PL 2 · cols. 307–348

Tertullian, Adversus Marcionem, Liber secundus

Editors' preface

LIBER SECUNDUS.

BOOK II.

ARGUMENTUM.

ARGUMENT.

I. Cum libro praecedenti definierit Tertullianus deum Marcionis Deum non esse, regulis certis praescribentibus unicam esse divinitatem; hoc libro Deum Creatorem digne Deum esse, utpote bonum, non malum, defendit.

I. Since in the preceding book Tertullian established that Marcion's god is not God, by sure rules which prescribe that the divinity is one alone, in this book he defends the Creator God as worthily God, inasmuch as He is good, not evil.

II. Praemissa invectiva in Marcionitas, qui sua curiositate Deo negotium faciunt, de arbitrio sensus sui Deum pensitantes.

II. An invective is set first against the Marcionites, who by their curiosity make trouble for God, weighing God by the judgement of their own sense.

Editors' notes and page, col. 307

Footnotes

Variae lectiones 45 ‹ut nec vestitus› · call in col 307 Tunc Rhen Oberth.

"Tunc" (then) in Rhenanus and Oberthür.

46 ‹incestam› · call in col 307 Incestam et Jun.

"Incestam et" (unchaste and) in Junius.

47 ‹Non tamen ut› · call in col 307 Ut neglig. Seml. Oberth.

"Ut" is overlooked [omitted] by Semler and Oberthür.

48 ‹præstat et esse› · call in col 307 Præstet esse Seml. præstaret Rhen.

"Præstet esse" in Semler; "præstaret" in Rhenanus.

49 ‹in facultate dinoscitur› · call in col 308 Dignoscitur Rig. Fran.

"Dignoscitur" (is discerned) in Rigault and the Franeker edition.

50 ‹sementem› · call in col 308 Semen Jun.

"Semen" (seed) in Junius.

51 ‹compescere in totum› · call in col 308 In delet. Seml.

"In" is deleted by Semler.

52 ‹Non erit immanior› · call in col 308 Humanior Seml. Oberth. inhumanior alii.

"Humanior" (more humane) in Semler and Oberthür; "inhumanior" (more inhumane) in others.

53 ‹ille aufert de› · call in col 308 A Seml. Pamel.

"A" in Semler and Pamelius.

54 ‹conditiones statuum› · call in col 308 Statum Rhen. Oberth.

"Statum" in Rhenanus and Oberthür.

55 ‹non esse confirmant› · call in col 308 Confirmantes Rhen.

"Confirmantes" (confirming) in Rhenanus.

56 ‹minus quid videmur› · call in col 308 Videbimur Fran.

"Videbimur" (we shall seem) in the Franeker edition.

Commentarius (printed under page 158)

(92) ‹accusanda cæditur silva› · call in col 307

Non tamen ut accusanda cæditur silva. A simili nuptias damnandas non esse docet, utque juris romani peritus erat, de silva cædua loquitur, de qua frequens in jure mentio, dividiturque silva omnis in cæduam, et non cæduam. Prior ideo servatur ut cædatur, posterior pastioni pecorum destinata est, et vulgo pascua dicitur. Le Pr.

Yet the wood is not felled as though it were blameworthy. By a comparison he teaches that marriage is not to be condemned; and, being skilled in Roman law, he speaks of the coppice wood, which the law often mentions: all woodland is divided into coppice and non-coppice. The first is kept so that it may be felled; the second is set aside for pasturing cattle and is commonly called pasture. Le Prieur.

(printed under page 158)

Editors' prose

LIBER SECUNDUS.

BOOK TWO.

ARGUMENTUM.

ARGUMENT.

I. Since in the preceding book Tertullian established that Marcion's god is not God, fixed rules prescribing that the Godhead is one, in this book he maintains that God the Creator is worthily God, as being good, not evil.

II. Praemissa invectiva in Marcionitas, qui sua curiositate Deo negotium faciunt, de arbitrio sensus sui Deum pensitantes.

II. An invective is first set against the Marcionites, who by their curiosity make trouble for God, weighing God by the judgement of their own sense.

Page

running head: PARS II. — SERIES I, POLEMICA. 308
marginal letters: A enim ejus eradit; B cujus originem non amat; C non esse confirmant; D III. In primis autem docet (in the editors' Argumentum, set in this unit)
old-edition numerals: 283 after ‹V.› (Argumentum §V)
other: page shared with PL002/adversus_marcionem_1; this file is a copy of its notes (QA keeps this unit's own)

PL 2:309

pensaretur, qui aut bonus aut malus necessitate fuisset inventus, non voluntate.

were weighed, who would have been found either good or evil by necessity, not by will.

VII. Id ipsum etiam exigere Dei gravitatem, fidem et patientiam.

VII. That this very thing is also demanded by God's dignity, faithfulness and patience.

VIII. Prorsus itaque homini delictum imputandum quem ad recte vivendum creaverat Deus.

VIII. That the offence is therefore to be imputed wholly to man, whom God had created for living rightly.

IX. Neque propterea Deo id imputandum, quod afflatus Dei sit anima quae delinquit; quia habet quidem anima illas lineas Dei qua immortalis, qua libera sui arbitrii, qua praescia plerumque, qua rationalis; tamen et in his imago dumtaxat Dei, non usque ad ipsam vim divinitatis.

IX. Nor is it to be imputed to God on the ground that the soul which sins is the breath of God; for the soul does indeed have those lineaments of God, in that it is immortal, in that it is free in its own choice, in that it is for the most part foreknowing, in that it is rational; yet even in these it is only the image of God, not reaching as far as the very power of the divinity.

X. Neque etiamsi in diabolum transcriberetur culpa, ut instinctorem delicti, propterea in Creatorem dirigendam, ut in auctorem diaboli, utpote qui angelus a Deo et bonus factus sit, non diabolus, id est delator.

X. Nor, even if the guilt were transferred to the devil as the instigator of the offence, is it on that account to be directed against the Creator as the author of the devil, inasmuch as he was made by God an angel, and a good one, not a devil, that is, an accuser.

XI. Porro, si post delictum hominis judex et severus fuerit Deus, non ad malitiam, sed ad justitiam pertinere.

XI. Further, that if after man's offence God has been a judge and a severe one, this belongs not to malice but to justice.

XII. Quae justitia cum perpetuo in Deo cum bonitate conspirarit, non recte seorsum deputari Deum bonum, et seorsum Deum justum.

XII. And since this justice has always been in accord with goodness in God, a good God is not rightly reckoned apart, and a just God apart.

XIII. Imo vero omne justitiae opus bonitati Dei procurare, quippe cum timor judicii ad bonum, non ad malum, conferat.

XIII. Nay rather, that every work of justice serves the goodness of God, inasmuch as the fear of judgement contributes to good, not to evil.

XIV. Si quando itaque Deus legatur condens mala, de malis poenae, non culpae, intelligi.

XIV. If, therefore, God is ever read of as creating evils, it is to be understood of the evils of punishment, not of guilt.

XV. Justitiam proinde esse, atque adeo bonitatem Dei, quae severitas videatur.

XV. That what seems severity is accordingly justice, and indeed the goodness of God.

XVI. Et judici non exprobranda quae justitiae accidunt, non magis quam medico ferramenta quae secant, inurunt, amputant et constrictant.

XVI. And that the things which pertain to justice are not to be held against the judge, any more than the instruments which cut, burn, amputate and constrict are held against the physician.

XVII. Denique totum ordinem Dei bonitatis ex ejus misericordia in errantes, patientia in non resipiscentes, et praestantia in merentes.

XVII. Finally [he sets out] the whole order of God's goodness from His mercy towards those who go astray, His patience towards those who do not repent, and His bounty towards the deserving.

XVIII. Deinde ad antitheses veniens Marcionis, etiam ad bonitatem Dei pertinere probat talionis poenam, ciborum immundorum prohibitionem, et sacrificiorum onera.

XVIII. Next, coming to the Antitheses of Marcion, he proves that the penalty of retaliation, the prohibition of unclean foods and the burdens of sacrifices also belong to the goodness of God.

XIX. Nec minus etiam legales quasque disciplinas, ne illi momento vacarent a Dei respectu.

XIX. And no less also each of the legal disciplines, so that they might not for a moment be free from regard for God.

XX. Imo vero etiam rapinam argenti mandatam a Deo Hebraeis in Aegyptios; pluris enim valuisse sexcentorum millium per tot annos, et filiorum jacturam quos merserant.

XX. Nay rather, even the plundering of silver commanded by God to the Hebrews against the Egyptians; for [the labour] of six hundred thousand through so many years, and the loss of the sons whom they had drowned, had been worth more.

XXI. Nullam vero etiam contrarietatem esse in Deo prohibente sabbatis operari, et jubenti arcam circumferri etiam in Sabbato.

XXI. And that there is also no contradiction in God forbidding work on the sabbaths and commanding the ark to be carried round even on the Sabbath.

XXII. Neque etiam similitudinum prohibitarum legi refragari aenei serpentis, aut Cherubin

XXII. Nor also that the law of forbidden likenesses is opposed by the images of the bronze serpent, or of the Cherubim

Editors' notes and page, col. 309

Page

running head: 309 LIB, II ADV. MARCIO (cut off at the image edge)
marginal letters: A pensaretur, qui aut bonus; B angelus a Deo et bonus factus; C tem Dei, quae severitas videatur; D quos merserant
old-edition numerals: 284 after XXII.
other: the whole of this column is the editors' ARGUMENTUM of Book II (§VI end to §XXII begun), editors' matter, not Tertullian's; it is set in layer 1 as printed. The column opens mid-sentence: the Argumentum's opening (and, presumably, the book's title) stand in col. 308, before this unit's boundary (Q3).
other: the page's foot notes (Variae lectiones 1, 2; Commentarius (1)) are all called in col. 310, none in this column (Q3 checked).

PL 2:310

et Seraphin aureas effigies, quae longe diversas habebant causas ab idololatria, de qua, vetans similitudinem fieri, subjicit: Non adorabitis, neque servietis eis; fuisse enim etiam rationalem Dei institutionem sacrificiorum (avocantis ab idolis), quae tamen rursus rejecerit.

and Seraphim, golden effigies which had causes far different from idolatry, concerning which, in forbidding a likeness to be made, He adds: You shall not adore them, nor shall you serve them (Exod. 20:5); for the institution of sacrifices by God (Who was calling men away from idols) was also reasonable, though He afterwards rejected them again.

XXIII. Nec recte etiam levem Deum dici, cum reprobat aliquando probatos, aut probat quandoque reprobandos; nihil enim magis bono etiam judici convenire, quam pro praesentibus meritis, et rejicere et allegere.

XXIII. Nor is God rightly called fickle either, when He at some time rejects those once approved, or at some time approves those who are to be rejected; for nothing better befits a good judge too than both to reject and to choose according to present merits.

XXIV. Proinde poenitentiam apud Deum prave interpretari Marcionem, nam et in graeco sono (utpote μετάνοια) poenitentiae nomen non ex delicti confessione, sed ex animi demutatione compositum est.

XXIV. Likewise, that Marcion wrongly interprets repentance in God; for in the Greek word too (namely μετάνοια) the name of repentance is formed not from the confession of a fault, but from a change of mind.

XXV. Nec absimiliter prave ab illo intelligi illud: Adam, ubi es? et illud ad Cain, Ubi est frater tuus? Item illud de Sodoma et Gomorrha, Descendens videbo, etc.

XXV. And not unlike this, that he wrongly understands the saying: Adam, where are you? (Gen. 3:9) and that to Cain, Where is your brother? (Gen. 4:9); likewise that concerning Sodom and Gomorrah, I will go down and see, etc. (Gen. 18:21).

XXVI. Item etiam juramentum Dei per semetipsum, et verba illa ad Moysen: Sine me, et indignatus ira disperdam illos.

XXVI. Likewise also God's oath by Himself, and those words to Moses: Let Me be, and in My indignation I will destroy them in wrath (Exod. 32:10).

XXVII. Denique reliquas pusillitates quas Deo objiciebant Marcionitae non tantas esse quantas etiam ipsi in Christo fatentur, cui apparitiones illae Veteris Testamenti adscribendae sint.

XXVII. Lastly, that the remaining petty weaknesses which the Marcionites charged against God are not so great as those which they themselves too admit in Christ, to Whom those appearances of the Old Testament are to be ascribed.

XXVIII. Postremo adversus Marcionem alias suas antitheses aemulas facit ad finem usque libri. PAM.

XXVIII. Finally, against Marcion he makes other antitheses of his own, rivalling Marcion's, right to the end of the book. PAM[ELIUS].

CAPUT PRIMUM.

CHAPTER I.

Occasio reformandi opusculi hujus, cui quid acciderit primo libellulo praefati sumus, hoc quoque contulit nobis, uti duobus diis adversus Marcionem retractandis, sui cuique titulum et volumen distingueremus pro materiae divisione, alterum deum definientes omnino non esse, alterum defendentes digne Deum esse: quatenus ita Pontico placuit, alterum inducere, alterum excludere. Non enim poterat aedificare mendacium sine demolitione veritatis. Aliud subruere necesse habuit, ut quod vellet, exstrueret. Sic aedificat qui propria paratura caret. Oportuerat autem in hoc solum disceptasse, quod nemo sit deus ille qui Creatori superducitur; ut falso deo depulso, regulis certis et unicam et perfectam praescribentibus divinitatem, nihil jam quaereretur in Deum verum: quem quanto constaret esse, sic quoque dum alium esse non constat, tanto qualemcumque sine controversia haberi deceret, adorandum potius quam judicandum

The occasion of reworking this little work, what befell which we stated in the preface to the first little book, has brought us this as well: that, in treating anew of the two gods against Marcion, we should mark off for each his own title and volume according to the division of the matter, defining the one god not to exist at all, and defending the other as being worthily God; inasmuch as it so pleased the man of Pontus to bring in the one and to shut out the other. For he could not build his lie without the demolition of the truth. He had to undermine one thing in order to erect what he wanted. So builds the man who lacks material of his own. Yet the dispute ought to have been on this point alone, that that god who is set up over the Creator is no god at all; so that, the false god being driven off, with sure rules prescribing a divinity both single and perfect, nothing further would be inquired concerning the true God: Whom, by as much as it was established that He exists, so too, while it is not established that another exists, by so much would it be fitting to hold without controversy, whatever His character, as One to be adored rather than judged

Editors' notes and page, col. 310

Footnotes

[Variae lectiones] 1 ‹anchor: primo libellulo› · call in col 310 Libello Pamel. Seml. Oberth.

"Libello" (little book): Pamelius, Semler, Oberthür.

2 ‹anchor: verum : quem› · call in col 310 Quem omitt. Fran.

"Quem" (whom): omitted by Franeker edition.

[Commentarius] (printed under page 159)

(1) ‹anchor: propria paratura caret› · call in col 310

Qui propria paratura caret. Paraturam inquit Rhenanus, et hic vocat materiam. Sic lib. de Carne Christi, c. 8 : « Debeo, inquit, illos de sua paratura repercutere ; » item lib. praeced. c. 11 : » Nullam sibi prospexit agnoscendo paraturam. » Adnotat praeterea Latinius similes locos ex lib. IV adv. Marcion. sub initium : « Et omnem paraturam impii atque sacrilegi Marcionis ; » et rursum eodem lib. c. 2 : « Habuit utique authenticam paraturam. » PAM.

Who lacks material of his own. Here too, says Rhenanus, he calls material "paratura". So in the book On the Flesh of Christ, ch. 8: "I must," he says, "strike them back with their own material"; likewise in the preceding book, ch. 11: "He provided himself no material by acknowledging." Latinius also notes similar passages from Book IV Against Marcion, near the beginning: "And all the material of the impious and sacrilegious Marcion"; and again in the same book, ch. 2: "He certainly had authentic material." PAMELIUS.

(printed under page 159)

Page

running head: [LIBER] II ADV. MARCIONEM. 310 (left edge of the head cut off in the image; "…II ADV. MARCIONEM." visible)
marginal letters: A ‹et Seraphin aureas effigies›; B ‹est.›; C ‹PAM.›; D ‹ducitur; ut falso deo depulso›
old-edition numerals: (none)

PL 2:311

; et demerendum magis quam retractandum, vel quam timendum ob severitatem. Quid enim amplius homini necessarium, quam cura in Deum verum, in quem, ut ita dixerim, inciderat, quia alius Deus non erat.

; One to be won over rather than to be called into question, or than to be feared for His severity. For what is more necessary to man than care concerning the true God, upon Whom, so to speak, he had come, because there was no other God?

CAPUT II.

CHAPTER II.

At nunc negotium patitur Deus omnipotens, dominus et conditor universitatis; ideo tantum opinor, quia a primordio notus est, quia numquam latuit, quia semper illuxit, etiam ante Romulum ipsum, nedum ante Tiberium: nisi quod solis haereticis cognitus non est, qui ei negotium faciunt: propterea alium Deum existimantes praesumendum, quia quem constat esse, reprehendere magis possunt, quam negare de arbitrio sensus sui pensitantes Deum aliqui: proinde atque si caecus vel fluitantibus oculis, ideo alium solem praesumere velit mitiorem et salubriorem; quia quem videat, non videt. Unicus sol est, o homo, qui mundum hunc temperat; et quando non putas, optimus et utilis; et cum tibi acrior et infestior, vel etiam sordidior atque corruptior, rationi tamen suae par est. Eam tu si perspicere non vales, jam nec ullius alterius solis, si qui fuisset, radios sustinere potuisses, utique majoris. Nam qui in inferiorem deum caecutis, quid in sublimiorem? Quin potius infirmitati tuae parcis, nec in periculum extenderis, habens deum certum et indubitatum, et hoc ipso satis visum, cum id primum conspexeris eum esse, quem non scias, nisi ex parte qua voluit ipse. Sed Deum quidem ut sciens non negas, ut nesciens retractas; imo et accusas quasi sciens; quem si scires, non accusares, imo nec retractares. Reddens nomen illi, negas substantiam nominis, id est magnitudinem, qua Deus dicitur, non tantam eam agnoscens, quantam si homo omnifariam nosse potuisset, magnitudo non esset. Isaias jam tum

But now God almighty, the Lord and Maker of the universe, is put to trouble; for this reason only, I think: because He has been known from the beginning, because He has never lain hidden, because He has always shone forth, even before Romulus himself, much more before Tiberius; except that He is not known to the heretics alone, who make this trouble for Him. They therefore reckon that another God must be presumed, because the One Whom it is established exists they are better able to find fault with than to deny, some of them weighing God by the judgement of their own sense: just as if a man blind, or with swimming eyes, should wish on that account to presume another sun, milder and more wholesome, because the one he might see he does not see. There is one sun, O man, which tempers this world; and even when you do not think so, it is excellent and useful; and when it is to you fiercer and more hurtful, or even fouler and more corrupting, it is still consistent with its own reason. If you have not the power to discern that reason, you could not have borne the rays of any other sun either, had there been one, least of all a greater. For you who go blind towards the lower god, what of the higher? Why do you not rather spare your weakness, and not stretch yourself out into danger, having a God certain and beyond doubt, and seen enough by this very fact, once you have first perceived that He exists, Whom you would not know except in the part in which He Himself willed? But God, indeed, as one who knows, you do not deny; as one who does not know, you call into question; nay, you even accuse Him as one who knows; Whom if you knew, you would not accuse, nay, you would not even call into question. Granting Him the name, you deny the substance of the name, that is, the greatness by which He is called God, not acknowledging it to be so great that, if man had been able to know it in every respect, it would not be greatness. Isaiah already then

Editors' notes and page, col. 311

Footnotes

[Variae lectiones] 3 ‹anchor: sensus sui pensitantes› · call in col 311 Pensitant. Latin. Jun.

"Pensitant" (they weigh): Latinius, Junius.

4 ‹anchor: perspicere non vales› · call in col 311 Valeas alii.

"Valeas" (you may be able): others.

5 ‹anchor: jam nec ullius› · call in col 311 Illius Seml. Oberth.

"Illius" (of that): Semler, Oberthür.

6 ‹anchor: utique majoris› · call in col 311 Majores alii.

"Majores" (greater): others.

7 ‹anchor: Nam qui in› · call in col 311 In abest Rig. Venet.

"In" is absent in Rigault and the Venice edition.

8 ‹anchor: magnitudinem, qua› · call in col 311 Magnitudinis, quae Rhen. Venet. Pamel.

"Magnitudinis, quae" (of the greatness, which): Rhenanus, Venice edition, Pamelius.

9 ‹anchor: Isaias jam tum› · call in col 311 Ipse jam tunc Pam. Fran. ipse jam Rhen.

"Ipse jam tunc" (he himself even then): Pamelius, Franeker edition; "ipse jam": Rhenanus.

10 ‹anchor: not visible› · call in col 312 Quis consiliarius ejus Pamel. Seml. Oberth.

"Quis consiliarius ejus" (who was his counsellor): Pamelius, Semler, Oberthür.

[Commentarius] (printed under page 160)

(2) ‹anchor: patitur Deus omnipotens› · call in col 311

At nunc negotium patitur Deus omnipotens, etc. Quasi dicere vellet Deo negotium facere Marcionitarum temeritatem et audaciam, qui Deum alium ab omnipotente sibi confinxerunt. LE PR.

But now God almighty suffers trouble, etc. As if he meant that the rashness and audacity of the Marcionites makes trouble for God, since they have invented for themselves another god besides the almighty. LE PRIEUR.

(printed under page 160)

(3) ‹anchor: alium solem praesumere› · call in col 311

Fluitantibus oculis alium solem praesumere. Sic lib. I : « Lippientibus, etiam singularis lucerna numerosa est. » RIG.

With swimming eyes to presume another sun. So in Book I: "To the bleary-eyed even a single lamp is many." RIGAULT.

(printed under page 160)

(4) ‹anchor: not visible› · call in col 312

Apostolus condicet : O profundum. etc. B. Apostolus Esaiae consentit, dum (Rom. II) : ait O profundum ! etc. ; in Graecis est, ὦ βάθος ! LE PR.

The Apostle agrees: O the depth, etc. The blessed Apostle concurs with Isaiah when (Rom. 11) he says O the depth! etc.; in the Greek it is ὦ βάθος! LE PRIEUR.

(printed under page 160)

(5) ‹anchor: not visible› · call in col 312

Homo animalis Ψυχικός. Et statim explicat, non recipiens quae sunt spiritus. RIG.

The natural man, Ψυχικός. And he at once explains: not receiving the things that are of the Spirit. RIGAULT.

(printed under page 160)

(9) ‹anchor: illud Adae delictum› · call in col 312

Aut quis dubitabit ipsum illud Adae delictum, etc. Etiam notatu dignus est hic locus, quod initium omnis haereseos ab Adami delicto deducat, utpote, sicuti sequitur : « Quod per electionem suae potius quam divinae sententiae admisit ; » in quo alludit ad definitionem haereseos, de qua late supra lib. de Praescript., cap. 6. Placeret proinde magis illud primae editionis. « rudis adhuc haereticus fuit, » pro eo quod ex Gorziensi codice substituit Rhenanus, rudis admodum, nisi hoc reperiretur in Vatic. 2 ms. codd. PAM.

Or who will doubt that this very sin of Adam, etc. This passage too deserves notice, because it derives the beginning of all heresy from Adam's sin, inasmuch as, as follows, "he committed it by the choice of his own judgement rather than God's"; in which he alludes to the definition of heresy, treated at length above in the book On Prescription, ch. 6. Accordingly the reading of the first edition, "he was as yet an untrained heretic," would be preferable to what Rhenanus substituted from the Gorze codex, quite untrained, were the latter not found in two Vatican manuscripts. PAMELIUS.

(printed under page 160)

Page

running head: 311 TERTULLIANI OPERUM PARS II. — S[...] (right part of the head lies over col. 312, cut off in the image)
marginal letters: A ‹dum; et demerendum magis quam retractandum›; B ‹sunt, quam negare de arbitrio sensus sui pensi-›; C ‹ipso satis visum, cum id primum conspexeris eum›; D (beside the Commentarius at the page foot, not beside text of this column)
old-edition numerals: 285 after ‹severitatem.›

PL 2:312

apostolus, prospiciens haeretica corda: Quis, inquit, (Isa. XL, 13, 14), cognovit sensum Domini aut quis illi consiliarius fuit? aut ad quem consultavit? aut viam intellectus et scientiae quis demonstravit ei? Cui et Apostolus condicet: O profundum divitiarum et sophiae Dei! ut ininvestigabilia judicia ejus, utique Dei judicis, et ininvestigabiles viae ejus! utique intellectus et scientiae, quas ei nemo monstravit: nisi forte isti censores divinitatis, dicentes: Sic non debuit Deus; et sic magis debuit: quasi cognoscat aliquis quae sint in Deo, nisi spiritus Dei. Mundi autem habentes spiritum, non agnoscentes in sapientia Dei per sapientiam Deum (I Cor. I, 21), consultiores sibimet videntur Deo. Quoniam, sicut sapientia mundi stultitia est penes Deum, ita et sapientia Dei stultitia est penes mnndum. Sed nos scimus stultum Dei sapientius hominibus, et invalidum Dei validius hominibus (I Cor. I, 25). Et ita Deus tunc maxime magnus, cum homini pusillus; et tunc maxime optimus, cum homini non bonus; et tunc maxime unus, cum homini duo aut plures. Quod si a primordio, Homo animalis non recipiens quae sunt spiritus (I Cor. II, 14), stultitiam existimavit Dei legem, ut quam observare neglexit: ideoque non habendo fidem, etiam quod videbatur habere ademptum est illi (Matth. XIII, 12; Luc. VIII, 18), paradisi gratia et familiaritas Dei, per quam omnia Dei cognovisset, si obedisset: quid mirum si redhibitus materiae suae, et in ergastulum terrae laborandae relegatus, in ipso opere prono et devexo ad terram, usurpatum ex illa spiritum mundi universo gener⟨i⟩ suo tradidit, duntaxat animali et haeretico, non recipienti quae sunt Dei? Aut quis dubitabit ipsum illud Adae delictum haeresim pronuntiare, quod per electionem suae potius quam divinae sententiae admisit? nisi quod Adam numquam figulo suo dixit: « Non prudenter definxisti me. » Confessus

an apostle, foreseeing the hearts of heretics: Who, he says (Isa. 40:13–14), has known the mind of the Lord, or who has been His counsellor? or whom did He consult? or who showed Him the way of understanding and knowledge? With which the Apostle also agrees: O depth of the riches and of the wisdom of God! how unsearchable are His judgements, that is, those of God as Judge, and unsearchable His ways! that is, those of understanding and knowledge, which no one showed Him: unless perhaps these censors of the Godhead, who say: God ought not to have done thus; and He ought rather to have done thus: as if anyone knew the things that are in God, except the Spirit of God. But having the spirit of the world, not knowing God through wisdom in the wisdom of God (1 Cor. 1:21), they seem to themselves better counsellors than God. For, just as the wisdom of the world is foolishness with God, so also the wisdom of God is foolishness with the world. But we know that the foolishness of God is wiser than men, and the weakness of God stronger than men (1 Cor. 1:25). And thus God is then most great when He is small to man; and then most good when to man He is not good; and then most one when to man He is two or more. But if from the beginning the natural man, not receiving the things that are of the Spirit (1 Cor. 2:14), thought the law of God foolishness, as being a law he neglected to observe: and therefore, by not having faith, even what he seemed to have was taken from him (Matt. 13:12; Luke 8:18), namely the grace of paradise and familiarity with God, through which he would have known all the things of God, if he had obeyed: what wonder if, returned to his own matter and banished to the workhouse of tilling the earth, in that very work, bent forward and sloping down towards the earth, he handed down to his whole race the spirit of the world which he had taken from it, a race merely natural and heretical, not receiving the things that are of God? Or who will hesitate to pronounce that very sin of Adam a heresy, since he committed it by the choice of his own judgement rather than of God's? except that Adam never said to his potter: "Thou hast not fashioned me wisely." He confessed

Editors' notes and page, col. 312

Footnotes

(6) ‹anchor: etiam› · call in col 312

Ideoque non habendo fidem, etiam, etc. Pulchre explicat illud Luc. VIII : Qui enim habet dabitur ei, et qui non habet, etiam quod putat se habere auferetur ab eo. Id in simili ad Adamum referens, cui, « non habendo fidem, etiam quod videbatur habere ademptum est, » nempe « paradisi gratia, et familiaritas Dei, per quam omnia Dei cognovisset, si obedisset. » Ubi ad verbum transtulit, quod videtur habere, pro eo quod est Graece, ὃ δοκεῖ ἔχειν. PAM.

And so, by not having faith, even, etc. He finely explains Luke 8: For whoever has, to him shall be given; and whoever has not, even what he thinks he has shall be taken from him. He applies it by likeness to Adam, from whom, "by not having faith, even what he seemed to have was taken away," namely "the grace of paradise and familiarity with God, through which he would have come to know all things of God, had he obeyed." Here he has rendered word for word what he seems to have, for the Greek ὃ δοκεῖ ἔχειν. PAMELIUS.

(printed under page 160)

(7) ‹anchor: devexo ad terram› · call in col 312

In ipso opere prono et devexo ad terram. Dixerat Persius : O pronae in terras animae, et coelestium inanes ! RIG.

In that very work, bent and sloping down to the earth. Persius had said: "O souls bowed down to earth and empty of heavenly things!" RIGAULT.

(printed under page 160)

(8) ‹anchor: animali et haeretico› · call in col 312

Duntaxat animali et haeretico. Itaque alios psychicos facit, alios haereticos, ut et principio libri De Monogamia. Et tamen Adamum ipsum, quem psychicum vocat, mox appellabit haereticum. Pam.

To the natural and heretical only. So he makes some psychics and others heretics, as also at the beginning of the book On Monogamy. And yet Adam himself, whom he calls psychic, he will presently call a heretic. Pamelius.

(printed under page 160)

(9) ‹anchor: Adae delictum› · call in col 312

(printed under page 160)

Page

running head: PARS II. — SERIES I, POLEMICA. 312
marginal letters: A apostolus, prospiciens haeretica corda; B nes Deum, ita et sapientia; C suae, et in ergastulum; D Dixerat Persius (in the Commentarius at the page foot)
old-edition numerals: 286 after fuit?

PL 2:313

est seductionem; non occultavit seductricem: rudis admodum haereticus fuit. Non obaudiit; non tamen blasphemavit Creatorem, nec reprehendit auctorem quem a primordio sui bonum et optimum invenerat, et ipse si forte judicem fecerat a primordio.

the seduction; he did not conceal the seductress: he was a very unskilled heretic. He did not obey; yet he did not blaspheme the Creator, nor did he find fault with the Author whom from the beginning of his own existence he had found good and most excellent, and whom he himself had perhaps made a judge from the beginning.

CAPUT III.

Chapter III.

