the law and the prophets not to be divine, to the clear con- viction that they were composed by [the aid of] heavenly grace. And he who reads the words of the prophets with care and attention, feeling by the very perusal the traces of the divinity’ that is in them, will be led by his own emotions to believe that those words which have been deemed to be the words of God are not the compositions of men. The light, moreover, which was contained in the law of Moses, but which had been concealed by a veil, shone forth at the advent of Jesus, the veil being taken away, and those bless- ings, the shadow of which was contained in the letter, coming forth gradually to the knowledge [of men].
7. It would be tedious now to enumerate the most ancient ives svOovaracpeov.
Cuap. 1. ] ORIGEN DE PRINCIPIIS. 287 FROM THE LATIN, labour, to point out, in every instance, how and when the predictions of the prophets were fulfilled, so as to appear to confirm those who are in doubt, seeing it is possible for every one who wishes to become more thoroughly acquainted with these things, to gather abundant proofs from the records of the truth themselves. But if the sense of the letter, which is beyond man, does not appear to present itself at once, on the first glance, to those who are less versed in divine disci- pline, it is not at all to be wondered at, because divine things are brought down somewhat slowly to [the comprehension of} men, and elude the view in proportion as one is either scep- tical or unworthy. For although it is certain that all things which exist in this world, or take place in it, are ordered by the providence of God, and certain events indeed do appear with sufficient clearness to be under the disposal of Ilis pro- vidential government, yet others again unfold themselves so mysteriously and incomprehensibly, that the plan of Divine FROM THE GREEK. prophecies respecting each future event, in order that the doubter, being impressed by their divinity, may lay aside all hesitation and distraction, and devote himself with his whole soul to the words of God. [But if in every part of the Scrip- tures the superhuman element of thought’ docs not seem to present itself to the uninstructed, that is not at all wonderful; for, with respect to the works of that providence which em- braces the whole world, some show with the utmost clearness that they are works of providence, while others are so con- cealed as to seem to furnish ground for unbelief with respect to that God who orders all things with unspeakable skill and power. For the artistic plan? of a providential Ruler is not so evident in those matters belonging to the earth, as in the case of the sun, and moon, and stars; and not so clear in what relates to human occurrences, as it is in the souls and bodies of animals,—the object and reason of the impulses, and phantasies and natrres of animals, and the structure of their bodies, being carefully ascertained by those who attend to Lied Sap tue =; ee ee TO UmED KYO PUTOV TL.Y VONMATUY. 6 TEXYINOS ACOs.
288 ORIGEN DE PRINCIPIIS. [Book tv.
FROM THE LATIN, Providence with regard to them is completely concealed; so that it is occasionally believed by some that particular occur- rences do not belong to [the plan of] Providence, because the principle eludes their grasp, according to which the works of Divine Providence are administered with indescribable skill; which principle of administration, however, is not equally concealed from all. For even among men them- selves, one individual devotes less consideration to it, another more; while by every man, He who is on earth, whoever is the inhabitant of heaven, is more acknowledged.' And the 1 “Nam et inter ipsos homines ab alio minus, ab alio amplius consi:le- ratur: plus vero ab omni homine, qui in terris est, quis-quis ille est coeli habitator, agnoscitur.” The translation of Rufinus, as Redepenning re- marks, seems very confused. Probably also the text is corrupt. The Greek without doubt gives the genuine thought of Origen. By omitting the ab we approximate to the Greek, and get: ‘‘ but he, whoever he be, who is inhabitant of heaven, is better known than any man who is on the earth;” or according to the punctuation in the old editions, ‘‘but he who is inhabitant of heaven is better known than any man on earth, whoever he be.”
