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
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
THE Clergies Honour OR THE LIVES OF St. BASIL the Great Archbishop of Neo-caesarea AND St. CHRYSOSTOM Archbishop of Constantinople Drawn by way of Parallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop then must be blameless 1 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in Epist 1 Tim. 'T is necessary for him who governs the Church to shine more illustriously then the brightest Lamp in his Conversation the least spot must not appear The Splendor of his Vertues and Graces must draw the eyes of all persons to him and sweetly enforce them to conform their actions according to the pattern of his more elevated demeanour LONDON Printed by Nat. Thompson for William Cooper at the Pelican in Little-Britain 1681. TO THE READER IT cannot be otherwise imagined but when a contempt is cast upon Religion a scorn must be thrown upon those who administer Holy Offices nay when God himself is blasphemed can any admire that those who wait at his Altar should lie under the greatest slight and suffer under the severest reproaches If they call the Master of the house Beelzebub how much more them of the houshold no Servant can be civilly received when his Master is scorned I have endeavoured to vindicate the glory of Jesus Christ in the Treatise called The Triumph of Christianity I stile this The Clergies Honour by giving the Lives of two excellent Greek Fathers I entitle it a Parallel I have given an account of both their Grandeurs and as God hath distributed to several persons various Gifts so have I given my conjecture in what one excelled the other I present unto the Reader in a Collation both these from their Cradles to their Graves I call them Archbishops they both commanded other Bishops which is clearly manifested by St. Chrysostom's Journey into Asia in which he deposed several Bishops and St. Basil's Letter to those Bishops in Pontus who had Simoniacally taken money for Ordination in which he alone Excommunicated them The name Patriarch taken from the Jews was not known till after-times The scorn which is cast upon the Clergy is every where sufficiently notorious which this Pen shall take no notice of I shall make some short reflections upon some passages which have come from the Press The Prefacer to Mr. Hobbs his Book of Necessity thus saith If we consider the practices of those who pretend to be the Interpreters of them i. e. the Scriptures and to make them fit meat for the people how that instead of renouncing the World they endeavour to raise themselves in the greatest Promotions leisure and luxury that they make them the decoys of the People to carry on Designs and Intrigues of State and study the enjoyments of this World more then any other people he will find some grounds to conclude the practise of such to be the greatest disturbance burden and vexation of the Christian part of the World This is a calumny as false as odious 't is too sadly to be bewail'd that there are amongst the Clergy many guilty of those crimes but must the Vices of some be charged upon the Body of the Clergy Did these Fathers screw themselves into Preferment No they were deservedly advanced into great Dignities in the Church yet these Honours they declined as long as they could Into Ease No they were the most laborious persons in the World Into Luxuries No they were persons who lived in the exercises of a prodigious Mortification and Austerity Into Riches No the Estates left by their Parents and gain'd in their Ecclesiastical Dignities they spent upon the Poor that when they died they might justly with St. Augustine when he was dying say Pauper Christianus non habet unde condat Testamentum The same may be truly averred of thousands more almost in all Ages of the Church who flourish'd in all vertue and goodness and rendred Christianity amiable by the admirableness of their lives and by the lustre of their examples and purity of Doctrine attracted many from a state of Impiety into a sweet compliance with Religion and the practice of all good Mr. Dryden a Poet of no mean parts and learning whose Fancy is fully agreeing with a soft humour spares not Cowley the glory of his age who lies wrapt up in his immortal sheets He will not suffer the Clergy to pass without a lash thus saith he Separated Beings may be better explicated by Poets then by Philosophers or Divines for speculations on these are Poetical Fancy being in Poets sharper then in dull and heavy Gown-men There are Gown-men in the World neither heavy nor dull Fancy in an excellent Divine is as high as in any Poet Eloquence is the product of Fancy and Imagination which takes as great a flight in Divines as in any persons of the World The Judgment and Learning of Dr. Beaumont the present Regius Professor in Cambridge is known to the World this may cause Mr. Dryden to rank him among the number of the dull and heavy Gown-men but surely Mr. Dryden will think the Fancy of that great man equals his own But why must the speculation