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Chrysostom enlargeth upon the sufferings and fortitude of Lucian, and upon the manner of his death, it is very difficult to say how he would have us to suppose that the martyrdom of this presbyter, one of his predecessors in the church of Antioch, was performed: whether * by famine, or by torture, or b by both ; and whether in prison, or abroad.

Sozomen, having occasion to speak of Lucian, who, he says, suffered martyrdom at Nicomedia, gives him this great character, that ' • he was likewise on other accounts very eminent, • and in a signal manner skilful in the sacred scriptures.'

Honorius of Autun says, that ^ Lucian was first presbyter of Antioch, and afterwards bishop of Nicomedia : but this is not said by Eusebius, or Jerom; and therefore, probably, it is without foundation. The error may have arisen from the place of Lucian's martyrdom, or from the near mention made of Anthimus, bishop of Nicomedia, in Eusebius's Ecclesiastical History, Eusebius does not suppose Lucian to have been bishop of Nicomedia, nor to have had any office in that church; for he reckons Lucian among the martyrs of the church of Antioch.

Jerom assured us that Lucian was buried at Helenopolis in Bithynia ; but why he was buried there does not certainly appear from any good authority. In his Chronicle, at the 21st year of Constantine's reign, Jerom says : Constantine o repairing Drepanum, a city in Bithynia, in • honour of the martyr Lucian, who was there buried, called it Helenopolis from his mother.' The same ' is in the Paschal Chronicle, with this addition, that Constantine enacted that all the lands in the view of the city should be exempted from tribute : which privilege, the author says, was enjoyed to his time. Philostorgius, the credulous Arian historian, says, that the empress Helena's fondness for that city was owing to this only, that the body of Lucian was brought thither after his martyrdom by a dolphin.

In a church of this city, which was near Nicomedia, Constantine, a little before his death, prepared himself for “ baptism.

Jerom has not only allotted Lucian a place in his book of Illustrious men, and mentioned him in his Chronicle, as already seen, but has likewise named him in his ' letter to Magnus, among other Christian writers, éminent for polite learning, as well as for knowledge in the divine scriptures. And there are some other passages of his to be taken notice of.

ÎI. Jerom said, in the place before cited from his Catalogue, that some copies of scripture were called Lucian's: he elsewhere * speaks of that matter more largely, where he says, that • the churches of Egypt made use of that edition of the Septuagint, which was put out by • Hesychius. From Constantinople to Antioch Lucian's edition was used; but the countries • lying in the midst read the version of the Seventy, as published by Pamphilus and Eusebius from Origen's copy.'

There is another passage of Jerom concerning Lucian's edition of the Seventy, which 'I transcribe at the bottom of the page.

And in his preface to the four gospels he speaks of an edition of the New, as well as of the Old, Testament, made by Lucian and Hesychius; but he does not commend their copies ; for,

• Vid. Tillem. sur S. Lucien, notes 6 et 7. Il y a bien de Alexandria et Ægyptus in Septuaginta suis Hesychium la dificulté pour le genre de la mort de S. Lucien. Id. ib. laudat auctorem. Constantinopolis usque Antiochiam LuciP. 4'0.

ani martyris exemplaria probat. Mediæ inter has provinciæ • Martyrium vero S. Luciani presbyteri Antiocheni, qui Palæstinos codices legunt, quos ab Origene elaboratos Eusefame et cruciatibus multis, ut ait Chrysostomus, Christi no- bius et Pamphilus vulgaverunt. Totusque orbis ac inter se men gloriose confessus est, accidit anno 311, vel 312. Mo- 'trifariâ varietate compugnat. Hier. Præf. in Paralip. Opp. nitam ad Hom. in S. Lucian. p. 523.