Igitur oportebit ineuntes examinationem in Deum notum, si quaeritur in qua conditione sit notus, ab operibus ejus incipere quae priora sunt homine, ut statim cum ipso comperta bonitas ejus, et exinde constituta atque praescripta, aliquem sensum suggerat nobis intelligendi, qualiter sequens rerum ordinatio evaserit. Possunt autem discipuli Marcionis recognoscentes bonitatem Dei nostri, dignam quoque Deo agnoscere per eosdem titulos, per quos indignam ostendimus in deo illorum. Jam hoc ipsum quod materia est agnitionis suae, non apud alium invenit, sed de suo sibi fecit. Prima denique bonitas Creatoris, qua se Deus noluit in aeternum latere, id est non esse aliquid, cui Deus cognosceretur. Quid enim tam bonum, quam notitia et fructus Dei? Nam, etsi nondum apparebat, hoc bonum esse, quia nondum erat quicquam cui appareret; sed Deus praesciebat quid boni appariturum esset: et ideo in suam summam commisit bonitatem, apparituri boni negotiatricem, non utique repentinam, nec obventitiae bonitatis, nec provocatitiae animationis, quasi exinde censendam, quo coepit operari. Si enim ipsa constituit initium, exinde quo coepit operari, non habuit initium ipsa eum fecit. Initio autem facto, ab ea etiam ratio temporum nata est, utpote quibus distinguendis et notandis, sidera et luminaria coelestia disposita sunt: Erunt enim, inquit (Gen. I, 14), in tempora, et menses, et annos. Ergo nec tempus habuit ante tempus, quae fecit tempus; sicut nec initium ante initium, quae constituit initium. Atque ita carens et ordine initii et modo temporis, de immensa et indeterminabili aetate censebitur, nec poterit repentina vel obventitia et provocatitia reputari, non habens unde reputetur, id est aliquam temporis speciem; sed et aeterna, et Deo ingenita, et perpetua praesumenda, ac per hoc Deo digna, suffundens jam hinc bonitatem dei Marcionis, non dico initiis et temporibus, sed ipsa malitia creatoriposteriorem,

Therefore it will be necessary for those entering upon an examination of the known God, if it is asked in what condition He is known, to begin from His works, which are prior to man, so that His goodness, discovered at once along with Him, and thereafter established and prescribed, may suggest to us some sense for understanding how the subsequent ordering of things came about. Moreover the disciples of Marcion, recognizing the goodness of our God, can also acknowledge it as worthy of God by the same headings by which we show it to be unworthy in their god. Now this very thing which is the material of His being known He did not find with another, but made for Himself out of His own. The first goodness of the Creator, then, is that by which God did not wish to lie hidden for ever, that is, that there should not be something by which God might be known. For what is so good as the knowledge and enjoyment of God? For although it did not yet appear that this was good, because there was not yet anything to which it might appear, yet God foreknew what good was going to appear; and therefore He entrusted [it] to His supreme goodness, the agent of the good that was to appear, not indeed a sudden goodness, nor of a chance goodness, nor of a provoked impulse, as though it were to be reckoned from the point at which it began to operate. For if it itself established the beginning from the point at which it began to operate, it did not have a beginning; it itself made it. And when a beginning had been made, from it the reckoning of times was also born, inasmuch as for distinguishing and marking them the stars and heavenly lights were set in order: For they shall be, He says (Gen. 1:14), for times, and months, and years. Therefore it did not have time before time, since it made time; just as it had no beginning before the beginning, since it established the beginning. And thus, lacking both the order of a beginning and the measure of time, it will be reckoned as of immense and indeterminable age, and it cannot be reputed sudden or accidental and provoked, since it has nothing from which it might be so reputed, that is, any semblance of time; but it is to be presumed eternal, and innate in God, and perpetual, and for this reason worthy of God, already from this point putting to shame the goodness of Marcion's god, I do not say by beginnings and times, but by the very malice of the Creator,

Editors' notes and page, col. 313

Footnotes

[Variae lectiones] 11 ‹anchor: not visible› · call in col not visible Adhuc olim legeb. Edd.

"Adhuc" (still): the editions formerly read so.

12 ‹anchor: not visible› · call in col not visible Et abest Rig. Venet.

"Et" (and) is absent in Rigault and the Venice edition.

13 ‹anchor: not visible› · call in col not visible Ipso olim legeb.

"Ipso" (by the very): formerly read.

14 ‹anchor: sed et› · call in col 313 Et negl. Seml Oberth.

"Et" (and) neglected by Semler, Oberthür.

15 ‹anchor: not visible› · call in col not visible Committere alii.

"Committere" (to commit): others.

16 ‹anchor: not visible› · call in col not visible Verbum add. alii.

"Verbum" (word) added by others.

17 ‹anchor: illi, cui› · call in col 314 Illi addit fran.

"Illi" (to him) is added by the Franeker edition.

18 ‹anchor: finxit hominem› · call in col 314 Hominem abest Seml. Oberth.

"Hominem" (man) is absent in Semler, Oberthür.

19 ‹anchor: Bonitas inflavit› · call in col 314 In add. Seml. Oberth.

"In" added by Semler, Oberthür.

[Commentarius] (printed under page 161)

(10) ‹anchor: summam commisit bonitatem› · call in col 313

In suam summam commisit bonitatem. Commisit, hoc est reposuit, tempore suo scilicet promendum. RIG.

He committed goodness to his own sum. "Committed," that is, laid it up, to be brought out, of course, in its own time. RIGAULT.

(printed under page 161)

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

Eructavit, inquit, cor meum verbum optimum, Eodem modo initium Psal. XLIV supra citavit lib. adv. Hermogenem, cap. 18, pro eo quod editiones Hebr. Gr. et Chaldaica, et Latinae omnes bonum. PAM.

My heart, he says, has uttered the best word. He cited the beginning of Psalm 44 in the same way above, in the book Against Hermogenes, ch. 18, where the Hebrew, Greek and Chaldee editions, and all the Latin ones, have good. PAMELIUS.

(printed under page 161)

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

Blasphemiae surculus, etc. Sic recte Rhenanus, pro eo quod antea erat, sarculus ; accipitur enim pro palmite, de quo scribitur Joan. IV, 2, quo adludere videtur auctor : « Mittetur foras sicut palmes, et arescet. » Est vero illud Tertullianicum, aspice ad summam, pro eo quod vulgo dicitur, in summa. Retineri autem potest fructificaverit, aut lege cum Vatic. 1. fructificavit. PAM.

The shoot of blasphemy, etc. So Rhenanus rightly, for what was there before, sarculus (hoe); for it is taken for the vine-branch, of which it is written in John 4, 2, to which the author seems to allude: "He shall be cast forth as a branch, and shall wither." And aspice ad summam is Tertullianic, for what is commonly said in summa. Fructificaverit may be kept, or read with Vatican 1 fructificavit. PAMELIUS.

(printed under page 161)

Page

running head: 313 LIB. II ADV. MARCIO[NEM] (cut off at image edge)
marginal letters: A est seductionem; non occultavit seductricem; B indignam ostendimus in deo illorum; C fecit. Initio autem facto (between lines, approximate); D dens jam hinc bonitatem dei Marcionis
old-edition numerals: 287 after reprehendit

PL 2:314

si tamen malitia potuit a bonitate committi.

as being later [than it], if indeed malice could be committed by goodness.

CAPUT IV.

Chapter IV.

Igitur, cum cognoscendo Deo hominem prospexisset bonitas Dei ipsius, etiam hoc praeconio suo addidit, quod prius domicilium homini commentata est, aliquam postmodum molem maximam, postmodum et majorem, ut in magna tanquam in minore proluderet atque perficeret: et ita de bono Dei, id est de magno, ad optimum quoque ejus, id est ad majus habitaculum promoveretur. Adhibet operi bono optimum etiam ministrum, sermonem suum: Eructavit, inquit (Psal. XLIV, 1), cor meum sermonem optimum. Agnoscat hinc primum fructum optimum, utique optimae arboris, Marcion: imperitissimns rusticus quidem in malam, bonam inseruit; sed non valebit blasphemiae surculus, arescet cum suo artifice, et ita se bonae arboris natura testabitur. Aspice ad summam, qualia sermo fructificaverit: Et dixit Deus: Fiat; et factum est, et vidit Deus quia bonum (Gen. I): non quasi nesciens bonum, nisi videret, sed quia bonum, ideo videns, honorans et consignans, et dispungens bonitatem operum dignatione conspectus. Sic et benedicebat quae bene faciebat, ut tibi totus Deus commendaretur, bonus, et dicere et facere. Maledicere adhuc sermo non norat, quia nec male facere. Videbimus causas, quae hoc quoque a Deo exegerunt. Interim mundus ex bonis omnibus constitit, satis praemonstrans quantum boni pararetur illi, cui praeparabatur hoc totum. Quis denique dignus incolere Dei opera, quam ipsius imago et similitudo? Eam quoque bonitas et quidem operantior operata est, non imperiali verbo, sed familiari manu, etiam verbo blandiente praemisso: Faciamus hominem ad imaginem et similitudinem nostram (Gen. I. 26). Bonitas dixit, bonitas finxit hominem de limo in tantam substantiam carnis ex una materia tot qualitatibus exstructam. Bonitas inflavit animam, non mortuam, sed vivam. Bonitas praefecit universis fruendis atque regnandis, etiam cognominandis (Gen, II, 7). Bonitas amplius delicias adjecit homini, ut quamquam totius orbis possidens in amoenioribus moraretur, translatus in paradisum, jam tunc de mundo in Ecclesiam. Eadem

Therefore, when the goodness of God Himself had provided man for the knowing of God, it added this also to its own praise, that it first devised a dwelling for man, some vast structure afterwards, and afterwards a greater one too, so that it might rehearse in the great as in the lesser and then bring to completion: and thus man might be advanced from the good of God, that is from the great, to His best also, that is to the greater habitation. To the good work He applies also a best minister, His Word: My heart, He says, has uttered forth the best word (Ps. 44:1). Let Marcion recognize from this the first best fruit, of course of the best tree: a most unskilled rustic, he has indeed grafted a good [tree] onto a bad one; but the shoot of blasphemy will not prevail, it will wither together with its craftsman, and thus the nature of the good tree will bear witness to itself. Look, in sum, at what fruits the Word has borne: And God said: Let it be; and it was made, and God saw that it was good (Gen. 1): not as though not knowing the good unless He saw it, but because it was good, therefore seeing it, honouring and sealing it, and approving the goodness of the works by the dignity of His regard. So too He blessed what He made well, so that God might be commended to you whole, good both in speaking and in doing. The Word did not yet know how to curse, because it did not know how to do evil either. We shall see the causes which demanded this too from God. Meanwhile the world consisted of all good things, showing plainly beforehand how much good was being prepared for him for whom this whole was being prepared. Who, in short, was worthy to inhabit the works of God but His own image and likeness? This too goodness made, and indeed with fuller working, not by an imperial word but by a familiar hand, a coaxing word also being sent before: Let Us make man to Our image and likeness (Gen. 1:26). Goodness spoke, goodness formed man from clay into so great a substance of flesh, built up out of one material with so many qualities. Goodness breathed in a soul, not dead but living. Goodness set him over all things to enjoy and to rule, and even to name (Gen. 2:7). Goodness added further delights for man, so that, although possessing the whole world, he might dwell among pleasanter things, transferred into paradise, already then from the world into the Church. The same

Editors' notes and page, col. 314

Footnotes

(13) ‹anchor: mundo in Ecclesiam› · call in col 314

Translatus in paradisum, jam tunc de mundo in Ecclesiam. Libro de Poenitentia, dixit. » Ecclesiam esse in uno et altero. » Hic igitur Adamum et Evam translatos fuisse ait in paradisum, de mundo (continues)

Moved into paradise, even then from the world into the Church. In the book On Penitence he said: "The Church is in one and in another." Here, then, he says that Adam and Eve were moved into paradise, from the world (continues)

(printed under page 161)

Page

running head: [cut off at left]II ADV. MARCIONEM. 314
marginal letters: A posteriorem, si tamen malitia; B imperitissimns rusticus quidem; C stitit, satis praemonstrans; D in amoenioribus moraretur
old-edition numerals: 288 before Igitur (head of first paragraph of Caput IV)
other: running head cut off at left edge (probably LIBER II ADV. MARCIONEM.); left-column fragments not set; Variae lectiones and Commentarius at page foot (editors' notes) not set; references printed as (Gen. I. 26) and (Gen, II, 7) set as printed; exstructam reads faintly as cxstructam, taken as damaged e

PL 2:315

bonitas et adjutor⟨i⟩um prospexit, ne quid non boni, Non est enim, inquit (Gen. II. 18), bonum solum esse hominem. Sciebat illi sexum Mariae et deinceps Ecclesiae profuturum. Sed et quam arguis legem, quam in controversias torques, bonitas erogavit, consulens homini quo Deo adhaereret, ne non tam liber, quam adjectus videretur, aequandus famulis suis caeteris animalibus, solutis a Deo et ex fastidio liberis; sed ut solus homo gloriaretur, quod solus dignus fuisset qui legem a Deo sumeret, utque animal rationale, intellectus et scientiae capax, ipsa quoque libertate rationali contineretur, ei subjectus, qui subjecerat illi omnia (I Cor. XV. 28). Cujus legis observandae consilium, bonitas pariter adscripsit: Qua die autem ederitis, morte moriemini (Gen. II, 17). Benignissime enim demonstravit exitum transgressionis, ne ignorantia periculi negligentiam juvaret obsequii. Porro, si legis imponendae ratio praecessit, sequebatur etiam observandae, ut poena transgressioni adscriberetur; quam tamen eveuire noluit, qui ante praedixit.

goodness provided a help too, lest there be anything not good, For it is not good, He says (Gen. 2:18), that the man be alone. It knew that the sex of Mary, and thereafter of the Church, would be of benefit to him. But even the law which you accuse, which you twist into controversies, goodness bestowed, taking counsel for man so that he might cleave to God, lest he should seem not so much free as cast aside, to be put on a level with his servants, the other animals, released from God and free out of disdain; but so that man alone might glory that he alone had been worthy to receive a law from God, and that, as a rational animal, capable of understanding and knowledge, he might be held in check by rational liberty itself, subject to Him who had subjected all things to him (1 Cor. 15:28). Goodness likewise added the counsel for the observance of this law: But on the day that you eat, you shall die the death (Gen. 2:17). For most kindly He showed the outcome of transgression, lest ignorance of the danger should abet neglect of obedience. Further, if the reason for imposing the law came first, there followed also [the reason] for observing it, that a penalty should be assigned to transgression; which, however, He who foretold it beforehand did not wish to come about.

Agnosce igitur bonitatem Dei nostri interim, vel hucusque ex operibus bonis, ex benedictionibus bonis, ex indulgentiis, ex providentiis, ex legibus et praemonitionibus bonis et benignis.

Recognize, then, the goodness of our God for the meantime, at least thus far, from good works, from good blessings, from indulgences, from providences, from laws and forewarnings good and kind.

CAPUT V.

Chapter V.

Jam hinc ad quaestiones omnes. O canes, quos foras apostolus expellit (Apoc. XXII, 15), latrantes in Deum veritatis! haec sunt argumentationum ossa quae obroditis. Si Deus bonus et praescius futuri, et avertendi mali potens, cur hominem, et quidem imaginem et similitudinem suam, imo et substantiam suam, per animae scilicet censum, passus est labi de obsequio legis in mortem, circumventum a diabolo? Si enim et bonus qui evenire tale quid nollet, et praescius qui eventurum non ignoraret, et potens qui depellere valeret, nullo modo evenisset, quod sub his tribus conditionibus divinae majestatis evenire non posset. Quod si evenit, absolutum est e contrario Deum neque bonum credendum, neque praescium, neque potentem: siquidem in quantum nihil tale evenis-

Now from here to all the questions. O dogs, whom the apostle drives outside (Rev. 22:15), barking against the God of truth! These are the bones of arguments which you gnaw. If God is good and foreknowing of the future, and able to avert evil, why did He allow man, and indeed His own image and likeness, nay even His own substance, namely by the endowment of the soul, to slip from obedience to the law into death, circumvented by the devil? For if He were both good, so as not to wish such a thing to happen, and foreknowing, so as not to be ignorant that it would happen, and powerful, so as to be able to ward it off, it would in no way have happened, since under these three conditions of the divine majesty it could not happen. But if it has happened, it is settled on the contrary that God is to be believed neither good, nor foreknowing, nor powerful: since in so far as nothing of the sort would have hap-

Editors' notes and page, col. 315

Footnotes

[Variae lectiones] 20 ‹anchor: not visible› · call in col not visible Fastigio Paris. Fran.

"Fastigio" (by the summit): Paris edition, Franeker edition.

21 ‹anchor: et praemonitionibus› · call in col 315 Praenuntiationibus Seml. Oberth.

"Praenuntiationibus" (foretellings): Semler, Oberthür.

22 ‹anchor: omnes. O› · call in col 315 O omitt. Seml.

"O" omitted by Semler.

23 ‹anchor: latrantes in› · call in col 315 In omitt. Fran.

"In" omitted by the Franeker edition.

24 ‹anchor: not visible› · call in col not visible Probationis Seml. Oberth.

"Probationis" (of proof): Semler, Oberthür.

25 ‹anchor: id est animae› · call in col 316 Animam Seml. Oberth.

"Animam" (soul, accusative): Semler, Oberthür.

26 ‹anchor: Dei respondentis› · call in col 316 (printed there as 21) Spondentis Seml. Pamel.

"Spondentis" (pledging): Semler, Pamelius.

[Commentarius]

(continued) ‹anchor: from p. 161, note (13)› · call in col 314

in Ecclesiam addictum a Deo paradisum Ecclesiae significans ; Ecclesiam vero jam tunc fuisse in uno et altero. RIG.

into the Church, meaning by the paradise assigned by God the Church; and that the Church already existed then, in the one and the other. RIGAULT.

(printed under page 162)

(14) ‹anchor: not visible› · call in col 315

Sciebat illi sexum Mariae, et deinceps Ecclesiae profuturum. Etenim Maria Virgo peperit Christum, hominum salutem. Unde et Ecclesia virgo sponsa Christi, parit Christianos. RIG.

He knew that the sex of Mary, and thereafter of the Church, would benefit him. For the Virgin Mary bore Christ, the salvation of men. Hence the Church too, virgin bride of Christ, bears Christians. RIGAULT.

(printed under page 162)

(15) ‹anchor: not visible› · call in col 315

Consulens homini quo Deo adhaereret. Praeclara cogitatio, hominem ad Deum pertinere, quatenus mandatis a Deo legibus adhaeret religionis observantia cultuque. RIG.

Providing for man, that he might cleave to God. A splendid thought: that man belongs to God in so far as he cleaves to the laws commanded by God through the observance and worship of religion. RIGAULT.

(printed under page 162)

(16) ‹anchor: foras apostolus› · call in col 315

O canes quos foras apostolus, etc. Alludit ad illud Apoc. XXII, Foris canes. Atque adeo facit hic locus contra Erasmum, et alios quosdam qui Apocalypsin audent negare Joannis Apostoli. De quo aliquid supra diximus lib. de Praescr., et infra lib. IV adv. Marc. ac in Scorpiaco. PAM.

O dogs, whom the apostle [drives] outside, etc. He alludes to Apoc. 22, Outside are the dogs. And so this passage tells against Erasmus and certain others who dare to deny the Apocalypse to John the Apostle. We have said something of this above in the book On Prescription, and below in Book IV Against Marcion and in the Scorpiace. PAMELIUS.

(printed under page 162)

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

Ex operibus ineundae probationes. Dum hanc definitionem Christo adscribit, alludit ad illud Joan. 10 : Opera quae ego facio in nomine Patris mei. haec testimonium perhibent de me, et si mihi non vultis credere. operibus credite PAM,

Proofs are to be drawn from works. In ascribing this definition to Christ he alludes to John 10: The works that I do in my Father's name, these bear witness of me; and if you will not believe me, believe the works. PAMELIUS.

(printed under page 162)

Footnotes

(28) ‹anchor: suae potestatis› · call in col 316 (printed there as 18)

Sui arbitrii et suae potestatis, etc. Ea fuit haereticorum quorumdam vesania, ut liberum hominem creatum fuisse negarint. Tales fuere Marcion et Valentinus. Post peccatum vero adhuc remansisse libertatem mox probabit. LE PR.

Of his own choice and in his own power, etc. Such was the madness of certain heretics that they denied man was created free. Such were Marcion and Valentinus. That freedom still remained after the sin he will presently prove. LE PRIEUR.

(printed under page 162)

Page

gap: the text in this column is not set: output filter, L01, L02 and L03 blocked (316, 321 and 330 were already set aside on the volunteer page) (2026-10-18). Marked gap (Ray's ruling); not retried.

PL 2:317

sed nec alias totum ordinem disciplinae per praecepta dispositum, avocante Deo et minante et exhortante, nisi et ad obsequium et ad contemptum libero et voluntario homini.

but neither otherwise [would there be] the whole order of discipline arranged through precepts, with God calling away and threatening and exhorting, unless [it were set] before a man free and voluntary both for obedience and for contempt.

CAPUT VI.

Chapter VI.

Sed quoniam ex hoc jam intelligimur, eo struentes liberam hominis potestatem arbitrii sui, ut quod ei evenit, non Deo, sed ipsi debeat exprobrari; ne et tu hinc jam opponas, non ita illum institui debuisse si libertas et potestas arbitrii exitiosa futura esset; hoc quoque prius defendam ita institui debuisse, quo fortius commendem, et ita institutum, et digne Deo institutum, potiore ostensa ea causa quae ita fecit institui. Bonitas Dei et ratio ejus huic quoque instituto patrocinabuntur, in omnibus conspirantes apud Deum nostrum. Nec ratio enim sine bonitate ratio est, nec bonitas sine ratione bonitas, nisi forte penes deum Marcionis, inrationaliter bonum, sicut ostendimus. Oportebat Deum cognosci: bonum hoc utique et rationale. Oportebat dignum aliquid esse, quod Deum cognosceret: quid tam dignum prospici posset, quam imago Dei et similitudo? Et hoc bonum, sine dubio, et rationale. Oportebat igitur imaginem et similitudinem Dei, liberi arbitrii et suae potestatis institui, in qua hoc ipsum, imago et similitudo Dei deputaretur: arbitrii scilicet libertas et potestas: in quam rem ea substantia homini accommodata est, quae hujus status esset, afflatus Dei, utique liberi et suae potestatis. Sed et alias quale erat ut totius mundi possidens homo, non in primis animi sui possessione regnaret, aliorum dominus, sui famulus? Habes igitur et bonitatem Dei agnoscere ex dignatione, et rationem ex dispositione. Sola nunc bonitas deputetur, quae tantum homini largita sit, id est arbitrii libertatem Aliud sibi ratio defendat in ejusmodi institutionem. Nam bonus natura Deus solus (Matth. XIX, 17). Qui enim quod est sine initio habet, non institutione habet illud, sed natura. Homo autem qui totus ex institutione est, habens initium, cum initio

But since from this we are now understood to be building up man's free power over his own choice to this end, that what has befallen him ought to be laid as a reproach not on God but on himself; lest you too should now object from this point that he ought not to have been so constituted if the liberty and power of choice was going to be ruinous, I shall first defend this too, that he ought to have been so constituted, so that I may the more strongly commend that he was both so constituted and constituted in a manner worthy of God, once the cause that made him be so constituted has been shown to be the weightier. The goodness of God and His reason will plead for this constitution also, as they are in accord in all things with our God. For neither is reason reason without goodness, nor goodness goodness without reason, unless perhaps with the god of Marcion, irrationally good, as we have shown. It was fitting that God should be known: this is surely good and rational. It was fitting that there should be something worthy to know God: what could be foreseen so worthy as the image and likeness of God? This too is good, without doubt, and rational. It was fitting, therefore, that the image and likeness of God should be constituted with free choice and in its own power, so that in this very thing the image and likeness of God might be reckoned, namely the liberty and power of choice: to which end that substance was fitted to man which should be of this condition, the breath of God, surely free and in its own power. But besides, what sort of thing would it have been that man, possessor of the whole world, should not reign first of all in the possession of his own mind, master of others, servant of himself? You can therefore recognize both the goodness of God from His condescension, and His reason from His disposition. Now let goodness alone be considered, which bestowed so much on man, that is, freedom of choice Let reason claim something else for itself in a constitution of this kind. For God alone is good by nature (Matt. 19:17). For He Who has what He is without beginning has it not by constitution but by nature. But man, who exists wholly by constitution, having a beginning, with a beginning

Editors' notes and page, col. 317

Footnotes

[Variae lectiones] 27 ‹anchor: not visible› · call in col not visible Et abest Seml. exhortantive Pamel.

"Et" (and) is absent in Semler; "exhortantive" (by way of exhortation): Pamelius.

28 ‹anchor: not visible› · call in col not visible Homine Pamel. Venet.

"Homine" (by/from man): Pamelius, Venice edition.

29 ‹anchor: not visible› · call in col not visible Libripense Rhen. Oberth.

"Libripense" (by the scale-holder): Rhenanus, Oberthür.

30 ‹anchor: not visible› · call in col not visible Institutionis Pamel. arbitrii favente institutioni Wouwer. arbitrii ; nam favente institutioni conjic. Seml.

"Institutionis" (of the institution): Pamelius; "arbitrii favente institutioni" (with the institution favouring choice): Wouwer; "arbitrii; nam favente institutioni" (of choice; for with the institution favouring): Semler's conjecture.

31 ‹anchor: not visible› · call in col not visible Ut add. Seml. Oberth.

"Ut" (that) added by Semler, Oberthür.

32 ‹anchor: not visible› · call in col not visible Pertenderet Jun.

"Pertenderet" (he would persist): Junius.

[Commentarius] (printed under page 163)

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

Penes deum Marcionis, etc. Ridiculus videbatur Marcion, qui haec Deo denegando, de quibus modo egit, Deum faciat bonum rationem ei detrahendo. LE PR.

With Marcion's god, etc. Marcion seemed ridiculous: by denying to God these things just treated of, he would make God good by taking reason away from him. LE PRIEUR.

(printed under page 163)

(20) ‹anchor: imago Dei et similitudo› · call in col 317

Imago et similitudo Dei, etc. Longe aliter hic, Imaginem et similitudinem Dei, ad quam factus est homo, interpretatur, quam alibi soleat, et praesertim lib. de Baptismo, cap. 5, ubi de eo aliquid adnotavimus, sicut etiam, quomodo afflatus Dei dicatur anima, ibidem. PAM.

The image and likeness of God, etc. Here he interprets the image and likeness of God, after which man was made, far otherwise than he usually does elsewhere, especially in the book On Baptism, ch. 5, where we noted something about it, as also, in the same place, how the soul is called the breath of God. PAMELIUS.

(printed under page 163)

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

Quasi libripens emancipati a Deo boni. Abalienatio rerum mancipi, quae scilicet jure optimo haberi ac possideri potuerant, fiebat per aes et libram. Itaque adhibebatur libripens quasi arbiter mancipationis. Ejus formula exstat apud Boethium in Topica Cic. RIG. — Quasi libripens emancipati a Deo boni. Translatio haec, quam adhibet e jure, sumitur ab emancipatione, quae imaginaria venditio erat, fiebatque per aes et libram, hoc est praesentibus quinque testibus et libripende. LE PR.

As the scale-holder of the good conveyed by God. The alienation of res mancipi, things that could be held and owned by the fullest right, was done by bronze and balance; so a scale-holder was employed as umpire of the conveyance. Its formula survives in Boethius on Cicero's Topics. RIGAULT. — As the scale-holder of the good conveyed by God. This figure, which he takes from law, comes from emancipation, which was a fictitious sale and was done by bronze and balance, that is, before five witnesses and a scale-holder. LE PRIEUR.

(printed under page 163)

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

Quia si careret hoc jure. Mira correctorum varietas ; caperet, averet, abiret, obiret, cuperet, reponunt, et melius legit Rigaltius careret. LE PR.

Because if he lacked this right. A wonderful variety among the correctors: they put caperet, averet, abiret, obiret, cuperet; and Rigault reads better, careret. LE PRIEUR.

(printed under page 163)

Page

running head: LIB. II ADV. MARC (cut off at the image edge)
marginal letters: A sed nec alias totum ordinem disciplinae per prae-; B Dei et ratio ejus huic quoque instituto patrocina-; C homini accommodata est, quae hujus status esset,; D (19) Penes deum Marcionis (in the commentary, between its two columns)
old-edition numerals: 291 after tu

PL 2:318

sortitus est formam qua esset: atque ita non natura in bonum dispositus est, sed institutione; non suum habens bonus esse, quia non natura in bonum, dispositus est, sed institutione, secundum institutorem bonum, scilicet bonorum conditorem. Ut ergo bonum jam suum haberet homo, emancipatum sibi a Deo, et fieret proprietas jam boni in homine, et quodammodo natura, de institutione ascripta est illi quasi libripens emancipati a Deo boni, libertas et potestas arbitrii, quae efficeret bonum, ut proprium, jam sponte praestari ab homine; quoniam et hoc ratio bonitatis exigeret voluntarie exercendae; ex libertate scilicet arbitrii non favente institutioni, non serviente: ut ita demum bonus consisteret homo, si secundum institutionem quidem, sed ex voluntate jam bonus inveniretur, quasi de proprietate naturae: proinde ut et contra malum (nam et illud utique Deus providebat) fortior homo praetenderet, liber scilicet et suae potestatis: quia, si careret hoc jure, ut bonum quoque non voluntate obiret, sed necessitate, usurpabilis etiam malo futurus esset ex infirmitate servitii, proinde et malo sicut bono famulus. Tota ergo libertas arbitrii in utra⟨m⟩que partem concessa est illi, ut sui dominus constanter occurreret, et bono sponte servando, et malo sponte vitando: quoniam et alias positum hominem sub judicio Dei, oportebat justum illud efficere de arbitrii sui meritis, liberi scilicet. Caeterum, nec boni nec mali merces jure pensaretur ei qui aut bonus aut malus necessitate fuisset inventus, non voluntate. In hoc et lex constituta est, non excludens, sed probans libertatem de obsequio sponte praestando, vel transgressione sponte committenda; ita in utrumque exitum libertas patuit arbitrii. Igitur, si et bonitas et ratio Dei invenitur circa libertatem arbitrii concessam homini, non oportet, omissa prima definitione bonitatis atque rationis quae ante omnem tractatum constituenda est, post factis praejudicare non ita Deum instituere debuisse quia aliter quam Deum deceret evasit; sed dispecto quia ita debuerit in

obtained the form by which he was to exist: and thus he was disposed towards good not by nature but by institution; not having it as his own to be good, because he was disposed towards good not by nature but by institution, according to a good Institutor, namely the Founder of good things. In order, therefore, that man might now have good as his own, emancipated to him from God, and that there might now be a property of good in man, and in a manner a nature, there was assigned to him from his institution, as a kind of scale-holder of the good emancipated from God, freedom and power of choice, which would bring it about that good, as his own, should now be rendered by man of his own accord; since this too the principle of a goodness to be exercised voluntarily demanded; namely by a freedom of choice not favouring the institution, not serving it: so that man would at length stand good only if he were found good in accordance with the institution indeed, but now from will, as if from a property of nature: so that likewise man might hold himself out the stronger against evil too (for God certainly foresaw that also), free, that is, and in his own power: because, if he lacked this right, so as to undertake even good not by will but by necessity, he would be liable to be seized by evil also through the weakness of servitude, a servant in like manner to evil as to good. The whole freedom of choice, therefore, was granted to him in either direction, so that he might constantly meet [things] as his own master, both by keeping good of his own accord and by avoiding evil of his own accord: since, besides, man being placed under the judgement of God, it was necessary to make that [judgement] just on the merits of his choice, a free one, that is. Otherwise, neither the reward of good nor that of evil would justly be weighed out to one who had been found either good or evil by necessity, not by will. For this too the law was established, not excluding but proving freedom, in obedience rendered of one's own accord, or transgression committed of one's own accord; thus freedom of choice lay open to either outcome. Therefore, if both the goodness and the reason of God are found in the freedom of choice granted to man, one ought not, leaving aside the first definition of goodness and reason, which must be established before any treatment, to prejudge from things done afterwards that God ought not so to have instituted [man], because he turned out otherwise than befitted God; but, having discerned that He ought so to

Editors' notes and page, col. 318

Footnotes

(23) ‹anchor: illud efficere› · call in col 318

Oportebat justum illud efficere. Facit etiam locus iste pro meritis operum, sicut et illud quod sequitur : Caeterum nec boni nec mali merces, etc. PAM.

