Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.

Athanasius.

§ 1. HE was born at Alexandria, of vetuous and godly Parents, and their only Son: From his very Childhood he gave good evidences of his to∣wardliness and inclination unto piety and spi∣ritual things. One thing especially as very remarkable, and presaging his future dignity and employment, is recorded by most Histo∣rians concerning him, and it is this: He with his play fellows in their childish sports, imi∣tating those things that were done in the Church, was chosen by the rest for their Bishop: Who acting his part accordingly, baptized some of the boys, that had not been baptized before, according unto the due form of interrogatories and answers usually prece∣ding Baptism; giving them afterwards divers exhortations and admonitions. All which, Alexander, then Bishop of that place, passing by at a distance beheld, and understanding by examining them how he had proceeded, con∣cluded with his Presbyters, that what was done, though in childish simplicity, was va∣lid, and that those Children ought not again to be baptized.

Alexander being moved herewith, and ha∣ving sent for his Parents, earnestly besought

and charged them that he should be carefully trained up in piety and learning for the service of the Church: which accordingly they di∣ligently performed, delivering him unto a cer∣tain Notary, who instructed him in the Gram∣mar: After which he spent some small time in the study of the liberal Arts; lest he should seem to be altogether ignorant in this regard; which having lightly tasted and passed thorow, he is, as another Samuel, by his Parents ac∣cording to their promise presented unto the Bishop: With him, being taken into his care and tuition, he applies himself wholly unto the study of divinity, most diligently perusing and meditating in the holy Scriptures of the Old and New Testament, by which means he became deeply insighted into them: hereunto he added also the study of the Law, wherein he attained unto so much skill, that Sulpitius Severus speaking of him, gives him the Title of Iurisconsultus or a Lawyer.

For a while he lived with the Bishop as his Amanuensis or Scribe, who afterward promo∣ted him unto the Office of a Deacon, and from thence unto the rest of the sacred orders; all which he passed through, behaving himself in an admirable manner.

The Council of Nice, (so famous even unto this day, of which Athanasius thus speaks; Nulla (inquit) est in Catholicâ Ecclesiâ synodus existimanda preter unicam Nicaenam, quae om∣nium haersi••v profligatarum ac imprinius Arianae trophaeum habenda est. And Binnius thus: Patrum hujus consilii autoritas erat orthodoxae fi∣dei clypeus, impiorum terror ac luctus, ecclesia∣rum nexus & quies.) This Council, I say,

being called by the Emperor Constantine the Great, Alexander Bishop of Alexandria go∣ing thither, takes along with him young A∣thanasius, who was present not only as a spectator, but an assistant unto the Bishop, now grown aged, helping him much in re∣futing the subtile Sophisms of the adversaries: wherein he gave a notable experiment of his Learning and Piety, which much endeared him unto the Orthodox, but made him from that time no less envyed and hated by the Arian Hereticks.

Alexander survived this Council but a little while, not above the space of five months: when he was upon his death bed, he would often call for Athanasius, who purposely ab∣sented himself, being unwilling to undertake the charge of that Church, which yet the old Bishop had designed him unto, using such like words as these; Athanasius, thou think∣est to escape, but thou shalt not: meaning hereby both the Bishoprick, and also the many and great conflicts that he should undergo: which were such, that an Historian applies unto him those words of Christ unto Paul; I will shew him how great things be must suf∣fer for my names sake.

Alexander dying, Athanasius is by the ge∣neral vote chosen Bishop in his room; being then about four and twenty years of age, so great was his proficiency in whatever qualifi∣cations were requisite for that Office. This his Election by an Universal consent, is testi∣fied by the Church of Alexandria in these words. We with the whole City and Pro∣vince do testifie, that the whole multitude

and people of the Catholick Church, being met together, and, as but of one body and soul, did with clamors and cries require that Athanasius might be given us for the Bishop of this Church; and that with publick pray∣ers they desired this of Christ; which that we the Clergy would do, they earnestly besought us night and day, themselves in the mean time not departing from the Church, nor per∣mitting us to depart. Whence it evidently appears how great the inclination of them all was unto him, and how honorable an opini∣on they had of him.

He no sooner undertook this weighty charge, but forthwith he applied himself di∣ligently, (and made it his main work) to il∣lustrate the truth, to assert and vindicate the Doctrine of the Eternal Deity of the Son of God, and to reduce those into the right way again,who had been led astray, being in∣fected with the Arian Heresie: for which reason, that faction (conceiving that their cause could not thrive and prosper, while it had such an adversary in so eminent a place & dignity) became his implacable enemies, still contriving mischief against him, and endea∣vouring his disturbance by multiplied ca∣lumnies, and false accusations: So that, Ejus annorum quadraginta sex Episcopatus perpetua fuit persecutio, (inquit Espencaeus) exilium propè irremissum, fuga frequens, & latitatio diuturna. The truth here of may be seen in the following passages of his life.

His chief adversary was Eusebius Bishop of Nicomedia, who with his complices many ways assailed him, as,

1. They cavilled at, and found fault with his Election, as undue; but that came to nought.

2. They traduced him unto the Emperor Constantine the Great, as one that caused di∣visions and distractions in the Church, and hin∣dered concord: the ground whereof was, his refusing to receive the Heretick Arius (a Pres∣byter of Alexandriae) into Communion, whose return from banishment had been pro∣cured by a certain Presbyter about the Em∣peror, upon his fained submission and con∣sent unto the Nicene faith. Hereupon the Emperor, (giving too much credit unto the party of Eusebius) wrote menacing letters unto Athanasius, threatning to remove him from his place in case he should persist to re∣fuse Arius: But he by his Letters, gave full satisfaction unto the Emperor; shewing that such an Heretick having been proscribed and justly excommunicated by so famous a Coun∣cil, ought not to be received again, but upon his repentance manifested, and by the publick consent of the pious. This not succeeding, his adversaries.

3. Proceeded to accuse him as a fomen∣ter of sedition aiding with mony one Phi∣lumenus, who enterprised somwhat against the Emperor. But he, coming unto Con∣stantinople, cleared himself, and made his in∣nocence so to appear, that the Emperor not only acquitted him from all suspicion of the crime objected unto him, but also honorably sent him back unto Alexandria, with letters of high commendation. Being thus disap∣pointed, his restless enemies ceased not to

charge him with more heinous crimes, unto which he made his answer in the Synod of Tyre consisting of sixty Bishops, who were con∣vened for the consecration of a Magnificent temple which the Emperor had built at Hierusalem: of which Binnius thus speaks: conciliabulum (inquit) & malignantium con∣ventus; ad quod convocati sunt Episcopi dun∣taxat illi, quos Eusebius & Eusebiani nefarii haeresiarchae advocandos persuaserunt. The Bishops being assembled, Athanasius is

4. Accused before them, by an impudent Harlot (whom the Arians had suborned) to have vitiated and abused her. But Ti∣motheus, a worthy Presbyter, speaking unto her, as if he had been Athanasius; did I ever, saith he, enter into thine house, or had any thing to do with thee? Unto whom she pointing at Timotheus with her finger, thus replyeth with much eagerness; Thou, thou art he that hast abused me, and dispoiled me of my chastity; By which means the fraud being thus discovered, those of the con∣spiracy were surprised with shame, yet not de∣sisting;

5. They proceed to charg him with the Murther of one Arsenius, (whom they had conveyed away and hidden) sometime a Reader, or, as some, a Deacon in the Church of Alexandria; producing and shewing forth the arm of a man, which they pretended to be his, and to have been cut off and kept by Athanasius for some Magick uses. Upon the sight whereof there was a great cry among them against Athanasius for so abominable a fact. But silence being made Athanasius demand∣ed,

whether any one there present had known Arsenius? Unto which some answering af∣firmatively he hereupon brings forth Arsenius (who had the day before come voluntarily unto Tyre, and shewed himself unto Athana∣sius) and presents him before the Council sound and having both his Arms: whereat the Conspirators were so abashed and con∣sounded, that they knew not what to say, only they cried out, that he was a Magician, and deluded the eyes of the beholders. Unto all which they yet add,

6. That Macarius a Presbyter of Alexan∣dria being sent unto Mareotis to forbid one Isehyras or Ischarion, (who usurped the Office of a Minister) to Officiate or Admi∣nister the holy things: He by the command of Athanasius (as they suggested) had over∣turned the holy Table broken the Chalice, and burned certain Books; but the falshood hereof was soon made apparent; for Ischyras repenting, publickly confessed that he had slandered him, being suborned by the Mele∣tions, and enforced so to do: (these Meleti∣••••s, so called from Meletius a certain Aegyptian Bishop were in this conspiracy confederates with the Arians.) Hereat being greatly enraged, they would have offered violence unto Athanasius, which to avoid, he went out of the Synod, and betook him unto the Emperor. Being gone, they sentenced him, ••s guilty of the crimes laid to his charge, to be deposed from his Bishoprick; writing Letters unto the Bishops every where not to Communicate or have any Commerce with him. The famous Confessor Paphnutius

Bishop of the upper Thebais, being now present in this Synod, and perceiving that they purposed to proceed against Athanasi∣us, taking Maximus Bishop of Hierusa∣lem by the hand; Arise, saith he unto him, and let us depart hence, for it is not meet that we who have had our eyes put out for the word of truth, should par∣take with these wicked men, in their vio∣lent proceeding against the defenders of true piety.