T. i. p. 1023. Eadem repetuntur in libr. ii. adv. Ruf. T. iv. - Λυκιανε, το εν Νικομηδεια μαρτυρήσαντος, ανδρoς τα τε αλλα ευδοκιμωτατο, και τας ιερας γραφας εις ακρον ηκριβω

In illud breviter admoneo, ut sciatis aliam esse editiowomejs.Sozom. I. iii. c. v. p. 503, A.


p. 423.



nem, quam Origenes, et Cæsariensis Eusebius, omnesque Græ-Antiochenæ ecclesiæ presbyter, postmodum Nicomediæ ciæ tractatores Koiry, id est, Communem appellant, atque vulepiscopus. Honor. de Scriptor. Ec. c. 78.

gatam, et a plerisque Aoxięyou dicitur ; aliam Septuaginta InDrepanum, Bithyniæ civitatem, in honorem martyris terpretum, quæ in "ExaTaois codicibus reperitur, et a nobis in Lisciani ibi conditi Constantinus instaurans ex vocabulo matris Latinum sermonem fideliter versa est et Jerosolymæ atque in sode Helenopolim nuncupavit. Hier. Chr. 1. 2. p. 181. Orientis ecclesiis decantatur. Ep. ad Sun. et Fret. [al. Ep. -Chron. Pasc. p. 283.

135] T. ii. p. 627. ασπασασθαι δε το χωριον

Eri de m Prætermitto codices, quos a Luciano et Hesychio nunΑρκιανος και μαρτυς εκεισε τυχοι μετα τον μαρτυρικον θανατον cupatos paucorum hominum asserit perversa consuetudo : qui'TD deptyOS EXXOM LOWELS. Philost. 1, ii. c. xii. p. 474.

bus utique nec in Veteri Testamento post Septuaginta InterVid. Euseb. de Vit. Const. I. iv. c. 61. p. 557.

pretes emendare quid licuit, nec in Novo profuit emendasse nec non presbyterorum Pamphili, Pierii, Malchionis, quum multarum gentium linguis scriptura ante translata do&c. Elio. 83, p. 656.

ceat falsa esse quæ addita sunt. Præf. in Quat. Evang.

κατ' αλλο μεν


as he says, they were interpolated; that is, there were some things inserted in them without good authority, they being wanted in more ancient copies.

Jerom is now commonly understood to say in the first of these passages, that Lucian's edition of the version of the Seventy was generally used by the churches from Constantinople to Antioch, and Hesychius's by the churches in Egypt: but • Martianay denies this. He says that the editions made by Lucian and Hesychius were used in those countries by a few only, and those men of mistaken judgment; and that the edition made from Origen’s Hexapla generally prevailed every where : and it must be owned, that in the last cited passage Jerom not only censures the interpolations of those two critics in the New Testament, but likewise their emendations of the Old : and, in the passage which I have put in the margin, he depreciates Lucian's edition of the Seventy, in comparison of Origen’s, which last he himself followed in his translation of the Old Testament from the Greek.

Humphrey Hody doubted whether • Lucian and Hesychius had ever seen Origen's edition of the version of Seventy: nor indeed have we any certain information upon that head, very little being said of their editions in the remaining pieces of ancient authors: but as Origen's performance was much celebrated, and his Tetrapla and Hexapla had been formed a good while before Lucian and Hesychius undertook any thing of that kind, it may be thought probable that those learned 'men were acquainted with Origen's Seventy; though perhaps they had not seen that correct edition which was published by Pamphilus and Eusebius.

The author of the Synopsis Scripturæ Sacræ, or of an addition to it, calls the seventh and last Greek version of the Old Testament Lucian's; and says that his version was made from the Hebrew; and was found in the time of Constantine the Great at Nicomedia, privately hid in the hands of some Jews : which is in the main agreeable to what is said in the Acts of the Metaphrastes, before censured : but this account is all false and mistaken. The seventh Greek version, as it is called, was in Origen's Hexapla, and was of a part only of the Old Testament: whereas Lucian's edition contained the whole Old Testament, as has been observed by · Hody and' Montfaucon, men well skilled in this matter : nor is there any good reason to think that Lucian understood Hebrew : and the finding the copy among the Jews at Nicomedia appears to be altogether fabulous, or mistaken; for it is likely that Lucian took care to publish copies of his work without delay. Yea the author of the Synopsis himself says, that' Lucian having finished his exact version delivered it to his Christian brethren ; i and yet he presently afterwards adds, that after his martyrdom it was * found in the hands of some Jews, where it had been lodged for safety; which, in my opinion, has not the appearance of probability : for the Jews of those times were always enemies to the Christians, and no more to be confided in than heathens, especially in times of persecution.

