it is there said, the Apostolics are to be found in Pisidia, he says, they had their rise again.

C

The time of this people does not appear: however, it is observable, that the Apostolics, as well as Angelics, are placed after the Pure, or Novatians, and a great way below Tatian and the Encratites, both in Epiphanius and the other writers that mention him. They renounced the world, and condemned all others that did not: this was their peculiar principle, against which Epiphanius has argued very well; his confutation of them is a rational and sensible performance. But perhaps it may be questioned, whether there ever was any sect of this name different from all others. The reasons of this doubt are such as these: they are not mentioned by Philaster, or Theodoret. Augustine seems not to have known any thing of them, but what he had learned from Epiphanius. Whereas if there had been any such people, who arose after the Novatians, one would think they should have been well known to those learned ancients. According to all the accounts we have of them, they mightily resembled the Encratites and Novatians. Possibly therefore, Apostolic, or Apostolical, is nothing but a different appellation of some rigid sect, that ordinarily went by another name; whose rigid sentiment too, as may be supposed, is here aggravated beyond truth and reality. If, after all, there ever was such a sect, it made little progress, and had but a short duration. What Epiphanius says, therefore, of their admiring the Acts of Andrew and Thomas, needs not to give us much concern.

V. The next article in Epiphanius, and the writers that follow him, is that of the Sabellians; of whom I have already taken some notice in this chapter, in the article of Noetus, and shall be obliged to say more in the history of Dionysius, bishop of Alexandria. After them follow two distinct articles, concerning two different sorts of people, called Origenists; the former generally called impure, or infamous Origenists: of whom, in his Recapitulation, Epiphanius says, that they were so called from a certain Origen. In his Panarium, or larger work against heresies, he declares, that he did not know from whom they were so called, whether from Origen Adamantius, or from some

© Kaι ovтoi περi Пioidiar opμwμevoi. Joh. Dam. ap. Cotel. Mon. G. T. i. d See chap. xliii. num. vii.

p. 296.

e

TIVOL SOYEES. Anaceph. p. 146. n. xvii.

• Καλενται δε Ωριγένιοι & πανυ δε σαφως ισμεν τινος ένεκα, η απο Ωριγενες το Αδαμαντις, καλεμένε Συντακτε, η αλλε τινος ειναι, αγνοω. κ. λ. Adv. H. 63. n. i. Vid. etiam H. 64. n. iii. p. 526. D.

other; all he could say was, that he understood they were called Origenists. The others he plainly speaks of, as so named from Origen, called Adamantius, the famous writer, and son of Leonides, the blessed and holy martyr. Of these last I say nothing here, not choosing to give any farther account of the opinions of Origen, or his followers and admirers, than I have already done in the history of him: it is no necessary part of my design, nor will it be expected of me by any body.

Of the former Origenists, Epiphanius says, they were guilty of things not fit to be mentioned. He chargés them with licentious principles, as well as shameful practices; and says that they resembled those called Gnostics. They i received and read, as he adds, divers scriptures of the Old and New Testament, and also some apocryphal scriptures, particularly those called the Acts of Andrew, and of some others. Augustine, who had read only the Recapitulation of Epiphanius, follows that work, saying, that these Origenists were not so called from that Origen, who was well known to almost every body, but from some other, he knew not whom then he adds in general, as from Epiphanius, that they were guilty of shameful actions. Augustine plainly had no knowledge of this people, beside what he had from that writer. The author of Prædestinatus follows Augustine, but adds a particular of his own head; that this sect had its original from a wicked Syrian, named Origen. John Damascenm has nothing different from the Recapitulation of Epiphanius.