The Emperor understanding what had passed, was much incensed against those Bishops, and by his Letters sharply repre∣hended them for what they had done, requi∣ring them to appear before him at Constan∣tinople: whither being come, they waving all former accusations, instil into the Em∣perors ears, another foul slander against Athanasius, viz. That he had threatned to hinder the transportation of corn (as was wont) from Egypt unto Constantinople: which begat in the Emperor such indigna∣tion against the Bishop, that without hearing he banished him into France unto the City of Triers (Galliarum metropolis, inquit Athana∣sius; Treviris, ad Mosel••ae r••ipam, olim (inquie Victorius) insignis Galliae, nunc Germaniae im∣perialis urbs) then belonging unto that Kingdom, but since unto Germany being now the seat of one of the Ecclesiastical Electors: although some conceive, that the Emperor did this for the safety of Athanasius, and in hope, that hereupon peace and unity among the Bishops would ensue.

Arius upon the banishment of Athanasius, entring again into Alexandria, occasions new tumults there, which when the Emperour un∣derstood, he sendeth for him unto Constantino∣ple, requiring him by subscription to testifie his ••onsent unto the Nicen faith: this he doth ••ignedly. Hereupon the Emperour requires Alexander Bishop of Constantinople, to receive ••im into communion: Who all night long by ••arnest prayer beseecheth the Lord either to ••ake him out of this life, or else to take away 〈◊〉〈◊〉, lest by him this Church should be in∣••icted with his heresie. Arius, the next day ••oming with a great company toward the Church, in the way turns aside to ease him∣self, which while he was doing he burst asun∣der in the midst like another Iudas, so that ••is bowels came out, and dyed ignominiously ••n the place, whom the Eusebians with shame ••nough took thence and buried him. So pre∣••••lent were the prayers of the good Bishop Alexander.

Shortly after this dyeth the Emperour Con∣••••nti••e the great, leaving the Empire unto his three Sons, viz. unto Constantius the East, and the West unto the other two, Constans and Constantine. Before his death he had a pur∣pose to recal Athanasius from his banishment, 〈◊〉〈◊〉 being prevented he commits the doing ••ereof unto his Son Constantine, which he ac∣cordingly performed, sending him back with Letters recommendatory unto the Church of Alexandria, unto which he returned after he had been about two years and four Months in exile. But he held not his government qui∣etly above three years, for (returning with∣out

out common consent, and the decree of the Bishops) he was by the Arians accused unto Constantius (infected with, and a great favour∣er of that Heresie) and thereupon by the Sy∣nod of Antioch, (wherein the Arian faction prevailed) consisting of ninety Bishops, a∣gain deposed and one Gregory set up in his Room.

Athanasius now finding it not safe for him to continue in Alexandria, fled unto Iulius Bishop of Rome; who assembling the Western Bishops, sends him back with Letters testi∣monial, and pressing his restitution: But up∣on his return unto Alexandria, a great tumult being raised by the Arians wherein some were slain, the blame hereof is cast upon Athanasius, and this seconded with other calumnies: which so enraged the Emperour Constantius a∣gainst him, that he sent one Cyrianus a Cap∣tain with many Soldiers to apprehend him: Withal, by his Edicts he required all his Offi∣cers to make diligent search for him, promi∣sing rewards unto any that should bring him alive, or else his head unto the Empe∣rour.

Hereupon he is for••ed to hide himself; which for sometime he did in a certain Well or Cave which was known unto none, save only to one of his familar friends, who sent him necessaries by a Servant who at length dis∣covered him: But Athanasius having timely notice hereof, the same night wherein he should have been apprehended, betook him unto another place. Yet finding it not safe for him to remain in the dominions of Con∣stantius, he fled into the West unto the Em∣perour

Constance, who very honourably re∣ceived him. Unto whom he makes a very sad complaint of the injuries offered him by the Arians, earnestly desiring him that a Synod might be called for the discussing of his cause. The Emperour hearkning unto him, obtains of his Brother that an universal Council both of the East and Western Bishops, should be convened at Sardica in Illiricum: Of which, Binuius thus; Concilium Sardicense, (inquit) 〈◊〉〈◊〉 Nicaeni appendix, et a multis Nicaeni nomine umprehenditur. Sculte••us stiles it, pa••em Ni∣••enae Synodo. Where being assembled, the Eastern Bishops required, that Athanasius and his sautors should he removed from the Coun∣cil: Which being denied as unjust, the East∣ern Bishops withdrew, and instituted an An∣••••synod at Philopolis in Thrace, wherein the de∣crees of the Council of Tyre against Athanasius were confirmed, the doctrine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concluded and agreed on, and Iulius Bishop of Rome, Hosius of Corduba, Maximinus of ••riers, and divers others for receiving Atha∣••asius unto communion, were deprived of their Bishopricks. What was the issue of these cross Councils, appears in the following words. Ex contrariis decretis harum Synodorum ortum est ••tron et diuturnum Schisma inter Orientales et Occidentales Ecclesias, quod ante Gratianum et Theodosium Imperatores non desiit, ita ut invicem ••••n communicarent.

For on the contrary, the Council of Sar∣dica, having heard Athanasius clearing his in∣nocency, received him unto communion, con∣demning his accusers: Withal they confirm'd the 〈…〉〈…〉 Council, and de∣creed,

that such as defended the contrary thereunto, should not only be deprived of their Bishopricks, but also excluded from the so∣ciety and communion of the faithful.

Constantius, notwithstanding the decree of this Council of Sardica, for the restitution of Athanasius unto his Bishoprick, refuseth to admit of him: hereupon his Brother; the Em∣perour Constans writes him a short, but sharp Letter, threatning that if he should still per∣sist to oppose and hinder the return of Atha∣nasius, he himself would come with an Ar∣my, and whether he would or no, restore him again unto his place. This so far prevailed, that Constantius yields, and again and again invites doubtful and delaying Athanasius to return, by divers letters written unto him, who at length hearkens and returns ac∣cordingly.

The Emperour meeting with him at Anti∣och, gently entreats and confers with him, per∣mitting him with safety to go unto Alexan∣dria; withal promising to admit of no more accusations against him, and by his Letters ••ommended him unto the Church of Alexan∣dria for his singular piety, exhorting them with all respect to receive him: But before his departure from him, he told him, that the Bishops desired one thing of him, namely, that he would grant one Church in Alexan∣dria unto those that dissented from, and could not joyn in communion with him. I am content (quoth he) so to do upon this con∣dition, that the Arians will vouchsafe one Church unto the Orthodox in the City of An∣tioch, which the Emperour inclined unto as

reasonable, but the Arians were altogether averse from it.

Athanasius, in his way to Alexandria, co∣ming unto Hierusalem, prevails with Maxi∣••••s then Bishop of that place, to call a Synod of the Bishops of the neighbouring Countries; wherein they approved of his restitution, and also by their letters signified unto the Bishops of Aegypt and Africa, their joyning in com∣munion with him.

Coming unto Alexandria, he is received with exceeding great joy and festivity, as it were in a kind of triumph, where he conti∣nued about the space of five years; viz. unto the death of Constance the defender of the Or∣thodox.

Upon his decease, (the inconstant Constan∣••••us being sole Emperour) the Arians again with might and main fall upon Athanasius; perswading the Emperour that he made con∣tinual stirs throughout Egypt and Lybia, that in his journey he had ordained Bishops and Presbyters without his jurisdiction, and that he had been the Author of dissention, between the Emperour and his Brother.

The ciedulous Emperour so far hearkens unto these accusations, that he abolisheth the decrees of the Council of Sardica, and com∣mands that those Bishops should be deprived and removed from their Churches, whom that Synod had restored: Amongst these, A∣thanasius was the chief, who by an order ob∣tained from the Emperour was to be dispatch∣ed and slain: For which end a Captain that was sent with five thousand Soldiers, begirts and enters the Church, where by night Atha∣nasius

and the people were assembled together. But he in a wonderful manner escapes, passing out among the rest undiscerned by the Soldi∣ers, and flying into the desert of Lybia, he abode there until the death of Constantius, being about ten years; yet sometimes coming unto Alexandria to confirm the Church: Though as some report, he lay hid all this time in Alexandria, in the house of a sacred Virgin.

During the reign of Constantius, divers Councils of the Eastern and Western Bishops were convened; as at Antioch, Sardica, Sir∣mium, Millain, Ariminum, and Seleucia: chiefly intended for the promoting of the A∣rian heresie, and against the faith of the Nicene Council: which yet succeeded not according∣ly, the Eastern being still stoutly opposed by the Western Bishops. In which time also nine several forms or confessions of faith were framed, all differing from that of Nice: An evident argument of the distracted condition and state that then the Churches were in.

Upon the departure or withdrawing of A∣thanasius, George of Cappadacia, a violent Arian enters, and like a wolf in a furious mad∣ness makes havock of the Church, exercising great cruelties and inflicting grievous tortures upon the Orthodox: who yet (saith Billius) was by the Arians removed, because he shewed not himself so diligent in maintaining and propagating their doctrine, as they expect∣ed.

But Iulian the Apostate succeeding Con∣stantius in the Empire, (who upon his death∣bed bewailed these three things especially:

1. That he had a hand in murthering his kin∣dred. 2. That he had changed the form of the Nicene Faith. 3. That he had named Iu∣lian for his Successor.) In the beginning of his Reign restoreth those Bishops unto their places again, whom Constantius had removed: which he did not out of any love unto Reli∣gion, but to impair the fame of Constantius, and out of a hope he had, that by their dissen∣tions Christianity would suffer and be shaken: Amongst the rest Athanasius returns again un∣to Alexandria.

