PL 2 · cols. 347–386

Tertullian, Adversus Marcionem, Liber tertius

Editors' preface

LIBER TERTIUS.

BOOK THREE.

ARGUMENTUM.

ARGUMENT.

I. Librum hunc tertium adversus Marcionem scripturus de Christo, imprimis Christum non alterius Dei intelligendum, quam Creatoris, praescribit, tum quod praecedentibus libris determinatum sit, alium Deum non credendum quam Creatorem; tum quod probetur apostolicarum et haereticarum ecclesiarum recensu, nulla mentionem alterius Dei aut Christi agitatam ante scandalum Marcionis.

I. Being about to write this third book against Marcion, concerning Christ, he lays down first of all that Christ is to be understood as belonging to no other God than the Creator: both because it was determined in the preceding books that no God other than the Creator is to be believed in, and because it is proved by a review of the apostolic and the heretical churches that no mention of another God or Christ was put about before the scandal of Marcion.

II. Deinde suspectum esse, quod tam subito venerit Christus Marcionis, antequam Pater de Filio testaretur, mittens de misso.

II. Next, that it is suspect that Marcion's Christ came so suddenly, before the Father bore witness concerning the Son, the sender concerning the one sent.

III. Neque vero sufficere, quod se Filium Dei probaturus esset per documenta virtutum; tum quod temerariam signorum fidem ipse Christus ostendat, etiam apud pseudoprophetas facillimam, tum quod Creator jam ante illum, et per famulos suos virtutes sit operatus.

III. Nor indeed is it enough that he was to prove himself the Son of God by the evidence of mighty works: both because Christ Himself shows that faith in signs is rash, being very easily had even among false prophets, and because the Creator had already worked mighty works before him, and through His servants as well.

IV. Si autem post Creatorem, illum emendaturus, revelatus sit Christus Marcionis; debuisse non ante, sed post Christum Creatoris revelari, uti etiam illum emendaret.

IV. But if Marcion's Christ was revealed after the Creator, to amend Him, he ought to have been revealed not before but after the Creator's Christ, so that he might amend Him too.

V. Jam vero Scripturis probaturus Christum Creatoris fuisse, cujus Scripturae ab eo adimpletae sint, praefatur, duas causas eloquii prophetici adversariis agnoscendas; unam, qua futura interdum pro jam transactis annuntiantur; aliam, qua pleraque figurate portenduntur.

V. Then, being about to prove from the Scriptures that Christ was the Creator's, whose Scriptures were fulfilled by Him, he sets out first two features of prophetic speech which the adversaries must recognize: one, by which things to come are sometimes announced as already done; the other, by which very many things are foreshown figuratively.

VI. Itaque Judaicum errorem pro Marcionitis non facere, qui Christum Creatoris, tanquam extraneum interfecerint; utpote quos illum ignoraturos, Scripturis praedictum sit; idque, quatenus solum hominem arbitrabantur.

VI. Therefore the error of the Jews, who killed the Creator's Christ as a stranger, does not tell in favour of the Marcionites, since it was foretold in the Scriptures that they would not know Him; and that in so far as they thought Him merely a man.

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.
other: page shared with PL002/adversus_marcionem_2; this file is a copy of its notes (QA keeps this unit's own)
other (adversus_marcionem_3, Q3a): misprints kept as printed in this unit's part: Argumentum §I "nulla mentionem" (for "nullam mentionem"). "alte⟨ri⟩us", "⟨Mar⟩cionis" (§I) and "⟨De⟩inde" (§II) are blotted in the type but clear. No note calls stand in this unit's part of the column.

PL 2:348

VII. Convinci autem utrosque duobus Christi adventibus, duplici a prophetis habitu demonstratos; quorum priorem, obscuriorem et indigniorem, intelligere et credere non potuerunt.

VII. But that both are refuted by the two advents of Christ, shown by the prophets in a twofold guise, of which they could not understand and believe the former, the more obscure and the more lowly.

VIII. Posthaec adversus Marcionitas et alios ipsorum errorum auctores, ab apostolo Joanne antichristos pronuntiatos, Christum defendit vere et in carne venisse, vel ex eo quod alioqui etiam Christiani nominis fructus, mors Christi neganda sit, et resurrectio.

VIII. After this, against the Marcionites and others who are authors of these same errors, declared antichrists by the apostle John, he defends that Christ came truly and in the flesh, if only from this, that otherwise even the fruit of the Christian name, the death of Christ, would have to be denied, and the resurrection.

XI. Neque ipsi suffragari angelos Creatoris, quasi illi in phantasmate putativae carnis egerint apud Abraham et Lot; et tamen vere sint congressi et pasti; quod ad moriendum pro nobis non essent dispositi.

XI. Nor do the Creator's angels support him, as though they acted with Abraham and Lot in the phantasm of a supposed flesh; and yet they truly met with them and ate; because they were not appointed to die for us.

X. Si autem carnem Christus tanquam indignam aspernatus est, dedignandam etiam illi fuisse illius imaginem, eo quod statum sequatur similitudo.

X. But if Christ spurned flesh as unworthy, its image too must have been beneath Him, since likeness follows condition.

XI. Et vero non recte Marcionem putativam in Christo corpulentiam asseruisse, ne nativitatem ejus agnoscere cogeretur; quia poterat etiam putativam illam nativitatem accommodasse; quarum neutrum tamen possit consistere, eo quod Deo magis competat, veritas, quam mendacium.

XI. And indeed that Marcion wrongly asserted a supposed bodiliness in Christ, so as not to be forced to acknowledge His birth; for he could have made that birth too a supposed one; yet neither of them could stand, because truth befits God more than falsehood.

XII. Nihil etiam facere contra Christum Creatoris, quod ab Isaia Emmanuel vocandus scribatur; quo nomine non est editus; quia sufficit, quod significatione, non sono, nobiscum Deus fuerit Christus.

XII. Nor does it tell at all against the Creator's Christ that He is written by Isaiah as one to be called Emmanuel, a name He was not given at birth; because it suffices that in meaning, not in sound, Christ was God with us.

XIII. Neque etiam per virtutem Damasci, et spolia Samariae, et regem Assyriorum (quae Christo accommodat Isaias) bellatorem illum portendi; sed

XIII. Nor again is He foreshown as a warrior by the might of Damascus, and the spoils of Samaria, and the king of the Assyrians (which Isaiah applies to Christ); but

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.
other: page shared with PL002/adversus_marcionem_2; this file is a copy of its notes (QA keeps this unit's own)

PL 2:349

figurari magos Orientales, Christum in infantia auro et thure munerantes.

the Eastern magi are prefigured, honouring Christ in His infancy with gifts of gold and frankincense.

XIV. Nam et alibi (in Psalmis nempe et Apocalypsi Joannis) figurate arma bellica Christo ascribi.

XIV. For elsewhere too (namely in the Psalms and the Apocalypse of John) weapons of war are ascribed to Christ figuratively.

XV. Prosequitur d⟨e⟩inceps, Christi no⟨m⟩en non competere Christo Marcionis; tum quod proprium sit unius, et tamen etiam Creatoris Christus id nomen habuerit; tum quod ungi non potuerit, qui corpus non habuit, et proinde Christus, i⟨d⟩ est unctus, vocari nullo modo potuit.

XV. He next goes on to show that the name of Christ does not belong to Marcion's Christ: first, because it is proper to one alone, and yet the Creator's Christ also had that name; second, because he who had no body could not be anointed, and therefore could in no way be called Christ, that is, anointed.

XVI. Multo minus nomen Jesu, quem Judaei non exspectant, et Christo Creatoris competit, eo quod nihil commune esse debeat Christo alterius Dei cum Christo Creatoris.

XVI. Much less does the name of Jesus, whom the Jews do not expect, and which belongs to the Creator's Christ, [belong to him], since the Christ of another God ought to have nothing in common with the Christ of the Creator.

XVII. Porro iisdem pene verbis, eadem, quae supra libro adversus Judaeos, Scripturarum affert testimonia de contemptibili Christi in passione habitu.

XVII. Further, in almost the same words, he brings forward the same testimonies of the Scriptures as above in the book Against the Jews, concerning the despised condition of Christ in His passion.

XVIII. Item et de exitu ejus per passionem crucis, ex Pentateucho.

XVIII. Likewise also concerning His death through the passion of the cross, from the Pentateuch.

XIX. Item ex Psalmis et Prophetis,

XIX. Likewise from the Psalms and the Prophets,

XX. Postremo, probat Christum Creatoris vere Christum fuisse, quod ad illum conversae sint omnes nationes jux⟨t⟩a praedictionem David, quae tamen neque de i⟨l⟩lo, neque de filio ejus Salomone possit intelligi.

XX. Finally, he proves that the Creator's Christ was truly the Christ, because all the nations have been turned to Him according to the prediction of David, which, however, can be understood neither of David himself nor of his son Solomon.

XXI. Etenim non Judaeorum modo, sed et nationum vocationem ad Christum Creatoris, pluribus scripturis praedictum esse.

XXI. For it was foretold in many scriptures that not only the Jews but also the nations would be called to the Creator's Christ.

XXII. Quippe cum non alterius, sed ejusdem Dei praedicatores apostolos, et eadem cum Christo passuros tam ipsos, quam omnes fideles, prophetatum sit.

XXII. For it was prophesied that the apostles would be preachers not of another God but of the same, and that both they themselves and all the faithful would suffer the same things as Christ.

XXIII. Verumenimvero, quia cum Judaeis negabat Christum venisse Marcion, ostendit exitum (sive exitium) ipsorum, quem ob impietatem in Christum relaturi praedicabantur, jam completum esse. Quo⟨d⟩ vane fieret, si propter Christum Dei alterius id pat⟨e⟩rentur, qui ab aemulis illius, nempe potestatibus Creatoris, in crucem actus esset; neque enim potuit Creator ulcisci, nisi suum Christum.

XXIII. But indeed, since Marcion, together with the Jews, denied that the Christ had come, he shows that their end (or destruction), which they were foretold to bring upon themselves for their impiety towards Christ, has already been fulfilled. This would have happened to no purpose if they suffered it on account of the Christ of another God, who had been driven to the cross by his rivals, namely the powers of the Creator; for the Creator could not avenge anyone but His own Christ.

XXIV. Denique occasione ejus quod Marcion dicebat, restitutum iri Judaeam a Deo suo, remittens lectorem ad librum Adversus Marcionem de sinu Abrahae, et ad opus de Spe Fidelium de dicta restitutione Judaeae, late hic etiam prosequitur millenariorum somnium, de quo latius inter paradoxa Auctoris.

XXIV. Lastly, taking occasion from Marcion's saying that Judaea would be restored by his own God, he refers the reader to the book Against Marcion on the bosom of Abraham, and to the work On the Hope of the Faithful concerning the said restoration of Judaea, and here too he sets out at length the dream of the millenarians, on which see more fully among the Author's paradoxes.

Editors' notes and page, col. 349

Footnotes

Variae lectiones (printed under page 179)

(1) ‹anchor: not visible on the page foot› · call in col 350

Seorsum in Seml. Pamel.

Set apart in Semler and Pamelius.

(printed under page 179)

(1) ‹anchor: not visible on the page foot› · call in col 350

Satis enim praejudicatum est. Libris superioribus satis aperte demonstratum Christum a Deo Creatore missum, non autem alium a Creatore, sicuti somniavit Marcion. LE PR.

For it has been sufficiently prejudged. In the preceding books it was shown plainly enough that Christ was sent by God the Creator, and not by another than the Creator, as Marcion dreamed. Le Prieur.

(printed under page 179)

(2) ‹anchor: not visible on the page foot› · call in col 350

Non ut laborantem. Laborat veritas cum aut falsitate opprimitur, aut veri specie obducitur. Contingit etiam non raro, ut veritatem dicere periculosum sit propter violentiam et impotentiam quorumdam; quem in sensum Thucydides, lib. I Hist., Ἀταλαίπωρος ἡ ζήτησις τῆς ἀληθείας dixit, id est, Caret labore inquisitio veritatis. LE PR. et EDD.

Not as though it were labouring. Truth labours when it is either crushed by falsehood or overcast with a semblance of truth. It also happens not rarely that to speak the truth is dangerous because of the violence and unruliness of certain people; in which sense Thucydides, History book I, said "Ἀταλαίπωρος ἡ ζήτησις τῆς ἀληθείας", that is, The search for truth is without labour. Le Prieur and the editors.

(printed under page 179)

Editors' prose

figurari magos Orientales, Christum in infantia auro et thure munerantes.

[…] the Magi of the East are figured, honouring Christ in His infancy with gold and frankincense.

XIV. Nam et alibi (in Psalmis nempe et Apocalypsi Joannis) figurate arma bellica Christo ascribi.

XIV. For elsewhere too (namely in the Psalms and in the Apocalypse of John) weapons of war are ascribed to Christ figuratively.

XV. Prosequitur deinceps, Christi nomen non competere Christo Marcionis; tum quod proprium sit unius, et tamen etiam Creatoris Christus id nomen habuerit; tum quod ungi non potuerit, qui corpus non habuit, et proinde Christus, id est unctus, vocari nullo modo potuit.

XV. He goes on next to show that the name of Christ does not fit the Christ of Marcion: first, because it is proper to one alone, and yet the Christ of the Creator also had that name; next, because he who had no body could not be anointed, and therefore could in no way be called Christ, that is, anointed.

XVI. Multo minus nomen Jesu, quem Judaei non exspectant, et Christo Creatoris competit, eo quod nihil commune esse debeat Christo alterius Dei cum Christo Creatoris.

XVI. Much less the name of Jesus, whom the Jews do not expect, and which belongs to the Christ of the Creator, since the Christ of another God ought to have nothing in common with the Christ of the Creator.

XVII. Porro iisdem pene verbis, eadem, quae supra libro adversus Judaeos, Scripturarum affert testimonia de contemptibili Christi in passione habitu.

XVII. Further, in almost the same words, he brings forward the same testimonies of the Scriptures as above in the book against the Jews, concerning the despised condition of Christ in His passion.

XVIII. Item et de exitu ejus per passionem crucis, ex Pentateucho.

XVIII. Likewise also concerning His departure through the passion of the cross, from the Pentateuch.

XIX. Item ex Psalmis et Prophetis,

XIX. Likewise from the Psalms and the Prophets,

XX. Postremo, probat Christum Creatoris vere Christum fuisse, quod ad illum conversae sint omnes nationes juxta praedictionem David, quae tamen neque de illo, neque de filio ejus Salomone possit intelligi.

XX. Lastly, he proves that the Christ of the Creator was truly the Christ, because all the nations have been turned to Him according to the prediction of David, which nevertheless can be understood neither of David himself nor of his son Solomon.

XXI. Etenim non Judaeorum modo, sed et nationum vocationem ad Christum Creatoris, pluribus scripturis praedictum esse.

XXI. For it was foretold in many scriptures that not only the Jews but the nations also would be called to the Christ of the Creator.

XXII. Quippe cum non alterius, sed ejusdem Dei praedicatores apostolos, et eadem cum Christo passuros tam ipsos, quam omnes fideles, prophetatum sit.

XXII. Since indeed it was prophesied that the apostles would be preachers not of another God but of the same, and that both they themselves and all the faithful would suffer the same things as Christ.

XXIII. Verumenimvero, quia cum Judaeis negabat Christum venisse Marcion, ostendit exitum (sive exitium) ipsorum, quem ob impietatem in Christum relaturi praedicabantur, jam completum esse. Quod vane fieret, si propter Christum Dei alterius id paterentur, qui ab aemulis illius, nempe potestatibus Creatoris, in crucem actus esset; neque enim potuit Creator ulcisci, nisi suum Christum.

XXIII. But truly, because Marcion, with the Jews, denied that the Christ had come, he shows that their end (or destruction), which they were foretold to bring upon themselves for their impiety towards Christ, has already been fulfilled. This would have happened to no purpose if they suffered it on account of the Christ of another God, who had been driven to the cross by his rivals, namely the powers of the Creator; for the Creator could avenge none but His own Christ.

XXIV. Denique occasione ejus quod Marcion dicebat, restitutum iri Judaeam a Deo suo, remittens lectorem ad librum ADVERSUS MARCIONEM de sinu Abrahae, et ad opus DE SPE FIDELIUM de dicta restitutione Judaeae, late hic etiam prosequitur millenariorum somnium, de quo latius inter paradoxa Auctoris.

XXIV. Finally, taking occasion from Marcion's saying that Judaea would be restored by his God, he refers the reader to the book AGAINST MARCION on Abraham's bosom, and to the work ON THE HOPE OF THE FAITHFUL on the said restoration of Judaea, and here too pursues at length the dream of the millenarians, of which more fully among the Author's paradoxes.

Page

running head: 349 LIB. III ADV. MARC (cut off at the right edge)
marginal letters: A figurari magos Orientales; B pra libro adversus Judaeos; C XXII. Quippe cum non alterius; D Abrahae, et ad opus DE SPE FIDELIUM
old-edition numerals: 322 after nationes
other: col. 349 (Argumentum only) carries no note calls; the three notes above are printed under page 179 but are called in col. 350 (Caput I), which is where their anchors stand (Q2a)

PL 2:350

CAPUT PRIMUM.

Chapter I.

Secundum vestigia pristini operis, quod amissum reformare perseveramus, jam hinc ordo de Christo, licet ex abundanti, post decursam defensionem unicae divinitatis. Satis etenim praejudicatum est. Christum non alterius Dei intelligendum, quam Creatoris, cum determinatum est, alium Deum non credendum praeter Creatorem, quem adeo Christus praedicaverit, et deinceps apostoli non alterius Christum annuntiaverint, quam ejus Dei, quem Christus praedicavit, id est Creatoris, ut nulla mentio alterius Dei, atque ita nec alterius Christi agitata sit ante scandalum Marcionis. Facillime hoc probatur apostolicarum et haereticarum ecclesiarum recensu; illic scilicet pronuntiandam regulae interversionem, ubi posteritas invenitur, quod etiam primo libello intexui. Sed et nunc congressio ista seorsus Christum examinatura eo utique proficiet, ut, dum Christum probamus Creatoris, sic quoque deus excludatur Marcionis. Decet veritatem totis viribus uti suis, non ut laborantem. Caeterum, in praescriptionum compendiis vincit. Sed decretum est, ut gestientem ubique adversario occurrere, in tantum furenti, ut facilius praesumpserit eum venisse Christum, qui nunquam sit annuntiatus, quam eum qui semper sit praedicatus.

Following the traces of the earlier work, which, since it was lost, we persevere in restoring, the order now proceeds from here to Christ, albeit superfluously, after the completed defence of the one Godhead. For it has been sufficiently prejudged that Christ is to be understood as belonging to no other God than the Creator, since it has been determined that no other God is to be believed in besides the Creator, Whom Christ so preached, and that the apostles afterwards announced the Christ of no other God than of that God Whom Christ preached, that is, the Creator; so that no mention of another God, and thus not of another Christ either, was raised before the scandal of Marcion. This is most easily proved by a review of the apostolic and of the heretical churches: that, namely, the overturning of the rule is to be declared there where posteriority is found, which I also wove into the first book. But even now this encounter, which is to examine Christ separately, will certainly profit to this end, that while we prove Christ to be the Creator's, the god of Marcion is thereby also excluded. It befits truth to use all its strength, not as one labouring. For the rest, it wins in the short ways of prescriptions. But it has been resolved that, eager to meet the adversary everywhere, [it should do so] against one raving to such a degree that he has more readily presumed that that Christ has come Who was never announced, than the One Who was always preached.

CAPUT II.

Chapter II.

Hinc denique gradum consero, an debuerit tam subito venisse. Primo, quia et ipse Dei sui Filius; hoc enim ordinis fuerat, ut a⟨n⟩te Pater Filium profiteretur, quam Patrem Filius; et ante Pater de Filio testaretur, quam Filius de Patre. Dehinc et quia missus, praeter Filii nomen. Proinde enim praecessisse debuerat mittentis patrocinium in testimonium missi, quia nemo veniens ex alterius auctoritate, ipse eam sibi ex sua affirmatione defendit, sed ab ipsa defendi se potius e⟨xs⟩pectat, praeeunte suggestu ejus, qui auctoritatem praestat. Caeterum, nec Filius agnoscetur, quem nunquam Pater nuncupavit: nec missus credetur, quem nunquam mandator designavit; nuncupaturus Pater, et designaturus mandator, si fuisset. Suspectum habebitur omne, quod exorbitarit a regula; rerumque principalis gradus non sinit posterius agnosci Patrem post Filium, et mandatorem post mandatu⟨m⟩; et Christum post Deum. Nihil origine sua prius est in agnitione, quia nec in dispositione. Subito Filius, et subito missus, et subito Christus? Atquin

Hence, then, I join the next step: whether He ought to have come so suddenly. First, because He is also the Son of His own God; for it had been a matter of order that the Father should acknowledge the Son before the Son the Father, and that the Father should bear witness concerning the Son before the Son concerning the Father. Next, also because He was sent, besides the name of Son. For accordingly the patronage of the sender ought to have gone before as testimony for the one sent, since no one coming on another's authority defends it for himself by his own affirmation, but rather expects to be defended by it, with the prompting of him who supplies the authority going before. Moreover, neither will a Son be acknowledged whom a Father never named, nor will one sent be believed whom a mandator never designated; the Father would have named him, and the mandator designated him, had there been one. Everything that has swerved from the rule will be held suspect; and the principal order of things does not allow the Father to be acknowledged later, after the Son, and the mandator after the one commissioned, and Christ after God. Nothing is prior in recognition to its origin, because neither is it so in arrangement. Suddenly a Son, and suddenly sent, and suddenly Christ? And yet

Editors' notes and page, col. 350

Footnotes

(2) ‹anchor: gradum consero› · call in col 350

Confero Paris. Fran. Pamel.

"Confero" in the Paris edition, Franeker and Pamelius.

(printed under page 179)

(3) ‹anchor: ordinis fuerat› · call in col 350

Fuerit Seml.

"Fuerit" in Semler.

(printed under page 179)

(4) ‹anchor: Dehinc et quia› · call in col 350

Qua Seml. Pamel.

"Qua" in Semler and Pamelius.

(printed under page 179)

(5) ‹anchor: ab ipsa defendi se› · call in col 350

Defensionem Seml. defensione Pamel.

"Defensionem" in Semler; "defensione" in Pamelius.

Commentarius (printed under page 179)

(3) ‹anchor: mandator designavit› · call in col 350

Mandator designavit. Mandator est, qui aliquid agendum committit; mandatarius qui suscipit. RHEN.

The mandator designated. The mandator is he who commits something to be done; the mandatary, he who undertakes it. Rhenanus.

(printed under page 179)

Page

running head: III ADV. MARCIONEM. 350 (cut off at left edge)
marginal letters: A CAPUT PRIMUM.; B versionem, ubi posteritas invenitur; C subito venisse. Primo; D Patrem post Filium
old-edition numerals: 323 after laborantem

PL 2:351

nihil putem a Deo subitum, quia nihil a Deo non dispositum. Si autem dispositum, cur et non praedicatum, ut probari posset et dispositum ex praedicatione, et divinum ex dispositione? Et utique tantum opus, quod scilicet humanae saluti parabatur, vel eatenus subitum non fuisset, qua per fidem profuturum. In quantum enim credi habebat ut prodesset, in tantum paraturam desiderabat, ut credi posset, substructam fundamentis dispositionis et praedicationis; quo ordine fides informata, merito et homini indiceretur a Deo, et Deo exhiberetur ab homine; ex agnitione debens credere quia posset, quae scilicet credere didicisset ex praedicatione.

I would think nothing from God sudden, because there is nothing from God that is not arranged. But if arranged, why not also foretold, so that it could be proved both arranged, from the foretelling, and divine, from the arrangement? And certainly so great a work, one namely that was being prepared for human salvation, would not have been sudden at least to the extent that it was to be of benefit through faith. For in so far as it had to be believed in order to be of benefit, so far did it require preparation, so that it could be believed, built up on the foundations of arrangement and foretelling; so that faith, formed by this order, might rightly both be enjoined upon man by God and be rendered to God by man, being bound, from knowledge, to believe because it was able, having of course learned to believe from the foretelling.

CAPUT III.

Chapter III.

Non fuit, inquis, ordo ejusmodi necessarius, quia statim se et Filium, et missum, et Dei Christum rebus ipsis esset probaturus per documenta virtutum. At ego negabo, solam hanc illi speciem ad testimonium competisse, quam et ipse postmodum exauctoravit. Siquidem edicens (Matth. XXIV, 24) multos venturos, et signa facturos, et virtutes magnas edituros, aversionem etiam electorum, nec ideo tamen admittendos; temerariam signorum et virtutum fidem ostendit, ut etiam apud pseudochristos facillimarum. Aut quale est, si, inde se voluit probari, et intelligi, et recipi (ex virtutibus dico), unde caeteros noluit, aeque et ipsos tam subito venturos, quam a nullo auctore praedicatos? Si quia prior eis venit, et prior virtutum documenta signavit, idcirco, quasi locum in balneis, ita fidem occupavit, posteris quibusque praeripuit, vide ne ipse in conditione posteriorum deprehendatur, posterior inventus Creatore, ante jam cognito, et proinde virtutes ante operato, et non aliter praefato non esse aliis credendum, post eum scilicet. Igitur si priorem venisse, et priorem de posteris pronuntiasse, hoc fidem eludet; praedamnatus erit et ipse jam ab eo quod posterior est agnitus, et solius erit auctoritas Creatoris, hoc in posteros constituendi, qui nullo posterior esse potuit. Jam nunc cum probaturus sim Creatorem easdem virtutes, quas solas ad fidem Christo tuo vindicas, interdum per famulos suos retro edidisse, interdum per Christum suum edendas destinasse; possum et ex hoc merito praescribere, tanto magis

There was no need, you say, of an order of this kind, because He was at once going to prove Himself to be both Son, and sent, and the Christ of God by the very facts, through the proofs of mighty works. But I shall deny that this kind alone sufficed Him as testimony, a kind which He Himself also afterwards discredited. For, by declaring (Matt. 24:24) that many would come, and would perform signs, and would produce great mighty works, to the turning away even of the elect, and yet were not on that account to be admitted, He showed that faith in signs and mighty works is rash, since these are very easy even among false Christs. Or what sort of thing is it, if He wished to be proved, and understood, and received from that source (I mean from mighty works) from which He did not wish the others to be, who likewise are to come just as suddenly, as heralded by no author? If, because He came before them and was first to seal the proofs of mighty works, He has therefore taken possession of faith, like a place at the baths, and snatched it away from all who come after, see that He Himself be not caught in the condition of those who come after, being found later than the Creator, Who was already known before, and Who accordingly worked mighty works before, and Who in just the same way declared beforehand that others were not to be believed, namely those after Him. Therefore, if having come first, and having first pronounced about those who come after, is what will frustrate faith, He too will Himself already be condemned beforehand by the fact that He is recognized as coming after, and the authority of laying this down about those who come after will belong to the Creator alone, Who could come after no one. Now, since I am about to prove that the Creator sometimes produced in former times through His servants the same mighty works which alone you claim for your Christ as the ground of faith, and sometimes destined them to be produced through His Christ, I can on this account also rightly lodge the plea, so much the more

Editors' notes and page, col. 351

Footnotes

Variae lectiones (printed under page 180)

(6) ‹anchor: pseudochristos facillimarum› · call in col 351

Facillimam Fran. Pamel.

"Facillimam" in Franeker and Pamelius.

(printed under page 180)

(7) ‹anchor: praedicatos? Si› · call in col 351

Sed Seml. Pamel.

"Sed" in Semler and Pamelius.

(printed under page 180)

(8) ‹anchor: et non aliter› · call in col 351

Et nominatim Lat.

"Et nominatim" in Latinius.

(printed under page 180)

(9) ‹anchor: hoc fidem eludet› · call in col 351

Eliciet Lat. eludet alii.

"Eliciet" in Latinius; "eludet" in others.

(printed under page 180)

(10) ‹anchor: ab eo quod› · call in col 351

Quo Seml.

"Quo" in Semler.

(printed under page 180)

(4) ‹anchor: multos venturos› · call in col 351

Siquidem edicens multos venturos. Paraphrastice citat illud Matth. XXIV, Multi venient pseudochristi, etc. Sic etiam B. Augustinus, lib. XIII contra Faustum, cap, 5: « Miracula non facitis; quanquam si faceretis, caveremus, per instruentem nos Dominum, et dicentem: Exsurgent multi, » etc. Et tract. 14 in Joan: « Pontius fecerit miraculum, et Donatus oraverit, et responderit Deus de coelo, primo aut falluntur, aut fallunt; pottremo fac illos montes transferre, si charitatem non habent, nihil sunt; sed quomodo haberent, qui diviserunt unitatem? » Atqui non propterea sensisse Auctorem veritatem signorum et virtutum apud haereticos aliquando fuisse aut futuram, patet ex lib. de Anima, cap. 57, et lib. V adv. Marcion. cap. 16. PAM.

Since indeed, declaring that many would come. He cites in paraphrase the saying of Matthew 24, Many false christs shall come, etc. So too blessed Augustine, Against Faustus book XIII, chapter 5: "You work no miracles; though if you did, we should be on our guard, since the Lord instructs us, saying: Many shall arise," etc. And tractate 14 on John: "Suppose Pontius has worked a miracle, and Donatus has prayed and God has answered from heaven: first, either they are deceived or they deceive; lastly, grant that they move mountains, if they have not charity they are nothing; and how should they have it, who have divided unity?" Yet that the Author did not therefore hold that signs and mighty works had ever been, or would be, genuine among heretics is clear from On the Soul, chapter 57, and Against Marcion book V, chapter 16. Pamelius.

(printed under page 180)

(5) ‹anchor: aversionem etiam electorum› · call in col 351

Aversionem etiam electorum. Etsi non sim superstitiosus in varia lectione, censerem tamen legendum eversionem. LE PR.

The turning-away even of the elect. Though I am not over-scrupulous about variant readings, I should nevertheless judge that eversionem ("overthrow") should be read. Le Prieur.

(printed under page 180)

Page

running head: TERTULLIANI OPERUM PARS II. — S[...] (cut off at the image edge)
marginal letters: A nihil putem a Deo subitum; B Non fuit, inquis, ordo; C menta signavit, idcirco; D dem virtutes, quas solas
old-edition numerals: 324 after rebus
other (Q3a): Commentarius (4) misprints kept as printed: "cap, 5" (comma for point), "in Joan" (no point), "pottremo" (for "postremo"). The calls (4) after "venturos" and (5) after "electorum" stand in this column's text and were removed from the source.

PL 2:352

Christum non ex solis virtutibus credendum fuisse, quanto illum non alterius quam Creatoris interpretari potuissent, ut respondentes virtutibus Creatoris, et editis per famulos suos, et in Christum suum repromissis. Quanquam et si alia documenta invenirentur in tuo Christo, nova scilicet, facilius crederemus etiam nova ejusdem esse cujus et vetera, quam cujus tantummodo nova; egentia experimentis fidei victricis vetustatis; ut sic quoque praedicatus venire debuerit, tam praedicationibus propriis exstruentibus ei fidem quam et virtutibus; praesertim adversus Christum Creatoris venturum, et signis et prophetis propriis munitum; ut aemulus Christi per omnes diversitatum species reluceret. Sed quomodo a Deo nunquam praedicato Christus ejus praedicaretur? Hoc est ergo quod exigit, nec Deum, nec Christum tuum credi, quia et Deus ignotus esse non debuit, et Christus agnosci per Deum debuit.

that Christ ought not to have been believed on the strength of miracles alone, inasmuch as they could have interpreted Him as belonging to none other than the Creator, since the miracles corresponded to the miracles of the Creator, both those put forth through His servants and those promised for His Christ. And yet, even if other proofs were found in your Christ, new ones to be sure, we would more readily believe that the new things also belonged to him to whom the old things also belonged, than to him to whom only new things belonged, things lacking the proofs of faith that belong to a victorious antiquity; so that in this way too he ought to have come foretold, with predictions of his own building up faith in him as well as miracles; especially since he was to come against the Christ of the Creator, Who was to come and was fortified with signs and prophets of His own, so that as the rival of Christ he might shine forth through every kind of difference. But how could his Christ be foretold by a God who was never foretold? This, then, is what requires that neither your God nor your Christ be believed: because both God ought not to have been unknown, and Christ ought to have been made known through God.

CAPUT IV.

Chapter IV.

