The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.

CHAP. XIX. What things have been recorded concerning Origen, [by the Gentiles.]

THe Heathen Philosophers who flourish'd in his Age are witnesses of his great proficiency in these studies: in whose writings we have found frequent mention of this man; [some of them] both dedicating their books to him, and also delivering up their private labours to his Censure, as to a Master. But I need not speak of these things, when as a 1.1 Porphyrius, (who liv'd in Sicilie [almost] till our Age, having writ∣ten some books against us, and in them endea∣voured to cavill at the holy Scriptures, when he had mentioned those men who made expli∣cations upon them) was unable in any wise to cast any base aspersion upon their Opinions, and through want of Arguments betakes himself to railing, and reviles the Commentators. Of whom he attempts chiefly to re∣proach Origen, saying, that when he was young, he knew him; but he unawares com∣mends the man; partly by speaking the truth in some things where he could not do otherwayes; and partly by lying, wherein he thought he should escape being de∣tected. Sometimes he ac∣cuses him as being a Chri∣stian; by and by, he ad∣mires, and describes the ac∣cession he made to Philo∣sophick Literature. Hear therefore what he says word for word:

Some men, de∣sirous to find out not a de∣fection from the pravity of the Jewish Scriptures, but an explication [of the obscurities in them] have betaken themselves to ex∣positions, which have no agreement nor coherence with those Scriptures, and which contain the Authour's approbation and praise, rather than a defence of those strange Sectaries. For, having boasted that what things were plainly spoken by Moses were obscure Riddles, allowing them the Authority, and quoting them as divine Oracles full of hidden Mysteries; And having b 1.2 bewitched the judge∣ments and minds of men, with their pride, they af∣terwards put forth their Expositions.

Then after some few words he saies;

Let an example of this ab∣surdity be taken from a man whom I saw, when I was c 1.3 very young, being a person then of great repute, and yet eminently renowned upon account of his writings which he left behind him, I mean Origen, whose re∣nown is very much spread a∣broad amongst the teachers of those Doctrines. For this Man, having been an d 1.4

of that Ammonius, who in our Age made a great proficiency in Philosophy; as for his knowledge in Philosophick Literature he pro∣fited much by this Master. But as concerning a right course of life, he undertook a way quite contrary to him: for Ammonius, having been educated a Christian by Christian Parents, when he arriv'd to understanding, and, [the knowledge of] Philosophy, quickly betook himself to a course of life which was agreeable to the Laws. But Origen being a Gentile and brought up in the Learning of the Grecians, diverted to the e 1.5 Impu∣dence of the Barbarians. Being devoted to this [Re∣ligion] he f 1.6 corrupted both himself, and also that proficiency he had made in Philosophick Learning: as to his manner of life he liv'd like a Christian, and contrary to the Laws: but in respect of his Opinions concerning things, and concerning God, he imi∣tated the Grecians, g 1.7 sub∣stituting the sayings of the Heathens in the room of those strange fables. For he was continually con∣versant in Plato's [works,] and in those of h 1.8 Numenius and Cronius, and he revol∣ved the works of i 1.9 Apollo∣phanes and k 1.10 Longinus, and l 1.11 Moderatus, and Nicomachus, and the works of all the famous men amongst the Pythagoreans, he also made use of the works of m 1.12 Chaeremon the Stoick, and of n 1.13 Cornutus's books, when he had learn'd from them the Allegorical mode of ex∣plaining the Grecian My∣steries, he appli'd it to the Jewish Scriptures.

These are Porphyrius's words in his third book of that piece he wrote against the Christians; who has said the truth con∣cerning the mans hard study and great learning; but here∣in he has plainly lied, (for what would not he say who wrote against the Christians?) in that he saies, that [Ori∣gen] was converted from a Heathen to a Christian, and that Ammonius fell from a pious course of life to the Heathenish way of living. For, (as our History has be∣fore manifested) Origen kept the Christian Doctrine re∣ceiv'd from his Ancestours: And the precepts of the divine Philosophy re∣main'd uncorrupted, and unshaken in Ammonius even till his death; as his works even to this pre∣sent doe testifie; he being famous amongst most men for his books which he left behind him: as for example, that book which is thus Intitl'd concerning the concord of Moses, and Jesus, and those other books of his, whatsoever sort they be of, which are found▪ amongst lovers of learning. Let what we have said therefore be an Evidence both of the de∣traction of this lying Accuser, and also of Origens great knowledge in the Grecian learning. Con∣cerning which, Origen (in an Epistle of his, where∣in he makes an Apologie for himself, to some who blam'd him for his too great studiousness about this sort of learning) writes these words:

