perfect.” He says likewise: For after the resurrection the truth shall be clearly manifested

to us, when we « shall see face to face,” and not “through a glass darkly" and " in part,” the • holy tabernacle, the city in the heavens,“ whose builder and maker is God:""' here he joins together words of 1 Cor. xiii. 12, and Heb. xi. 10, which last place is thus: “ For he looked for a city which hath foundations, whose builder and maker is God.” He speaks of " Jesus having passed into the heavens; the very same expressions which we have in Heb. iv. 14. Having made honourable mention of Seth, Enos, Enoch, Methuselah, and Noah, he adds; · These were * the first lovers of righteousness, and the first of the “ first-born” children, “ which are written in heaven:” see Heb. xii. 23. These allusions, and these expressions, borrowed, as it seems, from the epistle to the Hebrews, afford a probable argument of his using it, and of his respect for it.

Let us now see whether Methodius has not ascribed this epistle to St. Paul: Since,' says he, “the law, according to the apostle, is spiritual, containing images of good things to come.' The first part of the observation seems to be taken from Rom. vii. 14, where it is said, that “the law is spiritual;" and the second from Heb. x. 1. Indeed the writer of the epistle to the Hebrews there says, that the “ law had not the very image of the things:" whereas Methodius here speaks of the law containing images of good things: but he useth the word image loosely: he means no more than what he had expressed in the words before cited from him, that the “ law was a type and shadow” of things to come, and as such contained, or obscurely hinted and represented, the images of them. That he intends not to say any thing more in this place, than in the former, is evident from several things that follow here; to which the reader is referred, if he has any doubt: in particular he says presently afterwards, that the Jews had only a shadow of the image, at the third remove from the truth.'

Lastly, there is in the Banquet an exhortation to stedfastness in virtue, notwithstanding the greatest opposition from the enemy. For ' ye will obtain unspeakable renown, if ye shall overcome, anu

seize the seven crowns, for the sake of which the « race" and combat is set before us,” according to the master Paul.'. There may be in this passage, and in what precedes, a reference to the twelfth, and some other verses of the sixth, chapter of the epistle to the Ephe. sians: but the latter part of the passage," the race set before us," seems to be taken from Heb. xii. 1; and for that it is more particularly that he alleges Paul's authority.

By these several passages I am induced to think it probable that Methodius received the epistle to the Hebrews as St. Paul's.

I formerly shewed the reasons why I do not esteem the homily concerning Simeon and Anna to be genuine. I am therefore far from alleging any thing out of it as a proof of the sentiments of our Methodius: but if that piece had been genuine, I suppose it might afford an un. deniable testimony to this epistle; for there it is said, that “8 God “ took on him (or laid hold • of] the seed of Abraham,” according to the most divine Paul, and through him of the whole • human kind: see Heb. ii. 16.

IX. There is very little notice taken of the seven catholic epistles in the remaining pieces of this writer.

1. He speaks of Christ as the “ chief shepherd:” perhaps he borrows that character from 1 Pet. v. 4. 2. In the place referred to a little while ago Methodius says of the Ebionites, that "i

they * assert the prophets spoke of their own motion.' Possibly our author has here an eye to 2 Pet. i. 20, 21.

Knowing this first, that no prophecy of the scripture is k of any private interpretation;

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γαρ αληθες μετ' αναςασιν δηλωθησεται, όποτε προσωπον * Μυριον γαρ έξετε κλεος, εαν αφελητε νικησασαι τας

ET' auto κατα προσωπον, την άγιαν σκηνην, την πολιν την εν ερανοις, ης 5εφανες επlα, δι' ες ο αγων ημιν προκειται και η παλη, κατα τεχνιτης και εκδημίεργος Θεος, αλλ' και δι' αινιγματων και εκ τον διδασκαλος Παυλαν. ib. p. 116. Β. JEPUS ETTOTIEvoquey. Cony. p. 96. C.

8 --αλλα σπερματος Αβρααμ επιλαζομενος κατα τον b-τω διεληλυθοτι τες έρανος Ιησο. Conv. p. 129. Α. θειοτατον Παυλον, και δι' αυτο σαντος τ8 ανθρωπειο φυλα. De

πρωτοι δικαιοσυνης γεγονοτες ερασαι, και πρωτοι αρω- Sim. et A. p. 427. D. Combetis. τοτοκων τεχνων απογεγραμμενων εν ερανοις. Conv. p. 105. Α. APXiTroluYy. Conv. p. 70. C.

