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the wedding garment, he says to him, "How camest thou in hither, not having on the wedding garment?" To the like purpose in another place, [see Rom. xiii. 14, Gal. iii. 27,] They who are baptized into Christ, put on Christ, that is, righteousness and wisdom.' St. Austin discourses largely upon this subject in two sermons. He says that the wedding garment must be something not common to good and bad; that it is not baptism, nor the eucharist, nor faith, nor prophecy, nor miracles; buth" charity out of a pure heart, and [out] of a good conscience, and of faith unfeigned," 1 Tim. i, 5. It will not displease any, if I add in the margin a reference to a passage of St. Cyril of Alexandria, to the like effect.

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7. In a Homily which we have now in Latin only, Origen, commenting upon Numb. xxiii. 24, having cited John vi. 54, 55, goes on: And indeed he who said these things was wounded for men, for he himself was wounded for our transgressions, as Isaiah says, liii. 5. But we are said to drink the blood of Christ not only sacramentally, but also when we receive his words, in which is life, as he himself likewise says, John vi. 63, " The words that I speak unto you, they are spirit, and they are life." He therefore was wounded, whose blood we drink; that is, we embrace the words of his doctrine. But nevertheless they also were wounded, who have preached to us his word. For when we read their words, that is, the words of his apostles, and obtain life by them, we " drink the blood of the wounded," or" of the slain," Numb. xxiii. 24.

8. He argues that the precept, John xiii. 14, 15, "to wash one another's feet," ought not to be understood

m

• In Psalm xxxiii. p. 651. D. Tom. ii. Bened.

f August. Serm. 90. et 95. ed. Bened. Tom. v.

8 Quid est vestis nuptialis? Sine dubio aliquid est quod mali et boni commune non habent. Serm. 95. sect. 7.

Finis autem præcepti est, apostolus dicit, caritas de corde puro, et conscientiâ bonâ, et fide non ficta. Hæc est vestis nuptialis. Serm. 90. sect. 6. Conf. eund. contr. Faustum, 1. xix. c. 12. T. viii.

i Cyrill. Hom. xxiv. p. 288. C. D. E. Tom. v. P. ii.

* Bibere autem dicimur sanguinem Christi, non solum sacramentorum ritu, sed et cum sermones ejus recipimus, in quibus vita consistit, sicut et ipse dicit.-Est ergo ipse vulneratus, cujus nos sanguinem bibimus, id est, doctrinæ ejus verba suscipimus. Sed et illi nihilominus vulnerati sunt, qui nobis verbum ejus prædicârunt. Ipsorum enim, id est, apostolorum ejus, verba cum legimus, et vitam ex iis consequimur, vulneratorum sanguinem bibimus. În Numeros, Hom. xvi. p. 334. F. A. T. ii. Bened.

Upon this passage of Origen may be seen Dr. Waterland's Review of the Doctrine of the Eucharist, ch. 6. p. 164, 165.

* Και ὁ ευαγγελισης γε εν τέτοις μοι δοκει διεγειρων ἡμων τον νεν επι

literally. He says likewise that it was formerly in use; but in his time it was practised by very few, and those mean and ignorant people.

9. Origen seems to understand the decree of the council at Jerusalem, Acts xv. as binding Gentile christians even in his own time. He mentions things sacrificed to idols, things strangled, and blood.

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10. In a passage before cited, Origen intimated, that when Paul in his epistles speaks of his gospel,' he means "Luke's gospel.' But he seems to depart from that sense in another place: But,' says he, that the whole New Testament is gospel, may be argued from words of Paul, when he writes, " according to my gospel," Rom. ii. 16, and xvi. 25; for we have no writing of Paul which is wont to be called a gospel, but whatever he preached and said was gospel. And the things he preached and said, these he also wrote; therefore the things written by him are gospel. And if what Paul said or wrote is gospel, consequently what Peter said or wrote is gospel.'

