especially with the saints. And therefore at last the Scrip- ture says of him that “he wrestled with the angel, and had power with God,” so that the struggle is supported by help of the angel, but the prize of success conducts the conqueror to God.
6. Nor are we, indeed, to suppose that strugeles of this kind are carried on by the exercise of bodily strength, and of the arts of the wrestling school;? but spirit contends with spirit, according to the declaration of Paul, that our struggle ig against principalities, and powers, and the rulers of the darkness of this world. Nay, the following is to be under- stood as the nature of the struggles; when, e.g. losses and 1 Ps. xxvii. 1-3. * Palestrice artis exercitiis.
Cuapr. u. | ORIGEN DE PRINCIPITS. 235 dangers befall us, or calumnies and false accusations are brought against us, it not being the object of the hostile powers that we should suffer these [trials] only, but that by means of them we should be driven either to excess of anger or sorrow, or to the last pitch of despair; or at least, which is a greater sin, should be forced, when fatigued and over- come by any annoyances, to make complaints against God, as one who does not administer human life justly and equi- tably; the consequence of which is, that our faith may be weakened, or our hopes disappointed, or we may be com- pelled to give up the truth of our opinions, or be led to entertain irreligious sentiments regarding God. For some such things are written regarding Job, after the devil had requested God that power should be given him over his goods. By which also we are taught, that it is not by any accidental attacks that we are assailed, whenever we are visited with any such loss of property, nor that it 1s owing to chance when one of us is taken prisoner, or when the dwellings in which those who are dear to us are crushed to death, fall in ruins; for, with respect to all these occurrences, every believer ought to say, “Thou couldst have no power at all against me, except it were given thee from above.”? For observe that the house of Job did not fall upon his sons until the devil had first received power against them; nor would the horsemen have made an irruption in three bands,” to carry away his camels or his oxen, and other cattle, unless they had been instigated by that spirit to whom they had delivered themselves up as the servants of his will. Nor would that fire, as it seemed to be, or thunderbolt, as it has been considered, have fallen upon the sheep of the patriarch, until the devil had said to God, “ Hast Thou not made a hedge about all that is without and within his house, and around all the rest of his property? But now put forth Thy hand, and touch all that he hath, [and see] if he do not renounce Thee to Thy face.”?® 7. The result of all the foregoing remarks is to show, that 1 John xix. 11. |? Tribus ordinibus, 3 Cf. Jobi. 10,11. ‘ Nisi in faciem benedixcrit tibi.” The Hebrew 236 ORIGEN DE PRINCIPIS. [Book mt.
all the occurrences in the world which are considered to be of an intermediate kind, whether they be mournful or other- wise, are brought about, not indeed by God, and yet not without Him; while He not only does not prevent those wicked and opposing powers that are desirous to bring about these things [from accomplishing their purpose}, but even permits them to do so, although only on certain occasions and to certain individuals, as is said with respect to Job him- self, that for a certain time he was made to fall under the power of others, and to have his house plundered by unjust persons. And therefore holy Scripture teaches us to receive all that happens as sent by God, knowing that without Him no event occurs. For how can we doubt that such is the case, viz. that nothing comes to man without [the will of] God, when our Lord and Saviour declares, “ Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father who is in heaven.”' Rut the necessity of the case has drawn us away in a lengthened digression on the subject of the struggle waged by “the Restle powers against men, and of those sadder events which happen to hunian life, z.e. its temptations— according to the declaration of Job, “Is not the whole life of man upon the earth a temptation?”?—in order that the manner of their occurrence, and the spirit in which we should regard them, might be clearly shown. Let us notice next, how men fall away into the sin of false knowledge, or with what object the opposing powers are wont to stir up conflict with us regarding such things.
verb 712 has the double signification of ‘‘blessing” and ‘‘cursing.” Cf.
Davidson's Commentar yon Job, p. 7. Septuag. evaoyzece.
2 Cf. Job vii. 1. The Septuagint reads, zerepoy ovyi resparnpioy, ete. s the Vulgate, ‘‘militia;” the Masoretic text has NaN. Cf. Davidson's Commentary on Job, tn loc, Cuar. ut. | ORIGEN DE PRINCIPIS. 237 CHAPTER ITI. ON THREEFOLD WISDOM.
