throng'd to the Church that the Pulpit was altered from its ancient place which was in the Chancel into the body of the Church where the people standing round about him might readily attend to that torrent of Holiness and Eloquence The Athenian Orator that the noise and tumult of the people might not disturb him whilst he was pronouncing his brave Orations constantly used to repeat them on the Banks of the Haven that he who was unconcern'd at the rouling of the waves might likewise enjoy an undisturbed mind amidst the clamours and contentions of the people But this great man commanded the people to quietness every one fearing lest any noise should hinder them from hearing any sentence flowing from that golden mouth The anger that Eusebius conceived against Basil forced him into the Wilderness but the Schism between the two Bishops of Antioch elected by two different parties made Chrysostom the second time try the sweetness of the Desarts As yet that custom prevailed of the peoples power in electing the Bishop a Rite which indeed was used in several Ages of the Church which no more vindicates the Independent Ordination of Ministers then the Kings nomination of Bishops to the Sees and Patrons presenting of Clerks to their Benefices destroy the Episcopal Ordination Chrysostom thought the Briars and Thorns of the Desarts were incomparably less troublesom then the Schisms of the Church But the Antiochians are impatient Chrysostom must return they can endure no longer the absence of so brave a Preacher Chrysostom returns privately to Antioch with what joy did this news fill the City how tedious was that night to them how long seem'd every hour till they saw Chrysostom in the Pulpit Early in the morning did the Antiochians hasten to the Church expecting Chrysostom they knew he could be no longer out of the Pulpit Chrysostom failed not their expectation Chrysostom comes to Church he hastens first to the Altar where he pays his devotion to his blessed and dearest Lord. After a Reverence done to the Archbishop he ascends the Pulpit What passions appeared in the Antiochians countenances at the same time their faces gave the indication of Joy and Admiration their eyes were full of tears the sacred pavement was slippery with that holy water the Fountains of those Rivers was Love and Joy so Clouds kindly melt into gentle Rain by the greater influence of the Sun Chrysostom for twelve years which he spent during the time that he was Presbyter at Antioch was assiduous in preaching prayer and study His honour and affection that he had for his Archbishop was infinitely entire he perceiving that the Sermons of Flavianus were not so frequented as his own would reprehend the peoples temerity in the midst of his Sermons would make an Harangue in the praise of the Archbishop preferring the Sermons of him to those of his own extolling the judiciousness gravity and ponderous Divinity and reflecting with some diminutions on his own rapidness and impetuousness This glorious action endeared him to the Archbishop with whom he continued a perfect amity and rendred himself more amiable to the multitude who plainly perceived that amidst the Acclamations of the whole City nay the Applause and honour of the whole World he sought not his honour from men but endeavoured to receive it from God In the third year of his Presbytership the dreadful commotion happen'd wherein the Citizens in a wild fury threw down the Statues of the Emperor and Empress which cast Chrysostom himself into such a vast confusion of mind that for seven days together he retired to his Chamber as not being able to look upon that people who though they had attended so long to his admirable preaching should throw themselves headlong into such an inexpressible phrenzy The seventh day recollecting his Spirit he ascends the Pulpit never people wanted more an admirable Preacher and never people furnished with a more incomparable man They stood in need of Lenitives and Corrosives no person ever knew better how to apply them Their crime was so great that the very sharpest expressions a tongue dipt in Vinegar and Gall sufficed not to chastise their insolent Treasons and yet they were so filled with the apprehensions of their guilt the horrour of so dreadful a Fact did so terrifie them that their own consciences prepared wracks and wheels for them and they were dead before the sentence was pronounced against them The Citizens themselves became living Ghosts Chrysostom therefore as a most excellent Physician seeing a Patient lye sick of a desperate wound which stands in need of the most searching Corrosives and yet of a languishing and fainting mind prepares his Patient by Cordials to receive sharper Medicines so he raises the drooping Spirits of the Citizens and enlivens them by Heavenly comforts and instructions and afterwards scourges them with a most eloquent detection of their Villanies and dreadful denunciation of Eternal Judgments His Sermons he managed so piously and dexterously that they obtained his desired effect Some time after a sharp reprehension of that rebellious frenzy he would raise some comfort in their Spirits by an Elogium of the Emperors person and qualities some time promising them a happy success from the Prudence and Authority and gravity of Flavianus who undertook to intercede for them whereby at the same time he gained a greater respect from his Auditors endeared himself to the Archbishop and ingratiated himself into the Emperors esteem and thus for twelve years he so prudently managed the Function of his Priesthood that his fame flew throughout the World his name was so celebrated in the Emperors Court that it occasioned his removal from Antioch to the Archiepiscopal See of Constantinople Now let us behold our Priests consecrated Bishops now we shall behold The entry of Basil into the Metropolitical See of Caesarea them with their Crosiers now advanced to the highest dignities But with their honour we shall behold their persecutions and troubles These Mountains of Piety and Learning are now struck with Lightning and Thunder The Tranquility of the Wilderness is changed into a violent storm their Retirements and Studies are turned into the troubles and confusions of the Court and Church now they are not more glorious in holiness and honour then persecuted by Envy and Rage When they entred upon their Episcopal dignities they launched into that Sea of trouble where they found no rest till the grave had prepared a Repose for them Upon the death of Eusebius Basil to avoid the Episcopal Authority retired and fled from Caesarea Valens the Emperour sent his Praefect of Cappadocia if possible to procure the installing of an Arrian Bishop into that Metropolitical See The Neighbouring Catholick Bishops knowing of what consequence to the universal Church the Election of Basil would be all unaminously hasten to Caesarea The aged Father of Gregory the Divine expecting a Bier to carry him to the grave rather than a Chariot to bring him to Caesarea determined to
undertake that journey the great Zeal he had to oppose the Arrian designs and the vast love he had for the promoting of the purity of the Churches Doctrine and establishing the Churches peace revived his drooping Spirits and seemed to restore him to a Juvenile vigour The Election was managed by the Arrian party with fury and passion But at length the Constancy of the Orthodox Christians prevailed Basil is Elected after enquiry is found by violence forced to Caesarea where the Provincial Bishops waited for his coming being resolved not to depart till they had confirmed the Church against the Arrian fury by the Consecration of Basil Anno 369. The Emperour Arcadius the whole The Consecration of Chrysostom in the Archbishoprick of Constantinople Court and City of Constantinople were so satisfied with the Virtues Eloquence and great Accomplishments of Chrysostom that they resolved no other person but he should sit in the Archiepiscopal See But a great question arose how they should procure the Assent of that person to accept of that Ecclesiastical dignity And the people of Antioch being seditious and addicted to mutinies it would be difficult to wrest Chrysostom averse to Ecclesiastical honours out of the hands of that people who would rather lose their lives then the Comfort of their lives the brave Sermons of Chrysostom But Eutropius the Lord Chamberlain of the Emperors Houshold acquainted Arcadius that he would certainly by an innocent contrivance bring Chrysostom to Constantinople The Emperour committed the management of the Affairs to Eutropius who immediately dispatched some Persons of Quality to Antioch with Letters to Chrysostom commanding him in the name of Arcadius upon the account of some important affairs to attend him in a City called by Zozom l. 28. 