Dedignatus, opinor, est imitari ordinem Dei nostri, ut displicentis, ut cum maxime revincendi. Novus nove venire voluit; Filius ante Patris professionem, et missus ante mandatoris auctoritatem; ut et ipsam fidem monst⟨ro⟩sissimam induceret, qua ante crederetur Christum ⟨v⟩enisse, quam sciretur fuisse. Competit mihi etiam illud retractare, cur non post Christum venerit. Nam cum intueor dominum ejus, tanto aevo patientissimum acerbissimi Creatoris annuntiantis interea in homines Christum suum, quacunque id ratione fecit, tam ⟨re⟩velationem quam intercessionem suam differens, ⟨ea⟩dem ratione dico illum patientiam debuisse Creatori, in Christo quoque suo dispositiones suas exsecuturo, ut perfecta et expleta omni operatione aemuli Dei, et aemuli Christi, tunc et ipse proprias dispositiones superduceret. Caeterum, poenitentia tantae patientiae fecit, quod non in finem rerum Creatoris perseveraverit. Vane sustinuit praedicari Christum ejus, quem non sustinuit exhiberi? aut sine causa tamdiu non intercidit? Quid illum detinuit, quidve turbavit? Atquin in utrumque commisit, post Creatorem quidem tam tarde revelatus, ante Christum vero ejus tam propere. Alterum vero jamdudum debuerat traduxisse, alterum nondum; nec illum quidem tamdiu saevientem

He disdained, I suppose, to imitate the order of our God, as one displeasing to him and as one to be refuted above all. A new one, he wished to come in a new way: the Son before the Father's declaration, and the one sent before the authority of the sender; so that he might also bring in that most monstrous faith, by which it would be believed that Christ had come before it was known that he existed. It also falls to me to take up again this question: why he did not come after Christ. For when I consider his lord, who for so long an age was most patient towards the most harsh Creator while He meanwhile was announcing His Christ to mankind, and who, for whatever reason he did so, put off both his revelation and his intervention, by the same reasoning I say that he ought to have shown patience to the Creator in His Christ also, who was to carry out His dispositions, so that, when every operation of the rival God and of the rival Christ had been perfected and completed, then he too might bring in his own dispositions on top of them. But repentance of so great a patience brought it about that he did not persevere to the end of the Creator's affairs. Was it in vain that he endured His Christ to be foretold, whom he did not endure to be displayed? Or was it without cause that for so long he did not intervene? What held him back, or what disturbed him? And yet he offended in both respects, revealed so late after the Creator, but so hastily before His Christ. The one he ought long since to have exposed, the other not yet; nor indeed [ought he] that one, raging so long,

Editors' notes and page, col. 352

Footnotes

(11) ‹anchor: not visible on the page foot› · call in col 352

Respondentibus Seml. respondentem Pamel.

"Respondentibus" in Semler; "respondentem" in Pamelius.

(printed under page 180)

(12) ‹anchor: not visible on the page foot› · call in col 352

Prophetiis alii.

"Prophetiis" in others.

(printed under page 180)

(13) ‹anchor: not visible on the page foot› · call in col 352

Et Lat.

"Et" in Latinius.

(printed under page 180)

(14) ‹anchor: ut et ipsam› · call in col 352

Ipse Seml. Pamel.

"Ipse" in Semler and Pamelius.

Commentarius (printed under page 180)

Page

running head: … PARS II. — SERIES I, POLEMICA. 352
marginal letters: A gis Christum non ex solis; B dicato Christus ejus; C mum acerbissimi Creatoris; D utrumque commisit, post
old-edition numerals: 325 after nunquam
other: first word "gis" is the end of a word broken from the previous column; last word "saevien-" hyphenated across the column break; running head cut at left edge; ink blots obscure letters in monstrosissimam, venisse, revelationem, eadem (restored in ⟨ ⟩), and partly cover crederemus, et (vetera), praedicaretur, traduxisse, which remain legible; "agnosci" and "est" look like e/c through blurring, set as the sense requires; CAPUT IV. printed centred on its own line; Variae lectiones and Commentarius (editors' notes by Pamelius and Le Prieur) at page foot not set; pronouns for Marcion's god and christ left lowercase

PL 2:353

sustinuisse; istum vero adhuc quiescentem inquietasse, circa ambos excidens ab optimi Dei titulo, certe varius et ipse et incertus; tepidus scilicet in Creatorem, et calidus in Christum, et vanus utrobique. Non magis enim compescuit Creatorem, quam obstitit Christo. Manet et Creator, qualis omnino est: veniet et Christus, qualis et scribitur. Quid venit post Creatorem, quem emendare non valuit? Quid ante Christum ejus revelatus est, quem revocare non potuerit? Aut si emendavit Creatorem, post illum revelat⟨us⟩ est, ut emendanda praecederent; ergo et Christum ejus aeque emendaturus exspectasse debuerat, proinde et illius posterior emendator futurus, sicut Creatoris. Aliud est, si et ipse post illum rursus adveniet; ut primo quidem adventu processerit adversus Creatorem, legem et prophetas destruens ejus; secundo vero procedat adversus Christum, regnum redarguens ejus. Tunc ergo conclusurus ordinem suum, tunc si forte credendus est; aut si jam hinc perfecta res est ejus, vane ergo venturus est, nihil scilicet peracturus.

to have endured; but to have disturbed this one while he was still at rest, falling away in respect of both from the title of the supremely good God, he is surely both changeable himself and uncertain; lukewarm, that is, towards the Creator, and hot towards Christ, and vain in both directions. For he did no more restrain the Creator than he withstood Christ. The Creator too remains, just such as He altogether is: Christ too will come, just such as He is also written of. Why did he come after the Creator, whom he was not able to correct? Why was he revealed before His Christ, whom he could not call back? Or if he corrected the Creator, he was revealed after Him so that the things to be corrected might go before; therefore he ought equally to have waited for His Christ too, intending to correct Him, so as likewise to be His later corrector as well, just as he was the Creator's. It is another matter if he himself also is going to come again after Him; so that in his first coming he advanced against the Creator, destroying His law and prophets, and in his second he advances against Christ, refuting His kingdom. Then, therefore, he will be about to complete his order, then perhaps he is to be believed; or if his business is already from now on complete, then he will come in vain, being about, of course, to accomplish nothing.

CAPUT V.

Chapter V.

His praeluserim quasi de gradu primo adhuc, et quasi de longinquo. Sed et hinc jam ad certum et cominus dimicaturus, video aliquas etiam nunc lineas praeducendas, ad quas erit dimicandum, ad Scripturas scilicet Creatoris. Secundum eas enim probaturus Christum Creatoris fuisse, ut postea Christo suo adimpletas, necesse habeo ipsarum quoque scripturam formam, et (ut ita dixerim) naturam demandare, ne tunc in controversiam deductae, cum adhibentur ad causas, et sua et causarum defensione commistae, obtundant lectoris intentionem. Duas itaque causas prophetici eloquii allego agnoscendas abhinc adversariis nostris: unam, qua futura interdum pro jam transactis enuntiantur. Nam et Divinitati competit, quaecunque decreverit, ut perfecta reputare, quia non sit apud illam differentia temporis, apud quam uniformem statum temporum dirigit aeternitas ipsa, et divinationi propheticae magis familiare est id quod prospiciat, dum prospicit, jam visum, atque ita jam expunctum, id est, omni modo futurum demonstrare, sicut per Isaiam (L, 6): Dorsum meum posui in flagella, maxillas autem meas in palmas;

Let these be my preliminary skirmishing, as it were still from the first step, and as it were from a distance. But from here on, being about to fight now for a sure point and at close quarters, I see that certain lines must even now be drawn out beforehand, along which the fight will have to be waged, namely along the Scriptures of the Creator. For since I am going to prove from them that Christ belonged to the Creator, inasmuch as they were afterwards fulfilled in His Christ, I find it necessary to set forth in advance also the form of their writing and (so to speak) their nature, lest, being then drawn into controversy when they are applied to the issues, and mixed up with the defence both of themselves and of the issues, they should blunt the reader's attention. Accordingly I put forward two characteristics of prophetic utterance, to be recognized from now on by our adversaries: one, by which future things are sometimes declared as if already past. For it both befits the Divinity to regard whatever It has decreed as accomplished, since there is no difference of time with It, in Whose presence eternity itself directs a uniform state of the times; and it is more familiar to prophetic divination to show that which it foresees, while it foresees it, as already seen, and thus already completed, that is, as in every way future; as through Isaiah (Isa. 50:6): I have set My back to the scourges, and My cheeks to the slaps;

Editors' notes and page, col. 353

Footnotes

Variae lectiones (printed under page 181)

(15) ‹anchor: not visible on the page foot› · call in col 353

In utroque alii.

"In utroque" in others.

(printed under page 181)

(16) ‹anchor: His praeluserim› · call in col 353

Proluserim Rig. Jun. Venet.

"Proluserim" in Rigault, Junius and the Venice edition.

(printed under page 181)

(17) ‹anchor: ut postea› · call in col 353

Post a Jun.

"Post a" in Junius.

(printed under page 181)

(18) ‹anchor: statum temporum› · call in col 353

Temporis Seml. Pamel.

"Temporis" in Semler and Pamelius.

(printed under page 181)

(19) ‹anchor: atque ita jam› · call in col 353

Ut jam Jun.

"Ut jam" in Junius.

(printed under page 181)

(6) ‹anchor: cominus dimicaturus› · call in col 353

Ad certum et cominus dimicaturus. Quasi superiores disputationes velitationis in modum factae essent, hic fortius pugnaturum se pollicetur, ut quavis sponsione adversarium premat. Appellat itaque ad Scripturam, quam in Marcionem contorquet. LE PR.

Being about to fight in earnest and at close quarters. As though the earlier disputations had been in the manner of a skirmish, here he promises that he will fight more strongly, so as to press his adversary with any wager he likes. He therefore appeals to Scripture, which he hurls against Marcion. Le Prieur.

(printed under page 181)

(7) ‹anchor: scripturam formam› · call in col 353

Scripturarum formam, etc. Praemittere explicando, declarando, commendando. RIG.

The form of the Scriptures, etc. To set out beforehand by explaining, declaring, commending. Rigault.

(printed under page 181)

Page

running head: 353 LIB. III ADV. MARCI (cut off at the image edge)
marginal letters: A tem sustinuisse; istum vero; B dem adventu processerit; C postea Christo suo adimpletas; D rum demonstrare, sicut per Isaiam
old-edition numerals: 326 after procedat
other: column begins with the fragment "tem", which is broken from the previous column; column ends with "pal-", which is hyphenated across the column break; "circa" is blotted but readable; "revelatus" has its final letters damaged; "valuit" has a stray mark; marginal letters stand between the columns, so their column assignment is unsure; the full-width headings "Variae lectiones" and "Commentarius" at the page foot are not set; the variant readings and the editors' commentary notes (6)-(8) at the page foot are not set
misprints kept as printed: "scripturam formam" (for scripturarum, as the lemma of Commentarius (7) reads)

PL 2:354

faciem meam vero non averti a sputaminibus. Sive enim Christus jam tunc in semetipsum secundum nos, sive prophetes de semetipso secundum Judaeos pronuntiabat, nondum tamen factum pro jam transacto sonabat. Alia species erit, quia pleraque figurate portenduntur per aenigmata et allegorias et parabolas, aliter intelligenda quam scripta sunt. Nam et montes legimus distillaturos dulcorem (Joel. III, 18); non tamen ut sapam de petris, aut defrutum de rupibus speres: et terram audimus lacte et melle manantem; non tamen ut de glebis credas te unquam placentas et samias coacturum: quia nec statim aquilicem et agricolam os Dei repromisit, dicens (Isa. XLI, 19): Ponam flumina in regione sitienti, et in solitudine cedrum et buxum. Sicut et praedicans de nationum conversione: Benedicent me bestiae agri, sirenes et filiae passerum (Isa. XLIII, 20); non utique ab hirundinum pullis et vulpeculis, et illis monstruosis fabulosisque cantricibus fausta omnia relaturus est. Et quid ego de isto genere amplius? cum etiam (I Cor. IX, 9) haereticorum apostolus ipsam legem indulgentem bobus terentibus os liberum, non de bubus, sed de nobis interpretetur: et petram potui subministrando comitem, Christum alleget (I Cor. X, 4) fuisse, docens proinde et Galatas (Galat. IV, 22), duo argumenta filiorum Abrahae allegorice cucurrisse, et suggerens Ephesiis (Ephes. V, 51), quod in primordio de homine praedicatum est, relicturo patrem et matrem, et futuris duobus in unam carnem, id se in Christum et Ecclesiam agnoscere.

but My face I did not turn away from spittings. For whether Christ was already then pronouncing this of Himself according to us, or the prophet of himself according to the Jews, he was nevertheless voicing what was not yet done as already accomplished. Another kind will be this, that very many things are foretold figuratively through enigmas and allegories and parables, to be understood otherwise than they are written. For we read that the mountains will drip sweetness (Joel 3:18); not, however, that you should hope for boiled-down new wine from the rocks, or boiled-down must from the crags; and we hear of a land flowing with milk and honey; not, however, that you should believe you will ever press cakes and Samian [cakes] out of clods: for neither did the mouth of God straightway promise to be a water-finder and a husbandman, when it said (Isa. 41:19): I will set rivers in a thirsty region, and in the wilderness the cedar and the box-tree. So too when preaching about the conversion of the nations: The beasts of the field will bless Me, the sirens and the daughters of the sparrows (Isa. 43:20); certainly He is not going to receive all auspicious things from the young of swallows and from little foxes, and from those monstrous and fabled songstresses. And why should I say more of this kind? since even the apostle of the heretics (1 Cor. 9:9) interprets the very law which grants to oxen treading out the grain a free mouth, not of oxen but of us; and alleges that the rock which accompanied [them] by supplying drink was Christ (1 Cor. 10:4), teaching accordingly the Galatians too (Gal. 4:22) that the two instances of the sons of Abraham ran their course allegorically, and suggesting to the Ephesians (Eph. 5:31) that what was proclaimed in the beginning concerning man, who was to leave father and mother, and the two who were to become one flesh, this he recognizes as referring to Christ and the Church.

CAPUT VI.

Chapter VI.

Si satis constat de istis interim duabus proprietatibus Judaicae litteraturae; memento, lector, constitisse, ut cum tale quid adhibuerimus, non retractetur de forma scripturae, sed de statu causae. Cum igitur haeretica dementia eum Christum venisse praesumeret, qui nunquam fuerat annuntiatus, sequebatur ut eum Christum nondum venisse contenderet, qui semper fuerat praedicatus: atque ita coacta est cum Judaico errore sociari, et ab eo argumentationem sibi struere, quasi Judaei certi et ipsi alium fuisse qui venit, non modo respuerint eum ut extraneum, verum et interfecerint eum ut adversarium, agnituri sine dubio et omni officio

If these two properties of Jewish literature are meanwhile sufficiently established, remember, reader, that it has been agreed that, whenever we adduce anything of this kind, the dispute is not about the form of the scripture but about the state of the case. Since, therefore, heretical madness presumed that that Christ had come Who had never been announced, it followed that it should contend that that Christ had not yet come Who had always been proclaimed: and so it was compelled to ally itself with the Jewish error, and to build an argument for itself from it, as though the Jews, being themselves also certain that He Who came was another, had not only rejected Him as a stranger but also killed Him as an adversary, who would without doubt have acknowledged and with every service

Editors' notes and page, col. 354

Footnotes

(20) ‹anchor: not visible on the page foot› · call in col 354

Ethnicorum Lat.

"Ethnicorum" in Latinius.

Commentarius (printed under page 181)

(8) ‹anchor: not visible on the page foot› · call in col 354

Sapam de petris, aut defrutum de rupibus, etc. Idem hae duae voces significant, mustum nempe coctum. Discrimen est quod sapa est mustum ad mediam partem decoctum, defrutum autem ad tertiam: ita M. Varro. LE PR.

Sapa from the rocks, or defrutum from the crags, etc. These two words mean the same thing, namely boiled must. The difference is that sapa is must boiled down to half, defrutum to a third: so Marcus Varro. Le Prieur.

(printed under page 181)

(9) ‹anchor: not visible on the page foot› · call in col 354

Placentas et samias, etc. Psomias legunt alii, alii psomia, a Graeco ψωμίον. Qui samias legunt, puto eos intelligere de placentis samiis quae in deliciis erant, auctoris vero nomen praeferebant, qui Samius dicebatur. LE PR.

Cakes and samiae, etc. Some read psomias, others psomia, from the Greek ψωμίον ("morsel"). Those who read samias understand, I think, Samian cakes, which were a delicacy and bore the name of their inventor, who was called Samius. Le Prieur.

(printed under page 181)

(10) ‹anchor: not visible on the page foot› · call in col 354

Haereticorum apostolus. Intelligit apostolum Paulum per Marcionem editum et truncatum. PAM.

The apostle of the heretics. He means the apostle Paul as edited and mutilated by Marcion. Pamelius.

(printed under page 181)

Page

running head: II ADV. MARCIONEM. 354 (left part cut off at image edge; presumably LIBER III ADV. MARCIONEM.)
marginal letters: A mas; faciem meam vero; B drum et buxum; C est, relicturo patrem; D ipsi alium fuisse qui venit
old-edition numerals: 327 after amplius?
misprints kept as printed: "Ephes. V, 51" (for 31; the English gives Eph. 5:31)

PL 2:355

religionis prosecuturi, si ipsorum fuisset. Scilicet nauclero illi non quidem Rhodia lex, sed Pontica caverat, errare Judaeos in Christum suum non licere; quando etsi nihil tale praedicatum in illos inveniretur, vel sola utique humana conditio deceptui obnoxia, persuasisset Judaeos errare potuisse, qua homines; nec statim praejudicium sumendum de sententia eorum, quos credibile ⟨fuerit⟩ errasse. Porro, cum et praedicatum sit non ⟨agnituros⟩ eos Christum, ideoque etiam perempt⟨uros⟩ jam ergo ipse erit et ignoratus et interemptus ab illis, in quem ita admissuri praenotabantur. Hoc si probari exigis, non eas scripturas evolvam, quae interemptibilem Christum edicentes, utique et ignorabilem affirmant: nisi enim ignoratus nihil scilicet pati posset: sed reservatis eis ad causam passionum, eas praedicationes in praesenti sufficiet adhibere, quae interim ignorabilem probent Christum, et hoc breviter, dum ostendunt omnem vim intellectus ademptam populo a Creatore. Auferam, inquit (Isa. XXXIX, 14), sapientiam sapientium illorum, et prudentiam prudentium eorum abscondam, et (Isa. VI, 10), Aure audietis, et non audietis: et oculis videbitis, et non videbitis: incrassatum est enim cor populi hujus, et auribus graviter audierunt, et oculos concluserunt; ne quando auribus audiant et oculis videant, et corde conjiciant, et convertantur, et sanem illos. Hanc enim obtusionem salutarium sensuum meruerant, labiis diligentes Deum, corde autem longe absistentes ab eo. Igitur si Christus quidem annuntiabatur a Creatore solidante tonitrum, et (Amos IV, 13) condente spiritum, et annuntiante in homines Christum suum, secundum Amos prophetam; si omnis spes Judaeorum, ne dicam etiam Gentium, in Christi revelationem destinabatur, sine dubio id demonstrabantur non agnituri, et non intellecturi, ablatis agnitionis et intelligentiae viribus sapientia atque prudentia, quod annuntiabatur, id est Christum, erraturis in

of religion would have attended Him, if He had been theirs. Evidently for that shipmaster it was not the Rhodian law but the Pontic that had provided that the Jews were not permitted to err regarding their Christ; whereas, even if nothing of the kind were found foretold concerning them, at least the human condition alone, liable as it is to deception, would have persuaded [one] that the Jews could err, inasmuch as they were men; and that no prejudgement ought at once to be drawn from the opinion of those who, it would be credible, had erred. Further, since it has also been foretold that they would not recognize Christ, and would therefore also kill Him, then He will Himself be both unrecognized and killed by them, against Whom they were thus noted beforehand as going to commit [these things]. If you demand that this be proved, I will not unroll those scriptures which, in declaring Christ capable of being killed, certainly also affirm Him capable of being unrecognized: for unless unrecognized, He could, of course, suffer nothing; but, reserving those for the matter of the sufferings, it will suffice at present to employ those predictions which in the meantime prove Christ capable of being unrecognized, and this briefly, while they show that all power of understanding was taken away from the people by the Creator. I will take away, He says (Isa. 29:14), the wisdom of their wise, and I will hide the prudence of their prudent; and (Isa. 6:10), With the ear you will hear, and will not hear; and with the eyes you will see, and will not see: for the heart of this people has been made thick, and with their ears they have heard heavily, and they have shut their eyes; lest at any time they should hear with their ears and see with their eyes, and understand with the heart, and be converted, and I should heal them. For they had deserved this dulling of the saving senses, loving God with their lips, but standing far off from Him in heart. Therefore, if Christ was indeed being announced by the Creator, Who makes firm the thunder and (Amos 4:13) forms the spirit, and announces to men His Christ, according to Amos the prophet; if the whole hope of the Jews, not to say also of the Gentiles, was directed towards the revelation of Christ, without doubt they were being shown as not going to recognize and not going to understand, since the powers of recognition and of understanding, wisdom and prudence, had been taken away, that which was being announced, that is, Christ, as men going to err in

Editors' notes and page, col. 355

Footnotes

Variae lectiones (printed under page 182)

(21) ‹anchor: enim obtusionem› · call in col 355

Obtunsionem Seml.

"Obtunsionem" in Semler.

(printed under page 182)

(22) ‹anchor: condente› · call in col 355

Concludente Pamel. Rig. Venet. Seml. sed condente praefert Latin. et favent Hebr. Graec. vulg. Lat. Scripturae lectiones. Edd.

"Concludente" in Pamelius, Rigault, the Venice edition and Semler; but Latinius prefers "condente", and the Hebrew, Greek and Latin Vulgate readings of Scripture favour it. The editors.

(printed under page 182)

(23) ‹anchor: et annuntiante› · call in col 355

Annuntiante Seml.

"Annuntiante" in Semler.

(printed under page 182)

(24) ‹anchor: Judaeorum, ne› · call in col 355

Nedum alii.

"Nedum" in others.

(printed under page 182)

(25) ‹anchor: ablatis agnitionis› · call in col 355

Agnitionis omitt. Seml.

Semler omits "agnitionis".

(printed under page 182)

(11) ‹anchor: not visible on the page foot› · call in col 355

Scilicet nauclero illi non quidem Rhodia lex, sed Pontica caverat. Barbariem Ponticam exprobrat Marcioni, quasi nihil edocto praeter scita quaedam nautica, eaque Pontica, hoc est mere barbara, non autem Rhodia. Nam Rhodii quidem ob legum civilium curam justitiamque admirationi fuere cunctis; sed rerum quoque nauticarum peritissimi fuisse videntur, ac de omnibus ad navigationem pertinentibus aequissima jura condidisse; propterea vero maris imperium obtinuisse, atque in Romanorum amicitia floruisse Strabo commemorat. Ex eorum jure nautico non pauca de jactu et fortean de exercitoria quoque actione in Pandectas relata. PAM. — Non quidem Rhodia lex, etc. De legibus Rhodiorum qui rei nauticae peritissimi fuerunt, mentio fit D. ad legem Rhod. de jactu. Per ironiam hic Marcioni haec dicit Tertullianus. LE PR.

That is, for that shipmaster it was not the Rhodian law but the Pontic that had made provision. He reproaches Marcion with Pontic barbarism, as one taught nothing but certain nautical rules, and Pontic ones at that, that is, merely barbarous, not Rhodian. For the Rhodians were admired by all for their care for civil law and for justice; but they seem also to have been most skilled in seafaring, and to have framed the fairest laws on everything pertaining to navigation; and on that account, Strabo records, they held the empire of the sea and flourished in the friendship of the Romans. Not a few provisions of their maritime law, on jettison and perhaps also on the action against a ship's operator, were taken into the Pandects. Pamelius. — Not indeed the Rhodian law, etc. The laws of the Rhodians, who were most skilled in seafaring, are mentioned in the Digest under the Rhodian law on jettison. Tertullian says this to Marcion ironically. Le Prieur.

(Commentary note (12), printed under page 182, has its call in col 356 and is set in n356.)

Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
marginal letters: A religionis prosecuturi, si ipsorum; B pati posset: sed reservatis; C autem longe absistentes ab eo; D (beside the commentary, not set) Scilicet nauclero illi non quidem
old-edition numerals: 328 after inquit
misprints kept as printed: "(Isa. XXXIX, 14)" (for XXIX; the English gives Isa. 29:14)

PL 2:356

eum principalibus sapientibus eorum, id est scribis, et prudentibus eorum, id est Pharisaeis; pariter et populo auribus audituro, et non audituro, utique Christum docentem: et oculis visuro, et non visuro, utique Christum signa facientem, secundum quod et alibi (Isa. XLII, 19): Et quis caecus, nisi pueri mei? et quis surdus, nisi qui dominatur eorum? Sed et cum exprobrat per eumdem Isaiam (I, 3): Filios generavi et exaltavi: at illi me rejecerunt. Agnovit bos possessorem suum, et asinus praesepe domini sui: Israel ⟨a⟩utem me non cognovit, et populus me non intellexit. Nos quidem certi, Christum semper in prophetis locutum, Spiritum scilicet Creatoris, sicut propheta testatur, Spiritus personae ejus (Thren. IV, 20), Christus Dominus, qui ab initio vicarius Patris in Dei nomine et auditus sit et visus; scimus ipsius voces ejusmodi fuisse jam tunc Israeli exprobrantis, quae in illum commissuri praedicabantur: Dereliquistis Dominum, et in iram provocastis Sanctum Israel (Isa. I, 4). Si vero non in Christum, sed in ipsum potius Deum volueris referre omnem Judaicae ignorantiae de pristino reputationem, nolens etiam retro Sermonem et Spiritum, id est, Christum Creatoris despectum ab eis, et non agnitum, sic quoque revinceris. Non negans enim Filium et Spiritum et substantiam Creatoris esse Christum ejus, concedas necesse est, eos qui Patrem non agnoverint, nec Filium agnoscere potuisse, per ejusdem substantiae conditionem, cujus si plenitudo intellecta non est, multo magis portio, certe qua plenitudinis consors. His ita dispectis, jam apparet quomodo et respuerint Judaei Christum, et interemerint, non ut extraneum Christum intelligentes, sed ut suum non agnoscentes. Qui enim extraneum intelligere potuissent, de quo nihil unquam fuerat annuntiatum, cum intelligere non potuissent, de quo semper fuerat praedicatum? Id enim intelligi vel non intelligi capit, quod habendo substantiam praedicationis,

Him, namely their chief wise men, that is, the scribes, and their prudent ones, that is, the Pharisees; and likewise from the people, who would hear with their ears and not hear, namely Christ teaching; and would see with their eyes and not see, namely Christ performing signs, according to what [He says] elsewhere too (Isa. 42:19): And who is blind, if not My servants? and who is deaf, if not he who rules them? But also when He reproaches [them] through the same Isaiah (1:3): I have begotten sons and raised them up: but they have rejected Me. The ox has known its owner, and the ass its master's manger: but Israel has not known Me, and the people has not understood Me. We, for our part, are certain that Christ always spoke in the prophets, namely the Spirit of the Creator, as the prophet testifies, The Spirit of His person, Christ the Lord (Lam. 4:20), Who from the beginning, as the Father's deputy, was both heard and seen in the name of God; we know that His were utterances of this kind, reproaching Israel even then, [the things] which they were foretold as about to commit against Him: You have forsaken the Lord, and have provoked the Holy One of Israel to anger (Isa. 1:4). But if you would rather refer the whole imputation of Jewish ignorance from of old not to Christ but to God Himself, being unwilling to allow that in former times too the Word and Spirit, that is, the Christ of the Creator, was despised by them and not acknowledged, even so you are refuted. For since you do not deny that His Christ is the Son and Spirit and substance of the Creator, you must concede that those who did not acknowledge the Father could not have acknowledged the Son either, by the condition of the same substance; for if its fullness was not understood, much less was a portion of it, certainly inasmuch as [that portion] shares in the fullness. These things being thus examined, it is now evident how the Jews both rejected Christ and slew Him, not as understanding Him to be a foreign Christ, but as not acknowledging Him to be their own. For how could they have understood a foreign one, of whom nothing had ever been announced, when they could not understand the one of whom there had always been preaching? For that admits of being understood or not understood which, by having the substance of a preaching,

Editors' notes and page, col. 356

Footnotes

(26) ‹anchor: not visible on the page foot› · call in col 356

Eorum negl. Seml.

Semler leaves out "eorum".

(printed under page 182)

(27) ‹anchor: not visible on the page foot› · call in col 356

Et inser. Seml.

Semler inserts "et".

(printed under page 182)

(28) ‹anchor: not visible on the page foot› · call in col 356

Israel vero si non Seml.

"Israel vero si non" in Semler.

(printed under page 182)

(29) ‹anchor: quomodo et› · call in col 356

Et negl. Fran.

Franeker leaves out "et".

(printed under page 182)

(30) ‹anchor: Qui enim› · call in col 356

Quia nec Rhen.

"Quia nec" in Rhenanus.

Commentarius (printed under page 182)

(12) ‹anchor: Christus Dominus› · call in col 356

Spiritus personae ejus Christus Dominus. Ita omnino legendum censeo, pro persona spiritus nostri Christus Dominus. Nam in primis nimium variaret Auctor a LXX, Thren. IV, ubi legitur non modo juxta Graecos et Latinos codices: Spiritus faciei nostrae, seu, vultus nostri, sive, ante faciem nostram Christus Dominus, sed etiam iisdem citatur verbis in eamdem sententiam a B. Iren. lib. III, cap. 11, B. Just. Mart. Apol. II, ad Antoninum Pium, et Ruffino in Symbolum, a quibus etiam haud multum dissentit editio Hebraea, quae legit, Spiritus oris nostri, et Chaldaea, spiraculum spiritus vitae qui est in naribus nostris. PAM.

The Spirit of His person, Christ the Lord. So I judge it should certainly be read, instead of the person of our spirit, Christ the Lord. For in the first place the Author would differ too much from the Septuagint at Lamentations 4, where we read, not only in the Greek and Latin manuscripts, The Spirit of our face, or of our countenance, or before our face, Christ the Lord, but it is also cited in the same words and to the same sense by blessed Irenaeus, book III, chapter 11, blessed Justin Martyr, Apology II to Antoninus Pius, and Rufinus on the Creed; and from these the Hebrew text does not much differ either, which reads The Spirit of our mouth, nor the Chaldee, the breath of the spirit of life which is in our nostrils. Pamelius.

(printed under page 182)

(13) ‹anchor: non intelligi capit› · call in col 356

Id enim intelligi vel non intelligi capit. Saepe jam indicavimus usum verbi capit apud hunc auctorem. Simillimum est illud lib. proxime superiori: « Capit etiam, inquit, imaginem Spiritus dicere statum. » RHEN.

For that "admits" of being understood or not understood. We have often pointed out this author's use of the verb capit. Very like it is the passage in the book immediately before: "It is admissible too," he says, "to call the state of the Spirit an image." Rhenanus.

(printed under page 182)

Page

running head: [M]... PARS II. — SERIES I, POLEMICA. 356 (left part of head cut off at image edge)
marginal letters: A eum principalibus sapientibus eorum; B initio vicarius Patris; C conditionem, cujus si plenitudo; D omnino legendum censeo (in the Commentarius)
old-edition numerals: 329 after Christum

PL 2:357

habebit et materiam vel agnitionis, vel erroris. Quod vero materia car⟨e⟩t, non admittit sapientiae eventum. Et adeo non qua alterius Dei, Christum aversati persecutique sunt, sed qua solummodo hominem, quem planum in signis, et aemulum in doctrinis existimabant, ut et ipsum hominem qua suum, id est Judaeum, sed Judaismi exorbitatorem et destructorem, deduxerint in judicium, et suo jure punierint, alienum scilicet non judicaturi. Tanto abest ut alienum Christum intellexisse videantur, qui nec hominem ejus ut alienum judicaverunt.

will also have the material either for recognition or for error. But what lacks material does not admit the outcome of wisdom. And so it was not as the Christ of another God that they turned away from Christ and persecuted Him, but as a mere man, whom they considered a trickster in signs and a rival in teachings, so that they brought that very man to judgement as their own, that is, as a Jew, but as a deviator from and destroyer of Judaism, and punished Him by their own law, since they would of course not have judged a stranger. So far are they from seeming to have understood Christ as a stranger, they who did not even judge His man as a stranger.

CAPUT VII.

Chapter VII.

Discat nunc haereticus ex abundanti cum ipso licebit Judaeo, rationem quoque errorum ejus, a quo ducatum mutuatus, in hac argumentatione, caecus a caeco in eamdem decidit foveam. Duos dicimus Christi habitus, a prophetis demonstratos, totidem adventus ejus praenotasse: unum in humilitate, utique primum, cum tanquam ovis ad victimam deduci habeat, et tanquam agnus ante tondentem sine voce, ita non aperiens os suum; nec aspectu quidem honestus. Annuntiavimus enim, inquit, de illo; sicut puerulus, sicut radix in terra sitienti; et non est species ejus, neque gloria. Et vidimus eum, et non habebat speciem, neque decorem; sed species ejus inhonorata, deficiens citra filios hominum; homo in plaga et sciens ferre infirmitatem (Isa. VIII, 1 seqq.); ut positus a Patre in lapidem offensionis et petram scandali (Isa. VIII. 14); minoratus ab eo modicum citra angelos (Psal. VIII, 7); vermem se pronuntians, et non hominem; ignominiam hominis, et nullificamen populi (Psal. XXI, 7). Quae ignobilitatis argumenta primo adventui competunt, sicut sublimitatis secundo; cum fiet jam non lapis offensionis, nec petra scandali; sed lapis summus angularis, post reprobationem assumptus, et sublimatus in consummationem templi, Ecclesiae scilicet; et patre sane illa, apnd Danielem (cap. II), de monte praecisa, quae imaginem

Let the heretic now learn, as something over and above, together with the Jew himself if he will, the reason also for the errors of him from whom he borrowed his guidance in this argumentation, and so, the blind led by the blind, has fallen into the same pit. We say that two conditions of Christ, shown forth by the prophets, foretold as many comings of His: one in humility, namely the first, when He was to be led like a sheep to the sacrifice, and like a lamb voiceless before the shearer, so not opening His mouth; not even comely in appearance. For we have announced, it says, concerning Him: like a little child, like a root in a thirsty land; and there is no form in Him, nor glory. And we saw Him, and He had no form nor comeliness; but His form was without honour, falling short of the sons of men; a man under the stroke and knowing how to bear infirmity (Isa. 53:1 ff.); as one set by the Father for a stone of stumbling and a rock of offence (Isa. 8:14); made by Him a little lower than the angels (Ps. 8:7); declaring Himself a worm and not a man; a reproach of man and the nothing of the people (Ps. 21:7). These tokens of lowliness befit the first coming, as those of sublimity befit the second, when He will no longer be a stone of stumbling nor a rock of offence, but the highest corner stone, taken up after rejection and raised up for the completion of the temple, that is, the Church; and indeed that rock in Daniel (ch. 2), cut out from the mountain, which the image

Editors' notes and page, col. 357

Footnotes

Variae lectiones (printed under page 183)

(31) ‹anchor: not visible on the page foot› · call in col 357

Adversati alii.