of separated Beings be the act of Fancy indeed if with Mr. Hobbs he thinks that Spirits and incorporeal substances imply a contradiction that Miracles are as Castles raised in the Air there might be some pretence yet were there no real Spirits and incorporeal substances it were an unjust assertion for the speculation of the nature of separated Beings is the act of the Judgment and not Fancy and thereby not Poetical it belongs not to Imagination but Reason that is light and airy this ponderous and grave Imagination which makes a Poet conform the nature of things to its own Idea but Judgment besides Eloquence being necessary for a Divine and Philosopher brings its own Idea to the nature of the things If Mr. Dryden be appeal'd can it be credited that he will affirm Fancy to be the judge of the nature of things There is a Gentleman who hath wrote a Tract stiled Reflections upon the Eloquence of the Bar and Pulpit who hath severely censured the Greek Fathers Thus saith he The order their design the matter they treat on are very little just and not conformable to precepts of Art He gives a strange and bold character of the most eloquent persons of the World That Gentleman if versed in the Greek Fathers did not seriously consider that most of their Sermons were transmitted to posterity by the care of Sermon-writers Brachygraphy being much used at Rome and in Greece There is a vast difference between Sermons revised by the Authors and those which are published by the care of Brachygraphers I must averr that those Tracts which the two Gregories St. Basil and St. Chrysostom wrote and corrected for their elegancy of stile quickness of conceit exactness of order braveness of matter power of forcing the mind are inferiour to sew or none of the most corrected pieces of the East From the Pens of excellent persons something falls
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
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
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
had fallen to the ground So great an influence hath Religion devoutly performed upon her very Enemies Divine actions done with fervour and devotion carry Majesty as well as sweetness with them The very apprehension of the fact struck Valens with such an horrour that three times the Pen as he was to sign the Decree of Banishment fell out of his hands a great trembling seized on him His only Son Galates fell sick Valens had so great an apprehension of Basils sanctity that he sent for him believing his prayers should recover his Son Basil came and offered up his prayers for the health of the young Prince in whom there presently appeared signs of recovery on which Basil goes to the Emperour and tells him Sir hinder not the efficacy of our prayers by the supplications of Hereticks let none of that wicked Faith approach your Son and he will recover At which the Emperour was angry which Basil perceiving he took his leave with these words The will of the Lord be done The Emperours Chaplains offered their Devotions for the young Prince but they wanted Basils Faith he relapses and dies These singular remarks of God's Providence with the admirable prudence and sweetness of Basil made such an impression on the Emperour and Empress that when all the Catholick Bishops of the Eastern Empire were banished Basil continued till his death in his See But how great was the calamity and vast unhappiness that the Great Chrysostom should be twice banished and that through the Enmity which Catholick Bishops had against him and the great indignation of a Catholick Emperor and Empress his austere course of life rendred him unpleasing to the Court The former Archbishop Nectarius was frequent at Entertainments and did not seldom feast the Constantinopolitan Nobility Chrysostom so totally retired that he never entertained any at a Banquet nor ever received an invitation which rendred him unpleasing to the Court Chrysostom was of that Spirit as in defence of the meanest he would oppose the greatest Person in the World Eudoxia the Empress was desirous to enjoy the estate of a Widow whose Husband was unjustly put to death to preserve her Lands and maintain her Fatherless Children she address'd her self to Chrysostom who was ever ready to hear the complaints and relieve the necessities of miserable persons he goes to Eudoxia and there in the behalf of this Widow uses some Language which the Empress could not bear and raised an implacable hatred against him Theophilus Archbishop of Alexandria his irreconcileable enemy knowing the disposition of Eudoxia that as she was resolved so she would ruine any man she hated waited all opportunities to work his designed mischief against Chrysostom to heighten the rage of Eudoxia There were three Eloquent Bishops of that age who came to Constantinople Severianus Bishop of Gabale Antiochus a Syrian Bishop and Acacius Bishop of Beraea all Emulators of Chrysostom who used their utmost endeavours to alienate the minds of the Citizens from their beloved Archbishop which they almost effected For