It behoved that just one to effect. This passage too supports the merit of works, as does what follows: Moreover, neither the reward of good nor of evil, etc. PAMELIUS.

(printed under page 163)

Page

running head: II ADV. MARCIONEM. 318 (start of the running head cut off at left edge of image)
marginal letters: A sortitus est formam qua esset; B dum institutionem quidem, sed ex voluntate; C scilicet. Caeterum, nec boni nec mali; D mancipationis. Ejus formula (in the Commentarius at page foot)
old-edition numerals: 292 after proprium,

PL 2:319

stituere, salvo eo quod dispectum est, caetera explorare. Caeterum facile est offendentes statim in hominis ruinam, antequam conditionem ejus inspexerint, in auctorem referre quod accidit, quia nec auctoris examinata sit ratio. Denique, et bonitas Dei a primordio operum perspecta, persuadebit nihil a Deo mali evenire potuisse, et libertas hominis recogitata se potius ream ostendet, quod ipsa commisit.

institute [him], saving what has been discerned, to explore the rest. But it is easy for those who stumble at once upon the ruin of man, before they have examined his condition, to refer what happened to the author, since the author's reasoning has not been examined either. In short, both the goodness of God, perceived from the beginning of His works, will persuade [us] that no evil could have come from God, and the freedom of man, when reconsidered, will show that it is rather itself guilty of what it itself committed.

CAPUT VII.

Chapter VII.

Hac definitione omnia Deo salva sunt; et natura bonitatis, et ratio dispositionis, et praescientiae et potentiae copia. Exigere tamen a Deo debes et gravitatem summam et fidem praecipuam in omni institutione ejus, ut desinas quaerere an Deo nolente potuerit quid evenire. Tenens enim gravitatem et fidem Dei boni, sed rationalibus institutionibus ejus vindicandas, nec illud miraberis, quod Deus non intercesserit adversus ea quae noluit evenire, ut conservaret ea quae voluit. Si enim semel homini permiserat arbitrii libertatem et potestatem, et digne permiserat, sicut o⟨s⟩tendimus, utique fruend⟨a⟩s eas ex ipsa institutionis auctoritate permiserat; fruendas autem quantum in ipso, secundum ipsum, id est secundum Deum, id est in bonum: quis enim adversus se permittet aliquid? quantum vero in homine, secundum motus libertatis ipsius. Quis enim non hoc praestat ei, cui quid semel frui praestat, ut pro animo et arbitrio suo fruatur? Igitur consequens erat uti Deus secederet a libertate semel concessa homini, id est contineret in semetipso et praescientiam et praepotentiam suam, per quas intercessisse potuisset, quo minus homo male libertate sua frui adgressus, in periculum laberetur. Si enim intercessisset, re⟨s⟩cidisset arbitrii libertatem, quam ratione et bonitate permiserat. Denique, puta intercessisse, puta rescidisse illum arbitrii libertatem dum revocat ab arbore, dum ipsum circumscriptorem colubrum a congressu feminae arcet, nonne exclamaret Marcion: O dominum futilem, instabilem, infidelem, rescindentem quae instituit! Cur permiserat liberum arbitrium, si intercedit? cur intercedit, si permisit? Eligat ubi semetipsum

By this definition all things are kept safe for God: both the nature of His goodness, and the reason of His arrangement, and the abundance of His foreknowledge and power. You ought, however, to require of God both the highest seriousness and an outstanding faithfulness in every institution of His, so that you cease to ask whether anything could have happened against God's will. For, holding to the seriousness and faithfulness of the good God, but as things to be vindicated by His rational institutions, you will not wonder at this either, that God did not interpose against the things which He did not wish to happen, so as to preserve the things which He did wish. For if He had once granted to man freedom and power of choice, and had granted them worthily, as we have shown, He had certainly granted them, by the very authority of the institution, to be enjoyed; to be enjoyed, moreover, as far as lay in Him, according to Him, that is, according to God, that is, for good: for who will permit anything against himself? but as far as lay in man, according to the movements of his own freedom. For who does not grant this to one to whom he once grants the enjoyment of something, that he should enjoy it according to his own mind and choice? It followed, therefore, that God should withdraw from the freedom once granted to man, that is, should keep within Himself both His foreknowledge and His supreme power, through which He could have interposed to prevent man, having set about enjoying his freedom badly, from slipping into danger. For if He had interposed, He would have cut away the freedom of choice which He had granted by reason and goodness. In short, suppose He had interposed, suppose He had cut away that freedom of choice while He calls [man] back from the tree, while He keeps that very deceiver, the serpent, from approaching the woman: would not Marcion cry out: O futile, unstable, faithless lord, rescinding what He established! Why had He granted free choice, if He interposes? Why does He interpose, if He granted it? Let Him choose where He is to brand Himself

Editors' notes and page, col. 319

Footnotes

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

Nihil a Deo mali evenire potuisse, etc. Facit etiam hoc et quidquid capite praecedenti, et duobus capitibus sequentibus tractatur, contra Calvinum et alios qui Deum malorum auctorem facere non verentur. PAM.

That no evil could come from God, etc. This too, and whatever is treated in the preceding chapter and the two following, tells against Calvin and others who do not fear to make God the author of evils. PAMELIUS.

(printed under page 164)

(25) ‹anchor: quas intercessisse potuisset› · call in col 319

Per quas intercessisse potuisset, Intercedebant tribuni senatus consultis apud Romanos, dum obstabant ne fierent. Sic et mox : « Si enim intercessisset. » RHEN.

Through which he could have interposed, Among the Romans the tribunes interposed against decrees of the senate when they blocked them from taking effect. So also just after: "For if he had interposed." RHENANUS.

(printed under page 164)

(26) ‹anchor: ipsum circumscriptorem› · call in col 319

Colubrum circumscriptorem. Hoc est deceptorem. Juvenalis, Sat. XV, « pupillum ad jura vocantem.... circumscriptorem. » Nam circumscribere, etiam circumvenire significat. RHEN.

The circumventing serpent. That is, the deceiver. Juvenal, Satire 15: "the defrauder summoning his ward to law." For circumscribere also means to cheat. RHENANUS.

(printed under page 164)

(27) ‹anchor: O dominum futilem› · call in col 319

O dominum futilem, etc. Faciebat enim Marcion Deum irrationabiliter bonum, ut videri potest, cap. 6 hujus lib. et aliis in locis. LE PR.

O worthless lord, etc. For Marcion made God good without reason, as can be seen in ch. 6 of this book and elsewhere. LE PRIEUR.

(printed under page 164)

Page

running head: 319 TERTULLIANI OPERUM PARS II. — S (cut off at the image edge)
marginal letters: A stituere, salvo eo quod; B institutione ejus, ut desinas; C stat, ut pro animo; D beside commentary note (24) at the page foot
old-edition numerals: 293 after po- (praescientiae et po-|tentiae)

PL 2:320

erroris notet, in institutione, an in rescissione. Nonne tunc magis deceptus ex impraescientia futuri videretur, cum obstitisset? et quod quasi ignorans quomodo evasurum esset indulserat, quis non diceret? Sed etsi praescierat male hominem institutione sua usurum, quid tam dignum Deo, quam gravitas, quam fides institutionum qualiumcumque? Vidisset homo si non bene dispunxisset quod bene acceperat; ut ipse legi reus fuisset cui obsequi noluisset, non ut legislator ipse fraudem legi suae faceret, non sinendo praescriptum ejus impleri. Haec dignissime peroraturus in Creatorem, si libero arbitrio hominis ex providenentia et potentia, quas exigis, obstitisset, nunc tibi insusurra pro Creatore et gravitatem, et patientiam, et fidem, institutionibus suis functo, ut et rationalibus et bonis.

with error, in the establishing or in the rescinding. Would He not then rather have seemed deceived through lack of foreknowledge of the future, had He obstructed [it]? And who would not say that He had granted, as if not knowing how it would turn out, what He had granted? But even if He had foreknown that man would make bad use of His institution, what is so worthy of God as steadfastness, as fidelity to His institutions, of whatever kind they be? Man would have had to look to it if he did not well discharge what he had well received, so that he himself would have been guilty before the law which he had refused to obey, not that the Lawgiver Himself should defraud His own law by not allowing what it prescribed to be fulfilled. You who would have declaimed these things most fittingly against the Creator, had He obstructed the free choice of man out of the providence and power that you demand, now whisper to yourself on behalf of the Creator both steadfastness and patience and fidelity, as of One Who has kept to His institutions, as being both reasonable and good.

CAPUT VIII.

Chapter VIII.

Neque enim ad vivendum solummodo produxerat hominem, ut non ad recte vivendum, in respectu scilicet Dei legisque ejus. Igitur vivere quidem illi ipse praestiterat, facto in animam vivam; recte vero vivere demandarat, admonito in legis obsequium. Ita non in mortem institutum hominem probat, qui nunc cupit in vitam restitutum, malens peccatoris poenitentiam, quam mortem (Ezech. XVIII, 23). Igitur, sicut Deus homini vitae statum induxit, ita homo sibi mortis statum attraxit: et hoc non per infirmitatem, sicuti nec per ignorantiam, ne quid auctori imputaretur. Nam etsi angelus qui seduxit, sed liber et suae potestatis qui seductus est; sed imago et similitudo Dei, fortior angelo; sed afflatus Dei generosior spiritu materiali, quo angeli, constituerunt: Qui facit, inquit (Psal. CIII, 5; Hebr. I, 7), spiritus angelos et apparitores flammam ignis. Quia nec universitatem homini subjecisset iufirmo dominandi, et non potiori angelis, quibus nihil tale subjecit; sic nec legis pondus imposuisset, si gravis lex invalido sustinendi; nec quem excusabilem sciret nomine imbecillitatis, eum definitione mortis convenisset; postremo, non libertate, nec potestate arbitrii fecisset infirmum, sed potius defectione earum. Atque adeo eumdem hominem, eamdem substantiam animae, eumdem Adae statum, eadem arbitrii libertas

For He had not produced man merely to live, and not to live rightly, namely with respect to God and His law. Therefore to live He Himself had granted him, when he was made into a living soul; but to live rightly He had enjoined, when he was admonished to obedience to the law. Thus He shows that man was not established for death, He Who now desires him restored to life, preferring the repentance of the sinner rather than his death (Ezek. 18:23). Therefore, as God brought upon man a state of life, so man drew upon himself a state of death; and this not through weakness, just as not through ignorance, lest anything be imputed to the Author. For although it was an angel who seduced, yet he who was seduced was free and in his own power; yet he was the image and likeness of God, stronger than an angel; yet he was the breath of God, nobler than the material spirit of which the angels were constituted: Who makes, it says (Ps. 103:5; Heb. 1:7), angels spirits and attendants a flame of fire. For neither would He have subjected the universe to man if he were too weak to rule and not superior to the angels, to whom He subjected nothing of the kind; so neither would He have imposed the weight of the law if the law were too heavy for one unable to bear it; nor would He have bound by the sentence of death one whom He knew to be excusable on the ground of frailty; finally, He would have made him weak not by liberty and power of choice, but rather by the lack of them. And so the same man, the same substance of soul, the same state of Adam, the same freedom of choice

Editors' notes and page, col. 320

Footnotes

[Variae lectiones] 33 ‹anchor: not visible› · call in col not visible Ostendit Pamel. Seml.

"Ostendit" (shows): Pamelius, Semler.

34 ‹anchor: not visible› · call in col not visible Habes Jun.

"Habes" (you have): Junius.

35 ‹anchor: not visible› · call in col not visible Noluit Paris.

"Noluit" (he did not wish): Paris edition.

36 ‹anchor: not visible› · call in col not visible Depunxisset Pamel. Seml. Oberth.

"Depunxisset" (would have marked off): Pamelius, Semler, Oberthür.

37 ‹anchor: not visible› · call in col not visible Ut ipsi Rig. Latin. ut abest Pamel. Seml.

"Ut ipsi" (so that to him): Rigault, Latinius; "ut" is absent in Pamelius, Semler.

38 ‹anchor: imbecillitatis, eum› · call in col 320 Cum Pamel. Seml. Oberth.

"Cum" (when/with): Pamelius, Semler, Oberthür.

[Commentarius] (printed under page 164)

(28) ‹anchor: flammam ignis› · call in col 320

Et apparitores flammam ignis. Parum interest utrum ex Epist. ad Hebraeos, cap. I (quod affirmat Pamelius), an ex Psal. CIII. Licet enim vocet Apostolus πυρὸς φλόγα, seu flammam ignis, illud citate Psalmo CIII, versu 5, ubi habetur, et ministros tuos ignem urentem. In graeco est πῦρ φλέγον. Mihi videtur hoc in loco Vulgata versio magis congruere textui, quam versio Tertulliani. Sive autem legas, flammam ignis, sive ignem urentem, perinde est. Varietas illa nata videtur ex Hebr. אש להט quod ignem urentem seu flammantem recte vertes. LE PR.

And his attendants a flame of fire. It matters little whether this is from the Epistle to the Hebrews, ch. 1 (as Pamelius affirms), or from Psalm 103. For though the Apostle says πυρὸς φλόγα, a flame of fire, he cites it from Psalm 103, verse 5, where we have and your ministers a burning fire. In the Greek it is πῦρ φλέγον. To me the Vulgate rendering seems here to fit the text better than Tertullian's. But whether you read a flame of fire or a burning fire, it comes to the same. The variation seems to have arisen from the Hebrew אש להט, which you will rightly render burning or flaming fire. LE PRIEUR.

(printed under page 164)

Footnotes

[Variae lectiones] 39 ‹anchor: not visible› · call in col not visible Originem Venet. Rig.

"Originem" (origin): Venice edition, Rigault.

40 ‹anchor: not visible› · call in col not visible Spiritum Seml. Oberth.

"Spiritum" (spirit, accusative): Semler, Oberthür.

41 ‹anchor: not visible› · call in col not visible Del. adflatus Pamel. Seml.

"Adflatus" (breath) deleted by Pamelius, Semler.

42 ‹anchor: imaginem Dei comparare› · call in col 321 Compariare Ciaccon.

"Compariare" (to be paired with): Ciaconius.

43 ‹anchor: tamen et› · call in col 321 Ut Jun.

"Ut" (as): Junius.

44 ‹anchor: veritatis, vi› · call in col 321 Vita conjic. Seml.

"Vita" (life): Semler's conjecture.

45 ‹anchor: non delinquendi felicitatem› · call in col 321 Facultatem conjic. Pamel.

"Facultatem" (capacity): Pamelius's conjecture.

46 ‹anchor: malum adscribes Creatori› · call in col 322 Discribes Venet. Rig. describes Pamel. Seml.

"Discribes" (you will assign): Venice edition, Rigault; "describes" (you will describe): Pamelius, Semler.

47 ‹anchor: Sed, etsi› · call in col 322 Non, inserit Seml. nunc Jun.

"Non" (not) inserted by Semler; "nunc" (now): Junius.

48 ‹anchor: ut in› · call in col 322 In abest Seml. Pamel.

"In" is absent in Semler, Pamelius.

[Commentarius] (printed under page 165)

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

Quod Graeca Scriptura signavit, etc. Recte Graeca vox πνοὴ ad marginem adnotata est a Rhenano, ad quam hic alludit auctor ; nam ea legitur, Genes. II, non vero πνεῦμα ; quare proinde etiam interpres latinus recte transtulit spiraculum vitae, quod adflatum auctor, non, vero spiritum. PAM.

What the Greek Scripture marked, etc. Rhenanus rightly noted in the margin the Greek word πνοή, to which the author here alludes; for that is what is read in Gen. 2, not πνεῦμα; and so the Latin translator also rightly rendered it the breath of life, which the author calls adflatus (breath), not spiritus (spirit). PAMELIUS.

(printed under page 165)

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

Capit etiam imaginem spiritus dicere, etc. Et hic vides quomodo verbo capit utatur. Hoc est, flatus significat etiam imaginem spiritus, sive potest dici imago spiritus. RHEN.

It admits of being called also the image of the spirit, etc. Here too you see how he uses the verb capit. That is, breath also signifies the image of the spirit, or can be called the image of the spirit. RHENANUS.

(printed under page 165)

Page

gap: the text in this column is not set: output filter, L01, L02 and L03 blocked (316, 321 and 330 were already set aside on the volunteer page) (2026-10-18). Marked gap (Ray's ruling); not retried.

PL 2:322

Deus de spiritu suo. Denique, cum manifeste Scriptura dicat (Gen. II, 7) flasse Deum in faciem hominis, et factum hominem in animam vivam, non in spiritum vivificatorem, separavit eam a conditione factoris. Opus enim aliud sit necesse est ab artifice, id est inferius artifice. Nec urceus enim factus a figulo, ipse erit figulus; ita nec adflatus factus a spiritu, ideo erit spiritus. Ipsum quod anima, vocitatus est flatus. Vide etiam ne de afflata conditione transierit in aliquam diminutiorem qualitatem. Ergo, inquis, dedisti animae infirmitatem supra negatam. Plane, cum illam exigis Deo parem, id est, dedicti immunem, dico infirmam. Cum vero ad angelum provocatur, fortiorem defendam necesse est Dominum universitatis; cui jam angeli administrant (Hebr. I, 14): qui etiam angelos judicaturus est (I Cor. VI, 2), si in Dei lege constiterit, quod in primordio noluit. Hoc ipsum ergo potuit adflatus Dei admittere. Potuit, sed non debuit. Potuisse enim habuit, per substantiae exilitatem, qua afflatus, non spiritus: non debuisse autem, per arbitrii potestatem, qua liber, non servus; adsistente amplius demonstratione non delinquendi sub comminatione moriendi, qua substrueretur substantiae exilitas, et regeretur sententiae libertas. Itaque non per illud jam videri potest anima deliquisse, quod illi cum Deo affine est, per adflatum: sed per illud quod substantiae accessit, id est per liberum arbitrium; a Deo quidem rationaliter adtributum; ab homine vero, qua voluit agitatum. Quod si ita se habent, omnis jam Dei dispositio de mali exprobratione purgatur. Libertas enim arbitrii non ei culpam suam respuet, a quo data est, sed a quo non ut debuit administrata est. Quod denique malum adscribes Creatori? si delictum homini, non erit Dei quod est, hominis: nec idem habendus est delicti auctor qui invenitur interdictor, imo et condemnator. Si mors malum, nec mors comminatori suo sed contemptori faciet invidiam, ut auctori. Contemnendo enim eam fecit; non utique futuram, si non contempsisset.

God from His own spirit. Finally, since Scripture plainly says (Gen. 2:7) that God breathed into the face of man, and that man was made into a living soul, not into a life-giving spirit, it has separated it from the condition of its Maker. For the work must needs be other than the craftsman, that is, inferior to the craftsman. For neither will the pitcher made by the potter itself be the potter; so neither will the breath made by the spirit on that account be spirit. The very thing that is soul has been called breath. Consider too whether it may not have passed from its breathed condition into some more diminished quality. So then, you say, you have granted to the soul the weakness you denied above. Certainly: when you demand that it be equal to God, that is, immune from sin, I call it weak. But when it is challenged by comparison with an angel, I must needs maintain that the lord of the universe is the stronger, to whom angels already minister (Heb. 1:14), who is even to judge angels (1 Cor. 6:2), if he stands firm in the law of God, which in the beginning he would not do. This very thing, then, the breath of God was able to commit. It was able, but it ought not. For it had the being-able through the slenderness of its substance, as being breath, not spirit; but the ought-not through the power of choice, as being free, not a slave; there being present besides the instruction not to sin, under the threat of dying, by which the slenderness of the substance might be underpropped and the freedom of decision directed. And so the soul cannot now be seen to have sinned through that which it has akin to God, through the breath, but through that which was added to its substance, that is, through free choice, bestowed indeed by God rationally, but exercised by man as he willed. And if these things are so, the whole ordering of God is now cleared of the reproach of evil. For the freedom of choice will not throw back its blame on Him by Whom it was given, but on him by whom it was not administered as it ought to have been. What evil, after all, will you ascribe to the Creator? If sin [is ascribed] to man, what is man's will not be God's; nor is the same one to be held the author of the sin who is found to be its forbidder, indeed even its condemner. If death is an evil, death too will bring odium not on him who threatened it but on him who despised it, as on its author. For by despising it he made it; it certainly would not have come to be had he not despised it.

CAPUT X.

Chapter X.

Sed, etsi ab homine in diabolum transcripseris mali elogium, ut in instinctorem delicti: uti sic quoque in Creatorem dirigas culpam, ut auctorem diaboli, qui facit angelos spiritus: ergo quod

But even if you transfer the charge of evil from man onto the devil, as onto the instigator of the sin, so that in this way too you may direct the blame onto the Creator, as the author of the devil, Who makes angels spirits: therefore what

Editors' notes and page, col. 322

Footnotes

[Variae lectiones] 46 ‹anchor: adscribes Creatori› · call in col 322 Discribes Venet. Rig. describes Pamel. Seml.

"Discribes" (will you assign): Venice edition, Rigault; "describes" (will you set down): Pamelius, Semler.

47 ‹anchor: Sed, etsi› · call in col 322 Non, inserit Seml. nunc Jun.

Semler inserts "non" (not); Junius has "nunc" (now).

48 ‹anchor: ut in instinctorem› · call in col 322 In abest Seml. Pamel.

"In" is absent in Semler, Pamelius.

[Commentarius]

(31) ‹anchor: mali elogium› · call in col 322

Transcripseris mali elogium. Mali proprietates omnes diabolo tribuas : ea est enim hujus vocis nota. Tertullianus Lib. I. adv. Marcionem ita usus est. LE PR.

You have transferred the charge of evil. You would attribute all the properties of evil to the devil: for that is the force of this word. Tertullian used it so in Book I Against Marcion. LE PRIEUR.

(printed under page 165)

Page

running head: …I ADV. MARCIONEM. 322 (left part cut off at image edge)
marginal letters: A ‹Deus de spiritu suo›; B ‹trant (Hebr. I, 14)›; C ‹vero, qua voluit agitatum›; D ‹mali elogium (31)›
old-edition numerals: 296 after ‹est›
misprints kept as printed: ‹dedicti› (for delicti)

PL 2:323

factus a Deo est, id est angelus, id erit ejus qui fecit; quod autem factus a Deo non est, id est diabolus, id est delator, superest ut ipse sese fecerit, deferendo de Deo; et quidem falsum: primo, quod Deus illos ex omni ligno edere vetuisset, dehinc quasi morituri non essent, si edissent: tertio, quasi Deus illis invidisset divinitatem. Unde igitur malitia mendacii et fallaciae in homines, et infamiae in Deum? a Deo utique non, qui et angelum ex forma operum bonorum instituit bonum. Denique sapientissimus omnium editur, antequam diabolus; nisi malum est sapientia. Et si evolvas Ezechielis prophetiam (Ezech. XXVIII, 12), facile animadvertes tam institutione bonum angelum illum, quam sponte corruptum. In persona enim principis Sor, ad diabolum pronuntiatur: Et factus est sermo Domini ad me, dicens: Fili hominis, sume planctum super principem Sur; et dices ei: Haec dicit Dominus: Tu resignaculum similitudinis (qui scilicet integritatem imaginis et similitudinis resignaveris), plenus sapientia, corona decoris (hoc ut eminentissimo angelorum, ut archangelo, ut sapientissimo omnium), in deliciis paradisi Dei tui natus es (illic enim ubi Deus in secunda animalium figurae formatione angelos fecerat). Lapidem optimum indutus es; sardium, topazium, smaragdum, carbunculum, sapphirum, jaspin, lyncurium, achaten, amethystum, chrysolithum, beryllum, onychinum; et auro replesti horrea tua, et thesauros tuos. Ex qua die conditus es, cum Cherub posui te in monte sancto Dei; fuisti in medio lapidum igneorum; fuisti invituperabilis in diebus tuis, ex qua die conditus es, donec inventae sunt laesurae tuae. De multitudine negotiationis tuae promas tuas replesti, et deliquisti: et caetera. Quae ad sugillationem angeli, non ad illius principis proprio pertinere manifestum est, eo quod nemo hominum in paradiso Dei natus sit; ne ipse quidem Adam, translatus potius illuc: nec cum Cherub positus in monte sancto Dei, id est, in sublimitate coelesti, de qua Satanam Dominus quoque decidisse testatur; nec inter lapides igneos demoratus, inter gemmantes siderum ardentium radios, unde etiam quasi fulgur dejectus est Satanas. Sed ipse auctor delicti, in persona peccatoris viri denotabatur; retro quidem invituperabilis a die conditionis suae,

was made by God, that is, the angel, will belong to Him Who made it; but what was not made by God, that is, the devil, that is, the accuser, it remains that he made himself, by bringing accusations about God; and false ones at that: first, that God had forbidden them to eat of every tree; next, that they would not die, as it were, if they ate; third, that God had, as it were, begrudged them divinity. Whence, then, the malice of lying and deceit towards men, and of slander towards God? Certainly not from God, Who also established the angel good after the pattern of His good works. Indeed he is brought forth the wisest of all before he is the devil; unless wisdom is an evil. And if you unroll the prophecy of Ezekiel (Ezek. 28:12), you will readily perceive that that angel was both good by his establishment and corrupted of his own accord. For in the person of the prince of Sor it is pronounced against the devil: And the word of the Lord came to me, saying: Son of man, take up a lamentation over the prince of Sur; and you shall say to him: Thus says the Lord: You are the seal of the likeness (namely, you who broke the seal of the integrity of the image and likeness), full of wisdom, a crown of beauty (this as to the most eminent of the angels, as to an archangel, as to the wisest of all), you were born amid the delights of the paradise of your God (for it was there that God, in the second formation of the figure of living creatures, had made the angels). You have put on the finest stone: sardius, topaz, emerald, carbuncle, sapphire, jasper, ligure, agate, amethyst, chrysolite, beryl, onyx; and you have filled your barns with gold, and your treasuries. From the day on which you were founded, when I set you with the Cherub on the holy mountain of God; you were in the midst of fiery stones; you were blameless in your days, from the day on which you were founded, until your wounds were found. By the multitude of your trading you have filled your storehouses, and you have sinned: and the rest. It is plain that these things pertain to the reproach of the angel, not to anything proper to that prince, since no man was born in the paradise of God, not even Adam himself, who was rather transferred there; nor was any set with the Cherub on the holy mountain of God, that is, in the heavenly height, from which the Lord also testifies that Satan fell; nor did any dwell among fiery stones, among the gleaming rays of burning stars, whence also Satan was cast down like lightning. But the author of the offence himself was being designated in the person of a sinful man; formerly indeed blameless from the day of his founding,

Editors' notes and page, col. 323

Footnotes

[Variae lectiones] 49 ‹anchor: not visible› · call in col not visible Personam Seml. Oberth.

"Personam" (person, accusative): Semler, Oberthür.

50 ‹anchor: not visible› · call in col not visible Ei add. Lat.

"Ei" (to him) added by Latinius.

51 ‹anchor: not visible› · call in col not visible Plenus sapientia abest Seml. mss. inquit non habent. At versione LXX nihil simile reperias. Insertum ex Hebraeo, vel Vulgata putat Jun. Edd.

"Plenus sapientia" (full of wisdom) is absent in Semler; the manuscripts, he says, do not have it. But in the Septuagint version you will find nothing like it. Junius and the editors think it was inserted from the Hebrew or the Vulgate.

52 ‹anchor: beryllum, onychinum› · call in col 323 Onychium Paris. Fran.

"Onychium" (onyx): Paris edition, Franeker edition.

53 ‹anchor: cum Cherub› · call in col 323 Cherubim Seml. cui contradicunt lectio Hebr. necnon versio Graeca LXX interpretum, caeteri denique editores ut Pamel. Rig. Venet. Fran ; pro Cherub. stant omnes, et Vulgata favet.

"Cherubim": Semler; against him stand the Hebrew reading, the Greek version of the Seventy translators, and finally the other editors, as Pamelius, Rigault, the Venice and Franeker editions; all stand for "Cherub", and the Vulgate supports it.

54 ‹anchor: not visible› · call in col not visible Electum ad Dei obsequium Latin. electum a Dei, Rhen.

"Electum ad Dei obsequium" (chosen for the service of God): Latinius; "electum a Dei": Rhenanus.

[Commentarius] (printed under page 166)

(31) ‹anchor: laesurae tuae› · call in col 323 (printed there as 33)

Donec inventae sunt laesurae tuae. Laesurae sunt peccata quae animam laedunt. Graece enim habetur ἀδικήματα. Lib. de Pat., cap. 7, decrescentes opes vocat laesuras : « Demonstrans per abjectionem divitiarum, laesuras quoque earum computandas non esse. » LE PR.

Until your injuries were found. "Injuries" are sins that injure the soul; for the Greek has ἀδικήματα. In the book On Patience, ch. 7, he calls dwindling wealth "injuries": "showing by the casting away of riches that their losses too are not to be counted." LE PRIEUR.

(printed under page 166)

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

Eadem arbitrii libertate eliderel, etc. Amissam non omnino fuisse libertatem post peccatum Adami defendit hic locus, contra haereticos. LE PR.

By the same freedom of choice he would crush, etc. This passage maintains, against the heretics, that freedom was not wholly lost after Adam's sin. LE PRIEUR.