Not long after this, the Magicians and Sor∣ceters urging and crying out, that nothing could be done by their arts, until Athanasius, the great obstacle, were taken out of the way, Iulian not only banished but also command∣ed that he should be slain: Hereupon, being about to take ship to shun the danger, and the people of Alexandria standing weeping about him; saith he unto them, Be not troubled my Children, nubecula est citò transitura: 'tis but a little Cloud, and it will soon pass away: which fell out accordingly.

Flying up the River Nilus and being closely pursued by some that were sent to apprehend him, those that were with him being greatly afraid, perswaded him in this exigent speedi∣ly to get into the desert for his safety: Why are you so much troubled, quoth he: Let us rather go to meet them, that they may know he is greater that defends us, than they that do pursue us. Hereupon they direct their course accordingly, and coming near them (little suspecting any such matter) the pursu∣ers asked them if they had heard where Atha∣nasius

was? who answered, that they had lately seen him passing not far from thence. They followed him therefore as they thought with all the speed they could make, but all in vain, for by this means Athanasius escaped their hands and came safe unto Alexandria, where he lay hid until the death of Iulian, who was shortly after slain in a battel against the Persians, having reigned only one year and eight months.

In his Room Iovinianus is by the Army chosen Emperour, a most pious, Prince, who reduced from banishment the orthodox Bi∣shops: Among whom for his singular virtues he much admired Athanasius, and had him in great esteem, conferring and advising with him about matters of faith, and the right ordering of the Churches: under whom they were like to have been in a very flourishing and happy condition, had not the shortness of his govern∣ment prevented it, which the space of eight months put a period unto.

After him followed Valentinian, who asso∣ciated with him in the government of the Em∣pire, his Brother Valens: these dividing it be∣tween them, Valentinian had the West, and Valens the East for his dominion. This Va∣lens did greatly favour the Arian faction, in so much as he began to persecute the Ortho∣dox, especially Athanasius, (their great eye∣fore) sending an Officer by force to expel him out of Alexandria: Athanasius fearing what might ensue hereof, and that stirs and tumults might be raised by the common people, hid himself for about the space of four months in his Fathers monument: The Citizens never∣theless

grew so seditious, that to appease and satisfie them, Valens, though unwilling, was fain to permit Athanasius quietly to enjoy his Bishoprick: which he did (and the Church of Alexandria peace) unto the end of his days. The Narration of whose life and sufferings, let me conclude in the words of Osiander. Non volui in recitandâ tanti viri▪ plusquam martyris historia esse brevior, quia nihil vidi, quod rectè omitti posset.

§ 2. He was a man of such transcendent worth and every way so excelled, that he was had in very high esteem and much admired by all the lovers of piety and sound doctrine: as appears by the honourable titles given unto him by divers eminent persons among the An∣cients. I saw (saith the Emperour Constantine the great, in an Epistle unto the Alexandriaus,) your Bishop Athanasius with delight, and so spake unto him as one whom I believed to be a man of God. Nazianzen stiles him the great Trumpet of truth, a principal Pil∣lar of the Church, the eye of the world, that second light, and (if we may use the word) forerunner of Christ, whom praising I shall praise virtue it self, for in him all virtues meet. Basil hath recourse unto him, v••lut ad univer∣sorum apicem, quo consultore ac duce actionum ••••eretur. A most faithful Master (saith Vin∣centius Lyrinensis) and a most eminent confes∣sor. An illustrious and famous man (saith Cyril of Alexandria) and in the Council of Nice, one that was had in admiration of all: (though then but young.) Theodoret calls him the most shining light of the Church of

Alexandria, who was among the Bishops thereof, as an Orient pearl, most conspicu∣ous, One most approved in the judgment of all Ecclesiastical men, saith Vigilius: A pro∣found, and every way absolute Divine; in so much as he acquired, and accordingly is commonly known by the name of Athanasius the Great.

He was for his natural parts more then ordinary, being of a strong and excellent wit, as also of a sharp and piercing judgment; which he cultured and improved by the study of the Liberal Arts, and other Humane Learn∣ing; wherein he attained unto a competent measure of skill, although he spent but a small time in them: for he chiefly intended things of an higher nature, applying himself unto diligent Meditation in the Scriptures, viz. all the Books both of the Old and New Testament; by which means he so increased in the riches, not only of knowledge and Divine Contemplation, but also of an egre∣gious and shining conversation, (both which he happily joyned together; being vir san∣ctitatis & eruditionis eximiae) as no man more: so that in Learning he went beyond those that were famous for their Learning, and in action the most apt for action: his life and manners were a rule for Bishops, and his Doctrines were accounted as the Law of the Orthodox Faith: a man of great ability to oppose error and to defend the truth. He was adorned with all sorts of vertues; of such gentleness, that the way was open and easie for all to converse with him; free from an∣ger and passion; and very propense unto pity

and commiseration; withal of most Heroick magnanimity (inkindled in his brest by the holy Ghost) to bear any adversity, and of such invincible courage, that he could not be broken with any blows of persecution: his speech was pleasant, but his manners more; of an Angelical face; yet in his mind more Ange∣lical; he was indeed an exact picture of vertue, and pattern for Bishops; His skill was great in the Management of the affairs of the Church, and an admirable dexterity he had in the composing of differences and distempers, (unto which his Authority conduced much, and was of great advantage) as appears by the addresses that Basil made unto him, earnest∣ly imploring his aid: who stiles him their only comfort against those evils, and one or∣dained by God in the Churches to be the Phy∣sician for the curing of their maladies; for which work he was abundantly furnished. In a word, he was as a Maul or Hammer unto the Hereticks (semper Arianis velut murus ob∣stitit (inquit Sulpitius Severus) heretico∣rum nugis (inquit Cyrillus Alexandrinus) in∣expugnabili quadam & Apostolicâ prudentiâ restitit.) as an Adamant unto his persecutors, and as a loadstone unto such as dissented from him, drawing them unto the truth.

§ 3. His works declare him to have been indefatigably industrious, being very many, penè infinita, almost infinite, (saith Trithe∣mius:) some whereof are generally held to be his, and by the stile are discovered so to be: for they are destitute of those Rhetorical flourishes, so frequently to be found in Na∣zianzen,

as also of those Philosophical Spe∣culations in the works of Basil: which yet (had he made use of them) would have rendred his writings more sweet and succu∣lent: but some of these Arts he shunned as diligently, as he did Heretical opinions; and others of them he useth very sparingly. Ne∣theless his labors were had in very great esteem, as may be gathered from the words of Cyril who thus speaks of them; quasi fra∣grantissimo (inquit) quodam ungnento, ipsum coelum scriptis suis exhil••ravit. And the Abbot Cosmas intimates his apprehensions of their worth in these words; when, saith he, thou lightest on any of the works of Athana∣sius, and hast not paper to write on, write it on thy garments. But, as many are genuine, so some under his name are dubious and questionable; and others forged and suppo∣sititious. An injury which the best Authors have not escaped, unto whom many books have been ascribed, which were not theirs; but to none more then unto Athanasius; Vt, inquit Nannius, fertilissimis agris multa Zi∣zania una cum optimis frugibus nascuntur; ita optimb cui{que} autori plurimi falsi & notbi libri adscribuntur; nulli au••em plures quàm Athanasio. Indeed as they are now extant, scarce the one half do belong unto him; which Erasmus meeting with, he cast them away with indignation, and being full of them, cried out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: having his fill, and unwilling to meddle more with such stuff. Among other that offered him this wrong were the Nestorian and Enty∣chian Hereticks (saith Evagrius) who set

forth divers books of Apollinarius, under the name of Athanasius.

The books extant under his name both of one sort and other, I shall briefly set down in the same order that I find them in the Pa∣risian Edition; Ann. One thousand six hun∣dred twenty seven, contained in two Tomes. And they are these following.

1. An Oration against the Gentiles.

2. Of the Incarnation of the word of God; (which Bellarmine thinks to be those two books against the Gentiles, whereof Ierom makes mention:) by himself truly stiled the Rudiments or Character of the Faith of Christ; for it contains in it an Epi∣tome of Christian Doctrine most necessary to be known, and not unpleasant to be read.

3. An Exposition of the faith; wherein the Orthodox Doctrine of the Trinity is as∣serted, and the Heretical refuted. Of this Bellarmine makes question whether it be his or no.

4. His answer unto an Epistle of Liberius Bishop of Rome: being a Confession of the Faith; but expressed in words very impro∣per; it is also foolish in the allegations of Scripture, and therefore not to be attributed unto him.

5. An Epistle unto the Emperor Iovia∣nus; yet written not by him alone, but by the Synod then assembled at Alexan∣dria.

6. His disputation against Arius in the Council of Nice: which plainly appears to be supposititious, by the very inscription;

making it to be held. Ann. 310. whereas that council was celebrated. Ann. Three hundred twenty five. Also the disputation it self saith, that it was held not against Arius, but against an Arian. Again, it is said in the lose of the disputation that Arius was hereby converted of him in Ecclesiastical History. Lastly Arius herein is made to impugne the Divinity of the holy Ghost, calling him a meer creature: which Heresie he is not charged withal nor was it broached or maintained by him, but brought in by some of his followers. Bellarmine knows not whether to stile it a disputation or a Dialogue between Athanasius and some Arian: nor whether it were written by Athanasius or some other.