2. Pagras some miles distant from Antioch Chrysostom not dreaming of Eutropius's design at the place and time waited on him Eutropius at the first meeting roundly told him the Emperors intentions and desires Chrysostom refused as being unwilling to leave that People over whom he had so absolute a command and from whom he received such an entire affection But Eutropius was peremptory he commanded him to be carried into the Chariot The Charioter must obey Eutropius and not lend an ear to the prayers of Chrysostom on he drives and with hard journeys arrives at Constantinople where the Emperour and the Court receive him with all sentiments of love and honour and the people with all joyful Acclamations Virtue is always dog'd at the heels by Envy Theophilus Archbishop of Alexandria being then at Constantinople hugely opposed Chrysostoms Election and resolutely refused to be present at his Consecration That See the Alexandrian Archbishop designed for a Priest of his own Church who had obliged him by the faithful conduct of this affair In the War between Theodosius the Emperour and Eugenius the Tyrant he entrusted him with a noble present and two Letters the one to Eugenius the other to Theodosius with this Commission that he should deliver neither of the Letters until the Victory was obtained and to the Triumpher who had confirm'd himself in the Imperial Dignity the Letter directed to him with the gifts should be presented and the other presently consumed in the flames But as Treason seldom succeeds base and treacherous actions generally are discover'd One of the Servants of this Priest stole his Letters and immediately carried them to the Court of Constantinople and deliver'd them into the hands of Eutropius who reserved them to make use of them as occasion served Eutropius goes to Theophilus Archbishop of Alexandria not desires but commands him to consecrate Chrysostom he peremptorily denies and with indignation whereupon Eutropius shews him those unworthy and hypocritical Letters at which Theophilus is surprized with a trembling astonishment and begs pardon and silence of Eutropius and promised him to consecrate Chrysostom which he performed Anno 398. Basil having governed the Church The management of the Episcopal Function by Basil and Chrysostom of Caesarea under the power and Authority of Eusebius the management of all affairs being committed to him by that aged and grave Bishop there was no necessity of making any alteration in that Church which he had governed with so much prudence and sanctity Chrysostom on the contrary succeeding Nectarius in the Archiepiscopal See of Constantinople found a licentious Clergy a loose and a debauch'd City Nectarius from being a Praefect was advanced to that Ecclesiastical Throne and he though he was a person of a sound Faith and of no mean Abilities which he bravely exercised to the depressing of Hereticks yet bringing with him the splendour and pomp of the Court into his Palace the Reins of Discipline which in a more austere sanctity bridled the manners of the Clergy and people he let loose by Luxury and Pomp which ingratiated him very much into the favour of the Court and being a person of a sound Faith and great resolution against all Heresies gave him a brave esteem in the eyes of the World He was a great abhorrer of Avarice and nobly spent the revenues of the Church but by remitting of the severity of Ecclesiastical discipline a way was made for the more licentious conversation of the Clergy which spread it self not only into the Court but City likewise so that there seemed an universal defection from those rigours which made Christianity so glorious in the World Chrysostom being bred up in solitude and Austerities knowing no other Pomp or Luxury but a crouded Church attending upon his divine Eloquence and being naturally addicted to Austerities he was more prone by the manner of life he used to banish those Excrescences out of the Church Whereupon as soon as he enter'd upon his Episcopal dignity he betook himself to his old course of life constantly to preach and that he might not seem in the least to dissemble his intentions he with a sweet torrent of Eloquence sharply inveighs against the viciousness of Christians especially of the Clergy publickly threatning a deprivation of those of the Clergy who continued in a loose conversation This though it procured the hatred of the Clergy yet infinitely endeared him to the City now he is become their darling and favourite now in every Shop there are the Elogiums of Chrysostom every Boy sings the felicity of Constantinople How happy was that See in an Archbishop of the greatest holiness industry and Eloquence in the World What he threatned he punctually performed many of the Clergy who neglected his admonitions were presently deprived of Ecclesiastical Authority and removed from the Altar This laid the foundation of a great odium which the Clergy conceived against him and of his after-troubles He was represented cruel proud and arrogant An unreasonable passage of Seraphion a Deacon of the Church of Constantinople whom he dearly loved much heightned the hatred of the Clergy for in the Consistory as Chrysostom was examining the Priests Seraphion cries out Holy Father you will never rid the
and yet seeing the moderation of Miletius confirm'd him in the government of his Churches who met in the Suburbs and Paulinus had a small Church for his Adherents in the City For the translation of Gregory Nazianzen to Constantinople a Synod was there convened to which not Paulinus but Miletius was called a sufficient testimony of the Judgment of the Grecian Church before the Synod was ended Miletius died infinitely bewailed extraordinarily praised all the learned Tongues and Pens were exercised in Panegyricks his learning and vertues procured him so great a love and honour that after his death they drew his Picture upon the Walls and Hangings they cut it upon Rings and engrav'd it on their Cups his death caused the Council to tarry longer then they intended for the Antiochians chose Flavianus his successor whom that Council confirmed in the See Paulinus being dead Evagrius was chosen his successor by his party Damasus and the Western Bishops were very angry with the ordination of Flavianus they wrote to Theodosius to depose him on the contrary Theodosius defendeth and maintaineth his ordination and asserteth that all the East all the Asiatick and Pontick Churches the Churches of Thrace and all Illyrium were the Patrons of the ordination of Flavianus This Flavianus was that Bishop sent to Theodosius by reason of the sedition of Antioch on no account could he be moved by Damasus or the West to relinquish his Episcopal Authority If the Bishop of Rome had an universal Primacy how durst the Eastern reject that Bishop whom the Pope approved and approve of him whom the Pope rejected This contention remained several years the Catholick Christians keeping divided meetings under distinct Bishops until one Alexander was constituted Bishop of that See in the place of Porphyrius who was dead he being famous for the admirableness of his life Eloquence contempt of the World and many Heavenly vertues what by his perswasions and labour obtained his intended union in this division To what part did Basil and Chrysostom adhere to the part of Miletius Basil hugely commends him by his Letters is seen the value he had of him and affection for him by him Chrysostom was ordained Deacon in the commendation of him after his death he made a most excellent Sermon and that he was of the Church of Flavianus one of his Presbyters plainly appeareth by his Sermons ad Populum Flavianus being gone in an Embassie to Theodosius him he commendeth and encourageth them on the account of the Excellency of their Archbishop If Basil and Chrysostom did believe the Roman Primacy and made their Appeals to Damasus and Innocent as supreme heads of the Church and final Judgers of controversies how could they take the parts of those Bishops whom the Popes condemned There is certainly in man a Spiritual The Heavenly-mindedness of these Fathers and immortal Soul a Divine fire burns in his breast from whence flow those sparks which mount higher and higher until they ascend to those infinite and coelestial flames There are restless passions in him after a compleat felicity which is fully discovered by our Lord and Saviour the end of whose coming into the World was to promote the Divine Glory and conduct men to Eternal happiness In his