On First Principles (De Principiis) · 21 of 25

Book III, Chapter II: On the Opposing Powers

ON THE OPPOSING POWERS.

1. WE have now to notice, agreeably to the statements of Scripture, how the opposing powers, or the devil himself, contends with the human race, inciting and instigating men tosin. And in the first place, in the book of Genesis,’ the serpent is described as having seduced Eve; regarding whom, in the work entitled The Ascension of Moses? (a little treatise, of which the Apostle Jude makes mention in his epistle), the archangel Michael, when disputing with the devil regarding the body of Moses, says that the serpent, being inspired by the devil, was the cause of Adam and Eve’s transgression. This also is made a subject of inquiry by some, viz. who the angel was that, speaking from heaven to Abraham, said, “ Now I know that thou fearest God, and on my account hast not spared thy beloved son, whom thou lovedst.”* For he is manifestly described as an angel who said that he knew then that Abraham feared God, and had not spared his beloved son, as the Scripture declares, although he did not say that it was on account of God that Abraham had done this, but on his, that is, the speaker's account. We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt ;* and after-

1 Gen. iii.

? This apocryphal work, entitled in Hebrew Av» AWD, and in Greck advaantis, OF céva3eers Muvosws, is mentioned by several ancient writers; e.g. by Athanasius, in his Synopsis Sacre Scripture; Nicephorus Constantinopolitanus in his Stichometria, appended to the Chronicon of Kuscbius (where he says the ’Aveaqdss contained 1400 verses), in the Acts of the Council of Nice, etc. etc. (Ruaus).

3 Gen. xxil.12. The reading in the text is according to the Septuagint and Vulgate, with the exception of the words ‘ quem dilexisti,” which are an insertion.

4 Cf. lox. iv. 24-26,

Cuap. 1. | ORIGEN DE PRINCIPITS. 225

wards, also, who he is that is called the destroying? angel, as well as he who in the book of Leviticus is called Apopompzus, i.e. Averter, regarding whom Scripture says, “ One lot for the Lord, and one lot for Apopompzus, i.e. the Averter.”? In the first book of Kings, also, an evil spirit is said to strangle® Saul; and in the third book, Micaiah the prophet says, “I saw the Lord of Israel sitting on His throne, and all the host of heaven standing by Him, on His right hand and on His left. And the Lord said, Who will deceive Achab king of Israel, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the Lord, and said, I will deceive him. And the Lord said to him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt deceive him, and prevail also: go forth, and do so quickly. And now therefore the Lord hath put a lying spirit in the mouth of all thy prophets: the Lord hath spoken evil concerning thee.” Now by this last quotation it is clearly shown that a certain spirit, from his own [free] will and choice, elected to deceive [Achab], and to work a lie, in order that the Lord might mislead the king to his death, for he deserved to suffer. In the first book of Chronicles also it is said, “The devil, Satan, stood up against Israel, and provoked David to number the people.”® In the Psalms, moreover, an evil angel is said to harass® certain persons. In the book of Ecclesiastes, too, Solomon says, “Tf the spirit of the ruler rise up against thee, leave not thy place; for soundness will restrain many transgressions.”’ In

1 Ex. xii. 23, exterminator. Percussor, Vulgate; caodpsday, Sept.

2 Lev. xvi. 8. “Azoxoperaios is the reading of the Sept., ‘‘ Caper emissarius” of the Vulgate, OINTY of the Masoretic text. Cf. Furst and Gesenius s.v. Rufinus translates Apopompeus by ‘ transmissor.”

$1 Sam. xviii. 10, effocare. Septuagint has éxece; Vulgate, ‘‘ invasit;” the Masoretic text nbyn, fell on.

41 Kings xxii. 19-23. ~ 51 Chron. i. 1. 6 Atterere.

7 Eccles. x. 4, ‘‘ For yielding pacifieth great offences.” The words in the text are, ‘“‘Quoniam sanitas compescet multa peccata.” The

