229

Ut Fran. Paris.

"Ut" (that) for "si": Franeker and Paris editions.

(printed under page 661)

(2) ‹anchor: poenitentiae subsignationem› · call in col 1229

Anteponeret Seml.

"Anteponeret" (would set before): Semler.

(printed under page 661)

(3) ‹anchor: purgandis mentibus› · call in col 1229

Praepositam Seml.

"Praepositam" (set over): Semler.

(printed under page 661)

(4) ‹anchor: not visible› · call in col 1230

Profecit Rig.

"Profecit" (has profited): Rigault.

(printed under page 661)

(a) ‹anchor: cum saeculi dote› · call in col 1229

Post condemnatum hominem cum saeculi dote. Dotem saeculi dicit delicta, per quae homo excidit a divina gratia. Rig.—Cum saeculi dote. Miserias humanas intelligit, quae post peccatum mortalibus in dotem assignatae sunt. Albasp.

"After man was condemned with the dowry of the world." By the world's dowry he means sins, through which man fell from divine grace. Rigault. — "With the dowry of the world." He means the human miseries assigned to mortals as a dowry after sin. Aubespine.

(printed under page 661)

(b) ‹anchor: maturavisset› · call in col 1229

Cum ad suam misericordiam maturavisset. Optime explicat Rhenanus, Cum ad suam misericordiam Deus mature se recepisset. Rig.—Ad suam misericordiam maturavisset. Hoc est mature se recepisset et in tempore. Sic Cyprianus ad Donatum gratiam maturantem dixit. Rhen.

"When He had hastened to His mercy." Rhenanus explains it best: "When God had betaken Himself early to His mercy." Rigault. — "Had hastened to His mercy." That is, had betaken Himself early and in good time. So Cyprian To Donatus spoke of grace "hastening". Rhenanus.

(printed under page 661)

(c) ‹anchor: in semetipso› · call in col 1229

Jam inde in semetipso poenitentiam dedicavit. Quasi Deum poenituerit fecisse hominem: quasi etiam poenituerit damnasse. Rig.

"From then on He consecrated repentance in Himself." As though God repented of having made man; as though He also repented of having condemned him. Rigault.

(printed under page 661)

(d) ‹anchor: poenitentiam dedicavit› · call in col 1229

Poenitentiam dedicavit. Punito Adami peccato, cum mortales novis beneficiis complesset, docuit prius acta poenitentia emendari posse. Albasp.

"He consecrated repentance." When Adam's sin had been punished and He had filled mortals with new benefits, He taught that it could be amended by penance done first. Aubespine.

(printed under page 661)

(e) ‹anchor: ignoscere pactus› · call in col 1229

Ignoscere pactus. Quasi icto nobiscum foedere. Rig.

"Having covenanted to pardon." As though a treaty had been struck with us. Rigault.

(printed under page 661)

(f) ‹anchor: emisit ora› · call in col 1229

Prophetando emisit. Ad prophetandi munus. Rig.

"He sent out by prophesying." For the office of prophesying. Rigault.

(printed under page 661)

(g) ‹anchor: jussit› · call in col 1229

Praeire intinctionem. Jussit ut poenitentia baptismum praecederet: quam eleganter docet poenitentiam ante baptismum necessariam esse. Albasp.—Intinctionem poenitentiae. Quam hic intinctionem, mox dicet subsignationem. Rig.—Intinctionem poenitentiae. Significat baptismum Joannis, qui fuit poenitentiae baptismus, praecursor baptismi christiani, qui fuit etiam Spiritus Sancti. Rig.

"To go before the dipping." He commanded that repentance should precede baptism: how elegantly he teaches that repentance is necessary before baptism! Aubespine. — "The dipping of repentance." What he here calls dipping he will shortly call sealing. Rigault. — "The dipping of repentance." He means the baptism of John, which was a baptism of repentance, forerunner of Christian baptism, which was also of the Holy Spirit. Rigault.

(printed under page 661)

(h) ‹anchor: ante componeret› · call in col 1229

Per poenitentiae subsignationem ante componeret. Verba sunt e Jure petita fisc. Etenim Juris auctoribus subsignatae facultates reo dicuntur, quae conductorum subscriptionibus obligatae sunt fisco, et subsignata apud aerarium et censorem praedia quae sunt in censum delata. Eo sensu Tertullianus poenitentiam subsignatam dicit, qua se apud Deum quis proposito vitae sanctioris obligavit, adhibito intinctionis sive baptismi sacramento, tanquam signaculo. Sic enim lib. I ad Uxor. Viduitatem apud Deum subsignatam. Rig. — Componeret. Componere dicitur praetor quos jurisdictione sua compescit, deque adversariis amicos et quietos reddit. Componit sacramentis suis Deus homines pessime meritos, et in suorum amicorum numero esse jubet. Rig.

"Should first settle them by the sealing of repentance." The words are taken from fiscal law. For in the legal authorities a defendant's goods are said to be "under seal" when they are bound to the treasury by the signatures of the contractors, and estates are "sealed" before the treasury and the censor when they have been entered in the census. In that sense Tertullian speaks of a sealed repentance, by which a man has bound himself before God to the purpose of a holier life, the sacrament of dipping, that is, of baptism, being applied as a seal. So in book I To his Wife: "widowhood sealed before God." Rigault. — "Should settle." The praetor is said to "settle" those whom he restrains by his jurisdiction, making friends and peaceable men out of adversaries. God by His sacraments settles men who have deserved the worst, and bids them be numbered among His friends. Rigault.

(printed under page 661)

(i) ‹anchor: Dominus scilicet› · call in col 1229

Dominus scilicet, etc. Novas tabulas, novum foedus, Novum Testamentum, Evangelium. Rig.

"The Lord, that is," etc. New tables, a new covenant, the New Testament, the Gospel. Rigault.

(printed under page 661)

(j) ‹anchor: ignorantia contaminasset› · call in col 1229

Ignorantia contaminasset. Cum Dei legem ignorarent ethnici, quidquid peccarunt ignorantia fecisse videbantur. Albasp.

"Ignorance had defiled." Since the heathen did not know God's law, whatever they sinned they seemed to have done in ignorance. Aubespine.

(printed under page 661)

(5) ‹anchor: not visible› · call in col 1230

Violentia Seml.

"Violentia" (violence): Semler.

(printed under page 661)

(6) ‹anchor: not visible› · call in col 1230

Habens Seml.

"Habens" (having): Semler.

(printed under page 661)

(7) ‹anchor: not visible› · call in col 1230

Est, Wouw. M. S. Seml.

"Est" (is): Wouwer's manuscript, Semler.

(printed under page 661)

(8) ‹anchor: summam disciplinae› · call in col 1230

Suae omitt. Seml.

Semler omits "suae" (his).

COMMENTARIUS. (printed under page 661)

(k) ‹anchor: not visible› · call in col 1230

Quo se ille cum coelestibus bonis inferat. Significat dona Spiritus Sancti, velut invecta et illata praestantissimi inquilini. Eodem sensu libro de Patientia dixit, Rector animus facile communicat spiritus invecta cum habitaculo suo. Rig.

"Into which He may bring Himself with heavenly goods." He means the gifts of the Holy Spirit, as the goods brought in and carried in by a most excellent tenant. In the same sense he said in the book On Patience: "the ruling mind readily shares the spirit's goods brought in with its dwelling." Rigault.

(printed under page 661)

(l) ‹anchor: not visible› · call in col 1230

Quod homini proficit, etc. Expendatur hoc, quasi dicat, Deus non eget Poenitentia, sed tu eges. Et quia res tua agitur, ideo servitium Deo. Tale quiddam Joan. Chrysost. orat 2. adv. Jud. ubi tractat locum Malachiae. Lac.

"What profits man," etc. Weigh this, as if he said: God has no need of repentance, but you have. And because it is your affair that is at stake, therefore it is a service to God. Something similar in John Chrysostom, oration 2 against the Jews, where he treats the passage of Malachi. La Cerda.

(printed under page 661)

(m) ‹anchor: not visible› · call in col 1230

Ne bonis unquam factis. Ut gentiles qui manus injiciunt bonis factis, id est, qui cum de bonis factis dolent, crines aut barbam sibi evellunt. Albasp.

"Never on good deeds." Like the heathen who lay hands on good deeds, that is, who, when they grieve over good deeds, tear out their hair or beard. Aubespine.

(printed under page 661)

(n) ‹anchor: not visible› · call in col 1230

Quasi violenta aliqua manus injiciatur. Quae bene facta aut bene cogitata interficiat et strangulet, convertens in deteriora. Unde illud Ennii: Quo vobis mentes rectae quae stare solebant Antehac, dementes, sese flexere vietae? Rig.

"As though some violent hand were laid on." Which kills and strangles things well done or well thought, turning them to worse. Hence that line of Ennius: "Whither have your minds, once upright and wont to stand firm, turned, bent and witless?" Rigault.

(printed under page 661)

(o) ‹anchor: Bonum factum› · call in col 1230

Bonum factum. Alludit ad formam qua veteres (continues)

"A good deed." He alludes to the formula by which the ancients (continues)

(printed under page 661)

LECTIONES VARIANTES. (printed under page 662)

(1) ‹anchor: not visible› · call in col 1231

Privatum abest Latin. delinquentium privatum? Wouwer. M. S. Rig. delinquentium peccatum? Jun. delinquentium? Privatum cur malitiae Semler.

"Privatum" is lacking in Latinius; "delinquentium privatum?": Wouwer's manuscript, Rigault; "delinquentium peccatum?": Junius; "delinquentium? Privatum cur malitiae": Semler.

(printed under page 662)

(2) ‹anchor: aut› · call in col 1231

Innocentes Rig.

"Innocentes" (innocent, adjective) for "innocenter": Rigault.