FROM THE GREEK. these things." But as [the doctrine of] providence is not at all weakened’ (on account of those things which are not understood) in the eyes of those who have once honestly ac- cepted it, so neither is the divinity of Scripture, which extends to the whole of it, [lost] on account of the inability of our weakness to discover in every expression the hidden splen- dour of the doctrines veiled in common and unattractive phraseology.* For we have the treasure in earthen vessels, that the excellency of the power of God may shine forth, and that it may not be deemed to proceed from us [who are but] human beings. For if the hackneyed* methods of demon- stration [common] among men, contained in the books [of 1 SPcdpee rou apes vi nul Evexce Tivos evpsaxopeévov Tols TOUTMWY EMILEAO EVOL, weol Tes COMMAS, Kal Tas Pavraoias, xai Quosis tay Cowy, nol TH maTaoxtvas Tay Cameray.
2 osoxoreirets.
3 ey evrerci xal evxataloovyr Acces. 4 wcednualevpeevers.
Cua. 1] ORIGEN DE PRINCIPIIS. 289 FROM THE LATIN.
FROM THE LATIN.
nature of bodies is clear to us in one way, that of trees in another, that of animals in a third; the nature of souls, again, is concealed in a different way; and the manner in which the diverse movements of rational understandings are ordered by Providence, eludes the view of men in a greater degree, and even, in my opinion, in no small degree that of the angels also. But as the existence of divine providence is not refuted by those especially who are certain of its exist- ence, but who do not comprehend its workings or arrange- ments by the powers of the human mind; so neither will the divine inspiration of holy Scripture, which extends through- out its body, be believed to be non-existent, because the weakness of our understanding is unable to trace out the hidden and secret meaning in each individual word, the treasure of divine wisdom being hid in the vulgar and un- polished vessels of words,’ as the apostle also points out when he says, “ We have this treasure in earthen vessels,” ” that the virtue of the divine power may shine out the more brightly, no colouring of human elequence being intermingled with the truth of the doctrines. For if our books induced men to believe because they were composed either by rhetorical arts or by the wisdom of philosophy, then undoubtedly our faith would be considered to be based on the art of words, and on human wisdom, and not upon the power of God; whereas it is now known to all that the word of this preaching has 1 In vilioribus et incomptis verborum vasculis. 2 Cf. 2 Cor. iv. 7.
FROM THE GREEK. the Bible], had been successful in producing conviction, then our faith would rightly have been supposed to rest on the wisdom of men, and not on the power of God; but now it is manifest to every one who lifts up his eyes, that the word and preaching have not prevailed among the multitude “by persuasive words of wisdom, but by demonstration of the Spirit and of power.”’ Wherefore, since a celestial or even a super-celestial power compels us to worship the only ORIG. T 290 ORIGEN DE PRINCIPIS. [Book rv.
FROM THE LATIN.
been so accepted by numbers throughout almost the whole world, because they understood their belief to rest not on the persuasive words of human wisdom, but on the manifestation of the Spirit and of power. On which account, being led by a heavenly, nay, by a more than heavenly power, to faith and acceptance,’ that we may worship the sole Creator of all things as our God, Ict us also do our utmost endeavour, by abandoning the language of the elements of Christ, which are but the first beginnings of wisdom, to go on to perfection, in order that that wisdom which is given to them who are perfect, may be given to us also. For such is the promise of him to whom was entrusted the preaching of this wisdom, in the words: “ Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who will be brought to nought;”? by which he shows that this wisdom of ours has nothing in common, so far as regards the beauty of language, with the wisdom of this world. This wisdom, then, will be inscribed more clearly and perfectly on our hearts, if it be made known to us ac- cording to the revelation of the mystery which has been hid from eternity,’ but now is manifest through the Scriptures of prophecy, and the advent of our Lord and Saviour Jesus Christ, to whom be glory for ever. Amen.
1 Ad fidem credulitatemque.?1 Cor. ii. 6. 8 Temporibus eternis.
FROM THE GREEK, Creator, let us leave the doctrine of the beginning of Christ, i.e. the elements, and endeavour to go on to perfection, in order that the wisdom spoken to the perfect may be spoken to us also. For he who possesses it promises to speak wisdom among them that are perfect, but another wisdom than that of this world, and of the rulers of this world, which is brought to nought. And this wisdom will be distinctly stamped? upon us, and will produce a revelation of the mystery that was kept silent in the eternal ages,’ but now has been manifested through the prophetic Scriptures, and l rig oroixsiacews. 2 tyrummbyoeras. 3 vocvots aelavioss.