When I imploy'd my self wholly in the Scri∣pture, the fame of my progress in Learning spreading it self every where, there resorting to me sometimes Hereticks, at othertimes those who studied the Grecian Learning, and especially such as were skilled in Philosophy, I thought it convenient to make researches into Hereticks Opinions, and into whatsoever things are re∣ported to be said by Philosophers concerning the truth: this we did, both in imitation of Pan∣taenus, who profited many before us, (who was furnished with no small stock of provisions of this sort:) And also of Heraclas, who at this time sits among the Presbyters of Alexandria; o 1.14 whom I found with a Philosophy Master, under whom he studied diligently five years before I began to be an Auditour of his do∣ctrine. And for this rea∣son, he wearing a common habit before, put it off, and put on a p 1.15 Philosophical habit, which he q 1.16 retains

to this day, neither does he desist from a studious reading of the books of the Learned Grecians.

This he said in defence of the studious diligence he used about the Grecian [Learning.] At this time while he made his abode at Alexandria there came a Souldier who deliver'd Letters to Deme∣trius, the Bishop of that Church, and to the then Prefect of Aegypt, from the Governour of Arabia, that they should send Origen to him with all speed that he might impart to him his doctrine. He was therefore sent by them, and came to Arabia. But in a little time, having finisht those things which were the cause of his coming, he again re∣turn'd to Alexandria. Within some interval of time, there being kindled in Alexandria no small war, he withdrew out of Alexandria, and judging there was no safe dwelling for him in Aegypt, he went to Palestine, and made his abode in Caesarea; where the Bishops of those parts intreated him, although he was not yet Ordain'd Priest, to discourse and to expound the holy Scriptures r 1.17 publickly in the Church. This will be evidene't by what Alexander, Bishop of Jerusalem, and Theoctistus Bi∣shop of Caesarea wrote con∣cerning him to Demetri∣us, who thus excuse him.

[Your s 1.18 Holiness] has added in your Letters that this thing was never heard of nor done till this time [to wit,] that Laicks should Preach in the pre∣sence of Bishops. I t 1.19 know not how you came so ap∣parently to misrepresent the truth: For they are in∣vited to Preach to the peo∣ple, (when they are found fit to profit the brethren) by the holy Bishops. For example, Euelpis [was in∣vited to Preach] by Neon at Laranda: and so was Paulinus by Celsus at Iconium. And Theodorus by Atticus at u 1.20 Syn∣nada, who were our blessed Brethren. And 'tis not incredible that the like was done in other places, though we never knew it.

On this manner was the above nam'd Origen honour'd▪ though he was yet x 1.21 young, not onely by his fa∣miliars, but also by forreign Bishops. But De∣metrius again recalling him by Letters, and urging his return to Alexandria by persons that were Deacons of that Church, he return'd thither, and there executed his accustomed Office.

Notes

• a 1.1

  Eunapius, in his vitâ Philosopho∣rum, saies this Por∣phyrius was a Tyrian by birth, and was first call'd Malchus, which in Syriack signifies a King: but afterwards, by his Master Longinus a Platonick, whom he was an Auditour of at Athens, he was call'd Porphyrius, which signi∣fies one cloath'd in purple, a king; because Kings onely wore the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S^t Hierom saies he was a Jew, born in the City of Batanaea; thence he calls him Bataneotes or Batanaetes: Socrates attests that this man was once a Christian, but could not endure the reproofs of those Christians who reprov'd him, and therefore turn'd an Apostate. Lactantius, who liv'd in his time, saies he wrote his books against the Chri∣stians in the same year the Em∣perour pull'd down the Churches; but S^t Hierom affirms he left his Master Plotinus, and Rome, and went to Sicily for his healths sake, and dwelt at Lilybaeum; where he wrote those books: but we ought rather to believe Lactan∣tius, who liv'd in his time. S^t Au∣gustine says there were two Porphyrius's; one who liv'd in Sicily a famous man; and ano∣ther who wrote against the Christians: but all agree that 'twas one and the same Porphy∣rius the Platonick who liv'd in Sicily and wrote against the Christians. Baronius's Annals.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; their own judgment, and understanding being bewitched or misleaden by their pride. So Langus, Rufinus and Christophorson understand these words: but Valesius otherwise. He saies Porphyrius's meaning was this, that the Authours of these expositions through the lof∣tiness of their words bewitch'd or inchanted the minds and judge∣ments of their hearers, and then impos'd upon them with their ex∣positions. Vales.
• c 1.3