(printed under page 662)

(a) ‹anchor: not visible› · call in col 1231

Cur poenitentiam invadit, delinquentium privatum. Sic legitur in cod. Ursini. Poenitentiam dicit esse delinquentium privatum, hoc est, rem et curam delinquentium propriam et privatam. Injuste autem facit, qui privatis utitur tanquam communibus et publicis. Privatum absolute, pro agro privato, dixit Ovidius, V Fastor. Vindice servabat nullo sua publica vulgus: Jamque in privato pascere inertis erat. Rig.

"Why does he seize upon repentance, the private property of sinners?" So it reads in Orsini's manuscript. He says that repentance is the private property of sinners, that is, a matter and care proper and private to sinners. And he acts unjustly who uses private things as though they were common and public. Ovid used privatum absolutely, for private land, Fasti V: "The common people kept their public lands with none to defend them, and it was now a lazy man's way to graze on private ground." Rigault.

(printed under page 662)

(b) ‹anchor: not visible› · call in col 1231

CAP. III. — (b) Otiosum videri potest. Supersedendum esse censet de pietate et religione catechumenorum, qui cum Dei legem perspectam haberent, ultroque poenitentiam amplecterentur, illius elogia aut ad illam adhortationes non postulabant. Le Pr.

"It may seem idle." He judges that he need not speak of the piety and religion of catechumens, who, since they had a clear view of God's law and embraced repentance of their own accord, did not need its praises or exhortations to it. Le Prieur.

(printed under page 662)

(c) ‹anchor: solum judicat› · call in col 1232 (printed in the left-hand Commentarius)

Facti solum judicat. Facti, scilicet delicta. Etenim praecessit, Non facti solum, verum et voluntatis delicta vitanda. Rig.

"Judges only of the deed." Of the deed, that is, sins of the deed. For it went before: "Not only sins of the deed but also of the will are to be avoided." Rigault.

(printed under page 662)

(3) ‹anchor: not visible› · call in col 1232

Factis Pam. Seml. e factis Leop.

"Factis" (by deeds): Pamelius, Semler; "e factis" (from deeds): Leopold.

(printed under page 662) COMMENTARIUS.

(continued) · col 1231

caussa boni ominis bonum factum praefari solebant. Notavit hoc Turnebus lib. III, cap. 22. Lac.

(continued) used to say bonum factum, "a good deed", at the outset, for the sake of good omen. Turnebus noted this, book III, ch. 22. La Cerda.

(printed under page 662)

(d) ‹anchor: praevaricator› · call in col 1232

Praevaricator. Proprie qui prodit caussam. Nam et glossae non solum συκοφάντης, sed etiam προδιδοὺς τὴν ἰδίαν δίκην, καὶ τῷ ἀντιδίκῳ βοηθῶν. Lac.

"Collusive pleader." Properly, one who betrays a case. For the glossaries give not only "false accuser" but also "one who betrays his own suit and helps the opposing party". La Cerda.

(printed under page 662)

(e) ‹anchor: perficiendi infelicitatem› · call in col 1232

Perficiendi infelicitatem. Frustrationem, ἀτυχίαν. Rig.— Perficiendi infelicitatem. Metaphora illa ab arboribus ducitur, quae cum fructus non ferant seu temporis injuria, seu cultorum negligentia, infelices vocantur. Le Pr.

"The ill-success of accomplishing." Frustration, atychia. Rigault. — "The ill-success of accomplishing." The metaphor is drawn from trees, which, when they bear no fruit, whether through the harm of the season or the neglect of those who tend them, are called infelices, unfruitful. Le Prieur.

(printed under page 662)

(f) ‹anchor: matrimonium cecidisset› · call in col 1232

Cominus in alienum matrimonium cecidisset. Adultero scilicet concubitu. Rig.

"Had fallen hand to hand upon another's marriage." That is, by adulterous intercourse. Rigault.

(printed under page 662)

(g) ‹anchor: satis periculose› · call in col 1232

Satis periculose. Ipse Tertullianus lib. de Monog. habet secum animi licentiam, qui omnia homini, quae non habet, imaginario fructu repraesentat. Rig.

"Dangerously enough." Tertullian himself, in the book On Monogamy: "he has with him the licence of the mind, which presents to a man, with imagined enjoyment, all the things he does not have." Rigault.

(printed under page 662)

(h) ‹anchor: sibi repraesentat› · call in col 1232

Sibi repraesentat. Ex hoc loco Petrus Martyr, et caeteri haeretici aiunt hoc verbum praesentem exhibere, apud Auctorem non significare; atque adeo cum ait pane Christum corpus suum repraesentasse, non ita accipiendum ut praesens corpus tradiderit: verum huic uni sexcentos opponere possem, ubi praesentem rem ipsam exponere significat. Albasp.

"Presents to itself." From this passage Peter Martyr and the other heretics say that in our author this verb does not mean to show as present; and so, when he says that Christ "represented" His body by the bread, it is not to be taken as though He gave His body as present. But against this one passage I could set six hundred where it means to set forth the very thing as present. Aubespine.

(printed under page 662)

(i) ‹anchor: temere per voluntatem› · call in col 1232

Et temere per voluntatem. In eamdem sententiam dixerat Juvenal. sat. 13. Has poenas patitur peccandi sola voluntas; Nam scelus intra se tacitum qui cogitat ullum Facti crimen habet. Rig.

"And rashly through the will." To the same effect Juvenal had said, Satire 13: "Such punishment does the mere will to sin suffer; for he who silently plots any crime within himself has the guilt of the deed." Rigault.

(printed under page 662)

(j) ‹anchor: vis tanta sit› · call in col 1232

Cujus voluntatis cum vis tanta sit, cur non solatium sui saturans, pro facto cedat? Sic edidit Rhenanus. Sed retinendam censeo codicis antiqui scripturam hujusmodi, Cujus voluntatis cum vis tanta sit, ut non solatium sui saturans pro facto cedat, pro facto (continues)

"Since the force of this will is so great, why should it not, glutting its own satisfaction, count for the deed?" So Rhenanus printed it. But I judge that the reading of the old manuscript should be kept, as follows: "Since the force of this will is so great that, not glutting its own satisfaction, it counts for the deed, for the deed (continues)

(printed under page 662)

LECTIONES VARIANTES. (printed under page 663)

(1) ‹anchor: not visible› · call in col 1233

Cur Franeq. Paris. Rigalt.

"Cur" (why): Franeker and Paris editions, Rigault.

(printed under page 663)

(2) ‹anchor: not visible› · call in col 1233

Converteris Latin. Jun.

"Converteris" (you will be turned): Latinius, Junius.

(printed under page 663)

(3) ‹anchor: Poenitere› · call in col 1233

Poeniteat te Wouw. M. S.

"Poeniteat te" (repent): Wouwer's manuscript.

(printed under page 663)

(4) ‹anchor: prolevabit (f)› · call in col 1233

Perlavabit Franeq.

"Perlavabit" (will wash thoroughly): Franeker edition.

(printed under page 663)

(5) ‹anchor: not visible› · call in col 1233

Nosse Rhen. male.

"Nosse" (to know): Rhenanus, wrongly.

(printed under page 663)

(6) ‹anchor: not visible› · call in col 1233

Pro Jun.

"Pro" (for): Junius.

(printed under page 663)

(7) ‹anchor: not visible› · call in col 1233

Praecipit Fran. Paris. Rig.

"Praecipit" (commands): Franeker and Paris editions, Rigault.

(printed under page 663)

(a) ‹anchor: not visible› · call in col 1233

Solatium sui saturans. Animus per voluntatem apud seipsum fecit et adeptus est quod libuit; itaque hoc jam fruitur et saturatur solatio. Nam quod superest non est animi, sed corporis. Rig.

"Glutting its own satisfaction." Through the will the mind has within itself done and obtained what it pleased; so it now enjoys this satisfaction and is glutted with it. For what remains belongs not to the mind but to the body. Rigault.

(printed under page 663)

(b) ‹anchor: not visible› · call in col 1233

CAP. IV.—(b) Omnibus ergo delictis. De prima poenitentia loquitur, quod non animadvertens Pamelius, nescio quid turbat, aut cur primam cum secunda confundit; nam necesse est mihi det, hoc nihil pro particulari poenitentia facere, atque adeo pro confessione, et remissione omnium peccatorum, cum de prima sit mentio, quia nemo inquam negavit omnia omnino peccata deleri. Albasp.

"For all sins, then." He is speaking of the first repentance; Pamelius, not noticing this, makes some confusion, or confounds the first with the second, I know not why. For he must grant me that this does nothing for particular penance, and so for confession and the remission of all sins, since the first is in question; for no one, I say, has denied that absolutely all sins are blotted out. Aubespine.

(printed under page 663)

(c) ‹anchor: vita est› · call in col 1233

Ergo poenitentia vita est. Ait Dominus, Poenitentiam malo quam mortem; opponens poenitentiam morti. Quid autem verius opponitur morti quam vita? Ergo opposita morti poenitentia, vita est. Rig.

"Repentance, then, is life." The Lord says, "I prefer repentance to death", setting repentance against death. And what is more truly opposed to death than life? Therefore repentance, opposed to death, is life. Rigault.

(printed under page 663)

(d) ‹anchor: imo me minor› · call in col 1233

Imo me minor. Quidquid ante lavacrum commeruerant catechumeni aut fecerant, id omne naturae magis impetu quam voluntate fecisse existimabantur, ut Auctor de Pudic., D. Cypr., aut quisquis libellum de Pedum Ablutione nobis dedit, Hermes et Justinus affirmant: quamobrem ait catechumenum minus se peccasse. Albasp.

"Nay, less than I." Whatever the catechumens had deserved or done before the washing, all of it was thought to have been done by the impulse of nature rather than by the will, as the author On Modesty, St Cyprian (or whoever gave us the little book On the Washing of the Feet), Hermas and Justin affirm: that is why he says the catechumen has sinned less than himself. Aubespine.