face shined the Glory of God he had the words of Eternal life by his Gospel Life and Immortality was brought to light the genuine Disciples of this Lord must have their conversation in Heaven being as Pilgrims and Strangers in this World they must demean themselves as fellow Citizens of the Saints and Houshold of God Excellently Nazianzen in his Apology The Soul comes from God and is Divine for two reasons it is united to the Body a substance of a worse and lower allay 1. That by this she fighting with the flesh and combating with those passions which would depress her she might be crowned with glory and this happens through that infinite love of God who would that Virtue and Happiness should not be the meer product of Nature but it should proceed from choice and be the effect of the motions of a well regulating Will. 2. That she might draw the body to her self raising it above this World and in a short space freeing it from its weight and ponderousness may so prepare it that what God is to the Soul the Soul may be to the Body that having polisht by her own art and care this heavy matter her Servant she might be united unto God Of this their Heavenly-mindedness they gave three demonstrations 1. A sincere and perfect contempt of this World and indeed that act of renunciation of this World whereby their whole Estates renounced and Poverty chosen carries a thousand reasons with it Basil when young retires into the Pontick Wilderness the manner of his life he elegantly gives in his Epistile to Gregorius the purpose of his Soul manifested by the institution of his life fully evinced that he had a small value or esteem for any thing in this World for he aimed at that blessedness which God had promised Riches he had none Pleasures he disregarded thus he saith of himself A contrite and humble mind was always attended with a sad and dejected Countenance A negligent garb horrid and staring hair sordid Cloaths such which on purpose Mourners wear I out of design and pure choice of my will do put on a Girdle ties my garments to my body The only end of my Cloaths is a defence against the extremity of heat and cold Meat Bread and Herbs Drink Water one hour towards the end of the day is designed for a late Supper I sleep leaning on a tree not affording too much rest to my wearied body No one that leads such a manner of life can be judged either to gape after riches or indulge pleasures Did he affect Honour No The glory that he was ambitious of was that Honour with God a vein of Meekness and Humility runs through all his writing he speaks of himself with the greatest Humility he was accused of aspiring to the See of Neocaesarea but how unjustly I manifested formerly When Bishop his humility endeared him to his Diocess and terrified Valens and the Arrians Chrysostom saith of himself that his very enemies would not tax him with covetousness he was slandered as though he had been too familiar with Olympias but most impiously both of them were the most mortified persons the World afforded and he avers that if his body was seen it would be a sufficient evidence to clear himself from so foul an imputation He indeed was accused of Pride indeed he was a person of a great Spirit but free from ambition He was very zealous for the Divine Glory and a severe hater of all vice nothing could move him to favour impiety which caused him by some evil persons to be thought haughty and arrogant They were both so far from being ambitious that they both refused their Bishopricks and unwillingly accepted of them and when advanced to their
of the Church by Schism and Sedition In his Solitude he was blessed with the Company of Gregory the Divine In the society of that most admirable person he neither wanted a Church nor Academy And that these Glorious persons might not be disturbed in actions of Religion Basils aged Mother the excellent Emmelia accompanied them in that Solitude and became the careful Caterer to provide them Herbs for their late Supper Incredible there was their pains the wild people thought Angels had descended to be their Gardians and Teachers Multitudes flockt to their Sermons many were Civilized and Sanctified by them Whilst Basil in this retirement enjoyed a perfect tranquility the Churches abroad were infinitely tormented with the Arrian Persecution Valens the Emperor had embraced that Heresie which he endeavoured by all Cruelties to propagate every where the faithful Christians were persecuted with Banishments Deprivations of their Estates Confiscation of their Goods Imprisonments and death it self whilst the Arrian Priests and Bishops took this occasion boldly to spread that wicked opinion by Sermons and Writings They came to Caesarea where they raised a great Contention against Eusebius and that part of the Church which adhered to him Eusebius was a better man then a Divine fitter to govern the Church then to dispute Cappadocia now knew the need of two such Excellent persons as Basil and Gregory were Basil imagined he could not enjoy that Heavenly Tranquility which he so much desired if any disgust remained in Eusebius his breast he rightly conceived that the love of God which he aspired to could not burn in brightest Ardours if it had not consumed all that rancour his Bishop had conceived against him Whereupon out of his beloved Desarts he writes to Eusebius the most Pathetick Letters that Eloquence heightned with Humility Affection Sorrow and tenderness could indite Those very Letters which work in the Reader strange violence of passions moved not at all Eusebius the old Bishop was peevish whereupon Basil with a profound Reverence and Humility writes a most submissive and passionate Letter to a whole Synod of Bishops met at Tiana that they would intercede to his Bishop that he would send his Pacificatory Letters to him into the Wilderness but still the old Bishop continued angry not the intreaties of Basil nor the Authority of the Synod could move him But the Arrians assault him now his Church began to be torn the City was pestered with the flocking of those Hereticks If the Metropolis was subdued ubdued the inferiour Sees would suddenly yield Eusebius though of an undaunted Courage yet was of meaner Learning who like a Pilot not fearing the waves yet wanted dexterity to manage the Vessel A General though he is fearless of death has a strong arm and an active body and can deal blows enough amongst his Enemies yet cannot secure his Army if he want Policy Stratagems and ordering of the Battalia are equally necessary to Victory as Courage and Valour In this great confusion of the Churches of Cappadocia with these dreadful conflicts with the Arrian Hereticks it was easily discovered there wanted some Excellent persons who with equal skill and Valour must oppose the rage and fury of this persecution And now this good old Bishop relents now his passion yields to Reason The Church must be succoured Basil is wanting Whereupon he hastens a Messenger to him who receives the Message of his Bishops reconciliation with infinite resentments of joy and kindness and so looking upon this Message as from Heaven he hastens to Caesarea where he falls prostrate at the Bishops feet who having cast off all his former rancour and indignation entertains him with all the Expressions of love and tenderness As the Earth which has been crusted over with Frost and lain covered with Snow by the Sun beams sweetly displayed on her is freed from those cold and uncomely garments and presently appears in a richer gaiety of Herbs and Flowers So that Soul of Eusebius possess'd too long with Furies Indignation and Anger being cleansed by the Angel of Heaven is now more gloriously inhabited by the Divine passions of love and kindness Eusebius his affection and endearments to Basil infinitely exceeded his anger Basil cherishes these new affections with all prudence with all vigilance with all tenderness and reverence imaginable so managing his conversation that his very looks his gestures his actions as well as his language should speak his love his respect and his fidelity to Eusebius All which he so discreetly and constantly performed that Eusebius was wholly turned into love and a great esteem for Basil By which means Eusebius retains the name of Bishop but Basil performs the Office Basil reformed the Clergy Basil commanded the Laity Basil withstood the Hereticks and yet paid all the due homage of obedience and honour to Eusebius Basil dared the Hereticks to disputation Basil constantly preached against them by the quickness and subtilty of the one the Eloquence and Piety of the other he settled the wavering Church and obtained a most glorious victory over