« Ει ο νομος εσι, κατα τον αποςολον, τας εικονας εμπεριέχων -ως Εξιoναιοι, εξ ιδιας κινησεως τες προφητας λελαλητων μελλοντων. ib. p. 96. Α. Β.

κεναι φιλονεικBντες. Conv. p. 13. D. • Αλλα Ιεδαιοι μεν την σκιαν της εικονος, τριτην απo της

και ιδιας επιλύσεως 8 γινεται. αληθειας, κατηγγελκασιν" κ. λ. ib. p. 96. C.


for the prophecy came not in old time by the will of man, but holy men of God · spake as they were moved by the Holy Ghost.”. He says: • The Jews look for a sensible (or earthly] king:

dom, and place their hopes in this strange land, which the divine word says shall pass away. In 2 Pet. iii. 10. it is said “ the heavens shall pass away with a great noise:” perhaps Methodius refers to this text, perhaps to some others. In another place he says, the whole world • shall be consumed (or overflowed] with fire;' though according to his opinion it will not then utterly perish, but will be renewed and restored: possibly Methodius here refers to 2 Pet. iii, 6, 7, where it is said: “ the world that then was, being overflowed with water, perished: but the heavens and the earth which are now, are kept in store, reserved unto fire against the day of judgment.”

3. He observes, that sf the world lieth in wickedness:" the same thing that is said in the same words in 1 John v. 20. 4. I transcribe nothing more here relating to these epistles.

relating to these epistles. Undoubtedly Methodius received the first epistle of Peter, and the first epistle of John; for they were admitted as genuine, without controversy, by all catholic Christians. But what was our author's opinion concerning the epistle of James, the second of Peter, the second and third of John, and the epistle of Jude, does not clearly appear from his remaining works.

X. The Revelation is very often quoted by Methodius as the writing of John: · And 3 that * the Word who became man is the chief virgin, [or prince of virgins, ] as well as the chief

shepherd, and chief prophet of the church, John, inspired by Christ, has shewn us in the book * of the Revelation: “ And I looked, and lo, a lamb stood on the mount Sion. These are they which are are not defiled with women, for they are virgins: these are they which follow

the lamb whithersoever he goes:"' Rev. xiv. 1-4. This passage'is in the Banquet; and in the same work: · As also John shews, saying, that the incense in the vials of the four and twenty - elders are the prayers of saints:""' see Rev. v. 8. Again, John' relating the Revelation says: €“ And there appeared a great wonder in heaven,”' and what follows: where Methodius quotes Rev. xi. 1–6. In the same work the * Revelation is quoted as scripture, and a book of authority. In the extracts out of the treatise of the Resurrection, made by Photius, he quotes this book as written by the blessed John. In the same extracts are these words: How then • is Christ celebrated by the prophets and the apostles as the “first-begotten of the dead?”. This is often said of Christ in the New Testament, as Acts xxvi. 23; 1 Cor. xv. 20; and twice almost in the very expression of Methodius, Col. i. 18, and Rev. i. 5. If we could be certain that Methodius referred to this place in the Revelation, then we should be assured that he supposed the writer of this book to be the apostle John. Finally, Methodius is mentioned by Andrew of Cæsarea with Irenæus and others, who had bore testimony to the divine inspiration of this book. I think it is plain from what has been here collected, that Methodius received the Revelation as a book of authority; and very probable that he esteemed it a writing of John the apostle and evangelist.

XI. His forms of quotation, or general terms made use of in speaking of these books, and marks of respect for them, are such as these; scriptures, o holy, or sacred scriptures, 9 divine ' scriptures. He speaks of "the Old Testament, which implies, an acknowledgment of another that is new; both which are indeed quoted very largely by him, and as books of authority. In a passage quoted some while ago he speaks of prophets and apostles, thereby expressing the two

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• αλλ' υπο σνευματος αγια φερόμενοι ελάλησαν οι αγιοι θες .. και καθως και Ιωαννης εμηνυσε, κ. λ. ib. p. 97. Α.

-την Αποκαλυψιν ο Ιωαννης εξηγεμενος λεγει. ib. p.109.D. .
Β' βασιλειαν αισθητην προσδοκώντες, και επι γης ταυτης της γινεται κατα νο» της γραφης, οποτε η μεν Αποκαλυψις
αλλοτριας, ήν παρελεύσεσθαι λογος, τιθεμενοι τας ελπιδας. αρσενα την εκκλησιας διοριζεται γενναν. ib. p. iii. C.
Conv. p. 90. A.