Chrysostom to reduce to order the Asiatick Churches subject to his Archiepiscopal See took a journey to Ephesus in which he mightily endeavoured the Reformation of the Clergy and the settling of the Church He deposed fourteen Novatian Bishops threw several of their vicious Clergy out of their places which made him to be esteemed cruel and insolent And thus his Rivals in Eloquence and Preaching did not abstain from secret yet intelligible traducing of him Eudoxia favoured them in these actions But Chrysostom returns Chrysostom ascends the Pulpit and in one Sermon totally reconciles the City to him Those Stars of Oratory could give no light whilst the Sun of Eloquence shined so clearly in the tongue of Chrysostom who being informed of the endeavours of those Bishops and the attempts of Eudoxia them he threatned with suspension and to give a publick Manifesto he took cognizance of the design of the Empress he took greater liberty in one Excellent Sermon to declaim against the Vices and Impertinences of Feminine Government She knowing what Chrysostom aimed at and it was her repute that Chrysostoms Eloquence blackned her anger burned up to a more excessive rage which she politickly concealed and endeavoured to make a perfect reconciliation between Chrysostom and Severianus which when she could not accomplish by any preswasions she took her young Son the Prince Theodosius being but eight years of age and laid him at Chrysostoms feet an action which carries as forceable Eloquence as any words that ever flowed from the mouth of Chrysostom which throughly perswaded Chrysostom who was entirely and perfectly reconciled to Severianus though he did yet retain a secret grudge against Chrysostom Theophilus Archbishop of Alexandria a great enemy of the Origenists several of whom were deposed by him many excommunicated judging Chrysostom a favourer of Origen thought there was a fair occasion offered to accomplish his design against him he goes accompanied with several Bishops to Constantinople and sends to Epiphanius Bishop of Salamine in Cyprus there with the Cyprian Bishops to meet him to condemn the works of Origen Some of the Aegyptian Origenists fly to Chrysostom who received them with the communion of strangers for they were men of excellent lives and great learning Theophilus not according to the custom of Bishops who when they arrived to any place first went to the house of Prayers immediately went to the Empresses Palace where Lodgings were provided for him No sooner was Epiphanius arrived at Constantinople but Chrysostom sends some of his Church to him to invite him to accept of Lodgings at his Palace but Epiphanius refused and sends to Chrysostom this sharp message That he would not communicate with him that had received Origenists and had not condemned the Books of Origen To which Chrysostom by another Messenger gave this modest and sober reply That he had received none into Communion but those who were of excellent lives and as he thought of a sound Faith and that it seemed very severe to condemn the works of so glorious a man as Origen was without a very serious consideration and therefore he still desired Epiphanius to take Lodgings in his Palace for it would be an infinite grief to him to see any dissention between themselves and so excellent a person as Epiphanius was But Epiphanius was not to be moved So we see as in the Moon there are spots the most curious of Jewels may have a flaw and little imperfections in the best of men They afterwards both meet and are both passionate So that flame that burned in their breasts towards God yielded to the worser fire of contention But the Divine Grace who permits the lapses of good men preserves them from great viciousness kept Epiphanius from giving consent to the deposing of Chrysostom Theophilus the Archbishop a man of very great fame for Piety and Vertue and Eudoxia the Empress a person that had rare qualities so represented Chrysostom to Epiphanius that it
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
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
and the Heresies could not prevail whilst Basil lived Eustathius Bishop of Sebastia was an extraordinary man and of a strict and severe life Basil affected him for these excellent qualities and likewise being assured of the soundness of his Faith concerning the Trinity and not knowing of those stranger Heresies which he was broacher of he received him into the Sacred Communion Apollinarius Bishop of Laodicea a man of very great parts a great enemy to the Arrian Heresie a great defender of the Christian Faith under Julian the Apostate who when that Emperor prohibited Orators to teach the Sons of Christians turned for the use of Christian Children the whole Bible into Greek Heroick verse gaining a great Fame in the World caused Basils desire to be acquainted with him between whom there happen'd a great familiarity Basil as yet being ignorant of some desperate Opinions which this learned Bishop had broached These actions being known in the World raised such an hatred