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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45496	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.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

it which in a lofty strain he stirs them up unto for so Augustin ad virginitatem magno accendit eloquio Cyprianus In this Tract as in others also he much imitates his Master as he calls him Tertullian upon the like subject 2. De Lapsis 1. Of such as fell in time of persecution which Erasmus calls by the name of Sermo this with the two following was written shortly after his return from exile peace being restored unto the Church wherein congratulating the Confessors and blessing God for their invincible constancy under the Cross he greatly bewails the fall of such as by the threatenings of the adversary were drawn to sacrifice and did not rather withdraw according unto the counsel of Christ blaming them that before their repentance they would even extort communion and peace from some Presbyters without the consent of the Bishop and lastly by divers arguments he exhorts them unto a publick acknowledgment of their sin and to give satisfaction unto the Church Herein also he imitates Tertulian in his Book of repentance 3. Of the unity of the Church some do add the word Catholick and this Pamelius as himself more than once boastingly tells us from the fifty first Epistle first found out to be the true Title of this Book which Erasmus and some others do stile A Treatise of the Simplicity of Prelates and Augustine an Epistle touching unity A golden Book written by occasion of the Novatian Rent or Schism that he might deter his Carthaginians from siding with Novatus who were too much inclining unto and not so averse from him as they should have been Wherein he earnestly presseth the Pastours carefully to preserve unity in the Church by many weighty arguments shewing the original and sourse of Heresies to be the contempt of the truth and celestial Doctrine of Christ commending unity in the Church and in the close he discourseth of the Duty of those who stand firm in the unity of the Church viz. to shun the society of Schismaticks This excellent piece of Cyprian the Vassals of the Romish See have been most busily tampering with and as palpably corrupting for their advantage in point of the Popes Supremacy having boldly foysted in here and there as they thought fit whole periods and sentences against the faith of the best and most uncorrupted Manuscripts the additions are these following 1. He built his Church on him alone viz. Peter and commanded him to feed his Sheep 2. He established one Chair 3. The Primacy was given unto Peter to shew that there was but one Church of Christ and but one Chair 4. He that forsakes the Chair of Peter on which the Church was founded doth he hope himself to be in the Church Of these last words saith Philander after Theophilus had named six Editions of Cyprian in which they are not indeed I confess the words were wanting till Pamelius a Canon of Bruges found them in an old written Copy lying in the Abby of Cambron All these additions will evidently appear unto any one who without having recourse unto other copies will but compare Erasmus and Pamelius their Editions together He that desireth to be farther satisfyed in the foul fraud of these shameless forgers in this particular let him please to peruse the learned Doctor Reynolds in his conference with Hart chap. 5. division 2. Bilson in his difference c. part 1. pag. 89. and Doctor Iames of the Corruption of the Fathers part 2. So many have been the mutations additions detractions and variations of this small Book that the laborious abovenamed Doctor Iames in a little Treatise written by him which he entituled Cyprian restored or revived hath observed no less than two hundred and eighty eight of them by a diligent collation of four manuscript Copies this the bold Jesuit Possevine in his Apparatus inserts as his own which the Doctor thus chargeth him with It hath pleased him saith he in his first Tome at the word Cyprian to steal a Treatise of mine and concealing my name mutatis mutandis chopping and changing some few words at his pleasure to publish it unto the world Sic no● non nobis mellificamus apes A most unworthy act and at least deserving the brand of base ingenuity a fault that Crinitus blames in Macrobius who having been much beholding unto A. Gellius makes no acknowledgment thereof Cum sit inquit obnoxiae mentis ingenii maximè infaelicis uunquam fateri pe● quos authores profeceris 4. Of the Lord's Prayer which Treatise Augustine thus commends I admonish saith he and much exhort you to read diligently that Book of Blessed Cyprian which he wrote of the Lord's Prayer and as the Lord shall help you to understand and commit it to memory he writes it unto one Valentinus and the Monks that were with him In this piece commending this prayer he shews how we ought to draw near unto God then explains the several parts and petitions of it unto which he subjoyns somewhat of the necessity of prayer how the mind ought to be composed in this duty and when it should be performed Herein also he imitates Tertullian de Oratione Est inquit Sixtuì Senensis sanctae venustae brevitatis expla●●tio 5. Unto Demetrianus the Proconsul of Africa an Apologetical or invective Oration Erasmus wonders why any should rather call it a Treatise then an Epistle Wherein using a more elaborate stile he clears the Christians of those calumnies that were cast upon them by Demetrian and other Ethnicks who imputed it unto the Christians not worshipping