d

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 c 66 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 recommends the study and meditation of the scriptures.

k

f

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 scriptures; 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.

m

2. St. Paul writes: "I 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. 2-4. 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.

n

о

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: "

m Ότι δυο αποκαλύψεις φησι γεγονεναι τῷ ἁγίῳ Παυλω λεγει γαρ, αλλ' εδε ὁ αποςολος ὑποτίθεται είναι τον παράδεισον εν τῷ τρίτῳ θρανῳ, τοις λεπίων ακροασθαι λόγων επιςάμενος -δύο αποκαλύψεις μεγάλας έωρακέναι μηνύει, δις αναλειφ DELS Evaрyws. x. λ, ap. Phot. Cod. 234, p. 910. ap. Combef. Bib. p. 308.

• Ούτω γαρ θαυμασον και περισπέδασον εςι το μαρτύριον, ότι αυτός ο κύριος Ιησος Χριςος ὁ υἱος τε θε8, τιμων αυτό εμαρα τύρησε, εχ αρπαγμον ήγησαμενος το είναι ισα θεῳ, ίνα και τετω τον άνθρωπον τω χαρισματι, εἰς ἐν κατεβή, σκέψη, ap. Theodoret. Dial. i. Tom. iv. p. 37.

In libro de Martyribus apud Theodoretum Christum nominat Dominum et Filium Dei, qui non rapinam arbitratus est, esse æqualem Deo. Quae, Petavio etiam judice, non nisi in Deum verum cadere possunt Bull. Def. Fid. Nic. Sect. ii.

c. 13, n. 9. Vid. Petav. Præfat. in Tom. ii. c. 4, n. 5.

• Διο και αναφοραν εις τον υίον ανειληφε το θες, από το πληρώματος της θεοτητος εις τον βιον εληλυθότος. Κενωθείς γαρ και την μορφήν τε δέλε προσλαβών, εις την ἑαυτό τελειότητα παλικ ανεπληρώθη. κ. λ. Conv. p. 115. Α. Β.

2

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.

CHAP. LVIII.

LUCIAN, PRESBYTER OF ANTIOCH; AND HESYCHIUS, BISHOP IN EGYPT.

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.

b

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.'

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d

Cave says that Lucian was contemporary with Paul of Samosata, and flourished chiefly about the year 290. He suffered martyrdom in 311, or rather in 312, and on the seventh day of January in that year.

f

It is now commonly said by ' learned moderns, that Lucian was born at Samosata: but it is

τοτ' εςιν, αυτα ήμων ταυτα τα σωματα· ἡμεις γαρ οἱ ζωντες, αἱ ψυχαι εσμεν. οι απολαμβάνοντες εγερθέντες [al. εγερθέντας] εκ της γης νεκρες· κ. λ. ap. Phot. Cod. 234, p. 924, in. et ap. Combef. p. 325.

⚫ Lucianus, vir disertissimus, Antiochenæ ecclesiæ presbyter, tantum in scripturarum studio laboravit, ut usque nunc quædam exemplaria scripturarum Lucianea nuncupentur. Feruntur ejus de Fide libelli, et breves ad nonnullos epistolæ. Passus est Nicomediæ ob confessionem Christi sub persecutione Maximini, sepultusque est Helenopoli Bithyniæ. Hier. de V. I. cap. 77.

с

Noster hic Paulo Samosateno erat ætate suppar, præcipue vero claruit circa an. 290. Cav. Hist. L. in Luciano.

d Baron. Ann. 311. n. iii. iv. Fabric. Bibl. Gr. T. v. p. 279. Ruin. Act. Mart. p. 504. Pagi Ann. 311, n. x. et Xx.

Basnag. 312, n. iv. Tillem. St. Lucien. Mem. T. v. P. iii. p. 150, 151, et note v.

Lucianus, nobili prosapiâ ortus, patriam habuit Samosata, urbem Syriæ non incelebrem, ejusdem et urbis et nominis cum famoso illo Christianæ religionis derisore, qui Trajani: tempore vixit. Cav. ubi supr. Conf. Basn. an. 312, n. 23. Tillem. ubi supr. p. 146, et passim.

* In the preceding note I have placed Tillemont among those who say Lucian was born at Samosata: for such are his words: Il nâquit à Samosates dans la Syrie appellée Euphratesienne. ubi supr. p. 146. And yet he was aware that this is destitute of foundation; as appears from what he says in another place. Il étoit, à ce qu' on prétend, du même pays. que Paul de Samosate. ib. p. 398, not. 1, sur. S. Lucien.

a

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 à 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.

