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
the Ecclesiastical Canons upon his return he staid in the Suburbs and would not enter into the City much less into the Church till he was compelled by the Emperors commands and by the clamours of the people and withall being perswaded by the suffrage of fifty Bishops that were then with him he performed his Ecclesiastical Function and that that Canon which was alledged against him was made by an Arrian Council in the Cause of Athanasius and here it seem'd a very hard measure was offered to Chrysostom that by that Emperor who commanded his return and forced his preaching a Council should summon and condemn by an Arrian Canon The Council was resolved to satisfie their own indignation and the Empresses rage Chrysostom must be banished Chrysostom must be deposed the sentence is again pronounced against him the Emperor brings his Army into the City But Chrysostom that the people nor Court nor Army might be in danger delivers himself again privately into the hands of the Souldiers who carry him into Banishment Their noble extraction entituled The great Charity of Basil and Chrysostom them to great Revenues Basil was the Eldest Son Chrysostom the only Son of his Parents and being both raised to great Dignities they had opportunities of treasuring up a large Estate but their great Souls could not be confined by Riches Chrysostom at Antioch distributed his Estate amongst the poor Basil retained a great part of his Estate till after he was Bishop When there fell a great Famine in Caesarea which threatned the consuming of most of the Citizens this occasion this wise person took to shew his liberality for he sold all his remaining Revenue to which he laid the Revenues of his Metropolitical See by this example and most powerful preaching he wrought so upon the Nobility and Gentry of Caesarea and the rich Citizens that they brought to him vast sums of money which he so disposed on that he brought a plenty into Caesarea he so husbanded his Bank that the Markets of the City were constantly furnished with provision Chrysostom when he was banished and in perpetual fears through the rude and barbarous Nations yet received such a supply from his Friends at Constantinople and other places that for the Fatherless Widows Captives and other distressed people he had a continual supply Many Captives he redeemed multitudes of other persons he furnished with necessaries that in his greatest extremity he thought it his highest duty to convert the liberality of others to him into charity for the furnishing of others with necessities They both of them in their respective Sees built Hospitals received Strangers and indeed performed all acts of charity to all sorts of persons So much they partaked of the Divine nature that they seemed wholly to be made up of goodness and bounty by which means the very Jews and Pagans had them in very great Honour and Reverence Basil took the highest care for the Their great Labours for the peace of the Church preservation of the Churches peace against the Arrian Hereticks his labours were indefatigable and having with the assistance of his beloved friend Gregory Bishop of Nazianzen notwithstanding the power and fury of the Arrian Hereticks quietly settled the Churches in Cappadocia O Cappadocia made odious by those proverbs which rendred the Inhabitants the most wicked people in the World now became glorious by the great profession of Christianity which was made illustrious by three Bishops the best Scholars and holiest persons in the Universe thus the glory of Christianity turns the Briars of the Wilderness into the Roses of Sharon He then betook himself to the establishing of the Churches of the whole World he travelled into Armenia and into the adjacent Countries of Cappadocia the Western Churches enjoyed a great tranquility under a Catholick Emperor To the Bishops of Italy France and Spain he wrote Letters representing the calamities of the Eastern Churches imploring their Aid The brave Bishop of Millain St. Ambrose gave him his greatest assistance and with the Divine goodness and eternal Providence notwithstanding all the persecutions of Valens the Emperor and all the oppositions of the Arrian Learning and Arms could make against him Cappadocia was preserved as a Virgin not spotted with the errours of those times Chrysostom so earnestly endeavoured the Reformation of the East that the remotest parts of them were happy by the influence of his piety and learning He undertook for the expelling of Hereticks a journey of some months into Asia he sent some of his Presbyters to convert the Goths in which they had a noble success He reformed the Churches of Armenia and Palestine he maintained an union with the Western Bishops and receiving an Edict from the Emperor to destroy the Idolatrous Temples in Phaenicia with a command to the Lords of the Emperors Treasury for the delivering of money to defray the expences for that imployment he accepted of the command and refused the money Out of his own Purse and with the charge of other Noble Persons he performed the Emperors Edict without the Emperors expences So these great persons like the Caelestial Luminaries emit an happy influence to those Churches which are far distant from them The great inclination that Basil had The Calumnies and slanders cast on them to Disputations and the vast love he had to Learned men was the occasion of casting many slanders on him In his Sermons against the Arrians his enemies that came to hear him more to carp then to learn would snatch away some passage that might seem to savour of the Sabellian impiety Preaching at other times against the Sabellia Heresie some sentence would drop from him which his Adversaries would wrest to Tritheism In the Eucharistical Benediction with which he concluded his Sermons having alter'd the Prepositions in and by though that mutation was approved of in many Churches of the East and used by the most Catholick Bishops of the World yet his impudent enemies carried away the clamours and impetuous noise of Arrianism and Eunomianism which defamations being spread abroad alienated the affections of many of the Eastern and Western Bishops from him Those wicked revilers by their most desperate slanders had so changed the affections of the Citizens of Neo-Caesarea to whom he was very much endeared by his first education that all the Protestations of Basil to the contrary all the Pathetical Letters he wrote to them could hardly reduce them to better thoughts of him How strange is it that a person who in all his Writings in all his Sermons in all his Actions nay who vindicated himself bravely from the aspersions of any indiscreet language which might seem to justifie the calumny of his enemies yet should be believed to be a great friend to those Heresies which he made the whole design of his life to overthrow Yet here was Basils felicity that his beloved Gregory was his defence perpetually and the Churches of Cappadocia constantly entertained the honour for him