Maxagros Iwayyms. ap. Phot. Cod. 234, p. 924, ap.Com εν ή οι ερανοι ροιζηδον παρελεύσονται. .

bef. p. 326. B.. ο απας ο κοσμος κατακλυζόμενος συρι. ap. Epiph. Her: 64. η σως δη ετι ο Χριςος πρωτοτοκος ειναι των νεκρων n. xxxi. p. 553. D. € -υδατι κατακλυσθεις.. προφητων και των αποσολων αδεται; ap. Phot. ib. 925, et ap.

τώ τον κοσμον εν τω πονηρών κεισθαι. De Resur. ap. Phot. Combef. p. 328. n Vid. Andr. Prolog. in Apoc. p. 3. B. C. Cod. 234, p. 321, et ap. Combef. Bibl. p. 922. B.

• Vid. Method. Conv. p. 125. A. et passim. • Ότι δε και αρχιπαρθενος, oν τροπον και αρχιτoιμης και Ρ ταις αγιαις γραφεις. ib. p. 66. D. αρχιπροφητης γεγονεν ο λογος ενανθρωπησας, της εκκλησιας, 4 O DEBOLI ypapat. p. 89. A. και ο χρισοληπΊος ημιν τσαρεςησεν εν βιβλιων της Αποκαλύψεως 1. εκ παλαιας υμιν καγω παρεξομαι διαθηκης εγγραφον προΙωαννης, λεγων: Καν ειδον, κ. λ. Conv. p. 70. C. D.

OytElav, ib. p. 130. C.

general divisions of the scriptures before and after the coming of Christ: he' quotes these books by way of proof of what he says. He affirms, that there is no contradiction or absurdity in

the divine words.' The gospels are cited' by him in this manner: • The Lord declares in the 'gospels.' Again: As also our Lord Jesus Christ directs and commands in the gospels: ** Let your lights shine and your loins be girded about, and be ye yourselves like men that wait • for their lord:"", Luke xii. 35-38. “ For“ ye are the salt of the earth,” said the Lord to the apostles:' see Matt. v. 13. • Where,' according to the true oracles of the Lord, they neither * marry nor are given in marriage:' see Matth. xxii. 30. He quotes St. Paul after this manner: says ? the blessed Paul; - the most wise Paul; 'Paul, a wise man, and most spiritual, or full of the Holy Ghost. He k recommends the study and meditation of the scriptures.

XII. In the remains of Methodius there are many interpretations of texts of scripture; but, in my opinion, for the most part, such as do little honour to the author's judgment: I shall put down two or three, which are somewhat remarkable.

1. He understands' the words of Christ in John v. 39, to be a command to “ search the scriptựres; not a declaration what was then the practice of the Jews: accordingly, he makes use of this text as an argument to search even the most abstruse and difficult parts of scripture, and as an encouragement to explain them so far as we are able.

2. St. Paul writes: “ Î knew a man in Christ,—such an one caught up to the third heaven. And I knew such a man,-how that he was caught up into paradise:” 2 Cor. xii. 2-t. Methodius is" clearly of opinion that the apostle here speaks of two remarkable revelations, and two different raptures, one into the third heaven, the other into paradise; and he thinks that they who carefully attend to the expressions of the apostle will perceive, that he does not speak of paradise and the third heaven as one and the same place, or suppose paradise to be in the third heaven.

3. Theodoret has quoted this passage of Methodius out of his discourse Concerning Martyrs: • For,' says he, martyrdom is so admirable and desirable that the Lord Jesus Christ himself, • the Son of God, was pleased to be a martyr, not esteeming it a thing to be earnestly sought, to be like God, that he might bless man to whom he had descended, with this gift also: see Philip. ii. 6. This is the entire passage as given us by Theodoret. Bishop Bull understood the expression of St. Paul here made use of in the sense of our English version, "thought it not robbery to be equal with God:” and he refers to a place of Petavius, where he also is supposed to be of the same opinion. Nevertheless it seems to me that, in this passage of Methodius, the expression can admit of no other meaning than that in the translation I have made, and that it must denote a voluntary humiliation of Jesus Christ. There is likewise a passage in the Banquet where Methodius refers to Philip. ii. 6, 7; I put it in the margin: I suppose it does not weaken but confirm the interpretation I have given of the expression in the sixth verse; which sense, it is certain, appears frequently in the Christian writers of the third century.