(printed under page 166)

Page

running head: 323 TERTULLIANI OPERUM PARS II. — S (cut off at image edge; printed with damaged type as TBRTULLIANI OPBRUM)
marginal letters: A ‹factus a Deo est, id est angelus›; B ‹nuntiatur : Et factus est sermo Domini›; C ‹es, cum Cherub posui te in monte›; D ‹quidem invituperabilis a die conditionis suae›
old-edition numerals: 297 after ‹integritatem›

PL 2:324

a Deo in bonum conditus, ut a bono conditore invituperabilium conditionum, et excultus omni gloria angelica, et apud Deum constitutus, qua bonus apud bonum: postea vero a semetipso translatus in malum. Ex quo enim, inquit, apparuerunt laesurae tuae: illi eas reputans, quibus scilicet laesit hominem ejectum a Dei obsequio: ei ex illo deliquit, ex quo delictum seminavit; atque ita exinde negotiationis, id est, malitiae suae multitudinem exercuit; delictorum scilicet et sensuum, non minus et ipse liberi arbitrii institutus ut spiritus. Nihil enim Deus proximum sibi non libertate ejusmodi ordinasset. Quem tamen et praedamnando testatus est ab institutionis forma libidine propria conceptae ultro malitiae exorbitasse; et commeatum operationibus ejus admetiendo, rationem bonitatis suae egit; eodem consilio et homo eadem arbitrii libertate elideret inimicum, qua succiderat illi; probans suam, non Dei culpam; et ita salutem digne per victoriam recuperaret, et diabolus amarius puniretur ab eo, quem eliserat ante devictus; et Deus tanto magis bonus inveniretur, sustinens hominem gloriosiorem in paradisum, ad licentiam decerpendae arboris vitae jam de vite regressurum.

made by God for good, as by a good maker of conditions beyond reproach, and adorned with all angelic glory, and set in God's presence, as a good one with the Good; but afterwards transferred by himself into evil. For "from the time," it says, "that your injuries appeared": imputing to him those injuries with which, namely, he injured man, cast out from obedience to God; and he sinned from that time at which he sowed sin; and so from then on he practised the multitude of his trading, that is, of his malice, namely of sins and of thoughts, he himself being no less constituted with free will, as a spirit. For God would have ordained nothing near to Himself without liberty of this kind. Yet by condemning him beforehand He testified that he had departed from the form of his constitution into a malice conceived of his own accord by his own lust; and by measuring out a period of licence for his operations, He acted according to the principle of His goodness; by the same counsel, so that man too might crush the enemy by the same liberty of will by which he had fallen to him, proving the fault to be his own and not God's; and so might worthily recover salvation through victory; and the devil, conquered, might be punished more bitterly by him whom he had previously crushed; and God might be found so much the more good, awaiting man's return, more glorious, into paradise, now with licence to pluck from the tree of life, coming back from life.

CAPUT XI.

Chapter XI.

Igitur usque ad delictum hominis, Deus a primordio tantum bonus, exinde judex, et severus, et quod Marcionitae velunt, saevus. Statim mulier in doloribus parere, et viro servire damnatur (Gen. III, 16): sed quae ante sine ulla contristatione per benedictionem incrementum generis audierat, Crescite tantum et multiplicamini; sed quae in adjutorium masculo, non in servitium fuerat destinata. Statim et terra male dicitur (Gen. III, 18); sed ante benedicta. Statim tribuli et spinae: sed ante foenum, et herbae, et arborum fructuosa. Statim sudor et labor panis; sed ante ex omni ligno victus immunis, et alimenta secura. Exinde homo ad terram, sed ante de terra. Exinde ad mortem, sed ante ad vitam. Exinde in scorteis vestibus, sed ante sine scrupulo nudus. Ita prior bonitas Dei secundum naturam; severitas posterior, secundum causam. Illa ingenita, haec accidens: illa propria, haec accommodata: illa

Therefore, until the sin of man, God was from the beginning only good; thereafter a judge, and severe, and, as the Marcionites would have it, cruel. At once the woman is condemned to bear in pains and to serve her husband (Gen. 3:16); but she had before heard, without any sorrow, through a blessing, of the increase of her race: "Increase only and multiply"; and she had been destined as a help to the male, not for servitude. At once the ground too is cursed (Gen. 3:18); but before it was blessed. At once thistles and thorns; but before, grass, and herbs, and fruit-bearing trees. At once sweat and labour for bread; but before, food free of cost from every tree, and secure nourishment. Thenceforth man goes to the earth, but before he came from the earth. Thenceforth to death, but before to life. Thenceforth in garments of skin, but before naked without scruple. Thus the goodness of God is prior, according to nature; severity is posterior, according to cause. The former is inborn, the latter accidental; the former proper, the latter adapted; the former

Editors' notes and page, col. 324

Footnotes

(34) ‹anchor: incrementum generis› · call in col 324

Per benedictionum incrementem generis. Potest esse figura Graeca ; per benedictionem secundum incrementum generis audierat : Crescite tantum et multiplicamini. RHEN.

Through the blessing, the increase of the race. It may be a Greek construction: through the blessing she had heard, as regards the increase of the race, Only increase and multiply. RHENANUS.

(printed under page 166)

(35) ‹anchor: scorteis vestibus› · call in col 324

Exinde in scorteis vestib. Pelliceas intelligit. RHEN,

Thereafter in leather garments. He means garments of skin. RHENANUS.

(printed under page 166)

Page

running head: ...M PARS II. — SERIES I, POLEMICA. 324 (start of head cut off at left edge)
marginal letters: A a Deo in bonum conditus; B commeatum operationibus ejus admetiendo; C Marcionitae velunt, saevus; D posterior, secundum causam
old-edition numerals: 298 after bonus

PL 2:325

edito, haec adhibita. Nec natura enim inoperatam debuit continuisse bonitatem, nec causa dissimulatam evasisse severitatem. Alteram sibi, alteram rei Deus praestitit. Incipe nunc etiam judicis statum ut affinem mali arguere, qui idcirco alium Deum somniasti solummodo bonum, quia non potes judicem: quanquam et illum ut judicem ostendimus. Aut si non judicem, certe perversum ac vanum, disciplinae non vindicandae, id est, non judicandae constitutorem. Non reprobas autem Deum judicem, qui non judicem Deum probas? Ipsam sine dubio justitiam accusare debebis, quae judicem praestat, aut et eam in species malitiae deputare, id est, injustitiam in titulos bonitatis adscribere. Nunc enim justitia malum, si injustitia bonum. Porro, cum cogeris injustitiam de pessimis pronuntiare, eodem jugo urgeris justitiam de optimis censere. Nihil enim aemulum mali non bonum, sicut et boni aemulum nihil non malum. Igitur quanto malum injustitia, tanto bonum justitia. Nec species solummodo, sed tutela reputanda bonitatis; quia bonitas nisi justitia regatur, ut justa sit, non erit bonitas, si injusta sit. Nihil enim bonum, quod injustum; bonum autem omne, quod justum.

brought forth, the latter applied. For neither ought nature to have kept goodness shut up inactive, nor ought a cause to have let severity slip by disguised. The one God supplied for Himself, the other for the matter at hand. Begin now also to accuse the status of judge as akin to evil, you who for this reason dreamed up another God, solely good, because you cannot [bear] a judge: although we have shown that he too is a judge. Or if not a judge, then certainly a perverse and empty establisher of a discipline not to be vindicated, that is, not to be judged. But do you not reject God as judge, you who approve a God who is not a judge? Without doubt you will have to accuse justice itself, which makes a judge, or else to count it among the species of malice, that is, to enrol injustice under the titles of goodness. For then justice is an evil, if injustice is a good. Furthermore, since you are compelled to pronounce injustice among the worst things, by the same yoke you are pressed to reckon justice among the best. For nothing that is the rival of evil is not good, just as nothing that is the rival of good is not evil. Therefore, as much as injustice is an evil, so much is justice a good. Nor is it to be reckoned only a species of goodness, but its safeguard; because goodness, unless it is ruled by justice so that it may be just, will not be goodness, if it is unjust. For nothing is good that is unjust; but everything that is just is good.

CAPUT XII.

Chapter XII.

Ita si societas et conspiratio bonitatis atque justitiae separationem earum non potest capere, quo ore constitues diversitatem duorum deorum in separatione, seorsum deputans deum bonum, et seorsum deum justum? Illic consistit bonum, ubi et justum. A primordio denique creator tam bonus, quam et justus, pariter et utrumque processit. Bonitas ejus operata est mundum, justitia modulata est, quae etiam tum mundum judicavit ex bonis faciendum, quia cum bonitatis consilio judicavit. Justitiae opus est, quod inter lucem et tenebras separatio pronuntiata est, inter diem et noctem, inter coelum et terram, inter aquam superiorem et inferiorem, inter maris coetum et aridae molem, inter luminaria majora et minora, diurna atque nocturna, inter marem et feminam; inter arborem agnitionis mortis et vitae, inter orbem et paradisum, inter aquigena

So if the fellowship and concord of goodness and justice cannot admit their separation, with what face will you establish a diversity of two gods in separation, reckoning apart a good god and apart a just god? There the good subsists where the just also is. From the beginning, in short, the Creator, as good as He was just, proceeded in both alike. His goodness wrought the world, His justice regulated it, which even then judged that the world was to be made out of good things, because it judged with the counsel of goodness. It is the work of justice that a separation was pronounced between light and darkness, between day and night, between heaven and earth, between the upper and the lower water, between the gathering of the sea and the mass of the dry land, between the greater and the lesser lights, those of day and those of night, between male and female; between the tree of the knowledge of death and of life, between the world and paradise, between the water-born

Editors' notes and page, col. 325

Footnotes

(36) ‹anchor: non potest capere› · call in col 325

Ita si societas et conspiratio bonitatis atque justitiae separationem earum non potest capere. Sic et emendandum censuit Latinius quod vulgo legitur, « Separatione earum non potest carere. » In exemplari Pithoeano legitur : « separationem eorum non potest carere. » Liber Ursini, Septimii stylum exhibet : « Ita, si societas et conspiratio bonitatis atque justitiae separatione eorum non potest currere, quo ore, » etc. RIG.

So if the fellowship and concord of goodness and justice cannot admit their separation. So too Latinius judged that the common reading should be emended, "cannot lack their separation." In Pithou's copy one reads: "cannot lack their separation" [eorum]. Ursinus's book shows Septimius's style: "So, if the fellowship and concord of goodness and justice cannot run with their separation, with what face," etc. RIGAULT.

(printed under page 167)

(37) ‹anchor: justitia modulata est› · call in col 325

Justitia modulata est. Legendum crederem moderata est. Et quamvis nullis codicibus fretus, id conjiciendo tantum affirmarem. LE PR.

Justice gave it measure. I would think one should read moderata est (regulated it). And though relying on no manuscripts, I would affirm it only by conjecture. LE PRIEUR.

(printed under page 167)

(38) ‹anchor: inter aquigenam› · call in col 325

Inter aquigena et terrigena. Delectatur iis vocibus quae Graecorum usu derivantur, quasi dicere ὑδρογενη et γηγενῆ τῶν ζώων. LE PR.

Between the water-born and the earth-born. He delights in words derived from Greek usage, as if to say "the water-born and the earth-born among living creatures." LE PRIEUR.

(printed under page 167)

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

Negotium nacta est jam secundum adversionem dirigendae bonitatis. Hoc est, dirigendae bonitatis prout mentem quisque suam ad Dei bonitatem advertit. RIG.

It now found its business in directing goodness according to the turning. That is, of directing goodness according as each turns his mind to God's goodness. RIGAULT.

(printed under page 167)

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

Ut seposita libertate ejus. Sic habent exemplaria, nec inconcinne explicabitur in hunc sensum : Ut seposita divinae bonitatis liberalitate, qua et ultro Deus bonus est, jam divina illa bonitas pro meritis cujusque pensetur. RIG.

So that, its freedom set aside. So the copies have it, and it will be explained not unfittingly in this sense: that, setting aside the liberality of the divine goodness, by which God is good even unprompted, that divine goodness is now weighed out according to each one's merits. RIGAULT.

(printed under page 167)

Page

running head: 325 LIB. II. ADV. MARCIO (cut off at right edge)
marginal letters: A edito, haec adhibita; B cum cogeris injustitiam; C ratione, seorsum deputans; D beside commentary note (36) at page foot, not set
old-edition numerals: 299 after justum (printed before CAPUT XII.)

PL 2:326

et terrigena animalia. Omnia ut bonitas concepit, ita justititia distinxit. Totum hoc judicato dispositum et ordinatum est. Omnis situs, habitus elementorum, effectus, motus, status, ortus, occasus singulorum, judicia sunt Creatoris; ne putes eum exinde judicem definiendum, quo malum coepit, atque ita justitiam de caussa mali offusces. His enim modis ostendimus eum cum auctrice omnium bonitate prodisse, ut et ipsam ingenitam Deo et naturalem, nec obventitiam deputandam, quae in Domino inventa sit arbitratrix operum ejus.

and earth-born animals. As goodness conceived all things, so justice distinguished them. This whole was arranged and ordered by judgement. Every position and disposition of the elements, the effect, motion, state, rising and setting of each thing, are judgements of the Creator; lest you should think that He is to be defined as judge only from the time when evil began, and so darken justice with the cause of evil. For by these means we have shown that it came forth together with goodness, the author of all things, so that it too is to be reckoned innate and natural to God, and not accidental, since it was found in the Lord as the arbitress of His works.

CAPUT XIII.

Chapter XIII.

Atenim, ut malum postea erupit, atque inde jam coepit bonitas Dei cum adversario agere, aliud quoque negotium eadem illa justitia Dei nacta est jam secundum adversionem dirigendae bonitatis, ut seposita libertate ejus, qua et ultro Deus bonus pro meritis cujusque pensetur, dignis offeratur, indignis denegetur, ingratis auferatur; proinde omnibus aemulis vindicetur. Ita omne hoc justitiae opus procuratio bonitatis est, quod judicando damnat, quod damnando punit, quod, ut dicitis, saevit; utique bono non malo proficit. Denique timor judicii ad bonum, non ad malum confert. Non enim suffici⟨e⟩bat bonum per semetipsum commendari, jam sub adversario laborans. Nam etsi commendabile per semetipsum, non tamen et conservabile, quia expugnabile jam per adversarium, nisi vis aliqua praeesset timendi, quae bonum etiam nolentes appetere, et custodire compelleret. Caeterum, tot illecebris mali expugnantibus bonum, quis illud appeteret, quod impune contemneret? Quis custodiret, quod sine periculo amitteret? Legis (Matth. VII, 13) mali viam latam, et multo frequentiorem: nonne omnes illa laberentur, si nihil in illa timeretur? Horremus terribiles minas Creatoris, et vix a malo avellimur: quid, si nihil minaretur? Hanc justitiam malum dices, quae malo non favet? Hanc bonum negabis, quae bono prospicit? Non qualem oportet Deum velles; qualem males expediret? sub quo delicta gauderent? cui diabolus illuderet? illum bonum judicares Deum, qui hominem

But when evil afterwards broke out, and from then on the goodness of God began to have to deal with an adversary, that same justice of God acquired yet another task, namely that of directing goodness according to [each one's] turning, so that, its liberality being set aside, by which God is good even unprompted, it should be weighed out according to the deserts of each, offered to the worthy, denied to the unworthy, taken away from the ungrateful, and so also avenged upon all its rivals. Thus this whole work of justice is a stewardship of goodness: in that it condemns by judging, punishes by condemning, and, as you say, rages, it in any case profits good, not evil. Indeed the fear of judgement contributes to good, not to evil. For it was not enough for good to be commended by itself, now that it laboured under an adversary. For although commendable by itself, it was not however also preservable, since it could now be overcome by the adversary, unless some power of fear presided, which would compel even the unwilling to seek good and to guard it. Besides, with so many enticements of evil assailing good, who would seek that which he could despise with impunity? Who would guard what he could lose without danger? You read (Matt. 7:13) that the way of evil is broad, and much more frequented: would not all slide along it, if nothing were feared on it? We dread the terrible threats of the Creator, and are scarcely torn away from evil: what if He threatened nothing? Will you call this justice evil, which does not favour evil? Will you deny that this is good, which provides for good? You would want God not such as He ought to be, [but] such as would suit the wicked? under whom sins would rejoice? whom the devil would mock? Would you judge that God good, who, as for man,

Editors' notes and page, col. 326

Footnotes

[Variae lectiones] 55 ‹anchor: illa laberentur› · call in col 326 Omnes illaberentur Pamel. Seml.

"Omnes illaberentur" (all would slip into it): Pamelius, Semler.

56 ‹anchor: quae bono› · call in col 326 Non inserit Rhen. Sed tunc omittendum negabis.

Rhenanus inserts "non" (not); but then "negabis" (you will deny) must be omitted.

57 ‹anchor: Non› · call in col 326 Non abest Rhen. Fran. Lat. Jun.

"Non" is absent in Rhenanus, the Franeker edition, Latinius, Junius.

58 ‹anchor: Deum velles› · call in col 326 Vel pro. velles Lat. Jun.

"Vel" (or) for "velles" (you would wish): Latinius, Junius.

[Commentarius] (printed under page 167)

(41) ‹anchor: Deum velles› · call in col 326

Non qualem oportet Deum velles. In Pithoeano legitur : « Qualem oportet Deum velles ? Quales malles, expediret ? » RIG.

Would you not wish God to be as he ought? In Pithou's copy one reads: "What kind of God ought you to wish? What kind would you prefer, would it serve?" RIGAULT.

(printed under page 167)

Page

running head: I. ADV. MARCIONEM. (left part cut off at the image edge)
marginal letters: A na et terrigena (38) animalia; B que negotium eadem illa; C qua praeesset timendi; D (beside the commentary, not the text)
old-edition numerals: 300 after bonum

PL 2:327

posset magis malum facere securitate delicti? Quis boni auctor, nisi qui et exactor? Proinde, quis mali extraneus, nisi qui et inimicus? Quis inimicus, nisi qui et expugnator? Quis expugnator, nisi qui et punitor? Sic totus Deus bonus est, dum pro bono omnia est. Sic denique omnipotens, quia et juvandi et laedendi potens. Minus est, tantum modo prodesse, quia non aliud quid possit quam prodesse. De ejusmodi qua fiducia bonum sperem, si hoc solum potest? quomodo innocentiae mercedem secter, si non et nocentiae spectem? Diffidam necesse est, ne nec alteram partem remuneretur, qui utramque non valuit. Usque adeo justitia etiam plenitudo est divinitatis ipsius exhibens Deum perfectum, et patrem, et dominum: patrem, clementia; dominum, disciplina; patrem, potestate blanda; dominum, severa: patrem, diligendum pie; dominum, timendum necessarie: diligendum, quia malit misericordiam, quam sacrificium (Psal. VI, 6; Ezech. XXXIII, 11); et timendum, quia nolit peccatum: diligendum, quia malit poenitentiam peccatoris, quam mortem; et timendum, quia nolit peccatores sui jam non poenitentes. Ideo lex utrumque definit, Diliges Deum, et Timebis Deum. Aliud obsecutori proposuit, aliud exorbitatori.

could make him the more evil through the security of his offence? Who is the author of good, except He Who is also its exactor? Accordingly, who is a stranger to evil, except he who is also its enemy? Who is its enemy, except he who is also its vanquisher? Who is its vanquisher, except he who is also its punisher? Thus God is wholly good, inasmuch as He is all things on behalf of the good. Thus, finally, He is almighty, because He is mighty both to help and to hurt. It is a lesser thing merely to do good, because one could do nothing other than do good. With what confidence could I hope for good from one of that kind, if this alone is what he can do? How could I pursue the reward of innocence, if I do not also look for that of guilt? I must needs distrust him, lest he should not reward even the one side, who had no power over both. So true is it that justice too is the fullness of the very Godhead, displaying God as perfect, both Father and Lord: Father by clemency, Lord by discipline; Father by gentle power, Lord by severe; Father to be loved dutifully, Lord to be feared of necessity: to be loved, because He prefers mercy to sacrifice (Ps. 6:6; Ezek. 33:11); and to be feared, because He does not want sin: to be loved, because He prefers the repentance of the sinner to his death; and to be feared, because He does not want sinners who are His own and who no longer repent. Therefore the law defines both: You shall love God, and You shall fear God. It set one thing before the obedient, another before the one who strays from the path.

CAPUT XIV.

Chapter XIV.

Ad omnia tibi occurrit Deus: idem percutiens, sed et sanans; mortificans, sed et vivificans; humilians, sed et sublimans; condens mala, sed et pacem faciens (Deut. XXXIII, 39): ut etiam et hinc respondeam haereticis. Ecce enim, inquiunt, ipse se conditorem profitetur malorum, dicens: Ego sum qui condo mala (Isa. XLV, 7). Amplexi enim vocabuli communionem, duas malorum

In all things God meets you: the same One striking, but also healing; putting to death, but also making alive; humbling, but also exalting; creating evils, but also making peace (Deut. 33:39): so that from this point too I may answer the heretics. For behold, they say, He Himself professes Himself the creator of evils, saying: I am He Who creates evils (Isa. 45:7). For, having seized upon the sharing of the word, which with respect to two of evils'

Editors' notes and page, col. 327

Footnotes

[Variae lectiones] 59 ‹anchor: not visible› · call in col not visible Speciem Seml. Rhen. : nullo sensu atque etiam contra exemplaria.

"Speciem" (appearance): Semler, Rhenanus; with no sense, and against the copies too.

60 ‹anchor: not visible› · call in col not visible Remuneret alii.

"Remuneret" (he would reward): others.

61 ‹anchor: et hinc› · call in col 327 Hic Pamel. Seml.

"Hic" (here): Pamelius, Semler.

62 ‹anchor: not visible› · call in col not visible Injuste add. Fran.

"Injuste" (unjustly) added by the Franeker edition.

63 ‹anchor: not visible› · call in col not visible Delictis... suppliciis Seml.

"Delictis... suppliciis" (to sins... to punishments): Semler.

64 ‹anchor: not visible› · call in col not visible Defendimus Seml. contra omnes.

"Defendimus" (we defend): Semler, against all.

65 ‹anchor: not visible› · call in col not visible Condenti Paris.

"Condenti" (to the one creating): Paris edition.

66 ‹anchor: not visible› · call in col not visible Judicia Seml. Venet. Pamel. Rig. sed rationem sequimur magistram. Edd.

"Judicia" (judgements): Semler, Venice edition, Pamelius, Rigault; but we follow reason as our guide. The editors.

67 ‹anchor: not visible› · call in col not visible Delicta alii.

"Delicta" (sins): others.

68 ‹anchor: not visible› · call in col not visible Voluit Paris. Rig. Fran. Pamel. Venet.

"Voluit" (he willed): Paris edition, Rigault, Franeker edition, Pamelius, Venice edition.

69 ‹anchor: Pharaonis; sed› · call in col 328 Et Seml.

"Et" (and): Semler.

70 ‹anchor: vivum. Impetit› · call in col 328 Impendit Venet. Rig. impedit Rhen. Seml.

"Impendit" (he spends upon): Venice edition, Rigault; "impedit" (he hinders): Rhenanus, Semler.

[Commentarius] (printed under page 168)

(42) ‹anchor: aliud exorbitatori› · call in col 327

Aliud exorbitatori. Morigerum et rebellem sive delinquentem his vocibus, obsecutori et exorbitatori, notat. Vocabulo exorbitare utitur in Exhort. ad cast. : « Qui de monogamia exhorbitat, » et Apol. VI : « Si a nullo desciverunt ? si in nullo exorbitaverunt ? » Sidonius, epist. 11, lib. VIII : « Vereor hujusmodi a catholicae fidei regulis exorbitaturum. » Item Julius Firmicus de errore prof. relig. : « Nec a salutaribus tuis legibus exorbitat nunc consul noster Posthumius. » LE PR.

Another to the one who strays. By these words, obsecutor and exorbitator, he marks the compliant man and the rebel or offender. He uses the word exorbitare in the Exhortation to Chastity: "He who strays from monogamy," and in Apology 6: "If they have defected from nothing? If they have strayed in nothing?" Sidonius, Letter 11, Book 8: "I fear that one of this kind will stray from the rules of the catholic faith." Likewise Julius Firmicus, On the Error of Profane Religions: "Nor does our consul Posthumius now stray from your saving laws." LE PRIEUR.

(printed under page 168)

Page

running head: 327 TERTULLIANI OPERUM PARS II. —
marginal letters: A nem posset magis malum facere; B dominum, disciplina; C et hinc respondeam haereticis; D ad cast. : « Qui de monogamia (in the Commentarius)
old-edition numerals: 301 at head of the paragraph after CAPUT XIV., before Ad

PL 2:328

species in ambiguitate, turbantem; quia mala dicuntur, et delicta, et supplicia; passim volunt eum conditorem intelligi malorum, ut malitiae auctor renuntietur. Nos autem adhibita distinctione utriusque formae, separatis malis delicti et malis supplicii, malis culpae et malis poenae, suum cuique parti definimus auctorem; malorum quidem peccati et culpae, diabolum, malorum vero supplicii et poenae, Deum creatorem; ut illa pars malitiae deputetur, ista justitiae, mala condentis judicii adversus mala delicti. De his ergo creator profitetur malis, quae congruunt judici. Quae quidem illis mala sunt, quibus rependuntur, caeterum suo nomine bona, qua justa, et bonorum defensoria, et delictorum inimica, atque in hoc ordine, Deo digna. Aut proba ea injusta, ut probes malitiae deputanda, id est, injustitiae mala: quia si justitiae erunt, jam mala non erunt, sed bona; malis tantummodo mala, quibus etiam directo bona pro malis damnantur. Constitue igitur injuste hominem divinae legis voluntarium contemptorem id retulisse, quo noluit caruisse; injuste malitiam aevi illius imbribus, dehinc et ignibus caesam; injuste Aegyptum foedissimam, superstitiosam, amplius hospitis populi conflictatricem, decemplici castigatione percussam. Indurat cor Pharaonis; sed meruerat in exitium subministrari, qui jam negaverat Deum; qui jam legatos ejus toties superbus excusserat; qui jam populo laborem operis adjecerat: postremo, qua Aegyptius olim Deo reus fuerat gentilis idololatriae, ibin et crocodilum citius colens, quam Deum vivum. Impetit et ipsum populum, sed ingratum. Immisit et pueris ursos, sed irreverentibus in Prophetam.

kinds causes confusion through ambiguity, because evils are spoken of both as offences and as punishments, they everywhere wish Him to be understood as the founder of evils, so that He may be declared the author of malice. We, however, applying a distinction of the two forms, having separated the evils of offence and the evils of punishment, the evils of fault and the evils of penalty, assign to each part its own author: of the evils of sin and fault, the devil; but of the evils of punishment and penalty, God the creator; so that the former part may be ascribed to malice, the latter to the justice of a judgement that establishes evils against the evils of offence. It is of these evils, then, which befit a judge, that the creator makes profession. These indeed are evils to those on whom they are repaid, but in their own name they are goods, inasmuch as they are just, and protective of the good, and hostile to offences, and in this order worthy of God. Or else prove them unjust, so that you may prove that they are to be ascribed to malice, that is, that they are evils of injustice: for if they are of justice, they will no longer be evils but goods; evils only to the evil, by whom even goods are directly condemned as evils. Suppose, then, that man, a voluntary despiser of the divine law, unjustly received back that which he had refused to go without; that the malice of that age was unjustly struck down with rains, and afterwards also with fires; that Egypt, most foul, superstitious, and moreover the afflicter of a guest people, was unjustly smitten with a tenfold chastisement. He hardens Pharaoh's heart; but he had deserved to be delivered over to destruction, who had already denied God; who had already so often proudly rebuffed His envoys; who had already laid the burden of work upon the people: lastly, because as an Egyptian he had long been guilty before God of gentile idolatry, worshipping the ibis and the crocodile sooner than the living God. He assails even the people itself, but an ungrateful one. He also sent bears upon boys, but boys irreverent towards the Prophet.

Editors' notes and page, col. 328

Footnotes

(43) ‹anchor: crocodilum citius colens› · call in col 328

Ibin et crocodilum citius colens. Aegyptios superstitioni olim prae caeteris gentibus deditos constat, illudque traditur Apolog., 24 ; nam adeo fuere superstitiosi, ut variis in locis varios sibi deos statuerint, τὸν Ἆπιν ἐν Μέμφι,... τὸν τράγον ἐν Μένδητι, τὸν κροκόδειλον ἐν τῇ Μύριδος λίμνῃ (Lucianus de astrol.), « Apin colunt in urbe Memphi,... Hircum in urbe Mendete, et crocodilum in palude Myridis. » Clemens Alex. paedag. III, c. 2. Ubi collatione facta ornatus muliebris cum templis Aegyptiorum, describit et amplificat temporum structuram, et ornamenta quibus illustrantur ; si vero intraveris, inquit, non Deus, sed risu dignum exhibetur spectaculum, οὐ γὰρ θεὸς ὁ ζητούμενος ἔνδον εὑρεθήσεται, ἐφ' ὃν ἐσπεύσαμεν, αἴλουρος δὲ ἢ κροκόδειλος, ἢ αὐτόχθων ὄφις, ἤ τι τοιοῦτον θηρίον. Non enim ibi Deus qui requiritur, apparet, ad quem properabamus, sed felis, aut crocodilus, aut serpens indigena, aut tale quidpiam animal. » Sic Diodorus Siculus, lib. I Biblioth. : Οἱ μὲν ναοὶ κάλλιστοι,... ἔνδον δὲ ἢν ζητῇς τον θεὸν, ἢ πίθηκός ἐστιν, ἢ ἶβις, ἢ τράγος, ἢ αἴλουρος. « Templa quidem pulcherrima,... si vero Deum intus quaesiveris, aut simia est, aut ibis aut hircus, aut felis. » Idem lib. de Decal. tradit Philo Judaeus. Mitto Cyrillum Alex. Hom. de festis Pasch. ; Pomponium Melam, lib. I ; Juvenalem, Sat. XV. Addo tantum ibin avem esse ciconiae similem, quae locustas et angues vorat, unde ab Aegyptiis superstitiose colitur, et numinis loco est. Tales bestias infinitas in annalibus refert Constantinus Manasses, et Nilum ipsum Deum sibi finxisse Aegyptios scribit Heliodorus, lib. IX. LE PR.