с

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 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 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.

* Vid. Bolland. Act. Sanctor. T. i. p. 359.

8 Των δ' επ' Αντιοχειας μαρτύρων τον παντα βίον αρικός

b Vid. Suid. V. Λυκιανος. et Hodius de Bibl. Text. Orig. πρεσβύτερος της αυτοθί παροικιάς Λεκιανος εν τη Νικομήδεια 1. iv. c. iii. p. 626, et l. iii. P. i. c. 5. p. 303.

c Vid. Kuster. ad Suid. ib. not. 5.

e

d See Mem. Ec. T. v. P. iii. p. 345, 346. Menologium habet ex Antiochiâ Syriæ ortum fuisse Lucianum. Act. Sanct. ib. p. 359.

f Illum autem familiarem fuisse Pauli Samosateni, credibile est. Fuit enim ipse oriundus ex urbe Samosatensi, ut legitur in ejus vitâ. Et cum Paulus ex eâ urbe ad Antiochensem episcopatum evectus est, Lucianus quoque ecclesiæ Antiochenæ presbyter fuit, Pagi Ann. 311, n. xii. Conf. Vales. Annot. in Thdrt. H. E. 1. i. c. iv. Ex urbe Pauli erat hæretici; a Paulo ad presbyteratum in nobilissimâ ecclesiâ Antiochenâ promotus fuerat: cujus et errorem cum imbibisset, &c. Basnag. Ann. 312, n. 13,

και αυτός, βασιλεως επιπάροντος, την ερανιον το Χρισε βασι λειαν λόγῳ προτερον δι' απολογίας, είτα δε και εργοις, ανακή putas. Eus. H. E. 1. viii. c. xiii, in.

Η Λεκιανός τε ανήρ τα πάντα άριςος, βίῳ τε εγκρατής, και τοις ιεροις μαθήμασι συγκεκροτημένος, της κατ' Αντιόχειαν παροικίας πρεσβύτερος, αχθεις επι της Νικομηδέων πόλεως, ενθα τηνικαύτα βασιλευς διατρίβων ετυγχανε, παρασχων τε επί τε άρχοντος την ύπερ ης προϊσατο διδασκαλιας απολογίαν, δεσμωτηρίῳ παραδοθεις κτίννυται. ib. l. ix. c. vi.

Tum ille, datâ sibi facultate dicendi, hujusmodi orationem de fide nostrâ habuisse dicitur. Rufin. H. E. 1. ix. c. vi. Et cum pene jam his verbis auditoribus suadere cœpisset, aripi jubetur in carcerem, ibique quasi absque tumultu pc puli necari. ib. ! T. ii. p. 524-529.

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 by both; and whether in prison, or abroad.

a

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.'

d

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 in that church; for he reckons Lucian among the martyrs of the church of Antioch.

any office

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 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.

h

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, eminent 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

k

II. 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 ' E transcribe at the bottom of the page.

m

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 la difficulté pour le genre de la mort de S. Lucien. Id. ib. P. 4'0.

⚫ Martyrium vero S. Luciani presbyteri Antiocheni, qui fame et cruciatibus multis, ut ait Chrysostomus, Christi nomen gloriose confessus est, accidit anno 311, vel 312. Monitum ad Hom. in S. Lucian. p. 523.

ε Λυκιανε, τε εν Νικομηδείᾳ μαρτυρήσαντος, ανδρος τα σε άλλα ευδοκιμώτατε, και τας ἱερας γραφάς εις ακρον ηκριβω xor.Sozom. 1. iii. c. v. p. 503, A.

Antiochenæ ecclesia presbyter, postmodum Nicomedia episcopus. Honor. de Scriptor. Ec. c. 78.

Drepanum, Bithyniæ civitatem, in honorem martyris Luciani ibi conditi Constantinus instaurans ex vocabulo matris e Helenopolim nuncupavit. Hier. Chr. 1. 2. p. 181. -Chron. Pasc. p. 283.

ασπασασθαι δε το χωριον κατ' αλλο μεν εδεν, ότι δε Λυκιανος ὁ μάρτυς εκείσε τυχοί μετα τον μαρτυρικον θανατον επιν δελφινος εκκομισθεις. Philost. l, ii. c. xii. p. 474. Vid. Euseb. de Vit. Const. 1. iv. c. 61. p. 557.

nec non presbyterorum Pamphili, Pierii, Malchionis,

&c. Ep. 83, p. 656.