against our great Prelate that most of the Eastern and Western Bishops denied a Communion with him What grief must possess this excellent person now with Elijah he would lie fainting and wish to die What comfort could he have now in the Church of God that he who so infinitely endeavoured the peace the unity the purity of the lives and Faith of Christians should now be denied the communion of the greatest and best part of Christendom His sorrow could not be better expressed then by his own Pen his Letters written to the Eastern and Western Bishops which do now remain are glorious Monuments of the greatness of his Parts and the sweetness of his disposition Not one word dropt from his Pen which savoured of anger but only sorrow He did not inflame his Papers with indignation but watered them with tears and though as soon as ever the Heresies of Apollinarius and Eustathius were detected to him he Excommunicated them and desired of the Eastern and Western Bishops to do the same yet they could hardly procure an opinion of the integrity of his Faith Eustathius to whom he had shewed a kindness wrote a Letter invective against him yet for fear he should answer those vile Satyrs he abstained three years together from writing O that perfection of Christian Philosophy and height of Patience in these actions the meekness the candor the sweetness of Basils Soul were elucent he would not lay any imputation upon those who had unjustly received so ill an opinion of him or had aspersed him with calumnies and denied a Communion with him though they were men infinitely inferiour to him in parts piety and industry Which procured him after his death an immortal fame of whom the Schools have given this Elogium That of all the Greek and Latine Fathers Basil expressed himself the most warily and with the greatest caution in the deepest Mysteries of Christianity Chrysostom contracted not an envy from his Adversaries by opposition of Hereticks but by his severe reprehension of Vices He was taxed with no Heresie only they charged him with the entertainment of some Religious Aegyptian Monks who for the Doctrine of Origen were banished by Theophilus Bishop of Alexandria when indeed he received them not into the Sacred and Ecclesiastical communion but into the Foreign the communion of Strangers But so great was the malice of his Adversaries against him that they taxed him with Pride Insolence and Arrogance Basil himself scaped not the imputation of Pride when indeed there were great vertues in them their solitude and retirement was esteemed Pride when indeed it was Religion they shun'd the unnecessary society of men that they might enjoy the conversation with God and Angels That which in Chrysostom was called Cruelty and Arrogance was an implacable hatred against Impiety He was inexorable to all wicked persons and could not endure that polluted hands should serve at the Altar Eusebius Praefect of Cappadocia Their Courage in the defence of the Churches immunities had in his mind already disposed of a young beautiful and rich Lady the late decease of whose Husband had rendred her a sorrowful Widow in marriage to one of his kindred The design being discovered to that Noble Person she totally refused and manifested the abhorrence of a second bed Eusebius still persisted in his intentions which she constantly denied The desire of her Estate so enraged him that he betook himself to threats menacing her with a Confiscation of her Estate and imprisonment of her person This Lady reduced to these straits there was left no other Asylum for her but what the Church afforded She flies to the Altar Basil receives her into protection which cast the Praefect into an infinite rage disdaining that a Bishop should deliver so rich a Prey out of his hands The Praefect comes with his ordinary Guard of Souldiers to Caesarea and goes to the Court of Judicature where he ascends the Tribunal attended and guarded by his Officers and Souldiers and then sends orders for Basil to appear before him which he readily obeyed and no other crime being laid against him then the Protection of this Lady was commanded presently to deliver her into the hands of the Praefect which he resolutely denied at which the incensed Praefect commands him to put off his cloaths and his Serjeants to prepare their Scourges and Tortures to which Basil with a Christian smile reply'd that Rivers of blood could not flow from a body so consumed and it was a great joy to him that he should change those rags for the Robes of Eternity But by this time the news of the Bishops danger and of the Praefects barbarous using him alarm'd the Citizens so that Men Women and Children presently flew into Arms and ran with violence to the Court threatning the Praefect and his Guard with a certain death Eusebius who little dream'd of such a numerous enemy at the expectation of death fell into a great trembling and astonishment which Basil perceiving turned to him and bad him be of good comfort for the Citizens Swords should not pass through the Praefects but by his own