7. An enarration of those words of Christ: Matt. 11. 27. All things are delivered unto me of my father, &c. against Eusebius and his followers. I find this,

Enarration to be much larger in the Latine Parisian Edition by Articus Albulei: Printed An. One thousand five hundred eighty one, then in the Greek and Latine Edition: Ann. One thousand six hundred twenty seven, & the for∣mer to have annexed unto it a Compendium, ta∣ken out of the above written, against those who say that the holy Ghost is a creature: which Compend is mentioned by the Centurists, Bellarmine and Possevine.

8. An Epistle, or, as others, an Oration against the Arians; unto Adelphius a Brother and Confessor.

9. An Epistle, or Oration unto Maximus a Philosopher, of the Divinity of Christ: of

this the Centurists make some question whe∣ther it be his or no.

10. An Oration or Epistle unto Serapion Bishop of Thmuis a City of Egypt, ordained by Athanasius, and his familiar friend; who for the elegancy of his wit was surnamed Scholasti••ns.

11. A second Epistle unto the same Sera∣pion; both against those that make the holy Ghost to be a creature.

12. A third Epistle unto the same Person, upon the same subject: which Scultetus (with Erasmus) conceives to be the work of some idle and witless man, who would fain imitate Athanasius his book unto Sera∣pion. It contains a strange heap of places and confusion of reasons, together with a irksom repetition of things before spoken of: Besides the Author cites a place out of the Prophet Micah which is no where to be found: it's therefore ranked, and justly; among the su∣spected works of Athanasius by the Centurists and Mr. Perkins.

13. Certain testimonies out of the Sacred Scriptures, concerning the natural Commu∣nion of the (Divine) essence between the Father, the Son, and the holy Ghost: Col∣lected not by Athanasius, but some other, as appears in that the compiler hath transcribed divers things verbatim out of the questions unto Antiochus, whereof Athanasius is not the Author.

14. An Epistle, shewing that the Council of Nice, well perceiving the craftiness of Eusebius, did in congruous and pious words, expound their decrees against the Arian Heresie.

15. Five Orations against the Arians' wherein he useth great strength of Argu∣ment, fortifyed with clear testimonies and de∣monstrations from the Sacred Scripture. So that these alone may abundantly suffice for the confutation of all Arianism: yea he that shall say, that Gregory the Divine, and Basil the Great did from this fountain derive those egregious and pure streams of their books against the same Heresie, verily he shall not say amiss.

16. An Epistle, concerning the Opinion of Dionysius somtime Bishop of Alexandria; wherein he proves the Arians did belie him, in affirming that he was an assertor of their opinion.

17. An Epistle unto all the brethren every where throughout Egypt, Syria, Phoenicia, and Arabia: ranked among those that are su∣spected.

18. A refutation of the Hypocrisie of Meletius, Eusebius, and Paulus Samosatenus, concerning the consubstantiality of the Father and the Son: it's suspected.

19. An Epistle unto the Antiochians, which seems to be a fragment of some intire book.

20. An epistle unto Epictetus Bishop of Co∣rinth, against the Apollinarists, it is the most famous among all his Epistles.

The Orthodox in the time of Cyril of Alex∣lexandria made much use of it, in confuting the heresie of Nestorius, to avoid the dint and force thereof those hereticks did boldly adul∣terate it, substracting some things and putting in other, that it might seem to favour of the

doctrine of Nestorius. So much Cyril gives us to understand, his words are these. Cog∣novimus quod celeberrimi patris nostri Athanasii ad beatum Epictetum epistolam, orthodoxè lo∣quentem, nonnulli a se corruptam ediderunt, ita ut hinc multi laedantur. Epist. 28. Again, speaking of this Epistle: Quia ex eâ (inquit) Nestorius arguebatur, cum legentes eam defenso∣res rectae fidei cohiberent, etiam eos qui probantur similia sentire Nestorio, correptionem suae confuta∣tionis ex eâ impii formidantes, machinati sunt ••cerbissimum quiddam, et haeretica pravitate dig∣••issimum. Praefatam namque adulterant episto∣lam, sublatis ex eâ quibusdam, aliis suppositis ediderunt, ita ut putaretur ille similia Nestorio sapuisse, in▪ Epist. ad successum Episcopum po∣steriori.

21. A Sermon of the incarnation of the Word of God against Paulus Samosatenus, it's doubted of whether it be his or no.

22. A Sermon or Tome of the humane na∣ture, assumed by the only begotten Word, a∣gainst the Arians and Apollinarius.

23. An Epistle or Treatise of the incarnation of Christ against Apollinarians.

24. An oration or treatise of the healthful coming of Christ, against Apollinarius; it is perplex, intricate, and obscure: and by Cook it is thought to be supposititious. The Sermons against Apollinarins do excel in grace and or∣nament, say the Centurists.

25. An oration of the eternal substance of the Son and holy Spirit of God, against the company or followers of Sabellius.

26. An oration that Christ is one,

27. An Epistle unto Serapion concerning the death of Arius.

28. An Apology unto the Emperour Con∣stantius, wherein he freeth himself from divers imputations, and defends his flight into the Wilderness.

29. An Apology for his flight.

30. Another Apology for his flight, where∣in he professeth his innocency.

31. An Epistle unto the Africans, which is Apologetical.

32. A Catholick Epistle unto the Bishops of Aegypt, Syria, Phaenicia and Arabia, ex∣horting them to leave the Arians, and to joyn with the Orthodox.

33. An Epistle unto all those, who any where do profess or lead a solitary life. The former part whereof only (viz. from the be∣ginning unto those words, The Grace of our Lord Jesus Crist be with you, Amen.) is the Epistle unto the Monks; and ought to be pla∣ced before the five orations against the Arians, as a dedicatory Epistle unto those Books. The following part thereof is without doubt a frag∣ment (suspected whether his or no) of some other work, wanting a beginning; to make up which defect, that Epistle was added unto it. Herein he recounts his own and the Church's calamities. Athanasius ipse (inquit Possevinus) labores & persecutiones suas ubere epistolâ ad so∣litariam vitam agentes ob oculos ponit, quamobrem et illam perlegisse neminem penitebit.

34. The protestation of the people of Alexandria, ferè nihil continet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

35. An epistle concerning the Synods held at Ariminum in Italy and Seleucia in Isauria; wherein is set forth the levity and inconstancy of the Arians there present, in the matter of

the faith. This Bellarmine supposeth may well be taken for his book against Valens and Vr∣satius (mentioned by Ierom) two Arian Bi∣shops, who (saith Marianus) deceived the Fathers in those Synods, faining themselves Orthodox.

An Epistle of Athanasius and ninety Bishops of Egypt and Lybia, unto the Bishops in Africa against the Arians: wherein the decrees of the Council of Nice are defended, and the Sy∣nod of Ariminum is shewn to be superfluous, that of Nice being sufficient.

37. An Epistle unto all the Orthodox wherever, when persecution was by the Ari∣ans raised against them.

38. An Epistle unto Iohn and Antiochus two Presbyters; also another unto Palla∣dius, nihil continent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

39. An Epistle unto Dracontius, whom fly∣ing away, he by divers arguments perswades to return unto the Church of Alexandria, whereof he was Bishop elect, and that he would not hearken unto those that would de∣ter him from so doing: It is (saith Espencaeus) a learned Epistle.

40. An Epistle unto Marcellinus, concern∣ing the interpretation of the Psalms, which seems to be the same that Ierom calls; of the Titles of the Psalms: stiled by Sixtus Senen∣sis thus: In Psalterium Davidis ad Marcellinum de titulis et vi psalmorum, Isagogicus libellus. Of which Cassiodorus thus: Testis est (inquit) Athanasii, episcopi sermo magnificus, qui virtu∣tes psalmorum indagabili veritate discutiens, omnia illic esse probat, quaecunque sanctae scri∣pturae ambitu continentur. It is by Mr. Perkins

put among the suspected works.

41, A treatise of the Sabbath and Circum∣cision, in the Latine Parisian Edition, Anno, 1581. It is joyned as his enarration upon those words, Matth. 11. 27. All things are de∣livered unto me of my Father, &c. being the seventh in this Catalogue. Unto which is added in the same Latine Edition, a Compen∣dium of what had been formerly written a∣gainst those who affirm the Holy Ghost to be a creature.

42. Upon those words, Matth. 12. 32. Whosoever speaketh against the Son of man, &c. suspected.

43. A Sermon upon the passion and cross of the Lord: the phrase (saith Erasmus) sa∣voureth not of Athanasius: Also it altogether forbids oaths which Athanasius doth not: It is therefore supposititious. Herein also the questions unto Antiochus are cited, which are not of this Author. Besides the Author fool∣ishly makes Christ to feign words of humane frailty, when hanging upon the Cross he so cryed out, Eli, Eli, Lama Sabachthani: which yet, the true Athanasius saith, were truly spo∣ken of him according to his humane nature. Sixtus Senensis calls it eloquentissimam concio∣nem.

44. A Sermon upon Matth. 21. 2. Go into the village over against you, &c. It seems to be a fragment taken out of some other work or commentary: wherein the Author (as play∣ing with them) wresteth the Scriptures, saith Erasmus, it is forged.