4. St. Paul writes : « And the dead in Christ shall rise first : then we which are alive: "


και ο


1 εδε γαρ αμαρτυρος ο λογος γράφων. ap. Epiph. p. 548. D. m “Ότι δυο αποκάλυψεις φησι γεγονεναι τω αγια Παυλα" Vid. ib. n. xvii.

539. C.,

λεγει γαρ, αλλ' εδε ο αποστολος υποτιθεται ειναι τον παραδεισον και ότι μηδεμια υπεναντιωσις η ατοπια εν τοις θειους λογους. ap. , εν τω τριτω ερανω, τοις λεπλων ακροασθαι λογων ειςαμενοις Epiphan. ib. Hær. 64, p. 555. B.

-δυο αποκαλυψεις μεγαλας έωρακεναι μηνυει, δις αναλειφxupios -Ev EvaYYE1.6015, wageyyua. Conv. p. 66. D. Dels evapyws. X. d. ap. Phot. Cod. 234, p. 910. ap. Combef. ο καθ' όν τροπον και ο κυριος ημών εν ευαγγελιoις Ιησες Χρισος, Bib. p. 308. wde vouobetwy. Conv. p. 92. B. C.

• Ούτω γαρ θαυμασον και περισπεδασον εςι το μαρτυριον, υμεις γαρ εςε το άλας της γης, ο κυριος εφη τους απος ολους. ότι αυτος ο κυριος Ιησες Χριςος ο υίος τε θεε, τιμων αυτο εμαρib. p. 67. D.

τυρησε, εχ αρπαγμoν ήγησάμενος το ειναι ισα θεω, ιγα και ενθα οτε γαμεσιν, έτε γαμισκονται, κατά τας αψευδεις τα Τετω τον ανθρωπον τω χαρισματι, εις ον κατεζη, Σεψη, ap. κυριά χρησμες. ib. p. 76. C.

Theodoret. Dial. i. Tom. iv. p. 37. -proov o paxapios Ilavnos. Conv. p. 67. D.

• In libro de Martyribus apud Theodoretum Christuni noh καθαπερ και


σοφώτατος Παυλος δηλοι. ap. Phot. Cod. minat Dominum et Filium Dei, qui non rapinam arbitratus 234, p. 924, f.

est, esse æqualem Deo. Quæ, Petavio etiam judice, non nisi ως αν ο πνευματικωτατος και σοφος ανηρ, τον Παυλον in Deum verum cadere possunt Bull. Def. Fid. Nic. Sect. i. 28yw" Couv. p. 77. A.

c. 13., n. 9. Vid. Petav. Præfat. in Tam. ii. c. 4, n. 5., πρωτον τον ωραιον την αισιν κτησάσθω καρπον, ειτα τα P Διο και, αναφορας εις τον υιον ανειληφε τ8 θεε, απο το πληκαλλυντρα, την ασκησιν και μελετην των γραφων. ib. p. 127. C. ρωματος της θεοτητος εις τον βιον εληλυθοτος. Κενωθεις γαρ και weg!

DE τε την επιλυσιν αυτων ανευρασθαι και ειπειν, μειζον την μορφην το δελε προσλαξων, εις την εαυτο τελειότητα σαλιν хад”

ήμας όμως τόλμησεον, πιςευσασαν τα κελευσακτι' τας ανεπληρωθη. κ. λ. Conv. p. 115. A. B.. γραφας ερευναν. Conv. p. 1ο. Α.

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1 Thess. iv. 16, 17. By “ the dead,” • Methodius understood our bodies : “ we which are
alive," are our souls, which receive “ the dead,” that is our bodies, out of the earth: then “we,”
„ soul and body, “ are to be caught up together to meet the Lord.” This may be allowed to be
a difficult text: but I am apt to think that many will consider this paraphrase as an example of
the wrong and injudicious interpretations of our author, which I spoke of formerly; nor do I
intend to add any more.

XIII. We perceive from the remains of Methodius that he received the four gospels, the Acts of the apostles, St. Paul's epistles, and the epistle to the Hebrews as one of them. We have no plain evidence how many of the seven catholic epistles he received: undoubtedly he owned the first of St. Peter and the first of St. John, there never having been any doubt concerning the genuineness of these. His opinion about the rest we are not acquainted with. He likewise quotes the Revelation frequently as a book of sacred scripture, written by John; whom it is likely he supposed to be John the apostle and evangelist. We have seen in him clear proofs that the scriptures of the New Testament, generally received by Christians, were well known, much used, and highly esteemed: being books of authority, and appealed to in all points of dispute and controversy. I have not observed in this Greek writer, of the third century, any quotations of Christian apocryphal writings: nor do the works of this author afford any the least ground to suppose that there were any writings of ancient Christian authors that were esteemed sacred and of authority, beside those which are now generally received as such by us; namely, the writings of apostles and evangelists,

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I. Lucian, his history, and testimonies to him. II. His edition of the scriptures of the Old and

New Testament. III. Hesychius, his history, and his edition of the Old and New Testament. IV. Lucian's works. V. His sentiment upon the doctrine of the Trinity. VI. Concluding remarks.

