teeming "gain to be godliness;" referring to 1 Tim. vi. 5. But I need not stay to insist upon such references, or allusions to scripture. V Beside those fragments in Eusebius just mentioned, we have an epistle written to Paul of Samosata in the name of Hymenæus, Theophilus, Theotecnus, Maximus, Proclus, and Bolanus. Baronius has inserted this epistle entire into hist Annals: and Tillemont says, he does not know that the genuineness of it is contested by any one; but whereas Baronius ascribes it to the first synod, he thinks it more probable, with Valesius, that it was written by the last council, at the beginning of their assembling, before Malchion had fully convicted Paul. Of this opinion too is " Pagi. But Basnage thinks that, if it be genuine, it was written some time between the first and last council. However he denies it to be genuine, and alleges divers y arguments, which I refer to the reader's consideration. Du Pin2 likewise declares it to be his opinion that this letter is supposititious. X W I only observe therefore briefly, that in this epistle are cited many texts of scripture, both of the Old and New Testament, particularlya Luke i. 2. And the doctrine of the apostles, the law and the prophets, the Old and New Testament, are more than once mentioned as the rule of judging concerning the controverted question. Here some notice must be taken of Paul's opinions, according as we are informed of them in the accounts given by ancient writers; though, perhaps, we now have nothing remaining of Paul himself, or any of his followers. Eusebius, as we have already seen, assures us, that Paul had low and abject thoughts of Christ, as if he was no more 'than a man.' In another place of his Ecclesiastical History he says, that Paul of Samosata had endeavoured to revive the heresy of Artemon. In the like manner, again, in his s Vid. Concil. ap. Labb. T. i. p. 844, &c. t A. 266. n. iv. &c. ▾ Ann. in Eus. p. 157. C. D. y Ib. n. vii. "As before, art. 4. p. 627. b e w A. 265. n. iii. * A. 264. n. vi. * Και εχομεν παραδοθείσαν, και τηρεμενην εν τη καθολική και αγια εκκλησία μέχρι της σημερον ημερας εκ διαδοχής ύπο των μακαρίων αποςόλων, οἱ και αυτοπται και ύπηρεται γεγονασι τε λογο, καταγγελλομενην εκ νομε και προφητων, και της καινης διαθήκης, ταυτα εκθεσθαι. Ep. mniss. ad Paul. Sam. ap. Labb. Conc. T. i. p. 848. E. Εν τε παλαια και νες διαθηκη EY WROTE gμev kai kηpvoσoμεv. ib. p. 845. A. Vid. etiam supra, not.. c L. vii. cap. 27. d L. v. cap. 28. in. Paulus Samosatenus a cunctorum prædicatione desciscens Artemonis hæresim suscitavit. In cujus locum Antiochenæ ecclesiæ sextus decimus ordinatur episcopus Domnus. Euseb. Chr. p. 176. e Chronicle, as we now have it in Latin from St. Jerom; where it is also said, that Domnus, ordained in Paul's room, was the sixteenth bishop of the church of Antioch. 6 The fathers of the second council, by whom Paul was deposed, write in their Synodical Epistle, that he had laid aside the hymns usually sung in honour of our Lord Jesus Christ, as modern, and the compositions of modern men— • that s he refused to acknowledge, with them, that the Son ' of God came down from heaven—that he had abjured the mystery of our religion for the accursed heresy of Artemas.' And at the conclusion they say, 'Let him write to Artemas, if he pleaseth; and let the followers of Artemas hold communion with him.' 6 6 k St. Athanasius represents Paul's sentiments after this manner: That he believed Christ to be God from a virgin: God from Nazareth, seen there and taking there the