1. Tae holy apostle, wishing to teach us some great and hidden truth respecting science and wisdom, says, in the first Epistle to the Corinthians: “ We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of the world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of the world knew: for had they known it, they would not have crucified the Lord of glory.”* In this passage, wishing to describe the different kinds of wisdom, he points out that there is a wisdom of this world, and a wisdom of the princes of this world, and another wisdom of God. But when he uses the expression “ wisdom of the princes of this world,” I do not think that he means a wisdom common to all the princes of this world, but one rather that is peculiar to certain individuals among them. And again, when he says, “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory,”? we must inquire whether his meaning be, that this is the same wisdom of God which was hidden from other times and generations, and was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets, and which was also that wisdom of God before the advent of the Saviour, by means of which Solomon obtained his wisdom, and in reference to which the language of the Saviour Himself declared, that what He taught was greater than Solomon, in these words, “Behold, a greater than Solomon is here,”’*—words which show, that those who were instructed by the Saviour were instructed in something higher than the knowledge of Solo- mon. For if one were to assert that the Saviour did indeed Himself possess greater knowledge, but did not communicate 11 Cor. ii. 6-8. 21 Cor. ii. 7. $ Matt. xii. 42.
238 ORIGEN DE PRINCITPITS. [Boox 111.
more to others than Solomon did, how will that agree with: the statement which follows: ‘ The queen of the south shall rise up in the judgment, and condemn the men of this generation, because she came from the ends of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here?”’ There is therefore a wisdom of this world, and also probably a wisdom belonging to each indi- vidual prince of this world. But with respect to the wisdom of God alone, we perceive that this is indicated, that it operated to a less degrce in ancient and former times, and was [afterwards] more fully revealed and manifested through Christ. We shall inquire, however, regarding the wisdom of God in the proper place.
2. But now, since we are treating of the manner in which the opposing powers stir up those contests, by means of which false knowledge is introduced into the minds of men, and human souls led astray, while they imagine that they have discovered wisdom, I think it necessary to name and distinguish the wisdom of this world, and of the princes of this world, that by so doing we may discover who are the fathers of this wisdom, nay, even of these kinds of wisdom." I am of opinion, therefore, as I have stated above, that there is another wisdom of this world besides those [different kinds of] wisdom * which belong to the princes of this world, by which wisdom those things seem to be understood and com- prehended which belong to this world. This wisdom, how- ever, possesses in itself no fitness for forming any opinion either respecting divine things,’ or the plan of the world’s governnent, or any other subjects of importance, or regarding the training for a good or happy life; but is such as deals wholly with the art of poctry, e.g., or that of grammar, or rhetoric, or geometry, or music, with which also, perhaps, medicine should be classed. In all these subjects we are to suppose that the wisdom of this world is included. The wisdom of the princes of this world, on the other hand, we understand to be such as the secret and occult philo- 1 Matt. xi. 42. 2 Sapientiarum harum. 8 Sapientias illas. # De divinitate.
Cuap. m1. ] ORIGEN DE PRINCIPIIS. 239 sophy, as they call it, of the Egyptians, and the astrolocy of the Chaldeans and Indians, who make profession of the knowledge of high things,’ and also that manifold variety of opinion which prevails among the Greeks regarding divine things. Accordingly, in the holy Scriptures we find that there are princes over individual nations; as in Daniel’ we read that there was a prince of the kingdom of Persia, and another prince of the kingdom of Grecia, who are clearly shown, by the nature of the passage, to be not human beings, but certain powers. In the prophecies of Ezckiel,® also, the prince of Tyre is unmistakeably shown to be a kind of spiri- tual power. When these, then, and others of the same kind, possessing each his own wisdom, and building up his own opinions and sentiments, beheld our Lord and Saviour pro- fessing and declaring that He had for this purpose come into the world, that all the opinions of science, falsely so called, might be destroyed, not knowing what was concealed within Him, they forthwith laid a snare for Ilim: for “the kings of the earth set themselves, and the rulers assembled together, against the Lord and His Christ.”* But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, “ We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.”?
3. We must, indced, endeavour to ascertain whether that wisdom® of the princes of this world, with which they endca- vour to imbue men, is introduced into their minds by the opposing powers, with the purpose of ensnaring and injuring them, or only for the purpose of deceiving them, 2.e. not with the object of doing any hurt to man; but, as these princes of this world esteem such opinions to be true, they desire to impart to others what they themselves believe to be the truth: 1De scientia excclsi pollicentium. aCiy Dans xX. 3 Cf. Ezek. xxvi. 4V ss il. 2. § 1 Cor. ii. 6-8. 6 Isto sapientia.