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I. Says - Jerom in his Catalogue of Ecclesiastical Writers : · Lucian, a most eloquent man, • presbyter of the church of Antioch, was so laborious in the study of the scriptures, that to • this day some copies of the scriptures are called Lucian's. There are extant some discourses

[or small treatises] of his concerning the faith, and some short epistles to several. He suffered • at Nicomedia for confessing the name of Christ, in the reign of Maximin, and was buried at • Helenopolis in Bithynia.'

Cave says that · Lucian was contemporary with Paul of Samosata, and flourished chiefly about the year 290. He suffered martyrdom in 4 311, or rather in 312, and on the seventh day of January in that year. It is now commonly said by learned moderns, that & Lucian was born at Samosata : but it is

Tar" ası, avta ruwx TaUTA Ta owpata: queus yag Basnag. 312, n. iv. Tillem. St. Lucien. Mem. T. v. P. ii. οι ζωντες, αι ψυχαι εσμεν, οι απολαμβανοντες εγερθεντες (al. p. 150, 151, et note ν. εγερθεντας] εκ της γης νεκρες: κ. λ. ap. Phot. Cod. 234, Lucianus, nobili prosapiâ ortus, patriam habuit Samosata, p. 924, in. et ap. Combef. p.

urbem Syriæ non incelebrem, ejusdem et urbis et nominis • Lucianus, vir disertissimus, Antiochenæ ecclesiæ pres- cum famoso illo Christianæ religionis derisore, qui Trajani; byter, tantum in scripturarum studio laboravit, ut usque nunc tempore vixit. Cav. ubi supr. Conf. Basn. an. 312, n. 23. quædam exemplaria scripturarum Lucianea nuncupentur. Tillem. ubi supr. p. 146, et passim, Feruntur ejus de Fide libelli, et breves ad nonnullos epistolæ. 3 In the preceding note I have placed Tillemont among Passus est Nicomediæ ob confessionem Christi sub persecu- those who say Lucian was born at Samosata: for such are his tione Maximini, sepultusque est Helenopoli Bithyniæ. Hier. words: Il nâquit à Samosates dans la Syrie appellée Euphrade V. I. cap. 77

tesienne. ubi supr. p. 146. And yet he was aware that this, Noster hic Paulo Samosateno erat ætate suppar, præcipue is destitute of foundation ; as appears fiom what he says in vero claruit circa an. 290. Cav. Hist. L. in Luciano. another place. Il étoit, à ce qu'on prétend, du même pays,

d Baron. Ann. 311. n. iii. iv. Fabric. Bibl. Gr. T. v. p. 279. que Paul de Samosate. ib. p. 398, not. 1, sur. S. Lucien. • Ruin. Act. Mart. p. 504. Pagi Ann. 311, n. X. et Xx.


said, I think, upon the credit only of the Acts of Lucian, and of Suidas, who copied those Acts; which is no authority at all

. Tillemont himself says, that those Acts are certainly a • work of Metaphrastes, and that they are mixed with fables, and have divers faults contrary to • the truth of history; which,' says he, may excuse our not paying any regard to them, when

they differ from other authors; and allows us to take little notice of them in other points. Bollandus likewise observes upon those Acts, that the Menologium make Lucian a native of Antioch.

It seems to me that the author of the Acts, who had little regard to truth, and was not much concerned to be rightly informed, confounds upon this occasion Lucian, presbyter of Antioch, with Lucian the famous heathen dialogist, who lived in the second century, and was of Samosata.

This may be thought a trifle not worth taking notice of: but really it gives one offence to see learned men deliver for history what has no good authority, and supply their accounts of this eminent person out of a piece which is good for nothing : nor is this particular altogether trifling; for when those learned writers come to consider a difficult question, concerning Lucian's opinion about the doctrine of the Trinity, this circumstance of Lucian's being a native of the same city with Paul, bishop of Antioch, is almost always taken in as a thing of some moment.