beginning of his existence, and of his kingdom. And he acknowledgeth in him the powerful Word from heaven, and Wisdom; by predetermination before all ages, in fact • manifested at Nazareth. So that, as he says, there is one • God over all, even the Father. This is his impiety.' In other places he speaks of Paul's thinking Christ to be a man, and different from God the Word; and m that he was as to his nature a mere man, but after his birth as a man he became God by his advancement in virtue.' In a piece ascribed to Athanasius, but now generally supposed to be the work of a later writer, the followers of Paul are spoken of as believing, that God dwelled in Christ, or the man Jesus, in an especial manner. 6 f ψαλμες δε τες μεν εις τον Κυριον ήμων Ιησεν Χριςον παυσας, ως δε νεω τερες και νεωτερων συγγραμματα. Ad. Eus. H. E. 1. 7. c. 30. p. 281. A. 8 Τον μεν γαρ υἱον τε Θε8 8 βελεται συνομολογειν εξ ερανε καταληλυθεναι. Ib. C. h Τον δε εξορχησαμενον το μυτηριον, και εκπομπευοντα τα μιαρα αίρεσει τη Αρτεμα. Ib. p. 282. Β. i Ib. C. κ επειδη και παντες αιρετικοι τετο λεγειν ειωθασιν, ὡς Παυλος ὁ Σαμοσατους θεον εκ της παρθενε ομολογει, Θεον εκ Ναζαρετ, οφθέντα, και εντευθεν της ύπαρξεως την αρχην εσχηκοτα, και αρχην βασιλειας παρειληφοτα· λογον δε ενεργον εξ ερανε, και σοφιαν εν αυτῷ ομολογει τῳ μεν προορισμῳ προ αιωνων οντα, τη δε ὑπαρξει εκ Ναζαρετ αναδειχθεντα ἵνα εις ειη, φησιν, ὁ επι παντα Θεος ὁ πατηρ Ath. contr. Appollin. l. 2. T. i. p. 942. A. Bened. ' Ίνα μη ὁ Σαμοσατεύς προφασιν ευρη, ανθρωπον αυτον λεγων, ὡς αλλον οντα παρα τον Θεον λογον. Ath. Εp. ad Max. T. i. p. 920. Α. m Όποιοι εισιν οἱ απο Παυλε το Σαμοσατεως, ύτερον αυτον μετα την ενανθρωπησιν εκ περικοπης τεθεοποιησθαι λεγοντες, τῳ την φυσιν ψιλον ανθρωπον γεγονεναι. De Syn. T. i. p. 739. Ε. Conf. Socrat. Η. Ε. 1. 2. c. 19. p. 98. D. Vid. Admon. in Ep. de Incarnat. Dei Verbi, T. ii. p. 33. ° Ει γαρ και Θεον ενοικειν εν τῳ ανθρωπῳ λεγοιεν, μη παραδεχωμεθα. De Incarnat. ap. Ath. Op. T. ii. p. 35. A. r St. Epiphanius says, that Paul revived the heresy of Artemon: that he taught God the Father, the Son, and the Spirit, to be one God: that the Word and Spirit of God are always in God, as reason in the heart of man: and that the Son of God has no distinct subsistence, but subsists in God himself: thats the Word came and dwelled in the man Jesus: that in the main he agreed with Sabellius, and Novatus, and Noetus, and others; though in part he differed from them and that " upon the doctrine of the Deity his followers said no more than the Jews. t W Philaster says, beside other things, that Paul taught that Christ was a just man, not the true God, thus judaizing, ⚫ and likewise teaching circumcision. He also converted Ze'nobia, a certain queen of that time in the East, to judaism.' But it is supposed that Philaster is mistaken in saying that Paul taught circumcision; neither Eusebius, nor the fathers of the second council at Antioch, charging him with such a doctrine. It is not improbable, that this is a mere innocent mistake of Philaster; for as Arianism is sometimes compared to heathenism, so it was likewise common with some christians to call Unitariaus Jews, or judaizers. We y formerly saw how St. Basil writes, that Sabellianism is judaism, brought into the church under the name of christianity. In another place he says, we abhor Sabellianism, as we do judaism. So Epiphanius, who had more learning than Philaster, said just now that, upon the doctrine of the 'Deity, the followers of Paul said no more than the Jews.' • Και