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. III. How Origen being very young Preach't the word of Christ.

a 1.1 WHilest he yet applied himself to his School, (as he in his Writings re∣cordeth,) no one residing at Alexandria b 1.2 to teach the Principles of Chri∣stianity, but all being driven away by the threatning per∣secution: some of the Hea∣thens resorted to him, to hear the word of God. Of which number he notes Plutarchus to have been the first; who when he c 1.3 had lived a virtuous secular life, was crown'd with divine Martyrdom. The se∣cond was Heraclas Plutar∣chus's brother, who having un∣der him shew'd many instances of a Philosophical and severe course of life, was honour'd with the Bishoprick of Alex∣andria after Demetrius. He was now in the eighteenth year of his age when he was master of the Catechetical School; in which he made great proficiency in the per∣secutions during the time of Aquila's Prefecture over A∣lexandria. At which time he purchas'd to himself a famous name amongst all them who were well affected towards the Faith, for the singular friendship and alacrity which he shew'd to all the holy Martyrs known, and un∣known. For he convers'd not onely with such as were in bonds, nor with them who

had been examined untill their last sentence, but with those blessed Martyrs also who, after that was pronounc't, were led to Execution; making use of great boldness he went to meet dangers: so that the furious multitude of the Heathens standing round, were frequently not far from stoning of him, when he boldly came forth, and with great freeness of speech communed with the Martyrs, and kissed them, had not he once miraculously escap'd, having the Right-hand of God for his assistance. The same divine and heavenly Grace at other times again and again (so that tis impos∣sible to say how often,) preserv'd him from them who then lay'd wait for him, because of his ex∣ceeding cheerfulness and confidence in Preach∣ing the doctrine of Christ: Indeed, so great was the hostility of the Infidells against him, (because such multitudes were instructed by him in the things which appertain to the holy faith,) that having made a d 1.4 concourse, they set Souldiers to watch about the house in which he abode. And the Persecution against him waxed so hot daily, that all the whole City of Alexandria could no lon∣ger secure him; he removes indeed from house to house, but is driven from all pla∣ces, because of the multitude which through him were made Proselytes to the Di∣vine Doctrine. For his com∣mon actions contain'd the most admirable Rules of the truest Philosophy: indeed, (as the common say∣ing is) such as his doctrine was, such was his manner of life, and such as his manner of life was, such he demonstrated his doctrine to be: by this means especially, together with the Divine power assisting him, he induced many to a zealous imitation of him. But when he saw many Scho∣lars now flocking to him, (the exercise of Ca∣techising being committed solely to him by De∣metrius, who was Bishop of the Church,) sup∣posing the teaching of Grammar disagreeable to his studies in divine Learning, he forthwith breaks off his Grammar School, as unprofitable and contrary to the Sacred learning. Then entring into a pru∣dent consideration with himself, how he might not stand in need of assistance from others, he sold all the Volumes he had of e 1.5 Antient Heathen Wri∣ters, which were most elabo∣rately compil'd, and was con∣tent with four * 1.6 oboli a day that were brought him by the buyer. For many years he persevered in this Philo∣sophical course of life, de∣priving himself of all f 1.7 mat∣ter [which might nourish] youthfull lusts; both under∣going no small labour of severe exercise in the day∣time, and also assigning to himself the greater part of the night for his study in the holy Scriptures, patiently per∣severing in the most Philoso∣phical life imaginable. Som∣times he inur'd himself to the exercises of fasting; at other times to houres measur'd out for his repose; which he would by no means enjoy upon a bed, but made it his business to take it on the bare ground, for he, thought those Evangelical Words of our Saviour ought most especially to be observ'd, which exhort us not to g 1.8 have two coats nor to wear shoes, nor to be sollicitous about the cares of the time to come. More∣over, with a courage far greater then his age, he pa∣tiently endur'd both cold and nakedness, and came to that height and extremity of want, that he made those of his acquaintance admire exceeding∣ly. And he caus'd grief in many, who entreated him that they might communicate of their estates to him, because they saw him bring such labours on himself for the Gospel's sake, but he remitted no∣thing of his patience. 'Tis reported he walk'd upon the ground barefoot many years, in no wise wearing any shoes. And also for many years he abstained from the use of wine, and from all other things, ex∣cept necessary sustenance, so that now he fell into a great danger of spoiling and turning his h 1.9 stomach. He deservedly excited most of his Scholars to imitate him, shewing them, who look'd upon him, such examples of a Philosophical life; In∣somuch that now, not onely the i 1.10 vulgar unbe∣lieving Heathens, but also they who were learned Philosophers, were k 1.11 through him brought to submit themselves to his doctrine. And it came to pass that they who receiv'd by him in the bot∣tom of their hearts sincerely the faith of the Gospel, were famous in the time of the then Perse∣cution: so that some of them after apprehension, finished their lives by Martyrdom.

