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 au account of Origen's letter to him. It is fit we should now have a more particular history of this renowned convert

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 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.'

6

6

6

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.

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

Theodorus, qui postea Gregorius appellatus est, Neocæsaree Ponti episcopus, admodum adolescens, ob studia Græcarum et Latinarum literarum, de Cappadocia Berytum, et inde Cæsaream Palæstinæ transiit, juncto sibi fratre Athenodoro. Quorum cum egregiam indolem vidisset Origenes, hortatus est eos ad philosophiam: in qua paulatim fidem introducens, sui quoque sectatores reddidit. Quinquennio itaque eruditi ab eo remittuntur ad matrem, e quibus Theodorus proficiscens ravnikov evaistas scripsit Origeni, et convocatâ grandi frequentià, ipso quoque Origene præsente, recitavit, qui usque hodie exstat. Scripsit et perappari in Ecclesiasten, brevem quidem, sed valde utilem. Et aliæ hujus vulgo feruntur epistolæ, sed præcipue signa atque miracula, quæ jam episcopus cum multà ecclesiarum gloriâ perpetravit. Hieron. De Vir. Ill. c. 65. cGregor. Orat. Paneg.

ad Orig. p. 55. B. Ed. Paris. 1621.

4 Εδοκεί τη μόνη εκ

των γονεων κηδεσθαι ἡμων παραλειπομενη μητρι, τ' αλλα εκπαιδευόμενες, οἷα παιδας εκ αγενεις δήθεν και φυντας και τρεφόμενες, φοιταν και ῥητορι, ὡς δε ῥητορας εσομενος. ib. p. 56. Β.

VOL. II.

2 R

toric. He had besides another master to teach him the Latin tongue; not indeed with a design he should speak it, but that he might not be altogether ignorant of the language of the empire. This master was well skilled in the Roman laws. He earnestly recommended that study to his scholar: Gregory complied, and his master taught him with great application. It happened that at this time Gregory's sister, married to a lawyer, in esteem with the governor of Palestine, and chosen by him to be one of his assessors or counsellors, was sent for by her husband to come to him at Cæsarea. The officer, who came to conduct the lady to her husband, brought with him a good number of carriages, more than sufficient for her and her necessary attendants; and Gregory was induced to accompany his sister to Cæsarea, partly with a view of accommodating her, and rendering her journey more agreeable, partly because of the convenience that offered for going to Berytus in Phoenicia, where he might improve himself in the law under the celebrated professors of that science who resided there. Thus Gregory, by attending his sister, was conducted not to Berytus, but to Cæsarea, where Origen was newly arrived from Alexandria, as if on purpose to meet them.

f

As soon as Origen saw Gregory and his brother Athenodorus, he was desirous of retaining them with him, and he neglected no means to inspire them with a love of philosophy, as a foundation of true religion and piety. At length they were persuaded by the force of his arguments, and the charms of his conversation. Of Origen they learned logic, physics, geometry, astronomy, ethics. He' encouraged them likewise in the reading of all sorts of ancient authors, poets, and philosophers, whether Greeks or barbarians, restraining them from none but such as denied a deity or a providence, from whom no possible advantage could be obtained. But above all he inculcated

e P. 57. B. C.

1 Τον δε ἱερον τετον ανδρα εκ της Αιγύπτε εκ της Αλεξανδρέων πόλεως, ενθα την έςιαν εχων ετυχε προτερον, και αυτόν εκίνει και μετανιση επι τοδε το χωριον, ώσπερ απαντήσοντα ἡμιν, έτερα πραγ ματα. p. 57. Β. 8. Ου τανυν εδε ευσέβειν όλως δυνατον είναι εφασκεν, όρθως λεγων, μη φιλοσοφησαντι. p. 59. C. h P. 63, 64, 65. Φιλοσοφειν μεν γαρ ηξις αναλεγο μενες των αρχαιων παντα όσα και φιλοσοφων και υμνωδων εξι γραμματα παση δυνάμει, μηδεν εκποιημένες, μηδ' αποδοκιμάζοντας-πλην όσα των αθεων ειη, όσοι κ ειναι Θεον, η προνοιαν, λεγωσι τοις δε λοιποις πασιν εντυγχάνειν και προσομιλειν, γενος μεν εδε έν, εδε λογον φιλοσοφον προτιμήσαντας, ετε αν αποδοκιμάσαντας ετε Ελληνικον, ετε βαρβαρον, παντων δε ακέοντας, p. 69. C. D. k μονῳ δε προσέχειν Θεῳ, και τοις τότε προφήταις, αυτος ὑποφητευων και σαφηνίζων, ότι ποτε σκοτεινον και αινιγματώδες οἷα πολλα εν ταις ἱεραις ετι φωναις. ibid. p. 72. D.

a diligent attention to the mind of God, as revealed in the prophets; he himself explaining to them the obscure and difficult passages, when any such occurred: as certainly, says Gregory, there are many such in the sacred scriptures. This is a very brief abstract of that oration, which, I think, if read throughout, must appear a monument of the composer's eminent abilities, and demonstrate likewise Origen's excellent method of educating those who were under his care; which indeed is honourable both to himself and the christian profession of that age.