210 ORIGEN DE PRINCIPILS. [Book m1.
and this is the view which I am inclined to adopt. For as, to take an illustration, certain Greek authors, or the leaders of some heretical sect, after having imbibed an error in doctrine instead of the truth, and having come to the conclusion in their own minds that such is the truth, proceed, in the next place, to endeavour to persuade others of the correctness of their opinions; so, in like manner, are we to suppose is the procedure of the princes of this world, in which to certain spiritual powers has been assigned the rule over certain nations, and who are termed on that account the princes of this world. There are besides, in addition to these princes, certain special energies’ of this world, «.e. spiritual powers, which bring about certain effects, which they have themselves, in virtue of their freedom of will, chosen to produce, and to these belong those princes who practise the wisdom of this world: there being, for example, a peculiar energy and power, which is the inspirer of poetry; another, of geometry; and so a separate power, to remind us of each of the arts and professions of this kind. Lastly, many Greek writers have been of opinion that the art of poetry cannot exist without madness;? whence also it is several times related in their histories, that those whom they call poets* were suddenly filled with a kind of spirit of madness. And what are we to say also of those whom they call diviners,* from whom, by the working of those demons who have the mastery over them, answers are given in carefully constructed verses? Those persons, too, whom they term Magi or Malevolent,” frequently, by invoking demons over boys of tender years, have made them repeat poctical compositions which were the admiration and amazement of all. Now these effects we are to suppose are brought about in the following manner: As holy and immaculate souls, after devoting themselves to God with all affection and purity, and after preserving themselves free from all contagion of evil spirits,’ and after being purified by lengthened abstinence, and imbued with holy and religious training, assume by this means a portion 1 Enercia. 2 Tnsania. 3 Vates. 4 Divinos. 5 Magi vel malefici. 6 Deemonum.
Crap. m1. ] ORIGEN DE PRINCIPIS. 241 of divinity, and earn the grace of prophecy, and other divine gifts; so also are we to suppose that those who place them- selves in the way of the opposing powers, t.e. who purposely admire and adopt their manner of life and habits,’ receive their inspiration, and become partakers of their wisdom and doctrine. And the result of this is, that they are filled with the working of those spirits to whose service they have sub- jected themselves.
4. With respect to those, indeed, who teach differently recarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their strugeles to pre- vent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use,” and, so to speak, through their prophets, introduced various errors con-: trary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers,’ which have departed from God out of the very wickedness of their mind and will,’ or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e. operations, from a diver- sity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e. when they either take complete and entire possession of the mind,° so as to allow their captives’ the power neither of understanding nor fecling; as, for instance, is the case with those commonly called possessed,‘ whom we see to be deprived of reason, and insane 1 Td est, industria vita, vel studio amico illis et accepto.
2 Per vasa opportuna sibi. 3 Apostate et refugee virtutes. * Propositi. 5 Penitus ex integro. ® Eos quos obsederint. 7 Energumenos.
ORIG. Q 242 ORIGEN DE PRINCIPIIS. [Book nt.
(such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked sug- gestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that “the devil had already put it into the heart of Judas Iscariot to betray Him.”?
But a man receives the energy, t.e. the working, of a good spirit, when he is stirred and incited to good, and is inspired to heavenly or divine things; as the holy angels and God Himself wrought in the prophets, arousing and exhorting them by their holy suggestions to a better course of life, yet so, indeed, that it remained within the will and judgment of the individual, either to be willing or unwilling to follow the call to divine and heavenly things. And from this manifest distinction, it is seen how the soul is moved by the presence of a better spirit, ze. if it encounter no perturba- tion or alienation of mind whatever from the impending inspiration, nor lose the free control of its will; as, for instance, is the case with all, whether prophets or apostles, who ministered to the divine responses without any per- turbation of mind. Now, that by the suggestions of a good spirit the memory of man is aroused to the recollection of better things, we have already shown by previous instances, when we mentioned the cases of Mordecai and Artaxerxes.