(printed under page 663)

(e) ‹anchor: alicujus tabulae fidem› · call in col 1233

Alicujus tabulae. Quando aiunt Patres poenitentiam esse secundam post naufragium tabulam, de secunda et post baptismum poenitentia id accipiendum, non de prima, quae non erat secunda, sed prima tabula. Alb.—Alicujus tabulae. Optime monuit Albaspineus secundam tabulam dici tantum de poenitentia secunda seu post baptismum suscepta. Prima quippe poenitentia qua fideles accedebant ad baptismum suscipiendum navis dicebatur, qua scilicet fracta, secunda poenitentia ceu tabula in naufragio restabat. Le Pr.

"Of some plank." When the Fathers say that repentance is the second plank after shipwreck, this is to be understood of the second repentance, after baptism, not of the first, which was not the second but the first plank. Aubespine. — "Of some plank." Aubespine rightly observed that "second plank" is said only of the second repentance, taken up after baptism. For the first repentance, by which the faithful came to receive baptism, was called the ship; when it was wrecked, the second repentance remained like a plank in the shipwreck. Le Prieur.

(printed under page 663)

(f) ‹anchor: prolevabit› · call in col 1233

Prolevabit. Sic legitur in antiquis exemplaribus. Rig.

"Will lift up." So it reads in the old copies. Rigault.

(printed under page 663)

(8) ‹anchor: not visible› · call in col 1234

Praecipit Rigalt.

"Praecipit" (commands): Rigault.

(printed under page 663)

(9) ‹anchor: At enim› · call in col 1234

At ille Rig.

"At ille" (but he): Rigault.

(printed under page 663)

(10) ‹anchor: praemio salutem› · call in col 1234

Salutis Pet. Ciacconius; salute Rig.

"Salutis" (of salvation): Pedro Chacón; "salute" (by salvation): Rigault.

(printed under page 663)

(11) ‹anchor: O beatos nos› · call in col 1234

Nos omittit Seml.

Semler omits "nos" (we).

(printed under page 663)

(12) ‹anchor: resignari› · call in col 1234

Resignare Venet.

"Resignare" (to unseal, active): Venice edition.

(printed under page 663)

(13) ‹anchor: delicta restituis› · call in col 1234

Ita... Leop. Restitues Seml. Fran. Paris. Rig.

"Ita…": Leopold; "Restitues" (you will restore): Semler, Franeker and Paris editions, Rigault.

COMMENTARIUS.

(continued) · col 1233

ergo plectetur. Sic autem interpretor: Qui foeminam non suam aspectu concupiscentiae contaminat, imaginaria voluptatis praesentia animo quod concupivit, jam moechatus est in corde suo. Jure igitur voluntas cujus tanta vis est, ut per ipsam animus imaginario fructu delectetur, pro facto cedit, et pro facto plectitur. Rig.

(continued) it will therefore be punished. I interpret it thus: he who defiles a woman not his own by a look of lust, with the imagined presence of the pleasure in his mind, has already committed adultery in his heart with what he desired. Rightly, then, the will, whose force is so great that through it the mind delights in an imagined enjoyment, counts for the deed and is punished for the deed. Rigault.

(printed under page 663)

(g) ‹anchor: ignorantiae praetextum› · call in col 1234

CAP. V.—(g) Ignorantiae praetextum. Gentiles sive audientes hac una ratione peccatis suis ignosci volebant, quod quid optimum esset factu ignorassent: qua excusatione iis non liceret uti qui Christi mandatis imbuti essent, unde etiam constabit totum hoc caput ad audientes et catechumenos pertinere. Albasp.

"The pretext of ignorance." The Gentiles, or hearers, wished their sins forgiven on this one ground, that they had not known what was best to do: an excuse not open to those who had been instructed in Christ's commandments; from which it will also be clear that this whole chapter concerns hearers and catechumens. Aubespine.

(printed under page 663)

(h) ‹anchor: in delicta restituis› · call in col 1234

Rursus te in delicta restituis. Stultissimus qui pugnans adversus propria commoda, et in deteriorem statum restitui postulas. Rig.

"You restore yourself again to sins." Most foolish you, who fight against your own advantage and ask to be restored to a worse state. Rigault.

(printed under page 663)

LECTIONES VARIANTES. (printed under page 664)

(1) ‹anchor: not visible› · call in col 1235

A poena Fran. Paris. Rig.; ad poenam Seml.

"A poena" (from punishment): Franeker and Paris editions, Rigault; "ad poenam" (to punishment): Semler.

(printed under page 664)

(2) ‹anchor: not visible› · call in col 1235

Quanto magis Junius.

"Quanto magis" (how much more): Junius.

(printed under page 664)

(3) ‹anchor: negat› · call in col 1235

Beneficum Jun.

"Beneficum" (the benefactor): Junius.

(printed under page 664)

(4) ‹anchor: proferendum› · call in col 1235

Praeferendum Seml.

"Praeferendum" (to be put forward): Semler.

(printed under page 664)

(5) ‹anchor: not visible› · call in col 1235

Satisfaciat Seml.

"Satisfaciat" (may make satisfaction): Semler.

(printed under page 664)

(a) ‹anchor: not visible› · call in col 1235

Cum etiam ignorantes Dominum. Facit locus ille contra novos istos evangelicos qui ab Apostolorum tempore majores nostros in ignorantia perpetua vixisse dicunt, et tamen a culpa excusatos. Imprimis autem pro Auctoris sententia faciunt frequentissima illa sacrificia immolari jussa pro peccatis ignorantiae, Levit. IV et V, et num. XV, de quibus et Hebr. IX. Deinde et in Novo Test., Act. II, B. Petrus ad illos quos sciebat per ignorantiam peccasse: Poenitemini, inquit, et convertimini, ut deleantur peccata vestra. Hinc Patrum omnium conformis est sententia quod ignorantia, quam crassam moderni Theologi vocant, neminem a culpa excuset, qualis illa haud dubie fuisset, si verum illi dicerent. Pam.

"Since even those ignorant of the Lord." This passage tells against those new evangelicals who say that from the time of the Apostles our forefathers lived in perpetual ignorance, and yet were excused from guilt. In support of the author's view there are above all those very frequent sacrifices commanded to be offered for sins of ignorance, Leviticus 4 and 5 and Numbers 15, of which Hebrews 9 also speaks. Then in the New Testament too, Acts 2, Blessed Peter says to those whom he knew to have sinned through ignorance: "Repent," he says, "and be converted, that your sins may be blotted out." Hence the agreed judgement of all the Fathers, that ignorance of the kind modern theologians call crass excuses no one from guilt; and such without doubt it would have been, if what those men say were true. Pamelius.

(printed under page 664)

(b) ‹anchor: not visible› · call in col 1235

Per aliam poenitentiae poenitentiam. Plinius, ep. 10, lib. VII: Superest ne rursus provinciae quod damnasse dicitur, placeat agatque poenitentiam poenitentiae suae. Rig.

"By another repentance of his repentance." Pliny, letter 10, book VII: "It remains that the province should not again approve what it is said to have condemned, and should repent of its repentance." Rigault.

(printed under page 664)

(c) ‹anchor: not visible› · call in col 1235

Sed aiunt quidam. Adnotatu dignus etiam iste locus adversus novam quorumdam haeresim (a qua nec Calvinistae abhorrent), qui sibi sufficere arbitrantur, si corde et animo suam religionem retineant, quamvis catholicorum contrariae sibi religioni exercitiis ac mysteriis se immisceant, imo et communicent. Pam.

"But some say." This passage too is worth noting against the new heresy of certain people (from which the Calvinists do not shrink either), who think it enough for them to keep their religion in heart and mind, though they mix in the exercises and mysteries of the Catholics, a religion contrary to their own, and even receive communion. Pamelius.

(printed under page 664)

(6) ‹anchor: quorum› · call in col 1236

Invidia Fran. Paris.

"Invidia" (envy): Franeker and Paris editions.

(printed under page 664)

(7) ‹anchor: ut omnis› · call in col 1236

Omnes Paris. Jun.

"Omnes" (all): Paris edition, Junius.

(printed under page 664)

(8) ‹anchor: dicunt quidem› · call in col 1236

Ita edd. omnes, except. Leop. qui scribit: se renuntiare.

So all the editions, except Leopold, who writes: "se renuntiare" (that they renounce).

COMMENTARIUS. (printed under page 664)

(d) ‹anchor: amicitia est› · call in col 1236

Quorum individua cum diabolo amicitia est. Rectissima scriptura, nec debuit sollicitari. Est enim sermo de genere hypocritarum, quorum poenitentia nunquam fidelis, quorum scilicet individua cum diabolo amicitia est; adeoque semper ad ejus castra revertuntur. Rig.

"Whose friendship with the devil is inseparable." A perfectly correct reading, which ought not to have been tampered with. For he is speaking of the race of hypocrites, whose repentance is never faithful, whose friendship, that is, with the devil is inseparable; and so they always return to his camp. Rigault.

(printed under page 664)

(e) ‹anchor: mediocritas nostra› · call in col 1236

CAP. VI. — (e) Quidquid ergo mediocritas nostra, etc. Docere videtur Tertullianus hoc loco catechumenos quos tirones vocat poenitentiam usque ad baptismum aliquando protraxisse; cum enim probe intelligerent omnia peccata baptismo deleri, poenitentiae suscipiendae tempus producebant quantum in se erat, adeoque non includebant poenitentiam, hoc est non peragebant. Qua in interpretatione a Rigaltio tantisper discedo, etenim includere est πληρῶσαι, τελειῶσαι. Le Pr.

"Whatever, then, our littleness," etc. Tertullian seems in this passage to teach that the catechumens, whom he calls recruits, sometimes drew out their repentance until baptism; for since they well understood that all sins are blotted out by baptism, they put off the time of undertaking repentance as far as they could, and so did not "close" repentance, that is, did not carry it through. In this interpretation I depart for a little from Rigault, for includere is "to fulfil, to complete". Le Prieur.

(printed under page 664)

(f) ‹anchor: imminet› · call in col 1236

Novitiolis istis. Novitiolos istos post paulo dicet audientes, et auditorum tirocinia. Rig.— Novitiolis istis. Notetur catechumenos ita dictos, unde fortasse sumpta vox monasticae disciplinae quae hodie retinetur, ita ut novitii religionum sint veluti audientes et catechumeni. Lac.