"Adversati" in others.

(printed under page 183)

(32) ‹anchor: not visible on the page foot› · call in col 357

Deductus Pam. Fran. Paris.

"Deductus" in Pamelius, Franeker and the Paris edition.

(printed under page 183)

(33) ‹anchor: not visible on the page foot› · call in col 357

Os, ne Rhen. Seml. Oberth.

"Os, ne" in Rhenanus, Semler and Oberthür.

(printed under page 183) (Variae lectiones 34–37, printed under page 183, have their calls in col 358 and are set in n358.)

(14) ‹anchor: not visible on the page foot› · call in col 357

Planum in signis. Recte ad marginem adnotavit Rhenanus: Hoc est, impostorem. Eadem significatione Plinius, l. XXXV, c. 18, loquitur de plano regio qui Ptolomaeo in deliciis erat. Nam a Graeca voce πλάνος in familiam Latinam transivit ea vox, quam adeo etiam de impostoribus quibusdam interpretatur Eustathius Homeri interpres in Odysseam. PAM.

A trickster in signs. Rhenanus rightly noted in the margin: That is, an impostor. In the same sense Pliny, book XXXV, chapter 18, speaks of the royal trickster who was Ptolemy's favourite. For the word passed into the Latin household from the Greek πλάνος ("vagabond, deceiver"), which Eustathius, the commentator on Homer, also interprets of certain impostors in his notes on the Odyssey. Pamelius.

(printed under page 183)

(15) ‹anchor: dem honestus› · call in col 357

Nec aspectu quidem honestus. De tempore passionis haec intellige propter deformitatem quam supplicia et dolores corpori sacro impresserant. Lib. I adv. Judaeos eadem fere, si bene memini, habentur. LE PR.

Not even comely to look upon. Understand this of the time of the Passion, because of the disfigurement which the torments and pains had stamped on the sacred body. Nearly the same is found, if I remember rightly, in book I Against the Jews. Le Prieur.

(printed under page 183)

(16) ‹anchor: lapis summus angularis› · call in col 357

Lapis summus angularis. Paulus, Epist. ad Ephesios, cap. II, ἀκρογωνιαῖον lapidem dixit, quem Psalmographus dixerat factum fuisse ὡς κεφαλὴν γωνίας: est autem figura, sive allegoria Christi a Judaeis reprobati, et tamen editus est nuper Andegavi, de veteris cujusdam bibliothecae quisquiliis, liber itinerarius Antonini monachi, affirmantis se vidisse lapidem illum in basilica Sionis. Syrus aliquis imposturam fecit imperitae simplicitati hominis idiotae ac nimium creduli. RIG.

The highest corner-stone. Paul, in the Epistle to the Ephesians, chapter 2, called it the ἀκρογωνιαῖον ("corner-foundation") stone, which the Psalmist had said was made ὡς κεφαλὴν γωνίας ("as the head of the corner"): it is a figure or allegory of Christ rejected by the Jews; and yet there was lately published at Angers, from the rubbish of some old library, the itinerary of the monk Antoninus, who affirms that he saw that stone in the basilica of Sion. Some Syrian practised an imposture on the unskilled simplicity of an ignorant and over-credulous man. Rigault.

(printed under page 183)

Page

running head: 357 LIB. III ADV. MARCIO (cut off at image edge)
marginal letters: A ‹tionis, habebit et materiam›; B ‹cebit Judaeo, rationem quoque›; C ‹ratus ab eo modicum citra angelos›; D ‹(14) Planum in signis (commentary)›
old-edition numerals: 330 after ‹positus›
misprints kept as printed: "(Isa. VIII, 1 seqq.)" (for LIII; the English gives Isa. 53:1 ff.); "patre" (for petra); "apnd" (for apud)

PL 2:358

saecularium regno⟨r⟩um comminuet et conteret. D⟨e⟩ quo secundo adventu idem prophetes (Dan. VII, 13 seqq.): Et ecce cum nubibus coeli tanquam Filius hominis veniens, venit usque ad Veterem dierum, et aderat in conspectu ejus: et qui assistebant, adduxerunt illum, et data est ei potestas regia, et omnes nationes terrae secundum genera, et omnis gloria famulabunda; et potestas ejus usque in aevum, quae non auferetur; et regnum ejus, quod non vitabitur, tunc scilic⟨et⟩ habiturus et speciem honorabilem, et decorem indeficientem supra filios hominum, Tempestivus enim, inquit (Psal. XLIV, 3, 4), decore citra filios hominum; effusa est gratia in labiis tuis: propterea benedixit te Deus in aevum. Accingere ensem super femur tuum, potens, tempestivitate tua et pulchritudine tua; cum et pater, posteaquam (Psal. VIII,) diminuit eum modicum quid citra angelos, gloria et honore coronabit illum. et subjiciet omnia sub pedibus ejus. Tunc et (Zach. XII, 10) cognoscent eum, qui compugerunt; et caedent pectora sua tribus ad tribum; utique quod retro non agnoverunt eum in humilitate conditionis humanae constitutum. Et homo est, inquit Jeremias (XVII, 9); et quis cognoscet illum? quia et Nativitatem ejus, inquit Isaias (LIII, 8), quis enarrabit? Sic et apud Zachariam (cap. III), in persona Jesu, imo et in ipsius hominis sacramento verus summus sacerdos Patris Christus Jesus, dup⟨l⟩ici habitu in duos adventus delineatur. Primo, sordidis indutus, id est, carnis passibilis et mortalis indignitate, cum et diabolus adversabatur ei, auctor scilicet Judae traditoris, ne dicam etiam post baptisma tentator. Dehinc (Zach. III, 5), despoliatus pristinas sordes, et exornatus podere, et mitra, et cidari munda, id est, secundi adventus gloria et honore. Si enim (Levit. XVI) et duorum hircorum qui jejunio offerebantur faciam interpretationem, nonne et illi utrumque ordinem Christi figurant? Pares quidem atque consimiles propter eumdem Dominum conspectum, quia non in alia venturus est forma, ut qui agnosci habeat, a quibus

of the kingdoms of the world will break in pieces and crush. Of this second coming the same prophet [says] (Dan. 7:13ff.): And behold, with the clouds of heaven, as it were a Son of Man coming, He came even to the Ancient of days, and was present in His sight; and those who stood by brought Him near, and royal power was given to Him, and all the nations of the earth according to their kinds, and all glory serving [Him]; and His power is unto eternity, which shall not be taken away; and His kingdom, which shall not be corrupted, being then, that is, about to have both an honourable appearance and an unfailing comeliness above the sons of men. For He is seasonable, it says (Ps. 44:3–4), in comeliness beyond the sons of men; grace is poured forth on Thy lips: therefore God has blessed Thee unto eternity. Gird Thy sword upon Thy thigh, O mighty One, in Thy seasonableness and Thy beauty; since also the Father, after (Ps. 8) He made Him somewhat lower than the angels, will crown Him with glory and honour, and will subject all things under His feet. Then also (Zech. 12:10) they will recognize Him whom they pierced; and they will beat their breasts, tribe to tribe; namely, because formerly they did not recognize Him placed in the lowliness of the human condition. And He is a man, says Jeremiah (17:9); and who will know Him? because also His nativity, says Isaiah (53:8), who will declare? So also in Zechariah (ch. 3), in the person of Jesus, indeed also in the mystery of the man himself, the true high priest of the Father, Christ Jesus, is delineated in a twofold garb for the two comings. First, clothed in filthy garments, that is, in the indignity of passible and mortal flesh, when also the devil opposed Him, the instigator, namely, of Judas the traitor, not to say also the tempter after the baptism. Thereafter (Zech. 3:5), stripped of the former filth, and adorned with the robe reaching to the feet, and with the mitre, and with a clean turban, that is, with the glory and honour of the second coming. For if I also give an interpretation of the two goats (Lev. 16) which were offered at the fast, do not they too figure both orders of Christ? Alike indeed and quite similar on account of the same appearance of the Lord, because He will not come in another form, inasmuch as He must be recognized by those by whom

Editors' notes and page, col. 358

Footnotes

(printed under page 183)

(34) ‹anchor: quo secundo› · call in col 358

Secundo omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "secundo".

(printed under page 183)

(35) ‹anchor: omnia sub› · call in col 358

Sub omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "sub".

(printed under page 183)

(36) ‹anchor: humanae constitutum› · call in col 358

Constitutum omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "constitutum".

(printed under page 183)

(37) ‹anchor: in ipsius› · call in col 358

Ipso Rhen. Seml. Oberth.

"Ipso" in Rhenanus, Semler and Oberthür.

Commentarius (printed under page 183)

(17) ‹anchor: not visible on the page foot› · call in col 358

Tempestivus enim, inquit, decore. Ex ambigua significatione vocis Graecae ὡραῖος. Nam vulgata melius habet, speciosus. LE PR.

For He is timely, it says, in beauty. From the ambiguous meaning of the Greek word ὡραῖος ("seasonable" or "beautiful"). For the Vulgate has it better, beautiful. Le Prieur.

(printed under page 183)

(18) ‹anchor: duorum hircorum› · call in col 358

Si enim et duorum hircorum, etc. Locum hunc desumpsit haud dubie Auctor ex B. Justino Mart. adversus Tryphonem. PAM.

For if also of the two goats, etc. The Author doubtless took this passage from blessed Justin Martyr, Against Trypho. Pamelius.

(printed under page 183)

Page

running head: [...]II ADV. MARCIONEM. 358
marginal letters: A saecularium regnorum comminuet; B pestivitate tua et pulchritudine; C scilicet Judae traditoris; D Psalmographus dixerat (in the Commentarius, not set)
old-edition numerals: 331 after mortalis
other: "regno⟨r⟩um", "D⟨e⟩", "scilic⟨et⟩", "dup⟨l⟩ici" damaged type; "illum. et" full stop set as printed; "ipsius hominis" set as printed (perhaps for nominis, cf. variant 37); coeli read as œ ligature, UNSURE; column ends with word split at column break "a qui-"; Variae lectiones and Commentarius (notes 17, 18, Rig., Le Pr., Pam.) at page foot not set; first words of the left column visible at image edge not set
other: the word quibus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 359
misprints kept as printed: "vitabitur" (for vitiabitur; the English renders the sense intended); "compugerunt" (for compupugerunt)

PL 2:359

et laesus est. Alter autem eorum circumdatus coccino, maledictus, et consputatus, et convulsus, et compunctus a populo extra civitatem abjiciebatur in perditionem, manifestis notatus insignibus Dominicae passionis. Alter vero pro delictis oblatus, et sacerdotibus templi in pabulum datus, secundae repraesentationis argumenta signabat, qua, delictis omnibus expiatis, sacerdotes templi spiritalis, id est Ecclesiae, dominicae gratiae quasi visceratione quadam fruerentur, jejunantibus c⟨aete⟩ris a salute. Igitur, quoniam primus adventus, et plurimum figuris obscuratus, et omni inhonestate prostratus canebatur, secundus vero et manifestus, et Deo condignus; idcirco, quem facile et intelligere et credere potuerunt, eum solum intuentes, id est secundum, qui est in honore et gloria, non immerito decepti sunt circa obscuriorem, certe indigniorem, id est primum. Atque ita in hodiernum negant venisse Christum suum, quia non in sublimitate venerit, dum ignorant etiam in humilitate fuisse venturum.

He was also injured. One of them, however, surrounded with scarlet, cursed, spat upon, torn about and pierced, was cast out by the people outside the city to perdition, marked with the manifest tokens of the Lord's passion. The other, offered for sins and given to the priests of the temple as food, signified the proofs of the second manifestation, in which, all sins having been expiated, the priests of the spiritual temple, that is, of the Church, might enjoy as it were a kind of feast of the Lord's grace, while the rest fasted from salvation. Therefore, since the first advent was foretold as both greatly obscured by figures and laid low with every dishonour, but the second as manifest and worthy of God, accordingly, gazing only at the one which they were easily able both to understand and to believe, that is, the second, which is in honour and glory, they were not undeservedly deceived about the more obscure, certainly the less worthy one, that is, the first. And so to this day they deny that their Christ has come, because He did not come in sublimity, while they do not know that He was also to come in humility.

CAPUT VIII.

Chapter VIII.

Desinat nunc haereticus a Judaeo, aspis (quod aiunt) a vipera mutuari venenum; evomat jam hinc proprii ingenii virus, phantasma vindicans Christum. Nisi quod et ista sententia alios habebit auctores, praecoquos et abortivos quodammodo Marcionitas, quos apostolus Joannes (Joan. II, 4) antichristos pronuntiavit, negantes Christum in carne venisse; et tamen non ut alterius Dei jus constituerent, quia et de isto notati fuissent; sed quoniam incredibile praesumpserant Deum carnem. Quod magis Antichristus Marcion sibi eam rapuit praesumptionem; aptior scilicet ad renuendam corporalem substantiam Christi, qui ipsum Deum ejus nec auctorem carnis induxerat, nec resuscitatorem: optimum videlicet, et in isto diversissimum a mendaciis et fallaciis creatoris. Et ideo Christus ejus ne mentiretur, ne falleret, et hoc modo creatoris forsitan deputaretur, non erat quod videbatur, et quod erat mentiebatur; caro, nec caro; homo, nec homo: proinde Deus Christus, nec Deus. Cur enim non etiam Dei phantasma portaverit? An credam ei de interiore substantia, qui sit de exteriore frustratus? Quomodo verax habebitur in occulto, tam fallax repertus in aperto? Quomodo autem in semetipso veritatem spiritus fallacia carnis confundens, negatam ab Apostolo (II Cor. VI, 14) lucis, id est veritatis, et fallaciae,

Let the heretic now cease to borrow poison from the Jew, the asp (as they say) from the viper; let him now from this point spew out the venom of his own ingenuity, maintaining that Christ is a phantasm. Except that this opinion too will have other authors, the premature and, in a manner, abortive Marcionites, whom the apostle John (John 2:4) declared antichrists, denying that Christ had come in the flesh; and yet not in order to establish the right of another God, since they would have been branded on that point too, but because they had presumed it incredible that God [should be] flesh. All the more did the Antichrist Marcion seize this presumption for himself; being, of course, the readier to reject the bodily substance of Christ, he who had represented his very God as neither the author of the flesh nor its raiser: excellent, no doubt, and in this most different from the lies and deceits of the creator. And so his Christ, so as not to lie, not to deceive, and in this way perhaps be accounted the creator's, was not what He seemed, and what He was He belied; flesh, and not flesh; man, and not man: likewise Christ God, and not God. For why should He not also have borne a phantasm of God? Am I to believe Him concerning the inner substance, who has been found void concerning the outer? How will He be held truthful in what is hidden, who has been found so deceitful in what is open? And how, confounding in Himself the truth of the spirit with the deceit of the flesh, did He, though it is denied by the Apostle (2 Cor. 6:14), of light, that is, of truth, and of deceit,

Editors' notes and page, col. 359

Footnotes

Variae lectiones (printed under page 184)

(38) ‹anchor: not visible on the page foot› · call in col 359

Unus quidem Seml. Pamel.

"Unus quidem" in Semler and Pamelius.

(printed under page 184)

(39) ‹anchor: not visible on the page foot› · call in col 359

Consputus Rhen. Seml. Oberth.

"Consputus" in Rhenanus, Semler and Oberthür.

(printed under page 184)

(40) ‹anchor: not visible on the page foot› · call in col 359

Poterunt Paris.

"Poterunt" in the Paris edition.

(printed under page 184)

(41) ‹anchor: not visible on the page foot› · call in col 359

Qui est in honore et gloria, neglig. Seml. Jun.

Semler and Junius leave out "qui est in honore et gloria".

(printed under page 184)

(42) ‹anchor: vipera mutuari› · call in col 359

Mutuare alii.

"Mutuare" in others.

(printed under page 184)

(43) ‹anchor: praecoquos et abortivos› · call in col 359

Aborsivos, alii.

"Aborsivos" in others.

(printed under page 184)

(44) ‹anchor: de isto› · call in col 359

Justo Par.

"Justo" in the Paris edition.

(printed under page 184)

(45) ‹anchor: in isto› · call in col 359

Et add. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür add "et".

(printed under page 184)

(19) ‹anchor: abortivos› · call in col 359

Praecoquos et abortivos, etc. Haeretici nempe alii Marcionitas antecesserunt, qui quasi abortivi foetus haeresis fuerunt et praecoces fructus. Lib. de Pallio. Utica civitas dicitur pariter Romana praecoqua, quae scilicet ante tempus Romanorum habitus gestasset, priusquam ejus coloniae obtinuisset. LE PR.

Premature and abortive, etc. Other heretics, that is, went before the Marcionites, who were as it were the untimely offspring and premature fruits of the heresy. In the book On the Pallium, the city of Utica is likewise called Roman before its time, meaning that it had worn the Roman dress ahead of time, before it obtained the rank of a colony. Le Prieur.

(printed under page 184)

Page

running head: TERTULLIANI OPERUM PARS II. — S (cut off at the image edge; 359 at left)
marginal letters: A bus et laesus est. Alter autem; B cundum, qui est in honore; C in carne venisse; et tamen; D sit de exteriore frustratus
old-edition numerals: 332 after falleret,

PL 2:360

id est tenebrarum, commisit communicationem? Jam nunc, cum mendacium deprehenditur Christi caro, sequitur ut et omnia quae per carnem Christi gesta sunt, mendacio gesta sint, congressus, contactus, convictus, ipsae quoque virtutes. Si enim tengendo aliquem liberavit a vitio, vel tactus ab aliquo; quod corporaliter actum est, non potest vere actum credi sine corporis ipsius veritate. Nihil solidum ab inani, nihil plenum a vacuo perfici licuit. Putativus habitus, putativus actus: imaginarius operator, imaginariae operae. Sic nec passiones Christi ejus fidem merebuntur: nihil enim passus est, qui non vere est passus. Vere autem pati phantasma non potuit. Eversum est igitur totum Dei opus. Totum Christiani nominis et pondus et fructus, mors Christi negatur, quam tam impresse Apostolus demandat, utique veram, summum eam fundamentum Evangelii constituens, et salutis nostrae et praedicationis suae: Tradidi enim, inquit (I Cor. XV, 3, 4), vobis in primis, quod Christus mortuus sit pro peccatis nostris, et quod sepultus sit, et quod resurrexerit tertia die. Porro, si caro ejus negatur, quomodo mors ejus asseveratur, quae propria carnis est passio per mortem devertentis in terram, de qua est sumpta secundum legem sui auctoris? Negata vero morte, dum caro negatur, nec de resurrectione constabit. Eadem enim ratione non resurrexit, qua mortuus non est, non habendo substantiam scilicet carnis; cujus sicut et mors, ita et resurrectio est (I Cor. XV, 13). Proinde resurrectione Christi infirmata, etiam nostra subversa est. Nec ea enim valebit, propter quam Christus venit, si Christus non resurrexit. Nam sicut illi, qui dicebant resurrectionem mortuorum non esse, revincuntur ab Apostolo, ex resurrectione Christi; ita, resurrectione Christi non consistente, aufertur et mortuorum resurrectio, atque ita inanis est fides nostra, inanis est praedicatio apostolorum, inveniuntur autem etiam falsi testes Dei, quod testimonium dixerint quasi resuscitaverit Christum, quem non resuscitavit, et sumus adhuc in delictis, et, qui in Christo dormierunt, perierunt, sane resurrecturi, sed phantasmate forsitan, sicut et Christus.

that is, of darkness, enter into the communion? Now then, when the flesh of Christ is detected as a lie, it follows that all the things also which were done through the flesh of Christ were done in a lie: His meetings, His touchings, His living among men, even His very miracles. For if by touching someone He freed him from an ailment, or was touched by someone, what was done bodily cannot be believed to have been truly done without the reality of the body itself. Nothing solid could be accomplished by what is empty, nothing full by what is void. A supposed bearing, a supposed action: an imaginary worker, imaginary works. Thus neither will the sufferings of Christ earn belief in Him: for He suffered nothing Who did not truly suffer. But a phantom could not truly suffer. Overthrown, therefore, is the whole work of God. The whole weight and fruit of the Christian name, the death of Christ, is denied, which the Apostle so emphatically commends, as being certainly real, establishing it as the supreme foundation of the Gospel, and of our salvation and of his own preaching: For I delivered to you, he says (1 Cor. 15:3–4), first of all, that Christ died for our sins, and that He was buried, and that He rose again on the third day. Moreover, if His flesh is denied, how is His death asserted, which is the suffering proper to flesh, as it returns through death into the earth from which it was taken according to the law of its Author? But once death is denied, while the flesh is denied, there will be no certainty about the resurrection either. For He did not rise again for the same reason that He did not die, namely through not having the substance of flesh; to which, as death belongs, so also does resurrection (1 Cor. 15:13). Accordingly, once the resurrection of Christ is weakened, ours too is overturned. For neither will that resurrection hold good, for the sake of which Christ came, if Christ has not risen. For just as those who said that there was no resurrection of the dead are refuted by the Apostle from the resurrection of Christ, so, if the resurrection of Christ does not stand, the resurrection of the dead too is taken away, and thus our faith is empty, empty is the preaching of the apostles; moreover they are even found to be false witnesses of God, because they bore testimony as though He had raised Christ, Whom He did not raise, and we are still in our sins, and those who have fallen asleep in Christ have perished, destined indeed to rise again, but perhaps as a phantom, just as Christ also did.

CAPUT IX.

Chapter IX.

In ista quaestione, qui putaveris opponendos esse nobis angelos Creatoris, quasi et illis phantasmate putativae utique carnis egerint apud Abraham et Loth, et tamen vere sint et congressi, et pasti, et

In this question, you who have thought that the angels of the Creator are to be set against us, as though they too acted in a phantom of a merely supposed flesh in the presence of Abraham and Lot, and yet truly both met with them, and were fed, and

Editors' notes and page, col. 360

Footnotes

(46) ‹anchor: quod resurrexerit› · call in col 360

Resurrexit Rhen. Seml. Oberth.

"Resurrexit" in Rhenanus, Semler and Oberthür.

(printed under page 184)

(47) ‹anchor: mortem devertentis› · call in col 360

Revertentis Lat.

"Revertentis" in Latinius.

(printed under page 184)

(48) ‹anchor: non resurrexit› · call in col 360

Valebit Rhen. Seml. Oberth.

"Valebit" in Rhenanus, Semler and Oberthür.

(printed under page 184)

(49) ‹anchor: ita inanis est› · call in col 360

Et add. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür add "et".

(printed under page 184)

Page

running head: PARS II. — SERIES I, POLEMICA. (left edge cut off in the image)
marginal letters: A id est tenebrarum; B mors Christi negatur; C mors, ita et resurrectio est; D CAPUT IX.
old-edition numerals: 333 after dixerint
misprints kept as printed: tengendo (for tangendo)

PL 2:361

operati quod mandatum eis fuerat; primo, non admitteris ad ejus Dei exempla, quem destruis: nam et quanto meliorem et perfectiorem Deum inducis, tanto non competunt illi ejus exempla, quo, nisi diversus in totum, non erit omnino melior atque perfectior. Dehinc scito, nec illud concedi tibi, ut putativa fuerit in angelis caro, sed verae et solidae substantiae humanae. Si enim difficile non fuit illi, putativae carnis veros et sensus et actus exhibere, multo facilius habuit veris et sensibus et actibus veram dedisse substantiam carnis, vel qua proprius auctor et artifex ejus. Tuus autem Deus, eo quod carnem nullam omnino produxerit, merito fortasse phantasma ejus intulerit, cujus non valuerat veritatem. Meus autem Deus, qui illam de limo sumptam, in hac reformavit qualitate, nondum ex semine conjugali, et tamen carnem aeque potuit ex quacunque materia angelis quoque adstruxisse carnem, qui etiam mundum ex nihilo in tot ac talia corpora, et quidem verbo, aedificavit. Et utique si Deus tuus veram quandoque substantiam angelorum hominibus pollicetur: Erunt enim, inquit (Luc. XX, 36, sicut angeli; cur non et Deus meus veram substantiam hominum angelis accommodarit, unde unde sumptam? Quia nec tu mihi respondebis, unde illa apud te angelica sumatur, sufficit mihi hoc definire, quod Deo congruit; veritatem scilicet ejus rei, quam tribus testibus sensibus objecit, visui, tactui, auditui. Difficilius Deo mentiri, quam carnis veritatem unde unde producere, licet non natae.

carried out what had been commanded them; first, you are not admitted to the examples of that God whom you destroy: for the better and the more perfect the god you bring in, the less do His examples befit that god of yours, since, unless he is different in every respect, he will not be better and more perfect at all. Next, know that this too is not conceded to you, that the flesh in the angels was putative; rather, it was of true and solid human substance. For if it was not difficult for Him to display true senses and true acts of a putative flesh, much more easily was He able to have given a true substance of flesh to true senses and acts, as being its own author and maker. Your god, however, because he produced no flesh at all, may perhaps fittingly have brought in a phantasm of that whose reality he had not been able to produce. But my God, who reshaped that flesh, taken from the clay, into this quality, not yet from conjugal seed, and yet as flesh, could equally have built up flesh for the angels also out of any matter whatever, He who built even the world out of nothing into so many and such great bodies, and that by a word. And surely, if your god promises to men at some time the true substance of angels (for "they will be," he says (Luke 20:36), "as angels"), why should not my God also have fitted to angels the true substance of men, taken from wherever it was taken? Since you will not answer me either whence that angelic substance of yours is taken, it suffices me to lay down this, which befits God: namely, the reality of that thing which He set before three witnessing senses, sight, touch and hearing. It is harder for God to lie than to produce from wherever the reality of flesh, even though not born.

Caeterum, et aliis haereticis definientibus carnem illam in angelis ex carne nasci debuisse, si vere fuisset humana, certa ratione respondemus, qua et humana vere fuerit, et innata: humana vere, propter Dei veritatem, a mendacio et fallacia extranei, et quia non possent humanitus tractari ab hominibus, nisi in substantia humana; innata autem, quia solus Christus in carnem ex carne nasci habebat, ut nativitatem nostram nativitate sua reformaret, atque ita etiam mortem nostram morte sua dissolveret, resurgendo in carne, in qua natus est, ut et mori posset. Ideoque et ipse cum angelis tunc apud Abraham in veritate quidem carnis apparuit

Moreover, since other heretics too lay it down that that flesh in the angels ought to have been born of flesh, if it had truly been human, we answer on a sure ground by which it was both truly human and unborn: truly human, on account of the truthfulness of God, a stranger to lying and deceit, and because they could not have been dealt with humanly by men except in human substance; unborn, however, because Christ alone was to be born into flesh from flesh, that He might reform our nativity by His own nativity, and so also dissolve our death by His own death, by rising again in the flesh in which He was born so that He might also be able to die. And therefore He Himself too, with the angels, appeared at that time at Abraham's in the reality indeed of flesh

Editors' notes and page, col. 361

Footnotes

Variae lectiones (printed under page 185)

(50) ‹anchor: unde unde› · call in col 361

Unde non repet. Wouw. Pam. Par. Fran.

Wouwer, Pamelius, the Paris edition and Franeker do not repeat "unde".

(printed under page 185)

(51) ‹anchor: veritatem unde unde› · call in col 361

Unde tantum semel Rhen. Seml. Oberth.

"Unde" only once in Rhenanus, Semler and Oberthür.

(printed under page 185)

(52) ‹anchor: nativitate sua› · call in col 361

Sua abes. Par.

"Sua" is absent in the Paris edition.

(printed under page 185)

(20) ‹anchor: haereticis definientibus› · call in col 361

Caeterum et aliis haereticis definientibus. Agit de Apelle, qui sicut indicatur lib. de Carne Christi, c. 6, non modo Christi, sed et angelorum carnem ex sideribus factam asseruisse videtur. PAM.

But also when other heretics lay it down. He is dealing with Apelles, who, as is shown in the book On the Flesh of Christ, chapter 6, seems to have asserted that not only Christ's flesh but that of the angels too was made from the stars. Pamelius.

(printed under page 185)

Page

running head: 361 LIB. III ADV. MARCIONEM. (column number at left; right half of head beyond the crop)
marginal letters: A ‹operati quod mandatum eis fuerat›; B ‹sumptam, in hac reformavit›; C ‹Caeterum, et aliis haereticis›; D (in the commentary at the page foot, not beside the text)
old-edition numerals: 334 after ‹extranei,›
misprints kept as printed: ‹(Luc. XX, 36,› the parenthesis is never closed

PL 2:362

sed nondum natae; quia nondum moriturae, sed et discentis jam inter homines conversari. Quo magis angeli, neque ad moriendum pro nobis dispositi, brevem carnis commeatum non debuerunt nascendo sumpsisse, quia nec moriendo deposituri eam fuerant, sed unde unde sumptam, et quoquo modo omnino dimissam, mentiti eam tamen non sunt. Si Creator facit angelos spiritus, et apparitores suos ignem flagrantem (Psal. CIII, 4), tam vere spiritus quam et ignem; idem illos vere fecit et carnem: ut nunc recordemur, et haereticis renuntiemus, ejus esse promissum, homines in angelos reformandi quandoque, qui angelos in homines formarit aliquando.

but not yet born, because not yet about to die, but [the flesh] also of One already learning to converse among men. All the more, then, the angels, who were not appointed to die for us either, had no need to take up by being born a brief furlough of flesh, since they were not going to lay it down by dying; but, from wherever it was taken and in whatever way it was wholly put off again, they nevertheless did not feign it. If the Creator makes His angels spirits, and His attendants a flaming fire (Ps. 103:4), as truly spirits as also fire, the same [Creator] truly made them flesh also; so that we may now recall, and declare to the heretics, that it is the promise of Him Who once formed angels into men that He will one day re-form men into angels.

CAPUT X.

Chapter X.

Igitur non admissus ad consortium exemplorum Creatoris, ut alienorum et suas habentium caussas, velim edas et ipse consilium Dei tui, quo Christum suum non in veritate carnis exhibuit. Si aspernatus est illam, ut terrenam, et, ut dicitis, stercoribus infersam, cur non et simulacrum ejus proinde despexit? Nullius enim dedignandae rei imago dignanda est: sequitur statum similitudo. Sed quomodo inter homines conversaretur, nisi per imaginem substantiae humanae? Cur ergo non potius per veritatem, ut vere conversaretur, si necesse habebat c⟨o⟩nversari? quanto dignius necessitas fidem, quam stropham administrasset? Satis miserum Deum instituis, hoc ipso, quod Christum suum non potuit exhibere, nisi in indignae rei effigie, et quidem alienae. Aliquantis enim indignis conveniet uti, si nostris; sicut alienis non congruet uti, licet dignis. Cur enim non in aliqua alia digniore substantia venit, et in primis sua, ne et indigna et aliena videretur eguisse? Si Creator meus per rubum quoque et ignem, idem postea per nubem et globum cum homine congressus est, et elementorum corporibus in repraesentationibus sui usus est, satis haec exempla divinae potestatis ostendunt, Deum non eguisse aut falsae, aut etiam verae carnis paratura. Caeterum, si ad certum spectamus, nulla substantia digna est quam Deus inducat. Quodcunque induerit ipse, dignum

Since, then, you are not admitted to share in the precedents of the Creator, as being foreign to you and having their own reasons, I should like you yourself also to set forth the design of your God, by which He presented His Christ not in the reality of flesh. If He scorned it as earthly and, as you say, stuffed with dung, why did He not likewise despise its likeness also? For the image of no thing that is to be disdained is to be deemed worthy: the likeness follows the condition. But how would He converse among men except through an image of human substance? Why then not rather through the reality, so that He might truly converse, if He had need to converse? How much more worthily would necessity have dealt in good faith than in a trick! You set up a quite wretched God by this very fact, that He could not present His Christ except in the semblance of an unworthy thing, and a foreign one at that. For it will be fitting to use some unworthy things, if they are our own; just as it will not be fitting to use things foreign, even if worthy. For why did He not come in some other, worthier substance, and above all His own, lest He should seem to have needed something both unworthy and foreign? If my Creator met with man through a bush also and fire, and the same [Creator] afterwards through a cloud and a mass [of fire], and made use of the bodies of the elements in representations of Himself, these examples of divine power sufficiently show that God had no need of the apparatus of flesh, whether false or even real. Besides, if we look at the matter exactly, no substance is worthy for God to put on. Whatever He Himself has put on, worthy

Editors' notes and page, col. 362

Footnotes

(53) ‹anchor: not visible on the page foot› · call in col 362

Et abest Par.

"Et" is absent in the Paris edition.

(printed under page 185)

(54) ‹anchor: not visible on the page foot› · call in col 362

Unde semel Rhen. Seml. Oberth.

"Unde" once in Rhenanus, Semler and Oberthür.

(printed under page 185)

(55) ‹anchor: not visible on the page foot› · call in col 362

Infarsam Jun.

"Infarsam" in Junius.

(printed under page 185)

(56) ‹anchor: uti, si› · call in col 362

Si abest Pam. Par. Frant sicut Rhen.