ανεκαίνισε την αίρεσιν τε Αρτεμονος. a Αdν. Hær. lxv. p. 608. Α. 4 Φάσκει δε οὗτος, Θεον πατέρα, και υἱον, και άγιον πνευμα ένα θεον. Ibid. * Εν Θεῳ δε αει οντα τον αυτε λογον, και το πνευμα αυτ8, ώσπερ εν ανθρωπε καρδια, ὁ ίδιος λογος" μη ειναι δε τον υἱον τ8 Θε8 ενυποςατον, αλλα εν τῳ θεψ. Ibid. * Ελθοντα δε τον λογον και ενοικήσαντα εν Ιησε, t Ib. A. B. ανθρωπῳ οντι. Ib. B. " Ουδε πλεον των Ιεδαίων, ὡς ἔφην, δοξαζοντες. p. 609. Β. ▾ Hic Christum hominem justum, non Deum verum prædicabat, judaïzans potius; qui et circumcisionem docebat. Unde et Zenobiam quandam reginam in oriente tunc temporis ipse docuit judaïzare. Philast. Hær. 17. w Vid. Basn. ann. 264. n. v. Tillemont, et supra, Art. ii. p. 619. * Εκείνοι δε κτισμα λεγοντες τον εκ τε πατρος υἱον τε θες και λογον, δεν diaperov evrov, K. X. ap. Athanas. de Vit. Anton. p. 848. Ed. Bened. Fit igitur Ario-ad familiaritatem Constantii imperatoris promtus aditus et facilis via. Suadetur Constantio, ut quosdam in Deo gradus credat : et qui per januam ab errore idololatriæ fuerat egressus, rursus in sinum ejus, dum in Deo deos quærit, tanquam per pseudothyrum inducitur. P. Oros. Histor. lib. ii. cap. 29. p. 542. ed. Havercamp. y See p. 625. * Ότι επίσης τῳ ιεδαϊσμῳ και την τοιαυτην αίρεσιν φριττομεν. Εp. 80. [al. 189.] p. 277. D. a Cum Epiphanium longe Philastrio doctiorem invenerimus. August. Ep, 222. T. ii. p. 878. Bened. 6 b 6 And again he says, that the Paulians, introducing judaism, and teaching nothing more than them, are Jews, and ought to be so called:' though, as he adds, to speak the truth, they do not practise circumcision, nor keep the sab'bath, nor follow any other Jewish customs.' And St. Chrysostom, at the same time that he says the followers of Paul resembled the Jews, allows they differed from them in the point of circumcision. We have farther to observe from St. Chrysostom, that he supposeth the followers of Paul to deny that the only-begotten pre-existed before all ages. 6 St. Augustine writes, The Paulians, so called from Paul of Samosata, deny Christ's eternity, and affirm that he then began to be when he was born of Mary: nor do they think him any thing more than a man. This heresy of Artemon, which was in a manner extinguished, was revived by Paul, ' and since by Photinus; so that now the Photinians are bet'ter known than the Paulians:' or, they are now oftener called Photinians than Paulians. What Marius Mercator writes of Paul's sentiment at the beginning of the fifth century deserves notice; I therefore put his words in the margin for the sake of the learned, by whom they will be more easily understood, than they • Ουτοι δε τον ιεδαϊσμον παραφθείροντες, εδεν περισσότερον των Ιεδαίων κεκτημενοι, δευτεροι Ιεδαίοι κληθησονται. κ. λ. Hær. 65. p. 608. D. Ο Τ' αληθη δε, ότι ετε περιτομην εχεσιν, ετε σαββατον. κ. λ. ibid. • Αλλα προς μεν Ιεδαίες αρκει και ταυτα επειδαν δε οἱ χωρις περιτομης τα εκείνων μιμεμενοι και ζηλεντες οἱ Παυλε τε Σαμοσατεως. κ. λ. Chrys. in Ps. viii. p. 120. C. T. Tom. iii. • Ενταυθα και τες απο Παύλε το Σαμοσατεως επεκόμισεν ἱκανως, οἱ την προαιωνιον ὑπαρξιν αναιρεσι τε μονογενες. Ει γαρ προ τε τοκε της Μαρίας εκ ην, εδε ύπηρχε πριν η φανηναι εν σαρκι, πως ενομοθετει ὁ μη ων ; Serm. 24. T. V. p. 347. B. C. f Pauliani, a Paulo Samosateno, Christum non semper fuisse dicunt; sed ejus initium, ex quo de Mariâ natus est asseverant: nec eum aliquid amplius quam hominem putant. Ista hæresis aliquando cujusdam Artemonis fuit; sed cum defecisset, instaurata est a Paulo; et postea sic a Photino confirmata, ut Photiniani quam Pauliani celebrius nuncupentur. Aug. de Hær. cap. 44. T. viii. p. 13. Bened. 