45. A Sermon of the most holy Virgin, the Mother of God or of the Annunciation:

it is evidently spurious: for the Author is large in refuting the error of Nestorius, and presseth the Monothelites, both which errors were unknown, as not sprung up in the time of Athanasius. The Author also lightly and almost childishly derives the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and moreover saith, that the attributes of God are not the very substance of God, sed circa substantiam versari, which is discrepant from the manner of Athanasius, who is wont to speak very considerately. It appears by many passages that the Author hereof lived after the sixth general Coun∣cil.

46. Of Virginity, a Sermon or Meditation it is dubious: If it be of Athanasius's penning, he did (saith Erasmus) strangely let fall his stile, and I may add (saith Seultetus) that he also laid aside his Theological gravity, if he prescribed those childish rules unto a Virgin, which (saith the Author) whoso observeth shall be found among the third order of An∣gels, and also teacheth that no man can be assured of his salvation before his death.

47. An homily of the sower; it is suspect∣ed as being found only in an English book.

48. A Sermon against all heresies, it is none of his but some doting fellow, est vilis et con∣fusus ut plurimum.

49. An oration of the ascension of Christ, which because of the flourishing stile thereof, Scultetus is scrupulous to ascribe it unto Atha∣nasius••.

50. An oration or history of Melchisedech, in the end whereof, the Author speaks of the fathers of the Nicene Council, as dead long before; it's therefore spurious.

51. A brief oration against the Arians. I find no where mentioned, but in the Parisian edition by Nannius.

52. The declaration of Leviticus, it is su∣spected.

53. Short colloquies between Iovianus and certain Arians against Athanasius. Also.

54. Of the incarnation of the Word of God both which are no where to be found, but in the last Parisian edition.

55. The Symbol or Creed of Athanasius, by Scultetus judged to be dubious, he having met with it in no book among the works of Athanasius, only in one it is read without the name of the Author. It hath been a great dispute among the learned (saith Pelargus) whose it should be: Some ascribing it unto Athanasius, and others unto some later Au∣thor as yet unknown.

56. An Epistle of Iovianus the Emperour unto Athanasius, and Athanasius his answer ther••unto.

57. An Epistle unto Ammun a Monk, it is dubious.

58. A fragment of a festival Epistle, con∣taining a catalogue of the canonical books of the old and new Testament, it is dubious, I believe it (saith Scultetus) to have been taken out of his Synopsis.

59. An Epistle unto Ruffinianus.

60. Theological definitions, said to be col∣lected by Clement and other holy men: It is supposititious and by Scultetus ranked among those which seem to be written with no judg∣ment. It seems not to have been of Athana∣sius his writing, because therein Gregory Nyssene

is cited, who (in all likelyhood) had not begun to write, till after the death of Athana∣sius. Besides the Author speaks so distinctly of the two Natures of Christ in one Hyposta∣sis, that it seems to be altogether of a later date then the Council of Chalcedon.

61. A brief Synopsis or Compendium of the Scriptures of the Old and New Testa∣ment; Wherein, first, he sets down a Cata∣logue of the Canonical and Non-canonical books. Secondly, he shews by whom each was written, whence it had its name, and what it doth contain. Thirdly, he names the books of both Testaments that are contradi∣cted or accounted Apocryphal.

62. Five Dialogues of the Trinity. Also,

63. Twenty Sermons against divers He∣sies; which are Pious and Learned, and therefore most worthy to be read. The phrase shews them to have been both written by the same Author; not Athanasius, but one Maximus a very Learned Man, many years after the death of Athanasius. Scultetus tells us that he hath seen the name of Maximus upon a certain old Parchment, in which these Dialogues were wrapt up. This Maxi∣mus was a Constantinopolitane Monk, who li∣ved in the time of Pope Honorius a Mono∣thelite, and died, Ann. Six hundred fifty se∣ven. The Catalogue of whose book men∣tioned by Photius, or which are in the Vaticane Library, contains divers that have the very same title, with those which are inserted among the works of Atha∣nasius.

64. A book of divers questions of the Sa∣cred Scripture, unto King Antiochus: which appears to be supposititious, because: first, A∣thanasius himself is therein cited, quaest. 23. and that under the name of Athanasius the Great, which would have argued too much arrogance: Secondly, Many things are to be found therein which are dissonant from the judgment of Athanasius. Thirdly, The My∣stical Theology of Dionysius Areopagita is al∣ledged therein, which I suppose (saith Sixtus Senensis) was altogether unknown in the time of Athanasius: he conjectures it to have been collected out of the writings of the Fa∣thers by some studious man. Fourthly, The questions are variously reckoned; in some Copies there being only fourty and six; in others one hundred sixty and two. Fifthly, Gregory Nazianzen is twice named in it: Also, there are cited Gregory Nyssen and Epi∣phanius as ancient authors: yet was Athana∣sius before them: also Chrysostom, Scala Io∣hannis, Maximus, Nicephorus, &c. all of them juniors unto Athanasius. Sixthly, Yea, quaest. 108. the Romans are said to be a kind of Franks; whence he evidently appears to be a late author: for all those of the West are cal∣led Franks in the Turks Dominions. Luce ergò clarius est (inquit Cocus) libellum hunc filium esse populi, nec novisse parentem suum. Yet is the authority hereof urged by many of the Romanists to prove, that there are nine orders of Angels, that the Saints de∣parted do know all things, images lawful, distinction of sins, orders of Monks, necessity of baptism, Sacrament of pennance, prayer

for the dead, Antichrist to be a certain per∣son, the sacrifice of the Altar, &c.

65. Questions of the words and interpre∣tations of the Evangelical parables: they are supposititious; for they are gathered out of Chrysostom, Cyril of Alexandria and Gregory Nyssen; their very names being ex∣pressed.

66. Certain other Anonymous questions which appear to be spurious: in all likelyhood the work of some late Greek; for in them the procession of the holy Ghost from the Son is denied.

67. The life of Antony the Monk: That such a narration was written by Athanasius both Nazianzen and Ierome do affirm: But that this now extant should be the same, be∣lieve it who will; I doubt not, saith Sculte∣lus, but that it is the figment of some foolish man; for endeavoring to shew how in the whole course of his life, Antony imitated Christ, he talks childishly and ridiculously: and there are many things in it, saith Tossanus, that are fabulous, and savour not of the gra∣vity and simplicity of Athanasius. Besides, some report Antony to have been a Lawyer and very learned; but this Author makes him altogether illiterate. But that this is an Ancient Legend, appears from hence, that Damaseen cites a place out of it: Yet is it but a Fable and no more, notwithstanding all Bellarmines vain confidence to the con∣trary.

68. A Sermon in Parasceuen, or the prepa∣ration, which I find no where mentioned, but in the Parisian Edition by Nannius: only

Possevine saith, that it was first set forth in Greek and Latine in the Antwerp Edi∣tion.

69. Certain fragments of Athanasius up∣on the Psalms taken out of Nicetas his Ca∣tena: with some other, out of other Au∣thors.

70. Eleven books of the united Deity of the Trinity: others reckon but seven: they are found only in Latine; and seem to have been written in that Language, and not Translated out of the Greek; as appears partly from the Stile; and partly because the Author tells us how those things are expressed by the Greeks, which he wrote in Latine; he also confutes one Vrbicus Potentinus, a disciple or follower of Eunomius; which Athanasius could not do.

71. A disputation concerning the Faith held at Laodicea, between Athanasius and Arius: it is clearly Commentitious and Counterfeit; nor can it be a true disputation between those two; for Athanasius is here brought in as a Deacon disputing in the se∣cond year of Constantius: whereas it appears that Athanasius was made Bishop long be∣fore, viz. In the one and twentieth year of Constantine the Great: and Arius infamously died in the one and thirtieth year of the same Emperor who therefore could not dispute in the Reign of Constantius. 2. Herein is men∣tion made of Photinus, the Heretick, as if from him Arius had Learned his Heresie; whereas Photinus was after Arius: It seems rather to be that Dialogue which was written by Vigilius Bishop of Trent, against Sabellius,

Photinus and Arius; which he therefore set forth under the name of Athanasius, that, saith he, persons present might seem to deal with those that were present.

72. An exhortation unto the Monks; It is forged.

73. An Epistle unto Pope Mark, for the exemplars of the Nicene Council; with the answer of Mark thereunto; both which without doubt are supposititious: for this Mark was dead at that time, when, as 'tis pretended, this answer was written: also, at this time was Athanasius in banishment in France; and so could not write from Alexan∣dria: So that both these Epistles, and also the seventy pretended Canons of the Council of Nice contained in them, are none other then a meer forgery.

74. A Sermon upon the passion of our Saviour; which is a meer patch, taken almost verbatim, out of the Sermon upon the same subject; being the forth in this Cata∣logue.

75. Of the passion of the image of Christ Crucified at Beryth in Syria: It savors of the Golden Legend; And that it cannot be the work of Athanasius, may evidently appear from the title that Anciently was wont to be prefixed hereunto: which was this: D. A∣thanasii Archiepiscopi Alexandrini, de passione imaginis Domini nostri Iesu Christi, qualiter crucifixa est in Syria, in urbe quae Berythus di∣citur temporibus Constantini senioris & Irenae uxoris ejus. Now it is known unto all, that Athanasius was dead some Centuries of years, before the reign of those two abovemention∣ed.

This Fable is by Sigebert referred unto the year, Seven hundred sixty five, about which time the question about worshipping of images was agitated. It must needs there∣fore be the work of some later Author, (saith the Learned Daille) so tastless a piece, and so unworthy the gallantry and clearness of that great wit, that he must be thought, not to have common sense that can find in his heart to attribute it unto him.