It is disputed by learned moderns, whom these people followed, and from whom they were named. Basnage thinks it likely, that there was some other Origen, unknown to us, who was the author of this sect. I do not perceive that Tillemont determines this question one way or other. Baronius P thought there was but one Origen about this time, and that these Origenists had their name from him:

8 Vid. Anaceph. p. 146. num. 18. Adv. Hær. 64. n. i. b Vid. Anac. ubi supra. Adv. H. 63. p. 520-524.

i Γραφας δε ούτοι αναγινώσκεσι διαφορες καινής και παλαιας διαθηκης Adv. H. 63. n. i. p. 520. Κεχρηνται δε, ὡς ἔφην, διαφοροις γραφαις, και καινης διαθήκης, και αποκρυφοις τισι μαλισα ταις λεγομεναις Πραξεσιν Ανδρες και των awv. Ibid. n. ii. in. a quodam Origene

1

k

dicti sunt, non illo qui fere omnibus notus est, sed ab alio nescio quo, &c. Aug. de H. c. 42. sed ab alio Syro quodam m Dam. de Hær. c. 63. u. s.

sceleratissimo. Præd. ib. c. 42.

n

Quidni igitur ignotus et Origenes aliquis turpibus Origenistis se fontem

præbuit? Basn. A. 203. n. 25.

M. E. T. iii. P. 3. p. 209, 210.

Tillem. Origene, Art. 26. P Baron. Ann. 256. n. 47.

u

r

of this opinion too are a Huet and Pagi; who deserve to be consulted; comparing likewise a note of the Benedictines, upon the forty-second chapter of Augustine's book of Heresies, I cannot but own, that I am much inclined to be of the same opinion: and, if I may be allowed to proceed somewhat farther, I would say, it seems to me that this whole story of the impure Origenists is without foundation. For, first, it depends entirely upon the authority of Epiphanius: this appears from what was observed before. Secondly, the account is in itself improbable; there are wicked people at all times: but it exceeds all bounds of probability, that men should avow principles and practices so absurd and shameful as those imputed to this people. Farther, thirdly, these people made high pretensions to strict piety for, ass Epiphanius says, they spoke disadvantageously of marriage, as not sufficiently pure; and t they had among them men and women who professed a monastic, or solitary life; and they sometimes censured the looseness of other christians, finding fault with those ecclesiastics who had subintroduced women in their houses. The account thereof in Epiphanius is inconsistent, and overthrows itself. Fourthly, if Epiphanius had had any certain knowledge, or good information, concerning this people, as a distinct sect, he would have been able to say whom they followed: but he owns he was an absolute stranger as to that point. This sect, therefore, of impure Origenists, is a fictitious and imaginary sect; owing its supposed existence to the calumnies of some bitter enemies of Origen and his admirers; the credulity of Epiphanius, and his too great facility in receiving the stories brought to him; together with his favourable sentiments of the virtue of the great Origen: for, being persuaded that▾ Origen was a good man, when some angry, not to say wicked, people brought him the relations he refers to, he concluded there was some sect called Origenists, whose rise and original he could not account for: whereupon he makes a distinct heresy of them.

It is easy to suppose there were shameful things done by some called Origenists; but so there were likewise by those who were for appropriating the title of good catholics to

Origenian. 1. i. c. i. n. vii. p. 5.

5 Αθετεσι δε γάμον. H. 63. n. i. p. 520. D.

· Οἱ μεν γαρ εισι προσχηματι μοναζοντων, αἱ δε συν αυτοις εσαι προσχηματι μοναζέσων. ibid. " Κατηγορεσι δε δηθεν των εν τη εκκλησία τας αγαπητας λεγομενας συνεισακτες γυναικας κεκτημένων. ibid. n. ii. in. ▾ Vid. Epiphan. H. 64. n. ii. iii.

themselves: and perhaps such things were no where more frequent than among those who affected a monastic life. But I can see no good reason to make a new sect, for the sake of accounts which have so much the appearance of proceeding from the enmity and bitterness of a party spirit. We need not labour to settle the time of these people; they were in being in the time of Epiphanius, and probably had their beginning when some persons were first distinguished by the name of Origenists. I have spoken of them here out of regard to the order in which they are placed by Epiphanius, and because I was willing to put together some things of a like nature, and which are not of the utmost importance.