the Gods that those grievous judgments of famine pestilence and war did so rage in the Romane Empire the true cause whereof he shews to be their contempt of Christianity which he proves by divers ●●guments and closeth with an exhortation unto the Gentiles to come unto God and to believe on Jesus Christ. In this likewise he imitates his Master Tertullian in his Apology and in his book against Scapula but is blamed by Lactantius for not handling the matter as he ought because he dealt with an Heathen by Scripture testimonies which Demetrian esteemed as fained and vain who should have been refuted by reason and arguments grounded thereupon yet herein is he defended by Baronius who labors to excuse him 6. Of the vanity of idols or that idols are not gods wherein he proves that they were men and consequently that the worshipping of them can be no way profitable And that there is but one true God and Lord of all whom the Christians worship Erasmus suspects it to be a fragment of a larger work because it begins so abruptly Of which piece Ierom thus speaks commending his wit and skill with what brevity with what knowledge of all Histories with what splendor of words and sense hath Cyprian discussed that idols are not Gods Herein also as he imitated Tertullian in his

of Grammar in the famous City of Alexandria A task of no small difficulty to the dispatch whereof was requisite besides elegancy of Speech insight into most authors and acquaintance with history and antiquity together with a competent measure of knowledge in Poetry Rhetorick Logick Arithmetick Cosmography and Musick all which being so young he had attained unto with wonderful celerity as Ierom testifies He had diligently studied the writings of the several Sects of Philophers viz. Pythagoreans Stoicks c. but was specially conversant in Plato in which kind of Learning he grew to such an height that he became famous even among the Heathenish Philosophers in so much as many and those of chiefest rank among them resorted unto him and attended upon his Lectures in what esteem they had him may be gathered from the words of Porphyrius in 〈◊〉 Plotim Cum inquit Origenes aliquando Romae venisset in Scholas Plotinns qui tum publicè ibidem profitebatur statim genas rubore suffusus assurgere volu●t Sermiones verò ab Origene continuare rogatus respondit studium loquendi cessare quando qui loquitur ●uimadvertit se ad illos qui idem ipsi noverint verba facturum atq●e ita cum pauca quaedam disseruisset inde surrexit These bitter enemies of Christian Religion Porphyrius Proclus alii inquit Rhodiginas fatentur eum exactissimam omnium disciplinarum liberalium ●●gni●●onem tenere Yea they frequently make honorable mention of him in the books written by them and would sometimes refer unto him the resolution of perplex doubts and questions Some of them also have dedicated their books unto him and others have delivered to him what they had written as unto the censure of a Master so great was the Reverence they bare him and in such account was he had amongst them He was Philosophorum omnium sui temporis princeps tan●● ingenii ut nulla eum lingua 〈…〉 latuerit And is stiled by the great At●●nasius Admirabilis summae 〈◊〉 vir But these philosophical studies did he addict himself unto only as a step unto a higher form he prized the Arts as things that might be of great use for the confutation of the Heathens as also a help to the contemplation of Divine Mysteries and a meet handmaid to serve and wait upon her Mistress Theology and in this regard as he judged them profitable and necessary for himself so did he exhort and perswade others unto the study of them Nor indeed are they of small advantage as they do fit the vessel for the receit of more precious liquor sublimating the understanding and so disposing it to apprehend those higher things contained in the Scriptures for thus do Histories make men wise Poets witty the Mathematicks subtil natural Philosophy deep Moral grave Logick and Rhetorick able to contend as that Noble Scholar hath observed To the study of the Scriptures therefore did he chiefly apply himself wherein he found such sweetness and took so much delight that he thought nothing worthy of his time or pains in comparison of them quis ardentem inquit Hieronymus in Scripturis animum non miretur both day and night was he thus exercised neither did he account his meat or sleep sweet unto him if not seasoned with reading somewhat of those Sacred Oracles judging it an unworthy thing that the meaner part of man should be refreshed and the better and more Noble neglected To which he joyned fervent prayer as the best key to unlock that Cabinet that so he might come to and enjoy the precious jewel contained therein lectio orationem inquit Hi●ronymus excepit oratio lectionem By this means the holy Scriptures became so familiar unto him through continual use and his being daily conversant in them that by the help of a most strong and happy memory he had gotten them by heart ad unguem ●bsolutus in divinis literis and as it were at his fingers end herein even another Esdras and for that he was of a searching and soaring wit he confined not himself to the low and obvious sense of the words but would mount aloft into the sublime and mysterious meaning of them yet herein is he blamed by many and not without cause as being too studious of allegories in allegoriis inquit Erasmus superstitiosior est interim violentior nimium in hoc intentus ut destruat historicum sensum quasi locus non sit allegoriae illo incolumi In these he was to excessive and immoderate though in the framing of