the Arrian Hereticks The waves must now yield a passage to that Ship that is steered by Basilius The Army cannot but be victorious where Basil is the head of it The old Bishop is drawing to the grave with joy and a great tranquility he receives the message of death delivered to him by a Feaver Happy he was to live to those days wherein he saw his Church as houses when flames are about them yet secured as persons in danger of the Plague yet freed from the very fear of Infection Basil performs to his now dying Bishop all the offices which humanity and piety suggest which so possess'd the good Soul of Eusebius that when he was commending it to Basil he must lay his body in the arms of Basil in the hands of Basil he must dye Basil must close his eyes he would not depart out of this World till he had given testimonies of a perfect reconciliation and amity that they who were once separated in this life when the City received one and the Wilderness the other in the succeeding and ever-glorious life might have an eternal union where they might be entertained in the felicity of a perpetual joy from the fruition of one God in one everlasting habitation to live for ever and ever Chrysostom after he had performed The entrance of Chrysostom into the Holy Orders of Priesthood the Office of a Deacon with vast applause he enters into Holy Orders of Priesthood which he managed with all piety and industry His Sermons were constant he drew the whole World after him the piety of them were so admirable and their Eloquence so stupendious At Antioch he devoted himself wholly to study and preaching the affairs of the Church being managed by the Bishop of that See So business forced him not from his study but in a great serenity he prepared himself for exquisite yet continual preachings So great a crowd of people daily
Church of Impiety till you drive them out with the Rod a rigorous and an ill-timed passage But still Chrysostom is the Peoples darling and the Clergy that hated his Rigours admired his Parts and Eloquence But Chrysostom confined not his severity to the Church but it flew about the City nay it staid not there but it enter'd into the Court. There was no vitious Citizen let him be of never so great Authority and Riches no vitious Courtier let him be of never so unlimited Power and Greatness but felt the sharpness of his Eloquence and was threatned with Ecclesiastical Censures This enrages the Court against him scorning that the Grandeur of the Eastern Empire should be subject to the tongue of an Antiochian Priest whom they had but lately raised to the Constantinopolitan See Whilst his severities were confined within the Church walls Chrysostom shined with extraordinary lustre in the eyes of the Court but when it reach'd the Courtiers Luxury Pride Cruelty and Avarice all their esteem of him was turned into hatred and indignation So all persons love not their own concerns be touch'd the Clergy did not love that their own Vices but the Courtiers Enormities should be severely reprehended the Courtiers likewise are vastly pleased with the Reformation of the Church whilst they remain enamoured with their own deformities And this corruption in the manners proceeds from the mistake of Religion who suppose it a remedy for others but not for their own sins or from a strange partiality whereby they are prone to magnifie the Vices of others and lessen their own Basil was freed from all those inconveniences The Court had no residence in his City he succeeded a devout and severe Bishop by whose Authority he had formerly modelled his Church He was a person of a sweet and brave temper and exceedingly prudent and so could free himself from those Rocks on which others perhaps might have split But that which most conduced to the intestine tranquility of his See was the continual persecutions to which it was obnoxious Persecution made the Church of Cappadocia severe and holy Persecution performed that which Chrysostom desired to obtain by Ecclesiastical Censures Chrysostom came to govern that Church which was debauch'd by the remisness of a former Archbishop and degenerated into Pride and Luxury which a great Peace a vast Trade and Commerce affluence of Wealth the glory and pomp of the Court had occasioned The playing of the golden beams of the Sun makes us throw off our Garments when the blustering North wind cause us straiter to bind them to us It is easie to perswade to Reason an afflicted mind but difficult to reduce to sobriety a prosperous Criminal The Eastern Church at that time was The contests and conflicts of Basil and Chrysostom with the Hereticks vexed with the Eunomians Sabellians but more chiefly by the Arrians Valens himself a person of very great Courage but of greater Impiety violently persecuted the faithful Christians He had banished most of the Bishops from their Sees and instead of pious and holy Prelates the Church was pester'd and almost ruin'd by wicked and misbelieving Bishops Valens when he had carried Trophies of his own wickedness through most of the parts of the Eastern Empire was dreadfully enraged that Cappadocia should stand so firm against all the furies and assaults of Hell he in his own person leads his Army down into Cappadocia attended with a numerous Train of the most learned of his Arrian Chaplains not questioning but that he should either terrifie Basil into obedience or else rid Cappadocia of that great Prelate But what course should he use what should he order an Army of his Heretical Priests and Bishops against one Basil No he had gained so many notorious and famous Victories over the learnedst Opponents in the World that none of them durst undertake him And it may move a pretty laughter to observe that when the greatest Scholars of the Arrian Faction trembled at the very thoughts of a contest with Basil the Emperours Cook Demosthenes challenged Basil to dispute whom when Basil had most egregiously baffled not without angry smile thus says to the people Illiterate Demosthenes would dispute the properest place for a Cook is the Kitchin Can his tongue which is only fit for the tasting of Sauces and his head filled with the fume of Meat comprehend or discourse of Spiritual things Valens assaulted Basil by a Praefect of his Army who first allured him by the promises of the greatest Preferments and told him the glory of being honoured by the Emperor and the great Officers of his Army was not to be refused by him To which Basil gallantly replied Christianity is not made illustrious by the dignity of Persons but by the integrity of Faith At which the Praefect grew enraged and thunder'd out the heaviest menaces and thus accosted him Fear'st thou not the confiscation of thy Estate to which Basil presently reply'd No all the Riches I enjoy are these poor Rags I have on my back and a few Books Not Banishment No I am a Stranger in the World the Earth is the Lords and the fulness thereof Not Torments No this worn body of mine will not endure above one stroke Not death No I am almost already dead and you will sooner send me to the Grave After he had thus answered the Praefect he ends that discourse with a passage full of sweetness and courage Sir I speak nothing in contempt of your Dignity it is not for us faithful Christians to speak roughly to the meanest person much less one of so great a quality as your self but we are obliged to profess in the Cause of our God all torments are a delight to us This carriage of Basil filled the Praefect with the Reverence of him The Praefect hastens to the Emperour giving this only account of that undertaking Basil hath conquered us This not succeeding Valens sends for Basil whom he attacks by all the arts imaginable Thousands of profits he proposed as many tortures and utmost extremities threatned But nothing moved Basil whose hopes were Heaven and fears Hell Yet Valens persisted in his determination of banishing him which he altered on several accounts Valens admiring the piety of Basil managed with so great a Prudence went to the Church to observe the demeanor and carriage of Catholick Christians in the performance of Divine Offices where coming and seeing Basil sitting in his Chair and the Multitude of Christians standing round about him all in a posture noting the highest reverence of the Divine Majesty and hearing them sing their Hymns and Hallelujahs with the greatest fervour joy and devotion and taking cognizance of the management of all the Divine Service and Worship he was struck with such a horrour that he fell into an universal trembling that as he approached to offer his gift at the Altar had he not been supported by one of the Priests that assisted Basil in a great amaze and astonishment he