"These little novices." A little later he will call these little novices "hearers", and "the recruitships of hearers". Rigault. — "These little novices." Note that catechumens were so called; from which perhaps comes the term of monastic discipline still kept today, so that the novices of religious orders are as it were hearers and catechumens. La Cerda.

(printed under page 664)

(g) ‹anchor: pristinis renuntiare› · call in col 1236

Pristinis renuntiare. Hoc est, idololatriae, et negotiis vitae secularis. Rig.

"To renounce former things." That is, idolatry and the business of worldly life. Rigault.

(printed under page 664)

(h) ‹anchor: poenitentiam assumunt› · call in col 1236

Et Poenitentiam assumunt. Assumere poenitentiam dicuntur, qui inter audientes nomina profitentur sua. Rig.—Poenitentiam assumunt. Notetur in primis poenitentiam assumere esse propriam locutionem eorum qui invadebant poenitentiam, cujus ipse primus aditus dicebatur assumptio. Et quidem hanc esse propriam locutionem invadentium poenitentiam notavit Heraldus, lib. I, c. 4, digress., sed nulla re probavit. Lac.

"And they take up repentance." Those are said to take up repentance who give in their names among the hearers. Rigault. — "They take up repentance." Note above all that "to take up repentance" is the proper expression for those who entered upon repentance, whose very first entry was called the assumptio. Hérault noted that this is the proper expression for those entering upon repentance, book I, ch. 4, digression, but proved it by nothing. La Cerda.

(printed under page 664)

(i) ‹anchor: includere eam negligunt› · call in col 1236

Sed includere eam negligunt. Baptismo scilicet, qui et obsignatio dicitur. Et ipse mox dicet, Intinctionis seram obstructam. Poenitentia igitur et fides tunc includitur, cum in baptismum deducitur; sicut ac- (continues)

"But they neglect to close it." With baptism, that is, which is also called the sealing. He himself will shortly say, "the bolt of the dipping shot fast." Repentance, then, and faith are closed in when they are brought into baptism; just as (continues)

(printed under page 664)

LECTIONES VARIANTES. (printed under page 665)

(1) ‹anchor: not visible› · call in col 1237

Mercedem Rig.

"Mercedem" (reward, as wages): Rigault.

(printed under page 665)

(2) ‹anchor: nobis mercedem› · call in col 1237

Mercem Latin.

"Mercem" (merchandise): Latinius.

(printed under page 665)

(3) ‹anchor: emendatos› · call in col 1237

Licebit Rhen.

"Licebit" (it will be allowed): Rhenanus.

(printed under page 665)

(4) ‹anchor: not visible› · call in col 1237

Idem Fran. Rig.

"Idem" (the same): Franeker edition, Rigault.

(printed under page 665)

(5) ‹anchor: not visible› · call in col 1237

Asparginem Jun. ex M. S.

"Asparginem" (a sprinkling): Junius, from a manuscript.

(printed under page 665)

(a) ‹anchor: not visible› · call in col 1237

Praesumptio intinctionis. Fiducia veniae per baptismum impetrandae. Rig.

"Presumption on the dipping." Confidence of obtaining pardon through baptism. Rigault.

(printed under page 665)

(b) ‹anchor: not visible› · call in col 1237

Commeatum sibi faciunt. Docebantur audientes non solum quam grave et periculosum esset peccare, Deumque iratum habere, sed etiam omnia retro delicta baptismo condonari, unde ait Tertullianus quibusdam peccandi audaciam et securitatem ejusmodi praeceptis fieri. Albasp.

"They make themselves a furlough." The hearers were taught not only how grave and dangerous it was to sin and to have God angry, but also that all past sins are forgiven by baptism; hence Tertullian says that for some, such teaching produced boldness and carelessness in sinning. Aubespine.

(printed under page 665)

(c) ‹anchor: not visible› · call in col 1237

Hoc est pretium non exhibere. Id cautum fuerat lege 12 tab. ne venditoris res emptori aliter acquireretur, quam si is pretium solvisset, § venditor Inst. de rerum divisione et ex jure Attico petitum: id enim graecam fidem vocat Plautus in Asinaria; Ausonius in Epistolis, Graeca non bona fide. Turneb. advers. lib. XII, cap. 18. Albasp.

"This is not to produce the price." It was provided by the law of the Twelve Tables that the seller's property should not pass to the buyer unless he had paid the price (Institutes, On the division of things, § venditor), and this was taken from Attic law: Plautus in the Asinaria calls it "Greek credit"; Ausonius in his Letters, "on Greek, not good, credit." Turnebus, Adversaria, book XII, ch. 18. Aubespine.

(printed under page 665)

(d) ‹anchor: ne adulter› · call in col 1237

Ne scalptus, ne rasus, ne adulter. Lege Cornelia de falsis, punitur qui nummos aureos partim raserit, partim tinxerit, vel finxerit, l. VIII ad l. Corn. de fal.; ubi Basilicorum auctores legisse videntur, cinxerit, non tinxerit. Etenim dixere, Οἱ τὰ νομίσματα ξέοντες ἢ περικόπτοντες. Rig.

"Not clipped, not shaved, not counterfeit." By the Cornelian law on forgeries, he is punished who has partly shaved gold coins, partly dyed or counterfeited them, law 8 on the Cornelian law on forgeries; where the authors of the Basilica seem to have read cinxerit (has trimmed round), not tinxerit (has dyed). For they said, "those who shave or clip the coins". Rigault.

(printed under page 665)

(e) ‹anchor: not visible› · call in col 1237

Cum adhuc liberari non meremur ut possimus mereri. Sic ista uno spiritu, absque ulla distinctione sunt perducenda. Disputat Tertullianus de poenitentium processu. Et quando nos, inquit, poenitentiam qui adsumpsimus, pro emendatis habebimur? An cum absolvimur, lavacro impetrato, aqua concessa? Minime inquit; sed cum pendente venia prospicimus poenas anteactae vitae piaculis constitutas, cum adhuc liberari dicam non meremur; nam quis merita sua coram Deo reputare ausit unquam? sed cum adhuc non meremur ut possimus, divina misericordia sic largiente de suo, mereri. Rig.

"While we do not yet merit to be set free, so that we may be able to merit." These words are to be read in one breath, without any pause. Tertullian is discussing the progress of penitents. "And when," he says, "shall we who have taken up repentance be held amended? When we are absolved, the washing obtained, the water granted? Not at all," he says; "but when, with pardon still pending, we look ahead to the punishments appointed for the sins of our past life, while we do not yet merit to be set free" (I will say "merit"; for who would ever dare to reckon his merits before God?) "but while we do not yet merit so as to be able to merit, the divine mercy so granting of its own." Rigault.

(printed under page 665)

(f) ‹anchor: not visible› · call in col 1237

Servus libertate mutatus. Sacramentum libertatis, vertigo, mutationis signum. Hinc illa, Quibus una Quiritem Vertigo facit Et, Momento turbinis exit Marcus Dama. Et qui de ethnicis fiunt christiani, dicuntur conversi ad Deum scilicet verum, cui soli servire vera est libertas. Rig.

"A slave changed by freedom." The rite of freedom, the turning round, was the sign of the change. Hence those lines: "for whom a single turn makes a Roman citizen"; and: "in the moment of a spin, out comes Marcus Dama." And those who from heathen become Christians are said to be "converted", "turned", that is, to the true God, whom alone to serve is true freedom. Rigault.

(printed under page 665)

(6) ‹anchor: et› · call in col 1238

Propositum Seml. Praepositum Wouw. M. S. Rig. melius.

"Propositum" (purpose): Semler; "Praepositum" (the one set over): Wouwer's manuscript, Rigault; the better reading.

(printed under page 665)

(7) ‹anchor: necessitate nobis› · call in col 1238

A. Neander haec w. transponenda esse censet, ita ut scribatur: Quodsi necessitate, ergo invitus facit; symbolum mortis indulget. Sed tollitur loci difficultas apposito post facit interrogandi signo.

A. Neander judges that these words should be transposed, so as to read: "But if by necessity, then he does it unwillingly; he grants the token of death." But the difficulty of the passage is removed by placing a question mark after facit.

COMMENTARIUS.

(continued) · col 1237

tiones judicio inclusas dixit Caius, quae sunt in judicium deductae, l. CXXXIX de reg. ju. Porro poenitentiam includere negligunt, qui pristinis aegre renuntiant; quasi maleficiorum summa, quam includi baptismo volunt, nondum confecta. Rig.

(continued) Gaius spoke of actions "closed in by judgement", meaning those brought to judgement, law 139 On the rules of law. Moreover, those neglect to close repentance who renounce their former ways reluctantly, as though the sum of their misdeeds, which they want closed in by baptism, were not yet complete. Rigault.

(printed under page 665)

(g) ‹anchor: not visible› · call in col 1238

Pro notis suis satagit. Notas militares dicit, quibus miles denotatur, ob delicta militaria, puta si fuerit emansor, desertor, seditiosus, etc. Eadem metaphora de seipso dicet, peccatorem omnium notarum, sub finem hujus operis. Rig.

"He busies himself about his marks." He means military marks of disgrace, by which a soldier is branded for military offences, for instance if he has overstayed his leave, deserted, mutinied, and so on. He will use the same metaphor of himself towards the end of this work: "a sinner of every mark". Rigault.

(printed under page 665)

(h) ‹anchor: not visible› · call in col 1238

Quis enim tibi tam infidae poenitentiae viro asperginem unam cujuslibet aquae commodaret? Qualis illa fuit Isiacorum, quam apertius describit lib. de Baptis. Villas, domos, templa, totasque urbes aspergine circumlatae aquae expiant. Rig.

"For who would lend you, a man of so faithless a repentance, a single sprinkling of any water at all?" Such as was that of the worshippers of Isis, which he describes more plainly in the book On Baptism: "they expiate country houses, homes, temples and whole cities by sprinkling water carried round." Rigault.