• Hunc locum male intelligunt, qui putant in omnibus nescientes nimirum, extitisse Septimam quamdam in HexaChristi ecclesiis ita usurpatas fuisse editiones Græcas LXX. plis Origenis. Hod. ib. p. 627. interpretum, ut in Alexandrinorum et Ægyptiorum conven- Sic ille (auctor Synopseos] decantatum illam Luciani tibus publice populo Christiano legerentur sacri codices juxta martyris editionem cum Septimă Hexaplari confuditexque emendationem Hesychü; in ecclesiis autem Constantinopoli- duabus unam fecit. Quod commentum Eusebii atque

Hierotanis usque ad Antiochiam, juxta Luciani martyris recognitio- nymi testimoniis exploditur, quorum prior, Luciano Nartyri nem. Contrarium docet Hieronymus multis in locis; ac pri- æqualis, in ipso autographo vidit Septimam ab Origenante mum in præfatione in quatuor evangelia ad Damasum ex- annos plus quinquaginta in Hexaplis positam. Ad hæc presse testatur, has editiones paucis acceptas esse : Præter- vero auctoris Synopseos narratio respuitur ex ipsis Sebtimæ mitto eos codices, &c. Vides igitur, lector, intra provincias fragmentis, quæ, ut testificantur Eusebius et Hieronymus, in jam dictas a paucis, qui etiam perverse contenderent, fuisse paucis scripturæ libris aderat : contra vero Luciani editio totam suscepta Hesychii et Luciani exemplaria Scripturarum. Non scripturam complectebatur, nihilque aliud erat quam inte preidem sentiendum de codicibus elaboratis ab Origene. Illa

tatio Twy o plurimis in locis ab eodem sancto martyre emennamque editio celebris adeu fuit apud omnes, ut publice usur- data, quæ multis post concinnata Hexapla annis prod perat. paretur in cunctis Christianorum ecclesiis, &c. Martian. An- Hinc vero corrigendus Waltonus, qui, ab auctore Synopseos not. ad Præf. Hieron. in Paralip. T. i. p. 1023.

deceptus, opinatur Septimam eamdem esse, quam Luciani • Et dubito quidem ego, utrum Lucianus et Hesychius martyris editionem. Proleg. ix. num. IX. Montf. Prælimin editionem Origenianam unquam oculis usurpârint, necne: Hex. Orig. cap. 8, sect. ii. p. 58, 59. quandoquidem eam a Pamphilo primum et Eusebio in lucem & See Tillem. St. Lucien. not. ii. p. 404, Mem. T. v. P. ii. fuisse emissam yerisimilius videtur. Hod. de Bibl. Text. Orig. h See Tillem. again, p. 405, who says, it is probable, that 1. iv. c. iii. p. 628.

Lucian published many copies of his edition, and made it “Εβδομη παλιν και τελευταια ερμενεια ή τα αγιο Λακιανα -x.d. Syn. S. S. Ap. Athan, T. ii. p. 203.


* Και διορθωσαμενος εν τοις γραφων τοπoις εξεδοτο της d Vid. Hod. p. 626, 627.

slavons adenpois. Synops. ubi supr. p. 204. A. e Ut errant hi scriptores, cum editionem Luciani appellant

αμεα Ιεδαιοις. .

-Ib. translationem ; sic rursus falluntur, cum Septiinam dicunt;



The late Jeremiah Jones thought that the editions of the New Testament made by Lucian and Hesychius, and mentioned by Jerom, as above, are the apocryphal gospels of Lucian and Hesychius, which are censured in the decree of Pope Gelasius; and that Gelasius means not any distinct gospels, but their interpolated editions of our canonical gospels. Hody and Mill * speak to the like purpose.