76. A fragment taken out of Athana∣sius, concerning the Observation of Sab∣baths.

Unto these there are added seven homi∣lies more (never before extant) by Lucas Holsteinius, out of the French Kings, the Va∣tican, and Oxford Libraries; and they are these following.

1. Of the taxing of the Virgin Mary; upon Luke 2. 1.

2. Upon Matth. 21. 2. Upon whi••h text we had an Homily before, viz. the 41. in this Catalogue.

3. Upon Luke 19. 36. which with the former Holstein verily believes to be of Atha∣nasius.

4. Upon the Treason of Iudas: which, as also the following, hath the Character of Athanasius by Photius.

5. Upon the holy Pascha; which, of all, is the best and most Elegant.

6. Upon the man that was born blind, Iohn 9. 1. which, together with the follow∣ing hath nothing of Athanasius in it; (nec vola nec vestigium) but the title only.

7. Upon the Fathers and Patriarchs: a most foolish, rustick and barbarous piece. They may all well be conceived to be of very small credit, having lain so long dor∣mant.

Also certain Commentaries upon the Epi∣stles of Paul, are by some ascribed unto Atha∣nasius; which yet are not his, but Theophy∣lacts.

Some of his works are lost, of which the Names or Titles are these that fol∣low.

1. Commentaries upon the whole book of Psalms; which I think (saith Holstein) to be Palmarium Athanasii opus; the chief of Atha∣nasius his works.

2. Upon Ecclesiastes.

3. Upon the Canticles.

4. A Volum upon Iohn.

§ 4. Athanasius hath a peculiar stile or manner of speech; making use of words which were known only unto the age where∣in he lived, and neither before nor after: The subject, whereof he for the most part treateth, being very high, viz. of the Trinity: of the Son begotten of the Father before all time, equal unto him, but distinct in person from him, &c. Yet making use of terms very apt to express those hidden and mysterious things by, which cannot well be rendred in the Latine or other Tongue, without loss or lessning the grace of them, such are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He shunneth all flourishes, and expresseth the Mysteries of

the Kingdom of God in Evangelical words. In his speech he useth much simplicity, gra∣vity and energy; and (saith Erasmus) he is wonderful in teaching. He is most plain in his Commentaries, yet in all his writings perspi∣cuous, sober and candid: in his five books against Arius vehement and profound, ma∣naging his arguments very strongly: more∣over so fruitful is he and abundant, as is in∣deed very admirable. But his Epistles (especially those, wherein by way of Apo∣logy he excuseth his flight) are both elegant and splendid, and composed with much clear∣ness, flourishing with such neatness and force of perswasion, that it is pleasant to hear how he pleads for himself.

§ 5. Many are the memorable and wor∣thy passages that are to be found in his works; for a tast I shall present you with these that follow,

1. His Symbol or Creed: every where received and recited in the Churches, both of the East and West: it was so famous and generally approved of, that it was embraced with an unanimous consent as the distinguish∣ing Character between the Orthodox and Hereticks. Nazianzen calls it a magnificent and princely gift. Imperatori, inquit, donum verè regium & magnificum offert, Scriptam ni∣mirum fidei confessionem adversus novum dogma nusquam in Scripturâ expressum: ut sic & Im∣peratorem Imperator, & doctrinam doctrina, & libellum libellus frangeret at{que} opprimeret. It is as it were an interpretation of those words of Christ, Iohn 17. 3. This is life

eternal, to know thee the only true God, and Iesus Christ whom thou hast sent: And may be divided into these two parts: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanasius (saith Doctor Andrews in his speech against Mr. Trask) was great for his Learning, for his Vertue, for his Labors, for his sufferings, but above all Great for his Creed.

The words whereof are these.

Whosoever will be saved; before all things it is necessary that he hold the Catho∣lick Faith: which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

And the Catholick faith is this;

That we worship one God in Trinity, and Trinity in Unity. Neither confound∣ing the Persons, nor dividing the Substance. For there is one Person of the Father, ano∣ther of the Son, and another of the holy Ghost. But the Godhead of the Father, of the Son, and of the holy Ghost is all one; the glory equal, the Majesty Coeternal. Such as the Father is, such is the Son, and such is the holy Ghost. The Father uncreate, the Son uncreate, and the holy Ghost uncreate. The Father incomprehensible, the Son in∣comprehensible, and the holy Ghost incom∣prehensible. The Father eternal, the Son eternal, and the holy Ghost eternal. And yet they are not three eternals, but one eter∣nal. As also, there are not three incompre∣hensibles,

nor three uncreated; but one un∣created, and one incomprehensible. So like∣wise, the Father is Almighty, the Son Al∣mighty, and the holy Ghost Almighty; and yet they are not three Almighties, but one Almighty. So, the Father is God, the Son is God, and the holy Ghost is God; and yet they are not three Gods, but one God. So likewise, the Father is Lord, the Son Lord, and the holy Ghost Lord; and yet not three Lords, but one Lord. For like as we be compelled by the Christian verity, to ac∣knowledge every Person by himself to be God and Lord: so are we forbidden by the Catholick Religion, to say there be three Gods, or three Lords.

The Father is made of none, neither crea∣ted, nor begotten. The Son is of the Fa∣ther alone; not made, nor created, but be∣gotten. The holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one holy Ghost, not three holy Ghosts. And in this Trinity, none is afore, or after other, none is greater, or less then another. But the whole three Persons be co∣eternal together, and coequal. So that in all things as is aforesaid the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved, must thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation; that he also believe rightly in the

incarnation of our Lord Jesus Christ. For the right faith is, that we believe and con∣fess, that our Lord Jesus Christ, the Son of God, is God and Man. God of the sub∣stance of the Father begotten before the worlds: and Man of the substance of his Mo∣ther, born in the world. Perfect God, and perfect Man, of a reasonable soul, and hu∣mane flesh subsisting. Equal to the Father as touching his Godhead: and inferior to the Father, touching his manhood. Who though he be God and Man, yet is he not two but one Christ. One, not by conversion of the Godhead into flesh; but by taking the man∣hood into God. One altogether; not by confusion of substance; but by unity of Person. For as the reasonable soul and flesh is one Man; so God and Man is one Christ.

Who suffered for our salvation; descend∣ed into hell; rose again the third day from the dead: He ascended into heaven; he fifteth on the right hand of the Father, God Almighty: from whence he shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies; and shall give account for their own works; And they that have done good, shall go into life everlasting; and they that have done evil into everlasting fire. This is the Catholick Faith, which except a man believe faithfully, he cannot be sa∣ved.

As for the censures annexed hereunto, viz.

1. In the beginning (except a man keep the Catholick faith.) 2. In the middle (he that will be saved must thus think.) and 3. In the end (this is the Catholick faith, which except a man believe faithfully he cannot be saved.) I thought good to give you Dr. Hammond's apprehensions of them, how they ought to be understood: His words are these. I sup∣pose (saith he) they must be interpreted by their opposition to those heresies that had in∣vaded the Church, and which were acts of carnality in them that broach'd and maintain'd them against the apostolick doctrine, and con∣tradictory to that foundation which had been resolved on as necessary to bring the world to the obedience of Christ, and were therefore to be anathematiz'd after this manner, and with detestation branded, and banished out of the Church. Not that it was hereby defi∣ned to be a damnable sin to fail in the under∣standing or believing the full matter of any of those explications before they were pro∣pounded, and when it might more reasonably be deemed not to be any fault of the will, to which this were imputable. Thus he.

2. The canonical books of the old and new Testament owned by him, are the same with those which the reformed Churches acknow∣ledge for such, of which he thus speaks. All scripture of us who are Christians was divinely inspired. The books thereof are not infinite but finite, and comprehended in a certain Canon, which having set down of the Old Testament, (as they are now with us) he adds, the Canonical books therefore of the Old Te∣stament

are twenty and two, equal for number unto the Hebrew Letters or alphabet, for so many elements of Letters there are among the Hebrews. But (saith he) besides these there are other books of the Old Testament not Ca∣nonical, which are read only unto the Cate∣chumens, and of these he names, the Wisdom of Solomon, the Wisdom of Iesus the Son of Syrach, the fragment of Esther, Iudith, and Tobith, for the books of the Maccabees he made no account of them, yet he afterward menti∣ons four books of the Maccabees with some others. He also reckons the Canonical Books of the New Testament, which (saith he) are as it were certain sure anchors and supporters or pillars of our Faith, as having been written by the Apostles of Christ themselves, who both conversed with him, and were instruct∣ed by him.

3. The sacred and divinely inspired Scri∣ptures (saith he) are of themselves sufficient for the discovery of the truth: In the reading whereof this is faithfully to be observed, viz. unto what times they are directed, to what per∣son, and for what cause they are written: lest things be severed from their reasons, and so the unskilful, reading any thing different from them, should deviate from the right under∣standing of them.

4. As touching the way whereby the know∣ledge of the Scriptures may be attained, he thus speaks. To the searching and true un∣derstanding of the Scriptures, there is need of a holy life, a pure mind, and virtue which is according to Christ, that the mind running thorow that path, may attain unto those things

which it doth desire, as far as humane nature may understand things divine.

5. The holy Scripture (saith he) doth not contradict it self, for unto a hearer desirous of truth, it doth interpret it self.