294 ORIGEN DE PRINCIPIIS. [Book mr.

Zechariah’ we read that the devil stood on the richt hand of Joshua, and resisted him. Isaiah says that the sword of the Lord ariscs against the dragon, the crooked? serpent.’ And what shall I say of Ezekiel, who in his second vision prophesies most unmistakeably to the prince of Tyre regarding an opposing power, and who says also that the dragon dwells in the rivers of Egypt?* Nay, with what else are the contents of the whole work which is written regarding Job occupied, save with the [doings] of the devil, who asks that power may be given him over all that Job possesses, and over his sons, and even over his person? And yet the devil is defeated through the patience of Job. In that book the Lord has by His answers imparted much information regarding the power of. that dragon which opposes us. Such, meanwhile, are the statements made in the Old Testament, so far as we can at present recall them, on the subject of hostile powers being either named in Scripture, or being said to oppose the human race, and to be afterwards subjected to punishment. Let us now look also to the New Testament, where Satan approaches the Saviour, and tempts Him: wherein also it is stated that evil spirits and unclean demons, which had taken possession of very many, were expelled by the Saviour from the bodies of the sufferers, who are said also to be nade free by Him. Even Judas, too, when the devil had already put it in his heart to betray Christ, afterwards received Satan wholly into him; for it is written, that after the sop “ Satan entered into him.”? And the Apostle Paul teaches us that we ought not to give place to the devil; but “put on,” he says, “the armour of God, that ye may be able to resist the wiles of the devil:”° pointing out that the saints have to “ wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high

Vulgate has, ‘‘ Curatio faciet cessare peccata maxima.” The Septuagint reads, "lama xaravevoes auaprias peeyaaras; while the Masoretic text has x57 (curatio).

1 Zech. iii. 1. 2 Perversum. 3 Isa. xxvii. 1.

* Ezek. xxviii. 12 sq. © Cf. John xiii. 27. 6 Eph. vi. 13.

Cuar. 1. | ORIGEN DE PRINCIPIIS. 225 places.”’ Nay, he says that the Saviour even was crucified by the princes of this world, who shall come to nought,” whose wisdom also, he says, he does not speak. By all this, therefore, holy Scripture teaches us that there are certain invisible enemies that fight against us, and against whom it commands us to arm ourselves. Whence, also, the more simple among the believers in the Lord Christ are of opinion, that all the sins which men have committed are caused by the persistent efforts of these opposing powers exerted upon the minds of sinners, because in that invisible struggle these powers are found to be superior [to man]. For if, for example, there were no devil, no single human being® would go astray.

2. We, however, who see the reason [of the thing] more clearly, do not hold this opinion, taking into account those sins which manifestly originate as a necessary consequence | of our bodily constitution.* Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz. the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would not possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; z.e. that no one would either take otherwise than the case

1 Eph. vi. 12. 2 Cf. 1 Cor. ii. 6.

3’ Nemo hominum omnino. * Ex corporali necessitate descendunt.

ORIG. P

226 ORIGEN DE PRINCIPIS. [Boor m1.

required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful [than we ought]; and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint’

of our natural desires, our condition is not something similar?’ I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements, as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will? is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, sceds of sins, from those things which we use agreeably to nature;* but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness becins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile

1 Quod non simile aliquid pateremur? 2 Propositum, 3 Que in usu naturaliter habentur.

Cuap. II. | ORIGEN DE PRINCIPIS. 227

powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immodcrate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, we. those demons, having gained a lodgement in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature,’ especially when no feeling of the glory of virtue has aroused them to resistance.

3. That there are certain sins, however, which do not proceed from the opposing powers, but take their beginnings from the natural movements of the body, is manifestly declared by the Apostle Paul in the passage: “ The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.”” If, then, the flesh lust acainst the Spirit, and the Spirit against the flesh, we have occasionally to wrestle against flesh and blood, 7.e. as being men, and walking according to the flesh, and not capable of being tempted by greater than human temptations; since it is said of us, “There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able.”’ Tor as the presidents of the public games do not allow the competitors to enter the lists indiscriminately or fortuitously, but after a careful examination, pairing in a most impartial consideration either of size or age, this individual with that—boys, ef. With boys, men with men, who are nearly related to cach other either in age or strength; so also must we understand

1 Sensum corum penitus possederint. ?Gal.v.17. %1Cor. x. 13.

228 ORIGEN DE PRINCIPIIS. [Book mr.

the procedure of divine providence, which arranges on most impartial principles all who descend into the struggles of this human life, according to the nature of each individual’s power, which is known only to Him who alone beholds the hearts of men: so that one individual fights against one temptation of the flesh,’ another against a second; one is exposed to its influence for so long a period of time, another only for so long; one is tempted by the flesh to this or that indulgence, another to one of a different kind; one has to resist this or that hostile power, another has to combat two or three at the same time; or at one time this hostile influence, at another that; at some particular date having to resist one enemy, and at another a different one; being, after the performance of certain acts, exposed to one set of enemies, after others to a second. And observe whether some such state of things be not indicated by the language of the apostle: “God is faithful, who will not suffer you to be tempted above what ye are able,”” i.e. each one is tempted in proportion to the amount of his strength or power of resistance.’ Now, although we have said that it is by the just judgment of God that every one is tempted according to the amount of his strength, we are not therefore to suppose that he who is tempted ought by all means to prove victorious In the struggle; in like manner as he who contends in the lists, although paired with his adversary on a just principle of arrangement, will nevertheless not necessarily prove conqueror. But unless the powers of the combatants are equal, the prize of the victor will not be justly won; nor will blame justly attach to the vanquished, because He allows us indeed to be tempted, but not “beyond what we are able:” for it 1s in proportion to our strength that we are tempted; and it is not written that, in temptation, He will make also a way to escape so as that we should bear it, but a way to escape so as that we should be able to bear it.’ But it depends upon ourselves to use either with

2 Carnem talem. 21 Cor. x. 18.

3 Pro virtutis suze quantitate, vel possibilitate.

* Nec tamen scriptum est, quia facict. in tentatione etiam exitum SuStinendi, sed exitum ut sustinere possimus.