breast for Christian Bishops will not be the Authors of the death of their persecutors Whereupon Basil turns to his Citizens and began to make a Pious and Eloquent Sermon to them But they seeing their Bishop safe were filled with extraordinary joy and at his demand promised all security to the Praefect whom he safely led through the midst of his armed Citizens The Lady having this security spent the rest of her life with Macrina St. Basils Sister in the glorious performances of Charity and Piety So we see Infidelity cruel but Christianity charitable and beneficent and those who in prosperity swelled with pride and rage in adversity become sneaking and dejected Eutropius the Eunuch who brought Chrysostom to Constantinople the Emperours Lord High Chamberlain a Pagan had so extraordinarily insinuated himself into Arcadius's favour that he became the greatest person in the Empire The affairs of the
Commonwealth were more managed by the command of Eutropius then the will of Arcadius all Offices in the Court and Army were at his disposal One Theognostus of Consular dignity falls into the displeasure of Eutropius by whose procurement he was banished into Armenia and there basely murdered his Estate was confiscated his disconsolate Widow had been reduced to the greatest extremities had she not been secured by the sanctity of the Altar and the power of Chrysostom who resisted the impetuous pride arrogance and cruelty of Eutropius who to avenge himself on the Bishop caused a Law to be enacted for the removing of the Church immunities and annulling that security which miserable persons had at the Altar In this deceitful felicity he continues and was advanced to the Consular dignity But oh the unconstancy of humane affairs when he began to dream of the Imperial Purple and thought himself secure in the enjoying of the greatest honour that the East could afford he falls into the Emperours displeasure and by that into the greatest misery His death was decreed to prevent the Execution of it and preserve his miserable life he hastens to the Church and throws himself at the foot of the Altar Thus the World suffers perpetual vicissitudes and the highest Grandeurs may be lessened in the esteem of sober and wise persons This same person that thought himself so safe that the Heavens could not ruine him and was swell'd with so high a pride that he would not suffer the very Altar to be a shelter for any against his fury is forced to confess the impiety of his fact by flying to the Altar from which the liberty of protection by a severe Law he had taken away The people the Souldiers all hasten to the Church to tear in pieces this wretched man There is nothing more impotent then Popular passions This Eutropius whom the other day they feared and adored as a terrestrial Deity now they prosecute as the monster of men Whether the people are generally delighted in cruelty and through a strange impiety of mind take pleasure in the miseries of others or else it gives them a satisfaction in their meaner conditions to see the ruines and calamities that fall upon the greatest persons is the reason that the Vulgar pour all their indignities and cruelties upon those who have lapsed from the highest honours I am not to determine only this is most certain that the Peoples darling and the Court favourite if once they fall from that honour they have attained are prosecuted by the Vulgar with the greatest scorn and cruelty But when Eutropius fled to the Altar Chrysostom was in the Church Chrysostom seeing Eutropius lying there and hearing the Souldiers and People crying out deliver us Eutropius deliver us Eutropius for Eutropius must die he presently speaks to the people and commands silence for he would preach he had a present tongue and mind he could express what he pleased in the most admirable Eloquence and curious Language The people easily acquiesced for it might deserve a Quaere whether they more desired Chrysostoms Eloquence or Eutropius his death He begins his Sermon with an Invective against Eutropius and upbraids him with that injury that he did the Church of God The Church against whom he exercised hostility imbraced him with open arms the Altar now was his Sanctuary from which he had taken away the priviledge of protection the Altar which is glorious in its own splendour became more illustrious by that Lion lying bound at the feet of it The Theatres which he had enriched with many Offices and endowments had betrayed and destroyed him but the Church and Altar to which he was a professed enemy relieved and defended him that he had formerly reproved his Pride and Insolence and had told him that his Dignity and Riches were fugitive Servants that they would forsake and ruine him but now his safety and happiness were the Church and Altar of God This would seem to argue in Chrysostom a great pride arrogance and cruelty to throw such disgraces and scorns upon miserable Eutropius but that was not Chrysostoms design for in that same invective he professed he spoke it for the benefit and favour of Eutropius