I must add that it is to the honour of Theodoric Ruinart, that he has not inserted those Acts in his collection of Genuine and Select Acts of Martyrs: nor do I observe that in his account of Lucian he has borrowed any one article from them.

Of this person, in his Ecclesiastical History, Eusebius writes after this manner, speaking of those who suffered in the persecution begun by Dioclesian : Among the presidents of the • churches in great cities, who suffered at that time, the first to be recorded in the monuments

of the pious is Anthimus, bishop of Nicomedia, a witness of the kingdom of Christ, who was • beheaded : and 8 of Antioch, Lucian, a presbyter of that church, a man of an unblemished • character throughout his whole life; he also suffered at Nicomedia, where, in the presence of . the emperor, he first apologized for the heavenly kingdom of Christ in words, and afterwards • farther recommended it by deeds.'

Again, in another place, the same ecclesiastical historian, having related the death of Peter of Alexandria by order of Maximinus, adds : · And with him suffered many other bishops of • Egypt in like manner; as did also Lucian, presbyter of the church of Antioch, an excellent

man in all respects, celebrated for his piety and his knowledge of the scriptures: he was car• ried from Antioch to Nicomedia, where the emperor then was; and, having made an apology before the governor for the doctrine he professed, he was sent to prison, and there put to death."

At this place Rufinus, in his Latin translation of Eusebius's Ecclesiastical History, makes a little alteration; and also inserts a speech of considerable length, said to be the same apology which Lucian made to the Roman governor. Whereupon, as · Rufinus says, the audience

being much moved, and almost persuaded, Lucian was commanded away to prison, there to be 6 put to death, as if they feared a tumult of the people. Of this apology I intend to take some farther notice by and by.

These is still extant a panegyrical' oration or homily of St. Chrysostom, pronounced on the seventh day of January 387, in honour of this martyr: but it is so oratorical, that though St. a Vid. Bolland. Act. Sanctor. T. i. p. 359.

8 Των δ' επ' Αντιόχειας μαρτυρων τον παντα βιον αριστος • Vid. Suid. V. Arxiuvos. et Hodius de Bibl. Text. Orig. W PETCUTEPOS TMS AUTO9i wapoixias Arxiavos“ Ey Nixopyderce 1. iv. c. ii. p. 626, et l. iii. P. i. c. 5.

και αυτος, βασιλεως επιταροντος, την ερανιαν το Χριςο βασιc Vid. Kuster. ad Suid. ib. not. 5.

λειαν λογω προτερον δι' απολογιας, ειτα δε και εργοις, ανακηSee Mem. Ec. T. v. P. iii. p. 345, 346.

pugas. Eus. H. E. I. viii. c. xiii. in. e Menologium habet ex Antiochiâ Syriæ ortum fuisse Lu- h Λεκιανος τε ανηρ τα παντα αριςος, βιω τε εγκρατης, και cianum. Act. Sanct. ib. p. 359.

τοις ιεροις μαθημασι συγκεκροτημενος, της κατ' Αντιοχειων f Illum autem familiarem fuisse Pauli Samosateni, credibile παροικιας πρεσβυτερος, αχθεις επι της Νικομηδεων πολεως, est. Fuit enim ipse oriundus ex urbe Samosatensi, ut legitur ενθα τηνικαυτα βασιλευς διατρικων ετυγχανε, παρασχων τε in ejus vitâ. Et cum Paulus ex eâ urbe ad Antiochensem επι το αρχοντος την υπερ ης προϊσατο διδασκαλίας απολογίαν, , episcopatum evectus est, Lucianus quoque ecclesiæ Antio- δεσμωτηρια παραδοθεις κτιννυται. ib. 1. ix. C. vi. chenæ presbyter fuit, Pagi Ann. 311, n. xii. Conf. Vales. i Tum ille, datâ sibi facultate dicendi, hujusmodi orationem Annot. in Thdrt. H. E. 1. i. c. iv. Ex urbe Pauli erat hære- de fide nostrâ habuisse dicitur. Rafin. H. E.I. ix. C. vi. tici; a Paulo ad presbyteratum in nobilissimâ ecclesiâ Antio- * Et cum pene jam his verbis auditoribus suadere cæpisset, chenâ promotus fuerat : cujus et errorem cum imbibisset, &c. agripi jubetur in carcerem, ibique quasi absque tumultu pre Basnag. Ann. 312, n. 13,

puli necari. ib.

! T. u. p. 524-529.

p. 303.

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