"Si" is absent in Pamelius, the Paris edition and Franeker; "sicut" in Rhenanus.

Commentarius (printed under page 185)

(21) ‹anchor: not visible on the page foot› · call in col 362

Velim edas et ipse consilium Dei tui. Ipse me sensus coegit, ut hic dictionem uti, verterem in tui, quo Christum suum, etc.: exemplaria vetera consentiunt in errore. RHEN.

I should like you too to set out the counsel of your God. The sense itself compelled me here to change the word uti into tui, whereby His Christ, etc.: the old copies agree in the error. Rhenanus.

(printed under page 185)

(22) ‹anchor: stropham administrasset› · call in col 362

Quam stropham administrasset? Stropha dolum, versutiam, atque imposturam significat, Graecis στροφή. RHEN.

Than have practised a trick? Stropha means a ruse, cunning and imposture; in Greek στροφή. Rhenanus.

(printed under page 185)

(23) ‹anchor: si nostris› · call in col 362

Aliquantis enim indignis conveniet uti si nostris. Sic legitur in exemplari Pithoeano. Haec autem sub Marcionis persona dici videntur, ab iis verbis: Satis miserum, usque ad, et aliena videretur eguisse. Si nostris, inquit, membris Deus utitur, ut nobiscum possit conversari, multa sunt in corpore nostro indigna Deo, quibus tamen Deum conveniet uti, si nostris uti velit. Sed etsi digna Deo essent nostra, Deum tamen non decet uti alienis. Illa etiam quae praecessere: « Sed quomodo inter homines conversaretur, nisi per imaginem substantiae humanae, » sub eadem persona Marcionis dicuntur. Et similia passim occurrunt, ubi Septimius disputat, quae nisi perite distinguantur, omnem disputationem conturbant. RHEN.

For it will be fitting to use a good many unworthy things, if he uses ours. So it reads in the Pithou copy. These words seem to be spoken in the person of Marcion, from the words A wretched enough God down to and seemed to have needed alien things. If God, he says, uses our members so as to be able to converse with us, there are many things in our body unworthy of God, which God will nonetheless have to use if He wishes to use ours. But even if our things were worthy of God, it still does not become God to use what belongs to another. The preceding words too, "But how should He converse among men except through the image of human substance," are spoken in the same person of Marcion. And similar passages occur here and there where Septimius disputes, which, unless skilfully distinguished, throw the whole argument into confusion. Rhenanus.

(printed under page 185)

Page

running head: [cut off at left]II ADV. MARCIONEM. 362
marginal letters: A paruit, sed nondum natae; B Igitur non admissus ad consortium; C gnae rei effigie, et quidem alienae; D sub Marcionis persona (in the Commentarius, not set)
old-edition numerals: 335 after congressus
other: "ap-paruit" is hyphenated across the break from col 361 and stands whole at the end of col 361, so the tail "paruit," printed at the head of this column is not set here; the comma printed after it is not yet set at the end of col 361 (Q2a; to be added there)

PL 2:363

facit, absque mendacio tamen. Et ideo, quale est, ut dedecus existimarit veritatem potius, quam mendacium carnis? Atquin honoravit illam fingendo. Quanta jam caro est, cujus phantasma necessarium fuit Deo superiori?

He makes, yet without a lie. And so, what sort of thing is it, that He should have reckoned the truth of the flesh a disgrace rather than its lie? Yet He honoured it by feigning it. How great a thing, then, is the flesh, whose phantasm was necessary to the superior God?

CAPUT XI.

Chapter XI.

Totas istas praestigias putativae in Christo corpulentiae Marcion illa intentione suscepit, ne ex testimonio substantiae humanae, nativitas quoque ejns defenderetur, atque ita Christus Creatoris vindicaretur, ut qui nascibilis, ac per hoc, carneus annuntiaretur. Stultissime et hic Ponticus, quasi non facilius crederetur caro in Deo non nata, quam falsa, praestruentibus vel maxime fidem istam angelis Creatoris, in carne vera conversatis, nec tamen nata. Nam et Philumene illa magis persuasit Apelli, caeterisque desertoribus Marcionis, ex fide quidem Christum circumtulisse carnem; nullius tamen nativitatis, utpote de elementis eam mutuatum. Quod si verebatur Marcion, ne fides carnis nativitatis quoque fidem induceret; sine dubio qui homo videbatur, natus utique credebatur: nam et mulier quaedam exclamaverat (Luc. XI, 27: Beatus venter qui te portavit, et ubera quae hausisti. Et quomodo mater et fratres ejus dicti sunt foris stare? (Luc. VIII, 20.) Et videbimus de his capitulis suo tempore. Certe cum et ipse se filium hominis praedicaret, natum scilicet profitebatur. Nunc ut haec omnia ad Evangelii distulerim examinationem, tamen quod supra statui, si omni modo natus credi habebat, qui homo videbatur, vane nativitatis fidem consilio imaginariae carnis expungendam putavit. Quid enim profuit non vere fuisse, quod pro vero haberetur, tam carnem quam nativitatem? Aut si dixeris, Viderit opinio humana, jam Deum tuum honoras fallaciae titulo, si aliud se sciebat esse, quam quod homines fecerat opinari. Jam tunc potuisti etiam nativitatem putativam illi accommodasse, ne in hanc quoque impegisses quaestionem. Nam et mulierculae nonunquam praegnantes sibi videntur, aut sanguinis tributo, aut aliqua valetudine inflatae. Et utique debuerat phantasmatis scenam decucurrisse, ne originem carnis

Marcion took up all these conjuring tricks of a supposed corporeality in Christ with this intention: that His nativity too should not be upheld from the testimony of human substance, and that Christ should thus not be claimed as the Creator's, as One who would be proclaimed capable of birth and, through this, fleshly. Most foolishly here too the man of Pontus, as if flesh not born would not more easily be believed in God than flesh that was false, especially since the angels of the Creator had paved the way for that belief, having conversed in flesh that was true and yet not born. For that Philumene, too, rather persuaded Apelles and the other deserters from Marcion that Christ did indeed in good faith carry flesh about, yet of no nativity, inasmuch as He had borrowed it from the elements. But if Marcion feared lest belief in the flesh should bring in belief in the nativity as well, without doubt He who was seen as a man was certainly believed to have been born: for a certain woman also had cried out (Luke 11:27: Blessed is the womb that carried Thee, and the breasts which Thou hast sucked. And how were His mother and His brothers said to be standing outside? (Luke 8:20.) And we shall see about these passages in their own time. Certainly, when He Himself also proclaimed Himself the Son of Man, He was professing, namely, that He had been born. Now, although I have deferred all these things to the examination of the Gospel, yet, as I established above, if He who was seen as a man had by all means to be believed born, in vain did he think that belief in the nativity was to be expunged by the device of an imaginary flesh. For what did it profit that that had not truly been which was held to be true, both the flesh and the nativity? Or if you say, Let human opinion see to it, you now honour your God with the title of deceit, if He knew Himself to be something other than what He had made men suppose. Then you could even have fitted Him with a supposed nativity as well, so as not to have run into this question too. For little women sometimes seem to themselves to be pregnant, swollen either by the tribute of blood or by some illness. And surely the stage-play of the phantasm ought to have run its full course, lest, as to the origin of the flesh,

Editors' notes and page, col. 363

Footnotes

Variae lectiones (printed under page 186)

(57) ‹anchor: et hic Ponticus› · call in col 363

Hoc Jun.

"Hoc" in Junius.

(printed under page 186)

(58) ‹anchor: no call in col 363; the call stands in col 364 (same page)› · call in col 364

Desultasset Seml. dealtasset Rhen.

"Desultasset" in Semler; "dealtasset" in Rhenanus.

(printed under page 186)

(24) ‹anchor: corpulentiae Marcion› · call in col 363

Putativae in Christo corpulentiae. Baeticus lib. de Fide: « Hodieque non desunt, qui negent eum nostram gestasse corpulentiam. » RIG.

Of a supposed bodiliness in Christ. Baeticus, in the book On the Faith: "Even today there are some who deny that He bore our bodiliness." Rigault.

(printed under page 186)

(25) ‹anchor: illi accommodasse› · call in col 363

Nativitatem putativam illi accommodasse. Quasi vere natus et reipsa non fuisset. Id enim vult haec vox putativam, sicut modo dicebat, putativae in Christo corpulentiae. LE PR.

To have fitted Him with a supposed birth. As though He had not truly and in reality been born. For that is what the word putativam means, as he said just now, of a supposed bodiliness in Christ. Le Prieur.

(printed under page 186)

(26) ‹anchor: sanguinis tributo› · call in col 363

Sanguinis tributo. Sic lib. de Velandis Virginibus: « Et pudor ubique vestitur, et menses tributa dependunt. » RIG.

By the tribute of blood. So in the book On the Veiling of Virgins: "And modesty is everywhere clothed, and the months pay their tributes." Rigault.

(printed under page 186)

(27) ‹anchor: scenam decucurrisse› · call in col 363

Debuerat phantasmatis scenam decucurrisse. Sic dicit scenam phantasmatis, ut in de haeresib., scenam erroris, actum quem vocant intelligens. Sensus est: Debuerat ex toto servire scenae et susceptam fabulam peragere Christus Marcionis, qui si putativam gessit carnem, debebat etiam putativam habere nativitatem, sic enim phantasmatis scenam decucurrisset. RHEN.

He ought to have run through the whole play of the phantom. He speaks of the play of the phantom as, in On the Heresies (the Prescription), of the play of error, meaning what they call an act. The sense is: Marcion's Christ ought to have served the stage entirely and played out the plot he had taken on; if he bore a supposed flesh, he ought also to have had a supposed birth, for so he would have run through the play of the phantom. Rhenanus.

(printed under page 186)

Page

running head: 363 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A ‹facit, absque mendacio tamen›; B ‹istam angelis Creatoris, in carne vera›; C ‹ut haec omnia ad Evangelii distulerim examinatio-›; D ‹(24) Putativae in Christo corpulentiae› (in the commentary at the foot)
old-edition numerals: 336 after ‹ne in›
misprints kept as printed: ejns (for ejus); ‹(Luc. XI, 27:› the parenthesis is never closed

PL 2:364

non desaltasset, qui personam susbtantiae ipsius egisset. Plane nativitatis mendacium recusasti, ipsam enim carnem veram edidisti. Turpissimum scilicet Dei, etiam vera, nativitas. Age jam, perora in illa sanctissima et reverenda opera naturae, invehere in totum quod es: carnis atque animae originem destrue: cloacam voca uterum, tanti animalis, id est, hominis producendi officinam: persequere et partus immunda et pudenda tormenta, et ipsius exinde puerperii spurcos, auxios, ludicros exitus. Tamen cum omnia ista destruxeris, ut Deo indigna confirmes, non erit indignior morte nativitas, et cruce infantia, et natura poena, et carne damnatio. Si vera istâ passus est Christus, minus fuit nasci. Si mendacio passus est, ut phantasma, potuit et mendacio nasci. Summa ista Marcionis argumenta, per quae alium efficit Christum, satis opinor, ostendimus non consistere omnino, dum docemus magis utique competere Deo veritatem, quam mendacium ejus habitus, in quo Christum suum exhibuit. Si veritas fuit, caro fuit, si caro fuit, natus est. Ea enim, quae expugnat haec haeresis, confirmantur cum ea, per quae expugnat, destruuntur. Itaque si carneus habebitur, quia natus, et natus, quia carneus; quia phantasma non fuerit, ipse erit agnoscendus, qui in carne, et ex nativitate venturus annuntiabatur a Creatoris prophetis, utpote Christus Creatoris.

he should not have danced it through to the end, who had played the part of the substance itself. Plainly you have rejected the falsehood of a nativity, for you have put forth the flesh itself as real. Most shameful, of course, is God's nativity, even if real. Come now, declaim against those most holy and reverend works of nature, inveigh against the whole of what you are: destroy the origin of flesh and soul: call the womb a sewer, the workshop for producing so great a living being, that is, man: go on through both the unclean and shameful torments of childbirth, and the filthy, anxious, ridiculous outcomes of the lying-in itself thereafter. Yet when you have destroyed all these things, so as to establish that they are unworthy of God, nativity will not be more unworthy than death, nor infancy than the cross, nor nature than punishment, nor flesh than condemnation. If Christ truly suffered these things, to be born was a lesser thing. If He suffered by a falsehood, as a phantasm, He could also have been born by a falsehood. These chief arguments of Marcion, by which he makes Christ another, we have, I think, sufficiently shown not to stand at all, while we teach that truth assuredly befits God more than the falsehood of that guise in which He exhibited His Christ. If it was truth, it was flesh; if it was flesh, He was born. For the things which this heresy attacks are confirmed when the things by which it attacks are destroyed. Therefore if He is to be held fleshly because born, and born because fleshly; because He was not a phantasm, He must be acknowledged as the One Who was announced by the Creator's prophets as about to come in the flesh and by way of nativity, inasmuch as He is the Christ of the Creator.

CAPUT XII.

Chapter XII.

Provoca nunc, ut soles, ad hanc Isaiae comparationem Christi, contendens illam in nullo convenire. Primo enim, inquis, Christus Isaiae (Isa VII, 14) Emmanuel vocari habebit; de hinc virtutem sumere Damasci, et spolia Saniariae adversum regem Assyriorum. Porro (Isa. VIII, 4) iste qui venit, neque sub ejusmodi nomine est editus, neque ulla re bellica functus est. At ego te admonebo, uti cohaerentia quoque utriusque capituli recognoscas. Subjuncta est enim et interpretatio Emmanuelis, nobiscum Deus; uti non solum sonum nominis spectes, sed et sensum. Sonus enim hebraicus, quod est Emmanuel, suae gentis est. Sensus autem ejus, quod est Deus nobiscum, ex interpretatione communis est.

Appeal now, as you are accustomed, to this comparison of Christ in Isaiah, contending that it agrees in nothing. For first, you say, the Christ of Isaiah (Isa. 7:14) is to be called Emmanuel; then He is to take up the strength of Damascus and the spoils of Samaria against the king of the Assyrians. But (Isa. 8:4) this one who came was neither brought forth under a name of that kind, nor performed any warlike deed. But I shall admonish you to recognize also the coherence of each of the two passages. For the interpretation of Emmanuel is also added, God with us; so that you may regard not only the sound of the name but also its sense. For the Hebrew sound, which is Emmanuel, belongs to its own nation. But its sense, which is God with us, is common property by interpretation.

Editors' notes and page, col. 364

Footnotes

(59) ‹anchor: not visible on the page foot› · call in col 364

Digna Rhen. Seml. Oberth.

"Digna" in Rhenanus, Semler and Oberthür.

(printed under page 186)

(60) ‹anchor: not visible on the page foot› · call in col 364

Fuisset Seml. Pam.

"Fuisset" in Semler and Pamelius.

Commentarius (printed under page 186)

(28) ‹anchor: not visible on the page foot› · call in col 364

Age jam perora. Hunc locum habes in de Carne Christi iisdem propemodum verbis relatum, non ita longe post initium. RHEN.

Come now, make your peroration. You have this passage reported in almost the same words in On the Flesh of Christ, not far from the beginning. Rhenanus.

(printed under page 186)

(29) ‹anchor: not visible on the page foot› · call in col 364

Ludicros exitus. Videbatur mihi aliquando legendum lubricos, sed ipse respicit ad id quod in lib. quem modo citavimus, dicit, de infante recens edito loquens, Blanditiis deridetur; et mox, Illum per ludibria nutritum, etc. RHEN.

Laughable issues. It once seemed to me that lubricos ("slippery") should be read, but he is looking back to what he says in the book we have just cited, speaking of a newborn infant, He is mocked with endearments; and soon after, Him nursed amid playthings, etc. Rhenanus.

(printed under page 186)

Page

running head: [...]UM PARS II. — SERIES I, POLEMICA. 364 (cut off at left edge)
marginal letters: A nis non desaltasset; B potuit et mendacio nasci; C CAPUT XII.; D sus est: Debuerat ex toto (commentary)
old-edition numerals: 337 after et
misprints kept as printed: "susbtantiae" (for substantiae); "auxios" (for anxios); "de hinc" (for dehinc); "Saniariae" (for Samariae) (Q5a)
other: variant 58 (call after desaltasset in this column) is set in n363 (Q5a)

PL 2:365

Quaere ergo, an ista vox, nobiscum Deus, quod est Emmannel, exinde quod Christus illuxit, agitetur in Christo. Et puto non negabis, utpote qui et ipse dicas, Deus-nobiscum dicitur, id est Emmanuel. Aut si tam vanus es, ut quia penes te Nobiscum-Deus dicitur, non Emmanuel, idcirco nolis venisse illum, cujus proprium sit vocari Emmanuel, quasi non hoc sit et Deus nobiscum, invenies apud Hebraeos Christianos, imo et Marcionitas, Emmanuelem nominare, cum volunt dicere, Nobiscum-Deus: sicut et omnis gens, quoquo sono dixerit, Nobiscum-Deus, Emmanuelem pronuntiabit, in sensu sonum expungens. Quod si Emmanuel Nobiscum-Deus, Deus autem nobiscum Christus est, qui etiam in nobis est: Quotquot enim in Christum tincti estis, Christum induistis; tam proprius est Christus in significatione nominis, quod est Nobiscum-Deus, quam in sono nominis, quod est Emmanuel. Atque ita constat venisse jam illum qui praedicabatur Emmanuel; quia quod significat Emmanuel venit, id est, Nobiscum-Deus.

Ask, then, whether this expression, God-with-us, which is Emmanuel, has been in use with reference to Christ ever since Christ shone forth. And I think you will not deny it, inasmuch as you yourself also say, He is called God-with-us, that is, Emmanuel. Or if you are so foolish that, because in your tongue He is called God-with-us and not Emmanuel, you therefore refuse to admit that He has come Whose property it is to be called Emmanuel, as though this were not also God-with-us, you will find Christians among the Hebrews, nay even Marcionites, naming Emmanuel when they mean to say God-with-us: just as every nation too, in whatever sound it has said God-with-us, will pronounce Emmanuel, discharging the sound in the sense. But if Emmanuel is God-with-us, and God with us is Christ, Who is also in us (for as many of you as have been dipped into Christ have put on Christ), then Christ is as properly [meant] in the signification of the name, which is God-with-us, as in the sound of the name, which is Emmanuel. And so it is established that He Who was proclaimed as Emmanuel has already come, because what Emmanuel signifies has come, that is, God-with-us.

CAPUT XIII.

Chapter XIII.

Aeque et sono nominum duceris, cum virtutem Damasci, et spolia Samariae, et regem Assyriorum, sic accipis, quasi bellatorem portendant Christum Creatoris, non animadvertens quid Scriptura praemittat (Isa. VII, 4): Quoniam priusquam cognoscat vocare patrem et matrem, accipiet virtutem Damasci, et spolia Samariae adversus regem Assyriorum. Ante est enim inspicias aetatis demonstrationem, an hominem jam Christum exhibere possit, nedum imperatorem. Scilicet vagitu ad arma esset convocaturus infans: et signa belli, non tuba, sed crepitacillo daturus: nec ex equo, vel de curru, vel de muro; sed de nutricis aut gerulae suae collo

Likewise you are led by the sound of names when you take the strength of Damascus, and the spoils of Samaria, and the king of the Assyrians as though they portended the Christ of the Creator as a warrior, not noticing what Scripture puts first (Isa. 7:4): Because before He knows how to call father and mother, He will receive the strength of Damascus and the spoils of Samaria against the king of the Assyrians. For first you should examine the indication of age, whether it can present Christ as already a man, let alone as a commander. No doubt the infant was going to summon to arms with His wailing, and to give the signals of war not with a trumpet but with a rattle; not from a horse, or from a chariot, or from a wall, but from the neck of His nurse or of the woman who carried Him

Editors' notes and page, col. 365

Footnotes

Variae lectiones (printed under page 187)

(61) ‹anchor: not visible on the page foot› · call in col 365

Christo Par. Fran.

"Christo" in the Paris edition and Franeker.

(printed under page 187)

(62) ‹anchor: Scriptura praemittat› · call in col 365

Promittat Rhen. Seml. Oberth.

"Promittat" in Rhenanus, Semler and Oberthür.

(printed under page 187)

(63) ‹anchor: priusquam cognoscat› · call in col 365

Puer add. Pam. Rig. Fran. Venet. non fuit in codd.

Pamelius, Rigault, Franeker and the Venice edition add "puer"; it was not in the manuscripts.

(printed under page 187)

(64) ‹anchor: not visible on the page foot› · call in col 366

Barbariae Venet. Pam. Rig.

"Barbariae" in the Venice edition, Pamelius and Rigault.

(printed under page 187)

(65) ‹anchor: not visible on the page foot› · call in col 366

Solium Jun.

"Solium" in Junius.

(printed under page 187)

(30) ‹anchor: vocare patrem et matrem› · call in col 365

Quoniam priusquam cognoscat puer vocare patrem, etc. Etiam hic suppleta est vox puer quippe quam habent editiones omnes Isaiae VIII. PAM.

For before the child knows how to call father, etc. Here too the word puer has been supplied, since all editions of Isaiah 8 have it. Pamelius.

(printed under page 187)

(31) ‹anchor: not visible on the page foot› · call in col 366

Credo ad solem uncti prius. Alludit ad ἡλίωσιν sive insolationem, qua scilicet uncti calefiebant, membris siccandis firmandisque. Persius Satira IV: Aut si unctus cesses ut figas in cute solem. RIG.

Anointed first, I suppose, for the sun. He alludes to ἡλίωσις, or sunning, by which those who had been anointed were warmed, to dry and firm their limbs. Persius, Satire IV: "Or if, anointed, you idle to fix the sun in your skin." Rigault.

(printed under page 187)

(32) ‹anchor: not visible on the page foot› · call in col 366

Qui ante norint lanceare quam lancinare. Cum dicto cap. 1, lib. I adversus Marc. reperitur verbum lancinatur, pro pungitur, videtur prima facie hic ita accipi lancinare; sicuti lanceare pro lanceis configere; sed putamus lancire potius hic accipi, eo quod praemittitur, butyro stipendiari, pro manus lancibus admovere; eligat lector quod volet. Confirmatur interim haec conjectura ex eo quod sequitur, ante militare quam vivere, et talibus vocibus solet Auctor delectari. PAM.

Who know how to wield the lance before they know how to tear. Since in the said chapter 1 of book I Against Marcion the verb lancinatur is found for pungitur ("is pricked"), lancinare seems at first sight to be taken so here, as lanceare for to pierce with lances; but we think lancire is rather meant here, because to be paid in butter comes before, for to put one's hands to the dishes; let the reader choose what he will. Meanwhile this conjecture is confirmed by what follows, to soldier before living, and the Author is fond of such words. Pamelius.

(printed under page 187)

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Si nusquam hoc naturae concedit, sequitur ut figurata pronuntiatio videatur. Hoc ipsum verbis iisdem monuit libro adversus Judaeos, neque aliter Augustinus lib. XI de Genesi ad lit...: «Si in verbis Dei vel cujusquam personae in officium propheticum assumptae dicatur aliquid quod ad litteram nisi absurde non possit intelligi, procul dubio figurate dictum ob aliquam significationem accipi debet. » Et consimilia, lib. III de Doctrina Christ. cap. 15. RIG.

If nature nowhere grants this, it follows that the statement must be taken as figurative. He gave this very warning in the same words in the book Against the Jews; and Augustine no differently, On Genesis according to the Letter book XI: "If in the words of God, or of any person taken up into the prophetic office, something is said which cannot be understood literally without absurdity, it must beyond doubt be taken as said figuratively for some meaning." And very similar things in On Christian Doctrine book III, chapter 15. Rigault.

(printed under page 187)

Page

running head: 365 LIB. III ADV. MARCIO[NEM] (cut off at right edge)
marginal letters: A Quaere ergo, an ista vox; B estis, Christum induistis; C tem Damasci, et spolia Samariae adversus regem; D (30) Quoniam priusquam cognoscat (in the Commentarius)
old-edition numerals: (none)
misprints kept as printed: "Emmannel" (for Emmanuel), first line of the column (Q2a)
other: col. 365 carries only the calls 61, 62, 63 and (30); notes 64, 65 and (31)–(33), printed under page 187, are called in col. 366 (Q2a)

PL 2:366

sive dorso hostem destinaturus, atque ita Damascum et Samariam pro mamillis subacturus. Aliud etsi penes Ponticos, barbaricae gentis infantes in praelium erumpunt, credo ad solem uncti prius, dehinc pannis armati, et butyro stipendiati, qui ante norint lanceare, quam lancinare. Enimvero, si nusquam hoc natura concedit, ante militare quam vivere: ante virtutem Damasci sumere, quam patris et matris vocabulum nosse; sequitur ut figurata pronuntiatio videatur. Sed et virginem, inquit, parere natura non patitur, et tamen creditur prophetae. Et merito. Praestruxit enim fidem incredibili rei, rationem edendo, quod in signo esset futura. Propterea, inquit (Isa. VII, 14), dabit vobis Dominus signum: Ecce virgo concipiet in utero, et pariet filium. Signum autem a Deo, nisi novitas aliqua monstruosa, tam dignum non fuisset. Denique et Judaei, ⟨s⟩i quando ad nos dejiciendos mentiri audent, quasi non virginem, sed juvenculam concepturam et parituram Scriptura contineat, hinc revincuntur, quod nihil signi videri possit res quotidiana, juvenculae scilicet praegnatus et partus. In signum ergo disposita virgo et mater merito creditur; infans vero bellator non aeque. Non enim et hic signi ratio versatur. Sed signo nativitatis novae adscripto, exinde post signum, alius ordo jam infantis edicitur, mel et butyrum manducaturi. Nec hoc utique in signum est malitiae non assentaturi; et hoc enim infantia est; sed accepturi virtutem Damasci, et spolia Samariae, adversus regem Assyriorum. Serva modum aetatis, et quaere sensum praedicationis: imo, redde Evangelio veritatis, quae posterior detraxisti, et tam intelligitur prophetia, quam renuntiatur expuncta. Maneant enim Orientales illi Magi, in infantia Christum recentem

or back, intending to mark out the enemy, and so to subdue Damascus and Samaria in place of the breasts. It would be another matter if among the Pontic peoples, the infants of a barbarous race burst forth into battle, anointed first, I suppose, for the sun, then armed with swaddling-clothes and paid in butter, who know how to lance before they know how to lacerate. Indeed, if nature nowhere grants this, to go to war before living, to take the strength of Damascus before knowing the name of father and mother, it follows that the pronouncement must be seen to be figurative. But nature, he says, does not allow a virgin to give birth either, and yet the prophet is believed. And rightly so. For he laid a foundation beforehand for faith in an incredible thing by giving the reason, namely that it would be for a sign. Therefore, he says (Isa. 7:14), the Lord will give you a sign: Behold, a virgin shall conceive in the womb, and shall bear a son. But a sign from God would not have been so worthy unless it were some monstrous novelty. Finally the Jews too, whenever they dare to lie in order to cast us down, as though Scripture contained that not a virgin but a young woman would conceive and bear, are refuted by this, that an everyday thing, namely the pregnancy and childbirth of a young woman, cannot be seen as any sign. A virgin and mother, therefore, appointed for a sign, is rightly believed; but an infant warrior not equally so. For the reason of a sign does not apply here as well. But once the sign of the new birth has been recorded, thereafter, after the sign, another stage of the infant is now proclaimed, as one who is to eat honey and butter. Nor indeed is this for a sign, that He will not consent to wickedness; for this too belongs to infancy; but that He is to receive the strength of Damascus and the spoils of Samaria against the king of the Assyrians. Keep to the measure of His age, and seek the sense of the prophecy: nay rather, give back to the Gospel of truth what you, coming later, took away from it, and the prophecy is understood as much as it is declared fulfilled. For let those Eastern Magi remain, Christ, newly born in His infancy,

Editors' notes and page, col. 366

Footnotes

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Prophetiae Fran.

"Prophetiae" in Franeker.

(printed under page 187)

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Jam signum Lat.

"Jam signum" in Latinius.

(printed under page 187)

(68) ‹anchor: merito creditur› · call in col 366

Crederetur Par.

"Crederetur" in the Paris edition.

(printed under page 187)

(69) ‹anchor: hoc enim infantia› · call in col 366

Infantiae Wouw.

"Infantiae" in Wouwer.

(printed under page 187)

(70) ‹anchor: Maneant enim› · call in col 366

Autem Seml.

"Autem" in Semler.

Commentarius (printed under page 187)

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Signum autem a Deo nisi novitas aliqua monstruosa tam dignum non fuisset. Forte verius, signum non fuisset. Sic enim libro adversus Jud.: « Signum autem a Deo, nisi novitas reliqua monstruosa fuisset, signum non videretur. » Procopius in Isaiam: Τὸ γὰρ σημεῖον, τεατίου τινὸς, καὶ παρηλλαγμένου τῆς τῶν ἀνθρώπων συνηθείας ἐστὶν ἐπίδειξις. « Signum enim monstruosi cujusdam, et transcendentis humanam consuetudinem, argumentum est. » RIG. et EDD.

But a sign from God, unless some monstrous novelty, would not have been so worthy. Perhaps more truly, would not have been a sign. For so in the book Against the Jews: "But a sign from God, unless the novelty had otherwise been monstrous, would not seem a sign." Procopius on Isaiah: "For a sign is the showing of something prodigious and departing from the custom of men" (Τὸ γὰρ σημεῖον … ἐπίδειξις). "For a sign is proof of something monstrous and surpassing human custom." Rigault and the editors.

(printed under page 187)

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Sed juvenculam concepturam. Explosa jam est fabula seu cavillatio Judaeorum, qui juvenculam, non virginem scribi debere aiunt. Videatur lib. I in Jovin. B. Hieronymi. LE PR.

But that a young woman would conceive. The tale or quibble of the Jews, who say that "young woman" and not "virgin" should be written, has long been exploded. See blessed Jerome, Against Jovinian book I. Le Prieur.

(printed under page 187)

Page

running head: III ADV. MARCIONEM. (left part cut off at image edge)
marginal letters: A sive dorso hostem destinaturus; B Ecce virgo concipiet in utero; C et hoc enim infantia est; D Augustinus lib. XI de Genesi ad lit. (beside editors' commentary, not set)
old-edition numerals: 338 after sive
other: first letter of "si quando" obscured by ink blot, set ⟨s⟩i; "Christum" in last line has a damaged r; "patris" printed with heavy ink; column ends mid-sentence at "recentem"; Variae lectiones and Commentarius (editors' notes 34-35 etc.) at page foot not set; left column fragments visible at image edge belong to column 365

PL 2:367

auro et thure munerantes, et acceperit infans virtutem Damasci sine praelio et armis. Nam praeter quod omnibus notum est, Orientis virtutem, id est vim et vires, auro et odoribus pollere solitam; certe est Creatori virtutem caeterarum quoque gentium aurum constituere; sicut per Zachariam (XIV, 14): Et Judas pertendet apud Jerusalem, et congregabit omnem valentiam populorum per circuitum, aurum et argentum. De illo autem tunc auri munere etiam David: Et dabitur illi ex auro Arabiae; et rursus: Reges Arabum et Saba munera afferent illi. Nam et magos reges habuit fere Oriens, et Damascus Arabiae retro deputabatur, antequam transcripta esset in Syrophoenicen, ex distinctione Syriarum; cujus tunc virtutem Christus accepit, accipiendo insignia ejus, aurum scilicet et odores; spolia autem Samariae, ipsos magos: qui cum illum cognovissent, et muneribus honorassent, et genu posito adorass⟨ent⟩, quasi Deum et regem, sub testimonio indicis et ducis stellae, spolia sunt facti Samariae, id est idololatriae, credentes videlicet in Christum. Idololatriam enim Samariae nomine notavit, ut ignominiosae ob idololatriam, qua desciverat tunc a Deo, sub rege Hieroboam. Nec hoc enim novum est Creatori figurate uti translatione nominum, ex comparatione criminum. Nam et archontas Sodomorum, appellat archontas Judaeorum, et populum ipsum, populum Gomorrhae vocat, et idem alibi: Pater, inquit (Ezech. XVI, 3), tuus Amorrhaeus, et mater tua Gethea, ob consimilem impietatem, quos aliquando etiam suos filios dixerat: Filios generavi, et exaltavi. Sic et Aegyptus, nonnunquam totus orbis intelligitur apud illum, superstitionis et maledictionis elogio. Sic et Babylon etiam, apud Joannem nostrum, romanae Urbis figura est, proinde magnae et regno superbae, et sanctorum Dei debellatricis. Hoc itaque usu, magos quoque Samaritarum appellatione titulavit despoliatos, quod habuerant cum Samaritis,

honouring [Him] with gold and frankincense, and let the infant receive the power of Damascus without battle and arms. For besides what is known to all, that the power of the East, that is, its strength and forces, is accustomed to be mighty in gold and spices, it is certainly the Creator's way to make gold the power of the other nations also; as through Zechariah (Zech. 14:14): And Judah shall press on at Jerusalem, and shall gather all the might of the peoples round about, gold and silver. Of that gift of gold at that time David also [says]: And there shall be given to Him of the gold of Arabia; and again: The kings of the Arabs and of Saba shall bring gifts to Him. For the East also generally had magi for kings, and Damascus was formerly reckoned to Arabia, before it was transferred to Syrophoenicia on the division of the Syrias; whose power Christ then received by receiving its insignia, namely gold and spices; and the spoils of Samaria, the magi themselves: who, when they had recognized Him, and honoured Him with gifts, and with bended knee worshipped Him as God and king, under the witness of the star that pointed out and led the way, were made the spoils of Samaria, that is, of idolatry, by believing, to be sure, in Christ. For He marked idolatry by the name of Samaria, as [a city] disgraced for the idolatry by which it had then revolted from God under King Jeroboam. Nor indeed is this new to the Creator, to use figuratively a transfer of names on the basis of a likeness of crimes. For He also calls the rulers of the Jews rulers of Sodom, and the people itself He calls the people of Gomorrah, and the same [Creator] elsewhere: Your father, He says (Ezek. 16:3), was an Amorite, and your mother a Hittite, on account of a like impiety, those whom He had once called even His own sons: I have begotten sons and exalted them. So too Egypt is sometimes understood with Him as the whole world, under the label of superstition and curse. So too Babylon also, in our John, is a figure of the Roman City, as being likewise great and proud in its dominion, and the vanquisher of the saints of God. By this usage, then, He also designated the despoiled magi by the name of Samaritans, because they had had in common with the Samaritans,

Editors' notes and page, col. 367

Footnotes

Variae lectiones (printed under page 188)

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Creatoris Fran.