11. 1 Cor. xv. 7," After that he was seen of James, then of all the apostles." I shall transcribe a passage, showing how Origen understood this text. He says that Christ's divinity, after his resurrection, shone brighter than could be seen by all; which however Cephas Peter might see, as being the first-fruit of the apostles, and after him the twelve, Matthias being added to them in the room of Judas: after that he was seen of above five hundred brethren at once: after that he was seen of James, then of

τον νοητον των κατα τον τόπον, μη τετηρηκεναι μεν σωματικήν περί τα vipaodai yakoλslav. к. λ. Com. in Joh. p. 374. E. Huet.

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Όπερ εθος η 8 γινεται, η εις ὑπερβολην σπανιωτατα, και παρα τοις πανυ ἁπλοτεροις και αγροικοτεροις γινεται. Ibid. p. 391. A. Vid. Huet, Not. p. 125. Vid. et Orig. in Esaïam. Hom. vi. p. 564. Tom. i. Basil.

• Cum tam validis præceptis cibus sanguinis interdicatur a Deo, ut etiam nos, qui ex gentibus vocati sumus, necessario jubeamur abstinere, sicut iis quæ idolis immolantur, ita et a sanguine. In Num. Hom. xvi. p. 334. D. Tom. ii. Bened. - Το μεν γαρ ειδωλόθυτον θυεται δαιμονιοις· -τα δε πνικτα, τε αίματος μη εκκριθέντος,-απαγορευει ὁ λογος. κ. λ. Cont. Cels. 1. viii. p. 763. C. See num. iv. p. 494.

* Εται δε προσαχθηναι απο των ύπο Παυλ8 λεγομενων περι τε πασαν την καινην ειναι τα ευαγγελια, όταν πε γραφη κατα το ευαγγελιον με εν γραμμασι γαρ Παυλο εκ εχομεν ευαγγελιον συνηθως καλεμενον. Αλλα παν ὁ εκήρυσσε και ελεγε, το ευαγγελιον ην ἁ και εκήρυσσε και ελεγε, ταυτα και έγραφε και ὁ εγραφε αρα ευαγγελιον ην. Ει δε τα Παυλο ευαγγελιον ην, ακολεθον λεγειν, ὅτι και τα Πετρε ευαγγελιον ην. Comm. in Joh. p. 6. C. D. * Ηντινα Κηφας ὁ Πετρος, ώσπερει απαρχη των αποτολων, δεδύνηται ιδειν επειτα ώφθη Ιακωβῳ, έπειτα τοις έτεροις παρα τις δωδεκα αποτολες [forte αποςόλοις. Vid. not. Ed. Benedict.] πασι, ταχα τοις ἑβδομηκοντα, εσχατον de πavтwv Пavλ. K. X. Con. Cels. 1. ii. p. 100. Cant. p. 436. B. C. Bened.

all the other beside the twelve apostles, [or rather, " by all the other apostles beside the twelve," meaning perhaps the seventy; "and, ver. 8, last of all of Paul, as of one born out of due time." Compare ver. 5.

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12. Phil. ii. vi. Origen understands those words of St. Paul, which we have rendered "thought it not robbery to be equal with God," of Christ's humiliation. For thus he writes: But we may be bold to say, that the goodness of Christ appeared greater and more divine, and truly according to the image of the Father, when he "humbled himself, being made obedient unto death, even the death of the cross, than if he had affected [or chosen] to be like God," and had refused to become a servant for the salvation of the world.'

This passage is taken from the Greek Commentaries upon St. John, and does most plainly show Origen's intention. But it is also evident from a passage" in the books against Celsus, where this same text is quoted, that he understood these words of Christ's humiliation. This sense appears likewise in the Latin version of one of Origen's tracts or homilies ▾ upon St. Matthew. It is well known how w Archbishop Tillotson understood this text. Dr. Wall's note is thus: "Who, being in the form of God, thought it not robbery to be equal with God:" who, though he was of the divine nature, yet did not, in his conversation on earth, claim or insist upon it to be treated, dealt with, or spoken to as God.'