is no wonder his passions were so by assed when his Judgment was so imposed upon Theophilus gathers a great company of Bishops together and there all those Bishops which the severity of Chrysostom or the Arts of his Adversaries or all the powers of the Court could make met at a place called the Oak in Constantinople and summoned Chrysostom to appear before them He refused and with the highest reason for what Authority had the Alexandrian Bishop over the Bishop of Constantinople or with what Authority or reason could they celebrate a Council in Constantinople without the consent of Chrysostom Arch Archbishop of Constantinople Chrysostom sent two of his Presbyters to that unlawful Convention of Bishops and acquainted them that their actions were destructive of the Churches peace contrary to the Ecclesiastical Canons and that he refused not to answer any crimes laid against him but he rejected an usurped power and therefore appealed to a General Council They still persist in their determinations upon his non-appearing At the fourth summons they pronounced a sentence of his deposition which being divulged in the City filled them with rage and indignation The whole City is in an uproar here the very Children and Women cryed men raged all hastened to the Cathedral and Palace of Chrysostom whom they detained all night which was pass'd in Prayer and Preaching They could hardly be filled with a greater sorrow and amazement if an Enemy had been sacking their Town then they were at the apprehensions of the loss of Chrysostom but Chrysostom uses all his Eloquence to perswade the people to peace and to behave themselves with all Reverence and obedience to their Religious Emperour O brave mind provoked to excellent actions by injuries and oppressions So Chrysostom retires to his Palace where for some space he keeps himself reserved and would not come to the Church and now Constantinople seems to be in a perpetual night no joy in that City where their brave Preacher was wanting Theophilus seeing the affections of the People for Chrysostom and the rage against him fears an attempt upon his Person the like possest the rest of the Bishops who wisely to prevent any danger leave the City and hasten to their respective Sees Chrysostom receives a message from the Emperour to retire into Exile that the Souldiers were ready to convey him into the place designed for his banishment who fearing his publick departure might occasion an uproar and endanger the Person of the Emperour and Empress privately delivered himself into the hands of the Souldiers and so unknown to the City was carried into Exile But as soon as ever the fame of his Banishment was spread the people were struck with rage and fury the Women and children run with the greatest passion to the Emperors gate and there they begg'd and cry'd for Chrysostom the men assembled in numerous companies nothing in this City but confusion here a company would cry what Judgments waited upon that City which was unworthy of Chrysostom others violently railing at the unlawful proceedings of the Bishops that deposed him So pitiful were the complaints so dangerous was the insurrection that Arcadius had no other means left him to quiet that tumultuous City but with a promise of a speedy restauration of him Whereupon he immediately dispatched Burso an Eunuch of the Empress with special commands to bring Chrysostom back to Constantinople He finding him at Prenetum over against Nicomedia brings him back to the City where he was received with all imaginable expressions of joy No City reduced to the greatest extremity by a potent Enemy besieging it could be more filled with the highest joy at a seasonable succour and relief then the Constantinopolitans were at the return of Chrysostom Their Acclamations were so loud their expressions of content so various and great that Chrysostom's satisfaction for his return was lessened by the immoderate honour they did unto him But he staid in the Suburbs and would not enter into the City nor go into the Pulpit till he was legally absolved till his cause was legally heard and he himself found innocent But this gave no satisfaction to the people they must see Chrysostom in the Church they must hear him preach Whereupon they so pressed upon Arcadius that he forced Chrysostom into the Pulpit and there to pray and preach which he performed In his Benediction they thought themselves all blessed his Prayers they concluded would pierce the Heavens and his pious Eloquence convey them to glory And this course for some months to the infinite content of the Citizens he continued But over against the Church called Sophia one of the miracles of the World the place where he usually preached the Statue of the Empress made of Silver with a rich Mantle over her head was erected before which Plays and Interludes were celebrated Chrysostom looking upon this as a dishonour done to Almighty God dehorts the people from such courses in a great vehemency maintains the dignity of the Divine Service with a torrent of the richest Oratory against Plays and Interludes that it was an inexpressible indignity to Almighty God that the Acclamations and noise of Plays and Interludes should be heard in the Church where Halelujahs are sung to God and so a disturbance be given to the Priest and holy people that wait about the Altar Which Sermon coming to the Empresses ears the fire of her rage which lay smothered under the ashes of dissimulation broke out into an open flame against him so that she openly threatned his second deposition which he receiving in great passion enters the Church and there makes that so famous Sermon which thus begins Herodias still dances Herodias still rages Herodias is still filled with indignation Herodias yet seeks for the head of John in a Platter At which the Empress was so incensed that she would hear of no entreaty for a reconciliation with Chrysostom But immediately sends for Theophilus Archbishop of Alexandria the old and sworn enemy of Chrysostom to summon a Council at Chalcedon there to hear the crimes laid against Chrysostom who justly refused to appear affirming that he kept himself within his own Palace with the company of fifty Bishops of excellent Piety and Learning who spent their time in prayers and tears No crimes in that Council were objected against Chrysostom only he was charged that contrary to the Ecclesiastical Canons he had preached not being absolved and restored to his Church For in a Council at Antioch it was decreed that if any Bishop was deposed he should not be restored to any Ecclesiastical Dignity except the number of Bishops that restored him exceeded the number that deposed him To which Chrysostom made this reply that his deposition was unjust unlawful and in it self null and that for fear of those inconveniences which might follow a popular tumult he voluntarily retired into Exile that he had not returned but by the Emperours command and for fear of the least transgression of
That there could be no pretext of reason that she should endeavour the consuming of a Sacred Aedifice when she had spent vast sums of money in the building of many but neither a great Fine laid on her nor the Tortures she then endured could any whit diminish her affections to that Excellent Preacher but afterwards having liberty given her by the Emperour she retired to Macedonia and there in solitude and Piety spent the rest of her most glorious life Some attribute the Fire to the favourers of Chrysostom but certainly the Tortures and Racks that were inflicted on them would have extorted from one or other a confession however they who in all their actions discovered that they had rather die then sin would not have persisted in a notorious lie Others attributed it to a Miracle as thinking without praeternatural power the flame could not out of the Throne catch the roof of the Temple and without a Divine designation could not have flown over so many houses of the City and at such a distance prey only upon the Senators Palace To deny the more peculiar and miraculous operations of God is an unpardonable Blasphemy but to believe every narration is childish credulity and to make every thing that seems strange to require a supernatural cause argues ignorance and superstition It seems the most probable that the Heathens were the occasion of that conflagration that there might be an occasion given to the Heathen Governour to inflict all sorts of punishments upon the Christians For under the pretence of carrying Chrysostom into Banishment and to disperse the Christians conventions they seized upon the Church and so might justly