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distinguisheth between the ancient Lucian, follower of Marcion, and Lucian who lived, he says, in the time of Constantine, whom the Arians call a martyr, and who was inclined to the Arian heresy. According to Philostorgius, Eusebius of Nicomedia, and others of the chief of the Arians, were disciples of Lucian; Maris of Chalcedon, Theognis of Nice, Leontius of Antioch, Asterius the sophist, and others; which induced Du Pin to say that all the heads of that party were Lucian's disciples: and, not to add any thing more, Alexander in his letter to his namesake of Constantinople says, that "Lucian, succeeding [or following] Paul ' of Samosata, remained for a long time, during three bishops, 'excommunicated,' or separated from the church: those three bishops are supposed to be Domnus, Timæus, and Cyril; which last was succeeded by Tyrannus.

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Learned men are not agreed in their interpretation of those words; some supposing them to mean that Lucian, following the sentiments of Paul of Samosata, bishop of Antioch, separated himself from the communion of the church: others, that he was by three successive bishops excluded from communion. It is, however, the general opinion of learned moderns, that Lucian did not always continue separated, or excommunicated: they agree in supposing that those words

Λεκιανός τις αρχαιος, εκ ὁ νυν εν χρόνοις Κωνσαντινε τε γεροντος γεγονως, ὃν δηθεν οἱ Αρειανοι εν μαρτυσιν επιψηφίζονται ην γαρ και στος ὁ Λεκιανος, φημι, προσανεχων τη των Αρειανων αίρεσει. Epiph. H. 43. n. i. p. 378.

ι Ότι τετε το μαρτυρος πολλες μεν και αλλες μαθητας αναγράφει, οις και Ευσέβιον τον Νικομήδειας, και Μαριν τον Χαλκεδονος, κ. λ. Philost. 1. ii. c. xiv. p. 475. A. Vid. ib. c. 12, 13. p. 474. et c. 3. p. 470.

* Ον διαδεξάμενος Λ8κιανος αποσυνάγωγος έμεινε τριων επισκόπων πολυετείς Xpovec. Alex. ap. Thdrt. H. E. 1. i. c. 4. p. 15. B.

▾ Vid. Hieron. Chr. p. 176, 177.

▾ Antiochiæ decimus nonus constituitur episcopus Tyrannus. ib. p. 179. Causa itaque schismatis Luciani fuit doctrina Pauli Samosateni, quam defendebat; cujus gratiâ diu separavit se a tribus episcopis Antiochenis, Domino scilicet, Timæo, ac Cyrillo, qui sibi invicem successere. Pagi Ann. 311. n. xi. Cæterum hujus verbi añoσvvaywyog eμeive, K. λ. vim non intellexere interpretes, quos secutus Baronius scribit, Lucianum a tribus episcopis sibi continue succedentibus, ecclesià ejectum fuisse. Atqui hoc non dicit Alexander, sed tantum ait, Lucianum schisma fecisse in Antiochensi ecclesiâ, et sub tribus episcopis sibi continue succedentibus Collectas seorsum celebrasse. Id enim significat vox arоσνvaуwуoç. Id. ib. n. xii.

› Paulo Samosateno succedens Lucianus ecclesiasticâ societate trium episcoporum segregatus pluribus annis permansit.-Hanc Alexandri esse mentem nobis persuasissimum.-Aπоoνvaywyos εuεive, non actum hominis se separantis, sed passivam potius ejectionem significat, &c. Basnag. Ann. 312. n. xxiii. Conf. Tillem. S. Lucien, Not. 3. p. 405. z Tandem vero ad unitatem ecclesiæ reversus est Lucianus, ut ex Alexandro colligitur. Pagi Ann. 311. n. xii. Extra dubium igitur est, Lucianum in errorem incidisse, ex quo tamen, Deo favente, tandem emersisse putamus. Basn. ubi supra.

of Alexander afford reason to conclude that Lucian returned, or was restored, to the catholic communion before his death; and probably, in the beginning of the episcopate of Tyrannus, who succeeded Cyril about the year 297, near the end of the third century, or however before Dioclesian's persecution, which began in February 303.

That passage of Alexander would lead us to think that Lucian was in the sentiments, or at least in the interests of Paul of Samosata; and that for some reasons he greatly disliked the act of the council which deposed Paul. And there are other things which may be reckoned of some moment for in the former part of the Creed ascribed to Lucian there are some expressions which seem over-orthodox; insomuch that bishop Bull could not forbear to say, they are stronger than any used by the council of Nice: and, if so, others may be apt to conclude they must be Sabellian; though in the latter part of the same Creed are expressions favourable to Arianism; which may be what the orthodox christian in the Dialogue before referred to, calls an addition, and says is contrary to Lucian's Creed: meaning, perhaps, the former part of it. However, it may be thought by some that Lucian, in the speech preserved by Rufinus, speaks not of the Word, or Logos, as a distinct person, but only as the wisdom of God.