"Creatoris" in Franeker.

(printed under page 188)

(72) ‹anchor: not visible on the page foot› · call in col 367

Praetendet Rhen. Seml. Oberth.

"Praetendet" in Rhenanus, Semler and Oberthür.

(printed under page 188)

(73) ‹anchor: not visible on the page foot› · call in col 367

Offerent Rhen. Seml. Oberth.

"Offerent" in Rhenanus, Semler and Oberthür.

(printed under page 188)

(74) ‹anchor: not visible on the page foot› · call in col 367

Reges abest Par.

"Reges" is absent in the Paris edition.

(printed under page 188)

(75) ‹anchor: not visible on the page foot› · call in col 367

Erat Rhen. Seml. Oberth.

"Erat" in Rhenanus, Semler and Oberthür.

(printed under page 188)

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Munera afferent illi. Melius illic vulgata legit, adducent: nam Graece est προσάξουσιν. LE PR.

They shall bring him gifts. The Vulgate reads better there, they shall lead: for the Greek is προσάξουσιν. Le Prieur.

(printed under page 188)

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Nam et Magos reges habuit fere Oriens. Reges dixit toparchas urbis alicujus aut regionis, qualis ille rex apud quem ex sutore medicus Phaedri fabula derisus; quales item in sacris paginis occurrunt saepenumero. Hujusmodi reges variis per Orientem urbibus magos fere fuisse ait Septimius, hoc est, siderum astrorumve scientiae peritos. Caeterum magos Persicum esse vocabulum docet Porphyrius lib. περὶ ἀποχῆς, eoque significari τοὺς περὶ τὸ θεῖον σοφοὺς, καὶ τούτου θεράποντας, μέγα καὶ σεβάσμιον γένος. RIG.

For the East generally had Magi as kings. By kings he means the local rulers of some city or region, such as the king in Phaedrus's fable, before whom the cobbler turned physician was mocked; such as also occur again and again in the sacred pages. Septimius says that kings of this kind in various cities throughout the East were generally magi, that is, men skilled in the science of the stars and constellations. Magi, moreover, is a Persian word, as Porphyry teaches in his book On Abstinence, and by it are meant "those wise in divine things and its servants, a great and venerable race". Rigault.

(printed under page 188)

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Sic et Babylon etiam apud Joannem nostrum Romanae urbis figura est. Vulgaris est calumnia Romam dici Babylonem. Id enim vir eximius et alii intelligunt de Roma vetere idolorum cultu incredibili nunquam satis vituperanda. Ex quo enim Christi religio constituta est, de ea dici debet quod S. Prosper carm. de Ingratis: Quidquid non possidet armis Relligione tenet. LE PR.

So too Babylon, in our John, is a figure of the city of Rome. It is a common slander that Rome is called Babylon. For this excellent man and others understand it of the old Rome, never sufficiently to be condemned for its incredible worship of idols. For since the religion of Christ was established, there should be said of her what Saint Prosper says in the poem On the Ungrateful: "Whatever she does not possess by arms, she holds by religion." Le Prieur.

(printed under page 188)

Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A auro et thure munerantes; B tem Christus accepit; C Gethea, ob consimilem; D (36) Munera afferent illi (in the Commentarius)
old-edition numerals: 339 after Nam
other: "id est" (line 4) looks like "ad cst" in the scan, taken as worn type, UNSURE; "rursus" printed with damaged letter (looks "rrrsus"); "argentum" partly damaged but legible; ending of "adorassent" lost under an ink blot; last word "Sama-" split at column break; Variae lectiones and Commentarius (editors' notes 36-38) at page foot not set
other: the call after "afferent" appears printed as 74 (the same numeral as after "reges"); the note it calls is 73 (Offerent) (Q5a)

PL 2:368

ut diximus, idololatriam. Adversus regem autem Assyriorum, adversus Herodem intellige; cui utique adversati sunt magi tunc, non renuntiando de Christo, quem intercipere quaerebat.

as we have said, idolatry. But by "against the king of the Assyrians" understand "against Herod"; whom the magi then certainly opposed, by not reporting back about Christ, Whom he was seeking to seize.

CAUPT XIV.

Chapter XIV.

Adjuvabitur haec nostra interpretatio, dum et alibi bellatorem existimans Christum, ob armorum quorumdam vocabula et ejusmodi verba, ex reliquorum quoque sensuum comparatione convinceris: Accingere, inquit David (Psal. XLIV, 4), ense super femur. Sed quid supra legis de Christo? Tempestivus decore praeter filios hominum: effusa est gratia in labiis tuis. Rideo, si quem ad bellum ense cingebat, ei de tempestivitate decoris et labiorum gratia blandiebatur. Sic item subjungens: Extende, et prosperare, et regna; adjecit: Propter veritatem, et lenitatem, et justitiam. Quis enim haec ense operabitur, et non contraria potius lenitati et justitiae, dolum et asperitatem et injustitiam, propria scilicet negotia praeliorum? Videamus ergo, an alius sit ensis ille, cujus alius est actus. Nam et apostolus Joannes in Apocalypsi (Apoc. I, 16), ensem describit ex ore Dei prodeuntem, bis acutum, praeacutum; quem intelligi oportet (Ephes. VI, 17), sermonem divinum, bis acutum duobus Testamentis, Legis et Evangelii; acutum sapientia, infestum diabolo; armantem nos adversus hostes spiritales nequitiae et concupiscentiae omnis, amputantem etiam a charissimis ob Dei nomen. Quod si Joannem agnitum non vis, habes communem magistrum Paulum, praecingentem lumbos nostros veritate et lorica justitiae, et calceantem nos in praeparationem Evangelii pacis, non belli: assumere jubentem scutum fidei, in quo possimus omnia diaboli ignita tela exstinguere; et galeam salutaris, et gladium spiritus, quod est, inquit, Dei sermo. Hanc et Dominus ipse machaeram venit mittere in terram, non

This interpretation of ours will be supported when you, who elsewhere too think Christ a warrior on account of the names of certain arms and words of that kind, are refuted by a comparison of the remaining senses as well: Gird Thyself, says David (Ps. 44:4), with a sword upon the thigh. But what do you read above about Christ? Seasonable in comeliness beyond the sons of men: grace has been poured out on Thy lips. I laugh, if the one whom he was girding with a sword for war he was flattering about the seasonableness of his comeliness and the grace of his lips. Likewise, continuing: Stretch forth, and prosper, and reign, he added: Because of truth, and gentleness, and justice. For who will accomplish these things with a sword, and not rather the things contrary to gentleness and justice, deceit and harshness and injustice, namely the proper business of battles? Let us see, then, whether that sword is a different one, whose action is different. For the apostle John too, in the Apocalypse (Rev. 1:16), describes a sword proceeding from the mouth of God, two-edged, exceedingly sharp; which must be understood (Eph. 6:17) as the divine word, two-edged with the two Testaments, of the Law and of the Gospel; sharp with wisdom, hostile to the devil; arming us against the spiritual enemies of wickedness and of every lust, cutting us off even from those dearest to us for the name of God. But if you do not want John acknowledged, you have Paul as our common teacher, girding our loins with truth and with the breastplate of justice, and shoeing us in preparation of the Gospel of peace, not of war; bidding us take up the shield of faith, with which we may be able to quench all the fiery darts of the devil; and the helmet of salvation, and the sword of the spirit, which is, he says, the word of God. This sword too the Lord Himself came to send upon the earth, not

Editors' notes and page, col. 368

Footnotes

(76) ‹anchor: not visible on the page foot› · call in col 368

Ensem Fran.

"Ensem" in Franeker.

(printed under page 188)

(77) ‹anchor: not visible on the page foot› · call in col 368

Et praemitt. Seml.

Semler puts "et" before it.

(printed under page 188)

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Haec negl. Seml. ea cod. Wouw.

Semler leaves out "haec"; "ea" in Wouwer's manuscript.

(printed under page 188)

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Lenitati et justitiae, omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "lenitati et justitiae".

Commentarius (printed under page 188)

(39) ‹anchor: Joannes in Apocalypsi› · call in col 368

Nam et Joannes apostolus in Apoc. Facit etiam hic locus adversus eos qui Joannem apostolum negant auctorem Apocalypseos, verum de hoc latius lib. IV, cap. 5, ubi etiam Marcionem in eo errore fuisse tradit. PAM.

For John the apostle too, in the Apocalypse. This passage also tells against those who deny that John the apostle is the author of the Apocalypse; but on this more fully in book IV, chapter 5, where he also reports that Marcion was in that error. Pamelius.

(printed under page 188)

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Habes communem magistrum Paulum. B. Joannis Apocalypsin non admittebat Marcion, ideoque sanctum Paulum, quem non repudiabat, adducit, ut communem amborum non modo sed etiam omnium magistrum. Elogium illud S. Apostoli addendum iis quae habet cap. 16 de Praescript. ubi ait, quod fides nostra obsequium Apostolo debeat. LE PR.

You have Paul, our common master. Marcion did not accept the Apocalypse of blessed John, and so he brings forward Saint Paul, whom Marcion did not reject, as the common master not only of them both but of all. This praise of the holy Apostle should be added to what he says in chapter 16 of the Prescription, where he says that our faith owes obedience to the Apostle. Le Prieur.

(printed under page 188)

Page

running head: [...]UM PARS II. — SERIES I, POLEMICA. 368 (cut off at left edge)
marginal letters: A ritis, ut diximus, idololatriam; B bat, ei de tempestivitate decoris; C etiam a charissimis ob Dei nomen; D Christi religio constituta est (in the Commentarius at page foot)
old-edition numerals: 340 after sunt
misprints kept as printed: "CAUPT XIV." (for CAPUT) (Q5a)
other: a stray mark like "[" stands before "cujus alius est actus"; taken as a type blemish, not set (Q5a)

PL 2:369

pacem (Matth. X, 33). Si tuus Christus est, ergo et ipse bellator est; si bellator non est, machaeram intentans allegoricam, licuit ergo et Christo Creatoris in Psalmo, sine bellicis rebus, ensem sermonis Dei praecingi figurato, cui supradicta tempestivitas congruat, et gratia labiorum; quem tunc jam cingebatur super femur apud David, quandoque missurus in terram. Hoc est enim quod ait: Et extende, et prosperare, et regna. Extendes sermonem in omnem terram ad universarum gentium vocationem; prosperaturus successu fidei, qua est recepturus; et regnans exinde, qua mortem resurrectione devicit. Et deducet te, inquit, mirifice dextera tua; virtus scilicet gratiae spiritalis, qua Christi agnitio deducitur. Sagittae tuae acutae, pervolantia ubique praecepta, et minae, et traductiones cordis; compungentes et transfigentes conscientiam quamque. Populi sub te concident, utique adorantes. Sic bellipotens et armiger Christus Creatoris, sic et nunc accipiens spolia, non solius Samariae, verum et omnium gentium. Agnosce et spolia figurata, cujus et arma allegorica didicisti. Figurate itaque et Domino ejusmodi loquente, et Apostolo scribente, non temere interpretationibus ejus utimur, quarum exempla etiam adversarii admittunt: atque ita in tantum Isaiae erit Christus qui venit, in quantum non fuit bellator, quia non talis ab Isaia praedicatur.

peace (Matt. 10:33). If He is your Christ, then He too is a warrior; if He is not a warrior, brandishing an allegorical sword, then it was permitted also to the Creator's Christ in the Psalm, without warlike matters, to be girded with the figurative sword of the word of God, to Whom the seasonableness mentioned above and the grace of the lips may be fitting; the sword with which He was already then girded upon the thigh in David, intending at some time to send [it] into the earth. For this is what he says: And extend, and prosper, and reign. Thou shalt extend the word into all the earth for the calling of all the nations; being about to prosper with the success of the faith by which He is to receive [them]; and reigning thenceforth, in that He overcame death by resurrection. And Thy right hand, he says, shall lead Thee wonderfully; that is, the power of spiritual grace, by which the knowledge of Christ is led forth. Thy arrows are sharp: the precepts flying everywhere, and the threats, and the reproofs of the heart, pricking and piercing through every conscience. The peoples shall fall beneath Thee, that is, in adoration. Thus the Creator's Christ is mighty in war and bears arms; thus also He now receives spoils, not of Samaria alone, but of all the nations. Recognize also the figurative spoils of Him whose allegorical arms you have also learned of. Since therefore both the Lord speaks in this way figuratively and the Apostle writes so, it is not rashly that we use interpretations of it, examples of which even the adversaries admit; and so the Christ Who came will be Isaiah's in so far as He was not a warrior, because He is not proclaimed as such by Isaiah.

CAPUT XV.

Chapter XV.

De quaestione carnis, et per eam nativitatis, et unius interim nominis Emmanuelis hucusque. De caeteris vero nominibus, et in primis Christi, quid pars diversa respondebit? Si proinde commune est apud vos Christi nomen, quemadmodum et Dei, ut sicut utriusque Dei Filium Christum competat dici, sic utrumque patrem Dominum, certe ratio huic argumentationi refragabitur. Dei enim nomen, quasi naturale divinitatis, potest in omnes communicari quibus divinitas vindicatur, sicut et idolis, dicente Apostolo (I Cor. VIII, 5): Nam et sunt qui dicuntur dii, sive in coelo, sive in terris. Christi vero nomen, non ex natura veniens, sed ex dispositione, proprium ejus efficitur, a quo dispositum invenitur. Nec in communicationem alii deo subjacet, maxime aemulo, et habenti suam dispositionem, cui et

So much, then, concerning the question of the flesh, and through it of the birth, and meanwhile of the one name Emmanuel. But concerning the other names, and first of all that of Christ, what will the opposing party answer? If, then, the name of Christ is common among you, just as that of God is, so that, just as it is fitting for the Son of each God to be called Christ, so [it is fitting for] each father [to be called] Lord, surely reason will resist this argumentation. For the name of God, as being natural to divinity, can be shared with all to whom divinity is claimed, as even with idols, the Apostle saying (1 Cor. 8:5): For there are also those who are called gods, whether in heaven or on earth. But the name of Christ, coming not from nature but from dispensation, becomes the proper name of Him by Whom it is found to have been dispensed. Nor is it open to being shared with another god, least of all a rival, and one having his own dispensation, to whom it will also

Editors' notes and page, col. 369

Footnotes

Variae lectiones (printed under page 189)

(80) ‹anchor: not visible on the page foot› · call in col 369

Dei omitt. Seml.

Semler omits "Dei".

(printed under page 189)

(81) ‹anchor: not visible on the page foot› · call in col 369

Utique alii.

"Utique" in others.

(printed under page 189)

(82) ‹anchor: not visible on the page foot› · call in col 369

Et negl. Seml.

Semler leaves out "et".

(printed under page 189)

(83) ‹anchor: not visible on the page foot› · call in col 369

Praeminantes traductionem Fran. vel forte trajectionem Seml.

"Praeminantes traductionem" in Franeker; or perhaps "trajectionem" in Semler.

(printed under page 189)

(84) ‹anchor: no call in col 369; the call stands in col 370 (same page)› · call in col 370

Nunc Rhen. Seml. Oberth.

"Nunc" in Rhenanus, Semler and Oberthür.

(printed under page 189)

(41) ‹anchor: no call in col 369; the call stands in col 370 (same page)› · call in col 370

Novam plagulam non assui Veteri Test. Lib. de Orat., cap. 1, idem habet. Per plagulam lacernas hic intelligit, plagula quippe a Turnebo nostro inter vestimenta recensetur. Innuit autem ne Novo Testamento tanquam vesti plagula assuatur; deformitas enim hoc pacto contrahetur, qualis explicatur a Themistio, orat. 1: Συῤῥάπτειν πρὸς ἕκαστα λέγει μηδὲ ἐοικὸς εἶναι τῶν προσαιτούντων αἱ ἐφεστρίδες συμπεπλεγμέναι ἐκ ῥακίων νεουργῶν ἅμα καὶ ἐκτετριμμένων. « Interpolare, ait, minime unquam decere; sicuti mendicantium lacernae, ex plagulis novis et detritis consuuntur. » LE PR.

That a new patch is not sewn on to the Old Testament. The book On Prayer, chapter 1, has the same. By plagula he here means cloaks, since our Turnèbe counts the plagula among garments. He hints that a patch should not be sewn on to the New Testament as on to a garment; for so a deformity is produced, such as Themistius describes in Oration 1 (the Greek): "To patch, he says, is never at all becoming, as the cloaks of beggars are stitched together from new rags and worn ones." Le Prieur.

(printed under page 189)

(42) ‹anchor: no call in col 369; the call stands in col 370 (same page)› · call in col 370

Nec vinum novum veteribus utribus credi. Loco citato de Orat. idem habetur iisdem verbis, quibus similis est ferme locus Cassiani, cap. 24, coll. 14: « Nemo enim in vas foetidum atque corruptum unguentum aliquod nobile, aut mel optimum, aut pretiosi quidquam liquoris infundit. » LE PR.

Nor is new wine entrusted to old wineskins. In the cited place of On Prayer the same is found in the same words; and very like it is a passage of Cassian, Conference 14, chapter 24: "For no one pours into a foul and corrupt vessel any fine ointment, or the best honey, or any precious liquid." Le Prieur.

(printed under page 189)

Page

running head: 369 LIB. III ADV. MARCIO[NEM] (cut off at right edge)
marginal letters: A pacem (Matth. X, 33); B acutae, pervolantia ubique; C De quaestione carnis (letter stands between CAPUT XV. and this line); D Nec in communicationem
old-edition numerals: 341 after cui
other: col. 369 carries only the calls 80–83; notes 84, (41) and (42), printed under page 189, are called in col. 370 (Q5a)

PL 2:370

nomina privata debebit. Quale est enim quod diversas dispositiones duorum commentati deorum, societatem nominum admittunt in discordiam dispositionum? quando nulla magis probatio assisteret duorum et aemulorum deorum, quam si in dispositione eorum etiam diversitas nominum inveniretur. Nullus enim status differentiarum nonnisi proprietatibus appellationum consignatur: quibus deficientibus si quando, tunc Graeca catachresis de alieno abutendo succurrit. Apud Deum autem deficere puto nihil debet, nec de alieno instrui dispositiones ejus. Quis hic Deus est, qui filio quoque suo nomina a Creatore vindicat? non dico aliena, sed vetera et vulgata, quae vel sic non competerent deo novo et incognito. Quomodo denique docet, novam plagulam non assui Veteri Testamento, nec vinum novum veteribus utribus credi, adsutus ipse et indutus nominum senio? Quomodo abscidit Evangelium a Lege, tota Lege vestitus? In nomine scilicet Christi. Quis illum prohibuit aliud vocari, aliud praedicantem, aliunde venientem? cum propterea nec corporis susceperit veritatem, ne Christus Creatoris crederetur? Vane autem noluit eum se videri, quem voluit vocari: quando, etsi vere corporeus fuisset, magis Christus Creatoris non videretur, si non vocaretur. At nunc substantiam respuit, cujus nomen accepit, etiam substantiam probaturus ex nomine. Si enim Christus unctus est, ungui utique corporis passio est. Qui corpus non habuit, ungui omnino non potuit: qui ungui omnino non potuit, Christus vocari nullo modo potuit. Aliud est, si et nominis phantasma affectavit. Sed quomodo, inquit, irreperet in Judaeorum fidem, nisi per solemne apud eos et familiare nomen? Inconstantem aut subdolum deum narras, aut diffidentiae, aut malitiositatis consilium, fallendo quid, promovere. Multo liberius atque simplicius egerunt pseudoprophetae, adversus Creatorem in sui dei nomine venientes. Sed nec effectum consilii hujus invenio, cum facilius aut suum crediderint Christum, aut planum potius aliquem, quam alterius dei Christum, sicut Evangelium p⟨r⟩obabit.

owe names of its own. For what sort of thing is it, that those who have devised diverse dispensations of two gods admit a fellowship of names into a discord of dispensations? when no proof would better support [the existence] of two rival gods than if in their dispensation a diversity of names also were found. For no state of differences is marked out except by the distinctive properties of appellations: and when these are lacking, if ever, then the Greek catachresis comes to the rescue by misusing what belongs to another. But with God, I think, nothing ought to be lacking, nor ought His dispensations to be furnished from what belongs to another. Who is this god, who claims names from the Creator for his son too? I do not say foreign names, but old and common ones, which even so would not befit a new and unknown god. How, then, does he teach that a new patch is not sewn onto the Old Testament, nor new wine entrusted to old wineskins, when he himself is sewn onto and clothed in the oldness of names? How does he cut off the Gospel from the Law, while clothed wholly in the Law? In the name, to be sure, of Christ. Who prevented him from being called something else, since he preached something else and came from elsewhere? seeing that for this very reason he did not even take on the reality of a body, lest he be believed to be the Christ of the Creator? But it was idle of him to be unwilling to seem to be the one whom he was willing to be called: since, even if he had been truly corporeal, he would all the more not seem to be the Christ of the Creator if he were not so called. But as it is he rejects the substance whose name he took, though he would even have proved the substance from the name. For if Christ means anointed, to be anointed is surely something a body undergoes. One who had no body could not be anointed at all: one who could not be anointed at all could in no way be called Christ. It is another matter if he affected a phantasm of the name as well. But how, he says, would he creep into the faith of the Jews except through a name customary and familiar among them? You describe a god who is inconstant or crafty, or who furthers a design of distrust or of malice by some deception. Much more freely and simply did the false prophets act, coming against the Creator in the name of their own god. But neither do I find that this design took effect, since they would more readily have believed either that he was their own Christ, or rather some impostor, than the Christ of another god, as the Gospel will prove.

CAPUT XVI.

Chapter XVI.

Nunc si nomen Christi, ut sportulam furunculus, captavit, cur etiam Jesus voluit appellari, non tam

Now if he snatched the name of Christ, as a petty thief a little basket, why did he wish to be called Jesus as well, not so much

Editors' notes and page, col. 370

Footnotes

(85) ‹anchor: cujus nomen› · call in col 370

Etiam add. Paris. Franc.

The Paris edition and Franeker add "etiam".

Commentarius (printed under page 189)

Page

running head: II ADV. MARCIONEM. 370 (beginning of the running head cut off at the left edge of the image)
marginal letters: A ‹nomina privata debebit›; B ‹denique docet, novam plagulam›; C ‹corporis passio est›; D ‹Nunc si nomen Christi›
old-edition numerals: 342 after ‹proprietatibus›

PL 2:371

exspectabili apud Judaeos nomine? Nec enim si nos per Dei gratiam intellectum consecuti sacramentorum ejus, hoc quoque nomen agnoscimus Christo destinatum, ideo et Judaeis, quibus adempta est sapientia, nota erit res. Denique ad hodiernum Christum sperant, non Jesum; et Eliam potius interpretantur Christum, quam Jesum. Qui ergo et in eo nomine venit, in quo Christus non praesumebatur, potuit in eo solo nomine venisse, quod solum praesumebatur. Caeterum, cum duo miscuit, speratum et insperatum, expugnatur utrumque consilium ejus. Sive enim ideo Christus, ut interim quasi Creatoris irreperet, obstrepit Jesus; quia non sperabatur Jesus in Christo Creatoris: sive ideo, Jesus ut alterius haberetur, non sinit Christus; quia non alterius sperabatur Christus, quam Creatoris. Quid horum constare possit, ignoro. Constabit autem utrumque in Christo Creatoris, in quo invenitur etiam Jesus. Quomodo, inquis? Disce et hic cum partiariis erroris tui Judaeis. Cum successor Moysi destinaretur Auses filius Nave, transfertur certe de pristino nomine, et incipit vocari Jesus. Certe, inquis. Hanc prius dicimus figuram futuri fuisse. Nam quia Jesus Christus secundum populum, quod sumus nos nati in saeculi desertis, introducturus erat in terram promissionis, melle et lacte manantem, id est, vitae aeternae possessionem, qua nihil dulcius; idque non per Moysen, id est, non per Legis disciplinam; sed per Jesum, id est, per Evangelii gratiam provenire habebat, circumcisis nobis petrina acie, id est Christi praeceptis. Petra enim Christus: ideo is vir, qui in hujus sacramenti imagines parabatur, etiam nominis dominici inauguratus est figura, Jesus cognominatus. Hoc nomen ipse Christus suum jam tunc esse testatus est, cum ad Moysen loquebatur. Quis enim ⟨l⟩oquebatur, nisi spiritus Creatoris, qui est Christus? Cum ergo mandato diceret populo (Exod. XXIII, 20): Ecce ego mitto angelum meum ante faciem tuam, qui te custodiat in via, et introducat in terram,

an expected name among the Jews? For even if we, having through the grace of God attained an understanding of His mysteries, recognize that this name too was destined for Christ, it does not follow that the matter will therefore be known also to the Jews, from whom wisdom has been taken away. In fact, to this day they hope for Christ, not Jesus; and they interpret Elijah as the Christ rather than Jesus. He therefore who came also in that name in which Christ was not presumed could have come in that name alone which alone was presumed. Moreover, since he has mixed two, the expected and the unexpected, both his designs are overthrown. For either he is Christ for this reason, that he might meanwhile creep in as if he were the Creator's, and then Jesus raises an objection, because Jesus was not hoped for in the Creator's Christ; or he is Jesus for this reason, that he might be held to belong to another, and then Christ does not allow it, because Christ was hoped for as belonging to no other than the Creator. Which of these can stand, I do not know. Both, however, will stand in the Creator's Christ, in whom Jesus also is found. How so, you say? Learn here too, along with the Jews, your partners in error. When Auses the son of Nave was being appointed as Moses' successor, he is certainly transferred from his former name and begins to be called Jesus. Certainly, you say. This, we say, was first a figure of what was to come. For since Jesus Christ was to lead the second people, which we are, born in the deserts of the world, into the land of promise, flowing with honey and milk, that is, the possession of eternal life, than which nothing is sweeter; and since this was to come about not through Moses, that is, not through the discipline of the Law, but through Jesus, that is, through the grace of the Gospel, we having been circumcised with a blade of rock, that is, with the precepts of Christ (for the Rock is Christ): therefore that man, who was being prepared as an image of this mystery, was also consecrated with the figure of the Lord's name, being named Jesus. Christ Himself testified even then that this name was His own, when He was speaking to Moses. For who was speaking, if not the Spirit of the Creator, who is Christ? When therefore He said to the people by way of command (Exod. 23:20): Behold, I send My angel before your face, to guard you on the way and to bring you into the land,

Editors' notes and page, col. 371

Footnotes

Variae lectiones (printed under page 190)

(86) ‹anchor: irreperet, obstrepit› · call in col 371

Obrepit Rhen. Seml. Oberth.

"Obrepit" in Rhenanus, Semler and Oberthür.

(printed under page 190)

(87) ‹anchor: per Jesum, id est› · call in col 371

Id est omitt. Seml.

Semler omits "id est".

(printed under page 190)

(88) ‹anchor: id est Christi praeceptis› · call in col 371

Praeceptis omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "praeceptis".

(printed under page 190)

(89) ‹anchor: no call in col 371; the call stands in col 372 (same page)› · call in col 372

Celabit Seml. Jun.

"Celabit" in Semler and Junius.

(printed under page 190)

(90) ‹anchor: no call in col 371; the call stands in col 372 (same page)› · call in col 372

Non Rhen. Seml. Oberth.

"Non" in Rhenanus, Semler and Oberthür.

Commentarius (printed under page 190)

(43) ‹anchor: incipit vocari Jesus› · call in col 371

Incipit vocari Jesus. Alludit ad illud Matth. I, 21, ac Lucae I, 31: Et vocabis nomen ejus Jesum, addita etiam nominis interpretatione: Ipse enim salvum faciet populum a suum peccatis eorum. Hoc enim est quod dicit lib. adv. Praxeam: « Nomen Jesus proprium esse, quod ab angelo impositum est. » PAM.

He begins to be called Jesus. He alludes to Matthew 1:21 and Luke 1:31, And you shall call His name Jesus, with the meaning of the name added as well: For He shall save His people from their sins. This is what he says in the book Against Praxeas: "That the name Jesus is His own, since it was given by the angel." Pamelius.

(printed under page 190)

Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A exspectabili apud Judaeos nomine? Nec enim si; B quia non alterius sperabatur Christus, quam Crea-; C per Evangelii gratiam provenire habebat, circum-; D (in commentary) (43) Incipit vocari Jesus
old-edition numerals: 343 after praesumebatur
other: col. 371 carries only the calls 86–88 and (43); notes 89 and 90, printed under page 190, are called in col. 372 (Q5b)

PL 2:372

quam paravi tibi : intende illi, et exaudi eum ; ne inobaudieris eum : non enim celavit te, quoniam nomen meum super illum est. Angelum quidem eum dixit, ob magnitudinem virtutum quas erat editurus, et ob officium prophetae, nuntiantis scilicet divinam voluntatem; Jesum autem, ob nominis sui futuri sacramentum. Identidem nomen suum confirmavit, quod ipse ei indiderat; quia non angelum, nec Ausen, sed Jesum eum jusserat exinde vocitari. Ergo si utrumque nomen competit in Christum Creatoris, tanto utrumque non competit in Christum non Creatoris, sicut nec reliquus ordo. Facienda est denique jam hinc inter nos certa ista et justa praescriptio, et utrique parti necessaria, quia determinatum sit, nihil omnino commune esse debere alterius dei Christo cum Christo Creatoris. Nam et a vobis proinde diversitas defendenda est, sicut a nobis repugnanda est : quia nec vos probare poteritis, alterius Dei venisse Christum, nisi eum longe alium demonstraveritis a Christo Creatoris; nec nos eum Creatoris vindicare, nisi talem eum ostenderimus, qualis constituitur a Creatore. De nominibus jam obduximus. Mihi vindico Christum, mihi defendo Jesum.

which I have prepared for you: attend to him, and hear him; do not disobey him: for he has not concealed [it] from you, since My name is upon him. He called him an angel, indeed, on account of the greatness of the mighty deeds which he was to perform, and on account of the office of a prophet, namely of one announcing the divine will; but Jesus, on account of the mystery of His own future name. Again and again He confirmed His own name, which He Himself had given him; because He had commanded that he be called from then on not angel, nor Ausen, but Jesus. Therefore, if both names fit the Christ of the Creator, so much the more do both fail to fit the Christ who is not the Creator's, just as the rest of the sequence does not either. Finally, from this point on, this sure and just prescription must be laid down between us, one necessary also to each party, so that it be settled that the Christ of the other god ought to have nothing at all in common with the Christ of the Creator. For the difference must accordingly be defended by you too, just as it must be opposed by us: because neither will you be able to prove that the Christ of another God has come, unless you demonstrate Him to be far other than the Christ of the Creator; nor shall we be able to claim Him for the Creator, unless we show Him to be such as He is appointed by the Creator. Concerning the names we have already made our case. I claim Christ for myself, I defend Jesus for myself.

CAPUT XVII.

Chapter XVII.

Reliquum ordinem ejus cum Scripturis conferamus. Quodcunque illud corpusculum sit, quoniam habitum, et quoniam conspectum fuit; si inglorius, si ignobilis, si inhonorabilis, meus erit Christus : talis enim habitu et aspectu annuntiabatur. Adest rursus Isaias (LIII, 12) : Annuntiavimus, inquit, coram ipso; velut puerulus, velut radix in terra sitienti, et non est species ejus neque gloria; et vidimus eum, et non habebat speciem neque decorem; sed species ejus inhonorata, deficiens citra omnes homines. Sicut et supra Patris ad Filium vox (Isa. LII, 14) : Quemadmodum expavescent multi super te, sic sine gloria erit ab hominibus forma tua. Nam etsi tempestivus decore, apud David

Let us compare the rest of His sequence with the Scriptures. Whatever that little body may be, since it was possessed and since it was seen; if He is inglorious, if ignoble, if without honour, He will be my Christ: for He was announced as such in bearing and appearance. Isaiah is present again (Isa. 53:12): We have announced, he says, before Him; as a little boy, as a root in thirsty ground, and there is no comeliness of His nor glory; and we saw Him, and He had no comeliness nor beauty; but His comeliness was without honour, falling short of all men. Just as also above is the voice of the Father to the Son (Isa. 52:14): As many will be terrified at Thee, so shall Thy form be without glory among men. For even if seasonable in beauty, in David

Editors' notes and page, col. 372

Footnotes

(44) ‹anchor: meus erit Christus› · call in col 372

Si inglorius, si ignobilis, si inhonorabilis, meus erit Christus. Bona piaque mente sacravit formulam qua Cypris Cupidinem suum vestigat: Εἴ τις ἐνὶ τριόδοισι πλανώμενον εἶδον Ἔρωτα, Δραπετίδας ἐμός ἐστιν. RIG. Credat Judaeus Apollo. EDD.