Cap. 1. ] ORIGEN DE PRINCIPIIS. 291 FROM THE LATIN.
Many, not understanding the Scriptures in a spiritual sense, but incorrectly,’ have fallen into heresies.
8. These particulars, then, being briefly stated regard- ing the inspiration of the sacred Scriptures by the Holy Spirit, it seems necessary to explain this point also, viz. how certain persons, not reading them correctly, have given them- selves over to erroneous opinions, inasmuch as the procedure to be followed, in order to attain an understanding of the holy writings, is unknown to many. The Jews, in fine, owing to the hardness of their heart, and from a desire to appear wise in their own eyes, have not believed in our Lord and Saviour, judging that those statements which were uttered respecting Him ought to be understood literally, ze. that He ought in a sensible and visible manner to preach deliverance to the captives, and first build a city which they truly deem the city of God, and cut off at the same time the chariots of Ephraim,’ and the horse from Jerusalem; that He ought also to eat butter and honey,’ in order to 1 Male. 2 Cf. Zech. ix. 10. 8 Cf. Isa. vii. 15.
FROM THE GREEK, the appearance of our Lord and Saviour Jesus Christ, to whom be glory for ever and ever. Amen.
8. Having spoken thus briefly’ on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the [consideration of the] manner in which they are to be read and understood, seeing numerous errors have been committed in consequence of the method in which the holy documents? ought to be examined,’ not having been discovered by the multitude. For both the hardened in heart, and the ignorant persons* belonging to the circum- cision, have not believed on our Saviour, thinking that they are following the language of the prophecies respecting Him, and not perceiving in a manner palpable to their senses ° that He had proclaimed liberty to the captives, nor that He had 1 tig Ey Exsdpopea. Sk ayia dyayyacuere. 3 ros Osi ECodevery.
4 of idscorces Ta tx Tio weprronys. 5 aicdnras.
252 ORIGEN DE PRINCIPIIS. [Book Iv.
FROM THE LATIN.
choose the good before He should come to know how to bring forth evil.! They think, also, that it has been predicted that the wolf—that four-footed animal—is, at the coming of Christ, to feed with the lambs, and the leopard to lie down with kids, and the calf and the bull to pasture with lions, and that they are to be led by a little child to the pasture; that the ox and the bear are to lie down together in the green fields, and that their young ones are to be fed together; that lions also will frequent stalls with the oxen, and feed on straw. And secing that, according to history, there was no accomplishment of any of those things predicted of Him, in which they believed the signs of Christ’s advent were especially to be observed, they refused to acknowledge the presence of our Lord Jesus Christ; nay, contrary to all the principles of human and divine law,’ ¢.e. contrary to the faith of prophecy, they crucified Him for assuming to Himself the name of Christ. Thereupon the heretics, reading that it is written in the law, “A fire has been kindled in mine anger;”* and that “I the Lord am a jealous [God], visiting the sins 1 Ut priusquam cognosceret proferre malum, eligeret bonum. 2 Contra jus fasque. 5 Cf. Jer. xv. 14.
FROM THE GREEK built up what they truly consider the city of God, nor cut off “the chariots of Ephraim, and the horse from Jerusalem,”? nor eaten butter and honey, and, before knowing or prefer- ring the evil, had selected the good.? And thinking, more- over, that it was prophesied that the wolf—the four-footed animal—was to feed with the lamb, and the leopard to lie down with the kid, and the calf and bull and lion to feed together, being led by a little child, and that the ox and bear were to pasture together, their young ones growing up together, and that the lion was to eat straw like the ox: seeing none of these things visibly accomplished during the advent of Him who is believed by us to be Christ, they did not accept our Lord Jesus; but, as having called Himself 1 Cf. Zech. ix. 10. 2 Cf. Isa. vii. 15. 3 Cf. Isa. xi. 6, 7.