(printed under page 665)

(i) ‹anchor: not visible› · call in col 1238

Adsperginem unam cujuslibet aquae. Aquae communis, profanae. Tam infidae, inquit, poenitentiae virum nemo aquae communis, non dicam cyatho, sed ne gutta quidem una dignabitur, tantum abest ut velit ad baptismum deducere. Splendide nugantur qui haec verba de baptismo per adspersionem accipiunt, nam ubicumque de baptismo sermonem facit, Lavacrum dicit, et Tingere, et Intingere, et Ablui, et Mergitari, et Immersionem, quae sane adspersionem minime significant. Non est propterea tamen culpanda Ecclesiae benignitas quae postmodum invaluisse videtur ut cogente necessitate saltem aquae aspergine Christiani perficerentur. Etenim Cyprianus epist. ad Magnum secunda ex sacris litteris probat, aquam aspersionis purificationem esse, nec moveri quemquam debere quod aspergi vel perfundi videntur aegri, non baptizari. Rig.

"A single sprinkling of any water." Of common, profane water. A man of so faithless a repentance, he says, no one will deem worthy, I will not say of a ladleful, but not even of a single drop of common water, much less be willing to bring him to baptism. Those talk splendid nonsense who take these words of baptism by sprinkling; for wherever he speaks of baptism he says washing, to dip, to dip in, to be washed, to be plunged, and immersion, which certainly do not mean sprinkling. Yet the Church's kindness is not therefore to be blamed, which seems to have prevailed afterwards, that in case of necessity Christians should be made perfect at least by a sprinkling of water. For Cyprian, in the second letter to Magnus, proves from the sacred writings that the water of sprinkling is a purification, and that no one should be troubled because the sick seem to be sprinkled or poured upon rather than baptised. Rigault.

(printed under page 665)

(j) ‹anchor: hujus rei› · call in col 1238

Praepositum hujus rei asseverationibus tuis circumduci facile est. Presbyterum significat lavacro ministrando praepositum, quem lib. de Baptismo, angelum vocat baptismi arbitrum. Rig.

"It is easy for the one set over this matter to be taken in by your protestations." He means the presbyter set over the administering of the washing, whom in the book On Baptism he calls the angel who is the arbiter of baptism. Rigault.

(printed under page 665)

LECTIONES VARIANTES. (printed under page 666)

(1) ‹anchor: not visible› · call in col 1239

Promittit Jun.

"Promittit" (promises): Junius.

(printed under page 666)

(2) ‹anchor: not visible› · call in col 1239

Dei Verbo Jun. ex M. SS.

"Dei Verbo" (by the Word of God): Junius, from manuscripts.

(printed under page 666)

(3) ‹anchor: exinde› · call in col 1239

Quo ad Rigalt.

"Quo ad" (to which), as two words: Rigault.

(printed under page 666)

(4) ‹anchor: cui non licet, aut› · call in col 1239

An Fran. Rig.

"An" (or) for "aut": Franeker edition, Rigault.

(printed under page 666)

(a) ‹anchor: not visible› · call in col 1239

Qui poenitentiae fidem aggressi. Id est qui incipiunt credere poenitendum esse, et tamen eos non vere poenitet; nihil enim prius catechumeni sive tirones docebantur, quam ut prioris vitae poenitentiam agerent. Albasp.

"Who have set about the faith of repentance." That is, those who begin to believe that they must repent, and yet do not truly repent; for catechumens, or recruits, were taught nothing before this, that they should do penance for their former life. Aubespine.

(printed under page 666)

(b) ‹anchor: not visible› · call in col 1239

Inter auditorum tirocinia. Catechumenos non intelligit, ut opinor, nam proprie catechumeni illi vocabantur, qui probe edocti et eruditi de lege Christi orarent et jus haberent ad baptismum (quamvis non ignorem tirones, audientes, et catechumenos uno eodemque nonnunquam nomine appellari), quique primam poenitentiam pene finierant; sed tirones et novitiolos qui christianae legis prima elementa docebantur. Albasp.

"Among the recruitships of hearers." He does not mean catechumens, in my opinion; for those were properly called catechumens who, well taught and instructed in the law of Christ, prayed and had the right to baptism (though I am aware that recruits, hearers and catechumens are sometimes called by one and the same name), and who had nearly finished the first repentance; he means the recruits and little novices who were being taught the first elements of the Christian law. Aubespine.

(printed under page 666)

(c) ‹anchor: not visible› · call in col 1239

A perfecto Dei servo. Initiabantur adsumpta poenitentia; perficiebantur baptismo, unctione, Eucharistia. Rig.

"From the perfected servant of God." They were initiated by taking up repentance; they were perfected by baptism, anointing and the Eucharist. Rigault.

(printed under page 666)

(d) ‹anchor: a poenitentiae› · call in col 1239

Quae fides a poenitentiae. Non accedebant ad baptismum, nisi de rebus fidei plane instructi, id est, de Dei magnitudine et potestate, rebusque qui in Evangeliis continentur, uno excepto Eucharistiae mysterio, neque baptizabantur nisi postquam ea omnia se credere jurassent, quorum fides a poenitentia incipiebat, quia scilicet non censendi erant Deo credere eumque magnificare et timere, nisi eum dignum existimarent, cui de pristinis satisfacerent, et poenitentia diluerent, quae in eum ejusque legem olim peccassent. Albasp.

"Which faith … from repentance." They did not come to baptism unless fully instructed in the matters of faith, that is, in the greatness and power of God and the things contained in the Gospels, with the one exception of the mystery of the Eucharist; nor were they baptised until they had sworn that they believed all these things. Their faith began from repentance, because they were not to be counted as believing God, glorifying and fearing him, unless they thought him worthy to receive satisfaction for their former deeds, and to have them wash away by repentance the sins they had once committed against him and his law. Aubespine.

(printed under page 666)

(e) ‹anchor: intinctio est› · call in col 1239

Prima audientis intinctio, etc. Quo tenetur tota vita sua christianus qui integre sapit ad Deum, mente ad idololatriam, ad stuprum, ad homicidium irretorta. Rig.

"The hearer's first dipping," etc. By which the Christian who is wholly minded towards God is bound for his whole life, his mind never turned back to idolatry, to fornication, to murder. Rigault.

(printed under page 666)

(f) ‹anchor: Dominum senseris› · call in col 1239

Exinde quoad Dominum senseris. Domino deditus, infra. Rig.

"From then on, as far as you have come to know the Lord." "Given to the Lord", below. Rigault.

(printed under page 666)

(g) ‹anchor: non sponte› · call in col 1239

Necessitate non sponte. Jurabant in baptismo solennibus verbis se nunquam peccaturos, deinde renuntiabant diabolo et pompis ejus; denique censura, si peccarent post baptismum coercebant: quapropter ait, necessitate. Albasp.

"By necessity, not willingly." At baptism they swore in solemn words that they would never sin; then they renounced the devil and his pomps; finally, if they sinned after baptism, they were restrained by censure: that is why he says "by necessity". Aubespine.

(printed under page 666)

(5) ‹anchor: servis tuis› · call in col 1240

Discere Wouw. M. S. Rig.

"Discere" (to learn) for "dicere": Wouwer's manuscript, Rigault.

COMMENTARIUS. (printed under page 666)

(h) ‹anchor: quotiens ignoscitur› · call in col 1240

CAP. VII.—(h) Totiens delinquendo quotiens ignoscitur. Quis ex his non existimaret Ecclesiae fores poenitentibus semper patuisse, cum dicat Christum toties parcere, quoties delinquitur? Pamelius quoque ex his non dubitat affirmare Ecclesiam peccatoribus veniam semper indulsisse, et si quid apud auctores inter legendum de secunda et ultima poenitentia occurrat, id omne de publica accipiendum esse, atque ad confirmandum multa ex auctoribus accumulat, quae nihil referret explicare, cum quae istic ait Tertullianus cujusmodi (continues)

"By sinning as often as one is pardoned." Who would not think from these words that the doors of the Church always stood open to penitents, since he says that Christ spares as often as sin is committed? Pamelius too does not hesitate to affirm from them that the Church always granted pardon to sinners, and that whatever one meets in reading the authors about a second and last repentance is all to be understood of public penance; and to confirm it he heaps up many passages from the authors, which it would be pointless to explain, since what Tertullian says here, of whatever kind (continues)

(printed under page 666)

LECTIONES VARIANTES. (printed under page 667)

(1) ‹anchor: sentit liberatum› · call in col 1241

Baptismo scilicet.

That is, by baptism.

(printed under page 667)

(2) ‹anchor: perversis› · call in col 1241

Conditionibus alii. Pamel. in trib. codd.

"Conditionibus" (conditions) for "traditionibus": others; Pamelius in three manuscripts.

(printed under page 667)

(3) ‹anchor: quod jam› · call in col 1241

Non abest Rig.

"Non" (not) is lacking in Rigault.

(printed under page 667)

(4) ‹anchor: not visible› · call in col 1241

Domino Seml.

"Domino" (to the Lord): Semler.

(printed under page 667)

(a) ‹anchor: not visible› · call in col 1241

Hactenus periculosis nosmetipsos inferamus. Hactenus, id est, nunquam postbac. Rig.

"Thus far let us bring ourselves into perils." "Thus far", that is, never hereafter. Rigault.

(printed under page 667)

(b) ‹anchor: not visible› · call in col 1241

Repudium et navi et mari dicunt. Nam, inquit Rhenanus, ut est apud Publium Mimographum: improbe Neptunum accusat, qui iterum naufragium facit. Venustus vero sermo, cum, inquit, repudium et navi et mari dicunt, translatione sumpta ab his qui uxori libellum repudii mittunt. Similiter lib. de Hab. mul. cap. 4, repudium coeli dixit. Pam.

"They give notice of divorce to both ship and sea." For, says Rhenanus, as we find in Publilius the mime-writer: "He wrongly blames Neptune who is shipwrecked a second time." A charming expression, he says, when they "give notice of divorce to both ship and sea", the figure being taken from those who send their wife a bill of divorce. Likewise in the book On Women's Dress, ch. 4, he spoke of "divorce from heaven". Pamelius.