6. Concerning the worshipping of Christ▪ we adore (saith he) not the Creature, God forbid. Such madness belongs unto Ethuicks and Arians, but we adore the Lord of things created, the incarnate Word of God, for al∣though the Flesh be in it self a part of things created, yet is it made the Body of God: Neither yet do we give adoration unto such a body by it self severed from the word, neither adoring the Word do we put the Word far from the Flesh, but knowing that it is said, the Word was made Flesh, we acknowledge it even now in the Flesh to be God.

7. He gives this interpretation of those words of Christ, Mark. 13. 32. But of that day and that hour knoweth no man, no not the Angels which are in heaven, neither the Son but the Fa∣ther. The Son (saith he) knew it as God but not as man: wherefore he said not, neither the Son of God, lest the divinity should seem to be ignorant, but simply, neither the Son: that this might be the ignorance of the Son as man. And for this cause when he speaks of the Angels, he added not a higher degree say∣ing, neither the Holy Spirit, but was silent here, by a double reason affirming the truth of the thing: for admit that the Spirit knows, then much more the Word as the Word (from whom even the Spirit receives) was not ig∣norant of it.

8. Speaking of the mystery of the two na∣tures

in Christ; What need is there (saith he) of dispute and strife about words? it's more profitable to believe, and reverence: and si∣lently to adore. I acknowledge him to be true God from heaven imp••ssible: I acknow∣ledge the same of the seed of David as touch∣ing the Flesh, a man of the earth passible. I do not curiousty inquire why the same is pas∣sible and impassible, or why God and man: lest being curiously inquisitive why and how, I should miss of the good propounded unto us. For we ought first to believe and adore, and in the second place to seek from above a rea∣son of these things: not from beneath to in∣quire of Flesh and Blood, but from divine and heavenly revelation.

9. What the faith of the Church was con∣cerning the Trinity, he thus delivers. Let us see that very tradition from the beginning, and that Doctrine and Faith of the Catholick Church which Christ indeed gave, but the A∣postles preached and kept: For in this Church are we founded, and whoso falls from thence cannot be said to be a Christian. The holy and perfect Trinity therefore in the Father, Son and Holy Ghost, receives the reason of the Dei∣ty, possesseth nothing forraign or superindu∣ced from without, nor consisteth of the Crea∣tor and Creature, but the whole is of the Creator and Maker of all things, like it self and indivisible, and the operation thereof one. For the Father by the Word in the holy Spirit doth all things, and so the unity of the Tri∣nity is kept or preserved, and so one God in the Church is preached, who is above all and through all and in all: viz. above all as the

Father, as the beginning and fountain, but through all by the Word, moreover in all in or by the holy Spirit. But the Trinity is not in name only, or an empty form of speech: but in truth and reason of subsisting, the Tri∣nity: For as the Father is that very thing that he is, so also the Word God over all, is that very thing that he is; so also the Holy Ghost is not any inessential thing, but truly existeth and subsisteth.

10. According to the Ecclesiastical Canons (saith he) as the Apostle commanded, the peo∣ple being gathered together with the Holy Ghost, who constitute a Bishop, publickly and in the presence of the Clergy, craving a Bishop, inquisition ought to be made, and so all things canonically performed.

11. Concerning the lawfulness of flight in time of persecution, he thus speaks. I be∣took me to flight not for fear of death, lest any should accuse me of timidity, but that I might obey the precept of our Saviour whose command it is that we should make use of flight against persecutors, of hiding places a∣gainst those that search for us, lest if we should offer our selves unto open danger, we should more sharply provoke the fury of our persecu∣tors. Verily it is all one both for a man to kill himself, and to proffer himself unto the enemies to be slain: but he that flees as the Lord commands, knows the Articles of the time, and truly provides for his persecutors: lest being carried out even to the shedding of blood, they should become guilty of that pre∣cept that forbids murther. Again concerning the same thing;

12. That law (saith he) is propounded unto all in general, to flee when they are pur∣sued in time of persecution, and to hide them∣selves when they are sought: for neither should they be precipitate and rash in tempting the Lord, but must wait until the time ap∣pointed of dying do come, or that the Judge do determine something concerning them, as shall seem good unto him: But yet would he have us always ready, when either the time calls for it, or we are apprehended to contend for the Church even unto death. These things did the blessed Martyrs observe, who while they lay hid did harden themselves, but being found out they did undergo Martyrdom. Now if some of them did render themselves unto their persecutors, they were not thorough rashness moved so to do, but every where professed unto all men, that this promptness and offering of themselves did proceed from the Holy Ghost.

13. He giveth this character of an heretick, Heresie (sa••th he) or an heretick may thus be known and evinced, that whosoever is dear unto them and a companion with them in the same impiety, although he be guilty of sundry crimes & infinite vices, & they have arguments against him of his hainous acts; yet is he ap∣proved and had in great esteem among them, yea, and is forthwith made the Emperour's friend, &c. But those that reprove their wickedness, and sincerely teach the things which are of Christ, though pure in all things, upon any feigned Crime laid to their charge, they are prefently hurried into Banish∣ment.

§ 6. The defects and blemishes of this e∣minent Father and Champion of Jesus Christ, were neither so many nor so gross, as are to be found in most of the Ancients that were be∣fore him: yet was he not altogether free but liable to error as well as others, as appears from somewhat of this kind that dropt from his pen, which were especially such passages as these in his genuine works, for as for the apparently supposititious, I shall forbear to meddle with them, having in them so much hay and stubble as we cannot imagine should pass thorow the hands of so skilful a Master-builder.

1. He affirms the local descent of Christ into Hell. He accomplished (saith he) the condemnation of sin in the earth, the abolition of the curse upon the Cross, the redemption from corruption in the Grave, the condem∣nation of death in Hell: Going through all places that he might every where perfect the salvation of the whole man, shewing himself in the form of our image which he took up∣on him.

Again. The body descended not beyond the grave, the Soul pierced into Hell, places severed by a vast distance, the Grave receiving that which was corporeal, because the body was there, but Hell, that which was incor∣poreal. Hence it came to pass that though the Lord were present there incorporeally, yet was he by death acknowledged to be a man: that his Soul, not liable unto the bands of death but yet made as it were liable, might break a∣sunder the bands of those Souls which Hell detained, &c.

2. Concerning the state of the Fathers be∣fore Christ, that they were in Hell; he thus speaks. The Soul of Adam detained in or un∣der the condemnation of death, did perpetu∣ally cry unto the Lord, and the rest who by the law of nature pleased God, were detain'd together with Adam, and were and did cry with him in grief. In which passage we have also a third error of his, viz.

3. That men by the law of nature may please God, contrary unto what we find in Heb. 11. 6.

4. He maketh circumcision a note or sign of Baptism. Abraham (saith he) when he had believed God, received circumcision for a note or sign of that regeneration which is obtained by Baptism: wherefore, when the thing was come which was signified by the figure, the sign and figure it self perished and ceased. For circumcision was a sign, but the laver of regeneration the very thing that was signified.

Besides these there are in him some other passages, not so aptly nor warily delivered as they ought to have been, viz.

1. Concerning the freedom of mans will, he thus speaks. The mind (saith he) is free and at it's own dispose, for it can, as incline it self unto that which is good, so also turn from it, which beholding its free right and power over it self, it perceives that it can use the members of the Body either way, both unto the things that are, i.e. good things, and also unto the things that are not, i.e. evil.

2. He is too excessive and hyperbolical in

the praise of Virginity. The Son of God (saith he) our Lord and Saviour Jesus Christ, among other his gifts bestowed upon us in vir∣ginity, an example of angelical holiness. Cer∣tainly Virgins endowed with that virtue, the Catholick Church is wont to call the Spouses of Christ; whom being beheld by them the ve∣ry heathen do prosecute with admiration, as the Temple of Christ.

There is a large encomium hereof, in the end of the treatise of Virginity, which being but a vain rhetorical flourish, and because the Treatise it self is justly suspected not to belong unto Athanasiùs, I shall forbear to set it down as being unworthy to be ascribed unto so grave and found an Author.

3. He seems to assert the worshipping or a∣doration of the Saints, thus: If (saith he) thou adore the man Christ, because there dwel∣leth the Word of God, upon the same ground adore the Saints also, because God hath his habitation in them. It is strange (say the Centurists) that so great a Doctor should so write, but they do erre, (saith Scultetus) not considering that he there speaks upon the sup∣positition of Samosatenus, who thought that Christ as man was to be adored, because of the Word dwelling in him, which is the thing that Athanasius denyeth, convincing Samosa∣tenus of falshood from an absurdity that would follow: For seeing the Word dwelleth also in the Saints, it would thence follow that they are to be worshipped, which Athanasius in the same place affirmeth to be extreme impiety. And indeed he expresly elsewhere saith, that adoration belongeth unto God only.

§ 7. As touching his death, it was very remarkable in this regard: that in the midst of a most vehement storm and tempest (the cruel persecution under the Emperour Valens) he should so quietly arrive at the haven. For being forc'd to hide himself (as hath been said) in his Fathers monument about the space of four months, the people that greatly loved him, and had him in very high esteem, grew so impatient of his absence from them, that they began to be tumultuous, threatning to burn the ships and publick edifices, unless A∣thanasius were permitted to return unto them again. The Emperour hereupon fearing what the issue might be, gave way to their fury (be∣ing a hot and hasty kind of people) and suffer∣ed him to enjoy his Bishoprick again, from that time tempering himself from troubling Alex∣andria and the Country of Aegypt. By this means it came to pass, that after so long la∣bour and sweat for Christ, so many encounters for the Orthodox faith, so frequent and famous flights and banishments, having given many things in charge unto Peter his successor, he did at Alexandria in peace and a good old age, pass from this vale of trouble unto the rest a∣bove, after he had governed that Church by the space (though not without intermissions) of forty and six years, in the seventh year of the Emperour Valens, and of Christ, about 371.