Notes

• a 1.1

  Some di∣spute there is concer∣ning the beginning of this chapter: Valesius (whom we follow) follows the division of Rufinus, but Christo∣phorson begins it at these words [when Origen was 17 years old,] the Kings M. S. something lower then Valesius, [when he was 18 years old.] Fuk. M. S. at these words, [his father's estate being consiscate.]
• b 1.2

  This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies originally, insono, to sound: this preposition [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] makes it, be∣ing a verb Neuter, to have an Active signification, and he is pro∣perly said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who tells us any thing which he would teach us by way of instruction: hence it signifies to teach the rudiments, or first grounds of an Art, but pecu∣liarly to teach the principles of Christian Religion which we call Catechising in English, fitly made out of the Greek. Some say Hea∣then Authours knew not this use of this word, but they mistake, for Lucian uses it in this sence, to teach the Rudiments of any Art. Stephan. Lexicon.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. after he had lead a pious secular life: this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Christians used to signifie secularem, vitam agere. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is seculum, as Chrysostom uses it in his 23^d Homily on the Epistle to the Romans, where he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 them whom we call Laïcks, to distinguish them from the Clergy, in these words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In this sence must the word here be under∣stood; one of Origen's disciples liv'd a pious secular life being a Laick, the other was a Clergy∣man. Vales.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. having made a concourse: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies an Assembly or Tumul∣tuous crowd met together to Plot mischief or raise Sedition. Ru∣finus and Christophorson will have these words to be referr'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Souldiers, which is im∣proper and improbable; we must without doubt understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Infidells, as best agreeing with the propriety of the Greek, and sence of the place: but Nicephorus, worst of all, explains the place thus, as if Origens disciples, fearing the outrages of the tumultuous popu∣lace, should get a guard of Sol∣diers for their own safety. Vales.
• e 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rufinus translates, his Li∣brary of Heathen Writers; better then Christophorson, who takes this phrase of Eusebius's to signifie onely the books of old Oratours: as if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were never us'd for Grammar and Philo∣sophy, but for Orations onely; or as if Origen parted with his old Oratours onely, and not with his Grammarians, and Philosophick books also. Musculus says they were notes upon Authours ga∣ther'd by Origen and compos'd into Volumes; but Rufinus's Version is most natural. Vales.
• * 1.6

  Or, five ••••••ce.
• f 1.7

  This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primarily sig∣nifies any matter of which 4 thing is made; but amongst Divines it peculiarly signifies the filth and dregs of this world, out of which proceed unlawfull lusts, desires, and contempt of God.
• g 1.8

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have, is left out in the Greek; but must neces∣sarily be added.
• h 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies the stomach; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Galen and Dioscorides, is us'd as here, for the spoyling, or turning, of the stomach, to wit, when it loaths any thing; in Latine 'tis termed subversio stomachi. Vales.
• i 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the vulgar; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bo∣mines ex trivio.
• k 1.11

  The Med. M. S. leaves out [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] i. e. by his meanes; and reads onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his doctrine; which is the better reading: for the place seems to be corrupted, this [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] creeping out of the Margin into the Text; or out of the line following into, this place. The Kings, and the Maz. M. SS. alter nothing here, but the Fuk. M. S. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.