But how shall we reconcile this with the high esteem paid to Lucian by the Arians of the fourth century? For certainly Paulianism, or Sabellianism, and Arianism, are very different: it would likewise be hard to conceive how Eusebius, who was exceedingly averse to the Sabellian scheme, should say that Lucian was an excellent man in all respects.

Upon the whole, it is very difficult to reconcile the accounts concerning Lucian, or to determine where his fault lay, if he was guilty of any. As the Arians in general, and many catholics of the fourth century, showed a great regard

* See Tillem. in St. Lucien, p. 149. and note 4. Mem. T. v. P. iii. b See before, Vol. ii. ch. xliii.

Imo pene ausim affirmare absolutam Filii divinitatem aliquâtenus in Lucianæo Symbolo efficacius et significantius exprimi, quam in ipso Nicæno Quippe vera illa, Deum ex Deo, totum ex toto, perfectum ex perfecto, quæ confessionis Lucianææ sunt, perfectam Filii divinitatem, et æqualem paternæ naturam, disertius annuntiant, quam ista Nicæni Symboli, &c. Def. Fid. Nic. p. 146.

d Των ονομάτων εχ άπλως, εδε αργων κειμενων, αλλα σημαινοντων ακριβως την ιδιαν έκαςε των ονομαζομενων ὑποτασιν τε και δοξαν και ταξιν ως είναι τη μεν υποτάσει τρία, τη δε συμφωνιᾳ ἐν. ap. Socr. 1. ii. c. 10. p. 88. Α. Though I have argued as above, I certainly do not take any part of the Creed ascribed to Lucian to be his.

to the name of Lucian, some may be apt to infer there must have been two persons of that name; but that is an opinion which does not seem to be at all countenanced by antiquity; and we are, I think, obliged to suppose one and the same person to be intended all along.

VI. Whether Lucian's opinion concerning the Trinity, particularly concerning the Word, was the same with that which is now reckoned orthodox, or not, which is a point not easily decided; we have seen other accounts of him which are unquestioned: and all must be satisfied that he was a pious, learned, and diligent man; that he believed Jesus to be a divine teacher and the Christ. Lucian made out an edition both of the Old and New Testament: Jerom indeed does not commend this last, Lucian having admitted into his copies some readings and passages which he did not reckon genuine as this is the only fault found by Jerom, it may be concluded that the work was unexceptionable in other respects; or at least that Lucian's canon of the scriptures of the New Testament was much the same with that of other christians.

And every serious reader, I presume, has with joy observed this additional testimony to the truth of the christian religion, which this presbyter of Antioch asserted and adorned by the virtues and literary labours of his life, and by a death worthy of praise.

CHAP. LIX.

PAMPHILUS, PRESBYTER OF CESAREA.

I. His history, and testimonies to him. II. An account of some others who suffered martyrdom about the same time with Pamphilus. III. Of the library erected by Pamphilus at Cæsarea. IV. An edition of the Seventy by him and Eusebius from Origen's Hexapla. V. Books transcribed from others in that library, still remaining. VI. A school said to be set up by him at Cæsarea. VII. His Apology for Origen. VIII. Contents of the Acts of the apostles, composed by Pamphilus, or Euthalius. IX. His character. X. Critical remarks upon pretended acts of his passion.

I. PAMPHILUS a presbyter, friend of Eusebius, bishop ' of Cæsarea, had such an affection for the divine library,

Pamphilus presbyter, Eusebii Cæsariensis episcopi necessarius, tanto bibliothecæ divinæ amore flagravit, ut maximam partem Origenis voluminum suâ manu descripserit, quæ usque hodie in Cæsariensi bibliothecà habentur. Sed et in duodecim prophetas viginti quinque nynoɛwv volumina manu ejus exarata repperi, quæ tanto amplector et servo gaudio, ut Crosi opes habere ine credam. Si enim lætitia est unam epistolam habere martyris, quanto magis tot millia versuum, quæ mihi videtur sui sanguinis signâsse vestiguis? Scripsit, antequam Eusebius scriberet, Apologeticum pro Origene, et passus est Cæsareæ Palæstinæ sub persecutione Maximini. Hier. de V. I. c. 75