Notes

• Athanasii omnino vita praelegenda est ab eo qui ejus scripta cum fructu cupit evol∣vere. Possev. in apparat.
• Socrat. lib. 1. cap. 11.
• Ruffi••. hist. lib. c. 14.
• Ruffin. hist. lib. 1. c. 14.
• Sac. hist. l. 2.
• In Epist. ad Epictet••••.
• In praesat. a••t. concil. Sardicens.
• Ruffin, hist. lib. 1. c. 14.
• Ruffin. hist. lib. 1. c. 14.
• Act. 9. 16.
• Possev. in apparat.
• Nihil sibi prius a••en∣dum rati sunt Aria∣ni, quàm ut Athanasium Ecclesi•• submove∣rent, qui semper eis velut murus obstiterat, quo re noto, reliquos in suam libidi∣nem cessuros 〈…〉〈…〉 Sever. lib. 2.
• In 1 Ti••. digre••••. l. 1. c. 17.
• In notis in conc. tom. 1.
• Bin. in notis in concil. tom. 1. Socrat. hist. l. 1. c. 3.
• Banished the first time.
• In Ep. ad so∣lit. vitam agentes.
• In Schol. in Hieronym. epist. 6.
• Hist. tripart. l. 4. c. 2. & ••∣than. in Ep. ad vitam solit. agent.
• Athan. de morte Arii.
• Hist. tripart. lib. 4. cap. 2.
• Entituled by Binnius. Concilium Antioche∣num primum sub Julio Pa∣pa primo, ce∣lebratum, in quo Ariani Athanasium de posue∣runt, at{que} Gregorium Cappadocem substitue∣••nnt. concil. tom. 1. anno 341.
• He flyeth a second time.
• Hides the third time.
• And flyeth.
• Quia conci∣lium Sardi∣cense Nicaenae tantùm fidei tutelam sus∣cepit et quia Patrum u∣triusque una suit senten∣tia, una mens unus spiritus, semper ap∣pendix tan∣quam Nicaeni concilii fuit habita.
• Binnius ib. Praefat. ant∣concil. Sard.
• In Medul.
• Angeloc••at. in Ep. consi••.
• Osiand. in Ep. hist. Ec∣cles.
• Athan. in a∣polog. pro fugâ suâ.
• A fourth time he flie••h.
• Sozomen. hist. Eccles. 1. 5. c. 6.
• In Sholiis. in Nazianz. orat. 31.
• Nazianz. o∣rat. 31.
• 5. Time 〈◊〉〈◊〉 flyeth.
• 6. Time be hide••h.
• Hist. Eccles. cent. 4. lib. ••. cap. 16.
• Theodoret, hi••••. Eccl. l. 1. c. 26.
• Orat. 31.
• Orar. 33.
• Epist. 52.
• L. contra h••••∣res. c. 42.
• Epist. 1.
• In dialog. 1.
• Contra Eu tychen. l. 2.
• Nannius in ep ante ope∣ra Athanas.
• Orat. de vitâ e••us a viro docto script.
• Hyper. de stud. theol. l. 1. c. 7.
• Nazianz. Orat. 31.
• Sixt. Senens. lib 4.
• Nazianz ib.
• Ep. 49. & 51
• Hist. sac. 1. 2.
• Epist. 1.
• De Script. Eccles. Scul••e••▪ in Medul••.
• Nannius in ep. ante op. Athanas.
• Epist. 1.
• Pratum spi∣ritu••l. c. 40.
• I•• ••p. nuncu. pat••ante op. Athanas.
• Cont. 4. c. 10.
• Hist. Eccles. lib. 3. c. 31.
• De script. Eccles.
• In Catalog.
• Sculter. in Medull.
• De script. Eccles.
• Bellarm. ib.
• Perk. prob.
• Theod. hist Eccle. l. 4. c. 3
• Ri••et. crit. 〈◊〉〈◊〉 Scul••et. in Medull.
• De script. E••cles.
• Sixt. Senens. lib. 4. Possevin. in apparat.
• Cent. 4. c. 10
• Possev. in ap.
• Scul. in med.
• In medul.
• Rivet. crit. sac.
• Scult. in medul. ••
• Photius in Biblioth.
• Cent. 4. c. 10. Perk. prob.
• Ibid.
• Scult. in Medull.
• Cent. 4. c. 10.
• Scultet. in Medull. cen∣sur. patr.
• Scultet. in Medull.
• Scultet. in Medull.
• Perkins. pro∣blem.
• In apparat.
• Scultet. in Medull.
• De script. Eccles.
• In catalog. In Schol. in Hieronym. catalog.
• Scultet. in Medull.
• Scultet. ibid.
• In 1 Timoth. digress. l. ••. c. 4.
• Bellar. de script. Eccl.
• In Biblioth. lib. 4.
• In conclus. comment. in Psalm. Perutilem sanè libel∣lum dedit A∣thanasius in quo usum et finem quo∣rumcunque psalmor••m compen∣diosè mon∣stravit. Hyper. dera∣tjon. stud. Theol. in praeparat. ad demonstrat. problem.
• Perkins. ib. cent. 4. c. 10. et Coci cens.
• Scultet. in Medull.
• Perkins pro∣blem.
• Rivet. crit. sac.
• In biblioth. lib. 4.
• Scultet. in Medull.
• Coci censur.
• Bellarm. de script. Ec∣cles. Scultet. in Medull. et Rivet. in crit. sac.
• Perkins. pro∣blem.
• Scultet. in Medull.
• Perkins pro∣blem. Scult. in Medull.
• Scultet. in Medull. Co∣ci censur. Rivet. crit. Sac.
• In Medull.
• Ibid.
• Perkins pro∣blem.
• Symbolum hoe vulgò tribui solet Athanasio: certè cum Athanasii scriptis, im∣primis verò sacris literis per omnia conveniens est▪ Pelarg. in Symbol. A∣than. in Me∣dull.
• In symbol. Athanas. Athanasii doctrina et scriptorum omnium summa in symbola comprehen∣sa est. Chy∣traeus. ••de stud. Theol.
• Scultet. in Medull.
• Ibid.
• Ibid. cent. 4. c. 10.
• Bellar. de script. Eccl.
• Scult. in Medul.
• Scult. in Medul.
• Rivet. Crit. Sac.
• Bellar de scrip. Eccles.
• Cent. 4 c. 10.
• In bibli. l. 4.
• Possevin. in apparat.
• Bellar. de scrip. Eccles.
• In censur.
• Jam. of the corrupt ••f the Fathers.
• Rivet. Crit. Sac.
• Ibid.
• In vitâ A∣thanas▪ in Catalog.
• In Medull.
• In Synopsi.
• De script. Eccles.
• Possevin. in apparat. Scul. in med. Riv. crit. sac. Bellar. de scrip. Eccles.
• Bellar. de scrip. Eccles. Riv. crit. sac.
• Vigil. l. 5. ad••er. Euty. Raynolds de libris Apoc. praelect. 22. Perk. prob.
• Cent. 4 c. 10.
• Possev. in ap. Bennius in notis in has ep. tom. 1. concil.
• Cent. 4. c. 9.
• C••ci censur.
• In Chronico.
• Treat. of the Fathers. c. 3.
• Lect. ante vol. ••. edit. Paris.
• Ibid.
• Ibid.
• Trithem. de scrip. Eccles. Bellar. de scrip. Eccles.
• Sixt. Senens. •• 4. ib. ubi. suprà.
• Phot. in biblioth.
• Sixt Senens. lib. 4.
• Nannius in ep. ante op. Athanas.
• Anonym. in vit•• ejus. Photius, in blblioth.
• Anonym. in vit•• ejus.
• In Orat. 31.
• Pelarg. in Symbol. Athanas.
• In his trea∣tise of Fun∣damentals.
• In Synopsi.
• Whitak. de script. Apo∣cryph. q. 1. c. 6.
• Orat. contra idola, et or. 2. contra A∣rian.
• Lib. de in. carnat. verb. Dei.
• Epist. ad A∣d••lphium.
• Orat. 4. con∣tra A••ian.
• In orat. Christum esse unum.
• Ep. ad Serap. Sp. S. non esse creaturam.
• Ep. ad Or∣thodox. in persecut.
• Apol. ad Im∣pe••at. Con∣stantium.
• De fuga•• sua••.
• Epist. ad▪ ••o••∣litar. vit. a∣gentes.
• Epist. de in∣carnat. Chr••∣sti advers. Apollina••.
• Ibid.
• Tractat. d•• Salut. Ad∣vent. Christi.
• In E••ar. in Mat. 11. 27
• Orat contra idola.
• In Apolog. ad Constan••▪
• Lib. de in∣carnat. verb. Dei. contra P. Samosat.
• Gent. 4. c. 4. in med. part. ••. c. 16.
• Orat. 3. con∣tra Arian.
• Socrat. lib. 4. c. 16.
• In vita ejus ab incerto Authore.
• Osiard. ep. hist. Eccles.
• Socrat. lib 4. c. 16. Baron. Annal.