CHAP. 11. | ORIGEN DE PRINCIPIIS. 229

energy or feebleness this power which He has given us. For there is no doubt that under every temptation we have a power of endurance, if we employ properly the strength that is granted us. But it is not the same thing to possess the power of conquering and to be victorious, as the apostle himself has shown in very cautious language, saying, “God will make a way to escape, that you may be able to eee it,” not that you will bear it. For many do not sustain temptation, but are overcome by it. Now God enables us not to sustain [temptation], [otherwise there would appear to be no struggle], but to have the power of sustaining it.’ But this power which is given us to enable us to conquer may be used, according to our faculty of free-will, either in a diligent inanner, and then we prove victorious, or in a slothful manner, and then we are defeated. For if such a power were wholly given us as that we must by all means prove victorious, and never be defeated, what further reason for a struggle could remain to him who cannot be overcome? Or what merit is there in a victory, where the power of successful resistance * is taken away? But if the possibility of conquering be equally conferred on us all, and if it be in our own power how to use this possibility, z.e. either diligently or slothfully, then will the vanquished be justly censured, and the victor be deservedly lauded. Now from these points which we have discussed to the best of our power, it is, I think, clearly evident that there are certain transgressions which we by no means commit under the pressure of malignant powers; while there are others, again, to which we are incited by instigation on their part to excessive and immoderate indulgence. Whence it follows that we have to inquire how those opposing powers produce these incitements within us.

4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are

11 Cor. x. 13. 2 Ut sustinere possimus. 3 Repugnandi vincendique.

230 ORIGEN DE PRINCIPIS. [Boox m1.

they sugcested by God, or by the holy angels. Now such a statement will perhaps appear incredible,’ unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, “The thought of a man will make confession to Thee, and the rest of the thought shall observe to Thee a festival day.”? That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Icclesiastes in the following manner: “If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences.”* The Apostle Paul also will bear testimony to the same point in the words: “ Casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ.”* That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, “ Blessed is the man whose help is in Thee, O Lord, Thy ascents (are) in his heart.”* And the apostle says that “God put it into the heart of Titus.”° That certain thoughts are suggested to men’s hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, “ And the ange! who spoke in me answered.” The book of the Shepherd* declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts,

1 Fabulosum.

? Ps. Ixxvi. 10. Such is the reading of the Vulgate and of the Septuazint. The authorized version follows the Masoretic text.

® Eccles. x. 4; ef. note 7, p. 223. TU COFs Sie

5 Ps. Ixxxiv. 5. The words in the text are: Bentus vir, cujus est susceptio apud te, Domine, adscensus in corde ejus. The Vulgate reads: Beatus vir, cujus est auxiliuin abs te: ascensiones in corde suo dispesuit. The Septuagint the same. ‘he Masoretic text has nivon (‘* festival march or procession:” Furst). Probably the Septuagint and Vulgate had nj319 before them, the similarity between Samech and Ayin accounting for the error in transcription.

7 Zech. 1. 14. The Vulgate, Septuagint, and Masoretic text all have **in me,” although the authorized version reads ‘¢ with me.”

8 Shepherd of Hermas, Command. vi. 2. See Ante-Nicene Library, vol. Apostolic Fathers, p. 359.

ae DG ee L _——

. —ee ae eo en

Cuar. 11. ] ORIGEN DE PRINCIPIIS. 231

they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his epistle,’ where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed,—the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a [mental] commotion only, and an incitement instigating us either to good orevil. For it is quite within our reach, when a malignant power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a-divine power calls us to better things, not to obey the call; our freedom of -will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, “Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.”? The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the

1 Epistle of Barnabas, Ante-Nicene Library, vol. Apostolic Fathers, p. 151, ete.

? Matt. xxvii. 65.

232 ORIGEN DE PRINCIPIIS. [Book 113.

wickedness of his mind alone. For Scripture testifies that the “devil had already put it into his heart to betray Him.’’? And therefore Solomon rightly commanded, saying, “ Keep thy heart with all diligence.”? And the Apostle Paul warns us: “Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip.”* And when he says, “Neither give place to the devil,” * he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to finda place where they may wound, t.e. when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, “ We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,”’ must be so understood as if “we” meant, “I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood:” for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man.