5. This too, I think, should next be inquired into, viz. what are the reasons why a human soul is acted on at one time by good [spirits], and at another by bad: the grounds of which I suspect to be older than the bodily birth of the individual, as John [the Baptist] showed by his leaping and exulting in his mother’s womb, when the voice of the saluta- tion of Mary reached the ears of his mother Elisabeth; and as Jeremiah the prophet declares, who was known to God before he was formed in his mother’s womb, and before he was born was sanctified by Him, and while yet a boy received the grace of prophecy.’ And again, on the other hand, it ——m 7 oe OO Cap. mt. | ORIGEN DE PRINCIPIS. 243 is shown beyond a doubt, that some have been possessed by hostile spirits from the very beginning of their lives: ie, some were born with an evil spirit; and others, according to credible histories, have practised divination’ from childhood. Others have been under the influence of the demon called Python, i.e. the ventriloquial spirit, from the commence- ment of their existence. To all which instances, those who maintain that everything in the world is under the admini- stration of divine providence (as is also our own belief), can, as it appears to me, give no other answer, so as to show that no shadow of injustice rests upon the divine government, than by holding that there were certain causes of prior exist- ence, in consequence of which the souls, before their birth in the body, contracted a certain amount of guilt in their sensi- tive nature, or in their movements, on account of which they have been judged worthy by Divine Providence of being placed in this condition. For a soul is always in possession of free-will, as well when it is in the body as when it is without it; and freedom of will is always directed either to good or evil. Nor can any rational and sentient being, ze. a mind or soul, exist without some movement either good or bad. And it is probable that these movements furnish grounds for merit even before they do anything in this world; so that on account of these merits or grounds they are, immediately on their birth, apd even before it, so to speak, assorted by Divine Providence for the endurance either of good or evil.
Let such, then, be our views respecting those events which appear to befall men, either immediately after birth, or even before they enter upon the light. But as regards the sug- gestions which are made to the soul, ze. to the faculty of human thought, by different spirits, and which arouse men to good actions or the contrary, even in such a case we must suppose that there sometimes existed certain causes anterior to bodily birth. For occasionally the mind, when watchful, and casting away from it what is evil, calls to itself the aid of the good; or if it be, on the contrary, negligent and slothful, 1 Divinasse.
944 ORIGEN DE PRINCIPIIS. [ Boox III.
it makes room through insufficient caution for these spirits, which, lying in wait secretly like robbers, contrive to rush into the minds of men when they sce a lodgment made for them by sloth; as the Apostle Peter says, “that our adversary the devil goes about like a roaring lion, seeking whom he may devour.” On which account our heart must be kept with all carefulness both by day and night, and no place be given to the devil; but every effort must be used that the ministers of God—those spirits, viz., who were sent to minister to them who are called to be heirs of salvation°—may find a place within us, and be delighted to enter into the guest-chamber? of our soul, and dwelling within us may guide us by their counsels; if, indeed, they shall find the habitation of our heart adorned by the practice of virtue and holiness. But Jet that be sufhicient which we have said, as we best could, regarding those powers which are hostile to tle human race.
CHAPTER IV.
ON HUMAN TEMPTATIONS.
1. AND now the subject of human temptations must not, in my opinion, be passed over in silence, which take their rise sometimes from flesh and blood, or from the wisdom of flesh and blood, which is said to be hostile to God. And whether the statement be true which certain allege, viz. that each individual has as it were two souls, we shall determine after we have explained the nature of those temptations, which are said to be more powerful than any of human origin, z.e. which we sustain from principalities and powers, and from the rulers of the darkness of this world, and from spiritual wickedness in high places, or to which we are subjected from wicked spirits and unclean demons. Now, in the investigation of this subject, we must, I think, inquire according to a lozical method wlicther there be in us human beings, who are com- posed of soul and body and vital spirit, some other element, Cup. Iv. | ORIGEN DE PRINCIPIS. 245 possessing an incitement of its own, and evoking a movement towards evil. For a question of this kind is wont to be dis- cussed by some in this way: whether, viz., as two souls are said to co-exist within us, the one is more divine and heavenly and the other inferior; or whether, from the very fact that we inhere in bodily structures which according to their own proper nature are dead, and altogether devoid of life (seeing it is from us, z.e. from our souls, that the material body derives its life, it being contrary and hostile to the spirit), we are drawn on and enticed to the practice of those evils which are agree- able to the body; or whether, thirdly (which was the opinion of some of the Greek philosophers), although our soul is one in substance, it nevertheless consists of several elements, and one portion of it is called rational and another irrational, and that which is termed the irrational part is again separated into two affections—those of covetousness and passion. These three opinions, then, regarding the soul, which we have stated above, we have found to be entertained by some, but that one of them, which we have mentioned as being adopted by cer- tain Grecian philosophers, viz. that the soul is tripartite, I do not observe to be greatly confirmed by the authority of holy Scripture; while with respect to the remaining two there is found a considcrable number of passages in the holy Scrip- tures which seem capable of application to them.
2. Now, of these opinions, let us first discuss that which is maintained by some, that there 1s in us a good and heavenly soul, and another earthly and inferior; and that the better soul is implanted within us from heaven, such as was that which, while Jacob was still in the womb, gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, “The flesh lusteth against the spirit,”?
246 ORIGEN DE PRINCIPIIsS. [Book mr.