  'Tis probable Origen was seen by Porphyrius in his younger daies, in the City of Tyre, where Origen, having left Alexandria, staid some time. For Porphyrius was a Tyrian; and he was a young man at the same time when Origen made his abode at Tyre. But Porphyrius could by no means see Origen at Alexandria when he was an old man; because when Origen left Alexandria he was not compleat fifty years old. Vales.
• d 1.4

  We must believe Porphyrius, whenas he so expresly affirms here, that Origen Adamantius (so he was called) was an Auditour of Ammonius Alexandrinus. But amongst the Auditours of Ammonius there was at that time another Origen, School-fellow to Herennius and Plotinus; mentioned by Porphyrius (in vitâ Plotini,) by Lon∣ginus (in his book de fine,) by Eunapius, and Hierocles (in his book De Providentia.) Baronius (in his Annals,) and Lucas Holstenius (in 2 and 6 cap. De vitâ Scriptisque Porphyrii,) supposed this Origen to have been the same person with Origen Adamantius. But I dissent from them, for these two reasons especially. (1.) Longinus the Philo∣sopher (in his book De fine) reckons Ammonius and Origen, (Pla∣tonick Philosophers) among those, who would not commit to writing their Opinions for the benefit of posterity, but thought it sufficient to deliver them by word of mouth to their Auditours. If any thing be written by any of them, (these are the words of Longinus,) as indeed Origen did wrote one book De Daemonibus, it is very little: for they seemed not to have made it their business to write books. These words cannot be supposed to have been spoken of Origen Adamantius, who, 'tis manifest, was a Voluminous Writer, as the Catalogue of his works recorded by Eusebius does manifest▪ Moreover, Porphyrius (in these words of his here quoted by Eusebius) saies Origen was eminently re∣nowned upon account of his writings which he left behind him. (2.) Por∣phyrius (in his life of Plotinus, not far from the beginning,) has these words: But when Herennius, Origen, and Plotinus, had agreed amongst themselves, that they would not publish the Opinions of Ammonius, which having heard from him they approved of as most especially pure and refined; Plotinus was as good as his word: but Herennius first broke the compact; and afterwards Origen followed him: But Origen wrote nothing besides a book concerning Daemons, and a piece in Gallienus's time, wherein he proved that the King was the onely Poet. This last book Origen wrote in praise of Gallienus the Emperour, to commend his Po••tical faculty. For Gallienus was given to Poetry; and there are some nuptial verses of his extant amongst the fragments of Petronius Arbiter. Now, if it be true, that this Origen, School-fellow to Plotinus, wrote this book un∣der Gallienus the Emperour, doubtless he must necessarily be distin∣guished from Origen Adamantius. For Origen Adamantius survived not the times of Gallienus, but died when Gallus and Volusianus were Emperours, in the year of Christ 252, having compleated the sixty ninth year of his age. Vales.
• e 1.5

  The Heathens▪ call'd the Christians and Jews Religion barbarous, as Justin, Tatianus and others affirm: So they ter∣med every thing which was not Grecian. Porphyrius calls this bar∣barous Impudence, to despise the Roman Gods, and the Emperour's Edicts, to be forc'd by no Tor∣ments or Persecutions to sa∣crifice to those Heathen Gods. Vales.
• f 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cauponari, to sell Wine or to keep a Victualling-house. Now because these Cauponae us'd to cheat the buyers by mixing and dashing their Wines, and so enrich themselves; this word is us'd to adulterate or corrupt; as here, and likewise in holy Writ, in the 2^d Epistle to the Corin∣thians Chap. 2. 17. we find, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not cor∣rupting the Word of God. Vales.
• g 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Porphyrius takes this Metaphor from Huck∣sters, who, by counterfeiting false wares for true, circumvent the buyers: for [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies to suborn, to lay one thing for an∣other: hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Changling a false child left in the place of one taken away. Thus Porphyrius saies Origen plaies the Huckster. Vales.
• h 1.8