Worshipping the ibis and the crocodile sooner. It is agreed that the Egyptians were of old given to superstition beyond other nations, and this is reported in the Apology, 24; for they were so superstitious that in different places they set up different gods for themselves: "the Apis at Memphis,... the goat at Mendes, the crocodile in the lake of Myris" (Lucian, On Astrology), "they worship Apis in the city of Memphis,... the goat in the city of Mendes, and the crocodile in the marsh of Myris." Clement of Alexandria, Paedagogus III, ch. 2, where, comparing women's adornment with the temples of the Egyptians, he describes and enlarges on the structure of the temples and the ornaments that adorn them; but if you go in, he says, no god but a laughable spectacle is displayed: "for the god we hastened to will not be found within, but a cat or a crocodile, or a native serpent, or some such beast." "For the God sought, to whom we were hastening, does not appear there, but a cat, or a crocodile, or a native serpent, or some such animal." So Diodorus Siculus, Library I: "The temples are most beautiful,... but if you look for the god within, it is an ape, or an ibis, or a goat, or a cat." "The temples indeed are most beautiful,... but if you seek the God within, it is an ape, or an ibis, or a goat, or a cat." Philo the Jew reports the same in the book On the Decalogue. I pass over Cyril of Alexandria, Homilies on the Paschal Feasts; Pomponius Mela, Book I; Juvenal, Satire 15. I add only that the ibis is a bird like a stork, which devours locusts and snakes, and for that reason is superstitiously worshipped by the Egyptians and held as a deity. Constantine Manasses records countless such beasts in his annals, and Heliodorus, Book IX, writes that the Egyptians made the Nile itself into a god for themselves. LE PRIEUR.

(printed under page 168)

Page

running head: UM PARS II. — SERIES I, POLEMICA. (left part cut off at image edge)
marginal letters: A species in ambiguitate, turbantem; B digna. Aut proba ea injusta; C idololatriae, ibin et crocodilum; D (in Commentarius) ἢ κροκόδειλος, ἢ αὐτόχθων ὄφις
old-edition numerals: 302 after Aegyptius

PL 2:329

CAPUT XV.

Chapter XV.

Justitiam ergo primo judicis dispice: cujus si ratio constiterit, tunc et severitas; et per quae severitas decurrit, rationi et justitiae reputabuntur. Ac ne pluribus immoremur, asserite causas caeteras quoque, ut sententias condemnetis: excusate delicta, ut judicia reprobetis. Nolite reprehendere judicem, sed revincite malum judicem. Nam et si patrum delicta ex filiis exigebat, duritia populi talia remedia compulerat, ut vel posteritatibus suis prospicientes legi divinae obedirent. Quis enim non magis filiorum salutem quam suam curet? Sed etsi benedictio patrum semini quoque eorum destinabatur, sine ullo adhuc merito ejus; cur non et reatus patrum in filios quoque redundaret? Sicut gratia, ita et offensa; ut per totum genus et gratia decurreret, et offensa. Salvo eo quod postea decerni habeat: non dicturos acidam uvam patres manducasse, et filiorum dentes obstupuisse (Jerem. XXXI, 29); id est non sumpturum patrem delictum filii, nec filium delictum patris; sed unumquemque delicti sui reum futurum, ut post duritiam populi, duritia legis edomita, justitia jam non genus, sed personas judicaret. Quanquam si Evangelium veritatis accipias, ad quos pertineat sententia reddentis in filios patrum delicta cognosces; ad illos scilicet qui hanc ultro sibi sententiam fuerant irrogaturi: Sanguis illius super capita nostra et filiorum nostrorum (Matth. XXVII, 25). Hoc itaque omnis providentia Dei censuit, quod jam audierat.

Consider, then, first the justice of the judge: if its rationale is established, then the severity is established too; and the things through which severity runs its course will be reckoned to reason and justice. And, not to dwell on more matters, maintain the other causes as well, so that you may condemn the sentences; excuse the offences, so that you may reject the judgements. Do not find fault with the judge, but prove him an evil judge. For even if He exacted the sins of the fathers from the sons, the hardness of the people had compelled such remedies, so that, looking out at least for their posterity, they might obey the divine law. For who would not care more for the welfare of his sons than for his own? But if the blessing of the fathers was destined for their seed also, without any merit of its own as yet, why should not the guilt of the fathers also overflow onto the sons? As with favour, so with offence; so that through the whole race both favour and offence would run their course. Saving what was to be decreed afterwards: that they would not say that the fathers had eaten a sour grape and the teeth of the sons had been set on edge (Jer. 31:29); that is, that the father would not take on the sin of the son, nor the son the sin of the father, but that each would be answerable for his own sin, so that, after the hardness of the people, the hardness of the law having been tamed, justice would now judge not the race but persons. And yet, if you accept the Gospel of truth, you will learn to whom the sentence of Him Who renders the sins of the fathers upon the sons pertains: namely, to those who were of their own accord going to call this sentence down upon themselves: His blood be upon our heads and those of our sons (Matt. 27:25). This, therefore, the whole providence of God decreed, which it had already heard.

CAPUT XVI.

Chapter XVI.

Bona igitur et severitas, quia justa, si bonus judex, id est justus. Item caetera bona, per quae opus bonum currit bonae severitatis, sive ira, sive aemulatio, sive saevitia. Debita enim omnia haec sunt severitatis, sicut severitas debitum est justitiae. Vindicanda erit procacitas aetatis verecundiam debentis. Atque ita non poterunt judici exprobrari quae judici accidunt, carentia et ipsa culpa, sicut et judex. Quid enim, si medicum quidem dicas esse debere, ferramenta vero ejus accuses, quod secent, et inurant, et imputent, et constrictent? quando sine instrumento artis medicus esse non possit. Sed accusa male secantem, importune amputantem, temere inurentem, atque ita ferramenta quoque ejus, ut mala ministeria, reprehende. Proinde est enim, cum Deum

Good, therefore, is severity too, because it is just, if the judge is good, that is, just. Likewise the other things are good through which the good work of good severity runs its course, whether anger, or jealousy, or fierceness. For all these things are owed to severity, just as severity is owed to justice. The impudence of an age that owes modesty will have to be punished. And so the things which befall the judge cannot be held against the judge, being themselves free of blame, just as the judge is. For what if you were to say that a physician ought indeed to exist, but were to accuse his instruments because they cut, and cauterize, and amputate, and bind tight? since without the instruments of his art a physician cannot exist. But accuse the one who cuts badly, amputates unseasonably, cauterizes rashly, and so find fault with his instruments too, as evil servants. For it is just the same when God

Editors' notes and page, col. 329

Footnotes

[Variae lectiones] 71 ‹anchor: not visible› · call in col not visible Despice Rhen.

"Despice" (look down on): Rhenanus.

72 ‹anchor: not visible› · call in col not visible Si omitt. Seml.

"Si" (if) omitted by Semler.

73 ‹anchor: not visible› · call in col not visible De Seml.

"De" (from/concerning): Semler.

74 ‹anchor: Hoc› · call in col 329 Hac Rhen.

"Hac" (by this): Rhenanus.

75 ‹anchor: haec sunt severitatis› · call in col 329 Severitati Rig.

"Severitati" (to severity): Rigault.

76 ‹anchor: Vindicanda erit› · call in col 329 Erat Jun.

"Erat" (was): Junius.

77 ‹anchor: non poterunt› · call in col 329 Potuerunt alii.

"Potuerunt" (could, perfect): others.

78 ‹anchor: judici accidunt› · call in col 329 Accedunt Venet. Seml.

"Accedunt" (are added): Venice edition, Semler.

79 ‹anchor: sicut et› · call in col 329 Et negl. Seml.

"Et" (and) neglected by Semler.

80 ‹anchor: not visible› · call in col not visible Praedicant Paris. Fran.

"Praedicant" (they proclaim): Paris edition, Franeker edition.

81 ‹anchor: irae dico› · call in col 330 Praedico pro irae dico Seml. mendose.

"Praedico" (I proclaim) for "irae dico" (of anger, I say): Semler, wrongly.

82 ‹anchor: et exasperationis› · call in col 330 Exasperationes id.

"Exasperationes" (exasperations): the same [Semler].

[Commentarius] (printed under page 169)

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

Nam et dexteram et oculos. B. Augustinus lib. de praesentia Dei ad Dardanum, latissime tractat quomodo Deo attribuuntur dextra, oculi et pedes. Scripturas autem, ex quibus id desumptum est, ad marginem annotavimus. Est ejusdem argumenti liber incerti auctoris, fortassis Rhabani, inter opera B. Hieronymi tom. IV. PAM.

For both a right hand and eyes. Blessed Augustine, in the book On the Presence of God, to Dardanus, treats very fully how a right hand, eyes and feet are attributed to God. The Scriptures from which this is taken we have noted in the margin. There is a book on the same subject by an uncertain author, perhaps Rabanus, among the works of Blessed Jerome, vol. IV. PAMELIUS.

(printed under page 169)

Page

gap: the text in this column is not set: output filter, L01, L02 and L03 blocked (316, 321 and 330 were already set aside on the volunteer page) (2026-10-18). Marked gap (Ray's ruling); not retried.

PL 2:331

corruptibilitatis proprietate felix. Irascetur enim, sed non exacerbabitur, sed non periclitabitur: movebitur, sed non evertetur. Omnia necesse est adhibeat propter omnia; tot sensus, quot et causas: et iram propter scelestos, et bilem propter ingratos, et aemulationem propter superbos, et quicquid non expedit malis. Sic et misericordiam propter errantes, et patientiam propter non resipiscentes, et praestantiam propter merentes, et quidquid bonis opus est. Quae omnia patitur suo more, quo eum pati condecet; propter quem homo eadem patitur, aeque suo more.

[in]corruptibility, happy in its property. For He will be angry, but He will not be exasperated, but He will not be endangered; He will be moved, but He will not be overthrown. He must apply all things on account of all things: as many feelings as there are also causes: both anger on account of the wicked, and bile on account of the ungrateful, and jealousy on account of the proud, and whatever is not to the advantage of the evil. So also mercy on account of those who go astray, and patience on account of those who do not come to their senses, and bounty on account of the deserving, and whatever the good have need of. All these He undergoes in His own manner, in which it befits Him to undergo them; on whose account man undergoes the same things, likewise in his own manner.

CAPUT XVII.

Chapter XVII.

Haec itaque dispecta totum ordinem Dei judicis operarium et (ut dignius dixerim) protectorem catholicae et summae illius bonitatis ostendunt: quam semotam a judicariis sensibus, et in suo statu puram nolunt Marcionitae in eodem Deo agnoscere, pluentem super bonos et malos, et solem suum oriri facientem super justos ut injustos (Matth. V, 45): quod alius Deus omnino non praestat. Nam etsi hoc quoque testimonium Christi in Creatorem Marcion de Evangelio cradere ausus est, sed ipse mundus inscriptus est, et omni a conscientia legitur; et erit haec ipsa patientia Creatoris in judicium Marcionis: illa p⟨at⟩ientia, quae exspectat poenitentiam potius peccatoris quam mortem, et mavult misericordiam quam sacrificium (Osee VI, 6); avertens jam destinatum exitium Ninivitis, et largiens spatium vitae Ezechiae lacrymis, et restituens statum regni Babylonis tyranno poenientiam functo. Illam dico misericordiam, quae et filium Saulis moriturum ex devotione populo concessit: et David, delicta in domum Uriae confessum, venia liberavit: et ipsum Israel toties restituit, quoties judicavit; toties refovit, quoties et increpuit. Non solum igitur judicem aspiciens, convertere et ad optimi exempla. Notans cum ulciscitur, considera cum indulget. Repende austeritati lenitatem: cum utrumque conveneris in Creatore, invenies in eo et illud, propter quod alterum Deum credis. Veni denique ad inspectationem doctrinarum, disciplinarum, praeceptorum consiliorumque ejus.

These things, then, once examined, show the whole ordering of God as judge to be the worker and (to speak more worthily) the protector of that universal and supreme goodness of His, which the Marcionites, setting it apart from judicial feelings and pure in its own state, refuse to recognize in the same God, who rains upon the good and the evil, and makes His sun rise upon the just as upon the unjust (Matt. 5:45): which the other god does not furnish at all. For even if Marcion dared to erase from the Gospel this testimony of Christ also in favour of the Creator, yet the world itself is inscribed, and is read by every conscience; and this very patience of the Creator will serve for the judgement of Marcion: that patience which awaits the repentance of the sinner rather than his death, and prefers mercy to sacrifice (Hos. 6:6); turning aside the destruction already decreed for the Ninevites, and granting a span of life to the tears of Hezekiah, and restoring the state of his kingdom to the tyrant of Babylon once he had performed repentance. That mercy I mean, which both granted to the people the son of Saul, who was about to die because of a vow, and set David free with pardon when he had confessed his offences against the house of Uriah, and restored Israel itself as often as it judged it, revived it as often as it also rebuked it. Do not therefore look only at the judge; turn also to the examples of the best. Noting when He takes vengeance, consider when He pardons. Weigh gentleness against severity: when you have found both together in the Creator, you will find in Him that also on account of which you believe in another god. Come, finally, to the examination of His teachings, disciplines, precepts and counsels.

Editors' notes and page, col. 331

Footnotes

[Variae lectiones] 83 ‹anchor: not visible› · call in col not visible Aemulabitur inseri vult Jun.

Junius would insert "aemulabitur" (he will be jealous).

84 ‹anchor: not visible› · call in col not visible Pluenti..... facienti conjic. Seml.

"Pluenti..... facienti" (to him who rains... who makes): Semler's conjecture.

85 ‹anchor: in judicium› · call in col 331 Indicium Paris.

"Indicium" (evidence): Paris edition.

86 ‹anchor: tyranno poenitentiam› · call in col 331 Poenitentia Seml.

"Poenitentia" (penitence, ablative): Semler.

87 ‹anchor: Notans› · call in col 331 Nota Paris. Fran.

"Nota" (note): Paris edition, Franeker edition.

88 ‹anchor: not visible› · call in col not visible Proscribere Venet. Rig.

"Proscribere" (to proscribe): Venice edition, Rigault.

89 ‹anchor: improbitas astuta› · call in col 332 Aestuata olim legebatur.

"Aestuata" (seething) was formerly read.

90 ‹anchor: committitur, qua› · call in col 332 Quia Jun.

"Quia" (because): Junius.

[Commentarius] (printed under page 170)

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

Et praestantiam propter merentes. Qua scilicet praestat praemia vel supplicia. RIG.

And bestowal on account of the deserving. That is, by which he bestows rewards or punishments. RIGAULT.

(printed under page 170)

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

Catholicae et summae illius bonitatis. Catholicam bonitatem proprie accipit, pro ea quae per totum orbem terrarum diffusa est, de quo nomine latius lib. de Praescript. PAM.

Of that catholic and supreme goodness. He takes "catholic goodness" in the proper sense, for that which is spread through the whole world; on this name see more fully the book On Prescription. PAMELIUS.

(printed under page 170)

(47) ‹anchor: mundus inscriptus est› · call in col 331

Sed ipse mundus inscriptus est. Catholica illa et summa Dei bonitas inscripta est in mundi tabulis. RIG.

But the world itself is inscribed. That catholic and supreme goodness of God is inscribed on the tablets of the world. RIGAULT.

(printed under page 170)

(48) ‹anchor: Saulis moriturum› · call in col 331

Quae et filium Saulis moriturum. Hic loquitur de Jonatha quem populus liberavit e manibus Saulis patris, sicuti habetur I Reg. XIV. Illis autem verbis, et ipsum Israel toties restituit, quoties judicavit, alludit ad lib. Judicum cap. III, IV, VI et X. PAM.

Which also [granted] the son of Saul, who was to die. He speaks here of Jonathan, whom the people freed from the hands of his father Saul, as in 1 Kings [1 Samuel] 14. By the words and it restored Israel itself as often as it judged it, he alludes to the book of Judges, chs. 3, 4, 6 and 10. PAMELIUS.

(printed under page 170)

Page

running head: 331 TERTULLIANI OPERUM PARS II. — (cut off at the right edge of the image)
marginal letters: A corruptibilitatis proprietate felix. Irascetur enim,; B catholicae et summae illius bonitatis; C Ninivitis, et largiens spatium vitae; D beside the first commentary note (45) Et praestantiam, not set
old-edition numerals: 305 after Illam
other: column begins with the fragment "corruptibilitatis", presumably the rest of in- broken from the previous column; "periclitabitur" has slightly damaged type but reads clearly; "patientia" after "illa" has damaged type in its middle letters; "ut injustos" is set as printed (possibly for et), UNSURE; CAPUT XVII. is printed centred on its own line; the full-width headings "Variae lectiones" and "Commentarius" are cut off at the right edge and not set; the variant readings and the editors' commentary notes (45)-(48), signed Rig. and Pam., are seen at the page foot and not set

PL 2:332

Dices forsitan, haec etiam humanis legibus determinari. Sed ante Lycurgos et Solonas omnes, Moses et Deus. Nulla posteritas non a primordiis accipit. Tamen non a tuo Deo didicit Creator meus praescribere Non occides; non adulterabis; non furaberis; non falsum testimonium dices; alienum non concupisces; honora patrem et matrem; et: Diliges proximum tuum ut temetipsum. Ad haec innocentiae, pudicitiae, et justitiae, et pietatis principalia consulta, accedunt etiam humanitatis praescripta: cum septimo quoque anno servitia libertate solvuntur (Levit, XXV); cum eodem tempore agro parcitur, egenis cedendo locum; bovi etiam terenti vincula oris remittuntur, ad fructum praesentis laboris, quo facilius in pecudibus praemeditata humanitas in hominum refrigeria erudiretur.

You will say perhaps that these things are also laid down by human laws. But before all the Lycurguses and Solons were Moses and God. There is no later age that does not receive from the beginnings. Yet it was not from your god that my Creator learned to prescribe: You shall not kill; you shall not commit adultery; you shall not steal; you shall not speak false witness; you shall not covet what is another's; honour father and mother; and: You shall love your neighbour as yourself. To these chief counsels of innocence and chastity, and of justice and piety, are added also precepts of humaneness: when in every seventh year servitude is released into freedom (Lev. 25); when at the same time the field is spared, giving place to the needy; when even for the ox treading out the grain the bonds of its mouth are loosed, for the enjoyment of its present labour, so that humaneness, practised beforehand on cattle, might more easily be trained towards the relief of men.

CAPUT XVIII.

Chapter XVIII.

Sed quae potius legis bona defendam, quam quae haeresis concupiit, ut talionis definitionem, oculum pro oculo, dentem pro dente, et livorem pro livore repetentis (Exod. XXI, 24)? Non enim injuriae mutuo exercendae licentiam sapit, sed in totum cohibendae violentiae prospicit, ut, quia durissimo et infideli in Deo populo longum, vel etiam incredibile videtur a Deo exspectare defensam, edicendam postea, per prophetam: Mihi defensam, et ego defendam, dicit Dominus (Deut. XXXII, 35; Rom. XII, 19), interim commissio injuriae metu vicis statim occursurae repastinaretur, et licentia retributionis prohibitio esset provocationis; ut sic improbitas astuta cessaret, dum, secunda permissa, prima terretur, et prima deterrita, nec secunda committitur, qua et alias facilior timor talionis per eumdem saporem passionis. Nihil amarius quam id ipsum pati, quod feceris aliis. Et si lex aliquid cibis detrahit, et immunda pronuntiat animalia quae aliquando benedicta sunt, consilium exercendae continentiae intellige, et frenos impositos illi gulae agnosce, quae cum panem ederet angelorum, cucumeres et pepones Aegyptiorum desiderabat. Agnosce simul et comitibus gulae, libidini scilicet atque luxuriae prospectum, quae fere ventris castigatione frigescunt. Manducaverat enim

But which good things of the law should I rather defend than those which heresy has coveted, such as the decree of retaliation, exacting eye for eye, tooth for tooth, and bruise for bruise (Exod. 21:24)? For it does not savour of a licence for inflicting injury in turn, but looks to restraining violence altogether, so that, since for a people most hard and faithless towards God it seemed a long thing, or even incredible, to await vengeance from God, which was to be proclaimed afterwards through the prophet: To Me vengeance, and I will avenge, says the Lord (Deut. 32:35; Rom. 12:19), meanwhile the commission of injury might be rooted out by fear of a requital that would meet it at once, and the licence of retribution might be the prohibition of provocation; that thus cunning wickedness might cease, while, the second [injury] being permitted, the first is frightened off, and, the first being deterred, the second also is not committed, since in other respects too the fear of retaliation comes more readily through the same taste of suffering. Nothing is more bitter than to suffer the very thing which you have done to others. And if the law withdraws something from foods, and pronounces unclean animals which were once blessed, understand a plan for exercising self-restraint, and recognize the reins laid upon that gluttony which, while it was eating the bread of angels, longed for the cucumbers and melons of the Egyptians. Recognize at the same time provision made also against the companions of gluttony, namely lust and luxury, which commonly grow cold through the chastening of the belly. For it had eaten,

Editors' notes and page, col. 332

Footnotes

(49) ‹anchor: exspectare defensam› · call in col 332

Defensam. Id est, ultionem seu vindictam. EDD.

Defensa. That is, retribution or vengeance. THE EDITORS.

(printed under page 170)

(50) ‹anchor: atque luxuriae› · call in col 332

Comitibus gulae libidini scilicet atque luxuriae. Ejusdem sensus est inter praecepta Dionysii Catonis : « Indulgere gulae noli, quae penis amica est. « RIG. Comitibus gulae libidini scilicet atque luxuriae. En etiam ab auctore usitatas gulam et luxuriam, sicut hodie accipiuntur a scholasticis doctoribus, cum de peccatis loquuntur capitalibus. (continues)

For gluttony's companions, namely lust and luxury. Of the same sense is one of the precepts of Dionysius Cato: "Do not indulge the gullet, which is a friend to the penis." RIGAULT. For gluttony's companions, namely lust and luxury. See: the author too uses gluttony and luxury as they are taken today by the scholastic doctors when they speak of the capital sins. (continues)

(printed under page 170)

Page

running head: …M PARS II. — SERIES I, POLEMICA. 332 (left part cut off at the image edge)
marginal letters: A Dices forsitan; B manitas in hominum; C tionis prohibitio; D verbis, et ipsum Israel (in the Commentarius at the page foot)
old-edition numerals: 306 after prima

PL 2:333

populus et biberat, et surrexerat ludere (Exod. XXXII, 6). Proinde, ut et pecuniae ardor restingueretur ex parte, qua de victus necessitate causatur, pretiosorum ciborum am⟨b⟩itio detracta est: postremo, ut facilius homo ad jejunandum Deo formaretur, paucis et non gloriosis escis assuefactus, et nihil de lautioribus esuriturus. Reprehendendus sane Creator, quod cibos potius populo suo abstulit quam ingratioribus Marcionitis. Sacrificiorum quoque opera, et operationum, et oblationum negotiosas scrupulositates nemo reprehendat, quasi Deus talia sibi proprie desideraverit, qui tam manifeste exclamat: Quo mihi multitudinem sacrificiorum vestrorum? Et quis exquisivit ista de manibus vestris (Isa. I, 11, 12)? sed illam Dei industriam sentiat, qua populum, pronum in idololatriam et trangressionem, ejusmodi officiis religioni suae voluit astringere, quibus superstitio saeculi agebatur, ut ab ea avocaret illos, sibi jubens fieri quasi desideranti, ne simulacris faciendis delinqueret.

the people, and had drunk, and had risen up to play (Exod. 32:6). Accordingly, so that the ardour for money too might be quenched in that part where it pleads the necessity of sustenance, the ambition for costly foods was taken away: finally, so that man might more easily be formed for fasting to God, he was accustomed to few and unglorious foods, and was to hunger for nothing of the more sumptuous kind. The Creator is surely to be reproved, because He took food away from His own people rather than from the more ungrateful Marcionites. Let no one reprove either the burdens of sacrifices, and the busy scrupulosities of rites and of offerings, as though God had desired such things for Himself properly, He Who so plainly cries out: To what purpose to Me is the multitude of your sacrifices? And who has required these things from your hands (Isa. 1:11–12)? but let him perceive that diligence of God by which He willed to bind a people prone to idolatry and transgression to His own religion by offices of the same kind as those by which the superstition of the age was carried on, so that He might call them away from it, bidding that these things be done to Himself as if He desired them, lest it should sin by making images.

CAPUT XIX.

Chapter XIX.

Sed et ipsis commerciis vitae et conversationis humanae domi ac foris, adusque curam vasculorum omnifariam distinxit, ut istis legalibus disciplinis occurrentibus ubique, ne ullo momento vacarenta Dei respectu. Quid enim faceret beatum hominem, quam in lege Domini voluntas ejus, et in lege Domini meditabitur die ac nocte (Psal. I, 2)? Quam legem non duritia promulgavit auctoris, sed ratio summae benignitatis, populi potius duritiam edomantis, et rudem obsequio fidem operosis officiis dedolantis: ut nihil de arcanis attingam significantiis legis, spiritalis scilicet et propheticae, in omnibus pene argumentis figuratae. Sufficit enim in

But even in the very dealings of life and of human conduct, at home and abroad, down to the care of vessels, He made distinctions in every way, so that, with these legal disciplines meeting them everywhere, they might not at any moment be free from regard for God. For what would make a man blessed, other than that his will is in the law of the Lord, and in the law of the Lord he shall meditate day and night (Ps. 1:2)? This law it was not the harshness of its author that promulgated, but the reasoning of supreme kindness, subduing rather the hardness of the people, and hewing into shape by laborious offices a faith still rude in obedience: not to touch at all on the hidden significances of the law, which is, namely, spiritual and prophetic, and figurative in almost all its matters. For it suffices at

Editors' notes and page, col. 333

Footnotes

[Variae lectiones] 91 ‹anchor: ardor restingueretur› · call in col 333 Restringueretur olim legebatur.

"Restringueretur" (would be restrained) was formerly read.

92 ‹anchor: ne ullo› · call in col 333 Ulli Seml. illi Pamel. Fran. Rhen. ulli momenta Jun.

"Ulli" (to any): Semler; "illi" (to him): Pamelius, Franeker edition, Rhenanus; "ulli momenta" (to any moments): Junius.

93 ‹anchor: arcanis attingam significantiis› · call in col 333 Significantis Rig. Venet.

"Significantis" (of the signifying): Rigault, Venice edition.

94 ‹anchor: not visible› · call in col not visible Diligere Venet.

"Diligere" (to love): Venice edition.

95 ‹anchor: not visible› · call in col not visible Forte frangere.

Perhaps "frangere" (to break).

96 ‹anchor: not visible› · call in col not visible Contractum Pam.

"Contractum" (the contracted): Pamelius.

97 ‹anchor: not visible› · call in col not visible In abest Pamel. Seml.

"In" is absent in Pamelius, Semler.

98 ‹anchor: et non juravit› · call in col 334 Intravit alii.

"Intravit" (he entered): others.

99 ‹anchor: Deo salutificatore suo› · call in col 334 Salutari alii.

"Salutari" (saviour): others.

[Commentarius]

(continued) ‹anchor: from p. 170, note (50)› · call in col 332

Haud aliter autem dixit alicubi. B. Hieronymus : Venter vino aestuans facile despumat in libidinem. PAM.

Not otherwise did Blessed Jerome say somewhere: A belly seething with wine readily foams over into lust. PAMELIUS.

(printed under page 171)

(51) ‹anchor: non gloriosis escis assuefactus› · call in col 333

Non gloriosis escis assuefactus. Gloriosas vocat escas, quibus gloriantur nonnulli, nunc ob raritatem, nunc ob pretium. RHEN.

Not accustomed to glorious foods. He calls "glorious" the foods some people boast of, now for their rarity, now for their price. RHENANUS.

(printed under page 171)

(52) ‹anchor: Sacrificiorum quoque opera› · call in col 333

Sacrificiorum onera. Haec sacrificiorum onera, atque has operationum et oblationum negotiosas scrupulositates in de Praescrip. haeretic. apte vocavit morositatem Judaeae. RHEN.

The burdens of sacrifices. These burdens of sacrifices, and these busy scruples of rites and offerings, he aptly called in On the Prescription of Heretics the fastidiousness of Judaea. RHENANUS.

(printed under page 171)

(53) ‹anchor: beatum hominem› · call in col 333

Quid enim faceret beatum hominem. Usurpat Auctor hominem pro viro : nam et Graecae et Latinae. ac Hebraicae, Chaldaicae, ne voces virum significant, initio psal. I ; usurpatur similiter a vulgo Gallorum. Pulchra est autem metaphora : « Rudem fidem operosis officiis dedolantis. » PAM.

For what would make a man blessed? The author uses homo (man) for vir (a man): for both the Greek and Latin, and the Hebrew and Chaldee words at the beginning of Psalm 1 signify a man [vir]; it is used similarly by the common people of France. And the metaphor is fine: "hewing a rough faith into shape with laborious duties." PAMELIUS.

(printed under page 171)

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

Auferre nequitias, de anima. Citat istud secundum LXX ex Isaiae cap. I, excepto quod omittit (quod tamen etiam habent Hebraeae, Chaldaicae et Latinae editiones) liberare injuria oppressum. Praeterquam quod addat, diligere quaestiones, sed potius (sicuti castigo ex animadversione Joan. Haririsii Angli) dirigere ; nam hoc frequentissimum est Auctori, forte loco illius : Venite et disceptemus. pro quo B. Hieronymus ex Hebr. : et arguite me ; quod interpretantur Chrysostomus et Procopius in Comment. ut audacter qui bonum opus fecerit cum Deo disceptet, quomodo etiam Auctor intelligere videtur. Si adderetur, cum Deo, clarius foret. ID.

To take away wickedness from the soul. He cites this according to the Seventy from Isaiah ch. 1, except that he omits to free the one oppressed by wrong (which the Hebrew, Chaldee and Latin editions nevertheless have). Besides which he adds to love inquiries, but rather (as I correct it from a remark of John Harris, an Englishman) to direct; for this is very frequent in the author, perhaps in place of the words Come and let us reason together, for which Blessed Jerome, from the Hebrew, has and accuse me; which Chrysostom and Procopius in their commentaries interpret to mean that whoever has done a good work may boldly reason with God, as the author too seems to understand it. If with God were added it would be clearer. THE SAME [PAMELIUS].

(printed under page 171)

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

Exquirere judicium, Exquisito ac perspecto utriusque partis jure. RIG.

To seek out judgement, the right of both parties having been sought out and examined. RIGAULT.

(printed under page 171)

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

Fugere improborum contactum. In Pithaeano cod. et Rhenani editionibus legitur contactum, quod sane fugiendi verbo magis convenit. Pamelius mutavit ; sic ratus aptasse Graecis quae apud Isaiam leguntur cap. LVIII, σύνδεσμον ἀδικίας. Sed illic habetur, λῦε πάντα σύνδεσμον ἀδικίας. Itaque aliud sibi voluit Septimius. ID.

To flee the contact of the wicked. In Pithou's codex and in Rhenanus's editions one reads contactum (contact), which certainly suits the verb "to flee" better. Pamelius changed it, thinking so to fit the Greek read in Isaiah ch. 58, "the bond of injustice." But there one has "loose every bond of injustice." So Septimius meant something else. THE SAME [RIGAULT].

(printed under page 171)

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

Dimittere conflictam in integram. Sic habent exemplaria vetera. Apud Esdram, post ea verba, Viduam justifica, pupillo judica, statim sequitur, confractum et debilem cura. At Isaias dixit, ἀπόστελλε τεθραμμένους ἐν ἀφέσει. Et haec omnia sunt a Septimio satis negligenter citata. ID.