If without glory, if lowly, if without honour, He will be my Christ. With a good and pious mind he has consecrated the formula with which the Cyprian goddess hunts for her Cupid: "If anyone has seen Love wandering at the crossroads, he is my runaway." Rigault. Let Apella the Jew believe it. The editors.

(printed under page 190)

(45) ‹anchor: expavescent multi› · call in col 372

Quemadmodum expavescent multi. etc. Locum hunc tandem reperi Isa. LII, juxta LXX, seu potius veteres Patres, LIII, qui illud incipiunt eo loco: Ecce intelliget, etc. Imitatur vero in hoc B. Justinum Martyrem, Apol. II, quod locum illum de contumeliis Christo factis in passione intelligat. Graece est ἐκστήσονται, quod magis proprie ab aliis vertitur obstupescent, quam ab Auctore expavescent, et unica vox est ἀδοξήσει, pro eo quod hic est, sine gloria erit. PAM.

As many shall be terrified, etc. I have at last found this passage in Isaiah 52 according to the Septuagint, or rather chapter 53 according to the old Fathers, who begin that chapter at the place Behold, he shall understand, etc. In this he follows blessed Justin Martyr, Apology II, in understanding that passage of the insults done to Christ in the Passion. The Greek is ἐκστήσονται, which others render more properly shall be astonished than the Author's shall be terrified; and there is a single word, ἀδοξήσει, for what is here shall be without glory. Pamelius.

(printed under page 190)

(46) ‹anchor: tempestivus decore› · call in col 372

Tempestivus decore. Sic placuit Septimio Graecum illud exprimere ὡραῖος τῷ κάλλει, quod in vulgata versione, speciosus forma. Allegoricam formositatem intelligi debere, indicant ea quae in eodem Psalmo leguntur. Accingere gladio tuo super femur tuum. Etenim hic gladius est allegoricus, et ad sermonem Christi refertur, allegoricus decor, allegorica arma. Satis ambiguus animi fuisse videtur Hieronymus, cum haec prophetica attigit epist. ad Principiam virginem, 140. PAM.

Timely in beauty. So Septimius chose to render the Greek ὡραῖος τῷ κάλλει, which in the Vulgate version is beautiful in form. That an allegorical beauty is to be understood is shown by what is read in the same Psalm: Gird your sword upon your thigh. For this sword is allegorical and refers to the word of Christ: an allegorical beauty, allegorical arms. Jerome seems to have been rather undecided when he touched on these prophetic words in his letter 140, to the virgin Principia. Pamelius.

(printed under page 190)

Page

running head: [...]UM PARS II. — SERIES I, POLEMICA. 372 (left edge cut off)
marginal letters: A ‹quam paravi tibi : intende illi›; B ‹debere alterius dei Christo›; C ‹si ignobilis, si inhonorabilis›; D ‹Ecce intelliget, etc. Imitatur› (in the Commentarius)
old-edition numerals: 344 after utrumque
other: the calls 89 (after celavit) and 90 (after nec) stand in this column; their notes are set in n371 (Q5b)

PL 2:373

(Psal. XLIV, 3), supra filios hominun; sed in allegorico illo statu gratiae spiritalis, cum accingitur ensem sermonis, qui vere species et decor et gloria ipsius ⟨e⟩st: caeterum habitu incorporabili apud eumdem prophetam (Psal. XXI, 7), vermis etiam et non homo, ignominia hominis et nullificamen populi. Neque interiorem qualitatem ejus, ejuscemodi annuntiant. Si enim plenitudo in illo spiritus constitit, agnosco virgam de radice Jesse; flos ejus, meus erit Christus, in quo requievit, secundum Isaiam (XI, 2), spiritus sapientiae et intellectus, spiritus consilii et vigoris, spiritus agnitionis et pietatis, spiritus timoris Dei. Neque enim ulli hominum diversitas spiritalium documentorum competebat, nisi in Christum: flori quidem ob gratiam spiritus adaequatum; ex stirpe autem Jesse deputatum, per Mariam inde censendum. Expostulo autem de proposito: si das ei omnis humilitatis et patientiae et tranquillitatis intentionem, et ex his Isaiae erit Christus (Isa. LIII, 7): Homo in plaga, et sciens ferre imbecillitatem; qui tanquam ovis ad victimam adductus est, et tanquam agnus ante tondentem non aperuit os; qui (Isa. XLII, 2) neque contendit, neque clamavit, nec audita est foris vox ejus; qui arundinem contusam, id est, quassam Judaeorum fidem, non comminuit: qui linum ardens, idest, momentaneum ardorem gentium, non exstinxit, sed lucernam magis fecit ortu luminis sui. Non potest alius esse, quam qui praedicebatur. Oportet actum ejus ad Scripturarum regulam recognosci, duplici, nisi fallor, operatione distinctum, praedicationis et virtutis. Sed de utroque titulo sic disponam, ut quoniam ipsum quoque Marcionis Evangelium discuti placuit, de speciebus doctrinarum et signorum illuc differamus quasi in rem praesentem: hic autem generaliter expungamus ordinem coeptum, docentes praedicatorem interim annuntiari Christum per Isaiam (L. 10): Quis enim, inquit, in vobis, qui Deum metuit, et exaudiet vocem filii ejus? Item

(Ps. 44:3), above the sons of men; but in that allegorical state of spiritual grace, when He is girded with the sword of the word, which is truly His beauty and comeliness and glory: whereas in the bodily condition [in which He was to be incarnate], according to the same prophet (Ps. 21:7), He is even a worm and no man, a reproach of men and a thing of naught to the people. Nor do they proclaim His inner quality to be of such a kind. For if the fullness of the Spirit abode in Him, I recognize the rod from the root of Jesse; its flower will be my Christ, upon Whom rested, according to Isaiah (11:2), the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety, the spirit of the fear of God. For to none of men did the diversity of spiritual instructions belong, except to Christ: likened indeed to a flower on account of the grace of the Spirit, but assigned to the stock of Jesse, to be reckoned from there through Mary. I demand, moreover, concerning your proposition: if you grant Him the disposition of all humility and patience and tranquillity, then by these too He will be the Christ of Isaiah (Isa. 53:7): A man under the stroke, and knowing how to bear weakness; Who was led like a sheep to the sacrifice, and like a lamb before the shearer did not open His mouth; Who (Isa. 42:2) neither strove nor cried out, nor was His voice heard abroad; Who did not break the bruised reed, that is, the shaken faith of the Jews; Who did not quench the burning flax, that is, the momentary ardour of the gentiles, but rather made it a lamp by the rising of His own light. He cannot be other than He Who was foretold. His activity must be examined according to the rule of the Scriptures, being distinguished, unless I am mistaken, into a twofold operation, of preaching and of power. But concerning each head I shall so arrange matters that, since it has pleased [us] to examine Marcion's Gospel itself as well, we defer the particulars of the teachings and the signs to that place, as to the matter at hand: here, however, let us in general complete the order we have begun, showing that Christ was meanwhile announced as a preacher through Isaiah (Isa. 50:10): For who, he says, is there among you who fears God, and will hearken to the voice of His Son? Likewise

Editors' notes and page, col. 373

Footnotes

Variae lectiones (printed under page 191)

(91) ‹anchor: not visible on the page foot› · call in col 373

Ense Rhen. Seml. Oberth.

"Ense" in Rhenanus, Semler and Oberthür.

(printed under page 191)

(92) ‹anchor: not visible on the page foot› · call in col 373

In corporali Jun. incorporali alii.

"In corporali" in Junius; "incorporali" in others.

(printed under page 191)

(93) ‹anchor: not visible on the page foot› · call in col 373

Hominis abest Par.

"Hominis" is absent in the Paris edition.

(printed under page 191)

(94) ‹anchor: not visible on the page foot› · call in col 373

Cujusmodi annuntias Seml. ejusmodi annuntiant Par. cod. Wouw. adnuntiat Rig.

"Cujusmodi annuntias" in Semler; "ejusmodi annuntiant" in the Paris edition and Wouwer's manuscript; "adnuntiat" in Rigault.

(printed under page 191)

(95) ‹anchor: not visible on the page foot› · call in col 373

Censendam Rhen. Seml. Jun.

"Censendam" in Rhenanus, Semler and Junius.

(printed under page 191)

(96) ‹anchor: Non potest› · call in col 373

Extinxit. Non potest, nihil intermedium, Rhen. Seml. Oberth. Jun.

"Extinxit. Non potest", with nothing between, in Rhenanus, Semler, Oberthür and Junius.

(printed under page 191)

(97) ‹anchor: qui Deum› · call in col 373

Dominum alii.

"Dominum" in others.

(printed under page 191)

(98) ‹anchor: et exaudiet› · call in col 373

Exaudiat Fran. Venet. Rig.

"Exaudiat" in Franeker, the Venice edition and Rigault.

(printed under page 191)

(47) ‹anchor: not visible on the page foot› · call in col 373

Habitu incorporabili. Forma qua incorporari, sive incarnari habebat Christus. RIG. — Id est multo potius, ut nobis videtur, habitu informi. EDD.

In a bodiless guise. The form in which Christ was to be embodied, that is, made flesh. Rigault. — That is, much rather, as it seems to us, in a shapeless guise. The editors.

(printed under page 191)

(48) ‹anchor: Deum metuit› · call in col 373

Quis enim in vobis, inquit, qui Deum metuit? Ita hunc locum Is. L, citat et interpretatur B. Cyrillus Comm. in Is. ex quo etiam suppletur prior hujus scripturae pars, quae in exemplari, quo usus est B. Hieronymus, non reperiebatur, et tamen genuinam esse constat, utpote non hic modo citata, sed etiam lib. IV adv. Marc. cap. 22. PAM.

For who is there among you, it says, that fears God? So blessed Cyril, in his Commentary on Isaiah, cites and interprets this passage of Isaiah 50; from him is also supplied the first part of this text, which was not found in the copy used by blessed Jerome, and yet is certainly genuine, being cited not only here but also in Against Marcion book IV, chapter 22. Pamelius.

(printed under page 191)

Page

running head: 378 LIB. III ADV. MARC (cut off at right edge; page number printed as 378, apparently a damaged 373)
marginal letters: A (Psal. XLIV, 3), supra filios hominun; B Jesse deputatum, per Mariam; C regulam recognosci, duplici (C belongs to the right column's line); D in the Commentarius beside (47) Habitu incorporabili, not in the text
old-edition numerals: 345 after (XI, 2),

PL 2:374

medicatorem (Isa. LIII) : Ipse enim, inquit, imbecillitates nostras abstulit, et languores portavit.

a healer (Isa. 53): For He Himself, he says, took away our infirmities, and carried our sicknesses.

CAPUT XVIII.

Chapter XVIII.

De exitu plane puto diversitatem tentatis inducere, negantes passionem crucis in Christum Creatoris praedicatam, et argumentantes insuper nou esse credendum, ut in id genus mortis exposuerit Creator Filium suum, quod ipse maledixerat : Maledictus, inquit (Deut. XXI), omnis qui pependerit in ligno. Sed hujus maledictionis sensum differo, dignae sola praedicatione crucis, de qua nunc maxime quaeritur, quia et alias antecedit rerum probatio rationem. De figuris prius edoceboi Et utique vel maxime sacramentum istud figurar⟨i⟩ in praedicatione oportebat, quanto incredibile, tanto magis scandalo futurum, si nude praedicaretur; quantoque magnificum, tanto magis obumbrandum, ut difficultas intellectus gratiam Dei quaereret. Itaque in primis Isaac, cum a patre in hostiam deditus, lignum sibi ipse portaret, Christi exitum jam tunc denotabat, in victimam concessi a Patre, et lignum passionis suae bajulantis. Joseph et ipse in Christum figuratus, nec hoc solo (ne demorer cursum) quod persecutionem a fratribus passus est, et venumdatus in Aegyptum, ob Dei gratiam, sicut et Christus a Judaeis carnaliter fratribus venumdatus, a Juda cum traditur. Nam et benedicitur in haec verba (Deut. XXXIII, 17) : Tauri decor ejus, cornua unicornis cornua ejus, in eis nationes ventilabit pariter ad summum usque terrae : non utique rhinoceros destinabatur unicornis, nec Minotaurus bicornis; sed Christus in illo significabatur, taurus ob utramque dispositionem; aliis ferus, ut judex; aliis mansuetus, ut salvator; cujus cornua essent crucis extima. Nan et iu antenna navis, quae crucis pars est, extremitates cornua vocantur : unicornis autem, media stipitis, palus. Hac denique virtute crucis, et hoc more cornutus, universas gentes et nunc ventilat per fidem,

Concerning His death, I think, you plainly attempt to introduce a difference, denying that the suffering of the cross was foretold of the Creator's Christ, and arguing besides that it is not to be believed that the Creator would have exposed His Son to that kind of death which He Himself had cursed: Cursed, he says (Deut. 21), is everyone who has hung on a tree. But I postpone the meaning of this curse, which is worthy of the mere foretelling of the cross, about which the question is now chiefly raised, since elsewhere too the proof of the facts goes before the reasoning. I shall first teach from the figures. And indeed it was fitting that this mystery above all should be figured in the prediction: the more incredible it was, the more it would be a stumbling-block if it were foretold nakedly; and the more magnificent it was, the more it had to be overshadowed, so that the difficulty of understanding might seek the grace of God. Thus first of all Isaac, when, given up by his father as a sacrifice, he carried the wood for himself, was even then signifying the death of Christ, Who was granted by the Father as a victim and carried the wood of His own passion. Joseph too was himself a figure of Christ, not in this alone (that I may not delay my course), that he suffered persecution from his brothers and was sold into Egypt, on account of the grace of God, just as Christ too was sold by the Jews, His brothers according to the flesh, when He is betrayed by Judas. For he is also blessed in these words (Deut. 33:17): His beauty is that of a bull, his horns are the horns of a unicorn; with them he will toss the nations together even to the very end of the earth: it was not, surely, a rhinoceros that was meant by the unicorn, nor a two-horned Minotaur; but Christ was signified in him, a bull on account of both His dispositions: to some fierce, as judge; to others gentle, as saviour; whose horns would be the extremities of the cross. For on the yard of a ship too, which is a part of a cross, the ends are called horns; but the unicorn is the middle of the upright, the stake. By this power of the cross, in short, and horned in this manner, He even now tosses all nations through faith,

Editors' notes and page, col. 374

Footnotes

(99) ‹anchor: de qua nunc› · call in col 374

Cum inser. Lat.

Latinius inserts "cum".

(printed under page 191)

(1) ‹anchor: Joseph et ipse in› · call in col 374

In omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "in".

(printed under page 191)

(2) ‹anchor: venumdatus in Aegyptum› · call in col 374

Et venund. in Aegyptum omitt. Seml.

Semler omits "et venumdatus in Aegyptum".

(printed under page 191)

(3) ‹anchor: a Juda› · call in col 374

Venund. a Juda omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "venumdatus a Juda".

(printed under page 191)

(4) ‹anchor: Nam et› · call in col 374

Traditur. Nam et, omitt. Seml.

Semler omits "traditur. Nam et".

(printed under page 191)

(5) ‹anchor: benedicitur› · call in col 374

A patre inserit Seml. aperte alii.

Semler inserts "a patre"; others "aperte".

(printed under page 191)

(6) ‹anchor: crucis extima› · call in col 374

Externa Rhen. Seml. Oberth.

"Externa" in Rhenanus, Semler and Oberthür.

(printed under page 191)

(7) ‹anchor: antenna navis› · call in col 374

Antemna Rhen. Seml. Oberth, et omitt. navis.

"Antemna" in Rhenanus, Semler and Oberthür, who also omit "navis".

(printed under page 191)

(8) ‹anchor: autem, media› · call in col 374

Medius cod. Wouwer.

"Medius" in Wouwer's manuscript.

Commentarius (printed under page 191)

(49) ‹anchor: cornua unicornis› · call in col 374

Tauri decor ejus, cornua unicornis. Istud ipsum de Joseph a Moyse prolatum Deut. XXXIII, non modo Justinus martyr, ex quo fere ad verbum haec desumpsit Auctor, sed etiam B. August. quaest. in Deut. cap. LVI, et Rabanus in comm. de Christo interpretantur. PAM.

His beauty is that of a bull, his horns those of a unicorn. This very saying, uttered by Moses about Joseph in Deuteronomy 33, is interpreted of Christ not only by Justin Martyr, from whom the Author took this almost word for word, but also by blessed Augustine, Questions on Deuteronomy, chapter 56, and by Rabanus in his commentary. Pamelius.

(printed under page 191)

(50) ‹anchor: cornua vocantur› · call in col 374

Extremitates cornua vocantur. Si capud Virgilium: Cornua velatarum obvertimus antennarum. LE PR.

The extremities are called horns. So in Virgil: "We turn about the horns of the sail-clad yards." Le Prieur.

(printed under page 191)

(51) ‹anchor: virtute crucis› · call in col 374

Hac denique virtute crucis. Maximam semper fuisse virtutem crucis testantur cujuslibet temporis historiae. Julianus quippe imp., licet apostataet (continues)

By this power of the cross, in short. That the power of the cross has always been very great is attested by the histories of every age. For the emperor Julian, although an apostate and (continues)

(printed under page 191)

Page

running head: III ADV. MARCIONEM. 374
marginal letters: A medicatorem (Isa. LIII); B magis scandalo futurum; C ventilabit pariter ad summum; D ipsum de Joseph a Moyse (in the Commentarius at the page foot)
old-edition numerals: 346 after quaeritur

PL 2:375

auferens a terra in coelum; et tunc per judicium ventilabit, dejiciens de coelo in terram. Idem erit et alibi taurus apud eamdem scripturam, cum Jacob in Simeonem et Levi exporrigens benedictionem, id est, in Scribas et Pharisaeos (ex illis enim deducitur census istorum) spiritaliter interpretatur: Simeon et Levi (Gen. XLIX, 6 seqq.) perfecerunt iniquitatem, ex sua haeresi, qua scilicet Christum sunt persecuti: In concilium eorum ne venerit anima mea, et in stationem eorum ne incubuerint jecora mea: quia in indignatione sua interfercerunt homines, id est prophetas, et in concupiscentia sua caeciderunt nervos tauro, id est Christo, quem post necem Prophetarum interfecerunt, et suffigendo nervos ejus clavis desaevierunt. Caeterum, vanum si, post homicidia, alicujus bovis illis exprobrat carnificinam. Jam vero Moyses, quid utique tunc tantum, cum Jesus adversus Amalech praeliabatur, expansis manibus orabat residens; quando in rebus tam attonitis, magis utique genibus depositis, et manibus caedentibus pectus, et facie humi volutante, orationem commendare debuisset; nisi quia illic ubi nomen Domini Jesu dimicabat, dimicaturi quandoque adversus diabolum, crucis quoque erat habitus necessarius, per quam Jesus victoriam esset relaturus? Idem rursus Moyses (Num. XXI) post interdictam omnis rei similitudinem, cur aereum serpentem, ligno impositum, pendentis habitu in spectaculum Israeli salutare proposuit eo tempore quo a serpentibus exterminati suut, nisi quod et hic Dominicae crucis via intentabat, qua serpens diabolus publicabatur, et laeso cuique a spiritalibus colubris, intuenti tamen et credenti in eam sanitas morsuum peccatorum, et salus exinde praedicabatur.

taking away from earth into heaven; and then through the judgement He will winnow, casting down from heaven to earth. The same will be the bull elsewhere also in the same scripture, when Jacob, extending a blessing upon Simeon and Levi, that is, upon the scribes and Pharisees (for from them the lineage of these is derived), interprets spiritually: Simeon and Levi (Gen. 49:6 ff.) accomplished iniquity, out of their heresy, namely that by which they persecuted Christ: Into their council let not my soul come, and in their station let not my vitals lie down; for in their indignation they slew men, that is, the prophets, and in their lust they cut the sinews of a bull, that is, of Christ, whom after the slaughter of the prophets they slew, and in fastening His sinews with nails they raged. Otherwise it is idle if, after homicides, he reproaches them with the butchery of some ox. Now then Moses, why precisely only then, when Jesus [Joshua] was fighting against Amalek, did he pray seated with hands outspread, when in circumstances so alarming he ought rather to have commended his prayer with knees bent, and hands beating the breast, and face rolling on the ground; unless because there, where the name of the Lord Jesus was fighting, Who was one day to fight against the devil, the posture of the cross also was needed, through which Jesus was to carry off the victory? Again the same Moses (Num. 21), after forbidding the likeness of anything, why did he set forth a bronze serpent, placed on wood, in the posture of one hanging, as a saving spectacle for Israel at that time when they were being destroyed by serpents, unless that here too he was pointing to the power of the Lord's cross, by which the serpent, the devil, was exposed to public view, and to everyone wounded by the spiritual snakes, provided he looked upon it and believed in it, healing from the bites of sins, and salvation thenceforth, was proclaimed?

Editors' notes and page, col. 375

Footnotes

Variae lectiones (printed under page 192)

(9) ‹anchor: not visible on the page foot› · call in col 375

Exporr. bened. omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "exporrigens benedictionem" (abbreviated "exporr. bened.").

(printed under page 192)

(10) ‹anchor: not visible on the page foot› · call in col 375

Id est omitt. Fran.

Franeker omits "id est".

(printed under page 192)

(11) ‹anchor: not visible on the page foot› · call in col 375

Interfecerunt omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "interfecerunt".

(printed under page 192)

(12) ‹anchor: not visible on the page foot› · call in col 375

In nervos utique vult. Wouw.

Wouwer would have "in nervos utique".

(printed under page 192)

(13) ‹anchor: not visible on the page foot› · call in col 375

Orat Rhen. Seml. Oberth.

"Orat" in Rhenanus, Semler and Oberthür.

(printed under page 192)

(14) ‹anchor: not visible on the page foot› · call in col 375

Positis Fran. dispositis al.

"Positis" in Franeker; "dispositis" in others.

(printed under page 192)

(15) ‹anchor: not visible on the page foot› · call in col 375

Est add. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür add "est".

(printed under page 192)

(16) ‹anchor: not visible on the page foot› · call in col 375

Jesu omitt. Seml.

Semler omits "Jesu".

(printed under page 192)

(17) ‹anchor: spectaculum Israeli› · call in col 375

Israeli omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "Israeli".

(printed under page 192)

(18) ‹anchor: nisi quod› · call in col 375

Proposuit? an et hic caetera omitt. Rhen. Seml.

Rhenanus and Semler read "proposuit? an et hic" and omit the rest.

(printed under page 192)

(19) ‹anchor: et salus› · call in col 375

Sanitas Seml.

"Sanitas" in Semler.

Commentarius (printed under page 192) (51, continued) ‹continuation of the note called in col 374 ("virtute crucis"), whose opening is printed under page 191 and set in n374› Christianorum hostis, crucis signo se munire solebat contra spectra et nocturnos terrores. Id refert Gregorius Nazianz. orat. 1, in Julianum; et Corippus, lib, II, de Justino imp.: Egreditur cum lege sua, frontemque serenam Armavit, sancti faciens signacula ligni. Veteres olim Christianos promiscue dictos fuisse Christicolas et crucicolas ob summam crucis venerationem docet Adhelmus lib. de Virg. cap. 17. LE PR.

enemy of the Christians, used to fortify himself with the sign of the cross against spectres and terrors of the night. Gregory Nazianzen relates this in Oration 1, against Julian; and Corippus, book II, On the Emperor Justin: "He goes forth with his law, and armed his serene brow, making the sign of the holy wood." That the early Christians were once called indiscriminately Christicolae and Crucicolae, worshippers of Christ and worshippers of the cross, because of their supreme veneration of the cross, Aldhelm teaches in his book On Virginity, chapter 17. Le Prieur.

(printed under page 192)

Page

running head: 375 TERTULLIANI OPERUM PARS II. — S[ECT. I.] (right part cut off in the image)
marginal letters: A ‹auferens a terra in coelum›; B ‹si, post homicidia, alicujus bovis›; C ‹quo a serpentibus exterminati› / ‹hic Dominicae crucis› (letter set between these two lines); D ‹Egreditur cum lege sua› (commentary)
old-edition numerals: 347 after ‹nervos› (before ‹tauro›)
other: the Commentarius at the page foot (51 continued, 52) had been set in layer 1 of the part; it is foot apparatus: 51 continued stands here (set by QA Q2a; it was missing everywhere), and 52 and 53, called in col 376, stand in n376
misprints kept as printed: "interfercerunt" (for interfecerunt); "caeciderunt" (so printed); "via intentabat" (for vim intentabat; the English renders "the power"); "suut" (for sunt; Q2a); in the Commentarius "lib, II" (comma for full stop)

PL 2:376

CAPUT XIX.

Chapter XIX.

Age nunc, si legisti penes David (Psal. XCV, 10), Dominus regnavit a ligno, exspecto quid intelligas, nisi forte lignarium aliquem regem significari Judaeorum, et non Christum, qui exinde a passione ligni superata morte regnavit. Etsi enim mors ab Adam regnavit usque ad Christum, cur Christus non regnasse dicatur a ligno, ex quo crucis ligno mortuus, regnum mortis exclusit? Proinde et Isaias (Isa. IX, 6): Quoniam, inquit, puer natus est nobis, et datus est nobis filius. Quid novi, si non de Filio Dei dicit? Cujus imperium factum est super humerum ipsius. Qui omnino regum insigne potestatis suae humero praefert, et non aut capite diadema, aut manu sceptrum, aut aliquam propriae vestis notam; sed solus novus rex novorum aevorum Christus Jesus, novae gloriae et potestatem et sublimitatem suam humero extulit, crucem scilicet, ut, secundum superiorem prophetiam, exinde Dominus regnaret a ligno. Hoc lignum et Hieremias (Jerem. XI, 9) tibi insinuat, dicturis praedicans Judaeis: Venite, mittamus lignum in panem ejus, utique in corpus. Sic enim Deus in Evangelio quoque vestro revelavit panem corpus suum appellans, ut et hinc jam cum intelligas corporis sui figuram pani dedisse, cujus retro corpus in panem Prophetes figuravit, ipso Domino hoc sacramentum postea interpretaturo. Si adhuc quaeris Dominicae crucis praedicationem, satis jam tibi potest facere vicesimus primus psalmus, totam Christi continens passionem, canentis jam tunc gloriam suam: Foderunt, inquit (Psal. XXI, 17), manus meas et pedes; quae proprie atrocitas crucis. Et rursus, cum auxilium Patris implorat: Salvum, inquit (Ibid. 22), fac me ex ore leonis, utique mortis;

Come now, if you have read in David (Ps. 95:10), The Lord has reigned from the wood, I wait to see what you understand by it, unless perhaps that some wooden king of the Jews is signified, and not Christ, Who thereafter, death having been overcome by the passion of the wood, reigned. For even though death reigned from Adam up to Christ, why should Christ not be said to have reigned from the wood, since, having died on the wood of the cross, He shut out the reign of death? Accordingly Isaiah too (Isa. 9:6): For, he says, a child is born to us, and a son is given to us. What is new in this, if he is not speaking of the Son of God? Whose dominion is made upon His shoulder. Which of kings at all bears the badge of his power on his shoulder, and not either a diadem on the head, or a sceptre in the hand, or some distinctive mark of his own dress? But only the new King of the new ages, Christ Jesus, has borne up on His shoulder the power and loftiness of a new glory, namely the cross, so that, according to the earlier prophecy, the Lord might thenceforth reign from the wood. This wood Jeremiah too (Jer. 11:9) intimates to you, prophesying to the Jews who were going to say: Come, let us put wood into his bread, that is, into his body. For so God revealed also in your Gospel, calling bread His body, so that from this too you may understand that He gave to bread the figure of His body, Whose body the Prophet in time past figured as bread, the Lord Himself being about to interpret this sacrament afterwards. If you still seek the preaching of the Lord's cross, the twenty-first psalm can now satisfy you sufficiently, containing the whole passion of Christ, Who was singing even then of His glory: They have dug, he says (Ps. 21:17), my hands and feet; which is the particular atrocity of the cross. And again, when He implores the help of the Father: Save me, he says (ibid. 22), from the mouth of the lion, that is, of death;

Editors' notes and page, col. 376

Footnotes

(20) ‹anchor: not visible on the page foot› · call in col 376

Et datus est nobis filius omitt. Seml. Jun.

Semler and Junius omit "et datus est nobis filius".

(printed under page 192)

(21) ‹anchor: not visible on the page foot› · call in col 376

Et datus est nobis add. Seml.

Semler adds "et datus est nobis".

(printed under page 192)

(22) ‹anchor: not visible on the page foot› · call in col 376

Injiciamus Seml. conjiciamus al.

"Injiciamus" in Semler; "conjiciamus" in others.

(printed under page 192)

(23) ‹anchor: figuram pani› · call in col 376

Panis Seml.

"Panis" in Semler.

(printed under page 192)

(24) ‹anchor: proprie atrocitas› · call in col 376

Propria atrocia Seml. proprie atrocia Par.

"Propria atrocia" in Semler; "proprie atrocia" in the Paris edition.

Commentarius (printed under page 192)

(52) ‹anchor: corpus suum appellans› · call in col 376

Panem corpus suum appellans. Quod his verbis confirmetur veritas corporis Domini in Eucharistia (juxta verba Evangelistarum et B. Pauli, ad quae alludit Auctor) non nos modo ...., sed et ipsi Magdeburgenses annotarunt, hoc loco comprobantes vere et substantialiter corpus Christi in Eucharistia distribui; in hoc duntaxat hallucinati, dum hunc locum citant uti probent panem cum corpore Domini remanere. Verum id... impugnavimus... vel eo ipso quod dicat: panem suum corpus appellans, aut faciens, cum alioqui dicere debuisset, in pane vel sub pane. Neque vero obstat quod hic additur: « Ut et hinc jam eum intelligas corporis sui figuram pani dedisse » (sic enim legimus ex Vatic. 2, pro pane, quod magis placet quam conjectura Latinii, corpori suo figuram pane dedisse), quia.... quodammodo et veritas corporis Christi, et figura est in hoc sacramento.... His adde quod merito quis addubitarit, num dicta verba, ut et hinc jam, etc., germana sint Auctoris necne, aut saltem omnia, eo quod supra libro adv. Jud., neque in excusis legantur, neque in ms. codicibus. PAM.

Calling bread His body. That these words confirm the truth of the Lord's body in the Eucharist (according to the words of the Evangelists and of blessed Paul, to which the Author alludes) not only we ...., but even the Magdeburg Centuriators themselves have noted, proving from this passage that the body of Christ is truly and substantially distributed in the Eucharist; erring only in this, that they cite the passage to prove that the bread remains together with the Lord's body. But this we have... refuted... if only from the fact that he says calling (or making) bread His body, whereas otherwise he ought to have said in the bread or under the bread. Nor is it any obstacle that it is added here, "So that from this you may understand that He gave the bread the figure of His body" (for so we read from Vatican manuscript 2, pani instead of pane, which pleases more than Latinius's conjecture, gave His body the figure by the bread), because .... in a certain way there is both the truth of Christ's body and a figure in this sacrament.... Add to this that one may rightly doubt whether the said words, so that from this, etc., are genuinely the Author's or not, or at least all of them, since in the book Against the Jews above they are read neither in the printed editions nor in the manuscripts. Pamelius.

(printed under page 192)

(53) ‹anchor: continens passionem› · call in col 376

Vicesimus primus psalmus totam Christi continens pass. Similiter B. Justinus advers. Tryphonem: « Istum, inquit, non in Christum conceptum esse aitis, caecutientes prorsus, neque intelligentes, neminem in gente vestra, qui unquam Rex sive Christus sit dictus, manus et pedes cum viveret perfossum, neque per mysterium hoc mortuum, hoc est in cruce suspensum esse, extra hunc solum Jesum. » Qua occasione proinde, pulcherrime Psal. XXI integrum interpretatur et latissime. PAM.

The twenty-first psalm, containing the whole passion of Christ. Likewise blessed Justin, Against Trypho: "You say," he says, "that this was not composed about Christ, being altogether blind and not understanding that no one in your nation who was ever called King or Christ had his hands and feet pierced while living, nor died by this mystery, that is, was hung on a cross, save this Jesus alone." On which occasion he accordingly interprets the whole of Psalm 21 most beautifully and at great length. Pamelius.

