Note on the Apparatus Criticus. Except where otherwise noted, the text is that of Reifferscheid and Wissowa, Vienna 1890. Where their text differs from that of Oehler, Leipzig, 1853, the difference is indicated. It will be seen that I have returned to Oehler's notation of A for Mesnart, B for Gelenius &c. The Vienna editors, having used A to denote Codex Agobardinus, in the Treatises where it is available, were not at liberty to use it for Mesnart here. I hope that the possibility of confusion will be outweighed by the convenience of using A for the earliest edition and B, a, b, for those next in order. In the textual notes A denotes the editio princeps, Martin Mesnart, commonly attributed to Gangneius, Paris, 1545. the edition of Sigismund. Gelenius, Bâle, 1550. Iac. Pamelius, Antwerp, 1579'. Nic. Rigaltius, Paris, 1634. 35 33 Fr. Oehler, Leipzig, 1853, 3 vols. Vienna, 1890. U 1 In one place (p. 41. 4) I have used Pam. for this, to avoid possibility of confusion. DE BAPTISMO. non erit I. Felix sacramentum aquae nostrae, quia ablutis delictis pristinae caecitatis in uitam aeternam liberamur ! otiosum digestum istud, instruens tam eos qui cum maxime formantur, quam et illos qui simpliciter credidisse contenti I. Title + aduersus Quintillam liber a. The value of a Treatise on the Sacrament of Baptism-occasion of the present work, the Caina haeresis -cruelty of those who would deny water to Christian 'fishes.' I. felix sacr. aquae] Cf. a somewhat similar sentence, p. 43. 4, below, with something of the effect of a refrain, and see note there. ib. sacramentum] There is a convenient sketch of the meaning of this word in Bethune-Baker Early Hist. of Chr. Doctrine pp. 376, 377, and note 2. It was used in the O.L. Bible as the equivalent of μvστηρLov; hence, to its original sense of oath,' 'sacred obligation,' was added the new sense of " mysterious or holy ordinance, or thing.' It was used of various things connected with God and Revelation, and of various acts symbolical of them, as being at once holy and 6 mysterious,' i.e. full of meaning to the initiated. This explains its use, e.g., in speaking of the O.T. Scriptures. Cf. Harnack Hist. of Doctr. ii 3, p. 138, note 1, E.T., and d'Alès La Theol.de Tert. p. 321. (Probst Sacramenta und Sacramentalia, 1872, takes a somewhat different view.) L. T. I qua abluti Ub. 3. digestum] usual word in Tertullian for treatise,' cf. p. 42. 10, below. Many examples are given in Oehler on ad Natt. ii 1, and adu. Marc. iv 5. 6 ib. istud] Iste is common in Latin of this period for hic and sometimes ille (Koffmane Geschichte d. Kirchenlateins 1 ii, p. 137), cf. p. 14. 5, below. So in the Te Deum 26, Dignare, domine, die isto sine peccato nos custodire': and Augustine prayed, as he approached Canterbury in procession, that God would be pleased 'auertere iram a ciuitate ista' (Bede H.E. i 25). 4. formantur] Dodgson (Translation of Tertullian2, Oxford, 1854) translates 'who are most perfectly informed.' Perhaps who are specially under instruction' would be better, because, whatever the exact shade of meaning of formari may be, the words and the tense imply a continuous progress, as opposed to the 'simpliciter credidisse' with which they are contrasted. ib. credidisse] absolute, of the Christian belief (Koffm. op. cit. I i § 21, p. 52). I non exploratis rationibus traditionum intemptatam probabilem fidem per imperitiam portant. atque adeo nuper conuersata istic quaedam de Caina haeresi uipera uenenatissima doctrina sua plerosque rapuit, inprimis baptismum destruens. plane 5 secundum naturam. nam fere uiperae et aspides ipsique reguli serpentes arida et inaquosa sectantur. sed nos pisciculi secundum ixúv nostrum Iesum Christum in aqua nascimur nec aliter quam in aqua permanendo salui sumus. itaque illa monstrosissima, cui nec integre quidem docendi ius erat, Io optime norat pisciculos necare de aqua auferens. I intentatum b. AB, fere Lab. Quintilla Bab. 5 ferae 8 itaque illa A, ita 3 Caiana ab Migne, Gaiana OR. I. intemptatam] Rigalt would read in temptatum,' which he renders 'carry with them into temptation,' i.e. the temptation to which a faith resting on such insecure foundations would be exposed. It improves the construction of portant, but is not otherwise convincing. ib. probabilem fidem] 'a right and proper faith': perhaps, however, the word 'probabilem ' is a gloss. 