To send away the bruised woman whole. So the old copies have it. In Esdras, after the words Do justice to the widow, judge for the orphan, there follows at once care for the broken and the weak. But Isaiah said, "send away the [broken] in release." And all these are cited by Septimius rather carelessly. THE SAME [RIGAULT].

(printed under page 171)

Page

running head: 333 LIB. II ADV. MARCIONEM (cut off at right edge)
marginal letters: A ‹populus et biberat›; B ‹industriam sentiat›; C ‹legem non duritia›; D ‹(52) Sacrificiorum onera (in the commentary)›
old-edition numerals: 307 after ‹spiritalis›
misprints kept as printed: ‹trangressionem› (for transgressionem); ‹vacarenta Dei› (for vacarent a Dei)

PL 2:334

praesenti, si simpliciter hominem Deo obligabat, ut nemo eam reprobare debeat, nisi cui non placet Deo servire. Ad hoc beneficium, non onus legis adjuvandum, etiam prophetas eadem bonitas Dei ordinavit, docentes Deo digna: Auferre nequitias de anima discere benefacere, exquirere judicium, judicare pupillo et justificare viduam, dirigere quaestiones, fugere improborum contactum dimittere conflictam in integram, dissipare scripturam injustam, infringere panem esurienti, et tectum non habentem inducere in domum tuam; nudum si videris, contegere et domesticos seminis tui non despicere (Isa. I, 17; LVIII, 6, 7); compescere linguam a malo, et labia ne loquantur dolum; declinare a malo, et facere bonum; quaerere pacem, et sectari eam (Psal. XXXIII, 14, 15); irasci et non delinquere (Psal. IV, 5), id est, in ira non perseverare, sive saevire; non abire in concilium impiorum, nec stare in via peccatorum, nec in cath⟨e⟩dra pestilentium sedere (Psal. I, 1). Sed ubi? Vide: Quam bonum et quam jucundum habitare fratres in unum (Psal. CXXXII, 1), meditantes die ac nocte in lege Domini (Josue, I, 8); quia bonum scilicet fidere in Dominum, quam fidere in hominem, et sperare in Dominum, quam sperare in principes (Psal. CXVII, 8, 9). Qualis enim apud Deum merces homini? Et erit tanquam lignum quod plantatum est juxta exitus aquarum, quod fructum suum dabit in tempore suo; et folium ejus non decidet et omnia quaecunque faciet prosperabuntur illi (Psal. I, 34). Innocens autem et purus corde, qui non accepit in vanum nomen Dei, et non juravit ad proximum suum in dolo, iste accipiet benedictionem a Domino et misericordiam a Deo salutificatore suo Psal. XXIII, 4, 5). Oculi

present, if it simply bound man to God, so that no one ought to reject it except one who is not pleased to serve God. To support this benefit of the law, not a burden, the same goodness of God also appointed prophets, teaching things worthy of God: To take away wickedness from the soul, to learn to do good, to seek out judgement, to judge for the orphan and to justify the widow, to set disputes straight, to shun contact with the wicked, to send away the shattered into soundness, to tear up an unjust writ, to break bread for the hungry, and to bring him who has no roof into your house; if you see the naked, to cover him, and not to despise the household of your own seed (Isa. 1:17; 58:6–7); to restrain the tongue from evil, and the lips that they speak no deceit; to turn aside from evil, and to do good; to seek peace, and to pursue it (Ps. 33:14–15); to be angry and not to sin (Ps. 4:5), that is, not to persist in anger, or to rage; not to go off into the council of the ungodly, nor to stand in the way of sinners, nor to sit in the chair of the pestilent (Ps. 1:1). But where then? See: How good and how pleasant for brothers to dwell in unity (Ps. 132:1), meditating day and night in the law of the Lord (Josh. 1:8); because it is good, to be sure, to trust in the Lord rather than to trust in man, and to hope in the Lord rather than to hope in princes (Ps. 117:8–9). For what kind of reward is there with God for man? And he shall be like a tree which is planted beside the outflows of waters, which shall give its fruit in its season; and its leaf shall not fall, and all things whatsoever he shall do shall prosper for him (Ps. 1:3). But the innocent and pure in heart, who has not taken the name of God in vain, and has not sworn to his neighbour in deceit, he shall receive blessing from the Lord and mercy from God his Saviour (Ps. 23:4–5). For the eyes

Editors' notes and page, col. 334

Page

running head: ADV. MARCIONEM. 334
marginal letters: A ‹praesenti, si simpliciter›; B ‹dolum; declinare a malo›; C ‹ejus non decidet et omnia›; D ‹Id. (in the Commentarius, end of note 54)›
old-edition numerals: (none)
other: stray mark printed before "onus" ignored; "cathedra" partly blotted, letter e supplied; left-column fragments of col. 333 visible and not set; Variae lectiones and Commentarius (editors' notes 54-57, Rig., Id.) at page foot not set; last word "Oculi" complete, sentence continues in next column; English ref for Ps. 1 given as 1:3 per the misprint line

PL 2:335

enim Domini super timentes eum, sperantes in misericordiam ipsius ad eliberandas animas eorum de morte, utique aeterna, et nutricandos eos in fame (Psal. XXXII, 18, 19), utique vitae aeternae. Multae enim pressurae justorum, et ex omnibus liberabit eos Dominus (Psal. XXXIII, 20). Honorabilis mors in conspectu Domini sanctorum ejus (Psal. CXV, 15). Dominus custodit omnia ossa eorum: unum ex ipsis non comminuetur. Redimet Dominus animas servorum suorum (Psal. XXXIII, 21-23). Pauca ista de tantis Scripturis Creatoris intulimus, et nihil puto jam ad testimonium Dei optimi deest, quod satis et praecepta bonitatis, et promissa consignant.

of the Lord are upon those who fear Him, who hope in His mercy, to deliver their souls from death, eternal death to be sure, and to nourish them in famine (Ps. 32:18–19), a famine, to be sure, of eternal life. For many are the afflictions of the just, and out of them all the Lord will deliver them (Ps. 33:20). Honourable in the sight of the Lord is the death of His saints (Ps. 115:15). The Lord guards all their bones: not one of them shall be broken. The Lord will redeem the souls of His servants (Ps. 33:21–23). These few things out of such great Scriptures of the Creator we have brought forward, and nothing, I think, is now lacking to the testimony of the most good God, which both the precepts of goodness and the promises sufficiently seal.

CAPUT XX.

Chapter XX.

Sed enim sepiae, isti, quorum figura illud quoque pisculentum de cibis Lex recusavit, ut traductionem sui sentiunt, tenebras hinc blasphemiae intervomunt, atque ita intentionem uniuscujusque jam proximam dispargunt, jactitando et asseverando ea quae relucentem bonitatem Creatoris infuscent. Sed et per istas caligines sequemur nequitiam, et in lucem extrahemus ingenia tenebrarum, objicientia Creatori vel maxime fraudem illam et rapinam auri et argenti, mandatam ab illo Hebraeis in Aegyptios. Age, infelicissime haeretice, teipsum expostulo arbitrum: cognosce in utramque gentem prius, et ita de auctore praecepti judicabis. Reposcunt Aegyptii de Hebraeis vasa aurea et argentea; contra Hebraei mutuas petitiones instituunt, allegantes sibi quoque eorumdem Patrum nomine, ex eodem scripturae instrumento mercedes restitui oportere illius operariae servitutis, pro laterinis deductis, pro civitatibus et villis aedificatis. Quid judicabis, optimi Dei elector? Hebraeos fraudem agnoscere debere, an Aegyptios compensationem? Nam et aiunt ita actum per legatos utrinque; Aegyptiorum quidem repententium vasa, Judaeorum vero reposcentium operas suas: et tandem vasis istis renuntiaverunt

But indeed these cuttlefish, in whose figure the Law also rejected that fishy kind from among foods, as soon as they perceive their exposure, thereupon vomit forth the darkness of blasphemy, and so scatter the attention of each one, already close [to the truth], by bandying about and asserting things which darken the shining goodness of the Creator. But even through these mists we shall pursue their wickedness, and drag into the light the devices of darkness, which charge against the Creator above all that fraud and robbery of gold and silver, commanded by Him to the Hebrews against the Egyptians. Come, most unhappy heretic, I call on you yourself as arbiter: first examine the case of each nation, and so you shall judge concerning the author of the precept. The Egyptians demand back from the Hebrews the vessels of gold and silver; the Hebrews on the other hand bring counter-claims, alleging that to them too, in the name of those same fathers, by the same instrument of scripture, wages ought to be restored for that labouring servitude, for the bricks they made, for the cities and villas they built. What will you judge, chooser of the most good God? That the Hebrews ought to acknowledge fraud, or the Egyptians compensation? For they say that it was so conducted through envoys on both sides, the Egyptians demanding back the vessels, the Jews demanding back [the wages of] their labours: and at length they renounced those vessels

Editors' notes and page, col. 335

Footnotes

[Variae lectiones] 1 ‹anchor: eliberandas› · call in col 335 Deliberandas Seml. liberandas Latin.

"Deliberandas" (to be deliberated): Semler; "liberandas" (to be freed): Latinius.

2 ‹anchor: ossa eorum› · call in col 335 Ossa eorum, et Seml.

"Ossa eorum, et" (their bones, and): Semler.

3 ‹anchor: Redimet› · call in col 335 Redemit Seml.

"Redemit" (redeemed): Semler.

4 ‹anchor: deest› · call in col 335 Deesse Pamel. Seml.

"Deesse" (to be lacking): Pamelius, Semler.

5 ‹anchor: sepiae› · call in col 335 Saepe olim legebatur.

"Saepe" (often) was formerly read.

6 ‹anchor: jactitando› · call in col 335 Jactando Seml.

"Jactando" (by boasting): Semler.

7 ‹anchor: mandatam› · call in col 335 Mandata Pamel. Seml. mandatas Jun.

"Mandata" (commanded, neuter plural): Pamelius, Semler; "mandatas" (feminine plural): Junius.

8 ‹anchor: vasis istis› · call in col 335 Et tamen has justitia Seml. Pamel.

"Et tamen has justitia" (and yet these, by justice): Semler, Pamelius.

9 ‹anchor: not visible› · call in col not visible Hebraeus pronuntiasset Paris. Rhen. Hebraeos pronuntiasses. cod. Wouw. Hebraeis pronuntiasset Seml.

"Hebraeus pronuntiasset" (the Hebrew had declared): Paris edition, Rhenanus; "Hebraeos pronuntiasses" (you had declared the Hebrews): Wouwer's codex; "Hebraeis pronuntiasset" (had declared to the Hebrews): Semler.

10 ‹anchor: not visible› · call in col not visible Enim negl. Seml.

"Enim" (for) neglected by Semler.

11 ‹anchor: die Sabbati› · call in col 336 Sabbatiza Paris.

"Sabbatiza" (keep sabbath): Paris edition.

12 ‹anchor: Utique tuum› · call in col 336 Quod utique tuum Seml. prave. corrig.

"Quod utique tuum" (which is surely yours): Semler, wrongly corrected.

[Commentarius] (printed under page 172)

(58) ‹anchor: animas eorum› · call in col 335

Ad eliberandas animas eorum. Sic legitur in Pithoeano. RIG.

To set free their souls. So it reads in Pithou's copy. RIGAULT.

(printed under page 172)

(59) ‹anchor: isti› · call in col 335

Sed enim sepiae isti. Eleganter et apposite haereticos Marcionitas sepiis comparat. Nam ut Plinius tradit, lib. IX, cap. 29, sepiae, piscium genus est, ubi sensere se apprehendi, effuso atramento quod pro sanguine iis est, infuscata aqua absconduntur. Eodem modo haeretici Marcionitae, ubi traductionem sui sentiunt, hoc est, cum erroris arguuntur convincunturque, tenebras huic blasphemiae intervomunt, ut atramentum sepiae, atque ita arguentem impediunt et avertunt, allegando quae bonitatem Creatoris infuscent obnubilentque. RHEN.

But these cuttlefish. He elegantly and aptly compares the Marcionite heretics to cuttlefish. For, as Pliny reports, Book 9, ch. 29, cuttlefish are a kind of fish which, when they feel themselves caught, pour out the ink that serves them for blood, darken the water and hide. In the same way the Marcionite heretics, when they feel themselves exposed, that is, when they are charged with error and convicted, spew darkness over this blasphemy like cuttlefish ink, and so hinder and turn aside the one who refutes them, by alleging things that darken and cloud the goodness of the Creator. RHENANUS.

(printed under page 172)

(60) ‹anchor: mutuas petitiones instituunt› · call in col 335

Contra Hebraei mutuas petitiones instituunt. Sic Alexander imperator I, I, c. Rer. amotar. : » Non enim prius exsolvi, quod debere te constiterit, aequum est, quam petitioni mutuae responsum fuerit. » RIG.

The Hebrews on the other side bring counter-claims. So the emperor Alexander, law 1, Code, On things removed: "For it is not fair that what is established that you owe be paid before the counter-claim has been answered." RIGAULT.

(printed under page 172)

(61) ‹anchor: per legatos› · call in col 335

Nam et aiunt ita actum per legatos. Ait vero Moses. ID.

For they also say it was so done through envoys. But Moses says so. THE SAME [RIGAULT].

(printed under page 172)

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

Renuntiaverunt sibi Aegyptii. Videtur ironia esse, Aegyptios videlicet juste renuntiasse operas Hebraeorum, hoc est, mercedem pro operis debitam denegasse. RHEN.

The Egyptians renounced for themselves. It seems to be irony: that the Egyptians justly renounced the Hebrews' labours, that is, refused the wages owed for the work. RHENANUS.

(printed under page 172)

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

(63). An gratia Hebraeorum. Quae eis debebatur, et quam meruerant, id est merces. ID.

Or the Hebrews' due. What was owed them and what they had earned, that is, wages. THE SAME [RHENANUS].

(printed under page 172)

Page

running head: 335 TERTULLLIANI OPERUM PARS II. - (cut off at the right edge; misprint TERTULLLIANI as printed)
marginal letters: A ‹enim Domini super timentes eum›; B ‹CAPUT XX.›; C ‹Reposcunt Aegyptii de Hebraeis›; D ‹Ad eliberandas animas eorum› (in the Commentarius)
old-edition numerals: 308 after ‹sperantes›; 309 after ‹compensationem?›
placed text (volunteers' checked reading, placed 2026-10-24) read against the page by QA Q4 2026-10-25; the earlier gap entry no longer applies.

PL 2:336

sibi Aegyptii. Hodie adversus Marcionitas amplius allegant. Hebraei, negantes compensationi satis esse quantumvis illud auri et argenti, si sexcentorum millium operae per tot annos vel singulis nummis diurnis aestimentur. Quae autem pars major? repetentium vasa, an incolentium villas et urbes? Querela ergo mare Aegyptiorum, an gratia Hebraeorum? Ut solo injuriarum judicio Hebraei Aegyptios repercuterent, liberi homines in ergastulum subacti, ut solas scapulas suas scribae eorum apud subsellia sua ostenderet flagellorum contumeliosa atrocitate laceratas: non paucis lancibus et scyphis, pauciorum utique divitum ubique, sed totis et ipsorum facultatibns, et popularium omnium collationibus satisfaciendum Hebraeis pronuntiasses. Igitur si bona Hebraeorum causa, bona jam et causa, id est mandatum Creatoris, qui et Aegyptios gratos fecit nescientes, et suum populum, in tempore expeditionis angusto, aliquo solatio tacitae compositionis expunxit. Plane minus exigi jussit: Hebraeis enim etiam filios Aegyptii restituere debuerant.

for themselves, the Egyptians. Today they allege it more fully against the Marcionites. The Hebrews deny that that quantity of gold and silver, however great, is sufficient for compensation, if the labours of six hundred thousand men over so many years be valued even at a single coin a day each. But which side is the greater? that of those reclaiming vessels, or that of those who dwelt in villas and cities? Is, then, the complaint of the Egyptians the greater, or the recompense due to the Hebrews? Had the Hebrews struck back at the Egyptians by a judgement for injuries alone, free men forced into the slave-prison, so that their scribes might show at their benches nothing but their shoulders, torn by the insulting savagery of the scourges, you would have pronounced that satisfaction must be made to the Hebrews not with a few dishes and cups, belonging in any case to a few rich men here and there, but with the whole of their own means and with contributions from all the populace. If, therefore, the Hebrews' case is good, good now also is the cause, that is, the command of the Creator, Who both made the Egyptians grateful without their knowing it, and paid off His own people, in the hurried time of their departure, with some consolation of a tacit settlement. Clearly He ordered less to be exacted: for the Egyptians ought to have given back to the Hebrews even their sons.

CAPUT XXI.

Chapter XXI.

Sic et in caeteris contrarietates praeceptorum ei exprobras, ut mobili et instabili; prohibendis Sabbatis operari, et jubentis arcam circumferri per dies octo, id est, etiam Sabbato, in expugnatione civitatis Hiericho. Nec Sabbati enim inspicis legem opera humana, non divina prohibentem. Siquidem, Sex, inquit (Exod. XX, 9, 10), diebus operare, et facies omnia opera tua, septima autem die Sabbati Domino Deo tuo; non facies in ea omne opus. Quod? Utique tuum. Consequens enim est, ut ea opera Sabbato auferret, quae sex diebus supra induxerat: tua scilicet, id est, humana et quotidiana. Arcam vero circumferre, neque quotidianum opus videri potest, neque humanum, sed et rarum, et sacrosanctum, et ex ipso tunc Dei praecepto utique divinum. Quod et ipse quid significaret edissererem,

So also in other matters you reproach Him with contradictions in His precepts, as being changeable and unstable: as forbidding work on Sabbaths, yet ordering the ark to be carried round for eight days, that is, on the Sabbath too, at the storming of the city of Jericho. For you do not examine the law of the Sabbath, which forbids human works, not divine ones. For indeed, Six days, He says (Exod. 20:9–10), you shall work, and you shall do all your works; but the seventh day is the Sabbath to the Lord your God; you shall not do any work on it. What work? Your own, surely. For it follows that He would remove from the Sabbath those works which He had introduced above for the six days: yours, namely, that is, human and daily works. But to carry the ark round can be considered neither a daily work nor a human one, but rather both a rare and a most holy one, and, from the very command of God at that time, certainly divine. And what this itself signified I would explain,

Editors' notes and page, col. 336

Page

running head: RUM PARS II. — SERIES I, POLEMICA. (cut off at left edge)
marginal letters: A runt sibi Ægyptii; B nuntiasses. Igitur si bona; C civitatis Hiericho. Nec Sabbati; D (60) Contra Hebraei mutuas petitiones (commentary)
old-edition numerals: 308 in the gutter beside the first line, before runt (unsure whether it belongs to this column or col. 335)

PL 2:337

nisi longum esset figuras argumentorum omnium Creatoris expandere, quas forsitan nec admittis. Sed plus est, si de absolutis revincamini, simplicitate veritatis, non curiositate: sicut et nunc certa distinctio est Sabbati, humana, non divina opera prohibentis. Ideoque qui Sabbatis lignatum ierat, morti datus est: suum enim opus fecerat, lege interdictum. Qui vero arcam Sabbatis circumtulerant, impune gesserunt: non suum enim opus, sed Dei, ex praecepto scilicet ipsius, administraverant.

were it not that it would take long to set out the figures of all the Creator's arguments, which perhaps you do not even admit. But it is more if you are refuted from plain matters, by the simplicity of truth, not by curiosity: just as now too there is a definite distinction in the Sabbath, which forbids human, not divine, works. And therefore he who had gone to gather wood on the Sabbaths was put to death: for he had done his own work, forbidden by the law. But those who had carried the ark around on the Sabbaths did so with impunity: for they had performed not their own work, but God's, namely at His own command.

CAPUT XXII.

Chapter XXII.

Proinde et similitudinem vetans fieri omnium quae in coelo et in terra et in aquis, ostendit et causas, idololatriae scilicet substantiam cohibentes. Subjicit enim: Non adorabitis, neque servietis illis. Serpentis autem aenei effigies, postea praecepta Mosi a Domino, non ad idololatriae titulum pertinebat, sed ad remediandos eos qui a serpentibus infestabantur. Et taceo de figura remedii. Sic et Cherubim et Seraphim aurea in arcae figuratum exemplum, certe simplex ornamentum, accommodata suggestui, longe diversas habendo causas ab idololatriae conditione, ob quam similitudo prohibetur, non videntur similitudinum prohibitarum legi refragari, non in eo similitudinis statu deprehensa, ob quem similitudo prohibetur. Diximus de sacrificiorum rationali institutione, avocantis scilicet ab idolis ad Deum officia ea, quae si rursus ejecerat, dicens (Psal. I, 11): Quo mihi multitudinem sacrificiorum vestrorum? hoc ipsum voluit intelligi, quod non sibi ea proprie exegisset: Non enim bibam, inquit (Psal. XLIX, 13), sanguinem taurorum; quia et alibi ait (Isa. XL, 28): Deus aeternus non esuriet, nec sitiet. Nam etsi ad oblationes Abel advertit, et holocausta Noe odoratus est libenter, quae jucunditas sive viscerum vervecinorum, sive nidoris ardentium victimarum? Sed animus simplex et Deum metuens offerentium

Accordingly, in forbidding also that a likeness be made of all things which are in heaven and on earth and in the waters, He also showed the causes, namely as restraining the substance of idolatry. For He adds: You shall not worship them, nor serve them. But the image of the bronze serpent, afterwards prescribed to Moses by the Lord, did not pertain to any title of idolatry, but to healing those who were plagued by serpents. And I say nothing of the figure of the remedy. So too the golden Cherubim and Seraphim, a figurative pattern in the ark, certainly a simple ornament, suited to its setting, having causes far different from the condition of idolatry on account of which likeness is forbidden, are not seen to contravene the law of forbidden likenesses, since they are not found in that state of likeness on account of which likeness is forbidden. We have spoken of the rational institution of sacrifices, namely of Him calling those offices away from idols to God; and if He had afterwards cast them out, saying (Isa. 1:11): To what purpose to Me is the multitude of your sacrifices? He wished this very thing to be understood, that He had not demanded them properly for Himself: For I will not drink, He says (Ps. 49:13), the blood of bulls; because elsewhere also He says (Isa. 40:28): The eternal God shall not hunger, nor thirst. For even if He turned towards the offerings of Abel, and smelled the burnt offerings of Noah gladly, what pleasure is there either in the entrails of wethers, or in the reek of burning victims? But the simple and God-fearing mind of those offering

Editors' notes and page, col. 337

Footnotes

[Variae lectiones] 13 ‹anchor: nisi› · call in col 337 Ni nimis Seml.

"Ni nimis" (unless too much): Semler.

14 ‹anchor: sed Dei› · call in col 337 Enim, sed Dei opus Rig. Venet.

"Enim, sed Dei opus" (for, but the work of God): Rigault, Venice edition.

15 ‹anchor: substantiam cohibentes› · call in col 337 Quae substantiam cohibentes Seml. Rhen. substantiam cohibens cod. Ursini. quasi pro quae conjic. Seml. cohibent pro cohibentes Rhen.

"Quae substantiam cohibentes" (which, holding the substance): Semler, Rhenanus; "substantiam cohibens": the codex of Ursinus; Semler conjectures "quasi" for "quae"; Rhenanus has "cohibent" for "cohibentes".

16 ‹anchor: avocantis› · call in col 337 Avocanti Seml. avocante Pamel.

"Avocanti" (to the one calling away): Semler; "avocante" (with him calling away): Pamelius.

17 ‹anchor: Abel advertit› · call in col 337 Advertis aliqui.

"Advertis" (you turn towards): some.

18 ‹anchor: odoratus est libenter› · call in col 337 Libenter abest a quibusd.

"Libenter" (gladly) is absent in some.

19 ‹anchor: not visible› · call in col not visible Gratiae Jun. Seml.

"Gratiae" (of grace): Junius, Semler.

20 ‹anchor: not visible› · call in col not visible Edicta Rig Venet. vel ex edicta Lat. Jun.

"Edicta" (edicts): Rigault, Venice edition; or "ex edicta": Latinius, Junius.

21 ‹anchor: not visible› · call in col not visible Odit anima mea. Vestra omitt. Seml.

"Odit anima mea" (my soul hates); "vestra" (your) omitted by Semler.

22 ‹anchor: not visible› · call in col not visible Celebrant Deo quidam

"Celebrant Deo" (they celebrate to God): some.

23 ‹anchor: not visible› · call in col not visible Administrando Paris.

"Administrando" (by administering): Paris edition.

24 ‹anchor: personas levem› · call in col 338 Legum alii mendose.

"Legum" (of laws): others, wrongly.

25 ‹anchor: Allegitur› · call in col 338 Eligitur Seml.

"Eligitur" (is chosen): Semler.

26 ‹anchor: rescissis› · call in col 338 Recisis alii.

"Recisis" (cut off): others.

[Commentarius] (printed under page 173)

(64) ‹anchor: sanguinem taurorum› · call in col 337

Non enim bibam, inquit, sanguinem taurorum. Deflectit hic Tertullianus a Vulgata lectione nostra, in qua Psal. XLIX : Numquid manducabo carnes taurorum, aut sanguinem hircorum potabo? Sed nullius id momenti est. Innuebat autem Deus se non caeremoniis seu ritibus quibusdam placari, sed tantum sincero cordis affectu. LE PR.

For I will not drink, He says, the blood of bulls. Here Tertullian departs from our Vulgate reading, which in Psalm 49 has: Shall I eat the flesh of bulls, or drink the blood of goats? But that is of no consequence. God was hinting that He is not appeased by ceremonies or certain rites, but only by the sincere affection of the heart. LE PRIEUR.

(printed under page 173)

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

Et vestra sabbata odit anima mea. Non soli Judaei in verbis istis comprehenduntur. Omnes fere nationes aliae diem illum observarunt. Ovidius satis testatur de Romanis I, De arte ; Culta Palaestino septima festa viro ; et Macrobius, lib. I Saturnal. cap. 7 : Maxima pars Graium Saturno, et maxime Athenae Conficiunt sacra, quae Cronia esse iterantur ab illis. Quoniam vero iis diebus genio indulgere solitum erat, Sidonius Apoll. lib. II, ep. 2, luxum subbatarium vocat, loquens de luxu et conviviis Gothorum. Unde cynicus Antisthenes ἑορτὴν γαστριμαργίας ἀφορμὴν vocat : et apud Isidorum Pelus., Σάββατον πᾶσαν ἑορτὴν καλοῦσιν. ID.

And my soul hates your sabbaths. Not only the Jews are included in these words. Almost all other nations kept that day. Ovid sufficiently attests it of the Romans, Art of Love I: "The seventh-day feasts kept by the Palestinian man"; and Macrobius, Saturnalia I, ch. 7: "The greater part of the Greeks, and Athens above all, perform rites to Saturn, which are named by them the Cronia." And since it was the custom to indulge oneself on those days, Sidonius Apollinaris, Book II, Letter 2, speaking of the luxury and banquets of the Goths, calls it "sabbath luxury." Hence the cynic Antisthenes calls a feast "an occasion for gluttony"; and in Isidore of Pelusium, "they call every feast a sabbath." THE SAME [LE PRIEUR].

(printed under page 173)

Page

running head: 337 LIB. II ADV. MARC (cut off at the right edge)
marginal letters: A ‹nisi longum esset›; B ‹causas, idololatriae scilicet substantiam cohiben-›; C ‹ejecerat, dicens›; D ‹Non enim bibam, inquit› (in the Commentarius)
old-edition numerals: 310 after ‹si›
placed text (volunteers' checked reading, placed 2026-10-24) read against the page by QA Q4 2026-10-25; the earlier gap entry no longer applies.

PL 2:338

ea quae a Deo habebant, et pabuli et suavis olentiae gratia apud Deum deputabatur, non quae fiebant exigentis, sed illud propter quod fiebant, ob honorem scilicet Dei. Si cliens diviti aut regi nihil desideranti, tamen aliquid vilissimi munusculi obtulerit, quantitas et qualitas muneris infuscabit divitem et regem, an delectabit titulus officii? At si cliens ei munera ultro, vel etiam dicto ordine suo offerat, et solemnia regis observet, non ex fide tamen, nec corde puro, nec pleno circa caetera quoque obsequia, nonne consequens ut rex ille vel dives exclamet: Quo mihi multitudinem munerum tuorum? plenus sum; et: Solemnitates, et dies festos, et vestra Sabbata odit anima mea (Isa. I, 11, 14). Vestra dicendo, quae secundum libidinem suam, non secundum religionem Dei celebrando, sua jam, non Dei, fecerant, conditionalem idcirco et rationalem demonstravit recusationem eorum quae administranda praescripserat.

what they had from God, and it was reckoned before God for the sake of food and sweet savour, not as of One demanding the things that were done, but rather that on account of which they were done, namely the honour of God. If a client offers to a rich man or a king who desires nothing some small gift, even the meanest, will the quantity and quality of the gift tarnish the rich man and the king, or will the title of the service delight him? But if the client offers him gifts of his own accord, or even in the order prescribed, and observes the king's solemn days, yet not out of faith, nor with a pure heart, nor full in his other services as well, does it not follow that that king or rich man should exclaim: To what purpose to me is the multitude of your gifts? I am full; and: Solemnities and feast days and your Sabbaths my soul hates (Isa. 1:11, 14). By saying "your", [meaning those] which, by celebrating them according to their own lust and not according to the religion of God, they had now made their own and not God's, He therefore showed that His rejection of the things He had prescribed to be performed was conditional and reasonable.

CAPUT XXIII.

Chapter XXIII.

Si vero etiam circa personas levem vultis intelligi, cum reprobat aliquando probatos; aut improvidum, cum probat quandoque reprobandos, quasi judicia sua aut damnet praeterita, aut ignoret futura: atquin nihil tam bono et judici convenit, quam pro praesentibus meritis et rejicere et allegere. Allegitur Saul, sed nondum despector prophetae Samuelis. Rejicitur Salomon, sed jam a mulieribus alienis possessus, et idolis Moabitarum et Sidoniorum mancipatus. Quid faceret Creator, ne a Marcionitis reprehenderetur? Bene adhuc agentes praedamnaret jam propter futura delicta? Sed Dei boni non erat, nondum merentes praedamnare. Proinde peccantes nunc non recusaret propter pristina benefacta? Sed justi judicis non erat, rescissis jam bonis pristinis scelera donare. Aut quis hominum sine delicto, ut eum Deus semper allegeret,

If, moreover, you would have Him understood as fickle with regard to persons too, since He sometimes rejects those once approved; or as improvident, since He sometimes approves those who are to be rejected, as though He either condemned His past judgements or were ignorant of the future: yet nothing so befits one who is good and a judge as both to reject and to choose according to present merits. Saul is chosen, but not yet a despiser of the prophet Samuel. Solomon is rejected, but by then possessed by foreign women and enslaved to the idols of the Moabites and Sidonians. What should the Creator have done, so as not to be reproached by the Marcionites? Should He have condemned beforehand those still doing well, on account of offences yet to come? But it was not for a good God to condemn beforehand those not yet deserving it. Should He, then, not reject those now sinning, on account of their former good deeds? But it was not for a just judge to forgive crimes when the former good deeds had already been annulled. Or what man is without offence, that God should always choose him,

Editors' notes and page, col. 338

Footnotes

(66) ‹anchor: agentes praedamnaret› · call in col 338

Bene adhuc agentes praedamnaret, etc. Istud omnino legi debet interrogative, quia ex sententia loquitur Marcionitarum, cui apte respondet : « Sed Dei boni non erat, nondum merentes praedamnare, Proinde peccantes nunc non recusaret propter pristina beneficia. » Neque enim praescientia meritorum causa est divinae praedestinationis, sicuti haeretice sentiebat Pelagius ; de qua re ne prolixior sim, videat lector Sixtum Senensem, Biblioth. sanctae. lib. VI. PAM.