  Origen quotes this Numenius in his books against Celsus: he was a famous Pythagorean, born at Apamea in Syria. Longinus, in his book De Fine, mentions these Philosophers, Numenius, Cronius and Mo∣deratus; who, he saies, connected Pythagoras's and Plato's Opinions together. Cronius's book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is quoted by Nemesius in his book De Naturâ Hominis Cap. 2. Vales.
• i 1.9

  Apollophanes is call'd by Stobaens, in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the son of Aegimius. Vales.
• k 1.10

  This was Cassius Longinus who has onely one book exstant at this day, entitl'd De sublimi Genere dicendi; most men think he was a Grammarian: but he profess'd Philosophy, as Suidas and others testifie: he was Porphyrius's Master in Platonick Philosophy at Athens. He liv'd in Origen's time, and was younger then him, and died a long time after him, 'tis a wonder therefore that Porphyrius should reckon him amongst the antient Philosophers. Vales.
• l 1.11

  This Mo∣deratus was born at Gades now call'd Cales, an Island on the South side of Spain without the Straits of Gibraltar: he wrote eleven books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concerning Nicomachus; See Photius, and Suidas. Vales.
• m 1.12

  Chaeremon was a Stoick Phi∣losopher: Origen, in his books against Celsus quotes Charemon's book De Cometis: he taught Philo∣sophy at Alexandria, and Diony∣sius Alexandrinus succeeded him in his School. See Suidas in Dio∣nysio. Vales. Of this Chae∣remon, see Martials Epig. book 11. Epig. 57.
• n 1.13

  This Cornutus Aser Leptita∣nus taught Philosophy at Rome in the Reign of Claudius Nero: he wrote many things concerning Philosophy, and Eloquence: Per∣sius dedicates his fifth Satyr to him, as to his Master: he wrote a book De Graecorum Theologia, which is cited by the Etymologist in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the name is cor∣rupted by Aldus Manutius and call'd Phornutus. Vales.
• o 1.14

  We may from these words gather that Heraclas and Origen had the same Philosophy Master, which Porphyrius affirms was Am∣monius the most famous Philoso∣pher of that Age. Vales.
• p 1.15

  The Philosophick habit was the Pallium, or Cloak; which was the usual Badge of the Greek Phi∣losophers, different from that which was worn by the ordinary Greeks; which those Christians still kept to, who before their conversion had been professed Phi∣losophers: this our Eusebius affirms of Justin the Martyr (B. 4. Chap. 11.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that in a Philosophick habit was an assertour of the divine Word.
• q 1.16

  Hence we may conjecture that the Clergie had at that time no peculiar habit; seeing that Heraclas, a Presbyter of Alexandria and afterwards Bishop, always retain'd his Philosophick habit. Vales.
• r 1.17

  Hence 'tis conjectur'd, that Origen Catechiz'd at Alexandria in a private Auditory, and not publickly in the Church; for had he before taught in the Church, Demetrius could not have brought this as an objection against Alex∣ander, and Theoctistus. Where∣fore Rufinus mistakes, who sa••es Demetrius permitted him to Ca∣techize publickly in the Church. Vales.
• s 1.18

  He writes to Demetrius the Bishop in the third person; un∣derstanding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Your Holiness. And without doubt had we the whole Epistle we should find these words to precede. Vales.
• t 1.19

  Alexander Bishop of Jeru∣salem was a very eloquent man, and without doubt wrote this E∣pistle himself, which makes him use the first person here: but the letter was writ both in his name, and in the Bishop of Caesarea's. Vales.
• u 1.20

  This Syn∣nada is a very noted City of Phrygia, and as Ste∣phanus, in his book De Urbibus writes, it ought to be written with a dou∣ble (n,) though some write it with a single one, it is deriv'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c••∣habito, to dwell together, because many flock'd from Macedonia to dwell together there, from whence it was first call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but was corrupted by the interposition of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) There is also some old pieces of Caracalla's Coin with this inscription 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hence it appeares these Synnadenses were Doricks mix'd with Ionians, for they were originally Macedoni∣ans, and therefore Doricks, though they liv'd in the midst of Ionia. Vales.
• x 1.21

  Origen was about 30 years old when he came into Palestine▪ for according to our Eusebius's account in this place, he went thither about the end of Antoninus Caracalla's Reign. Vales.