13. Among the ancients y Jerom, and Estius among the moderns, understand St. Paul to include himself in what is said in those words, Tit. iii. 3: and Dr. Benson a has lately argued very strongly, that the apostle there particularly represents his own case. I think it will appear that Origen also applies the same text to St. Paul, admitting only the

· Τολμητεον γαρ ειπειν, πλείονα, και θειοτέραν, και αληθως κατ' εικόνα τε Πατρος την αγαθότητα φαινεσθαι τε Χρισε, ότε ἑαυτον εταπείνωσε, γενόμενος ὑπηκοος μεχρι θανατε, θανατε δε σαυρέ, η ει αρπαγμον ἡγησατο ειναι ισα θεω, και μη βεληθεις επι τη τε κόσμε σωτηρια γενεσθαι δελος. Comm. in Joh. p. 34. E. " Con. Cels. 1. vi. p. 285. fin. Cant. p. 641. C. D. Tom. i. Bened. ▾ Et dicet Patrem talia miranda dignare Filio suo, qui se ipsum humiliavit, et propter dilectionem non rapinam arbitratus est esse se æqualem Deo, &c. In Matt. Tract. xxx. p. 148. Tom. ii. Basil. w Sermon xliv. vol. i. folio. * Wall's Brief Critical Notes upon the N. T. p. 277. z Estius in loc.

y Hieron. Com. in Ep. ad Tit.

* See Dr. Benson's Paraphrase and Notes upon St. Paul's Epistle to Titus, in imitation of Mr. Locke's manner, p. 43-45.

• Ούτω δε και εσχατος ην πας [lege Παυλος] και ανοητος, και απειθης, δελεύων επιθυμίαις και ἡδοναις ποικίλαις, αλλα γεγονε πρώτος, ότε

emendation of one word, which appears to me probable. However I would not be too positive, till I see whether this conjecture be confirmed by De La Rue's edition, or by some manuscripts which he has the sight of. Nor do I adopt that interpretation. But as it is well known that Jerom often inserted in his Commentaries explications of divers more ancient writers than himself, without naming them, it is very possible he might borrow this from Origen. XXIX. Before I conclude this chapter, I would put down two or three general observations upon the scriptures of the New Testament, which we find in this learned writer of the third century.

1. In the books against Celsus he says, 'That christians are induced to believe the writers of the gospels, by observing the evidences of piety and probity that appear in their writings; in which there is no deceit, or artifice, or cunning, or design.'

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2. Origen was of opinion, that there are some things obscure and difficult in the scriptures, not only in the Old, but likewise in the New Testament. I have already alleged a passage to this purpose from a Latin Homily. We find the same observation in a Greek fragment of his books of Principles, where he says, There are many difficulties in the scriptures, not only in the prophetical writings, which all allow to have many obscure and enigmatical expressions, but likewise in the gospels, and in the Revelation of John, and the epistles of the apostles.' This passage also serves to show in part what were the scriptures which Origen, and other christians, esteemed divine, and of authority.

3. In his books against Celsus, Origen more than oncef speaks of the simple and popular, or even low style, of the

ἡ χρηστότης, και ἡ φιλανθρωπια επεφανη τε Σωτηρος ἡμων Θε8.—Com. in Matt. p. 397. C. Huet. C Πιτευομεν δε και ταις προ

αιρέσεσι των γραψάντων τα ευαγγελια, καταςοχαζόμενοι της ευλαβειας αυτών και συνειδοτος εμφαινομενων τοις γραμμασιν, εθεν νόθον και κυβευτικον, και πεπλασμενον και πανέργον εχοντων. Con. Cels. 1. iii. p. 473. A. Tom. i. d See num. xx. 7. p. 525.

Bened.