bhad such an affection for the divine library.] That is a literal translation, but the meaning is not very obvious. The phrase occurs again in the chapter of Eusebius, who, as Jerom there says, was very studious in the scriptures, and with Pamphilus a diligent searcher of the divine library : in scripturis studiosissimus, et bibliothecæ divinæ, cum Pamphilo martyre, diligentissimus pervestigator. Upon both those places Fabricius says, that thereby is to be understood the sacred scriptures, and refers to Martianay's Prolegomena to the first tome of St. Jerom's works. Cave understood the phrase in the same manner; for speaking of Pamphilus he says: Tanto erga divinas literas studio exarsit, ut bibliothecam Cæsareæ exstruxerit. Hist. Lit. And Trithemius de Ser. Ec. c. 47. Pamphilus-tantos eo tempore apud Cæsaream libros amore Scripturarum congregavit, ut in omni tempore nulla bibliotheca celebrior extiterit. Honorius, c. 76, et 82, copies Jerom exactly, and therefore is of no service to us. Sophronius translates literally, eac Boonens. Martianay, to whom Fabricius refers, says: Apud veteres bibliothecæ divinæ nomen obtinebant sacra volumina, quæ nunc temporis Biblia vocamus. Proleg. i. n. 1. But his proofs are not sufficient: his examples are not very numerous; one of them is that above concerning Eusebius. I here take notice of another of them: Eodem sensu Hieronymus Ep. 89. ad Augustinum, vetus instrumentum, seu volumina ejusdem vocat ecclesiarum bibliothecas. Vis, inquit, amator esse verus septuaginta interpretum? Non

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'[or had such a desire to form a well furnished ecclesiastical library] that he wrote out with his own hand the greatest part of Origen's works, which are still in the library of Cæsarea; and beside I have met with five-and-twenty volumes of Origen's Commentaries upon the twelve prophets in his hand-writing; which I value and keep as if I had the treasures of Croesus. For if it be a pleasure to 'possess one single epistle of a martyr, how much more 'must it be to have so many thousand lines, which he seems 'to me to have marked with the traces of his blood? He wrote before Eusebius of Cæsarea an Apology for Origen,

legas ea quæ sub asteriscis sunt, imo rade de voluminibus, ut veterum te fautorem probes. Quod si feceris, omnes ecclesiaram bibliothecas damnare cogeris: vix enim unus aut alter liber invenitur, qui ista non habeat. But I think the phrase ought there to be understood in its own natural sense, to denote the libraries of the churches, containing copies of the Old and New Testament, All churches had copies of the scriptures, and the repositories in which they were lodged might be called libraries: besides, some churches had large collections of books, and many copies of the scriptures; as the churches at Jerusalem and Cæsarea: which last library, as Jerom expressly says in a passage to be cited by and by, was dedicated to that church by Pamphilus. Such a library there was likewise at Hippo in Africa in Augustine's time: Ecclesiæ bibliothecam, omnesque codices diligenter posteris custodiendos semper jubebat. Possid. in Vit. Aug. c. 31. And the word is used of the repository of a church which could not have it in many books. Posteaquam perventum est in bibliothecam, inventa sunt ibi armaria inania. Act. Purgat. Cæcil. ap. Du Pin. Optat. p. 168. a. f. There is another passage of Jerom, where, as I think, the phrase ought to be interpreted in the same manner: Revolve omnium, quos supra memoravi, commentarios, et ecclesiarum bibliothecis fruere, et magis concitato gradu ad optata cœptaque pervenies. Ad Pamm. ep. 31. [al. 52.] p. 244. in. Farther, if by the divine library we understand the sacred scriptures, we shall charge Jerom with a trifling tautology in his chapter of Eusebius and it is observable that Jerom, commending ancient christian writers, often mentions their diligence in studying the scriptures, or their skill in them, and always speaks plainly; but never useth this phrase, except in the chapters of Pamphilus and Eusebius: probably therefore he refers to their care in furnishing the library at Cæsarea, which consisted of copies of the scriptures, and commentaries upon them, and other works of christian writers, as well as works of profane authors. A passage of Jerom in a letter to Marcella, speaking of that library, leads us directly to this sense. Beatus Pamphilus, quum Demetrium-in sacræ bibliothecæ studio vellet æquare,tunc vel maxime Origenis libros impensius prosequutus, Cæsariensi ecclesiæ dedicavit. Ad Marcell. T. ii. col. 711. In my edition of Moreri's Dictionary, which is called the tenth, printed in 1717, the article of Pamphilus begins in this manner: S. Pamphile avoit tant d'amour pour les livres, qu'il recuillet une trésbelle bibliothéque. St. Pamphilus was so great a lover of books, that he collected a very handsome library; which in short, I think, is what Jerom intends to say; that Pamphilus was so ambitious of making a numerous collection of authors, and especially of having a large and well furnished library of 'christian ecclesiastical writings, that he spared no cost or pains to obtain 'his end, and even wrote out with his own hand many copies of such books.' Therefore, finally, the connexion confirms my interpretation.