(printed under page 667)

(c) ‹anchor: perversis traditionibus› · call in col 1241

Perversis traditionibus. Mss. tres conditionib. Illud tamen magis placet, ut agat contra Montanistas, qui perversis traditionibus suis de nulla post baptismum poenitentia, a via certa fideles detorquebant. Eo autem quod addit, perversis, patet non omnes ab Auctore traditiones impugnari; verum de his latius lib. de Cor. mil. ubi multas Ecclesiae traditiones probat. Pam.

"By perverse traditions." Three manuscripts have conditionibus. But I prefer the view that he is acting against the Montanists, who by their perverse traditions of no repentance after baptism were twisting the faithful from the sure way. And from his adding "perverse" it is clear that not all traditions are attacked by the author; but on these more fully in the book On the Soldier's Crown, where he approves many traditions of the Church. Pamelius.

(printed under page 667)

(d) ‹anchor: in vestibulo› · call in col 1241

Collocavit in vestibulo. Consuetudo et ritus erat ut poenitentes in vestibulo ecclesiae manerent, ad quem respicit. Albasp.

"He placed in the vestibule." It was the custom and rite that penitents should remain in the vestibule of the church, to which he refers. Aubespine.

(printed under page 667)

(e) ‹anchor: amplius nunquam› · call in col 1241

Sed amplius nunquam. Ergo una tantum erat post baptismum poenitentia. Albasp.

"But never again." So there was only one repentance after baptism. Aubespine.

(printed under page 667)

(f) ‹anchor: perdidisse› · call in col 1241

Miserius est perdidisse quam, etc. Miserius est multo salutem quam accepisti baptismo perdere peccando, quam omnino eam non accepisse. Albasp.

"It is more wretched to have lost than," etc. It is far more wretched to lose by sinning the salvation you received in baptism than never to have received it at all. Aubespine.

(printed under page 667)

(5) ‹anchor: Sardos› · call in col 1242

Sardios Paris. Fran.

"Sardios" (the Sardians): Paris and Franeker editions.

(printed under page 667)

(6) ‹anchor: quam sacrificia› · call in col 1242

Sacrificium Fran.

"Sacrificium" (sacrifice, singular): Franeker edition.

(printed under page 667)

(7) ‹anchor: tuo reditu› · call in col 1242

Reditu aberat a Rhen.

"Reditu" (return) was lacking in Rhenanus.

(printed under page 667)

(8) ‹anchor: una pastoris› · call in col 1242

Pastori Rigalt.

"Pastori" (to the shepherd): Rigault.

(printed under page 667)

(9) ‹anchor: inopiam poenitentem› · call in col 1242

Poenitentiam Seml. poenitentiam Fran. Paris. Rigal.

"Poenitentiam" (repentance): Semler; "poenitentiam": Franeker and Paris editions, Rigault.

COMMENTARIUS.

(continued) · col 1241

aut quomodo accipienda sint nostri duntaxat sit instituti edocere. Haec igitur quotiens ignoscitur ita intelligas quasi post secundam poenitentiam alius esset poenitendi locus, sed nihil aliud voluit dicere, quam tametsi aliqua post baptismum spes veniae supersit, et secunda atque ultima concedatur poenitentia, tamen rursus peccandum non esse post baptismum; nam sexcentis locis, non dicam hoc capite, unam tantum ait a lavacro veniam superesse, neque ullum primis illis temporibus inter privatam aut publicam graviorum criminum discrimen occurret. Itaque illa totiens et quotiens dicuntur, recte de duabus veniis, ut ita dicam, et totidem peccatis, de iis scilicet, quae ante sive post baptismum remittebantur. Caeterum Ecclesiae universae hanc fuisse sententiam vel hanc consuetudinem in omnibus omnino Ecclesiis observatam fuisse, non ausim affirmare. Albasp.

(continued) or how it is to be understood, it is our sole purpose to explain. Do not, then, take these words as often as one is pardoned as though after the second repentance there were further room for repenting; he meant nothing else than this: although some hope of pardon remains after baptism, and a second and last repentance is granted, still one must not sin again after baptism. For in six hundred places, not to say in this chapter, he says that only one pardon remains after the washing; nor in those first times will one meet any distinction between private and public penance for the graver crimes. So "as often" and "so often" are rightly said of two pardons, so to speak, and of as many sins, namely those remitted before and after baptism. But I would not dare to affirm that this was the view of the whole Church, or that this custom was observed in absolutely all the Churches. Aubespine.

(printed under page 667)

LECTIONES VARIANTES. (printed under page 668)

(1) ‹anchor: poeniteat› · call in col 1243

Te add. Jun.

Junius adds "te" (you).

(printed under page 668)

(2) ‹anchor: confessio delictorum› · call in col 1243

Delictum Paris.

"Delictum" (the sin): Paris edition.

(printed under page 668)

(3) ‹anchor: operosior probatio› · call in col 1243

Est addit Paris. Fran. Rigalt.

The Paris and Franeker editions and Rigault add "est" (is).

(printed under page 668)

(4) ‹anchor: sola conscientia› · call in col 1243

Praeferatur Fran. Paris. Rigalt. Perferatur P. Ciaconius.

"Praeferatur" (be shown forth): Franeker and Paris editions, Rigault; "Perferatur" (be carried through): Pedro Chacón.

(printed under page 668)

(5) ‹anchor: injungens› · call in col 1244

Inungeas cod. Divion.

"Inungeas" (anoint): the Dijon manuscript.

(printed under page 668)

(a) ‹anchor: confessio delictorum› · call in col 1243

CAP. VIII.—(a) Tantum relevat. De confessione publica ac particulari haec accipienda non sunt, sed de confessione qua peccator seipsum Deo accusat. Alb.

"So much does it relieve." These words are not to be taken of public or particular confession, but of the confession by which the sinner accuses himself to God. Aubespine.

(printed under page 668)

(b) ‹anchor: Exomologesis est› · call in col 1243

CAP. IX. — (b) Exomologesis est. Dum pluribus dicamus quid sit Exomologesis, pluribusque probemus, satis tum erit dicere per eam confessionem auricularem non intelligi; sed actus quibus poenitentes caeteris poenitentiae suae fidem facerent. Albasp.

"It is the Exomologesis." Until we say at more length what the Exomologesis is, and prove it at more length, it will be enough for now to say that by it auricular confession is not meant, but the acts by which penitents gave others proof of their repentance. Aubespine.

(printed under page 668)

(c) ‹anchor: cineri incubare› · call in col 1244

Sacco et cineri incubare. Conciliciatum et concineratum, ut ipse dicet lib. de Pudic. In asperitudine sacci et horrore cineris, ut hic paulo post saccum sic describit Paulinus ad Pneumatium: Si modo lugentem gravis hirto tegmine saccus Caprigenum setis dum tegat et stimulet. Rig.

"To lie in sackcloth and ashes." "Clad in haircloth and covered with ashes", as he himself will say in the book On Modesty: "in the roughness of sackcloth and the horror of ashes", as a little after here. Paulinus describes sackcloth thus, to Pneumatius: "if only heavy sackcloth, with its shaggy covering of goats' bristles, covers the mourner and goads him." Rigault.

(printed under page 668)

(d) ‹anchor: pura nosse› · call in col 1244

Pastum et potum pura nosse. Alibi dixit, mero pane et aqua, id est, puro, sive solo, absque ullis aliis esculentis, absque condimentis. Sic ad Scapulam, sacrificamus pura prece, hoc est, absque odoribus, absque sanguine, absque thure, absque victima, hoc est pane et aqua. Eodem significatu ἄρτον καθαρὸν dixit Alexis Poeta comicus in Tarentinis, ubi jocatur versibus elegantissimis in diaetam Pithagoraeorum: Πυθαγορισμοί, καὶ λόγοι Λεπτοί, διεσμιλευμέναι τε φροντίδες Τρέφουσ' ἐκείνους· τὰ δὲ καθ' ἡμέραν, τάδε Ἄρτος καθαρὸς, εἷς ἑκατέρῳ, ποτήριον Ὕδατος, τοσαῦτα ταῦτα. De frugalitate Pythagoraeorum, notum est illud Juvenalis: Unde epulum possis centum dare Pythagoreis. Rig.

"To know food and drink only plain." Elsewhere he said "with bread and water only", that is, plain, or alone, without any other foods, without seasonings. So to Scapula, "we sacrifice with pure prayer", that is, without incense, without blood, without frankincense, without a victim; that is, with bread and water. In the same sense the comic poet Alexis said "pure bread" in the Tarentines, where he jokes in most elegant verses about the diet of the Pythagoreans: "Pythagoreanisms and subtle talk and finely chiselled thoughts are their nourishment; their daily fare is this: one plain loaf apiece, a cup of water; and that is all." On the frugality of the Pythagoreans, there is Juvenal's well-known line: "from which you could give a banquet to a hundred Pythagoreans." Rigault.

<!-- The Greek verses in (d) are in very small type; read at the image's resolution, with the word-division supported by the known text of Alexis. Check against the page. Q1 (2026-10-04): the lean images cannot settle line 1 (the page may print the first word divided) or the second word of line 2; needs a high-zoom render. --> (printed under page 668)

(e) ‹anchor: presbyteris advolvi› · call in col 1244

Presbyteris advolvi. En quomodo ante sacerdotes volverentur, ut peccata sua confiterentur, et eorum veniam obtinerent, aiunt interpretes, cum Baronio, Bellarmino, Maldonato in controversiis. Ego etsi hunc ritum antiquissimum esse fatear, ex his tamen probari nequit; nam cum pro foribus templi starent poenitentes, praetereuntibus sacerdotibus caeterisque fidelibus, omnibus omnino dolentis animi signis poenitentiam suam testabantur, lacrymis non parcebant, precibus insistebant, volvebantur, et si quae alia habet poenitentia, quae misericordiam movere possint, non omittebant, ut pacem recuperarent: quem ritum describit Auctor, cum ait presbyteris advolvi, quare nihil haec ad confess. auricularem. Albasp.