Nor need we to be at all concerned about what is said of their making use of some apocryphal scriptures, particularly the Acts of Andrew, and of some others; for they who forged the other calumnies against this people, that is, the Origenists, or some of the followers of the great Origen, would make no scruple to add a particular or two of this sort; and yet perhaps they did use some such writings, but not as writings of authority, any more than other christians did.

Next after the two last-mentioned articles, succeeds in Epiphanius, and divers other authors who write of heresies, that of Paul of Samosata. I shall have occasion to take notice of this in the history of the above-named " Dionysius.

CHAP. XLII.

ST. GREGORY, BISHOP OF NEOCESAREA.

I. His history. II. Testimonies to him. III. His time. IV. His works. V. His character. VI. His testimony to the books of the New Testament.

a

I. I HAVE already mentioned Gregory of Neocæsarea in Pontus, as one of Origen's most noted scholars, and an account of Origen's letter to him. It is fit we should now have a more particular history of this renowned convert

" See chap xliii. num. viii.

a

Chap. xxxviii.

and bishop, of the best times, or near them; who is usually called Thaumaturgus, or the Wonder-worker, for the many and great miracles wrought by him.

b

Says Jerom, in his Catalogue of Ecclesiastical Writers, Theodore, who was afterwards called Gregory, bishop of Neocæsarea in Pontus, being yet very young, for the sake ' of Greek and Roman learning, came with his brother 'Athenodorus from Cappadocia to Berytus, and thence to 'Cæsarea in Palestine. Origen, perceiving their fine ge'nius, recommended to them the study of philosophy, with 'which he gradually instilled into them the faith of Christ, ' and took them into the number of his disciples. Having 'staid with him five years, they returned to their mother [perhaps it should be country]. Theodore, before he 'went away, composed a panegyrical oration, to thank Origen, and recited it in a numerous audience, Origen being present; which is still extant. He wrote likewise

6

a short but very useful paraphrase upon the book of ⚫ Ecclesiastes. There are also several of his epistles to be 'found. But he is chiefly famous for the miracles he 'wrought when bishop, to the great honour of the 'churches.'

That is a summary of Gregory's whole life. There is an authentic history of the former part of it in the farewell, or panegyrical, oration at Cæsarea, just mentioned, which was spoken in the year 238 or 239, as is generally supposed; though perhaps some may place it a few years sooner.

C

Gregory's parents were Gentiles. He lost his father when he was not more than fourteen years of age. Having received those rudiments of learning which are usually taught young persons of a plentiful condition, his mother sent him and his brother Athenodorus to a master of rhe

d

b Theodorus, qui postea Gregorius appellatus est, Neocæsareæ Ponti episcopus, admodum adolescens, ob studia Græcarum et Latinarum literarum, de Cappadociâ Berytum, et inde Cæsaream Palæstinæ transiit, juncto sibi fratre Athenodoro. Quorum cum egregiam indolem vidisset Origenes, hortatus est eos ad philosophiam: in quâ paulatim fidem introducens, sui quoque sectatores reddidit. Quinquennio itaque eruditi ab eo remittuntur ad matrem, e quibus Theodorus proficiscens Taiko vaisias scripsit Origeni, et convocatâ grandi frequentiâ, ipso quoque Origene præsente, recitavit, qui usque hodie exstat. Scripsit et μerappari in Ecclesiasten, brevem quidem, seď valde utilem. Et aliæ hujus vulgo feruntur epistolæ, sed præcipue signa atque miracula, quæ jam episcopus cum multâ ecclesiarum gloriâ perpetravit. Hieron. De Vir. Ill. c. 65. Gregor. Orat. Paneg. ad Orig. p. 55. B. Ed. Paris. 1621. - Εδοκει τη μονη εκ των γονεων κηδεσθαι ἡμων παραλειπομενη μητρι, τ' αλλα εκπαιδευόμενος, οἷα παιδας εκ αγενεις δήθεν και φυντας και τρεφομενες, φοιταν και ῥητορι, ὡς δε ῥητορας εσομενες. ib. p. 56. Β.

VOL. II.

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