them he took much pains and is very happy in many of them But the truth is had he followed the Counsel given to Iearus Medio tutissimus ibis He might have avoided his fate and not by singeing his wings have fallen into such a gulf of errors as he did through his audaciousness this way And because he saw that he wanted one principal help to the more accurate finding out of the meaning of the Scriptures he contrary to his age being somewhat old and also to the custom of his country fell upon the study of the Hebrew Tongue the difficulties whereof he easily overcame and to the wonder of Greece attained unto a competent measure of skill in that language in a few not to say months but days Being thus furnished he diligently improved his talent affording the help not only of his frequent lectures to his contemporaries but also of his learned Commentaries to posterity for the better understanding of the Scriptures sweating night and day in the study of the explanation of them Nor is this the meanest flower in the Garland of his praise that he was the first among the Fathers that undertook a work of this nature an enterprize of no small difficulty seeing he was to go in an untrodden path none of those that lived before him affording him any help or direction herein Primus inquit Rhenanus quasi glaciem scidit jux●● proverbium in enarrandis Scripturis Divinis divinae rei primus inventor Homo pen● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Sixtus Senensis qu● primus aggressus est explanationem omnium divinarum Scripturarum nondum ob ingentem earum difficultatem ab aliquo attentatam Erasmus therefore setting him in the front of all the ancient Commentators both Greek and Latin adds these words Origenes inquit inter Commentatores sic est primus ut nemo cu● illo conferri possit And indeed who among them all can say that he is not beholding to him All that followed took from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hints both of Teaching and Writing so that they were not a little holpen by him Basil and Gregory Nazianzen who collected the Philocalia call him omni●● Theologorum cotem maximum secundum Apostolos Ecclesiarum Magistrum And as all the Latin Poets followed Ennins so saith Ranulphus

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 Maximus was a Constantinopolitane Monk who lived in the time of Pope Honorius a Monothelite and died Ann. Six hundred fifty seven The Catalogue of whose book mentioned 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 Athanasius 64. A book of divers questions of the Sacred Scripture unto King Antiochus which appears to be supposititious because first Athanasius 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 Mystical Theology of Dionysius Areopagita is alledged 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 Fathers 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 Epiphanius as ancient authors yet was Athanasius before them also Chrysostom Scala Iohannis 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 called 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 departed 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 person the sacrifice of the Altar c. 65. Questions of the words and interpretations of the Evangelical parables they are supposititious for they are gathered out of Chrysostom Cyril of Alexandria and Gregory Nyssen their very names being expressed 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 believe it who will I doubt not saith Scultelus 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 gravity 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 contrary 68. A Sermon in Parasceuen or the preparation 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 Edition 69. Certain fragments of Athanasius upon the Psalms taken out of Nicetas his Catena with some other out of other Authors 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 second year of Constantius whereas it appears that Athanasius was made Bishop long before 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 mention 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 't is pretended this answer was written also at this time was Athanasius in banishment in France and so could not write from Alexandria 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 Catalogue 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. Athanasii Archiepiscopi Alexandrini de passione imaginis Domini nostri Iesu Christi qualiter crucifixa est in Syria in urbe quae Berythus dicitur 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 abovementioned 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 therefore 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

him to have been dead though indeed he were then alive 3. His book against the Arians or aga●nst Auxentius Bishop of Millain written unto the Bishops and people detesting the Arian heresie which by Ierom is stiled an elegant book wherein he accuseth the said Bishop as infected with Arianism To which is annexed an Epistle of Auxentius wherein he cleareth himself as not guilty of the crime laid to his charge 4. His book of Synods unto the Bishops of France whom he congratulates that in the midst of so great tumults as are in the world they had kept themselves free from the Arian faction wherein he declares in what meetings of the Bishops the Arian heresie had been condemned This book as himself testifieth he translated out of Greek but with this liberty that neglecting the words he kept still to the sense and where the place invites him so to do he adds and intermingles somewhat of his own