be reputed the Authors of that fact Chrysostom being banished Arsatius aged 80 years a man of no Learning nor Eloquence the meanest and silliest person succeeds the greatest and most Eloquent person in the World Every where the Christians and Religious persons meeting Chrysostom received him with all kindness filled the Air with these Acclamations Let the Sun rather cease to shine then not Chrysostom preach In his journey to Armenia the place designed for his banishment he met with extraordinary difficulties oft-times in danger of the Isaurian Robbers The Souldiers that guarded him had in Commission that they should tire him with continued Journeys for he was reduced to great weakness and mightily obnoxious to Feavers by reason of his great Austerities But at length they arrived at Cucusum where the Bishop of that place courteously received him and had the happiness of peace and quietness To him there resorted many of his Friends from Constantinople out of Armenia Syria Asia Cappadocia and the Countries bordering upon the Euxine Sea Most of the Letters which are extant in his Works which are brave Monuments of his Piety and Learning were written in the time of his banishment But the fame of his admirable piety in those his great afflictions daily increasing and the love of the City every day hastening towards him caused the Emperour to prohibit any commerce of Letters with him The time of his banishment he continually spent in Prayers and Preachings if his Guard permitted him any liberty of rest The People from the bordering Nations and remote Countries undertaking the dangerous and tedious Journeys to hear the Eloquence of this great Person That person or Court to whom the The Appeals of these Fathers to the Church of Rome last Appeal is made is unquestionably invested with a supreme Authority Bellarmine de Rom. Pont. lib. 2. cap. 29. argues for the Roman Primacy from Appeals averring that it was the custom of the Universal Church to tender her final Addresses to the Roman Bishop which must necessarily prove that the Church did acknowledge the Roman Bishop to be her supreme Head he takes no cognizance of Basils Embassie to the West but allegdeth Chrysostoms Letters to Innocent Baronius ad An. Dom. 371 372 doth endeavour to maintain the Papal Primacy from the Letters of Basil to Damasus then Bishop of Rome Barbosa a late Canonist 2 distinct caus 10. quest 3. cap. Cuncta per mundum this boldly blasphemes He asserts 'T is an errour in the Faith to say that an Appeal lies from the Pope to God himself For when the supreme Priest is the Vicar of our Lord Jesus here upon Earth his Consistory is the same with that of Christ they therefore think Heretically who believe that they may Appeal from the definitive sentence of the Pope to Christ as though the Tribunal of Christ and the Pope were not the same Who wonders at the impious confidence of Parasites Lipsius a Romanist abhorred such sentiments when the Master of the Hospitallers was by the instigation of Philip the Fair of France condemned to be burnt by Pope Vrban he made his Appeal to Heaven and cited them both to appear before the Tribunal of Christ within the space of a year in the compass of which time the Pope and French King both died to give an account as Lipsius thinks of their cruelties and injustices before the great Judge of the World Lipsii Mon. Pol. I intend not a full discussion of this Topick but clearly to manifest that neither of these Fathers acknowledged the Papal Supremacy Basil never directs his Epistles to the Roman Bishop but to the Western Bishops Transmarine Bishops or to the Bishops of Italy and France The occasions of which Epistles was the Persecutions and great disturbances that the Eastern Church suffered by the fury of the Arrians Whilst the Western Church flourished in prosperity and peace the inscription of one of his Epistles is thus To our Brethren and Bishops in the West How can it be imagined if this great man believed the Papal Supremacy that he would so direct his Letters We charge the Romanists with Innovations they require the time in which those Innovations were introduc'd they charge the Greek Church with Schism we may enquire when that Church acknowledgeth the Roman Jurisdiction and when the Schism of Greeks commenced Basil when the East was so dreadfully tormented by the Orthodox Bishop was chosen by reason of the greatness of his Learning and fineness of his Pen to be their Secretary at whose instigation he in their names wrote to the Western Bishops and sent three several Embassies to none of which he received any answer this neglect cast him into a just passion in his Letter to Eusebius Bishop of Samosatum he thus writes What help can be expected from the superciliousness of the West for they neither know the truth nor will endure to learn it for being possessed with false prejudices they act the same things they formerly did in the case of Marcellus by their ambitious contending against those which publickly maintain the truth they themselves give a confirmation of Heresie I my self do intend to write to the chiefest of them but not in usual manner in the name of my fellow Bishops I will not mention any thing concerning Ecclesiastical affairs only I
will acquaint them that they neither will know the truth by us nor will entertain those means by which they may know it and that on no account ought they to insult over those who are oppressed by afflictions neither ought they to esteem Pride to be Honour and Dignity a sin which of it self is sufficient to render a person odious unto God How is it possible to imagine that these expressions are consistent with St. Basils belief of the Roman Primacy or Infallibility can he think those to be infallible whom he says neither know the truth nor will use means to know it Did he believe Damasus to be the Universal Bishop whom he calls the chiefest of them that is of the Western Bishops not of the Universal Church Baronius to this answers Good men are sometimes transported with passion but they afterwards reduce themselves within the bounds of reason For after this he expresseth his high esteem he had of the Church of Rome and commends the purity and rectitude of her Faith by which it appears that he did not believe that Church Heretical and that Good men might condemn Pride with greater Pride his beloved Nazianzen accuseth him of that vice Grant this yet it will not be conceded that Basil's Addresses could import his belief of the pretended Supremacy or Infallibility he condemns not the Western Bishops for Heresie but for their strengthning of Heresie by the encouraging of Hereticks which they did by receiving Marcellus into communion whom the Eastern Church excommunicated Good men may fall into passion Basil unquestionably had a just reason for his indignation who can accuse his anger he in the name of the whole Eastern Church then groaning under most dreadful Persecutions writes three Epistles to the Western Bishops who refused to return one Letter to signifie their compassion Did Nazianzen suspect Basil of Pride No he knew him to be one of the humblest men in the World Nazianzen was very unwilling to accept of Episcopal Jurisdiction which Basil enforceth him thereunto this kind and pious violence he calls pride It is not unworthy to enquire the reason why the Western Church cast such a neglect upon the Eastern and peculiarly upon Basil their Secretary Baronius assigns this That Basil and his Associates were traduced as Hereticks for though according to the Nicene Council they acknowledged the Faith of one substance yet by reason the Latine Church used the word Persona to express the distinction in the Trinity and the Greek not condemning the Latines used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines that judged that to be of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did think they were either Sabellians or Tritheits under which Calumny Basil for a great while lay Let this be yielded what to the purpose Damasus entertained this unjust suspicion Basil by many Letters and Apologies vindicates himself at last clears himself of that Cloud satisfies the Western Bishops they acknowledging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek language and the Eastern Church that Persona in the Latine did properly denote the distinction in the Trinity Where is the infallibility how came it pass that an infallible Judge was ignorant of the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is there no other reason then that He in his Epistles to the Transmarine Bishops saith A great desire of waiting upon you possesses me but a continual sickness impedes