Cuap. I. | ORIGEN DE PRINCIPIS. 293 FROM THE LATIN. of the fathers upon the children unto the third and fourth generation;”* and that “it repenteth me that I anointed Saul to be king;”? and, “I am the Lord, who make peace and create evil;”® and again, “There is not evil in a city which the Lord hath not done;”* and, “ Evils came down from the Lord upon the gates of Jerusalem;”° and, “An evil spirit from the Lord plagued Saul;”° and reading many other passages similar to these, which are found in Scripture, they did not venture to assert that these were not the Scrip- tures of God, but they considered them to be the words of that creator God whom the Jews worshipped, and who, they judged, ought to be regarded as just only, and not also as good; but that the Saviour had come to announce to us a more perfect God, who, they allege, is not the creator of the world,—there being different and discordant opinions among them even on this very point, because, when they 1Cf, Ex. xxv. 5. 2 Cf. 1 Sam. xv. 11. 3 Cf. Isa. xlv. 7. 4 Cf. Amos iii. 16. 5 Cf. Mie. i. 12. 6 Cf. 1 Sam. xviii. 10.
FROM THE GREEK, Christ improperly,’ they crucified Him. And those belong- ing to heretical sects reading this [statement], “ A fire has been kindled in mine anger;”* and this, “I am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;”* and this, “I re- pent of having anointed Saul to be king;”* and this, “I am a God that maketh peace, and createth evil;”° ‘and, among others, this, “There is not wickedness in the city which the Lord hath not done;”° and again this, “ Evils came down from the Lord upon the gates of Jerusalem;”* and, “An evil spirit from the Lord plagued Saul;”® and countless other passages like these—they have not ventured to disbelieve these as the Scriptures of God; but believing them to be the [words] of the Demiurge, whom the Jews 1 rapa ro béoy. 2 Cf. Jer. xv. 14. 8 Cf. Ex. xxv. 5.
4 Cf. 1 Sam. xv. 11. 5 Cf. Isa. xlv. 7. © Cf. Amos iii. 6.
294 ORIGEN DE PRINCIPIIS. [Book Iv.
FROM THE LATIN, once depart from a belief in God the Creator, who is Lord of all, they have given themselves over to various inventions and fables, devising certain [fictions], and asserting that some things were visible, and made by one [God], and that certain other things were invisible, and were created by another, according to the vain and fanciful suggestions of their own minds. But not a few also of the more simple of those, who appear to be restrained within the faith of the church, are of opinion that there is no greater God than the Creator, holding in this a correct and sound opinion; and yet they entertain regarding Him such views as would not be enter- tained regarding the most unjust and cruel of men.
9. Now the reason of the erroneous apprehension of all these points on the part of those whom we have mentioned above, is no other than this, that holy Scripture is not under- stood by them according to its spiritual, but according to its FROM THE GREEK.
worship, they thought that as the Demiurge was an imperfect and unbenevolent God, the Saviour had come to announce a more perfect Deity, who, they say, is not the Demiurge, being of different opinions regarding Him; and having once departed from the Demiurge, who is the only uncreated God, they have given themselves up to fictions, inventing to them- selves hypotheses, according to which they imagine that there are some things which are visible, and certain other things which are not visible, all which are the fancies of their own minds. And yet, indeed, the more simple among those who profess to belong to the church have supposed that there is no deity greater than the Demiurge, being right in so think- ing, while they imagine regarding Him such things as would not be believed of the most savage and unjust of mankind.
9. Now the cause, in all the points previously enumerated, of the false opinions, and of the impious statements or ignorant assertions’ about God, appears to be nothing else than the not understanding the Scripture according to its lL (Satin wy.