Should he condemn beforehand those still doing well? etc. This must certainly be read as a question, because he speaks from the Marcionites' view, to which he aptly replies: "But it was not for the good God to condemn beforehand those not yet deserving it. So then would he not reject those now sinning because of former benefits?" For foreknowledge of merits is not the cause of divine predestination, as Pelagius heretically held; on which, not to be too long, let the reader see Sixtus of Siena, Bibliotheca sancta, Book VI. PAMELIUS.

(printed under page 173)

Page

running head: II ADV. MARCIONEM. 338
marginal letters: A ‹ea quae a Deo habebant›; B ‹cundum libidinem suam›; C ‹phetae Samuelis. Rejicitur›; D ‹Quoniam vero iis diebus› (in the Commentarius)
old-edition numerals: 311 after ‹vel›

PL 2:339

quem nunquam posset recusare? vel quis item sine aliquo bono opere, ut eum Deus semper recusaret, quem nunquam posset allegere? Exhibe bonum semper, et non recusabitur: exhibe malum semper, et nunquam allegetur. Caeterum, si idem homo, ut in utroque pro temporibus, in utroque dispungetur a Deo, et bono, et judice, qui non levitate aut improvidentia sententias vertit, sed censura gravissima et providentissima, merita temporis cujusque dispensat.

whom He could never reject? Or who, likewise, [is] without any good work, so that God would always reject him whom He could never choose? Show good always, and he will not be rejected: show evil always, and he will never be chosen. But if the same man, as being in both according to the times, is to be settled with in both by God, Who is both good and judge, Who does not change His sentences out of levity or improvidence, but with most grave and most provident judgement dispenses the deserts of each time.

CAPUT XXIV.

Chapter XXIV.

Sic et poenitentiam apud illum prave interpretaris, quasi proinde mobilitate vel improvidentia, imo jam ex delicti recordatione poeniteat: quoniam quidem dixerit (I Reg. XV, 11): Poenituit quod regem fecerim Saul; praescribens scilicet, poenitentiam confessionem sapere mali operis alicujus vel erroris. Porro non semper. Evenit enim in bonis factis poenitentiae confessio, ad invidiam et exprobrationem ejus qui beneficii ingratus exstiterit, sicut et tunc circa personam Saulis honorandam annuntiatur a Creatore, qui non deliquerat, cum Saulem assumit in regnum, et sancto Spiritu auget; optimum enim adhuc: Qualis, inquit, non erat in filiis Israelis, dignissime allegerat, sed nec ignoraverat ita eventurum, nemo enim te sustinebit improvidentiam adscribentem Deo ei, quem Deum non negans, confiteris et providum. Haec enim illi propria divinitas constat, sed malum factum Saulis (ut dixi) onerabat poenitentiae suae professione; quam, vacante delicto circa Saulis allectionem, consequens est invidiosam potius intelligi, nec criminosam. Ecce, inquis, criminosam eam animadverto circa Ninivitas, dicente Scriptura Jonae (Jonae, III, 10): Et poenituit Dominum de malitia quam dixerat facturum se illis, nec fecit. Sicut et ipse Jonas ad Dominum: Propterea praeveni profugere in Tharsos, quia cognoveram te esse misericordem et miserescentem, patientem, et plurimum misericordiae, poenitentem malitiarum (Jonae, IV, 2). Bene igitur quod praemisit optimi Dei titulum, patientissimi ⟨s⟩cilicet super malos, et abundantissimi misericordiae et miserationis super agnoscentes et deplangentes delicta sua, quales tunc Ninivitae. Si enim optimus qui talis, de isto prius cessisse debebis, non competere

So too you wrongly interpret repentance on His part, as though He repented just out of fickleness or improvidence, nay, even out of the remembrance of a fault, since He said (1 Sam. 15:11): I repent that I made Saul king; taking it for granted, of course, that repentance, as a confession, savours of some evil work or error. But this is not always so. For in good deeds too there occurs a confession of repentance, to the reproach and upbraiding of him who has proved ungrateful for a kindness, as also on that occasion it is announced by the Creator concerning the person of Saul, who was to be honoured; He had not done wrong when He took Saul up into the kingdom and enriched him with the Holy Spirit; for he was at that time still the best: Such a one, it says, there was not among the sons of Israel; He had chosen most worthily, but neither had He been ignorant that it would turn out so; for no one will bear with you ascribing improvidence to God, Whom, not denying Him to be God, you confess to be provident as well. For this is established as His proper divinity; but the evil deed of Saul (as I have said) He was loading with the profession of His repentance; which, since there was no fault in the choosing of Saul, it follows is to be understood as reproachful rather than culpable. Look, you say, I perceive that it is culpable in regard to the Ninevites, since the Scripture of Jonah says (Jonah 3:10): And the Lord repented of the evil which He had said He would do to them, and did it not. Just as Jonah himself [says] to the Lord: Therefore I made haste beforehand to flee to Tarshish, because I had known Thee to be merciful and compassionate, patient, and of very great mercy, repenting of evils (Jonah 4:2). It is well, then, that he set first the title of the most good God, namely most patient over the wicked, and most abounding in mercy and compassion over those who acknowledge and bewail their offences, such as the Ninevites then were. For if He who is such is the most good, you will have had first to give way on this point, that there does not befit

Editors' notes and page, col. 339

Footnotes

[Variae lectiones] 27 ‹anchor: not visible› · call in col not visible Elegerit Seml.

"Elegerit" (he would have chosen): Semler.

28 ‹anchor: not visible› · call in col not visible Eligere Seml.

"Eligere" (to choose): Semler.

29 ‹anchor: not visible› · call in col not visible Semper omitt. Seml.

"Semper" (always) omitted by Semler.

30 ‹anchor: not visible› · call in col not visible Eligitur id.

"Eligitur" (is chosen): the same [Semler].

31 ‹anchor: not visible› · call in col not visible Deum Seml.

"Deum" (God, accusative): Semler.

32 ‹anchor: ad Dominum› · call in col 339 Deum Seml.

"Deum" (God): Semler.

33 ‹anchor: not visible› · call in col not visible Plurimae Lat.

"Plurimae" (of very much): Latinius.

34 ‹anchor: et abundantissimi› · call in col 339 Abundantissimae alii.

"Abundantissimae" (most abundant, feminine): others.

35 ‹anchor: et plurimum› · call in col 339 Et inser. Seml. Jun.

"Et" (and) inserted by Semler, Junius.

36 ‹anchor: not visible› · call in col not visible Etiam negl. Seml.

"Etiam" (also) neglected by Semler.

37 ‹anchor: not visible› · call in col not visible Ponunt olim legebatur.

"Ponunt" (they place) was formerly read.

38 ‹anchor: et deletui› · call in col 340 Ob delictum Rhen. delitus Paris. deletu alii.

"Ob delictum" (for the offence): Rhenanus; "delitus": Paris edition; "deletu" (by destruction): others.

39 ‹anchor: Atqui nec› · call in col 340 Hic inser. Seml.

"Hic" (here) inserted by Semler.

40 ‹anchor: et merito› · call in col 340 Et inserit Seml.

Semler inserts "et" (and).

41 ‹anchor: inquam› · call in col 340 Unquam Rhen.

"Unquam" (ever): Rhenanus.

[Commentarius] (printed under page 174)

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

In utroque dispungetur. Hoc est, in utroque ei [sa]tisfiet, in utroque mercedem accipiet. RHEN.

He will be settled with in both. That is, he will be satisfied in both; in both he will receive his wage. RHENANUS.

(printed under page 174)

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

Sic et poenitentiam, etc. Supplevimus dictionem quae deerat magno sensus incommodo, scripsimusque, apud illum, hoc est, apud Creatorem. ID.

So also penitence, etc. We have supplied the word that was missing, to the great harm of the sense, and have written with him, that is, with the Creator. THE SAME [RHENANUS].

(printed under page 174)

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

Ecce ego emitto in vos mala, etc. Multi sunt ejuscemodi loci in Scripturis, quibus legitur : Inducam super eos malum, seu mala, nempe III Reg. IX, 4 ; III Reg. II, 21 ; II Paralip. VII. PAM.

Behold, I send evils upon you, etc. There are many passages of this kind in the Scriptures, where one reads: I will bring evil upon them, or evils, namely 3 Kings [1 Kings] 9, 4; 3 Kings 2, 21; 2 Chronicles 7. PAMELIUS.

(printed under page 174)

Page

running head: 339 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A ret, quem nunquam posset recusare; B quoniam quidem dixerit (I Reg. XV, 11); C sed malum factum Saulis (ut dixi); D miserationis super agnoscentes
old-edition numerals: 312 after poeniteat

PL 2:340

in talem, id est optimum, etiam malitiae concursum. Et quia Marcion defendit arborem bonam malos quoque fructus non licere producere (Matth. VII, 48), sed malitiam tamen nominavit, quod optimus non capit, numquid aliqua interpretatio subest etiam earum malitiarum intelligendarum, quae possint et in optimum decucurrisse? Subest autem. Dicimus denique malitiam nunc significari, non quae ad naturam redigatur Creatoris quasi mali, sed quae ad potestatem quasi judicis, secundum quam enuntiarit (Isa. XLV, 7): Ego sum qui condo mala; et: Ecce ego emitto in vos mala (Jerem. XVIII, II), non peccatoria, sed ultoria; quorum satis diluimus infamiam, ut congruentium judici. Sicut autem, licet mala dicantur, non reprehendentur in judice, nec hoc nomine suo malum judicem ostendunt; ita et malitia haec erit intelligenda nunc, quae ex illis malis judicariis deputata, cum ipsis competat judici. Nam et apud Graecos interdum malitiae pro vexationibus et laesuris, non pro malignitatibus ponuntur, sicut et in isto articulo; atque adeo, si ejus malitiae poenituit Creatorem, quasi creaturae reprobandae scilicet, et deletui vindicandae. Atqui nec ullum admissum criminosum reputabitur Creatori, qui iniquissimam civitatem digne meritoque decreverat abolendam. Ita, quod juste destinaverat, non male destinans, ex justitia, non ex malitia destinarat; sed poenam ipsam malitiam nominavit, ex malo et merito passionis ipsius. Ergo, dices, si malitiam justitiae nomine excusas, quia juste exitium destinarat in Ninivitas, sic quoque culpandus est, qui justitiae, utique non poenitendae, poenitentiam gessit. Imo nec justitiae, inquam, poenitebit Deum, et superest jam agnoscere quid sit poenitentia Dei. Non enim, si hominem ex recordatione plurimum delicti, interdum et ex alicujus boni operis ingratia poenitet, ideo et Deum proinde. In quantum enim Deus nec malum admittit, nec bonum damnat, in tantum nec poenitentiae boni aut mali apud eum locus est. Nam et hoc tibi eadem Scriptura determinat, dicente Samuele Sauli (I Reg. XV, 28): Discidit Dominus regnum Israel de manu tua hodie, et dabit illud proximo tuo, optimo super te; et scindetur Israel in duas partes, et non convertetur, neque poenitentiam aget, quia non sicut homo est

befit such a one, that is, the supremely good, even a concurrence with evil. And since Marcion maintains that a good tree may not produce bad fruits either (Matt. 7:18), and yet He named evil, which the supremely good does not admit, is there perhaps some interpretation available for understanding also those evils which could have come down even upon the supremely good? There is indeed. We say, then, that the evil now signified is not such as would be referred to the nature of the Creator as though He were evil, but such as is referred to His power as Judge, according to which He declared (Isa. 45:7): I am He Who create evils; and: Behold, I send forth evils upon you (Jer. 18:11), evils not sinful but avenging; whose ill repute we have sufficiently washed away, as being befitting to a judge. And just as these, although they are called evils, will not be censured in a judge, nor by this name of theirs show the judge to be evil, so too this evil is now to be understood, which, being reckoned among those judicial evils, is together with them fitting for a judge. For among the Greeks also, evils are sometimes put for vexations and injuries, not for malignities, as also in this passage; and so, if the Creator repented of that evil, it was namely as of a creation to be rejected and to be punished with destruction. Yet no criminal offence will be imputed to the Creator, Who had worthily and deservedly decreed that a most wicked city should be abolished. Thus what He had justly determined, not determining evilly, He had determined out of justice, not out of evil; but He named the punishment itself evil, from the evil and the desert of the suffering itself. Therefore, you will say, if you excuse the evil under the name of justice, because He had justly determined destruction against the Ninevites, even so He is to be blamed, Who repented of justice, which surely was not to be repented of. No, I say, God will not repent even of justice, and it now remains to recognize what the repentance of God is. For if a man repents, mostly from the recollection of an offence, sometimes also from the thanklessness met by some good work, it does not follow that God does likewise. For inasmuch as God neither commits evil nor condemns good, so far there is no place with Him for repentance of good or of evil. For the same Scripture defines this for you too, when Samuel says to Saul (1 Sam. 15:28): The Lord has torn the kingdom of Israel from your hand today, and will give it to your neighbour, one better than you; and Israel shall be split into two parts, and He will not change, nor will He repent, for He is not as a man

Editors' notes and page, col. 340

Footnotes

(70) ‹anchor: plurimum delicti› · call in col 340

Ex recordatione plurimum delicti. Plurimum adverbialiter, pro ut plurimum. Terentius in Phormione : « Domum ire pergam, ubi plurimum est. » Sic etiam Noster supra locutus est. Latini minimum hoc item modo usurpant. RHEN.

Mostly from the remembrance of a fault. Plurimum is adverbial, for ut plurimum (for the most part). Terence in the Phormio: "I will go on home, where she mostly is." So too our author spoke above. The Latins use minimum in the same way. RHENANUS.

(printed under page 174)

Page

running head: PARS II. — SERIES I, POLEMICA. 340
marginal letters: A tere in talem, id est optimum; B licet mala dicantur; C Ergo, dices, si malitiam; D et dabit illud proximo tuo
old-edition numerals: 313 after potestatem

PL 2:341

ad poenitendum. Haec itaque definitio in omnibus aliam formam divinae poenitentiae statuit, quae neque ex improvidentia, neque ex ulla boni aut mali operis damnatione reputetur, sicut hu⟨m⟩ana. Quis ergo erit mos poenitentiae divinae? Jam relucet, si non ad humanas conditiones eam referas. Nihil enim aliud intelligetur, quam simplex conversio sententiae prioris, quae etiam sine reprehensione ejus possit admitti, etiam in homine, nedum in Deo, cujus omnis sententia caret culpa. Nam et in Graeco sono poenitentiae nomen non ex delicti confessione, sed ex animi demutatione compositum est, quam apud Deum pro rerum variantium sese occursu fieri ostendimus.

to repent. This definition, therefore, establishes in every respect a different form of divine repentance, one which is not to be reckoned as arising either from lack of foresight or from any condemnation of a good or bad deed, as human [repentance is]. What, then, will be the character of divine repentance? It already shines out, if you do not refer it to human conditions. For nothing else will be understood by it than a simple reversal of a prior sentence, which can be admitted without blame of that sentence even in man, much more in God, every sentence of Whom is free from fault. For in the Greek sound too the name of repentance is formed not from the confession of a fault but from a change of mind, which we have shown takes place with God according to the encounter of varying circumstances.

CAPUT XXV.

Chapter XXV.

Jam nunc ut omnia ejusmodi expediam, ad caeteras pusillitates, et infirmitates, et incongruentias (ut putatis) interpretandas purgandasque pertendam. Inclamat Deus (Gen. III): Adam, ubi es? scilicet ignorans ubi esset? et causato nuditatis pudore, an de arbore gustasset interrogat, scilicet incertu⟨s⟩? Imo nec incertus admissi, nec ignorans loci. Enimvero oportebat conscientia peccati delitescentem, evocatum prodire in conspectum Domini, non sola nominis inclamatione, sed cum aliqua jam tunc admissi suggillatione. Nec enim simplici modo, id est interrogatorio sono, legendum est, Adam, ubi es? sed impresso et incusso, et imputativo, Adam, ubi es? id est, in perditione es; id est, jam hic non es; ut et increpandi et dolendi exitus vox sit. Caeterum, qui totum orbem comprehendit manu velut nidum, cujus coelum thronus, et terra scabellum, nimirum hujus oculos aliqua paradisi portio evaserat, quo minus illi ubicunque Adam ante evocationem viseretur, tam latens, quam de interdicta fruge sumens? Speculatorem vineae vel horti tui lupus aut furunculus non latet. Deum puto de sublimioribus oculatiorem aliquid subjecti praeterire non posse. Stulte, qui tantum argumentum divinae majestatis, et human⟨ae⟩ instructionis, naso agis. Interrogabat Deus quasi incertus, ut et hinc liberi arbitrii probans

Now, so that I may dispose of all matters of this kind, I shall go on to interpreting and clearing the other petty points, and weaknesses, and incongruities (as you consider them). God calls out (Gen. 3): Adam, where are you? As though, forsooth, ignorant where he was? And when he has pleaded the shame of his nakedness, He asks whether he had tasted of the tree, as though, forsooth, uncertain? On the contrary, He was neither uncertain of the offence nor ignorant of the place. Indeed it was fitting that one hiding through consciousness of sin should, when called forth, come out into the sight of the Lord, not by the mere calling out of his name, but with some reproof of the offence even then. For it is not to be read in a simple manner, that is, in an interrogative tone, Adam, where are you? but in an emphatic, striking and accusing [tone], Adam, where are you? that is, you are in perdition; that is, now you are not here; so that the utterance is an expression both of rebuke and of grief. Moreover, as for Him Who holds the whole world in His hand like a nest, Whose throne is heaven and the earth His footstool, had some portion of paradise, forsooth, escaped His eyes, so that Adam, wherever he was before being called forth, was not seen by Him, as much in hiding as in taking of the forbidden fruit? The wolf or the petty thief does not escape the watchman of your vineyard or garden. God, I think, being more sharp-sighted from on high, cannot overlook anything that lies beneath Him. Foolish man, who turn up your nose at so great a proof of divine majesty and of human instruction! God was questioning as though uncertain, so that here too, proving [to be] of free will

Editors' notes and page, col. 341

Footnotes

[Variae lectiones] 42 ‹anchor: not visible› · call in col not visible Comparatum alii

"Comparatum" (compared): others.

43 ‹anchor: not visible› · call in col not visible Regi Venet. Rig. rei cod. Pithoe. occursura, ostendimus Pamel. Fran.

"Regi" (to the king): Venice edition, Rigault; "rei" (of the thing): Pithou's codex; "occursura, ostendimus" (about to meet, we show): Pamelius, Franeker edition.

44 ‹anchor: evocatum prodire› · call in col 341 Prodere Rig. Venet.

"Prodere" (to betray): Rigault, Venice edition.

45 ‹anchor: Adam, ubi es› · call in col 341 Ubi es, Adam alii.

"Ubi es, Adam" (where are you, Adam): others.

46 ‹anchor: ut et› · call in col 341 Et abest Paris.

"Et" is absent in the Paris edition.

47 ‹anchor: Interrogabat› · call in col 341 Interrogat Seml.

"Interrogat" (asks): Semler.

48 ‹anchor: incertus, ut› · call in col 341 Ut abest Pamel.

"Ut" is absent in Pamelius.

49 ‹anchor: et hinc› · call in col 341 Hic Rig Venet Seml.

"Hic" (here): Rigault, Venice edition, Semler.

50 ‹anchor: arbitrii probans› · call in col 341 Improbans Rhen.

"Improbans" (disproving): Rhenanus.

51 ‹anchor: not visible› · call in col not visible Ut inser. Seml. Pamel.

"Ut" inserted by Semler, Pamelius.

52 ‹anchor: not visible› · call in col not visible Revelandi Par.

"Revelandi" (of revealing): Paris edition.

53 ‹anchor: not visible› · call in col not visible Conjustificaberis Rhen.

"Conjustificaberis" (you will be justified together): Rhenanus.

54 ‹anchor: not visible› · call in col not visible Condemnaberis alii ex Vulgata.

"Condemnaberis" (you will be condemned): others, from the Vulgate.

55 ‹anchor: not visible› · call in col not visible Restitutioni Rhen.

"Restitutioni" (to restoration): Rhenanus.

56 ‹anchor: not visible› · call in col not visible Et negl. Rig. Venet.

"Et" neglected by Rigault, Venice edition.

57 ‹anchor: negationis ejus› · call in col 342 Exemplo Fran.

"Exemplo" (by example): Franeker edition.

58 ‹anchor: agendum sit, ignoret› · call in col 342 Ignoraret alii.

"Ignoraret" (would not know, imperfect): others.

59 ‹anchor: ad me consumment› · call in col 342 Consument Pam. Venet. Seml.

"Consument" (they will consume): Pamelius, Venice edition, Semler.

60 ‹anchor: multo vanius› · call in col 342 Multa vanus, quod Seml. Pamel.

"Multa vanus, quod" (much empty, which): Semler, Pamelius.

61 ‹anchor: Quid velles› · call in col 342 Vellet (ut) Seml.

"Vellet (ut)" (he would wish that): Semler.

62 ‹anchor: faceret› · call in col 342 Facere Pam. Par.

"Facere" (to do): Pamelius, Paris edition.

[Commentarius] (printed under page 175)

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

Nam et in Graeco sono, etc. Vox μετάνοια pro quo ex Graeco poenitentia transfertur, a μετανοεῖν derivatur, quod non delicti confessionem, sed animi demutationem significat, sicut patet ex Xenophonte, initio lib. I Κύρου παιδείας et aliis Graecis scriptoribus. PAM.

For in the Greek sound too, etc. The word μετάνοια, rendered from the Greek as poenitentia, derives from μετανοεῖν, which signifies not the confession of a fault but a change of mind, as is clear from Xenophon at the beginning of Book I of the Education of Cyrus and from other Greek writers. PAMELIUS.

(printed under page 175)

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

Restitutionis candidatos. Primos parentes, quoniam amissam felicitatem recuperaturi erant, vocat restitutionis candidatos : pari loquendi formula alio loco utitur, cum aeternitatis candidatos dicit. Candidati supplices erant et ambientes magistratus Romae ; sed et candidati alii fuerunt inter milites, qui veluti praetoriani, seu triarii, aut principis defensores. Ammianus Marcell., lib. XXV : « Cum Julianus inter belli discrimina versaretur, clamabant hinc inde candidati, quos disjecerat terror, ut fugientem molem, tanquam ruinam male compositi culminis, declinaret. » LE PR.

Candidates for restoration. He calls our first parents candidates for restoration because they were to recover the happiness they had lost; he uses a like expression elsewhere when he speaks of candidates for eternity. At Rome the candidates were suppliants canvassing for magistracies; but there were also other candidates among the soldiers, as it were praetorians, or triarii, or defenders of the prince. Ammianus Marcellinus, Book XXV: "When Julian was moving amid the perils of battle, the candidates, whom terror had scattered, shouted from every side that he should avoid the fleeing mass, like the collapse of a badly built roof." LE PRIEUR.

(printed under page 175)

Page

running head: 341 LIB. II ADV. MARCIO (cut off at the image edge)
marginal letters: A ‹ad poenitendum. Haec itaque›; B ‹Jam nunc ut omnia›; C ‹id est, jam hic non es›; D ‹instructionis, naso agis›
old-edition numerals: 314 after homine,

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hominem, in causa aut negationis aut confessionis daret ei locum sponte confitendi delictum, et hoc nomine relevandi, sicut de Cain sciscitatur, ubinam frater ejus; quasi non jam vociferatum a terra sanguinem Abelis audisset: sed ut et ille haberet potestatem ex eadem arbitrii potestate sponte negandi delicti, et hoc nomine gravandi; atque ita nobis conderentur exempla confitendorum potius delictorum quam negandorum: ut jam tunc initiaretur evangelica doctrina (Matth., XII, 37): Ex ore tuo justificaberis, et ex ore tuo damnaberis. Nam etsi Adam propter statum legis deditus morti est, sed spes ei salva est, dicente Domino (Gen. III, 22): Ecce Adam factus est tanquam unus ex nobis: de futura scilicet allectione hominis in divinitatem. Denique, quid sequitur? Et nunc ne quando extendat manum, et sumat de ligno vitae, et vivat in aevum. Interponens enim et nunc, praesentis temporis verbum, temporalem et ad praesens dilationem vitae fecisse se ostendit. Ideoque nec maledixit ipsum Adam, nec Evam, ut restitutionis candidatos, ut confessione relevatos. Cain vero et maledixit, et cupidum morte luere delictum mori interim vetuit, ut praeter admissum, etiam negationis ejus oneratum. Haec erit ignorantia Dei nostri, quae ideo simulabitur, ne delinquens homo, quid sibi agendum sit, ignoret. Sed ad Sodomam et Gomorrham descendens: Videbo, ait (Gen. XVIII, 21), si secundum clamorem pervenientem ad me consumment, si vero non, ut agnoscam. Et hic, videlicet, ex ignorantia incertus et scire cupidus? an hic sonus pronuntiationis necessarius, non dubitativum, sed comminativum exprimens sensum sub sciscitationis obtentu? Quod si descensum quoque Dei irrides, quasi aliter non potuerit perficere judicium, nisi descendisset, vide ne tuum aeque Deum pulses. Nam et ille descendit, ut quod vellet, efficeret.

the man, in the matter either of denial or of confession, He might give him room to confess his offence of his own accord, and on this account to be relieved, just as He inquires of Cain where his brother was; as though He had not already heard the blood of Abel crying out from the earth: but so that he too might have the power, from the same power of choice, of denying the offence of his own accord, and on this account of being burdened; and so that thus examples might be laid down for us of offences to be confessed rather than denied: so that even then the teaching of the gospel might be begun (Matt. 12:37): By your mouth you will be justified, and by your mouth you will be condemned. For although Adam, because of the condition of the law, was given over to death, yet hope is kept safe for him, the Lord saying (Gen. 3:22): Behold, Adam has become as one of us: that is, in view of the future taking up of man into divinity. Then, what follows? And now, lest at any time he stretch out his hand, and take from the tree of life, and live for ever. For by inserting 'and now', a word of present time, He shows that He has made a temporary postponement of life, for the present. And therefore He did not curse Adam himself, nor Eve, as candidates for restoration, as relieved by confession. But Cain He both cursed and, when he was eager to expiate his offence by death, forbade him to die for the time being, so that besides his crime he was burdened also with his denial. This will be the ignorance of our God, which is feigned for this purpose, that man in sinning may not be ignorant of what he ought to do. But going down to Sodom and Gomorrah: I will see, He says (Gen. 18:21), whether they are fulfilling [it] according to the outcry that reaches Me, and if not, that I may know. Is He here too, forsooth, uncertain out of ignorance and eager to know? Or is this a necessary sound of utterance, expressing not a doubtful but a threatening sense under the cover of inquiry? But if you also ridicule the descent of God, as though He could not otherwise have carried out judgement unless He had come down, take care lest you strike your own God equally. For He too came down, so that He might accomplish what He willed.

CAPUT XXVI.

Chapter XXVI.

Sed et jurat Deus. Numquid forte per Deum Marcionis? Imo, inquit, quod multo vanius, per semetipsum. Quid velles faceret, si alius Deus

But God also swears. Is it perhaps by the God of Marcion? No, he says, but, what is much more futile, by Himself. What would you have Him do, if another God

Editors' notes and page, col. 342

Page

running head: …I ADV. MARCIONEM. (left part cut off at image edge)
marginal letters: A hominem, in causa aut; B hominis in divinitatem. Denique; C agnoscam. Et hic, videlicet; D Marcionis? Imo, inquit
old-edition numerals: 315 after damnaberis
other: "daret" has damaged final letter (looks like darel), set daret; "Domino" followed by a stray mark, ignored; commentary call (72) after candidatos omitted; "negandi delicti" set as printed; Variae lectiones and editors' Commentarius (Le Pr.) at page foot not set; running head cut at left edge

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non erat in conscientia ejus, hoc cum maxime jurantis alium absque se omnino non esse ? Igitur pejerantem deprehendis, an vane dejerantem ? Sed non potest videri pejerasse, qui alium esse non scivit, ut dicitis. Quod enim scit, hoc dejerans vere, non pejeravit. Sed nec vane dejerat, alium Deum non esse. Tunc enim vane dejeraret, si non fuissent qui alios deos crederent, tunc quidem simulacrorum cultores, nunc vero et haeretici. Jurat igitur per semetipsum, ut vel juranti Deo credas alium deum omnino non esse. Hoc ut Deus faceret, tu quoque, Marcion, coegisti : jam tunc enim providebaris. Proinde, si et in promissionibus aut comminationibus jurat, fidem in primordiis arduam extorquens, nihil Deo indignum est, quod efficit Deo credere. Satis et tunc pusillus Deus in ipsa etiam ferocia sua, cum ob vituli consecrationem efferatus in populum, de famulo suo postulat Moyse (Exod. XXXII, 10) : Sine me, et indignatus ira disperdam illos, et faciam te in nationem magnam. Unde meliorem soletis affirmare Moysen Deo suo, deprecatorem, imo et prohibitorem irae. Non facies enim, inquit, istud, aut et me una cum eis impende. Miserandi vos quoque cum populo, qui Christum non agnoscitis in persona Mosi figuratum, Patris deprecatorem, et oblatorem animae suae pro populi salute. Sed sufficit, si et Moysi proprie donatus est populus ad praesens. Quod ut famulus postulare posset a Domino, id Dominus a se postulavit. Ad hoc enim famulo dixit : Sine me, et disperdam illos, ut ille postulando, et semetipsum offerendo non sineret; atque ita disceres, quantum liceat fideli et prophetae apud Deum.

was not in His consciousness, of Him Who at that very moment was swearing that there is no other at all besides Himself? Do you then catch Him swearing falsely, or swearing in vain? But He cannot be seen to have sworn falsely Who did not know that there was another, as you say. For what He knows, in swearing to this truly, He has not sworn falsely. But neither does He swear in vain that there is no other God. For He would have sworn in vain then, if there had not been those who believed in other gods, at that time indeed the worshippers of images, but now also the heretics. He swears, therefore, by Himself, so that you may believe God at least when He swears that there is no other god at all. That God should do this, you too, Marcion, compelled Him: for even then you were foreseen. Accordingly, if He swears also in promises or threats, wringing out a faith that was difficult in its beginnings, nothing is unworthy of God which brings about belief in God. Quite a petty God, too, [you say He was] then, in His very ferocity, when, enraged against the people because of the consecration of the calf, He asks of His servant Moses (Exod. 32:10): Let Me alone, and, angered with wrath, I will destroy them, and I will make you into a great nation. Whence you are accustomed to declare Moses better than his God, as an intercessor, indeed even a preventer of His wrath. For Thou shalt not do this, he says, or else spend me too along with them. You too are to be pitied along with the people, you who do not recognize Christ prefigured in the person of Moses, the intercessor with the Father, and the offerer of His own life for the salvation of the people. But it is enough if the people was granted, specifically to Moses too, for the present. That the servant might be able to ask this of the Lord, the Lord asked it of Himself. For to this end He said to the servant: Let Me alone, and I will destroy them, so that he, by asking and by offering himself, might not let Him; and so you might learn how much is permitted to a faithful man and a prophet with God.