III. As Hesychius has been now named, and I see no need to allot him a distinct chapter, I shall here observe that he is generally supposed to be the same Hesychius, whom 'Eusebius mentions with other bishops in Egypt, who obtained the crown of martyrdom in Dioclesian's persecution ; but the time is not exactly known. Cave says, that Hesychius flourished near the end of the third century, about the year 296, and placeth his martyrdom in 311; Basnage 8 in 311 or 312: Tillemont speaks of him as suffering with others, whose martyrdom he placeth in 310.

It is observable that there is no distinct article for Hesychius in Jerom’s Catalogue : nor is his name among other eminent Christian writers in Jerom's letter to Magnus.

Hody' supposeth Jerom to refer to this person's edition of the Seventy in another place, beside those formerly taken notice of by me.

But it is not fit I should stay to enlarge farther on these matters : I therefore refer to Grabe and others, who have published editions of the Seventy, or written prolegomena, or dissertations upon that version ; and to Fabricius, who has a short article, with many good hints relating to the labours both of Lucian and Hesychius.

However, it should be here remembered, that Hesychius put out an edition of the New as well as of the Old Testament. The evidences of this we saw just now in 'Jerom.

IV. There is little if any thing of Lucian remaining.

1. In the Paschal Chronicle, the author, having shewn the fierceness of the persecution at Nicomedia, adds : · Of m this innumerable multitude of martyrs the presbyter Lucian writing to * the Antiochians speaks in these words : “ the whole choir of martyrs together salutes you. I * take this opportunity to certify you, that Anthimus the bishop has finished the course of his martyrdom.”

If this be genuine, we have here a part of one of those short epistles intended by St. Jerom. However, it is now the constant opinion of learned men that Anthimus, bishop of Nicomedia, suffered at the beginning of Dioclesian's persecution in 303, and that Lucian did not die before the year 311 or 312. If therefore this letter be his, he must have been at Nicomedia, and in communion with that church, and the martyrs there, when Anthimus suffered.

2. Eusebius assures us, that before Lucian suffered he apologized for the heavenly kingdom in words: and, as before shewn, Rufinus has inserted a speech, as delivered by him; which I see" Huet quotes as Lucian's : and” Fabricius thinks it might be taken by Rufinus from the Acts of his martyrdom : but + Tillemont is of opinion that it is a speech of Rufinus's own making.

Whether it be Lucian's, or Rufinus's, or in part only the apology of our martyr, with some additions of the historian, I cannot forbear taking some notice of it here, it representing in some measure the just sentiments of those ancient Christians who considered their religion as a divine institution of virtue.

• It is no secret,' says he, “ that the God whom we Christians worship, is the one God declared ! to us by Christ, and by the Holy Ghost inspired in our hearts,'

• I own, that we also once trusted in gods of our own making.- But Almighty God, com• See his canon of Scripture, vol. i. p. 281, 311.

k Vid. Bib. Gr. T. v. p. 278, 279, Conf. eund. ib. T. ii. Evangelia, quæ falsavit Lucianus, apocrypha. Evangelia, p. 358,359. ! See before, p. 111. note in. quæ falsavit Hesychius, apocrypha. Gelas. ap. Labb. Ť. iv. m Περι τοτε τα απειρε αληθες των μαρτυρήσαντων Λεκιανος • Hod. ubi supr. p. 629.

πρεσβυτερος Αντιοχευσι γραφων εδηλα: Ασπαζεται υμας χορος a Mill. Proleg: n. 728.

απας ομε μαρτυριων. Συναγγελιζομαι δε υμας, ως Ανθιμος ο • Vid. Cav. Hist. Lit. Tillem. St. Pierre d'Alexandrie. παπας τω το μαρτυρια δρομω ετελειωθη. Chr. Pasch. p. 277.C. Art. 10. Mem. T. v. Part. iii. p. 124. et Fabr. Bib. Gr. T. v. n Huet Dem. Ev. Prop. jii. sect. viii. p. 30. p. 279.