Gregory now left Cæsarea with much regret. What was the reason is not certain, though there are some expressions near the conclusion of the oration, which may lead us to think that some affairs of the family required his presence at home.

Gregory of Nyssa in Cappadocia, brother of St. Basil, who flourished about the year 372, and about a hundred years after Thaumaturgus, has left us a panegyric upon him, entitled, An Oration upon the Life of St. Gregory Thaumaturgus. We can by no means omit to take particular notice of this piece: but I shall transcribe only the most material things, and in as brief a manner as is suitable to our design.

n

The native country of our author, whom Nyssen calls the Great Gregory, was Pontus, his city Neocæsarea, and his family was rich and noble. But these things, the advantages of that country, the splendour of his city, the honourable offices and titles of his ancestors, he forbears to insist on, having more important things to mention. His parents were involved in the error and folly of idolatry, which Gregory abandoned and became a disciple of the gospel, when he was enriched with the treasures of all the Greek learning; herein resembling Moses, of whom the scripture says, that " he was learned in all the wisdom of the Egyptians," Acts vii. 22. Thus our Gregory renounced heathenism, at a time when he was able to judge of the

1 Φέροντες εκ των σπερματων και τες καρπες και τας δραγμίδας, τελειας μεν εχι, πως γαρ ; οἷας δε δυνατον ἡμιν απο των εν πολιτεια πραξεων. κ. λ. p. 76. C. D. m Vid. Pagi, Crit. in Baron. 369. xvii.

" Αλλ' εδε των προγόνων αυτό των προκαθηγησαμένων της κατα σαρκα γενέσεως μνημην επι τε λόγε ποιησομαι, πλετον και φιλοτιμίας, και τας κοστ μukus Epipavεlas_avrov din nooμai. Greg. Nyss. de Vit. Greg. Thaum., Tom. iii. p. 537. D. vid. ib. A. B. C. et p. 536. D.

• P. 538, 539. • Ούτως και ὁ μέγας ετος δια πάσης ελθων της των Ελληνων παιδεύσεως, και γνες τη πείρα των παρ' αυτοις δογμάτων το ασθενές και ασυστατον, μαθητης τω ευαγγελιο καθισταται.

p. 540. A.

strength or the weakness of all the Gentile philosophy and theology.

r

Nyssen says, that Gregory studied secular learning for some time at Alexandria, where there was a great resort of youth from all parts for the sake of philosophy and medicine. Our young Gregory was even then distinguished by the sobriety and discretion of his behaviour. And a lewd woman having been employed by some idle people to disgrace him by indirect but impudent insinuations of intimacy with her, his reputation was vindicated in a remarkable manner: for the woman was immediately seized with such horrible fits, as demonstrated them to be a judgment of Heaven; nor was she relieved from the dæmon that had taken possession of her, till Gregory had interceded with God for her, and obtained the pardon of her fault.

Hitherto Gregory was a heathen; but his conversion was near: for soon after this het was conducted to Origen, then the chief master of the christian philosophy, and still celebrated for his writings. To his instructions Gregory now committed himself; and when he returned into his native country, as Nyssen says, he retired from the world to a private life in a desert place.

His ordination was very remarkable, if not singular. Phedimus, bishop of Amasea, knowing the worth of this young man, and being grieved that a person of such accomplishments should live useless in the world, was desirous to consecrate him to God and his church. On the other hand, Gregory was shy of such a charge, and industriously concealed himself from the bishop of Amasea, whose design he was aware of. At length Phedimus, tired of his fruitless attempts to meet Gregory, and being blessed with the gift of foreknowledge, looking up to God, to whom they were both present, instead of laying his hands upon Gregory, addressed a discourse to him, and consecrated him to God, though bodily absent; assigning him also a city, which till that time was so addicted to idolatry, that in it, and in all the country round about, there were not above seventeen believers.

u

9 Εις ήν και ἡ πανταχοθεν συνεῤῥει νεότης των περι φιλοσοφίαν τε και ιατρικην εσπεδακότων. p. 540. Β. P. 540, 541, 542.

* Και ο πρότερον ανηκεν καταπνιγον αυτήν το δαιμονιον, πριν η τον μεγαν εκείνον επικαλεσασθαι τον Θεον, και ύπερ αυτής ίλεωσασθαι. p. 541. Β.

• Καταλιπων πασαν την περι της εξω φιλοσοφίας σπεδην, προσφοιτα μετ' εκείνες των κατά τον χρόνον εκείνον της των χρισιανων φιλοσοφίας καθηγέμενο Ωριγένης δε ουτος ην, ο πολύς επι συγγραμμασι λογος. p. 542. D.

"P. 544. D. 545. A.