• Και τι δει λεγειν περι των προφητικων, ὡς παντες ισμεν αινιγμάτων και σκοτεινων πεπληρωσθαι λόγων; καν επι τα ευαγγελια δε φθάσωμεν, κακείνων η ακριβης νες, άτε νες Χριςε δειται χαριτος της δοθεισης τω ειρηκοτι· ἡμεις δε νεν Χριςε εχομεν—[1 Cor. ii. 12, 13.] και τα αποκεκαλυμμενα δε τῳ Ιωαννη τις εκ αν αναγνες καταπλαγειη την επικρυψιν των αποῤῥητων μυτηριων - ; αἱ δε των αποςόλων επιςολαι τινι των βασανίζειν επιςαμενων λογες δόξαιεν αν ειναι σαφεις και ευχερως νοεμεναι; κ. λ. Philoc. cap. i. p. 8. Cant. De Prin. 1. iv. p. 167. Bened. Conf. Orig. p. 38. B. C. p. 39. B. C. Tom. i. Huet. f Con. Cels. 1. iv. p. 210. Cant.

p. 556, 557. Bened. et lib. vi. init.

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writers of the New Testament: which, however, he affirms to be most for the general benefit of mankind: particularly he says, That the Jewish prophets, and the disciples of Jesus, renounced all artful composition of words, and what the scripture calls "man's wisdom," and " fleshly wisdom," 1 Cor. ii. 4; 2 Cor. i. 12. In the Philocalia is a fragment of Origen's fourth tome upon St. John's gospel, which is introduced, and begins as follows: Then after what he had said of the solecism of the gospel, [or the evangelist,] he goes on: But the apostles being sensible of their imperfection in this respect, and that they had not been educated in human learning, own themselves "rude in speech, though not in knowledge." For these words are not to be understood of Paul only, but likewise of the rest of the apostles: "But though we be rude in speech," &c.; and," But we have this treasure in earthen vessels, that the excellence of the power may be of God, and not of us,"" 2 Cor. xi. 6; iv. 7. By this means, he says, the truth of the gospel has been rendered more conspicuous: men have not been allured into it by the elegance of speech, but overcome by the mere force of truth alone.

XXX. It appears to me worth the while to consider, whether Origen thought St. Matthew's gospel was originally written in Hebrew. We have seen three places where Origen speaks of this matter. In the passage cited from Eusebius, he says that Matthew delivered his gospel to the Jewish believers in the Hebrew language.' In the k second passage he observes, there was a tradition that Matthew wrote first, and delivered his gospel to the Hebrews, that is, the believers of the circumcision.' In the1 third he says, that Matthew wrote for the Hebrews, who expected him that was to descend from Abraham and David.' Having thus reminded the reader of these places, I would observe some other passages of Origen.

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In his Treatise of Prayer, explaining the fourth petition of the Lord's prayer, he observes, that the Greek word

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5 Οἱ δε εν Ιεδαιοις προφηται, και οἱ τε Ιησε μαθηται οι μακραν χαιρειν είποντες τη ποικιλη των λεξεων συνθέσει, κ. τ. λ. Cont. Cels. 1. vii. p. 372. Cant. p. 737. Bened. Ειτα, ειπων τον τε ευαγγελισ σολοικισμόν, επαγει· Ατε δε εκ ασυναίσθητοι αποςολοι τυγχανοντες των εν οἷς προσκόπτεσι, και περι ἃ εκ ησχοληνται, φασιν, κ. λ. Philoc. cap. iv. p. 25. Cant. Tom. ii. p. 86. Huet. i Num. iv. 1 Num. xvii.

k Num. vii. 4.

m Πρωτον δε τετ' ιπεον, ὅτι ἡ λεξις ή, επιεσιον, παρ' εδενι των Ελληνων, ετε των σοφων ωνόμαςαι, ετε εν τη ιδιωτων συνηθειᾳ τετριπται, αλλ' εοικε πεπλασθαι ύπο των ευαγγελιων. Συνηνεχθησαν γεν ὁ Ματθαιος και ὁ Λεκας περι αυτης μηδαμως διαφερεσης [al. διαφερεσην] αυτην εξενηνοχότες. Το