• Apologiam ad Præsidem apte martyrium A. C. 331. Ni* Φιλεας τε, και Ησυχιος, και Παχυμιος, και Θεοδωρος, των comediæ dictam, cujus meminit Eusebius ix. 6. Rufinus in αμφι την Αιγυπloν εκκλησιων επισκοποι. Ηist. Ec. 1. viii. cap. Latinâ suâ versione ex Actis, ut videtur, martyrii ejus, 13, p. 308, C. % Basn. Ann. 312, n. 18.

excerptam exhibet. Fabr. B. G. T. v. p. 279. h See Tillem. as referred to before, note €.

P See Tilleni, as before, p. 145, 146. Citatur alibi editio Hesychiana ab Hieronymo sub titulo

Fateor, erravimus etiam nos aliquando, et simulaExemplarium Alexandrinorum. Hod. ib. p. 628, f. Conf. cra, quæ finximus, deos cæli ac terræ putabainus auctores. Hieron. in. Is. lviii, 1), p. 433.

Verum omnipotens Deus,-errores miseralus bumavos,

p. 1264.



! miserating the errors of mankind, sent his wisdom into this world, clothed in flesh, to teach us - the knowledge of God, who made the heavens and the earth, who is eternal and invisible. He

moreover gave us a rule of life, and delivered to us the precepts of righteousness: he taught us to practise sobriety, to rejoice in poverty, to be very meek, to be willing to suffer, to preserve *the purity of our minds, and to be patient at all times. He likewise foretold the things which

have since happened to us; that we should be brought before kings and rulers, and be slaughtered as victims: for which cause also, though he was immortal, as being the Word and Wisdom of God, he yielded himself to death, that whilst he was in the body he might set-us an example of patience. Nor did he deceive us by dying, but on the third day rose again : being innocent, and unspotted, and undergoing death only that he might overcome it by rising again. These things are well attested, and a large part of the world now acknowledgeth the truth of them.'

3. There is likewise a Creed, or Formulary of Faith, concerning the Trinity, which is some. times called Lucian's Fabricius reckoning up our martyr's works speaks of this among the rest. I shall put his words in the margin: but I am by no means of opinion that this is one of Lucian's little books, or discourses concerning the faith, mentioned by Jerom in his Catalogue: I rather think that Jerom intends Lucian's Apology, made a little before his martyrdom, or some other short treatises in defence of the Christian religion. Rufinus, a contemporary, useth the same word with Jerom, when he introduceth the speech, or apology, which Lucian made before the president at Nicomedia, calling it, A Discourse concerning the Faith ; which was not a formulary of the doctrine of the Trinity, but an apology for the Christian religion in general.

Bishop Bull readily allowed this Formulary to be Lucian's: but let us consider the testimony of antiquity. Sozomen informs us, thata the Eusebians in a synod at Antioch published a : Formulary, which they said was Lucian's the martyr.' But Sozomen adds, he did not know whether they spake truth, or whether they endeavoured to recommend their own composition

under the authority of the martyr:' whereas it seems to me, that if there had been extant any buch piece of Lucian, Sozomen must have known it. Moreover, the Creed, which Sozomen is supposed to refer to,' is at length in Athanasius, 'Hilary, and Socrates: but they none of them call it Lucian's; nor do they say that it was published as his. In one of the five Dialogues concerning the Holy Trinity, the age of which is not certainly known, except that they could not be written much before the end of the fourth century, the Macedonian asks the Orthodox, if he believed as the blessed Lucian did ? to which the Orthodox answers, he believes as did all the martyrs and apostles. The Macedonian asks again, whether he would subscribe Lucian's Formulary; or, whether there was in it any thing which he condemned ? the Orthodox then tells him, that he " dislikes the addition which his friends had made, and that he could prove

it to be an addition of theirs. There does not then appear to be sufficient reason to consider that Formulary as Lucian's.