CAPUT XXVII.

Chapter XXVII.

Jam nunc ut et caetera compendio absolvam, quaecunque adhuc ut pusilla et infirma et indigna colligitis ad destructionem Creatoris, simplici et certa ratione proponam : Deum non potuisse humanos congressus inire, nisi humanos et sensus et affectus suscepisset, per quos vim majestatis

Now, so that I may dispose of the rest too in brief, whatever things you still gather as petty and weak and unworthy for the overthrow of the Creator, I shall set out with a simple and sure reasoning: that God could not have entered into human intercourse unless He had taken up human senses and affections as well, through which the force of the majesty

Editors' notes and page, col. 343

Footnotes

[Variae lectiones] 63 ‹anchor: not visible› · call in col not visible Jurans Wouw.

"Jurans" (swearing): Wouwer.

64 ‹anchor: not visible› · call in col not visible Pro indignatus ira scrib. in ira Rig. Venet.

For "indignatus ira" (angered with wrath), Rigault and the Venice edition write "in ira" (in wrath).

65 ‹anchor: not visible› · call in col not visible Inquit negl. Seml.

"Inquit" (he says) neglected by Semler.

66 ‹anchor: Miserandi› · call in col 343 Miserandos Jun. miserando Rhen.

"Miserandos" (pitiable, accusative): Junius; "miserando": Rhenanus.

67 ‹anchor: not visible› · call in col not visible Nec cum haereticis multo Wouw. deversa negl. Seml.

"Nec cum haereticis multo" (nor with the heretics by much): Wouwer; "deversa" neglected by Semler.

68 ‹anchor: not visible› · call in col not visible Diversatum Rig. Venet.

"Diversatum" (lodged): Rigault, Venice edition.

69 ‹anchor: not visible› · call in col not visible Subjiceretur alii.

"Subjiceretur" (would be subjected): others.

70 ‹anchor: not visible› · call in col not visible Hinc inser. Seml.

"Hinc" (hence) inserted by Semler.

71 ‹anchor: not visible› · call in col not visible Cujus Pam. Seml.

"Cujus" (whose): Pamelius, Semler.

72 ‹anchor: et› · call in col 344 Ut Pam. Seml.

"Ut" (as/that): Pamelius, Semler.

73 ‹anchor: apud David› · call in col 344 Eum Pam. Seml.

"Eum" (him): Pamelius, Semler.

74 ‹anchor: Caeterum› · call in col 344 Quia inser. Seml. qui Jun.

"Quia" (because) inserted by Semler; "qui" (who): Junius.

[Commentarius] (printed under page 176)

(73) ‹anchor: et prophetae apud Deum› · call in col 343

Atque ita disceres, quantum liceat fideli, etc. Similiter locum hunc interpretatur, quod nempe multum ponderis habeat oratio sanctorum apud Deum, B. Hieronymus, cap. 28, in Ezech. cap. XIII, et Epist. ad Gaudent. Cyrillus Alex., lib. V adv. Julianum. « Atqui si apostoli et martyres, » inquit B. Hieronymus adv. Vigilantium, ubi hoc ipsum exemplum Moysis adducit, « adhuc in corpore constituti, possunt orare pro caeteris, quando pro se debent adhuc esse solliciti, quanto magis post coronas, victorias et triumphos ? » Facit proinde locus iste pro orationibus sanctorum pro nobis, etiam post hanc vitam ; de quibus, uti et de invocatione ipsorum sanctorum, late tractavimus adnot. nostris in epist. 57 ad Cornelium B. Cypriani. PAM.

And so you would learn how much is permitted to the faithful, etc. Blessed Jerome interprets this passage similarly, namely that the prayer of the saints has great weight with God, in ch. 28 on Ezekiel ch. 13 and in the Letter to Gaudentius; so Cyril of Alexandria, Against Julian Book V. "But if the apostles and martyrs," says Blessed Jerome Against Vigilantius, where he adduces this very example of Moses, "while still set in the body, can pray for others when they ought still to be anxious for themselves, how much more after their crowns, victories and triumphs?" This passage therefore supports the prayers of the saints for us, even after this life; on which, as on the invocation of the saints themselves, we have treated at length in our notes on Blessed Cyprian's Letter 57, To Cornelius. PAMELIUS.

(printed under page 176)

Page

running head: 343 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A non erat in conscientia ejus; B est, quod efficit Deo credere; C Domino, id Dominus a se postulavit; D (73) Atque ita disceres (commentary)
old-edition numerals: 316 after coegisti

PL 2:344

suae, intolerabilem utique humanae mediocritati, humilitate temperaret, sibi quidem indigna, homini autem necessaria; et ita jam Deo digna, quia nihil tam dignum Deo quam salus hominis. De isto pluribus retractarem, si cum ethnicis agerem; quanquam et cum haereticis non multo diversa congressio stet. Quatenus et ipsi Deum in figura et in reliquo ordine humanae conditionis deversatum jam credidistis, non exigetis utique diutius persuaderi Deum conformasse semetipsum humanitati, sed de vestra fide revincimini. Si enim Deus, et quidem sublimior, tanta humilitate fastigium majestatis suae stravit, ut etiam morti subjiceret, et morti crucis; cur non putetis nostro quoque Deo aliquas pusillitates congruisse, tolerabiliores tamen judaicis contumeliis et patibulis et sepulcris? An hae sunt pusillitates, quae jam praejudicare debebunt Christum, humanis passionibus objectum, ejus Dei esse, cui humanitates exprobrantur a vobis? Nam et profitemur Christum semper egisse in Dei Patris nomine; ipsum ab initio conversatum; ipsum congressum cum patriarchis et prophetis, Filium Creatoris, Sermonem ejus, quem ex semetipso proferendo filium fecit, et exinde omni dispositioni suae voluntatique praefecit; diminuens illum modico citra angelos, sicut apud David scriptum est (Psal. VIII, 6): qua diminutione in haec quoque dispositus est a Patre, quae ut humana reprehenditis, ediscens jam inde a primordio, jam inde hominem, quod erat futurus in fine. Ille est qui descendit; ille, qui interrogat; ille, qui postulat; ille, qui jurat. Caeterum, Patrem nemini visum, etiam commune testabitur Evangelium, dicente (Matth. XI, 27) Christo: Nemo cognovit Patrem nisi Filius; ipse enim et Veteri Testamento pronuntiarat (Exod. XXXIII, 20): Deum nemo videbit, et vivet; Patrem invisibilem determinaus, in cujus auctoritate et nomine ipse erat Deus, qui videbatur Dei Filius. Sed et penes nos Christus in persona Christi ⟨a⟩ccipitur, quia et hoc modo noster est. Igitur quaecunque exigitis Deo digna, habebuntur in

that is His, intolerable indeed to human mediocrity, He might temper with humility, unworthy indeed of Himself but necessary for man; and thus by that very fact worthy of God, because nothing is so worthy of God as the salvation of man. I would treat of this at greater length if I were dealing with heathens; although with heretics too the encounter does not stand very differently. Inasmuch as you yourselves have already believed that God sojourned in the figure and in the rest of the order of the human condition, you will surely not demand to be persuaded any further that God conformed Himself to humanity, but you are refuted by your own faith. For if God, and indeed the more sublime one, laid low the summit of His majesty with such great humility as even to subject [Himself] to death, and the death of the cross, why should you not think that some littlenesses befitted our God also, more tolerable nevertheless than Jewish insults and gibbets and sepulchres? Are these the littlenesses which are now to prejudge that Christ, subjected to human passions, belongs to that God to whom human traits are reproached by you? For we too profess that Christ always acted in the name of God the Father; that He Himself held converse [with men] from the beginning; that He Himself met with the patriarchs and prophets, the Son of the Creator, His Word, whom by bringing Him forth from Himself He made Son, and thenceforth set over all His dispensation and will; diminishing Him a little below the angels, as it is written in David (Ps. 8:6): by which diminution He was appointed by the Father to these things also which you censure as human, learning already from the very beginning, already from then, [to be] the man which He was to be at the end. He it is who descends; He who questions; He who requests; He who swears. For the rest, that the Father has been seen by no one even the common Gospel will testify, Christ saying (Matt. 11:27): No one has known the Father except the Son; for He Himself had also pronounced in the Old Testament (Exod. 33:20): No one shall see God and live; determining the Father to be invisible, in whose authority and name He Himself was God who was seen, the Son of God. But with us too Christ is received in the person of Christ, because in this way also He is ours. Therefore whatever things you demand as worthy of God will be had in

Editors' notes and page, col. 344

Footnotes

(74) ‹anchor: Christi accipitur› · call in col 344

Sed et penes nos Christus in persona Christi accipitur. Sic habent exemplaria. Ait autem Septimius : Nemo homo Deum vidit vivens, in persona Patris scilicet. At viderunt homines Patrem in Filio, quia semper egit Filius in Dei Patris nomine. Pater autem et Filius unum sunt, sive unus Deus. Sic Filius ipse erat Deus, quem homines viderunt. Sic Christum nos Christiani, non Marcionitae, accipimus sive intelligimus Deum in persona Christi ; quia et hoc modo noster est Deus. Nam et homo Christus. RIG.

But with us too Christ is received in the person of Christ. So the copies have it. Septimius says: no man has seen God and lived, in the person of the Father, that is. But men saw the Father in the Son, because the Son always acted in the name of God the Father. And the Father and the Son are one, or one God. So the Son himself was God, whom men saw. So we Christians, not the Marcionites, receive or understand Christ as God in the person of Christ; because in this way too he is our God. For Christ is also man. RIGAULT.

(printed under page 176)

Page

running head: [...]M PARS II. — SERIES I, POLEMICA.
marginal letters: A suae, intolerabilem utique; B biliores tamen judaicis; C inde a primordio; D beside the commentary at the page foot (nostris in epist. 57), not beside the text
old-edition numerals: 317 after nostro
other: column begins mid-sentence (suae) and ends mid-sentence (in); "patibulis" partly blurred (p.tibulis), set as patibulis; "Pâtre" shows a stray mark over the a, set Patre; first letter of accipitur blotted, supplied from the commentary; "Evangclium" read as Evangelium (image quality); text fragments at the left edge belong to col. 343 and are not set; Variae lectiones and Commentarius (notes of Pamelius and Rigaltius) at the page foot are not set

PL 2:345

Patre invisibili incongressibilique et placido, et (ut ita dixerim) Philosophorum Deo. Quaecunque autem ut indigna reprehenditis, deputabuntur in Filio, et viso, et audito, et congresso, arbitro Patris et ministro, miscente in semetipso hominem et Deum; in virtutibus, Deum; in pusillitatibus, hominem; ut tantum homini conferat, quantum Deo detrahit: totum denique Dei mei penes vos dedecus, sacramentum est humanae salutis. Conversabatur Deus, ut homo divine agere doceretur. Ex aequo agebat Deus cum homine, ut homo ex aequo agere cum Deo posset. Deus pusillus inventus est, ut homo maximus fieret. Qui talem Deum dedignaris, nescio an ex fide credas Deum crucifixum. Quanta itaque perversitas vestra erga utrumque ordinem Creatoris? Judicem eum designatis, et severitatem judicis secundum merita causarum congruentem pro saevitia exprobratis. Deum optimum exigitis, et lenitatem ejus benignitatis congruentem, pro captu mediocritatis humanae dejectius conversatam, ut pusillitatem depretiatis. Nec magnus vobis placet, nec modicus; nec judex, nec amicus. Quid, si nunc eadem et in vestro deprehendantur? Judicem quidem et illum esse jam ostendimus in libello suo; et de judice necessarie severum, et de severo sicut saevum, si tamen saevum.

the Father invisible and unapproachable and placid, and (so to speak) the God of the philosophers. But whatever things you censure as unworthy will be assigned to the Son, Who was both seen and heard and met with, the arbiter and minister of the Father, mingling in Himself man and God: in mighty works, God; in weaknesses, man; so that He confers as much on man as He takes away from God. In short, the whole disgrace of my God, as you reckon it, is the sacrament of human salvation. God conversed [with men], so that man might be taught to act divinely. God dealt on equal terms with man, so that man might be able to deal on equal terms with God. God was found small, so that man might become very great. You who disdain such a God, I do not know whether you believe in good faith in a God crucified. How great, then, is your perversity towards both aspects of the Creator? You designate Him a judge, and you reproach as cruelty the severity of a judge, consonant with the merits of the cases. You demand a God supremely good, and the gentleness of His benignity, consonant with it, which conducted itself more lowly in accordance with the capacity of human mediocrity, you disparage as littleness. Neither the great one pleases you, nor the moderate one; neither the judge, nor the friend. What if the same things are now detected in yours also? That he too is a judge we have already shown in its own book; and from judge necessarily severe, and from severe as it were cruel, if indeed cruel.

CAPUT XXVIII.

Chapter XXVIII.

Nunc et de pusillitatibus, et malignitatibus, caeterisque notis, et ipse adversus Marcionem antitheses aemulas faciam. Si ignoravit Deus meus esse alium super se, etiam tuus omnino non scivit esse alium infra se. Quod enim ait Heraclitus ille tenebrosus, eadem via sursum et deorsum. Denique si non ignorasset, et ab initio ei occurrisset. Delictum et mortem, et ipsum auctorem delicti diabolum, et omne malum, quod Deus meus passus est esse; hoc et tuus, qui illum pati passus est. Mutavit sententias suas Deus noster. Proinde qua et vester. Qui enim genus humanum tam sero respexit, eam sententiam mutavit, quae tanto aevo non respexit. Poenituit in aliquo Deum nostrum. Sed et vestrum. Eo enim quod tandem animadvertit ad hominis salutem, poenitentiam dissimulationis pristinae fecit, debitam malo facto. Porro malum factum

Now concerning the weaknesses and malignities and the other marks, I too shall make rival antitheses against Marcion. If my God did not know that there was another above Him, yours too did not know at all that there was another below him. For as that obscure Heraclitus says, the way up and down is the same. Furthermore, had he not been ignorant, he would also have confronted him from the beginning. Sin and death, and the very author of sin, the devil, and every evil, which my God suffered to exist: this yours too [suffered], who suffered Him to suffer it. Our God changed His decisions. Likewise yours too. For he who regarded the human race so late changed that decision by which he did not regard it for so long an age. Our God repented in some matter. But so did yours. For by the very fact that he at last turned his attention to the salvation of man, he made repentance for his former neglect, a repentance owed to an evil deed. Moreover an evil deed

Editors' notes and page, col. 345

Footnotes

[Variae lectiones] 75 ‹anchor: incongressibilique et placido› · call in col 345 Cognoscibilique alii.

"Cognoscibilique" (and to the knowable): others.

76 ‹anchor: severitatem judicis› · call in col 345 Judicii Wouw.

"Judicii" (of judgement): Wouwer.

77 ‹anchor: Quid, si nunc› · call in col 345 Non Seml. Pamel. enim Latin. quid quod nunc Wouw.

"Non" (not): Semler, Pamelius; "enim" (for): Latinius; "quid quod nunc" (what of the fact that now): Wouwer.

78 ‹anchor: severo sicut› · call in col 345 Scilicet Lat.

"Scilicet" (namely): Latinius.

79 ‹anchor: omne malum, quod› · call in col 345 Omnem malum quem Lat. Jun. Seml.

"Omnem malum quem" (every evil one whom): Latinius, Junius, Semler.

80 ‹anchor: repercussus? Nesciit› · call in col 346 Nescit Seml. Pamel.

"Nescit" (does not know): Semler, Pamelius.

81 ‹anchor: Judam traditorem› · call in col 346 Non inser. Seml. Pamel. et puncto dividunt vester. Judam.

Semler and Pamelius insert "non" (not), and divide with a point at "vester. Judam."

82 ‹anchor: Deus meus aliquem› · call in col 346 Meus abest Fran.

"Meus" (my) is absent in the Franeker edition.

83 ‹anchor: quam in eum› · call in col 346 In eo Seml.

"In eo" (in it): Semler.

84 ‹anchor: aliud praestat› · call in col 346 Praestare Seml. forte praestaret : praestat est conjectura Rhenani, quam deinde amplexati sunt Pamel. Rigalt. Franeq. Paris. Venet., praestabit Jun.

"Praestare": Semler; perhaps "praestaret" (would afford). "Praestat" (affords) is Rhenanus's conjecture, which Pamelius, Rigault, and the Franeker, Paris and Venice editions then adopted; "praestabit" (will afford): Junius.

85 ‹anchor: substantia divinitatibus› · call in col 346 Divinitatis conjic. Rhen.

"Divinitatis" (of the divinity): Rhenanus's conjecture.

[Commentarius] (printed under page 177)

(75) ‹anchor: ille tenebrosus› · call in col 345

Heraclitus ille tenebrosus. Obscuritatem affectavit adeo philosophus ille, ut inde tenebrosus seu σκοτεινὸς audierit. Atque etiam imminente morte illud loquendi genus retinuit, Cum enim aqua intercute et hydrope laboraret, sciscitatus est medicos an artis suae industria ex imbre siccitatem facere possent. Haec refert Laertius, lib. IX. LE PR.

That dark Heraclitus. That philosopher so affected obscurity that he was called "the dark," σκοτεινός. And even with death at hand he kept that manner of speech: for when he was suffering from water under the skin and dropsy, he asked the physicians whether by the skill of their art they could make a drought out of a rainstorm. Laertius reports this, Book IX. LE PRIEUR.

(printed under page 177)

Page

running head: 345 LIB. II ADV. MARCI (cut off at the image edge)
marginal letters: A Patre invisibili incongressibilique; B que ordinem Creatoris? Judicem eum designatis; C Nunc et de pusillitatibus; D spexit, eam sententiam mutavit, quae tanto aevo non
old-edition numerals: 318 after saevitia

PL 2:346

deputabitur uegligentia salutis humanae, nonnisi per poenitentiam emendata apud Deum vestrum. Mandavit fraudem Deus noster, sed auri et argenti. Quanto autem homo pretiosior auro et argento, tanto fraudulentior Deus vester, qui hominem Domino et factori suo eripit. Oculum pro oculo reposcit Deus noster; sed et vester vicem prohibens, iterabilem magis injuriam facit. Quis enim non rursus percutiet, non repercussus? Nesciit Deus noster quales allegeret? Ergo nec vester Judam traditorem allegisset, si praescisset. Sic et mentitum alicubi dicis Creatorem: longe majus mendacium est in tuo Christo, cujus corpus non fuit verum. Multos saevitia Dei mei absumpsit? Tuus quoque Deus, quos salvos non facit, utique in exitium disponit. Deus meus aliquem jussit occidi? Tuus semetipsum voluit interfici; non minus homicida in semetipsum, quam in eum a quo vellet occidi. Multos autem occidisse Deum ejus probabo Marcioni. Nam fecit homicidam, utique periturum, nisi si populus nihil deliquit in Christum. Sed expedita virtus veritatis paucis amat. Multa mendacio erunt necessaria.

will be reckoned a neglect of human salvation, amended only through repentance in the sight of your God. Our God commanded a fraud, but one of gold and silver. But by as much as man is more precious than gold and silver, by so much is your God the greater defrauder, Who snatches man away from his Lord and Maker. Our God demands eye for eye; but your [God] too, by forbidding retaliation, rather makes injury repeatable. For who will not strike again, if he is not struck back? Did our God not know what sort [of men] He was choosing? Then neither would your [God] have chosen Judas the traitor, if He had foreknown. So too you say that the Creator lied somewhere: a far greater lie is in your Christ, Whose body was not real. Did the severity of my God carry off many? Your God too, those whom He does not save, He certainly consigns to destruction. Did my God order someone to be killed? Yours willed Himself to be slain; no less a homicide against Himself than against him by whom He willed to be killed. But I shall prove to Marcion that his God has killed many. For He made a homicide, one certainly to perish, unless the people committed no offence against Christ. But the unencumbered strength of truth is content with few [words]. Falsehood will need many.

CAPUT XXIX.

Chapter XXIX.

Caeterum, ipsas quoque antitheses Marcionis cominus cecidissem, si operosiore destructione earum egeret defensio Creatoris tam boni quam et judicis, secundum utriusque partis et exempla congruentia Deo, ut ostendimus. Quod si utraque pars bonitatis atque justitiae dignam plenitudinem divinitatis efficiunt omnia potentis, compendio interim possum antitheses retudilsse, gestientes ex qualitatibus ingeniorum sive legum sive virtutum discernere, atque ita alienare Christum a Creatore, ut optimum a judice, et mitem a fero, et salutarem ab exitioso. Magis enim eos conjungunt, quos in eis diversitatibus ponunt quae Deo congruunt. Aufer titulum Marcionis et intentionem atque propositum operis ipsius, et nihil aliud praestat quam demonstrationem ejusdem Dei optimi et judicis: quia haec ⟨d⟩uo in solum Deum competunt. Nam et ipsum studium in eis exemplis opponendi Christum Creatori, ad unitatem magis spectat. Adeo enim ipsa et una erat substantia divinitatibus, bona et severa, et eisdem exemplis et in similibus argumentis,

For the rest, I would also have cut down Marcion's Antitheses themselves at close quarters, if the defence of the Creator, as being both good and judge, needed a more laborious demolition of them, in accordance with the examples of each side, befitting God, as we have shown. But if both sides, of goodness and of justice, make up a worthy fullness of the divinity of One Who is able to do all things, I can for the present have beaten back in brief the Antitheses, which are eager to make distinctions on the basis of the qualities of characters, or of laws, or of powers, and so to estrange Christ from the Creator, as the most good from the judge, and the gentle from the fierce, and the saving from the destructive. For they rather join together those whom they place in those differences which befit God. Take away the title of Marcion and the aim and purpose of the work itself, and it offers nothing other than a demonstration of one and the same God, most good and judge: because these two belong to God alone. For the very effort to set Christ against the Creator in those examples looks rather towards unity. For so truly was the substance one and the same for the divinities, good and severe, and with the same examples and in similar arguments,

Editors' notes and page, col. 346

Footnotes

(76) ‹anchor: titulum Marcionis› · call in col 346

Aufer titulum Marcionis. Scripserat Antitheses seu librum sub hoc titulo Ponticus ille : has cum satis impugnasse videtur hic scriptor, ait auferendas esse, dum titulum auferendum scribit. ID.

Take away Marcion's title. That man of Pontus had written the Antitheses, a book under this title; since our writer seems to have attacked them sufficiently, he says they are to be taken away, in writing that the title is to be taken away. THE SAME [LE PRIEUR].

(printed under page 177)

Page

running head: II ADV. MARCIONEM. 346 (beginning of head cut off at left edge)
marginal letters: A deputabitur uegligentia salutis; B Deus meus aliquem jussit; C Deo, ut ostendimus; D duo in solum Deum
old-edition numerals: 319 after semetipsum,; 320 after unitatem
other: "uegligentia" first letter printed as u (turned n), kept as printed; "retudilsse" (for retudisse) printed so, kept as printed; "duo" first letter damaged, looks like a; "Christum", "legum", "exitioso", "probabo", "non", "utique" blotted but legible; "Dcus", "dcstructione", "opcris", "simalibus" read as damaged e/i; CAPUT numeral blotted, read XXIX; column ends mid-word argumen- at column break; Variae lectiones 80–85 called in this column are listed under n345 (page 177); Commentarius (76) set above

PL 2:347

ut bonitatem suam voluerit ostendere, in quibus pr⟨aem⟩iserat severitatem. Quia nec mirum erit diversitas temporalis, si postea Deus mitior pro rebus edomitis, qui retro austerior pro indomitis. Ita per antitheses facilius ostendi potest ordo Creatoris a Christo reformatus et repercussus, et redditus potius quam exclusus, cum praesertim Deum tuum ab omni motu amariore secernas, utique et ab aemulatione Creatoris scilicet. Nam si ita est, quomodo eum antitheses singulas species Creatoris aemulatum demonstrant, agnoscam igitur

that He willed to show His goodness in those things in which He had put severity first. Since a difference of times will be no wonder either, if afterwards God is milder towards things subdued, who formerly was sterner towards things unsubdued. Thus through the Antitheses it can more easily be shown that the order of the Creator was reformed and reflected back by Christ, and restored rather than excluded, especially since you separate your god from every harsher motion, and surely, of course, from rivalry with the Creator as well. For if it is so, how [is it that] the Antitheses show him as rivalling the Creator in each particular point? I shall acknowledge, then,

Editors' notes and page, col. 347

Footnotes

[Variae lectiones] 86 ‹anchor: mirum erit› · call in col 347 Erat Seml. Pamel.

"Erat" (was): Semler, Pamelius.

87 ‹anchor: exclusus, cum praesertim› · call in col 347 Cum omitt. Pamel. Seml.

"Cum" (since) is omitted by Pamelius and Semler.

(printed under page 178)

Page

running head: 347 TERTULLIANI OPERUM PARS II. — SERIES I, POLEMICA. 348 (spread across the page; this column carries 347)
marginal letters: A ‹tis, ut bonitatem suam voluerit›; B ‹(77) Qui res suas arbustiores (Commentarius)›; C ‹quod praecedentibus libris (Argumentum of Book III)›; D ‹IV. Si autem post Creatorem (Argumentum of Book III)›
old-edition numerals: (none) in Book II text; 320 before ARGUMENTUM and 321 after Scripturis, both in the Book III Argumentum
other: the column opens with "tis," the end of a word split at the break from col. 346; per the unit rule the whole word stands at the end of col. 346, so this column is set from "ut".
other: "pr⟨aem⟩iserat": the middle letters are blotted in the type; "praemiserat" is clear from the remaining letters.
other: "quomodo eum antitheses": the page prints "eum", and it stands: "eum" is the object of "demonstrant" with "aemulatum" (how do the Antitheses show him rivalling the Creator in each particular). Set as printed; the English renders it so. (Q1b: resolved, no longer UNSURE.)
other: the Commentarius note (77) printed at the foot of this page is called in col. 348 and is set in n348.
other: BOUNDARY: Book II's text ends at the top of col. 348. Below the Commentarius on this page stand the title LIBER TERTIUS, printed across both columns, and the editors' ARGUMENTUM of Book III (§§I–VI in col. 347; §§VII–XIII in col. 348). That is editors' matter (not Tertullian's) belonging to the next unit (Adversus Marcionem III), so it is NOT set here.

PL 2:348

et in hoc per illas Deum m⟨e⟩um zelotem, qui res suas arbustiores in primordiis bona et rationali aemulatione maturitatis praecuraverit suo jure. Cujus antitheses etiam ipse mundus ejus agnoscet ex contrarietatibus elementorum, summa tamen ratione modulatus. Quamobrem, inconsiderantissime Marcion, alium Deum lucis ostendisse debueras, alium vero tenebrarum, quo facilius alium bonitatis, alium severitatis persuasisses. Caeterum ejus erit antithesis, cujus est in mundo.

in this too, through them, my God as a jealous God, Who in the beginnings, by His own right, took forward care of His more luxuriant growths with a good and reasoned rivalry for their ripeness. His antitheses even His world itself will acknowledge from the contrarieties of the elements, yet tuned with the highest reason. Wherefore, most unthinking Marcion, you ought to have shown one God of light and another of darkness, so that you might more easily have persuaded [us of] one of goodness and another of severity. But the antithesis will belong to Him whose it is in the world.

Editors' notes and page, col. 348

Footnotes

[Commentarius] (printed under page 178)

(77) ‹anchor: praecuraverit suo jure› · call in col 348

Qui res suas arbustiores in primordiis bona et rationali aemulatione maturitatis praecuraverit. Qui res suas arbustiores praecuraverit, hoc est, robustiores. Qui scilicet non surculos depanxerit, sed jam arbusta, eaque arbustiora, hoc est, jam grandia, quae fructum proferunt maturius sive celerius multo quam surculi. RIG. — Elegans metaphora; arbustiores enim (sicuti recte adnotavit Rhenanus ad marg. 1 edit.) videtur usurpare pro ferociores, sumpta metaphora ab arbustis luxuriantibus. Arbustandi enim verbo utitur etiam Plinius. Alioquin putaretur (sed non recte) legendum austeriores. Comparationem autem facit maturitatis Novi Testamenti ad acerbitatem Veteris. PAM.

Who in the beginnings took forward care of His more luxuriant growths with a good and reasoned rivalry for their ripeness. "Who took forward care of His arbustiores", that is, His sturdier [growths]: who, that is, planted not slips but trees already, and those more tree-like, that is, already grown, which bear fruit much sooner or more quickly than slips. RIGAULT. — An elegant metaphor; for he seems (as Rhenanus rightly noted in the margin of the first edition) to use "arbustiores" for ferociores (more vigorous), the metaphor taken from luxuriant trees. For Pliny too uses the verb "arbustare". Otherwise one might think (but wrongly) that austeriores (sterner) should be read. And he compares the ripeness of the New Testament with the sourness of the Old. PAMELIUS.

(printed under page 178, beginning under col. 347 and continuing under col. 348)

Page

running head: 347 TERTULLIANI OPERUM PARS II. — SERIES I, POLEMICA. 348 (spread across the page; this column carries 348)
marginal letters: A ‹et in hoc per illas Deum meum›; B ‹enim (sicuti recte adnotavit Rhenanus (Commentarius)›; C ‹VIII. Posthaec adversus Marcionitas (Argumentum of Book III)›; D ‹tudo. (Argumentum of Book III, §X)›
old-edition numerals: (none)
other: "m⟨e⟩um": the second letter is broken in the type ("m:um"); "meum" is clear.
other: commentary call (77) after "praecuraverit" removed from the text; the note is set above.
other: Commentarius (77): "depanxerit" printed so, kept as printed; "praecuraverit", "scilicet", "eaque" blotted in the type but legible.
other: END OF UNIT: Book II's text ends here with "cujus est in mundo." The rest of the column is the Commentarius (pass 2), the title LIBER TERTIUS across the page, and the editors' ARGUMENTUM of Book III, §§VII–XIII, continuing past this column (it is numbered VII, VIII, XI, X, XI, XII, XIII as printed: the first "XI." stands for IX). That is editors' matter for the next unit and is NOT set here.