Cuap. I. ] ORIGEN DE PRINCIPIS. 295 FROM THE LATIN, literal meaning. And therefore we shall endeavour, so far as our moderate capacity will permit, to point out to those who believe the holy Scriptures to be no human composi- tions, but to be written by inspiration of the Holy Spirit, and to be transmitted and entrusted to us by the will of God the Father, through His only-begotten Son Jesus Christ, what appears to us, who observe things by a right way of under- standing,’ to be the standard and discipline delivered to the apostles by Jesus Christ, and which they handed down in succession to their posterity, the teachers of the holy church. Now, that there are certain mystical economies? indicated in holy Scripture, is admitted by all, I think, even the simplest of believers. But what these are, or of what kind they are, 1 The text, as it stands, is probably corrupt: ‘‘ Propter quod cona- bimur pro mediocritate sensus nostri his, qui credunt Scripturas sanctas non humana verba aliqua esse composita, sed sancti Spiritus inspiratione conscripta, et voluntate Dei patris per unigenitum filium suum Jesum Christum nobis quoque esse tradita et commissa, que nobis videntur, recta via intelligentia observantibus, demonstrare illam regulam et dis- ciplinam, quam ab Jesu Christo traditam sibi apostoli per successionem posteris quoque suis, sanctam ecclesiam docentibus, tradiderunt.”
2 Dispensationes.
FROM THE GREEK, spiritual meaning, but the interpretation of it agreeably to the mere letter. And therefore, to those who believe that the sacred books are not the compositions of men, but that they were composed by inspiration’ of the Holy Spirit, agreeably to the will of the Father of all things through Jesus Christ, and that they have come down to us, we must point out the ways [of interpreting them] which appear [correct] to us, who cling to the standard? of the heavenly church of Jesus Christ according to the succession of the apostles. Now, that there are certain mystical economies made known by the holy Scriptures, all—even the most simple of those who adhere to the word—have believed; but what these are, candid and modest individuals confess that 1 iiwyol bs. Fe ayEYOS.
296 ORIGEN DE PRINCIPIIS. [Book iv.
FROM THE LATIN.
he who is rightly minded, and not overcome with the vice of boasting, will scrupulously’ acknowledge himself to be igno- rant. For if any one, e.g., were to adduce the case of the daughters of Lot, who seem, contrary to the law of God,’ to have had intercourse with their father, or that of the two wives of Abraham, or of the two sisters who were married to Jacob, or of the two handmaids who increased the number of his sons, what other answer could be returned than that these were certain mysteries, and forms of spiritual things, but that we are ignorant of what nature they are? Nay, even when we read of the construction of the tabernacle, we deem it certain that the written descriptions are the figures of certain hidden things; but to adapt these to their appro- priate standards, and to open up and discuss every individual point, I consider to be exceedingly difficult, not to say impos- sible. That that description, however, is, as I have said, full of mysteries, does not escape even the common under- standing. But all the narrative portion, relating either to the marriages, or to the begetting of the children, or to 1 Religiosius. 2 Contra fas. 3 Sacramenta quedam.
FROM THE GREEK.
they know not. If, then, one were to be perplexed about the intercourse of Lot with his daughters, and about the two wives of Abraham, and the two sisters married to Jacob, and the two handmaids who bore him children, they can return no other answer than this, that these are mysteries not under- stood by us. Nay, also, when the [description of the] fitting out of the tabernacle is read, believing that what is written is a type,’ they seek to adapt what they can to each particular related about the tabernacle,—not being wrong so far as re- gards their belief that the tabernacle is a type of something, but erring sometimes in adapting the description of that of which the tabernacle is a type, to some special thing in a manner worthy of Scripture. And all the history that is considered to tell of marriages, or the begetting of children, or of wars, leurous slyarta yeypamutve.