5. We are not, however, to suppose that each individual has to contend against all these [adversaries]. For it is impossible for any man, although he were a saint, to carry on a contest against all of them at the same time. If that indeed were by any means to be the case, as it is certainly impossible it should be so, human nature could not possibly bear it without undergoing entire destruction.° But as, for example, if

1 John xiii. 2. 2 Prov. iv. 23.

3 Heb. ii. 1. 4 Eph. iv. 27. 5 Eph. vi. 12. 6 Sine maxima subversione sui.

: — - ai

= = “~ ns pa ee ee en —_ _—

Cuap. 1. | ORIGEN DE PRINCIPIS. 233

fifty soldiers were to say that they were about to engage with fifty others, they would not be understood to mean that one of them had to contend against the whole fifty, but each one would rightly say that “our battle was against fifty,” all against all; so also this is to be understood as the apostle’s meaning, that all the athletes and soldiers of Christ have to wrestle and struggle against all the adversaries enumcrated,— the struggle having, indeed, to be maintained against all, but by single individuals either with individual powers, or at least in such manner as shall be determined by God, who is the just president of the struggle. For I am of opinion that there is a certain limit to the powers of human nature, although there may be a Paul, of whom it is said, “Tle is a chosen vessel unto me;”' or a Peter, against whom the gates of hell do not prevail; or a Moses, the friend of God: yet not one of them could sustain, without destruction to himsclf,? the whole simultaneous assault of these opposing powers, unless indeed the might of Him alone were to work in him, who said, “Be of good cheer, I have overcome the world.”* And therefore Paul exclaims with confidence, “I can do all things through Christ, who strengtheneth me;”* and again, “I laboured more abundantly than they all; yet not I, but the grace of God which was with me.”® On account, then, of this power, which certainly is not of human origin, operating and speaking in him, Paul could say, “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor power, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”° For I do not think that human nature can alone of itself maintain a contest with angels, and with the powers of the height and of the abyss,’ and with any other creature; but when it

1 Acts ix. 15. ? Sine aliqua pernicie sui. 3 John xvi. 33.

* Phil. iv. 13. ° 1 Cor. xv. 10.

® Rom. vill. 38, 39. The word ‘“virtus,” dvvesees, occurring in the text, is not found in the tert. recept. Tischendorf reads Avyapess in loco (edit. 7). So also Codex Sinaiticus,

7 Excelsa et profunda.

234 ORIGEN DE PRINCIPIIS. [Book mr.

feels the presence of the Lord dwelling within it, confidence in the divine help will lead it to say, “ ‘The Lord is my light, and my salvation; whom shall I fear? The Lord is “the protector of my life; of whom shall I be afraid? When the enemies draw near to me, to eat my flesh, my enemies who trouble me, they stumbled and fell. Though an host encamp ugainst me, my heart shall not fear; though war should rise against me, in [im shall I be confident. m1 From which I infer that a man perhaps would never be able of himself to vanquish an opposing power, unless he had the benefit of divine assistance. JIence, also, the angel is said to have wrestled with Jacob. Here, however, I understand the writer to mean, that it was not the same thing for the angel to have wrestled with Jacob, and to have wrestled against him ;‘but the angel that wrestles with him is he who was present with him in order to secure his safety, who, after knowing also his moral progress, gave him in addition the name of Israel, z.e. he is with him in the struggle, and assists him in the contest; seeing there was undoubtedly another angel against whom he contended, and against whom he had to carry on a contest. Finally, Paul has not said that we wrestle with princes, or with powers, but against principalities and powers. And hence, although Jacob wrestled, it was unquestionably against some one of those powers which, Paul declares, resist and contend with the human race, and especially with the saints. And therefore at last the Scripture 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 understood 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 overcome by any annoyances, to make complaints against God, as one who does not administer human life justly and equitably; the consequence of which is, that our faith may be weakened, or our hopes disappointed, or we may be compelled 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 otherwise, 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 himself, 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.

1 Matt. x. 29.

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 Solomon. 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 individual 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 comprehended which belong to this world. This wisdom, however, 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 spiritual 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 professing 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 endcavour 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 themselves 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 subjected 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 prevent 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 diversity 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 suggestions 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 perturbation 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 perturbation 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 salutation 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

1 John xix. 2. 2 Jer. i. 5, 6.

-_——~- —yr--

——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 commencement of their existence. To all which instances, those who maintain that everything in the world is under the administration 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 existence, in consequence of which the souls, before their birth in the body, contracted a certain amount of guilt in their sensitive 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 suggestions 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.