"To fall down before the presbyters." See, say the interpreters, with Baronius, Bellarmine and Maldonado in the controversies, how they rolled themselves before the priests to confess their sins and obtain pardon for them. For my part, though I grant that this rite is very ancient, it cannot be proved from these words. For when the penitents stood before the doors of the church, as the priests and the rest of the faithful went by they testified their repentance with every sign of a grieving soul, did not spare their tears, persisted in prayers, rolled on the ground, and left out nothing else that repentance has that might move to mercy, in order to recover peace: this is the rite the author describes when he says "to fall down before the presbyters"; so this has nothing to do with auricular confession. Aubespine.

(printed under page 668)

(f) ‹anchor: et caris› · call in col 1244

Et caris Dei adgeniculari. Putarim ego per caros Dei intelligendos esse martyres, quos poenitentes rogare solebant, ut se Ecclesiae redderent, et nonnihil de poenitentia indulgerent. Unde Tertull. noster Protrep. ad mart.: Quam quidam, pacem nimirum, non habentes a martyribus petere consueverunt. Ea ratione faciliores habebant presbyteros, caeterosque christianos. Quae affert La Cerda ut probet per caros Dei intelligi presbyteros nihil ad rem facere videntur; loca quippe illa tum ex Eusebio, tum ex Greg. Nazianzeno aliisque, referenda sunt ad has voces, presbyteris advolvi. Le Pr.

"And to kneel before God's dear ones." I would think that by God's dear ones the martyrs are to be understood, whom penitents used to beg to restore them to the Church and to remit something of their penance. Hence our Tertullian in the exhortation To the Martyrs: "which some, not having it (namely peace), have been accustomed to ask from the martyrs." In this way they found the presbyters and the other Christians more lenient. What La Cerda brings forward to prove that the presbyters are meant by God's dear ones seems irrelevant; for those passages, from Eusebius and from Gregory Nazianzen and others, are to be referred to the words "to fall down before the presbyters." Le Prieur.

(printed under page 668)

(6) ‹anchor: atque› · call in col 1244

Sic et Junius legit; alii addunt, victu mandat; quod a Rhen. abest. Vox mandat deest in edition. Rhen., sed ab eo postea addita in cod. Gorz.

So Junius also reads; others add "victu mandat" (commands in diet), which is lacking in Rhenanus. The word "mandat" is lacking in Rhenanus's editions, but was afterwards added by him in the Gorze manuscript.

(printed under page 668)

(7) ‹anchor: Dominum Deum tuum› · call in col 1244

Suum Rig.

"Suum" (his own): Rigault.

(printed under page 668)

(8) ‹anchor: et caris› · call in col 1244

Aris Seml.

"Aris" (at the altars): Semler.

(printed under page 668)

(9) ‹anchor: temporali afflictatione› · call in col 1244

alii affliction. Est autem parum proba haec sententia.

Others read "affliction[e]" (affliction). But this reading is hardly sound.

(printed under page 668) COMMENTARIUS. (printed under page 668)

(g) ‹anchor: provolvit hominem› · call in col 1244

Provolvit hominem. Etenim poenitentes volutabantur ad genua fratrum. Rig.

"It casts a man down." For penitents rolled themselves at the knees of the brethren. Rigault.

(printed under page 668)

(h) ‹anchor: publicationem sui› · call in col 1244

CAP. X. — (h) Ut publicationem sui. Quia scilicet post baptismum per publicam semper poenitentiam, in graviora delicta animadvertebant, eaque ob hanc caussam palam nonnunquam exponebantur. Caeterum non assentior interpretibus, neque Card. Baronio an. Chr. 56, qui haec de auriculari confessione, non de publicae poenitentiae actu intelligi volunt, toto enim hoc capite de publica confessione peccatorum et de publica poenitentia agitur. Albasp.

"So as … the making public of oneself." Because, namely, after baptism they always dealt with the graver sins by public penance, and for this reason these were sometimes set out openly. But I do not agree with the interpreters, nor with Cardinal Baronius at the year of Christ 56, who want this understood of auricular confession and not of the act of public penance; for this whole chapter is about the public confession of sins and public penance. Aubespine.

(printed under page 668)

LECTIONES VARIANTES. (printed under page 669)

(1) ‹anchor: not visible› · call in col 1245

Quin Latin. et Jun.

"Quin" (nay rather): Latinius and Junius.

(printed under page 669)

(2) ‹anchor: not visible› · call in col 1245

Species Fran. Paris.

"Species" (appearance): Franeker and Paris editions.

(printed under page 669)

(3) ‹anchor: quid tu hos› · call in col 1245

Tuos Seml. Leop. tu hos Rig. ex cod. div.

"Tuos" (your own): Semler, Leopold; "tu hos" (you … these): Rigault, from the Dijon manuscript.

(printed under page 669)

(4) ‹anchor: ad miseriam› · call in col 1245

Ad miseriam Fran. Paris. Rigalt. amans si perv. Seml. adventum est volebat Rhen. minus bene.

"Ad miseriam" (to misery): Franeker and Paris editions, Rigault; "amans si perv[enitur]": Semler; Rhenanus wanted "adventum est", less well.

(printed under page 669)

(a) ‹anchor: not visible› · call in col 1245

Saluti prodactae. Prodiga peccandi protervia perditissimae. Rig.

"Squandered to salvation." Utterly lost by a wanton recklessness in sinning. Rigault.

(printed under page 669)

(b) ‹anchor: te opinaris› · call in col 1245

Quid tu hos aliud quam te opinaris. Sic legitur in codice Divionensi. Et esse verissimum puto. Rig.

"Why do you think these anything other than yourself?" So it reads in the Dijon manuscript, and I think it entirely right. Rigault.

(printed under page 669)

(c) ‹anchor: casuum tuorum› · call in col 1245

Quid consortes casuum tuorum. Hunc locum sic expressit B. Pacianus: consortes casuum vestrorum timere nolite. Nullum corpus membrorum suorum vexatione laetatur; imo pariter dolet, et ad remedium collaborat. In uno et altero Ecclesia est, in Ecclesia vero Christus; atque adeo qui fratribus peccata sua non tacet, Ecclesiae lacrymis adjutus, Christi precibus absolvitur. Pam.

"Why [do you shun] the sharers of your misfortunes?" Blessed Pacian rendered this passage thus: "do not fear the sharers of your misfortunes." No body rejoices in the suffering of its members; rather it grieves with them and works together for the remedy. In one and another is the Church, and in the Church is Christ; and so he who does not keep his sins silent from the brethren, helped by the Church's tears, is absolved by Christ's prayers. Pamelius.

(printed under page 669)

(d) ‹anchor: palam absolvi› · call in col 1245

Quam palam absolvi. Palam quidem et frequente Ecclesia absolvebantur, verum satis mihi non constat haec de sacramentali absolutione accipienda esse; quin potius conjicerem, de ultima exomologesi, quae permolesta et plena pudoris videbatur, illud palam absolvi dictum esse; nam quid posset inesse pudoris aut verecundiae in illa absolutione? at vero in ultima exomologesi multa occurrebant quae sine pudore non poterant ferri. Primum e limine in mediam ecclesiam adducebantur ab episcopo, istic ad ejus pedes prostrati veniam peccatorum suorum deprecabantur, precibus et lacrymis totius fraternitatis gratiam et misericordiam sollicitabant, tandem in eodem statu permanentes, id est humi jacentes, a peccatis liberabantur, haec omnia multis ita permolesta videbantur, ut mallent in culpa remanere, quam hoc modo ab ea liberari. Albasp.

"Than to be absolved openly." They were indeed absolved openly and before a full church; but I am not sure that this is to be understood of sacramental absolution. I would rather conjecture that "to be absolved openly" was said of the final exomologesis, which seemed very irksome and full of shame; for what shame or embarrassment could there be in that absolution? But in the final exomologesis there were many things that could not be borne without shame. First they were led by the bishop from the threshold into the middle of the church; there, prostrate at his feet, they begged pardon for their sins and sought by prayers and tears the favour and mercy of the whole brotherhood; at last, remaining in the same posture, that is, lying on the ground, they were freed from their sins. All this seemed so irksome to many that they preferred to remain in their guilt rather than be freed from it in this way. Aubespine.

(printed under page 669)

(e) ‹anchor: pervenire› · call in col 1245

Miserum est sic ad exomologesin pervenire. Forma loquendi abhorrentium aliquid, miserum est! Sic Horatius Deprehendi miserum est. Hic igitur aliquis abhorrens austeriorem poenitendi formam, ait, Miserum est sic ad exomologesin pervenire! Huic respondet Tertullianus; Malo enim ad miseriam pervenitur, etc., hoc est, peccato. Et mala sunt quae nos ad miseriam ducunt. Rig.

"It is wretched to come thus to the exomologesis." "It is wretched!" is a way of speaking of those who shrink from something. So Horace: "It is wretched to be caught." Here, then, someone shrinking from the harsher form of penance says, "It is wretched to come thus to the exomologesis!" Tertullian answers him: "For it is by evil that one comes to misery," etc., that is, by sin. And evil are the things that lead us to misery. Rigault.

(printed under page 669)

(5) ‹anchor: poenitendum est› · call in col 1246

Desinit Fran.

"Desinit" (ceases): Franeker edition.

(printed under page 669)

(6) ‹anchor: mordacitate› · call in col 1246

Cruciari Fran. Rig. anxiari Seml.

"Cruciari" (to be tormented): Franeker edition, Rigault; "anxiari" (to be anxious): Semler.

(printed under page 669)

(7) ‹anchor: qui ambitu› · call in col 1246

Ambitus Rig.

"Ambitus" (canvassings): Rigault.

COMMENTARIUS. (printed under page 669)

(f) ‹anchor: extra laetitiam› · call in col 1246

CAP. XI. — (f) Extra laetitiam. Non licebat poenitentibus ullo delectationis genere, ne quidem balneis se oblectare. Albasp.