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
not possibly think that an Appeal to Rome was necessary since upon the account before-recited he refused to appear at Pera withall he Appeals to a General Council he acquainteth Innocent that he was not guilty and could wholly free himself from those crimes laid to his charge but that he would not appear before incompetent Judges an unlawful Judicature which consisted of his professed and implacable enemies but that he would appear before a General Council where in the presence of 1000 Bishops he could manifest his Innocency By which it is evident he Appealed not to Rome but addressed himself to the Western Bishops that as much as in them lay they would endeavour that a General Council might be called before whom he might appear all grievances redressed and Peace to the Church restored And that it was not an Appeal to Rome appeareth by the Epistle it self for though the title be to Innocent Bishop of Rome yet in the body of the Epistle we find that he addresseth himself to the Bishops of the West whom he calls most Reverend and most Holy Bishops Farther to evince that the Greek Church did not acknowledge the Roman Primacy we must attend to what Phocius averrs Innocent saith he laboured much on the behalf of John but all in vain he fent his Apocrisarii who were injuriously treated and scornfully sent back and what prayers so ever he used were to no purpose The persons to whom the Letters and Messengers of Innocent were sent were undoubtedly the Emperour Theophilus and the rest of the Holy Bishops If so this fact must needs manifest the opinion they had of the Roman Primacy That neither St. Basil nor St. Chrysostom did believe the Roman Primacy the case of Miletius and Paulinus evidently declares Miletius was thought to be an Arrian he was Bishop of Sebastia in Armenia Eudoxius the Arrian Bishop of Antioch being dead he was by the Arrians translated from Sebastia to Antioch then in every City of the East every Sect of Christians in it had its peculiar Bishop when Eudoxius governed the Arrian Church in Antioch the Catholick Christians had Eustachius for their Bishop The Antiochian Arrians hearing that Miletius was a person of a singular life and of very great Eloquence and that he was once of the same opinion with them they judged that the opinion the World had of this Person would be a means to draw to their Party the Inhabitants of Antioch There was so great a same of him that when he came to Antioch multitudes of persons went out to meet him both those which were followers of Arrius and those that were adherers to Paulinus When he came first to Antioch he preached publickly the moral Duties of Christianity afterwards he publickly taught the Faith of one substance There was then a Synod the Emperour commanded the Bishops to give their opinion After George of Laodicea had most heretically delivered and Acasius of Caesarea had not so blasphemously but not truly and Apostolically delivered his Miletius was commanded to make a profession of his Faith he contrary to the opinions of the Arrians according to the Nicene decree gave his belief with a great deal of exactness and truth upon which by the instigation of the Arrians he was banished Eustachius who from Perea in Syria was translated to Antioch a person famous for constancy soundness in the Faith and Religion was banished in the time of Constantius Paulinus a Presbyter of Antioch governed the Catholick Church in Antioch those of the people that were sound in the Faith notwithstanding the endeavours of the Arrians he retained and confirmed in the Catholick Doctrine The Bishops of the Church that were banished under Julian the Emperour being restored endeavoured to apply fit remedies for the redressing the disorders of the Church Lucifer a Bishop of Sardinia taking to himself two other Bishops ordained Paulinus Bishop of Antioch Miletius being by the Emperour Gratian recalled from Exile went to Antioch to take possession of his See Paulinus though ordained after Miletius would remain Shepherd of his own Flock and Bishop of Antioch Miletius would not forsake that honour which his Ordination conferred on him nor ought he do it for he was pre-ordained and was a person of that holiness that he judged his office of more concern to him then his dignity This was the great calamity that in a City in which there were so many evil opinions to the encouraging of Heresie two Catholick Bishops should contend one with another both were excellent persons both of admirable fame what cause should be assigned of their divisions both of them appeared by Characters given by excellent Historians to be very holy persons the Eastern sided with Miletius the Western Church with Paulinus perhaps there were heats and animosities failings to which retired and severe persons are obnoxious May I give a conjecture which may give some justification of them both Miletius advanced to the See of Antioch by the Arrians themselves when he discovered himself to be of a contrary opinion his Holiness Learning and Eloquence converted many of the Arrians these would never forsake him who was the instrument of their conversion Paulinus after the banishment of Eustachius being constant in the Faith continuing in Antioch administring the holy office to the Faithful he so obliged him that they would never forsake him Withall his adherents were offended with Miletius because he was ordained by Arrians Miletius was of so sweet a temper as he proffer'd amicable terms of reconciliation Let what will be said that can be said in favour of Paulinus Miletius had the better cause and the suffrage of the Western Church in his behalf doth make it fully appear that the Western Bishops refused the Roman Primacy The Roman Bishop and the West took the part of Paulinus the Grecian Bishops and those of the East that of Miletius If that the Eastern Church did believe the Primacy how durst they maintain that Bishop which was not approved by the Roman It was against the Ecclesiastical Canons that two Bishops should be in the same Church and yet there were two Catholick Bishops in Antioch one approved by the Western the other by the Eastern Church Miletius was a man of most singular Piety and of equal meekness he conversing with Paulinus thus bespeaks him When our Sheep are at union they feed in the same common Pasture and we contend about the right of governing of them Let us leave off our quarrelling and live in mutual concord If I die before you be you the only Pastor of the Sheep If God shall call you hence before me then to the utmost of my power and with my greatest care I will govern the Church of God This moderate proposal Sapores one of Gratians Generals who had in command from that Emperour to thrust all the Arrians out of the Churches and to restore the banished Catholicks being at Antioch seeing this dissention and knowing both of them to be Catholicks
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