2. nuper conuersata istic] 'lately dwelling in these parts,' Dodgson. It is, I think, a fair inference from this expression and the norat of 1. 10 that the uipera had left before Tert. wrote. Otherwise, conuersata might have meant, like Kaтκησev, 'has come to sojourn.' For istic see note on p. 1. 3, above. 3. de Caína haeresi] See Introd. p. xiv. ib. uipera uenenatissima] Our author had considerable powers of abuse: cf. 1. 8, and p. 48. 8, below. 6. reguli serpentes] 'basilisks.' So called 'ut quodam diademate insignes,' Pliny H. N. viii 21. Hence, perhaps, ipsi 'even'-as kings of serpents. cipitati...' etc. and Ep. 69. 15. Isid. Orig. xii 4 Reguli autem, sicut scorpiones, arentia quaeque sectantur, et, postquam ad aquas uenerint ibique aliquem momorderint, vopopóßous et lymphaticos faciunt.' ib. pisciculi] An allusion to 'IXOT'. Cf. de Res. Carn. 52 'piscium quibus aqua baptismi sufficit.' 7. ἰχθύν] The word is formed by the initial letters of Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ, as explained by Optatus iii 2 and Augustine de Ciu. Dei xviii 23. See d'Alès op. cit. P. 324, note 3. 8. itaque illa] This was the reading of the editio princeps. Gelenius in his edition altered the reading to Ita Quintilla. Whether this was his own conjecture, or derived from the lost codex Masburensis (Introd. p. xxxv), or a suggestion of John Leland, who lent him the MS, cannot now be determined. A prophetess of this name (or Priscilla, Epiphanius did not feel certain which) is mentioned by Epiphan. Haeres. 49 as the originator of a heretical sect known as Quintilliani, Priscilliani, Pepuziani, or Artotyritae. 9. integre] Kroymann (Quaest. Tertull. p. 73) prefers this to the integrae of Fr. Junius, which he II. Sed enim quanta uis est peruersitatis ad fidem labefactandam uel in totum non recipiendam, ut ex his eam impugnet, ex quibus constat! nihil adeo est quod obduret mentes hominum quam simplicitas diuinorum operum quae in actu uidetur et magnificentia quae in effectu repromit- 5 titur ut hic quoque, quoniam tanta simplicitate, sine pompa, sine apparatu nouo aliquo, denique sine sumptu, homo in aquam demissus et inter pauca uerba tinctus non multo uel nihilo mundior resurgit, eo incredibilis existimetur consecutio aeternitatis. mentior, si non e contrario idolorum sollemnia 10 3 quod obduret ABaO, quod tam Ub, quo obduret I. ABaO, uidetur Ub. 6 hinc AO, hic Bab. calls 'pessima coniectura.' Women were not allowed to teach at all, 'ne integre quidem, i.e. recte : nedum peruerse.' Cf. ad Uxor. ii I 'Quod si integre sapis.' ib. docendi] 1 Tim. ii 12. Cf. P. 48. 11, below. II. Unbelievers reject Baptism for the very reason for which they ought to accept it-because they think it incredible that God should effect so much by such simple means. Nothing, in reality, is so characteristic of Divine operations. The more inadequate the means, the more signal the power that works through them. Idol-worship, on the contrary, relies much on outward splendour and magnificence. 3. adeo est quod obduret] Hartel (Patristische Studien iv, p. 6) rejects the proposal to insert tam, and also the proposal to read est quod adeo, on the ground that they are obviously dictated by a desire to soften the ruggedness of the Lafinity. ib. obduret] neuter in classical Latin. The active sense (i.q. indurare) is later. in 5. repromittitur] means, legal Latin, to give a present pledge or guarantee for the future fulfilment of a promise. So here the simplicitas quae in actu uidetur' is an 5 uidentur 8 aquam I, aqua cett. earnest of the 'magnificentia' to come. See, for the eccl. use of the word, Koffm. op. cit. 1 i, p. 58. 