Cuar. 1. | ORIGEN DE PRINCIPIIS. 297 FROM THE LATIN, | battles of different kinds, or to any other histories whatever, what else can they be supposed to be, save the forms and figures of hidden and sacred things? As men, however, make little effort to exercise their intellect, or imagine that they possess knowledge before they really learn, the conse- quence is that they never begin to have knowledge; or if there be no want of a desire, at least, nor of an instructor, and if divine knowledge be sought after, as it ought to be, in a religious and holy spirit, and in the hope that many points will be opened up by the revelation of God—since to human sense they are exceedingly difficult and obscure— then, perhaps, he who seeks in such a manner will find what it is lawful’ to discover.
10. But lest this difficulty perhaps should be supposed to exist only in the language of the prophets, seeing the prophetic style is allowed by all to abound in figures and enigmas, what do we find when we come to the Gospels? Is there not hidden there also an inner, namely a divine sense, which is revealed by that grace alone which he had received who said, “ But we have the mind of Christ, that 1 Fas.
1 Fas.
FROM THE GREEK. or any histories whatever that are in circulation among the multitude, they declare to be types; but of what in each individual instance, partly owing to their habits not being thoroughly exercised—partly, too, owing to their precipitation —sometimes, even when an individual does happen to be well trained and clear-sighted, owing to the excessive difficulty of discovering things on the part of men,—the nature of each particular regarding these [types] is not clearly ascertained. 10. And what need is there to speak of the prophecies, which we all know to be filled with enigmas and dark sayings? And if we come to the Gospels, the exact under- standing of these also, as being the mind of Christ, requires the grace that was given to him who said, “ But we have the mind of Christ, that we might know the things freely 298 ORIGEN DE PRINCIPIIS. [Book tv.
FROM THE LATIN. we might know the things freely given to us by God. Which things also we speak, not in the words which man’s wisdom teaches, but which the Spirit teacheth?”’ And if one now were to read the revelations which were made to John, how amazed would he not be that there should be contained within them so great an amount of hidden, in- effable mysteries,” in which it is clearly understood, even by those who cannot comprehend what 1s concealed, that some- thing certainly ts concealed. And yet are not the epistles of the apostles, which seem to some to be plainer, filled with meanings so profound, that by means of them, as by some small receptacle,’ the clearness of incalculable light* appears to be poured into those who are capable of understanding the meaning of divine wisdom? And therefore, because this is the case, and because there are many who go wrong in this life, Ido not consider that it is easy to pronounce, without danger, that any one knows or understands those things, which, in order to be opened up, need the key of knowledge; 2 Tantam occultationem ineffahilium sacramentorum. 8 Per breve quoddam receptaculum. 4 Immensz lucis claritas.
FROM THE GREEK.
given to us by God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Spirit teacheth.”* And who, on.reading the revelations made to John, would not be amazed at the unspeakable mysteries therein concealed, and which are evident [even] to him who does not comprehend what is written? And to what person, skilful in investigating words, would the epistles of the apostles seem to be clear and easy of understanding, since even in them there are countless numbers of most profound ideas, which, [issuing forth] as by an aperture, admit of no rapid pompiulenaont 2? And therefore, since these things 11 Cor. iit. 12, 13, and 16 ad fin.
“Molar toy xdxsi, ws O08 Griz, pesylovay nel wreleruy vortearay 6d Araxysiny &Loouiy wWapsyovTay.
Crap. 1. ] ORIGEN DE PRINCIPIIS. 299 FROM THE LATIN.
which key, the Saviour declared, lay with those who were skilled in the law. And here, although it is a digression, I think we should inquire of those who assert that before the advent of the Saviour there was no truth among those who were engaged in the study of the law, how it could be said by our Lord Jesus Christ that the keys of knowledge were with them, who had the books of the prophets and of the law in their hands. For thus did He speak: “ Woe unto you, ye teachers of the law, who have taken away the key of knowledge: ye entered not in yourselves, and them who wished to enter in ye hindered.”?
11. But, as we had begun to observe, the way which seems to us the correct one for the understanding of the Scriptures, and for the investigation of their meaning, we consider to be of the following kind: for we are instructed by Scripture itself in regard to the ideas which we ought to form of it. In the Proverbs of Solomon we find some such 1 Luke xi. 52.