V. This brings us at length to a difficult question, which cannot well be omitted, relating to Lucian's belief in the Trinity. We have seen divers testimonies very favourable to him in Eusebius, Chrysostom, Jerom, Rufinus, Sozomen. His edition of the Seventy was esteemed by many. His memory was honoured by Constantine and others; nor is there in Jerom or AthaSapientiam suam misit in hunc mundum carne vestitam, quæ a Præterea, brevis fidei formula-exstat apud Athananos doceret Deum, qui cælum fecit et terram, non in manu- sium de Synodis-T. I. p. 892, et Socratem. ii. 10, quamfactis, sed in æternis atque invisibilibus, requirendum. Vitæ que Synodi Antiochena (A. C. 341) patres, Luciani esse enim nobis leges, ac disciplinæ præcepta constituit ; servare affirmant, apud Sozomenum, iii. 5. Fabr. Bib. Gr. T. v. parsimoniam, paupertate gaudere, mansuetudinem colere, studere pati, puritatem cordis complecti, patientiam custodire. Tum ille, data sibi facultate dicendi, hujusmodi orationem Sed et 'omnia hæc, quæ nunc adversum nos geritis, ventura de fide nostrâ habuisse dicitur. Rufin. ubi supr. nobis esse prædixit; educendos nos ad reges, et ante tribunalia c Def. Fid. Nie. cap. 3, sect. ii. n. 6. judicum statuendos, ac velut victimam jugulandos. Inde est Ελεγον δε ταυτην την πισιν ολογραφον ευρηκεναι Λυκιανε, denique, quod et ipse qui erat immortalis, utpote Verbum et “Wotepov de aanows TAUTA EQaray, y tongue dian

y papry DexoSapientia Dei, moiti se prabuit, quo nobis in corpore positus ποιέντες των αξιωματι τα μαρτυρος, λεγειν 8% εχω. Sozom. patientiæ præberet exemplum. Sed nec nos sua morte de- 1. iii. c. 5. p. 503. A. cepit, quibus post tertium diem resurrexit: non, ut ista, quæ • De Synod. T. i. p. 735, 736. mune falso conscribuntur, continent Acta Pilati ; sed innocens, ' Hilar. de Synod. p. 1168, 1109, Conf. ib. not. '. p. 1168, immaculatus et purus, ad hoc solum mortem suscepit, ut eam Ed. Benedi

& Socrat. 1. i. c. 10. viaceret resurgendo. Quæ autem dico, non sunt in obscuro Η Κατεγνων της προσθήκης, της προσεθηκατε και εχω δειξαι, gesta loco, nec testibus indigent. Pars pene jam mundi major ört sporebyxate EVAUTIC autns. De S. Trin. Dial. iii. ap. huic veritati adstipulatur, urbes integræ. Eus. H. E. Vers. Athan. T. ll. p. 507. B. Ed. Bened. Buf. I. ix. c. 6. p. 202.

p. 279.


nasius any censure passed upon his faith. Who could have thought that there should be any reason to doubt whether Lucian was orthodox ? and yet it is questioned : for Arius concludes his letter to Eusebius, bishop of Nicomedia, calling him Collucianist : the reason of which seems to be what is said by Epiphanius, that Lucian and Eusebius had lived together in Nicomedia : and Arius I think must have supposed them of one opinion, and of the same opinion with himself. Epiphanius in his Anchoret says, that · Lucian and all the Lucianists denied that the Son of God took a soul, and taught that he took Aesh only. Again, in the same work, he speaks of the Lucianists and Arians as one sect : and in his Panarium, in his article of the old Lucianists, he 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, Leona tius 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.