Alexandria et Ægyptus in Septuaginta suis Hesychium laudat auctorem. Constantinopolis usque Antiochiam Luciani martyris exemplaria probat. Media inter has provinciæ Palæstinos codices legunt, quos ab Origene elaboratos Eusebius et Pamphilus vulgaverunt. Totusque orbis ac inter se trifaria varietate compugnat. Hier. Præf. in Paralip. Opp. T. i. p. 1023. Eadem repetuntur in libr. ii. adv. Ruf. T. iv. p. 425.

1 In quo illud breviter admoneo, ut sciatis aliam esse editio- · nem, quam Origenes, et Cæsariensis Eusebius, omnesque Græ-ciæ tractatores Kowy, id est, Communem appellant, atque vulgatam, et a plerisque Asxavou dicitur; aliam Septuaginta Interpretum, quæ in Earois codicibus reperitur, et a nobis in Latinum sermonem fideliter versa est et Jerosolymæ atque in Orientis ecclesiis decantatur. Ep. ad Sun. et Fret. [al. Ep. 135] T. ii. p. 627.

m Prætermitto codices, quos a Luciano et Hesychio nuncupatos paucorum hominum asserit perversa consuetudo : quibus utique nec in Veteri Testamento post Septuaginta Interpretes emendare quid licuit, nec in Novo profuit emendâsse ; quum multarum gentium linguis scriptura ante translata doceat falsa esse quæ addita sunt. Præf. in Quat. Evang.

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.

a

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.

:f

с

e

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; 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.

k

a Hune locum male intelligunt, qui putant in omnibus Christi ecclesiis ita usurpatas fuisse editiones Græcas LXX. interpretum, ut in Alexandrinorum et Ægyptiorum conventibus publice populo Christiano legerentur sacri codices juxta emendationem Hesychii; in ecclesiis autem Constantinopolitanis usque ad Antiochiam, juxta Luciani martyris recognitionem. Contrarium docet Hieronymus multis in locis; ac primum in præfatione in quatuor evangelia ad Damasum expresse testatur, has editiones paucis acceptas esse: Prætermitto eos codices, &c. Vides igitur, lector, intra provincias jam dictas a paucis, qui etiam perverse contenderent, fuisse suscepta Hesychii et Luciani exemplaria Scripturarum. Non idem sentiendum de codicibus elaboratis ab Origene.—Illa namque editio celebris adeo fuit apud omnes, ut publice usurparetur in cunctis Christianorum ecclesiis, &c. Martian. Annot, ad Præf. Hieron. in Paralip. T. i. p. 1023.

b Et dubito quidem ego, utrum Lucianus et Hesychius editionem Origenianam unquam oculis usurpârint, necne: quandoquidem eam a Pamphilo primum et Eusebio in lucem fuisse emissam verisimilius videtur. Hod. de Bibl. Text. Orig. 1. iv. c. iii. p. 628.

с

• Έβδομη παλιν και τελευταία έρμανεια ή το άγιο Λυκιανο -x. λ. Syn. S. S. Ap. Athan, T. ii. p. 203.

d Vid. Hod. p. 626, 627.

• Ut errant hi scriptores, cum editionem Luciani appellant translationem; sic rursus falluntur, cum Septinam dicunt;

h

nescientes nimirum, extitisse Septimam quamdam in Hexaplis Origenis. Hod. ib. p. 627.

Sic ille [auctor Synopseos] decantatum illam Luciani martyris editionem cum Septima Hexaplari confudit, exque duabus unam fecit. Quod commentum Eusebii atque Hieronymi testimoniis exploditur, quorum prior, Luciano artyri æqualis, in ipso autographo vidit Septimam ab Origen ante annos plus quinquaginta in Hexaplis positam. Ad hæc vero auctoris Synopseos narratio respuitur ex ipsis Septima fragmentis, quæ, ut testificantur Eusebius et Hieronymus, in paucis scripturæ libris aderat contra vero Luciani editio totam scripturam complectebatur, nihilque aliud erat quam inte pretatio rwy o' plurimis in locis ab eodem sancto martyre emendata, quæ multis post concinnata Hexapla annis prod erat. Hinc vero corrigendus Waltonus, qui, ab auctore Synopseos deceptus, opinatur Septimam eamdem esse, quam Luciani martyris editionem. Proleg. ix. num. xx. Montf. Prælim in Hex. Orig. cap. 8, sect. ii. p. 58, 59.

See Tillem. St. Lucien. not. ii. p. 404, Mem. T. v. P.. h See Tillem. again, p. 405, who says, it is probable, that Lucian published many copies of his edition, and made

it