I have a long time expected to see if you would have any care of us If you condemn us before we are heard and convicted we shall not at all be injured only we shall lose Christian love and charity which you will make us believe you have not be not hearers of Calumnies but tryers of the Truth let not such reasons prevail with you we want not the help of others we need not the Communion of others God that separated Islands from Continents unites the Inhabitants by love Brethren nothing can divide us if our own choice and proper motion makes not the separation If you account your selves head of the Vniversal Church the head cannot say to the feet I have no need of thee but if you rank your selves amongst the Members of the Church ye cannot say to us we have no need of you We earnestly seek an union in the same opinion we passionately intreat your prayers The very Heathens who know not the true God desire prayers they combine together for their mutual assistance are not we ashamed of separation are we disposed to suffer so great an injury Can these lines admit of Roman Primacy durst Basil if he had received such sentiments propose that Dilemma either you are the Head or Members and may not we reasonably judge that Damasus was nettled at the inscription of the Letters 'T is evident that the Eastern Bishops did not Appeal to the Western as to their Superious they desire their prayers the manifesting their consent in the same Doctrine with them and give what assistance they can to them Take it from their own Letters To our Brethren and Bishops in the West How gracious is God who mingles joy with our sorrows we have received comfort by those Letters which Athanasius sent to us from you he witnesseth the integrity and soundness of your Faith which demonstrate your commendable union and concord with us God hath comforted us by Sabellius our Reverend fellow Deacon who acquaints us with those excellent things that he saw in your Church and he knowing by his own experience the miserable estate of ours he passionately intreateth you that with fervent and incessant prayers you would contend with God for us All which intimates nothing of Primacy This is not an Appeal to proper Judges but an address for Brotherly assistance In another Epistle We have earnestly desired and aloud begged for the manifesting your affection to us by giving us assistance and sympathizing with us but ye have not appeared in our behalf we most earnestly desiring O most Reverend to signifie our confusions to the Western Emperour If that be difficult send from you to us to visit and comfort us who are so grievously afflicted that you your selves may be the spectators of the East Words are not able to express our Calamities Here is no acknowledgement of a Jurisdiction no understanding man can ever be brought to believe that the Author of such Letters submitted to the Authority of them to whom they were directed But Baronius says That the Appeals of Eustachius and Marcellus to Rome perspicuously evince the Roman Primacy Eustachius was a light and unconstant person after he had subscribed and professed the Faith of one substance he relapsed into Arrianism for which he was excommunicated St. Basil to the Western Bishops gives this account of Eustachius He was Bishop of Sebastia of the lower Armenia who very much molested the Church at Alexandria he was instructed by Arrius and esteemed one of his chiefest Disciples he returns to his own Country
for his impious opinion by Hermogenes Bishop of Caesarea was excommunicated but afterwards presenting to him a confession of his sound Faith was restored and ordained He relapsed and was again excommunicated at Constantinople returning into his own Country he presented a form of sound Faith whereupon he was received and made Bishop after that in the Synod of Ancira he anathematized the Faith of one substance his Heresie he promoted in Cilicia and Constantinople whereupon in a Synod at Melitina he was deposed for which he makes his address to the Western Bishops before Liberius Bishop of Rome he makes a confession of the true Faith subscribes it by him and the Western Bishops he was absolved from whom he received Letters to a Synod met at Tiana to receive him into the Church and restore him into his Bishoprick which by them was performed All this is granted but the Primacy not granted It 's evident that St. Basil wrote not only to Liberius but to the Western Bishops And what was done by the Eastern Bishops was not only upon the account of Liberius but of the other Western Bishops It was a custom in the Church to certifie one another of their agreement in the form of sound Doctrine and of those persons who were Hereticks and Excommunicated whereby there might be no communion held with such persons it was usual with these to make their Address to other Churches that they might receive them into Communion with them and by that means to receive Letters Testimonial of the integrity of their Faith the revoking of their Error and their desire that they might be restored into the Church from whence they were excommunicated which was oft performed All this did not include any Authority but a Fraternal love and communion that they agreeing in the same Faith the persons whom they received into communion should be of the same Faith with them whereupon if any Heretick excommunicated by his own Bishop addressed himself to another Church with whom his Bishop was in communion and he there revoked his Heresie and made profession of the Catholick Faith he was received into communion and having obtained literas format as with a Copy of his Faith he was many times restored into Communion This is every where obvious in Ecclesiastical history Eustachius being excommunicated flies to the Western Bishops Basil in his Epistle to the Western Bishops concerning Eustachius Apollinaris and Paulinus thinking he should be restored by them by whom he was received and carried Letters from them to us to the Synod of Tyana containing the profession of his Faith and the desire of his restauration which was performed the Synod restored him Liberius perswaded it very much conduced to the peace of the Church for to agree in the same Faith it tended much to the confusion of the Arrians to see the East and West conspiring in the Orthodox Faith the best and greatest part of Christians to be their enemies Eustachius being very inconstant sometimes did publickly profess the Faith sometimes propagate Heresie where he did this he was excommunicated where the other he was absolved And in that very place where he was condemned if he revoked his errours the condemnation was repealed This same Eustachius after he had been convicted of Heresie addresses himself to St. Basil before whom he makes a confession of the true Faith and subscribes a confession which Basil himself drew up upon which he was received into communion The same is to be averred concerning the actions of Liberius and the Western Bishops in the case of Eustachius Basil therefore earnestly intreats them that since they lived at so great a distance they would believe nothing but what they received from those persons who lived in the East and were worthy of credit therefore he gives them a Character of Eustachius after his restauration he now destroys that Faith on the account of which he was restored into communion he joyns himself with them who anathematized the Faith of one substance and is become the Ring-leader of the Pneumatomici he useth the confidence you gave him to the ruine of many since from you he took a liberty to injure the Church 't is necessary that from you proceed a redress and therefore that you would give an account to us for what reason he was received into communion and why he is now changed and wherefore he enervates that favour granted him by the Fathers In all which there is not the least intimation of the Primacy That which was the cause of his restauration was a form of sound Faith which he deceitfully presented to the Western Bishops which with their Letters he tenders to the Synod of Tiana upon which by the Authority of the Synod he was restored Chrysostom as I have before related Chrysostoms address to Innocent Bishop of Rome and the Western Bishops having incurred the Empresses displeasure Arcadius the Emperour sendeth for Theophilus Archbishop of Alexandria to come to Constantinople who upon the Emperours command attended with several other Bishops arrived at Constantinople He calleth a Synod receives the Accusation exhibited against Chrysostom whom he summoneth before him Chrysostom refuseth to appear whereupon he is condemned for contumacy pronounced guilty