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 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 * συλλεκιανισα, αληθως Ευσεβιε. ap. Epiph. H.69. p. 732.Α. eianum schisma fecisse in Antiochensi ecclesiâ, et sub tribus

αμα Λυκιανω εν Νικομηδεια συμβεβιωκως. Epiph. episcopis sibi continue succedentibus Collectas georsum celeib. p. 730. B..

brasse. Id enim significat vox arouvaywyos. Id. ib. n. xii. • Λυκιανος γαρ, και σαντες Λυκιανισαι αρνονται τον υιον τα Paulo Samosateno succedens Lucianus ecclesiastica socieΘεα ψυχην ειληφεναι σαρκα μεν μονον φασιν εσχηκεναι. κ. λ. tate trium episcoporum segregatus pluribus annis permansit. — Epiph. Ancor. n. xxxiii. T. ii. p. 38. C.

Hanc Alexandri esse mentem nobis persuasissimum.& Ib. 8. XXXV. p. 40. D.

Anoruvayoongos Epelve, non aetum hominis se separantis, sed Λυκιανος τις αρχαιος, 8κ ο νυν εν χρονους Κωνσταντινο τα passivam potius ejectionem significat, &c. Basnag. Ann. 312. γεροντος γεγονως, αν δηθεν οι Αρειανοι εν μαρτυσιν επιψηφιζον- n. xxiii. Conf. Tillem. S. Lucien. Not. 3, p. 405. ται: ην γαρ και ετος ο Λυκιανος, φημι, προσανεχων τη των

m Tandem vero ad unitatem ecclesiæ reversus est Lucianus, Αρειανων αίρεσει. Epiph. H. 43. n. 1. p. 378.

ut ex Alexandro colligitur. Pagi Ann. 311, n. xii. Extra " Ότι τετε τα μαρτυρος πολλες μεν και αλλες μαθητας dubium igitur est, Lucianum in errorem incidisse, ex quo αναγραφει, οίς και Ευσεζιον τον Νικομηδειας, και Μαριν τον tamen, Deo favente, tandem emersisse putamus. Basn. ubi Xarxndovos, x. A. Philost. I. ii. c. xiv. p. 475. A. Vid. ib. c. 12, 13, p. 474, et c. 3, p. 470.

n See Tillem. in St. Lucien, p. 149. and note 4, Mem. * Όν διαδεξαμενος Λυκιανος αποσυναγωγος εμεινε τριων

T. y. P. iii.

a See before, vol. i. p. 627. ETIOXOTWY WONUETEIS Xpoves. Alex, ap. Thdrt. H. E. I, i. c. 4. p Imo pene ausim affirmare, absolutam Filii divinitatem p. 15. B. Vid. Hieron. Chr. p. 176, 177,

aliquatenus in Lucianæo Symbolo efficacius et significantius Antiochiæ decimus nonus constituitur episcopus Tyran- exprimi, quam in ipso Nicæno. Quippe verba illa, Deum ex nus. ib. p. 179.

Deo, totum ex toto, perfectum ex perfecto, quæ confessionis * Causa itaque schismatis Luciani fuit doctrina Pauli Samo- Lucianææ sunt, perfectam Filii divinitatem, et æqualem pasateni, quam defendebat; cujus gratiâ diu separavit se a tribus ternæ naturam, disertius annuntiant, quam ista Nicæni Symepiscopis Antiochenis, Domno scilicet, Timæo, ac Cyrillo, boli, &c. Def. Fid. Nic. p. 146. qui sibi invicem successere. Pagi Ann. 311, p. xi. Cæte- 4 Των ονοματων εχ απλως, εδε αργων κειμένων, αλλα σηrum hujus verbi αποσυχαγωγος εμεινε, κ. λ. vim non intel- μαινόντων ακριβως την ιδιαν έκασο των ονομαζομένων υποτασιν lexere interpretes, quos secutus Baronius scribit, Lucianum a τε και δοξαν και ταξιν" ας ειναι τη μεν υποφασει τρια, τη uribus episcopis sibi continue succedentibus, ecclesiâ ejectum pouqurig ev. ap. Socr. l. ii. c. 10. p. 88. A. fuisse. Atqui hoc non dicit Alexander, sed tantum ait, Lu



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