(printed under page 192)

Page

running head: PARS II. — SERIES I, POLEMICA. 376
marginal letters: A CAPUT XIX.; B priae vestis notam; C facere vicesimus primus psalmus; D conjectura Latinii (in the Commentarius)
old-edition numerals: 348 after sceptrum,

PL 2:377

et de cornibus unicornis humilitatem; de apicibus scilicet crucis, ut supra ostendimus. Quam crucem nec ipse David passus est, nec ullus rex Judaeorum; ne putes alterius alicujus prophetari passionem, quam ejus qui solus a populo tam insigniter crucifixus est. Nunc et si omnes istas interpretationes respuerit et irriserit haeretica duritia, concedam illi nullam Christi crucem significatam a Creatore: quia nec ex hoc probabit alium esse qui crucifixus est, nisi forte ostenderit hunc exitum ejus a suo Deo praedicatum; ut diversitas passionum, ac per hoc etiam personarum, ex diversitate praedicationum vindicetur. Caeterum, nec ipso Christo ejus praedicato, nedum cruce ipsius, sufficit iu meum Christum solius mortis prophetia. Ex hoc enim quod non est edita qualitas mortis, potuit et per crucem evenisse, tunc alii deputanda, si in alium fuisset praedicatum, nisi si nec mortem volet Christi mei prophetatam; quo magis erubescat, si suum quidem Christum mortuum annuntiat, quem negat natum: meum vero mortalem negat, quem nascibilem confitetur. Et mortem autem et sepulturam et resurrectionem Christi mei, una voce Isaiae volo ostendere, dicentis (Isa. LVIII, 2): Sepultura ejus sublata de medio est. Nec sepultus enim esset, nisi mortuus; nec sepultura ejus sublata de medio, nisi per resurrectionem. Denique subjecit (Isa. LIII, 12): Propterea ipse multos haereditati habebit et multorum dividet spolia. Quis enim alius, nisi qui natus est, ut supra ostendimus? Pro eo quod tradita est anima ejus in mortem. Ostensa est enim causa gratiae hujus, pro injuria scilicet mortis repensandae: pariter ostensum est, haec illum propter mortem consecuturum, post mortem utique per resurrectionem consecuturum.

and from the horns of the unicorn lowliness; that is, from the tips of the cross, as we have shown above. This cross neither David himself suffered, nor any king of the Jews; lest you should think that the passion of some other is prophesied than of Him who alone was so conspicuously crucified by the people. Now, even if heretical obstinacy rejects and mocks all these interpretations, I will grant it that no cross of Christ was signified by the Creator: for not even from this will it prove that he who was crucified is another, unless perhaps it shows that this end of His was foretold by its own god, so that a difference of passions, and through this also of persons, may be established from a difference of predictions. Moreover, since not even its Christ himself was foretold, much less his cross, the prophecy of the death alone suffices for my Christ. For from the fact that the manner of the death was not set forth, it could also have come about through the cross, and would then be ascribed to another only if it had been foretold of another; unless it will not have even the death of my Christ prophesied; whereby let it blush the more, if it proclaims its own Christ dead, whom it denies was born, but denies that mine was mortal, whom it confesses capable of being born. And indeed I wish to show both the death and the burial and the resurrection of my Christ by a single utterance of Isaiah, who says (Isa. 58:2): His burial has been taken away from the midst. For neither would He have been buried unless dead, nor His burial taken away from the midst except through resurrection. Then he added (Isa. 53:12): Therefore He Himself shall have many for an inheritance and shall divide the spoils of many. For who else, except He who was born, as we have shown above? Because His soul was delivered up to death. For the cause of this favour has been shown, namely to requite the injury of death: likewise it has been shown that He would obtain these things on account of death, obtain them, of course, after death through the resurrection.

CAPUT XX.

Chapter XX.

Sufficit hucusque de his interim ordinem Christi decucurrisse, quo tali probatus qualiter annuntiabatur, non alius haberi debeat, quam qui talis annuntiabatur; ut jam ex ista consonantia rerum ejus, et Scripturarum Creatoris, illis etiam restituenda sit fides ex praejudicio majoris partis, quae ad diversas sententias vel in dubium deducuntur, vel negantur. Amplius nunc superstruimus ea quoque paria ex Scripturis Creatoris, quaeque post Christum futura praecinebantur. Nec enim dispositio expuncta inveniretur, si non ille venisset, post quem habebat evenire. Adspice universas nationes de voragine erroris humani exinde emergentes ad Deum Creatorem, et ad Deum Christum; et si audes, nega prophetatum. Sed statim tibi in Psalmis (Psal. II, 7, 8) promissio Patris occurret:

Let it suffice to have run through thus far, for the present, the course of Christ in these matters, by which, being proved such as He was announced, He ought not to be held to be any other than He who was announced as such; so that now, from this agreement of His affairs with the Scriptures of the Creator, credence should be restored also, on the strength of the precedent of the greater part, to those things which are drawn away into differing opinions or into doubt, or are denied. Further, we now build on top of these those things too which match them from the Scriptures of the Creator, and which were foretold as to come after Christ. For the dispensation would not be found fulfilled if He had not come, after whom it was to come about. Behold all the nations from that time emerging from the abyss of human error towards God the Creator and towards God the Christ; and, if you dare, deny that it was prophesied. But at once the promise of the Father will meet you in the Psalms (Ps. 2:7–8):

Editors' notes and page, col. 377

Footnotes

Variae lectiones (printed under page 193)

(25) ‹anchor: not visible on the page foot› · call in col 377

Unicorniorum Fran. legitur autem unicornuorum in libro adv. Judaeos.

"Unicorniorum" in Franeker; but "unicornuorum" is read in the book Against the Jews.

(printed under page 193)

(26) ‹anchor: not visible on the page foot› · call in col 377

Prophetari passionem quam ejus omitt. Seml.

Semler omits "prophetari passionem quam ejus".

(printed under page 193)

(27) ‹anchor: not visible on the page foot› · call in col 377

Significare me Rhen. spolia, pro eo, caetera intermedia omitt. Seml. tanquam desumpta e libro adv. Jud.

"Significare me" in Rhenanus; Semler omits everything between, down to "spolia, pro eo", as though taken from the book Against the Jews.

(printed under page 193)

(28) ‹anchor: mortem consecuturum› · call in col 377

Propter mortem consecuturum rejic. Jun.

Junius rejects "propter mortem consecuturum".

(printed under page 193)

(29) ‹anchor: resurrectionem consecuturum› · call in col 377

Consecuturus Seml.

"Consecuturus" in Semler.

(printed under page 193)

(30) ‹anchor: Creatorem, et› · call in col 377

Et omitt. Seml.

Semler omits "et".

(printed under page 193)

(31) ‹anchor: Patris occurret› · call in col 377

Occurrit Rhen. Seml. Oberth.

"Occurrit" in Rhenanus, Semler and Oberthür.

(printed under page 193)

Page

running head: 377 LIB. III ADV. MARCIONEM (cut off at the image edge after MARCI)
marginal letters: A et de cornibus unicornis; B quod non est edita qualitas mortis; C multorum dividet spolia; D que paria ex Scripturis Creatoris
old-edition numerals: 349 after deputanda

PL 2:378

Filius meus es tu, ego hodie generavi te. Postula de me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. Nec poteris magis David filium eum, vindicare, quam Christum; aut terminos terrae David potius promissos, qui intra unicam Judaeorum gentem regnavit, quam Christo, qui totum jam orbem Evangelii sui fide cepit. Sic et per Isaiam (XLII, 6, 7): Ecce dedi te in dispositionem generis mei, in lucem nationum aperire oculos caecorum, utique errantium; exsolvere de vinculis vinctos, id est de delictis liberare; et de cella carceris, id est mortis; sedentes in tenebris, ignorantiae scilicet. Quae si per Christum eveniunt, non in alium erunt prophetata, quam per quem eveniunt. Item alibi (Isa. LV, 4): Ecce testimonium cum nationibus posui, principem et imperantem nationibus. Nationes quae te non sciunt, invocabunt te, et populi confugient ad te. Nec enim haec in David interpretaberis, quia praemisit: Et disponam vobis dispositionem aeternam, religiosa et fidelia David. Atquin hinc magis Christum intelligere debebis ex David deputatum carnali genere, ob Mariae virginis censum; de hoc enim promisso juratur in psalmo (Psal. CXXXI, 11) ad David: Ex fructu ventris tui collocabo super thronum tuum. Quis iste venter est? ipsius David? Utique non; neque enim pariturus esset David. Sed nec uxoris ejus; non enim dixisset: Ex fructu ventris tui: sed potius, « Ex fructu ventris uxoris tuae. » Ipsius ergo dicendo ventrem, superest ut aliquem de genere ejus ostenderit, cujus ventris futurus esset fructus caro Christi, quae ex utero Mariae floruit. Ideoque et fructum ventris tantum nominavit, ut proprie ventris; quasi solius ventris, non etiam viri: et ipsum ventrem ad David redegit, ad principem generis, et familiae patrem. Nam quia viro deputare non poterat virginis eum ventrem, patri deputavit. Ita, quae in Christo nova dispositio invenitur hodie, haec erit quam tunc Creator pollicebatur; religiosa et fidelia David, jam sancta religione, et fidelis ex resurrectione. Nam et Nathan propheta in secundo Basiliarum, professionem ad David facit: Semini ejus quod erit, inquit, ex ventre ipsius (II Reg. VII, 12). Hoc si in Salomonem simpliciter edisseres, risum mihi incuties. Videbitur enim David peperisse Salomonem. An et hic Christus significatur, ex eo ventre semen David, qui esset ex David, id est Mariae? Quin et aedem Dei magis Christus aedificaturus esset, hominem scilicet sanctum, in quo potiore templo inhabitaret Dei Spiritus et in Dei Filium magis Christus habendus esset, quam Salomon

You are my Son, today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and as your possession the ends of the earth. Nor will you be able to claim him as the son of David rather than as Christ; or that the ends of the earth were promised rather to David, who reigned within the single nation of the Jews, than to Christ, who has now taken the whole world by the faith of His Gospel. So too through Isaiah (Isa. 42:6–7): Behold, I have given you for a covenant of my race, for a light of the nations, to open the eyes of the blind, that is, of those who go astray; to release the bound from their chains, that is, to free them from sins; and from the cell of the prison, that is, of death; those sitting in darkness, namely of ignorance. If these things come about through Christ, they will have been prophesied of none other than Him through Whom they come about. Likewise elsewhere (Isa. 55:4): Behold, I have set a testimony among the nations, a prince and a commander for the nations. Nations which do not know you will call upon you, and peoples will flee to you for refuge. For you will not interpret these things of David, since He said beforehand: And I will make for you an everlasting covenant, the holy and faithful things of David. Yet from this you ought rather to understand Christ, reckoned from David by descent in the flesh, on account of the lineage of the Virgin Mary; for concerning this promise an oath is sworn in the psalm (Ps. 131:11) to David: Of the fruit of your belly I will set upon your throne. What belly is this? David's own? Certainly not; for David was not going to give birth. Nor yet his wife's; for then he would not have said: Of the fruit of your belly, but rather, "Of the fruit of your wife's belly." Therefore, by speaking of his own belly, it remains that he meant to point out someone of his race, of whose belly the flesh of Christ would be the fruit, which flowered from the womb of Mary. And for that reason he named only the fruit of the belly, as being properly of the belly; as if of the belly alone, not also of a husband: and he referred the belly itself back to David, to the head of the race and the father of the family. For since he could not reckon the virgin's belly to a husband, he reckoned it to the father. Thus the new covenant which is found today in Christ will be the one which the Creator was then promising; the holy and faithful things of David, now holy by religion, and faithful by the resurrection. For Nathan the prophet too, in the second of the Kingdoms, makes the declaration to David: To his seed which shall be, he says, from his own belly (2 Sam. 7:12). If you explain this simply of Solomon, you will make me laugh. For David will appear to have given birth to Solomon. Or is not Christ also signified here, the seed of David from that belly which was to be from David, that is, Mary's? Indeed, Christ was rather the one who was to build the house of God, namely a holy man, in whom as in a better temple the Spirit of God would dwell, and Christ was rather to be held as the Son of God than Solomon

Editors' notes and page, col. 378

Footnotes

(32) ‹anchor: not visible on the page foot› · call in col 378

A Fran.

"A" in Franeker.

(printed under page 193)

(33) ‹anchor: not visible on the page foot› · call in col 378

Ejus Seml.

"Ejus" in Semler.

(printed under page 193)

(34) ‹anchor: not visible on the page foot› · call in col 378

Mei rejic. Seml. Jun. ex LXX.

Semler and Junius reject "mei", following the Septuagint.

(printed under page 193)

(35) ‹anchor: Ipsius ergo› · call in col 378

Autem Rhen. Seml. Oberth.

"Autem" in Rhenanus, Semler and Oberthür.

(printed under page 193)

(36) ‹anchor: eum ventrem› · call in col 378

Eum ventrem deerant in Rhen.

"Eum ventrem" was missing in Rhenanus.

(printed under page 193)

(37) ‹anchor: in secundo› · call in col 378

Prima Seml. primo Par.

"Prima" in Semler; "primo" in the Paris edition.

(printed under page 193)

(38) ‹anchor: ex ventre ipsius› · call in col 378

Semen tuum.. tuo Fran.

"Semen tuum ... tuo" in Franeker.

(printed under page 193)

(39) ‹anchor: Quin› · call in col 378

Quia Rhen. Seml. Oberth.

"Quia" in Rhenanus, Semler and Oberthür.

(printed under page 193)

Page

running head: ...II ADV. MARCIONEM. (cut off at left edge; presumably LIBER III ADV. MARCIONEM.)
marginal letters: A Filius meus es tu, ego hodie; B testimonium cum nationibus posui; C ctu ventris tui: sed potius; D in Salomonem simpliciter edisseres
old-edition numerals: 350 after Nationes

PL 2:379

filius David. Denique et thronus in aevum, et regnum in aevum, magis Christo competit quam Salomoni, temporali scilicet regi. Sed et a Christo misericordia Dei non abscessit; Salomoni vero etiam ira Dei accessit post luxuriam et idololatriam. Suscitavit enim illi Satan hostem Idumaeum. Cum ergo nihil horum competat in Salomonem, sed in Christum, certa erit ratio interpretationum nostrarum; ipso etiam exitu rerum probante, quas in Christum apparet praedicatas; et ita in hoc erunt sancta et fidelia David. Hunc Deus testimonium nationibus posuit, non David; principem et imperantem nationibus, non David, qui soli Israeli imperavit. Christum hodie invocant nationes, quae cum non sciebant; et populi ad Christum hodie confugiunt, quem retro ignorabant. Non potest futurum dici, quod vides fieri.

son of David. Moreover, both a throne for ever and a kingdom for ever befit Christ rather than Solomon, a temporal king, that is. And besides, the mercy of God did not depart from Christ; whereas upon Solomon even the wrath of God came, after his luxury and idolatry. For Satan raised up against him an enemy, an Edomite. Since, therefore, none of these things fits Solomon, but [they fit] Christ, the method of our interpretations will be certain, the very outcome of events also proving it, which it is evident were foretold of Christ; and thus in Him will be the holy and faithful things of David. Him God has set as a witness to the nations, not David; as a prince and commander to the nations, not David, who ruled over Israel alone. Today the nations call upon Christ, whom they did not know; and peoples today flee to Christ, whom formerly they did not know. That cannot be called future which you see coming to pass.

CAPUT XXI.

Chapter XXI.

Si nec illam injectionem tuam potes sistere ad differentiam duorum Christorum; quasi Judaicns quidem Christus populo soli ex dispersione redigendo destinetur à Creatore, vester vero omni humano generi liberando collatus sit a Deo optimo; cum postremo priores inveniantur Christiani Creatoris, quam Marcionis; exinde vocatis omnibus populis in regno ejus, ex quo Deus regnavit a ligno, nullo adhuc Cerdone, nedum Marcione. Sed et revictus de nationum vocatione, convertere jam in proselytos. Quaeris qui de nationibus transeant ad Creatorem, quando et proselyti diversae et propriae conditionis seorsum a propheta nominentur: Ecce, inquit Isaias (XVI, 4), proselyti per me accedent ad te; ostendens ipsos quoque proselytos per Christum accessuros ad Deum. Et nationes, quod sumus nos, proinde suam habebant nominationem, sperantes in Christum: Et in nomine, inquit (XLII, 14), ejus nationes sperabunt. Proselyti autem, quos in nationum praedicatione substituis, non in Christi nomine sperare solent, sed in Moysi ordine, a quo institutio illorum est. Caeterum, allectio nationum a novissimis diebus exorta est. Iisdem verbis Isaias (II, 12 seqq): Et erit, inquit, in novissimis diebus manifestus mons Domini; utique sublimitas Dei; et aedes Dei super summos montes; utique Christus, catholicum Dei templum, in quo Deus colitur, constitutum super omnes eminentias virtutum et potestatum: Et venient ad eum universae nationes; et ibunt multi et dicent: Venite, ascendamus in montem Domini, et in aedem Dei

If you cannot maintain even that objection of yours concerning the difference of two Christs, as if the Jewish Christ were destined by the Creator for the one people only, to bring them back from the dispersion, while yours was granted by the supremely good God for the liberation of the whole human race; since, in the end, the Christians of the Creator are found to be earlier than those of Marcion, all peoples having been called from then on into His kingdom, from the time when God reigned from the tree, when there was as yet no Cerdo, much less Marcion. Refuted, moreover, on the calling of the nations, you now turn to the proselytes. You ask who of the nations pass over to the Creator, since the proselytes too, being of a different and distinct condition, are named separately by the prophet: Behold, says Isaiah (Isa. 16:4), proselytes shall come to you through me; showing that the proselytes themselves also would come to God through Christ. And the nations, which is what we are, likewise had their own designation, as hoping in Christ: And in His name, he says (Isa. 42:14), the nations shall hope. But the proselytes, whom you substitute in the preaching about the nations, are not accustomed to hope in the name of Christ, but in the order of Moses, from whom their instruction comes. Furthermore, the choosing of the nations arose from the last days. In the same words Isaiah (Isa. 2:12 ff.): And it shall be, he says, in the last days that the mountain of the Lord shall be manifest; that is, the loftiness of God; and the house of God above the highest mountains; that is, Christ, the catholic temple of God, in which God is worshipped, established above all the eminences of powers and authorities: And all nations shall come to Him; and many shall go and say: Come, let us go up to the mountain of the Lord, and into the house of God

Editors' notes and page, col. 379

Footnotes

Variae lectiones (printed under page 194)

(40) ‹anchor: not visible on the page foot› · call in col 379

Et omitt. Seml.

Semler omits "et".

(printed under page 194)

(41) ‹anchor: not visible on the page foot› · call in col 379

Id est add. Fran.

Franeker adds "id est".

(printed under page 194)

(42) ‹anchor: ad Deum. Et› · call in col 379

Ut cod. Wouw.

"Ut" in Wouwer's manuscript.

(printed under page 194)

(43) ‹anchor: suam habebant› · call in col 379

Habeant Seml.

"Habeant" in Semler.

(printed under page 194)

(44) ‹anchor: super omnes› · call in col 379

Enim add. Seml.

Semler adds "enim".

(printed under page 194)

(45) ‹anchor: aut (col 380, line beside marginal B)› · call in col 380 (not in n380; kept here)

Autem al.

"Autem" in others.

(printed under page 194)

(46) ‹anchor: est (col 380)› · call in col 380 (not in n380; kept here)

Est omitt. Seml. allectio est al. volunt.

Semler omits "est"; others would have "allectio est".

(printed under page 194)

(54) ‹anchor: sybinas in falces (col 380)› · call in col 380 (not in n380; kept here)

Sybinas in falces. Apud Isaiam juxta LXX versionem graece legitur καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα. Est autem ζιβύνη venabuli genus auctore Tertulliano. Suidas ὁλοσίδηρον ἀκόντιον significare scribit, hoc est telum prorsus ferreum, nonnunquam λόγχην sive σπάθην, id est lanceam, vel ensem. RHEN.

Hunting-spears into sickles. In Isaiah, in the Septuagint version, the Greek reads "and their spears into sickles" (καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα). On Tertullian's authority the ζιβύνη is a kind of hunting-spear. Suidas writes that it means an all-iron javelin (ὁλοσίδηρον ἀκόντιον), that is, a weapon wholly of iron, and sometimes a λόγχη or σπάθη, that is, a lance or a sword. Rhenanus.

(printed under page 194)

Page

running head: 379 TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
marginal letters: A filius David. Denique et thronus; B Christum hodie confugiunt; C priae conditionis seorsum a propheta; D sublimitas Dei; et aedes Dei
old-edition numerals: 351 after fieri. (before CAPUT XXI)

PL 2:380

Jacob; et annuntiabit nobis viam suam, et incedemus in ea. Ex Sion enim exibit lex, et sermo Domini ex Jerusalem. Haec erit via sua, novae legis Evangelium, et novi sermonis, in Christo jam, non in Moyse. Et judicabit inter nationes; de errore scilicet earum. Et revincent populum amplum, ipsorum in primis Judaeorum et proselytorum. Et concident machaeras suas in aratra, et sibynas in falces, id est, animorum nocentium, et linguarum infestarum, et omnis malitiae atque blasphemiae ingenia convertent in studia modestiae et pacis. Et non accipiet gens super gentem machaeram: utique discordiae; et non discent amplius bellare, id est, inimicitias perficere; ut et hic discas Christum non belli potentem, sed paciferum repromissum. Haec aut prophetata nega, cum coram videntur; aut adimpleta, cum leguntur. Aut si non negas utrumque, in eo erunt adimpleta, in quem sunt prophetata. Inspice enim adhuc etiam ipsum introgressum, atque decursum vocationis in nationes, a novissimis diebus adeuntes ad Deum creatorem, non in proselytos, quorum a primis magis diebus est allectio. Etenim fidem istam Apostoli induxerunt.

of Jacob; and He will announce to us His way, and we shall walk in it. For out of Zion the law will go forth, and the word of the Lord from Jerusalem. This will be His way, the Gospel of the new law and of the new word, now in Christ, not in Moses. And He will judge among the nations; that is, concerning their error. And they will refute a great people, first of all of the Jews themselves and the proselytes. And they will beat their swords into ploughshares, and their hunting-spears into sickles; that is, the dispositions of injurious minds and hostile tongues and of every malice and blasphemy they will turn into pursuits of moderation and peace. And nation will not take up the sword against nation: that is, of discord; and they will not learn to make war any more, that is, to carry out enmities; so that here too you may learn that Christ was promised not as mighty in war but as peace-bearing. Either deny that these things were prophesied, since they are seen before your eyes; or deny that they have been fulfilled, since they are read. Or if you deny neither, they will have been fulfilled in Him concerning Whom they were prophesied. For look further at the very entrance and course of the calling to the nations, coming in the last days to God the Creator, not to proselytes, whose admission belongs rather to the first days. For the apostles introduced this faith.

CAPUT XXII.

Chapter XXII.

Habes et Apostolorum opus praedicatum: Quam tempestivi pedes evangelizantium bona! non bellum, nec mala. Respondit et Psalmus (Psal. XVIII, 4): In omnem terram exivit sonus eorum, et in terminos terrae voces eorum; circumferentium scilicet legem ex Sion profectam et sermonem Domini ex Jerusalem: ut fieret quod scriptum est (Isa. XLVI, 12, 13); Longe quique a justitia mea appropinquaverunt justitiae meae et veritati. Cum huic negotio accingerentur Apostoli, renuntiaverunt presbyteris, et archontibus, et sacerdotibus Judaeorum. Annon vel maxime, inquit, ut alterius Dei praedicatores? Atquin ipsius ejusdem, cujus scripturam cum maxime implebant. Divertite, divertite, inclamat Isaias (LII, 11), excedite illinc, et immundum ne attigeritis; blasphemiam scilicet in Christum. Excedite de medio ejus, utique Synagogae; separamini qui Dominica vasa portatis. Jam enim, secundum supra scripta (Ibid., 10), revelaverat Dominus brachio suo sanctum, id est virtute sua Christum, coram nationibus, ut viderint universae nationes et summa terrae salutem, quae erat a Deo. Sic et ab ipso Judaismo divertentes, cum Legis obligamenta et onera evangelica jam libertate mutarent, psalmum

You have also the work of the apostles foretold: How timely are the feet of those who bring good tidings of good things! not of war, nor of evils. The Psalm too answered (Ps. 18:4): Their sound has gone out into all the earth, and their voices to the ends of the earth; that is, of those carrying about the law that went out from Zion and the word of the Lord from Jerusalem: so that there might come to pass what is written (Isa. 46:12–13): Those who were far from My righteousness have drawn near to My righteousness and truth. When the apostles were girding themselves for this task, they renounced the elders and the rulers and the priests of the Jews. Was it not, he says, above all as preachers of another God? On the contrary, of the very same [God] whose scripture they were at that very time fulfilling. Depart, depart, cries Isaiah (Isa. 52:11), go out from there, and touch not the unclean thing; that is, blasphemy against Christ. Go out from the midst of her, namely the Synagogue; be separated, you who carry the vessels of the Lord. For already, according to what is written above (ibid., 10), the Lord had revealed His holy one with His arm, that is, Christ by His power, before the nations, so that all the nations and the utmost parts of the earth should see the salvation which was from God. Thus also, departing from Judaism itself, when they exchanged the bonds and burdens of the Law for the liberty of the Gospel, the psalm

Editors' notes and page, col. 380

Footnotes

(47) ‹anchor: nec mala› · call in col 380

Malum Seml.

"Malum" in Semler.

(printed under page 194)

(48) ‹anchor: maxime, inquit› · call in col 380

Inquis Jun.

"Inquis" in Junius.

(printed under page 194)

(49) ‹anchor: Atquin› · call in col 380

Inquit add. Fran.

Franeker adds "inquit".

(printed under page 194)

(50) ‹anchor: separamini› · call in col 380

Separemini Fran.

"Separemini" in Franeker.

(printed under page 194)

(51) ‹anchor: qui Dominica› · call in col 380

Domini Seml.

"Domini" in Semler.

(printed under page 194)

Page

running head: …M PARS II. — SERIES I, POLEMICA. 380 (left part of running head cut off at image edge)
marginal letters: A Jacob; et annuntiabit nobis; B aut prophetata nega; C ex Sion profectam; D supra scripta (Ibid., 10)
old-edition numerals: 352 after decursum

PL 2:381

(Psal. II, 3, seqq.) exsequebantur : Disrumpamus vincula eorum, et abjiciamus a nobis jugum eorum : postea certe quam tumultuatae sunt gentes, et populi meditati sunt inania : astiterunt reges terrae, et principes congregati sunt in unum, adversus Dominum, et adversus Christum ejus. Quae dehinc passi sunt apostoli? Omnem, inquis, iniquitatem persecutionum, ab hominibus scilicet Creatoris, ut adversarii ejus quem praedicabant. Ecquid Creator, si adversarius erat Christi, non modo praedicat hoc passuros apostolos ejus, verum et exprobrat? Nam neque praedicaret alterius Dei ordinem, quem ignorabat, ut vultis; neque exprobrasset, quod ipse curasset. Videte quomodo (Isa. LVII, 1) perit justus, neque quisquam excipit corde, et viri justi auferuntur, nec quisquam animadvertit. A persona enim injustitiae sublatus est justus. Quis, nisi Christus? Venite, inquiunt (Sap. II, 12), auferamus justum, quia inutilis est nobis. Praemittens itaque, et subjungens proinde passum etiam Christum, aeque justos ejus eadem passuros, tam apostolos, quam et deinceps omnes fideles prophetavit, signatos illa nota scilicet, de qua Ezechiel (IX, 4) : Dicit Dominus ad me : Pertransi medio portae in media Jerusalem, et da signum Tau in frontibus virorum. Ipsa est enim littera Graecorum Tau, nostra autem T, species crucis, quam portendebat futuram in frontibus nostris apud veram et catholicam Hierusalem, in qua fratres Christi, filios scilicet Dei, gloriam Patri Deo relaturos, psalmus vigesimus primus (Psal. XXI, 23) canit ex persona ipsius Christi ad Patrem : Enarrabo nomen tuum fratribus meis : in medio ecclesiae hymnum tibi dicam. Quod enim in nomine et spiritu ipsius hodie fieri habeat, merito a se futurum praedicabat. Et paulo infra : A te laus mihi in ecclesia magna. Et in sexagesimo septimo (Psal. LXVII, 28) : In ecclesiis benedicite Dominum Deum ; ut pariter concurreret et Malachiae prophetia (Malach. I, 10) : Non est voluntas mea, dicit Dominus, et sacrificia vestra non accipiam ; quoniam ab ortu solis usque in occasum nomen meum glorificatum est in nationibus, et in omni loco sacrificium nomini meo offertur ; et sacrificium mundum ; gloriae scilicet relatio, et benedictio, et laus, et hymni. Quae omnia

(Ps. 2:3 ff.) they were carrying out: Let us burst their bonds, and cast away their yoke from us: certainly after the nations raged, and the peoples meditated vain things: the kings of the earth stood by, and the princes were gathered together into one, against the Lord, and against His Christ. What then did the apostles suffer thereafter? Every iniquity of persecutions, you say, from the men, that is, of the Creator, as adversaries of Him Whom they were preaching. How then does the Creator, if He was the adversary of Christ, not only foretell that His apostles would suffer this, but also reproach it? For He would neither have foretold the dispensation of another God, of Whom He was ignorant, as you will have it, nor have reproached what He Himself had brought about. See how (Isa. 57:1) the righteous man perishes, and no one takes it to heart, and righteous men are taken away, and no one notices. For from the face of injustice the righteous man has been taken away. Who, if not Christ? Come, they say (Wis. 2:12), let us take away the righteous man, for he is useless to us. Setting this down beforehand, therefore, and adding accordingly that Christ also suffered, He prophesied that His righteous ones would likewise suffer the same things, both the apostles and thereafter all the faithful, sealed, that is, with that mark of which Ezekiel (Ezek. 9:4) [speaks]: The Lord says to me: Pass through the middle of the gate in the midst of Jerusalem, and set the sign Tau on the foreheads of the men. For this very letter is the Tau of the Greeks, and our T, the form of the cross, which He was foreshowing would be on our foreheads in the true and catholic Jerusalem, in which the twenty-first psalm (Ps. 21:23), speaking in the person of Christ Himself to the Father, sings that the brothers of Christ, that is, the sons of God, would render glory to God the Father: I will declare Thy name to my brothers: in the midst of the church I will sing a hymn to Thee. For what was to come about today in His name and Spirit, He rightly foretold as going to come about from Himself. And a little further on: From Thee is my praise in the great church. And in the sixty-seventh (Ps. 67:28): In the churches bless the Lord God; so that the prophecy of Malachi (Mal. 1:10) might likewise agree: My will is not [in you], says the Lord, and I will not accept your sacrifices; for from the rising of the sun to its setting my name has been glorified among the nations, and in every place sacrifice is offered to my name, and a clean sacrifice; that is, the rendering of glory, and blessing, and praise, and hymns. All of which

Editors' notes and page, col. 381

Footnotes

Variae lectiones (printed under page 195)

(52) ‹anchor: Ecquid› · call in col 381

Et qui Par. Fran. et quae Rhen.

"Et qui" in the Paris edition and Franeker; "et quae" in Rhenanus.

(printed under page 195)

(53) ‹anchor: injustitiae› · call in col 381

Justitiae al.

"Justitiae" in others.

(printed under page 195)

(54) ‹anchor: Pertransi› · call in col 381

In add. Seml.

Semler adds "in".

(printed under page 195)

(55) ‹anchor: portae in media› · call in col 381

Portae mediam Fran.

"Portae mediam" in Franeker.

(printed under page 195)

(56) ‹anchor: et da signum› · call in col 381

Signa Seml.

"Signa" in Semler.

(printed under page 195)

(55) ‹anchor: nostra autem T› · call in col 381

Ipsa est enim littera Graecornm Tau, nostra autem, etc. Hoc ipsum imitati videntur patres nostri, dum in Missalibus antiquis initio canonis in littera T, ubi legitur: Te igitur, clementissime Pater, solent pictam exhibere crucem Christi: in cujus hodie locum successit ipsa crucis imago pagina proxime praecedenti. Et vero Tertullianum fere ad verbum imitatus B. Hieronymus in Comment.: « Extrema, inquit, Tau littera crucis habet similitudinem quae in Christianorum frontibus pingitur, et frequenti manus inscriptione signatur. » PAM.

For this is the Greek letter Tau, and our T, etc. Our fathers seem to have imitated this very thing when, in old Missals, at the beginning of the Canon, in the letter T where one reads Te igitur, clementissime Pater, they used to show a painted cross of Christ; in whose place today the image of the cross itself has come, on the page immediately before. And indeed blessed Jerome, imitating Tertullian almost word for word, says in his Commentary: "The last letter, Tau, bears the likeness of the cross, which is painted on the foreheads of Christians and marked by the frequent tracing of the hand." Pamelius.

(printed under page 195)

Page

running head: 381 LIB. III ADV. MARCIO (cut off at the image edge)
marginal letters: A (Psal. II, 3, seqq.) exsequebantur; B auferuntur, nec quisquam animadvertit; C Christi, filios scilicet Dei; D innationibus, et in omni loco
old-edition numerals: 353 after signatos
other: right-hand column (382) cut off at image edge; the Variae lectiones and the Commentarius (note 55 on the Tau and the Missal) at the page foot are set in the footnotes above; worn type in Disrumpamus, meditati, inania, ecclesiae, and the stop after virorum, set as intended; "innationibus" printed without spacing, set in nationibus; Hierusalem and Jerusalem both as printed
misprints kept as printed: Graecornm (commentary note 55)

PL 2:382

cum in te quoque deprehendantur, et signaculum frontium, et Ecclesiarum sacramenta, et munditiae sacrificiorum, debes jam erumpere uti dicas, Spiritum Creatoris tuo Christo prophetasse.

since they are found in you also, both the seal of the foreheads, and the sacraments of the Churches, and the cleannesses of the sacrifices, you ought now to break out so as to say that the Spirit of the Creator prophesied for your Christ.

CAPUT XXIII.

Chapter XXIII.