excommunicated deposed and by the Authority of the Emperour banished Upon which he writeth to Innocent bitterly complaining of the notorious injury done to him and of the miserable estate of the Grecian Church and passionately intreateth that he and the Western Bishops would afford him what assistance they could and use all possible endeavours they could to redress those grievances with which that Church was afflicted That this is an Appeal to Rome as to a supreme Court of Judicature is averred by Bellarmine and others but that it is not appears thus Baronius saith That Theophilus as he was Archbishop of Alexandria had power over the Churches of Greece and therefore might legally summon Chrysostom before him An assertion which I cannot but wonder at for what Authority can the Archbishop of Alexandria have over the Archbishop of Constantinople and Chrysostom to Innocentius accuseth him of unjust usurpation 'T is not congruous saith he that one out of Aegypt meaning Theophilus should judge those that lived in Thrace Which manifestly renounceth the pretended Authority of Theophilus Arcadius the Emperour then keeping his Court at Pera a City in Thessalonia Theophilus with his Associate Bishops attended him the Emperour issueth out his command to Chrysostom that he should appear at Pera before Theophilus to answer those crimes that were objected against him he refuseth in his Letter to Innocent he giveth this reason 't is not fit for any person to appear before a Foreign Court of Judicature and that all things that are acted ought to be tryed within their own Jurisdiction all things ought to be examined within their own Province before their proper Court to whom the cognizance of the Cause doth belong which is an undoubted testimony against Foreign Appeals Chrysostom could
wickedness that by an immediate consequence from their Sentiments no worship can be given to the ever-glorious and Eternal God no obedience or faithful subjection to the Supreme Magistrate no justice between man and man The same great person thus laments The absurd and foolish Philosophy which the World so much admired propagated by the late Mr. Hobbs and others had undone him and many more of the best Parts in the Nation The wickedness of our Opponents cannot charge the Commandments of the blessed Jesus with the least errour For the preservation and flourishing of Christianity we will put up our prayers to Almighty God that nothing may separate us from the love of God which is in Christ Jesus Ordain O Lord a Lamp for thine anointed deck thy Priests with Salvation and make thy Saints sing aloud for joy Amen THe Compiler of this Tract hath not given the particular account of each Author out of which he hath collected this History but he assures the Reader that he Traded not with any fabulous Writer he durst not trust Chrysostom's Biographers but the Books out of which he hath taken this Parallel are St. Basil Graecè Ed. Froben Basileae 1551 Nazianzen Graecè Ed. Herbagi Basileae 1550. Chrysostom Graecè Ed. Savilianâ Aetonae 1612. Socrates Sozomen Theodoret Graecè Ed. Steph. Paris 1544. Photii Bibliotheca Gr. Lat. Ed. Rothom 1653. ERRATA PAge 11. lin 6. dele the Snow of p. 17. l. 26. set the colon point after Grave p. 63. in the marg for Appeals read Fraternal Addresses p. 64. l. 27. when the East was so dreadfully tormented are a Parenthesis l. 29. r. Bishops and dele the comma The PARALLEL Of the LIVES of St. Basil the Great AND St. John Chrysostom HElenopontus a mean City of the The Birth and Parentage of St. Basil Cappadocian Pontus had for ever been obscured in the Charts of Geographers had not the Birth of Basilius given it a perpetual lustre whose Parents were of ancient and great Nobility His Grandfather was one of the Nobles of Cappadocia and made more Honourable by the Christianity which he gloriously professed The Maximinian Persecution occasioned his flight into the Desarts of Pontus whither he with some brave persons his Friends and some of his Family retired and there for seven years he lived That wild Desart afforded no other meat than what his Prayers obtained from Heaven the Beasts and the Fowls that fed him were Prisoners of his prayers they being caught by no other Snares or Nets than those his Ejaculations had prepared Yet supposing men might afford a greater liberty and shew a more fair civility than the Beasts of the Pontick Wilderness he ventured again into the open Air of Cappadocia where though his expectation was cheated his Faith was permanent and what the savage Beasts did not act the devillish Pagans perpetrated by whom he received a cruel but glorious death the Annals of the Church perpetuating the day of his Martyrdom The Parents of Basil were Basilius and Emmelia Basilius his Sanctity advanced him to an Episcopal Dignity which he managed with great piety and prudence Emmelia survived her Husband many years who had the unusual felicity of the prosperous holiness of ten Children five of whom were Sons three of which were Bishops of eminent wit and holiness the glory of that present and succeeding Ages At her death which happen'd in the 90 th year of her age Macrina her eldest Daughter and Peter her youngest Son were present before they closed her eyes that heavenly Widow laid her hands upon her eldest Child which was Macrina and on Peter then a Presbyter her youngest Child and gave up the Ghost with these heavenly passages O my Eternal God in this my eldest Daughter and this my youngest Son I dedicate my whole harvest of Children to thy Divine Majesty and in these prayers I commend my Soul unto thee the first fruits and tenths are thine all O my God are thine into thy hands I commit my Spirit Of such a Father and such a Mother the great Basilius was born Anno 319. Constantine being the fifth and Licinianus the first time Consuls O glorious felicity an aged Lady living in such an exemplary Piety seeing her Children to be the Pillars of the Church and glory of their Age thus happily in the vigour of her parts and piety to breath out her blessed Soul Antioch the Metropolis of Syria receives an eternal honour by the Birth Of St. Chrysostom of Chrysostom which happen'd Anno 354 Constantius the seventh and Gallus the third time Consuls His Parents Secundus and Anthusa were of the Noble Race of the Senators of Antioch Milesius the Archbishop of that See was the instrument of converting them from Paganism to Christianity His Father Secundus died when Anthusa his Mother was but 20 years of age who after the decease of her Husband lived in a perpetual Widowhood Secundus was unwilling to survive that glorious honour which Christianity had conferred on him fearing he might defile the white Garments of his Baptism with a subsequent viciousness She to manifest that entire love which Christianity had encreased in her purer breast to her Husband gained that honour from the Enemies of Christianity that Libanius the Pagan yet Eloquent Orator of Antioch enquiring of Chrysostom himself the age of his Mother Chrysostom answered 40 years and again asking what state of life she embraced he return'd Widowhood which she had continued for 20 years for his Father Secundus died when his Mother was but 20 years old at which reply he cryed with a strange joy and astonishment to his Auditors and Pupils See what famous Women are amongst Christians The Roman Orator to that profuse Gentleman who upbraided him with the meanness of his Parentage smartly replied I give a lustre to my Family but you have obscured the glory of your Ancestors Of these great Persons the question will not easily be determined whether from their Parents they received or unto them gave the greater Splendor But it is unquestionably true that no Parents had Children of greater Excellencies nor Children had Parents of higher Accomplishments These persons of singular extraction remembred the Nobility of their birth and would do nothing unworthy of so great a descent As China Dishes receive their perfection from a long continuance in the Earth and thereby are prepar'd for ornament and most excellent uses so Nobility dignified by a continued succession is fitted for the gallantest imployments and the greatest actions Happy certainly were those Ages of the Church when Nobles offer'd themselves up willingly to serve the Lord when a Chair of State was not more valued than an Episcopal See Plato rejoyced in the happiness of those Commonwealths who had Philosophers for their Princes and certainly it would be a great felicity and splendor to the Church if the Nobility were her Prelates and Governours The Revenues and Dignity of the Church generally came from the Nobility who divested