"Outside gladness." Penitents were not allowed to take pleasure in any kind of enjoyment, not even in baths. Aubespine.

(printed under page 669)

(g) ‹anchor: de jejunio vanitate› · call in col 1246

Oris de jejunio vanitate. Etenim jejunio nativus oris et formae vigor evanescit. Allusit ad illud Matthaei, VI, 16: Ἀφανίζουσι τὰ πρόσωπα αὐτῶν. Vultu incedunt evanido. Rig.

"The wasting of the face from fasting." For by fasting the natural vigour of the face and figure fades. He alludes to Matthew 6:16: "they disfigure their faces". They go about with a faded countenance. Rigault.

(printed under page 669)

(h) ‹anchor: in coccino› · call in col 1246

In coccino. Per coccinum inquit Rhen. intelligit vestem cocco infectam, Martialis. Coccina formosae donas et ianthina moechae. Coccum vulgo granum vocant latine reddentes τοῦ κόκκου graecum vocabulum. Pam.

"In scarlet." By scarlet, says Rhenanus, he means a garment dyed with kermes; Martial: "you give scarlet and violet garments to a handsome adulteress." The kermes is commonly called "grain", rendering in Latin the Greek word kokkos. Pamelius.

(printed under page 669)

(i) ‹anchor: et Tyrio› · call in col 1246

Et Tyrio. Tyrium, inquit idem, appellat vestimentum ex purpura Tyria constans. Ovid.: Sive erit in Tyriis Tyrios laudabis amictus. Qui etiam annotat cedo hic accipi pro da. Pam.

"And in Tyrian." By Tyrian, the same scholar says, he means a garment made of Tyrian purple. Ovid: "If she is in Tyrian dress, you will praise the Tyrian robes." He also notes that cedo is here taken for da, "give". Pamelius.

(printed under page 669)

(j) ‹anchor: dentibus elimandis› · call in col 1246

Et pulverem dentibus elimandis. Aptissime verbo elimare usus est, nam limus vocatur illa scabrities, seu sordes illae dentibus adhaerentes. At praeter pulverem, dentifricio utebantur veteres. Videsis Apuleium in apolog. Le Pr.

"And powder for filing the teeth." He used the verb elimare most aptly, for limus is the name of that roughness, or the dirt clinging to the teeth. Besides powder, the ancients used a dentifrice. See Apuleius in the Apology. Le Prieur.

(printed under page 669)

(k) ‹anchor: ea largiaris› · call in col 1246

Cuinam ea largiaris. Sic emendavimus secuti vestigia scripturae veteris, Cur anima largiaris. Rig.

"To whom you are lavishing these things." So we have corrected, following the traces of the old reading, "Why, soul, you lavish." Rigault.

(printed under page 669)

LECTIONES VARIANTES. (printed under page 670)

(a) ‹anchor: not visible› · call in col 1247

Propter unius anni volaticum gaud. Nam consulatus, inquit Rhen., erat magistratus annuus. Item aliae quaedam functiones annuae. Et vero antiqua vox volaticum pro inconstanti, etiam Ciceroni usitata lib. II ad Att. et de Harusp. cap. 43. Pam.

"For the fleeting joy of a single year." For the consulship, says Rhenanus, was a yearly magistracy, and so were certain other offices. And indeed the old word volaticum, for "inconstant", was used by Cicero too, Letters to Atticus, book II, and On the Responses of the Soothsayers, ch. 43. Pamelius.

(printed under page 670)

(b) ‹anchor: not visible› · call in col 1247

Vae illis qui delicta sua, etc. Nemo odoratus est locum, cum is sit Isaiae, V: Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ. Sed Tertullianus nunquam legebat latinum textum qui habet, vae qui trahitis iniquitatem in funiculis vanitatis. Cum septuaginta habeant, vae illis qui delicta sua velut longo fune nectunt. De fune contemptionis alia est ratio, lege lib. IV adv. Marcionem et lib. adv. Judaeos. Lac.

"Woe to those who [bind] their sins," etc. No one has scented out the passage, though it is Isaiah 5: "Woe to those who draw their sins along as with a long rope." But Tertullian never read the Latin text, which has "woe to you who draw iniquity with cords of vanity"; since the Seventy have "woe to those who tie their sins together as with a long rope." On the rope of contempt the case is different: read book IV Against Marcion and the book Against the Jews. La Cerda.

(printed under page 670)

(c) ‹anchor: exercitoria jacula› · call in col 1247

CAP. XII. — (c) Exercitoria jacula. Lusoria. Rig.

"Practice javelins." For sport. Rigault.

(printed under page 670)

(d) ‹anchor: not visible› · call in col 1247

Ferrum et irrevocabiles moras ejus. Hamatile spiculum significat, quod ubi penetravit in vulnus, revocari aut avelli nequit, nisi vulnus ipsum novo vulnere diducatur. Rig.

"The iron and its delays that cannot be called back." He means a barbed arrowhead, which, once it has gone into the wound, cannot be drawn back or torn out unless the wound itself is opened by a new wound. Rigault.

(printed under page 670)

(e) ‹anchor: not visible› · call in col 1247

Oculare. id est oculos reddere. Hoc ipso usus est verbo de Pud. et in Apolog.: quod mihi pro argumento est hunc Tertulliani esse libellum. Albasp.

"To give eyes." That is, to restore the eyes. He used this very word in On Modesty and in the Apology: which to me is an argument that this little book is Tertullian's. Aubespine.

(printed under page 670)

(f) ‹anchor: not visible› · call in col 1247

Restituendo sibi. Restitutioni suae. Rig.

"For restoring himself." For his own restoration. Rigault.

(printed under page 670)

(1) ‹anchor: horrorem aquilinum› · call in col 1248

Aquilinum in morem quidam addunt.

Some add "in morem" after "aquilinum" (after the manner of an eagle's).

(printed under page 670)

(2) ‹anchor: dissidio› · call in col 1248

Discidio Rig.

"Discidio" (by the parting): Rigault.

(printed under page 670)

(3) ‹anchor: abjecerat. Quid› · call in col 1248

Ego Fran. Paris. duobus Fran.

"Ego" (I): Franeker and Paris editions; "duobus" (two): Franeker edition.

(printed under page 670)

(4) ‹anchor: quasi› · call in col 1248

Pharis Pam.

"Pharis" (lighthouses): Pamelius.

(printed under page 670)

(5) ‹anchor: conscientiae meae curans› · call in col 1248

Curem? Latin.

"Curem?" (should I care for?): Latinius.

COMMENTARIUS. (printed under page 670)

(d) ‹anchor: de vulnere expellat› · call in col 1248

Ferrum et irrevocabiles moras ejus. Hamatile spiculum significat, quod ubi penetravit in vulnus, revocari aut avelli nequit, nisi vulnus ipsum novo vulnere diducatur. Rig.

"The iron and its delays that cannot be called back." He means a barbed arrowhead, which, once it has gone into the wound, cannot be drawn back or torn out unless the wound itself is opened by a new wound. Rigault.

(printed under page 670)

(e) ‹anchor: oculare rursus› · call in col 1248

Oculare. id est oculos reddere. Hoc ipso usus est verbo de Pud. et in Apolog.: quod mihi pro argumento est hunc Tertulliani esse libellum. Albasp.

"To give eyes." That is, to restore the eyes. He used this very word in On Modesty and in the Apology: which to me is an argument that this little book is Tertullian's. Aubespine.

(printed under page 670)

(f) ‹anchor: restituendo sibi› · call in col 1248

Restituendo sibi. Restitutioni suae. Rig.

"For restoring himself." For his own restoration. Rigault.

(printed under page 670)

(g) ‹anchor: malae tractationis› · call in col 1248

Pro malae tractationis. Suspicor Tertullianum scripsisse maletractationis dictione unica, cum dicat Turnebus lib. II, cap. 20, quae malatractio a multis dicitur, eam ab Arnobio maletractatio dici voce unica lib. IV adv. gentes. Apparet autem Arnobium imitatum esse scripta Tertulliani. Apud rhetoras etiam maletractatio dicitur unica dictione. Lac.

"O for the ill-treatment!" I suspect that Tertullian wrote maletractationis as a single word, since Turnebus says, book II, ch. 20, that what many call malatractio is called maletractatio, as one word, by Arnobius, Against the Nations, book IV. And it is evident that Arnobius imitated Tertullian's writings. Among the rhetoricians too maletractatio is used as a single word. La Cerda.

(printed under page 670)

(h) ‹anchor: ministerium ejus› · call in col 1248

Poenitentiam et ministerium ejus exomol. Peccatori ad poenitentiam admisso ministrabatur exomologesis, qua rite peracta, si satis episcopo et presbyteris et plebi factum fuisse videretur, Ecclesiae reddebatur. Rig.

"Repentance and its ministry, the exomologesis." To the sinner admitted to penance the exomologesis was administered; when it had been duly carried through, if the bishop, the presbyters and the people judged that satisfaction had been made, he was restored to the Church. Rigault.

(printed under page 670)

(i) ‹anchor: quasi plancis› · call in col 1248

Duabus humanae salutis quasi plancis. Alii legunt, Pharis, sed ab veteribus libris id habeant, an ab ingenio, non tradunt. Illud autem, quasi plancis, propius accedit ad haec veteris scripturae vestigia, quasi plane. Rig.

"These two planks, as it were, of human salvation." Others read Pharis, "lighthouses", but they do not say whether they have it from the old books or from their own wit. But quasi plancis, "as it were planks", comes nearer to these traces of the old reading, quasi plane. Rigault.

(printed under page 670)

(j) ‹anchor: exomologesi restitutus› · call in col 1248

Adam exomologesi restitutus. Hoc contra Tatianum haereticum, cujus erat haeresis, Adam salutem consequi non potuisse; uti patet ex lib. de Praescript. adv. haeres. Pam.

"Adam, restored by the exomologesis." This is against the heretic Tatian, whose heresy was that Adam could not attain salvation, as is clear from the book On the Prescription against Heretics. Pamelius.

(printed under page 670)