8 Nestorius circa Verbum Dei, non quidem ut Paulus sentit, qui non substantivum, sed prolatitium potentiæ Dei efficax Verbum esse definit. Mar. Mercat. de Discrim. Pauli et Nestorii, num. i. p. 17. Ed. Jo. Garner. Verbum autem Dei Patris, non substantivum, sed prolativum, vel imperativum sensit, atque pronuntiavit, [P. Samos.] non ut fides habet catholica, Verbum in substantiâ, vel essentiâ, consubstantivum, id est, oμosotov Filium Dei Patris. Id in Diss. de xii. Anathem. Nestorii, num. xvi. Differentia itaque inter Samosatenum et Photinum ista sola est, quâ Paulus Verbum Dei πродорiкоv, kαι πρακτικόν λόγον και ενεργητικόν, id est, prolativum et potestatis effectivum Verbum sensit, non substantivum, quod Græci sodes dicunt. Id. ib. num. xix. can be translated by me. They seem, however, to amount to this: That by the Word, Paul understood the displayed, manifested, effective power of God, not a personal subsistence or real substance distinct from the Father. I would likewise refer to Damascenus, though his article contains nothing but the Synopsis of Epiphanius. Theodoret's account of Paul and his sentiments was transcribed above: nothing needs to be added here. All these are manifestly the accounts of enemies, as it was before hinted they would be, no other being now remaining. Though therefore they may be, for the main, just and right; yet possibly some things may be expressed harshly, if not improperly nay, some of the accounts seem to differ; there must therefore be some mistake or misrepresentation; or else the seemingly opposite expressions must be understood with some qualification on one side or the other, or reconciled by a distinction. Paul is said to teach that Christ was a mere man, and nothing more than a man; and yet he is also allowed to have taught the indwelling of God in him, and that the Word came and dwelled in the man Jesus. He is said to have denied the pre-existence of the First-begotten, and of Christ, but yet he is said to have taught, that the Word was always in God. It is said he refused to acknowledge that the Son of God came down from heaven; and yet he acknowledgeth in him the powerful Word from heaven, and Wisdom. These last expressions, seemingly contradictory, may be reconciled perhaps after this manner: Understand by the Word a distinct subsistence from God, he denied his coming down from heaven: but understand by the Word the Reason, the Wisdom, the Power of God, he taught that the Word from heaven came and dwelled in the man Jesus. This distinction may likewise be of some use elsewhere. What became of Paul after his removal by Aurelian, in 272 or 273, is not known; but he had good opportunities for spreading his doctrine. His episcopate must have lasted twelve or thirteen years, nine years at least before he was deposed, and about three years afterwards, between the time of his deposition and final removal. The fathers in the second council' speak of his having flatterers among the h Damasc. Hær. 65. p. 296. Epiph. T. i. p. 605. i k Hic est virtus Dei, hic ratio, hic sapientia ejus, et gloria. Hic in virginem illabitur, carnem, Spiritu Sancto cooperante, induitur. Cypr. de Idolor. Van. p. 15. Et ipse a Patre exaltatus sit, quia se in terris sermo, et virtus, et sapientia Dei Patris humiliavit. Id. De Unit. Ecc. p. 118. 1 Οία και τις θωπευοντας αυτόν επισκοπες των όμορων αγρων τε και πολεων και πρεσβυτέρες. κ. λ. ap. Eus. L. 7. cap. 30. p. 281. Β. |