6. hic quoque] a special case of the general principle just enuntiated. 8. inter pauca uerba tinctus] Tinguo is one of the words (like similitudo for parabola, bene nuntiare for euangelizare) which were being introduced to replace loan words from the Gk-much as 'Fahrkarte' and 'Zugführer' are being used now for Billet' and 'Conducteur' in modern German (Koffm. op. cit. I i, p. 21). It would be interesting if we could recover the 'pauca uerba,' but this cannot be done with certainty. The baptismal formula was considered too sacred to be committed to writing (Cyprian Testim. iii 50: Pet. Chrysol. Serm. 59: Aug. Serm. 212: Jerome contr. Ioan. Hieros. Migne xxiii 580: Rufin. in Symb. Apost. § 2). With this passage should be compared de Cor. nique ut a baptismate ingrediar, aquam adituri ibidem, sed et aliquanto prius in ecclesia sub antitistitis manu, contestamur nos renuntiare diabolo et pompae et angelis eius. dehinc ter mergitamur amplius aliquid respondentes quam dominus in euangelio determinauit.' 'De uel arcana de suggestu et apparatu deque sumptu fidem et auctoritatem sibi extruunt. pro misera incredulitas, quae denegas deo proprietates suas, simplicitatem et potestatem! quid ergo? nonne mirandum et lauacro dilui mortem? atquin eo 5 magis credendum, si, quia mirandum est, idcirco non creditur. qualia enim decet esse opera diuina, nisi super omnem admirationem? nos quoque ipsi miramur, sed quia credimus. ceterum incredulitas miratur, non credit. miratur enim simplicia quasi uana, magnifica quasi impossibilia. et sit plane Io ut putas, satis ad utrumque diuina pronuntiatio praecucurrit. stulta mundi elegit deus, ut confundat sapientiam eius, et praedifficilia penes homines facilia penes deum. nam si deus et sapiens et potens, quod etiam praetereuntes eum non negant, merito in aduersariis sapientiae potentiaeque, id est in 15 stultitia et inpossibilitate, materias operationis suae instituit; 4 atquin eo magis credendum si A, 5 creditur. Atquin eo magis credendum est 15 in possibilitate A, impossi I de quo A, deque B. credendum, si Bab. qualia A, creditur. Qualia B cett. bilitate B, inpossibilitate R. I. de] instrumental. See Introd. p. xxx. ib. suggestu] equipment,' 'adornment,'' splendour,' as often in Tertullian, e.g. de Cor. 13 'In the Revelation of John we are withheld even from dwelling in this Babylon; much more from her pomp (nedum a suggestu). Further examples may be found in Oehler's note there. 2. extruunt] Struo is commoner in this sense, and struunt may be the right reading here, ex being parasitic. The effect of the parasitic e in the Romance languages is well known (Koffm. op. cit. I ii p. 109); but cf. de Spect. 10 Cum illam arcem omnium turpitudinum extruxisset' (had built up that stronghold of every vice,' i.e. Pompey's theatre), and Cic. de Fin. v xxiv 71. 4. et] read est,' Gompertz Stud. Tertull. p. 42. Surely et has more force. ib. atquin] See for the use of this word in Tertullian Oehler on de Fuga in Persec. 6, and Woodham on Apol. 2, p. 6, note 5. 5. idcirco non creditur] Cf. the famous 'certum est, quia impossibile est,' de Carn. Chr. 5. 8. incredulitas] Koffm. op. cit. Ii, p. 53, § 21. The word has hardly any existence outside Christian literature. 10. praecucurrit] Cf. p. 14. 2, below. II. stulta...eius] I Cor. i 27. Note the variation of sapientiam from τοὺς σοφούς (Vulg. sapientes). No Ms reads τὰ σοφά for τοὺς σοφούς, the masc. standing alone in marked contrast to the rest of the verse. 12. praedifficilia] Cf. Lk. xviii 27. 14. aduersariis sapientiae] 'the opposites of wisdom.' I do not know any example quite like this. 15. materias] defined by Cic. de Inu. 1 v 15 Materiam artis eam |