Nunc quia cum Judaeis negas venisse Christum eorum, recognosce et exitum ipsorum, quem post Christum relaturi praedicabantur, ob impietatem qua eum et despexerunt, et interemerunt. Primum enim ex die qua, secundum Isaiam (II, 20), Projecit homo aspernamenta sua aurea et argentea quae fecerunt adorandis vanis et noctuis; id est, ex quo genus hominum, dilucidata per Christum veritate, idola projecit; vide an quod sequitur expunctum sit (Isa. III, 1, 2): Abstulit enim Dominus Sabaoth a Judaea, et ab Hierusalem inter caetera, et prophetam, et sapientem architectum; Spiritum scilicet sanctum, qui aedificat Ecclesiam, templum scilicet et domum et civitatem Dei; nam exinde apud illos destituit Dei gratia: Et mandatum est nubibus, ne pluerent imbrem super vineam Sorech (Isa. V. 6); id est, coelestibus beneficiis, ne provenirent domui Israelis. Fecerat enim spinas, ex quibus Dominum coronaverat; et non justitiam, sed clamorem quo in crucem eum extorserat. Et ita subtractis charismatum roribus, Lex et Prophetae usque ad Joannem. Dehinc, cum ex perseverentia furoris, et nomen Domini per ipsos blasphemaretur, sicut scriptum est (Isa. LII, 5): Propter vos blasphematur nomen meum in nationibus (ab illis enim coepit infamia), et tempus medium a Tiberio usque ad Vespasianum non poenitentiam intellexissent, Facta est terra eorum deserta, civitates eorum exustae igni, regionem eorum sub ipsorum conspectu extranei devorant; derelicta est filia Sion, tanquam specula in vinea, vel in cucumerario casula; ex quo scilicet Israel Dominum non cognovit, et populus eum non intellexit, sed dereliquit, et in indignationem provocavit Sanctum Israelis (Isa, I, 3-8). Sic et machaerae conditionalis comminatio (Psal. 1, 20): Si nolueritis, nec audieritis me, machaera vox comedet; probavit Christum fuisse, quem non audiendo, perierunt. Qui et in Psalmo quinquagesimo octavo, dispersionem eis postulat a Patre (Psal. LVIII, 12):

Now, since together with the Jews you deny that their Christ has come, recognize also their end, which they were foretold to bring upon themselves after Christ, on account of the impiety with which they both despised Him and slew Him. For first, from the day on which, according to Isaiah (Isa. 2:20), A man cast away his abominations of gold and of silver, which they made for worshipping vain things and owls; that is, from the time when the race of men, the truth having been made clear through Christ, cast away its idols; see whether what follows has been fulfilled (Isa. 3:1–2): For the Lord Sabaoth took away from Judaea, and from Jerusalem, among other things, both the prophet and the wise master-builder; that is, the Holy Spirit, Who builds the Church, that is, the temple and house and city of God; for from that time the grace of God ceased among them: And the clouds were commanded not to rain rain upon the vineyard of Sorech (Isa. 5:6); that is, the heavenly benefits, that they should not come forth to the house of Israel. For it had produced thorns, from which it had crowned the Lord; and not righteousness, but an outcry by which it had forced Him onto the cross. And so, the dews of the gifts of grace having been withdrawn, the Law and the Prophets [were] until John. Then, since through persistence in fury the name of the Lord was also blasphemed through them, as it is written (Isa. 52:5): Because of you My name is blasphemed among the nations (for from them the infamy began), and they had not understood the intervening time from Tiberius to Vespasian as [a time of] repentance, Their land was made desolate, their cities burned with fire, strangers devour their country before their own eyes; the daughter of Zion is left like a watchtower in a vineyard, or a hut in a cucumber field; that is, from the time that Israel did not know the Lord, and the people did not understand Him, but forsook Him, and provoked the Holy One of Israel to indignation (Isa. 1:3–8). So also the conditional threat of the sword (Ps. 1:20): If you are unwilling and do not hear Me, the sword will devour you; proved that it was Christ, by not hearing Whom they perished. He also, in the fifty-eighth Psalm, asks of the Father dispersion for them (Ps. 58:12):

Editors' notes and page, col. 382

Footnotes

(57) ‹anchor: eum et› · call in col 382

Et omitt. Seml.

Semler omits "et".

(printed under page 195)

(58) ‹anchor: noctuis› · call in col 382

Nocivis al.

"Nocivis" in others.

(printed under page 195)

(59) ‹anchor: eum extorserat› · call in col 382

Extruserat conj. Jun.

"Extruserat" by Junius's conjecture.

(printed under page 195)

(60) ‹anchor: charismatum roribus› · call in col 382

Charismatis prioribus al.; charismatum. rationibus alii.

"Charismatis prioribus" in some; "charismatum rationibus" in others.

(printed under page 195)

(61) ‹anchor: cum ex› · call in col 382

Ea Seml.

"Ea" in Semler.

(printed under page 195)

(62) ‹anchor: poenitentiam intellexissent› · call in col 382

Cum poenitentiam ii neglexissent Jun. poenitentiae Lat.

"Cum poenitentiam ii neglexissent" in Junius; "poenitentiae" in Latinius.

(printed under page 195)

(63) ‹anchor: civitates eorum exustae igni› · call in col 382

Igni omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "igni".

(printed under page 195)

(64) ‹anchor: derelicta est› · call in col 382

Est omitt. Seml.

Semler omits "est".

(printed under page 195)

(65) ‹anchor: filia Sion› · call in col 382

Et add. Seml.

Semler adds "et".

(printed under page 195) Commentarius (printed under page 195)

(56) ‹anchor: usque ad Vespasianum› · call in col 382

Et Tempus medium a Tiberio, etc. Vespasianum nominat, eo quod sub illo vastata sit Jerusalem, uti ex Josephi et Philonis historiis Judaicis notius est, quam ut pluribus sit opus. PAM.

And the time between, from Tiberius, etc. He names Vespasian because Jerusalem was laid waste under him, as is too well known from the Jewish histories of Josephus and Philo to need more words. Pamelius.

(printed under page 195)

(57) ‹anchor: in cucumerario casula› · call in col 382

In cucumerario casula. Casula diminutivum a casa, quae Graecis σκηνή. PAM.

A little hut in a cucumber-field. Casula is the diminutive of casa, in Greek σκηνή. Pamelius.

(printed under page 195)

Page

running head: …II ADV. MARCIONEM. 382 (cut off at left edge)
marginal letters: A cum in te quoque; B tum sit (Isa. III; C tum est (Isa. LII; D det; probavit Christum
old-edition numerals: 354 after Fecerat enim
other: reference "(Psal. 1, 20)" printed thus, though the quotation is Isa. 1:20; translated as printed. "(Isa. v. 6)" printed with a full stop after the numeral. CAPUT XXIII. printed centred on its own line. Left column (381) partly visible in the image; the Variae lectiones and the Commentarius (Pamelius' notes) at the page foot are set in the footnotes above; their headings run across both columns and are cut off at left.

PL 2:383

Disperqe eos in virtute tua. Qui et rursus per Isaiam (L, 11), in exustionem eorum perorans: Propter me, inquit, haec facta sunt vobis; in anxietate dormietis. Satis vane, si haec non propter eum passi sunt, qui propter se passuros pronuntiarat, sed propter Christum Dei alterius. Atquin Christum, inquam, alterius Dei dicit, a Creatoris virtutibus et potestatibus, ut ab aemulis in crucem actum. Sed ecce defensus ostenditur a Creatore (Isa. LIII, 9): Et dati sunt pessimi pro sepultura ejus; qui scilicet subreptum eum asseveraverant: Et locupletes pro morte ejus; qui scilicet et a Juda traditionem redemerant, et a militibus falsum testimonium cadaveris subrepti. Igitur, aut non propter illum acciderunt ista Judaeis; sed revinceris conspirante sensu Scripturarnm cum exitu rerum et ordine temporum; aut si propter illum acciderunt, non po⟨t⟩uit Creator ulcisci, nisi suum Christum, remuneraturus potius Judam, si adversarium Domini sui peremissent. Certe si nondum venit Christus Creatoris, propter quem haec passuri praedicantur, cum venerit ergo, patientur. Et ubi tunc filia Sion derelinquenda, quae nulla hodie est? ubi civitates exurendae, quae jam in tumulis? ubi dispersio gentis, quae jam extorris? Redde statum Judaeae, quem Christus Creatoris inveniat, et alium contende venisse. Jam vero quale est, ut per coelum suum admiserit, quem in terra sua esset interempturus, honestiore et gloriosiore regni sui regione viol⟨at⟩a, ipsa aula sua et arce calcata? An hoc magis affectavit? Plane Deus zelotes, tamen vicit. Erubesce, qui victo Deo credis. Quid sperabis ab eo qui se protegere non valuit? Aut enim per infirmitatem oppressus est a virtutibus et hom⟨in⟩ibus Creatoris, aut per malitiositatem, ut tantum illis sceleris patientia infigeret.

Scatter them in Thy power. He who also again through Isaiah (Isa. 50:11), concluding His speech on their burning, says: For My sake these things have been done to you; in anxiety you shall sleep. Quite vainly so, if they suffered these things not on account of Him who had declared that they would suffer on His account, but on account of the Christ of the other god. And yet the Christ, I say, of the other god, he says, was driven to the cross by the powers and authorities of the Creator, as by rivals. But behold, He is shown to be avenged by the Creator (Isa. 53:9): And the worst were given for His burial; namely those who had asserted that He had been stolen away: And the rich for His death; namely those who had both bought the betrayal from Judas and, from the soldiers, false testimony that the corpse had been stolen away. Therefore either these things did not befall the Jews on His account, but you are refuted by the sense of the Scriptures agreeing with the outcome of events and the order of the times; or, if they befell them on His account, the Creator could not have avenged anyone but His own Christ, since He would rather have rewarded Judah, if they had slain the adversary of their Lord. Certainly, if the Christ of the Creator, on whose account they are foretold to suffer these things, has not yet come, then when He comes they will suffer. And where then will be the daughter of Sion to be forsaken, who today is nothing? where the cities to be burned, which are already in ruin-heaps? where the dispersion of the nation, which is already in exile? Restore the state of Judaea, for the Christ of the Creator to find, and then contend that another has come. Now further, what sort of thing is it that He let through His own heaven one whom He was going to slay on His own earth, the more honourable and more glorious region of His kingdom being violated, His very palace and citadel trampled underfoot? Or did He rather aim at this? Plainly a jealous God; yet He conquered. Blush, you who believe in a conquered god. What will you hope for from one who was not able to protect himself? For either he was crushed through weakness by the powers and men of the Creator, or through malice, so that by his endurance he might fasten so great a crime upon them.

Editors' notes and page, col. 383

Footnotes

Variae lectiones (printed under page 196)

(66) ‹anchor: conspirante› · call in col 383

Et add. Seml.

Semler adds "et".

(printed under page 196)

(67) ‹anchor: Plane Deus› · call in col 383

Deus omitt. Seml.

Semler omits "Deus".

(printed under page 196)

Page

running head: 383 TERTULLIANI OPERUM PARS II. — (cut off at image edge)
marginal letters: A Disperqe eos in virtute tua. Qui et rursus per Isaiam; B sensu Scripturarnm cum exitu rerum et ordine; C violata, ipsa aula sua et arce calcata; D tormenta describuntur, ostendens aliud esse in- (in the commentary, not set)
old-edition numerals: 355 after dispersio
other: misprints kept as printed: "Disperqe" (for Disperge), "Scripturarnm" (for Scripturarum); "po-uit" printed across the line break without the t, supplied as po⟨t⟩uit; in "violata" and "hominibus" the letters in ⟨ ⟩ are blotted on the scan and read from context.

PL 2:384

CAPUT XXIV.

Chapter XXIV.

Imo, inquis, spero ab illo quod et ipsum faciat ad testimonium diversitatis regnum Dei aeternae et coelestis possessionis. Caeterum, vester Christus pristinum statum Judaeis pollicetur, ex restitutione terrae, et post decursum vitae, apud inferos in sinu Abrahae refrigerium. Deum optimum! si reddit placatus, quod et abstulerat iratus. O Deum tuum qui et caedit et sanat, condit mala et facit pacem! O Deum etiam ad inferos usque misericordem! Sed de sinu Abrahae suo tempore. De restitutione vero Judaeae, quam et ipsi Judaei, ita ut describitur, sperant, locorum et regionum nominibus inducti, quomodo allegorica interpretatio in Christum et in Ecclesiam, et habitum et fructum ejus spiritaliter competat, et longum est persequi, et in alio opere digestum, quod inscribimus, De spe fidelium; et in praesenti vel eo otiosum, quia non de terrena, sed de coelesti promissione sit quaestio. Nam et confitemur in terra nobis regnum repromissum; sed ante coelum, sed alio statu; utpote post resurrectionem in mille annos, in civitate divini operis Jerusalem coelo delata, quam et Apostolus matrem nostram sursum designat, et politeuma nostrum, id est, municipatum in coelis esse pronuntians, alicui utique coelesti civitati eum deputat. Hanc et Ezechiel novit (Ezech. XLVIII), et apostolus Joannes vidit (Apoc. XII), et qui apud fidem nostram est, novae prophetiae sermo testatur, ut etiam effigiem civitatis ante repraesentationem ejus conspectu futuram in signum praedicaverit. Denique proxime expunctum est orientali expeditione. Constat enim, ethnicis quoque testibus, in Judaea per dies quadraginta matutinis momentis civitatem de coelo pependisse, omni moeniorum habitu evanescente de profectu diei, et alias de proximo nullam. Hanc dicimus

Nay, you say, I hope from Him that He will bring about this very thing too as a testimony of the difference: the kingdom of God, of an eternal and heavenly possession. But your Christ promises the Jews their former state, from the restoration of the land, and, after the course of life is run, refreshment among the dead in the bosom of Abraham. A most excellent God! if, when appeased, He gives back what He had taken away when angry. O your God, Who both strikes and heals, creates evils and makes peace! O God merciful even as far as the underworld! But of the bosom of Abraham in its own time. As for the restoration of Judaea, which the Jews themselves too hope for, just as it is described, led on by the names of places and regions, how the allegorical interpretation applies spiritually to Christ and to the Church, both to its condition and to its fruit, is both a long matter to pursue and has been set out in another work, which we entitle On the Hope of the Faithful; and at present it is idle for this very reason, that the question is not about an earthly but about a heavenly promise. For we too confess that a kingdom has been promised to us on earth, but before heaven, and in another state; namely after the resurrection, for a thousand years, in the city of divine workmanship, Jerusalem brought down from heaven, which the Apostle also designates as our mother above, and in declaring that our politeuma, that is, our citizenship, is in the heavens, he assigns it assuredly to some heavenly city. This city Ezekiel knew (Ezek. 48), and the apostle John saw (Rev. 12), and the word of the new prophecy, which belongs to our faith, bears witness, so that it even foretold that an image of the city would be visible as a sign before its manifestation. Indeed this was very recently fulfilled during the eastern expedition. For it is established, even with pagans as witnesses, that in Judaea for forty days, in the morning hours, a city hung from heaven, the whole appearance of its walls vanishing as the day advanced, and at other times nothing from close at hand. This [city] we say [is]

Editors' notes and page, col. 384

Footnotes

(68) ‹anchor: Denique proxime› · call in col 384

Proxime rejic. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür reject "proxime".

Commentarius (printed under page 196)

(58) ‹anchor: Sed de sinu Abrahae› · call in col 384

Sed de sinu Abrahae. Alludit ad lib. de Paradiso, aut potius ad lib. IV, adv. Marc. cap. 4, ubi tractat illud Lucae XVI quod legitur de sinu Abrahae, in quo Lazari refrigerium; et de inferis, ubi directe tormenta describuntur, ostendens aliud esse inferos, aliud sinum Abrahae. PAM.

But concerning Abraham's bosom. He alludes to the book On Paradise, or rather to Against Marcion book IV, chapter 4, where he treats the passage of Luke 16 about Abraham's bosom, in which is Lazarus's refreshment, and about the underworld, where torments are described directly, showing that the underworld is one thing and Abraham's bosom another. Pamelius.

(printed under page 196)

(59) ‹anchor: De spe fidelium› · call in col 384

In alio opere digestum quod inscribimus, De spe fidelium. Hoc Tertulliani opus Agobardino codice continebatur, aut eo certe exemplari unde suum describi curavit Agobardus. Nam et hodie comparet titulus inter libros viginti quatuor indice comprehensos. Istius autem operis meminit Hieronymus in Papia Hierapolitano, et cap. 36 Commentarior. in Ezechielem, atque etiam in Praefatione decimi octavi in Isaiam. RIG.

Set out in another work which we entitle On the Hope of the Faithful. This work of Tertullian was contained in the Agobard manuscript, or at any rate in the copy from which Agobard had his own transcribed. For even today its title appears among the twenty-four books listed in the index. Jerome mentions this work in his notice of Papias of Hierapolis, in chapter 36 of his Commentaries on Ezekiel, and also in the Preface to book eighteen on Isaiah. Rigault.

(printed under page 196)

(60) ‹anchor: Jerusalem coelo delata› · call in col 384

In civitate divini operis Jerusalem coelo delata. Auream atque gemmatam in terris Jerusalem sperabant nimis creduli judaicis fabulis, quas illi δευτερώσεις appellabant, decepti verbis quibusdam Ezechielis et Isaiae perperam intellectis. Inde Papias primum, mox et Justinus, qui viros ea spe gaudentes ὀρθογνώμονας κατὰ πάντα Χριστιανοὺς vocat; tum et Irenaeus, et Septimius noster, et Victorinus Pictaviensis, et Lactantius, et alii. Hieronymus in illa ad Isaiam Praefatione, compositum fuisse ait ab Dionysio Alexandrino librum adversus Irenaeum, eoque libro fabulam eleganter derisam, Augustinus lib. XX de Civitate Dei, opinionem fuisse ait utcunque tolerabilem, si aliquae deliciae spiritales in illo Sabbato, hoc est, septimo millenario annorum affuturae sanctis per Domini praesentiam crederentur. Quin etiam hujusce opinionis seipsum aliquando fuisse fatetur. RIG.

In the city of divine workmanship, Jerusalem let down from heaven. Those too credulous of the Jewish fables, which they called δευτερώσεις ("traditions"), hoped for a golden and jewelled Jerusalem on earth, misled by certain words of Ezekiel and Isaiah wrongly understood. Hence first Papias, then Justin, who calls the men rejoicing in this hope "Christians right-minded in all things"; then Irenaeus, our Septimius, Victorinus of Pettau, Lactantius and others. Jerome, in that Preface on Isaiah, says that Dionysius of Alexandria composed a book against Irenaeus and in it elegantly mocked the fable; Augustine, City of God book XX, says the opinion would be tolerable after a fashion if some spiritual delights were believed to be present to the saints in that Sabbath, that is, the seventh millennium of years, through the Lord's presence. Indeed, he confesses that he himself once held this opinion. Rigault.

(printed under page 196)

(61) ‹anchor: orientali expeditione› · call in col 384

Denique proxime expunctum est orientali expeditione. Severi, scilicet, adversus Parthos. RIG. — Prodigium istud hactenus reperire apud ethnicos, imo nec apud ecclesiasticos historiae scriptores potui, quare lectori diligenti inquirendum relinquo, an in expeditione orientali Severi imperatoris de qua loqui videtur Auctor aliquid tale contigerit in Judaea. PAM.

Lastly, it was fulfilled quite recently in the eastern expedition. That of Severus, namely, against the Parthians. Rigault. — I have so far been unable to find this prodigy among the pagan writers of history, or even among the ecclesiastical ones; so I leave it to the diligent reader to inquire whether something of the kind happened in Judaea during the eastern expedition of the emperor Severus, of which the Author seems to speak. Pamelius.

(printed under page 196)

(62) ‹anchor: ethnicis quoque testibus› · call in col 384

Constat enim ethnicis quoque testibus. Atque hoc inter prodigia relato credibile est Chiliastarum sive Milliariorum opinionem valde confirmatam fuisse. RIG.

For it is established, with pagans too as witnesses. And once this was reported among the prodigies, it is credible that the opinion of the Chiliasts or Millenarians was greatly strengthened. Rigault.

(printed under page 196)

Page

running head: M PARS II. — SERIES I, POLEMICA. 384 (cut off at left)
marginal letters: A ‹CAPUT XXIV. / Imo, inquis›; B ‹competat, et longum est persequi›; C ‹tis ante repraesentationem ejus›; D ‹sam, Augustinus lib. xx› (in the Commentarius)
old-edition numerals: 356 after ‹Hanc et›
other: the word dicimus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 385

PL 2:385

excipiendis resurrectione sanctis, et refovendis omnium bonorum utique spiritalium copia in compensationem eorum quae in saeculo vel despeximus, vel amisimus, a Deo prospectam. Siquidem et justum, et Deo dignum, illic quoque exultare famulos ejus, ubi sunt et afflicti in nomine ipsius. Haec ratio regni terreni, post cujus mille annos, intra quam aetatem concluditur sanctorum resurrectio, pro meritis maturius vel tardius resurgentium, tunc et mundi destructione, et judicii conflagratione commissa, demutati in atomo in angelicam substantiam, scilicet per illud incorruptelae superindumentum, transferemur in coeleste regnum de quo nunc sic ideo retractatur, quasi non praedicato apud Creatorem, ac per hoc, alterius Dei Christum probante, a quo primo et solo sit revelatum. Disce jam hinc illud et praedicatum a Creatore, et sine praedicatione credendum apud Creatorem. Quid tibi videtur, cum Abrahae semen, post primam promissionem, qua in multitudinem arenae repromittitur, ad instar quoque stellarum destinatur; nonne et terrenae et coelestis dispositionis auspicia sunt? Cum Isaac benedicens Jacob filium suum: Det, ait (Gen. XXVII, 28), tibi Deus de rore caeli, et de opimitate terrae; nonne utriusque indulgentiae exempla sunt? Denique animadvertenda est hic etiam structura benedictionis ipsius. Nam circa Jacob, qui quidem posterioris et praelatioris populi figura est, id est nostri, prima promissio coelestis est roris: secunda, terrenae opimitatis. Nos enim primo ad coelestia invitamur, cum a saeculo avellimur, et ita postea invenimur etiam terrena consecuturi. Et evangelium vestrum quoque habet: Quaerite primum regnum Dei, et haec adjicientur vobis (Luc. XII, 31). Caeterum, ad Esau promittit benedictionem terrenam, et subjicit coelestem: De opimitate terrae, dicens (Gen. XXVII, 39), erit inhabitatio tua, et a rore caeli. Judaeorum enim dispositio in Esau, priorum natu et posteriorum affectu filiorum, a terrenis bonis imbuta per legem, postea ad coelestia per Evangelium credendo deducitur. Cum vero Jacob (Gen. XXVIII) somniat scalas obfirmatas in terra ad coelum, et angelos alios ascendentes, et alios descendentes, innixum desuper Dominum, temere si forte interpretabimur, scalis his iter ad coelum demonstrari, quo alii perveniant, unde alii decidant, Domini constitutum esse judicio. Cur autem ut evigilavit

for receiving the saints at the resurrection, and for refreshing them with an abundance of all good things, spiritual ones of course, in compensation for those which in the world we have either despised or lost, provided by God. For indeed it is both just and worthy of God that His servants should rejoice there also, where they have also been afflicted in His name. This is the plan of the earthly kingdom, after whose thousand years, within which period the resurrection of the saints is concluded, as they rise sooner or later according to their merits, then, when both the destruction of the world and the conflagration of the judgement have been set in motion, we shall be changed in an instant into angelic substance, namely through that putting on of incorruption over us, and shall be transferred into the heavenly kingdom, about which there is now this dispute, as though it had not been foretold by the Creator, and for that reason as proving the Christ to belong to another God, by Whom it was first and alone revealed. Learn now from here that it was both foretold by the Creator, and that even without foretelling it ought to be believed of the Creator. What does it seem to you, when the seed of Abraham, after the first promise, by which it is promised a multitude like the sand, is destined also to the likeness of the stars: are these not the auspices of both an earthly and a heavenly dispensation? When Isaac, blessing his son Jacob, says (Gen. 27:28), May God give you of the dew of heaven, and of the fatness of the earth, are these not examples of each kind of bounty? Furthermore, here too the structure of the blessing itself must be noticed. For in the case of Jacob, who is indeed the figure of the later and preferred people, that is, of us, the first promise is of heavenly dew, the second of earthly fatness. For we are first invited to heavenly things, when we are torn away from the world, and so afterwards we find ourselves also about to obtain earthly things. And your gospel too has: Seek first the kingdom of God, and these things shall be added to you (Luke 12:31). But to Esau he promises an earthly blessing and adds a heavenly one beneath it: Of the fatness of the earth, he says (Gen. 27:39), shall be your dwelling, and of the dew of heaven. For the dispensation of the Jews, in Esau, the elder of the sons by birth and the later in affection, having first been imbued with earthly goods through the law, is afterwards led to heavenly things by believing through the Gospel. But when Jacob (Gen. 28) dreams of ladders set firm on the earth up to heaven, and of angels, some ascending and others descending, with the Lord leaning upon them from above, we shall perhaps be rash if we interpret that by these ladders the way to heaven is shown, a way at which some arrive and from which others fall, established by the judgement of the Lord. But why, when he awoke

Editors' notes and page, col. 385

Footnotes

Variae lectiones (printed under page 197)

(69) ‹anchor: qua› · call in col 385

Quam Seml.

"Quam" in Semler.

(printed under page 197)

(70) ‹anchor: constitutum esse judicio› · call in col 385

Judicium Rhen. Oberth.

"Judicium" in Rhenanus and Oberthür.

(printed under page 197)

(63) ‹anchor: conflagratione commissa› · call in col 385

Conflagratione commissa. Igne dato. Nimirum suprema illa ἐκπυρώσει. RIG.

When the conflagration is joined. When the fire is set: that is, in that final ἐκπύρωσις ("conflagration"). Rigault.

(printed under page 197)

(64) ‹anchor: quoque habet› · call in col 385

Evangelium vestrum quoque habet. Evangelium Marcionis citat, quod in suos usus corruptum servabat. Fuisse autem Lucae Evangelium in quod manus temerarias injecerat, conjicio. Vide quae ad cap. ult. libri sequentis. LE PR.

Your gospel too has it. He cites Marcion's gospel, which Marcion kept, corrupted, for his own purposes. I conjecture that it was the Gospel of Luke on which he had laid his rash hands. See what is said on the last chapter of the following book. Le Prieur.

(printed under page 197)

Page

running head: LIB. III ADV. MARC. (cut off at image edge), column number 385
marginal letters: A cimus excipiendis resurrectione sanctis; B a quo primo et solo sit revelatum; C secunda, terrenae opimitatis; D cendentes, innixum desuper Dominum
old-edition numerals: 357 after nostri,

PL 2:386

et primum loci horrore concussus est, convertitur ad interpretationem somnii? Cum enim dixisset: Quam terribilis est locus iste! Non est, inquit aliud, sed aedes Dei, et haec porta coeli. Christum Dominum enim viderat, templum Dei, et portam eumdem, per quem aditur coelum. Et utique portam coeli non nominasset, si coelum non aditur apud Creatorem. Sed est et porta quae recipit, et quae perducit, strata ⟨jam⟩ a Christo; de quo Amos (IX, 6). Qui aedificat in caelum ascensum suum; utique non sibi soli, sed et suis qui cum illo erunt, et, Circumdabis enim illos tibi (Isa. XLIX, 18), tanquam ornamentum sponsae. Ita per illum ascensum ad coelestia regna tendentes, miratur Spiritus dicens (Isa. XXXI, 5; LX,): Volant velut qui sunt milvi. Ut nubes volant et velut pulli columbarum ad me, scilicet simpliciter ut columbae. Auferemur enim in nubibus obviam Domino, secundum Apostolum (I Thess. IV, 17), illo scilicet Filio hominis veniente in nubibus, secundum Danielem (cap. VII), et ita semper cum Domino erimus, eatenus dum et in terra et in coelo qui ob utriusque promissionis ingratos, ipsa elementa etiam testatur (Isa. I, 2): Audi, coelum et in aures percipe, terra. Et ego quidem, etiamsi nullam spei coelestis manum mihi toties Scriptura porrigente, satis haberem, hujus quoque promissionis praejudicium, quod jam terrenam gratiam teneam, exspectarem aliquid et de coelo, a Deo coeli, sicut et terrae ita crederem Christum sublimiora pollicentem, ejus esse qui et humiliora promiserat, qui experimenta majorum de parvulis fecerat, qui hoc inauditi si forte regni praeconium soli Christo reservaverat, ut per famulos quidem terrena gloria, coelestis vero per ipsum Deum annuntiaretur. At tu hinc quoque alium argumentaris Christum, quod regnum novum annuntiet. Prius est, aliquod exemplum indulgentiae proferas, ne merito dubitem de fide tantae promissionis, quam sperandam dicis, imo ante omnia est, ut quem coelestia praedicas repromittere aliquod, coelum probes ejus. At nunc vocas ad coenam, nec domum ostendis: allegas regnum. nec regiam monstras. An quia Christus tuus coeleste regnum repromittit, non habens coelum, quomodo et hominem praestitit, non habens carnem? O phantasma inane, praestigia magna etiam promissionis!

and was at first shaken by dread of the place, does he turn to the interpretation of the dream? For when he had said: How terrible is this place! It is nothing else, he said, but the house of God, and this is the gate of heaven. For he had seen Christ the Lord, the temple of God, and Him also the gate, through Whom heaven is entered. And certainly he would not have named a gate of heaven if heaven were not entered with the Creator. But there is also a gate which receives and which leads through, a way paved already by Christ; of Whom Amos (9:6) [says]: Who builds His ascent into heaven; certainly not for Himself alone, but also for His own who will be with Him, and: For you shall surround yourself with them (Isa. 49:18), as with the ornament of a bride. So the Spirit, marvelling at those who by that ascent are making for the heavenly kingdoms, says (Isa. 31:5; 60): They fly like kites. They fly as clouds and like young doves towards me, that is, simply as doves. For we shall be caught up in the clouds to meet the Lord, according to the Apostle (1 Thess. 4:17), that is, when the Son of Man comes in the clouds, according to Daniel (ch. 7), and so shall we ever be with the Lord, so long as [we are] both on earth and in heaven, [He] Who, on account of those ungrateful for both promises, calls even the very elements to witness (Isa. 1:2): Hear, O heaven, and give ear, O earth. And I indeed, even if Scripture had not so often stretched out to me any hand of heavenly hope, would hold it enough, as the prior judgement of this promise too, that since I already hold an earthly grace, I should expect something also from heaven, from the God of heaven as well as of earth; so I should believe that Christ, promising loftier things, belongs to Him Who had also promised lowlier things, Who had made trials of greater things from small ones, Who had reserved for Christ alone the proclamation of this kingdom, perhaps unheard of, so that through servants earthly glory should be announced, but heavenly glory through God Himself. But you argue from this too that He is another Christ, because He announces a new kingdom. It comes first that you bring forward some example of indulgence, lest I rightly doubt the trustworthiness of so great a promise, which you say is to be hoped for; nay, before all things it is required that, since you proclaim that He promises something heavenly, you prove that heaven is His. But as it is you invite to a supper, and do not show the house; you allege a kingdom, and do not display the palace. Is it that your Christ promises a heavenly kingdom without having a heaven, just as He also presented a man without having flesh? O empty phantom, a great illusion even of a promise!

Editors' notes and page, col. 386

Footnotes

(71) ‹anchor: strata jam a (call printed "61" in the note, a misprint for 71)› · call in col 386

Strata via a Chr. Lat.

"Strata via a Christo" (abbreviated "a Chr.") in Latinius.

(printed under page 197)

(72) ‹anchor: volant et› · call in col 386

Qui sunt isti, qui ut nubes volant, et inserit. Jun.

Junius inserts "Qui sunt isti, qui ut nubes volant, et".

(printed under page 197)

(73) ‹anchor: in nubibus› · call in col 386

Nubes Rhen. Seml. Oberth.

"Nubes" in Rhenanus, Semler and Oberthür.

(printed under page 197)

(74) ‹anchor: qui› · call in col 386

Et add. Fran.

Franeker adds "et".

(printed under page 197)

(75) ‹anchor: non habens carnem?› · call in col 386

Omne Seml. Pamel. Rhen. Oberth.

"Omne" in Semler, Pamelius, Rhenanus and Oberthür.

Commentarius (printed under page 197)

(65) ‹anchor: non habens coelum› · call in col 386

Non habens coelum. Haec sunt in hunc modum continuanda: « An quia Christus tuus coeleste regnum repromittit, non habens coelum, quomodo et hominem praestitit non habens carnem? » RIG.

Having no heaven. These words should be run together thus: "Or is it that your Christ promises a heavenly kingdom while having no heaven, just as he presented himself as a man while having no flesh?" Rigault.

(printed under page 197)

(66) ‹anchor: O phantasma inane› · call in col 386

O phantasma inane! Sic ipse, lib. IV: « Solidis corporis veritatem, non phantasma inane tractaverit. » RIG.

O empty phantom! So he himself in book IV: "He will have handled the reality of a solid body, not an empty phantom." Rigault.

(printed under page 197)

Page

running head: III ADV. MARCIONEM. (left edge cut; column number 386)
marginal letters: A gilavit et primum loci; B Ut nubes volant et; C licentem, ejus esse; D quomodo et hominem
old-edition numerals: 358 after (Isa. XXXI, 5; LX,):
other: column begins with fragment "gilavit" (of evigilavit) from preceding column; "strata ⟨jam⟩ a" damaged type, jam reconstructed and UNSURE; line "Qui aedificat in caelum" smudged, ae/oe ligature in caelum UNSURE; "Sed est et" and "nominasset" heavily inked but legible; "dubitem de-/fide" printed with a line-end hyphen after de, set as two words; "(Isa.1, 2)" printed with what looks like an arabic 1, set as I; "allegas regnum. nec" full stop before lowercase kept as printed; no full-width line seen
Q1b: footnote calls 71, 72, 73 (in this column's text) have their notes filed in n385; footnote calls 45, 46 and commentary (54) in col 380 have theirs filed in n379
Q7: the notes for calls 71, 72 and 73 now stand here in n386 (the Q1b line above is superseded for them); their anchors were set from this column's text