1 Luke xi. 52.
FROM THE GREEK. are so, and since innumerable individuals fall into mistakes, it is not safe in reading [the Scriptures] to declare that one easily understands what needs the key of knowledge, which the Saviour declares is with the lawyers. And let those answer who will not allow that the truth was with these before the advent of Christ, how the key of knowledge is said by our Lord Jesus Christ to be with those who, as they allege, had not the books which contain the secrets’ of knowledge, and perfect mysteries.” For His words run thus: ““WVoe unto you, ye lawyers! for ye have taken away the key of knowledge: ye have not entered in yourselves, and them that were entering in ye hindered.”® 11. The way, then, as it appears to us, in which we ought to deal with the Scriptures, and extract from them their meaning, is the following, which has been ascertained from the Scriptures themselves. By Solomon in the Proverbs 1 gt rocint a. 2 TaeyvTeny MUaT Apia. 8 Luke xi. 52.
300 ORIGEN DE PRINCIPIIS. [Book rv.
FROM THE LATIN. rule as the following laid down, respecting the consideration of holy Scripture: “ And do thou,” he says, “ describe these things to thyself in a threefold manner, in counsel and knowledge, and that thou mayest answer the words of truth to those who have proposed them to thee.”* Each one, then, ought to describe in his own mind, in a threefold manner, the understanding of the divine letters,—that is, in order that all the more simple individuals may be edified, so to speak, by the very body of Scripture; for such we term that common and historical sense: while, if some have commenced to make considerable progress, and are able to see something more [than that], they may be edified by the very soul of Scripture. Those, again, who are perfect, and who resemble those of whom the apostle says, “ We speak 1 Cf. Prov. xxii. 20, 21. The Masorctic text reads, 1? ‘IND Nba Ds aeind NON "ox Be'p Antind enyn nisyba vie keri) pivty on ace FROM THE GREEK. we find some such rule as this enjoined respecting the divine doctrines of Scripture:* “ And do thou portray them in a threefold manner, in counsel and knowledge, to answer words of truth to them who propose them to thee.”? The indi- vidual ought, then, to portray the ideas of holy Scripture in a threefold manner upon his own soul; in order that the simple man may be edified by the “ flesh,” as it were, of the Scripture, for so we name the obvious sense; while he who has ascended a certain way [may be edified] by the “ soul,” as it were. The perfect man, again, and he who resembles 1 The Septuagint: Kal ov oe cb roxy peel ott aired ofauTe Tpioows sis Bovayy xb yyw txk TO TA atOS T%S xe poles gov’ Oloaoxw ouy of a) 4,44 Acyow xal yruciv &rnby vraxousiy, TOV aTOoxpivecbal at Acyous BAY Esins tois xpoBarroutvors aot. The Vulgate reads: Ecce, descripsi eam tibi tripliciter in cogitationibus et scientia, ut ostenderem tibi firmitatem et eloquia veritatis, respondere ex his illis, qui miserunt te.
2 Cf. note 1, ut supra.
Cuap. 1. | ORIGEN DE PRINCIPIIS. 301 FROM THE LATIN. wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who will be brought to nought; but we speak the wisdom of God, hidden in a mystery, which God hath decreed before the ages unto our glory;”?—all such as these may be edified by the spiritual law itself (which has a shadow of good things to come), as if by the Spirit. For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty? for the sal- vation of man; which we see pointed out, moreover, in the little book of The Shepherd, which seems to be despised by some, where Hermas is commanded to write two little books, and afterwards to announce to the presbyters of the church what he learned from the Spirit. For these are the words that are written: “ And you will write,” he says, “ two books; and you will give the one to Clement, and the other to Grapte.? And let Grapte admonish the widows and orphans, 11 Cor. ii. 6, 7.;? Largitione. © 8 Cf. Ante-Nicene Library, vol. containing ‘* Apostolic Fathers,” p. 331 and note.