Of which Chemnitius thus speaks He gathered together saith he the opinions of the Greeks concerning the Trinity and unless he had collected the decrees of the Eastern Synods we should have known nothing of them as touching their opinions and doctrin●s 5. His commentary upon the Gospel of Matthew which he divided into thirty and three Canons by which name it is called of some Going through almost the whole of that Evangelist in a succinct and brief but learned and solid explanation Being more delighted with the allegorical than literal sense herein imitating Origen out of whom I doubt not saith Erasmus he translated this whole work it doth so in all things savour both of the wit and phrase of Origen For as it containeth many choice things which do proclaim the Author to have been most absolutely skilled in the sacred Scriptures so is he sometimes too superstitious and violent in his allegories a peculiar fault to be found in almost all the commentaries of Origen 6. His commentary upon the Psalms not the whole but upon the first and second then from the one and fiftieth unto the sixty and second according to Ierom's reckoning but as now extant in Erasmus his edition from the one and fiftyeth unto the end of the sixty and ninth which addition Sixtus Senensis saith he had read being printed Also from the hundred and nineteenth unto the end of the book only that upon the last Psalm is imperfect the last leaf saith Erasmus in the manuscripts being either torn or worn away as it oftentimes falls out This work is rather an imitation than a translation of Origen for he adds somewhat of his own some do affirm that he set forth tractates upon the whole book of the Psalms and that it was extant in Spain But commonly no more is to be found than the above mentioned as also his book of the Synods being very large Ierom transcribed with his own hand at Triers for he had him in very high esteem There are also some books abroad under his name which are justly suspected and taken for spurious As 1. An Epistle unto Abram or Afram his Daughter which is a mere toy of some idle and unlearned man it hath nothing in it worthy of Hilary much less that which follows viz. 2. An Hymn which hath in it neither rhythm nor reason yet doth Ierom testifie of Hilary that he wrote in verse and perhaps some of those hymns which at this day are sung in the Church whose Author is unknown may be his He was so far skill'd this way that Gyraldus gives him a place and ranks him among the Christian Poets Bellarmine and Possevin had but small reason upon so slender a ground as they have to affirm both of these to be his without doubt 3. A book of the unity of the Father and the Son which whether it were his or no seems very uncertain seeing Ierom makes no mention of it It seems to be a rhapsody of some studious man taken partly out of the second but for the most part out of the ninth book of the Trinity who omitted and added what he pleased With this as a distinct book from it Bellarmine joyns another of the essence of the Father and the Son which yet I find not named by any other Author Indeed there is an appendix unto the former of the various names of Christ which Bellarmine mentions not the phrase whereof differs much from Hilary's The Author whereof would fain imitate Hilary which he was not negligent in the performance of They are grave and learned books saith Bellarmine of his two and not unworthy the spirit and eloquence of Hilary 4. An Epistle unto Augustine concerning the remains of the Pelagian heresie which cannot be Hilary's because that heresie was not known in his time 5. Another Epistle unto Augustine being the eighty and eighth in number among Augustines in which he propounds certain questions to be resolved but neither this nor the ●ormer are our Hilary's who was dead before Augustine became a Christian and yet in his answer he stiles him his Son They both seem to belong unto another Hilary that was afterward made Bishop of Arles who together with Prosper of Aquitain defended the cause of Augustine against the French Semipelagians The former of the Epistles gave occasion unto Augustine to write his treatises of the predestination of the Saints and of the good of perseverance to which are prefix'd this Epistle together with one from Prosper concerning the same matter 6. A fragment concerning the things that were done in the Council of Ariminum rejected by Baronius 7. An heroick Poem stiled Genesis written unto Pope Leo who lived Ann. 440. at what time Hilary had left this life And therefore it cannot be his but may better be ascribed unto the abovenamed Hilary Bishop of Arles 8. A fragment of the Trinity which contains his creed but of little credit as being no where else mentioned It might happily be an extract out of his work upon this subject § 4. As for his stile it is perplex and th●rny such as should he handle matters in themselves very clear yet would it be both hard to be understood and easie to be depraved Very lofty he is after the Gallicane manner for this seems to be peculiar unto the wit and genius of that nation as appears in Sulpitius Severus Eucherius and of late the famous Budaeus adeo sublimis ut tubam sonare credas non bominem adeò faeliciter elaboratus ut eruditum lectorem nunquam satiet trivialiter literatos procul submoveat and being adorned with the Flowers of Greece he is sometimes involved in long periods so that he is far above the reach of and in vain perused by unskilful Readers which yet Sixtus Senensis thinketh ought to be referred unto his books of the Trinity wherein he imitated Quintilian both in his