for turning himself to the People with the like passionate Eloquence moves the People to the commiseration of Eutropius prevails upon them What by his constancy and courage and his vast Eloquence he so far prevailed that Eutropius was not delivered into the hands of the Souldiers till the Emperour had sworn that Eutropius should not be put to death Thus that Golden shower of Eloquence laid the Tempest of the Popular and Court fury Though Valens was the great persecutor Their great Loyalty and Allegiance to their Prince of the Orthodox Christians maintainers of the honour due to our blessed Lord and Saviour yet Basil never perswaded the Christians to resist by Arms and the protection of Eusebius intimates the obedience of Christians to their Governours Chrysostom though he was so dreadfully persecuted by the Empresses indignation against him yet in his Sermons would praise the Emperour as the most holy and religious Prince And when the Emperour was in danger of the Gothish Army he stopt the fury of their Arms by his Eloquence and Piety as appears by this subsequent Narrative Gaynas a Goth of the Arrian Heresie fell from serving his own Prince to the service of the Roman Emperour under whom he performed great and prosperous Atchievements hugely advantageous to that Empire but receiving some disappointments and disgraces from Rufinus the prime Minister of State declined to Tribigildus the Gothish King under whom he brought the Gothish Army into Thrace and wasted the greatest part of Greece which forced the Emperour to unhandsome Capitulations with him The Peace being concluded Gaynas comes to Constantinople and there is proclamed General of the Emperours Army after which he confidently demands the liberty of a Church for the Arrian Hereticks Arcadius durst not deny that which was rather a Command then a Petition therefore he sends for Chrysostom and communicates to him the demands of Gaynas to which Chrysostom replyed that he was totally averse from such a concession and prayed the Emperour that he might confer with Gaynas whom he questioned not but he should either satisfie or deter from the farther prosecuting of such a design Gaynas and Chrysostom disputed the reasonableness of the demand Chrysostom totally denies it he adds the services he had done the Roman Empire to which Chrysostom said that nothing merits the turning the Place wherein God is honoured with Praises and Hallelujahs into a place wherein the Divine Majesty is blasphemed And further adds that he ought to remember that the honour done him by the Emperour was superiour to his merits and how different was his estate from that condition he was in when in the head of few Troops he passed the Iâ—er Gaynas confounded with his courage and reason desisted yet again attempted the seizing
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
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
life Wilt thou O Christian learn that wisdom with which the Teacher of the World was endued consider how he clearly discovers that whatsoever seems illustrious in the World is really nothing Mark the Language that he useth 1 Cor. 4. 17. The things that are seen say abundance of Riches if you alledge Lustre Glory and Majesty if Dominion Power if Empires if Thrones and Crowns all these things are seen and are Temporal their continuance is but short and the enjoyment of them but for a moment If these things that are seen are but Temporal what things O blessed Paul wouldst thou have us to pursue He returns things not seen things which corporal eyes cannot behold If any one shall object who is it that counsels us to neglect visible and pursue invisible things Heavenly Paul replies the nature of the things counsel and command you see these things you see them uncertain and the continuance of them short but those things which we cannot see are Eternal they know no end nor admit of a Period This he says was the subject of his continued Labours and daily Sermons So that that by the Apostle pronounced concerning the Patriarchs may be applyed to these great persons Heb. 11. 14. They that say such things declare plainly that they seek another Country Basil having consumed his body by vast labours as a glorious Lamp that Their deaths and Burials wasts it self with its own fire and goes out with the greatest flame So Basil with continual fasting in perpetual prayers study and preaching cast himself into a perpetual sickness which caused him to study Physick His incessant disease made him a Physician he scarce ever being in good health Recovering out of a former disease he was very much troubled that being near the Haven a contrary wind should drive him into the Sea again But after he had gloriously ruled the Church for 8 years and 2 months Anno 378. he fell into his last sickness which was a violent Feaver it disturbed not his Reason nor Religion his Soul burnt with Divine ardours and he cast the flames of love to God in all his discourses When he could hardly speak and ready to give up the last Gasp he called for several of the Clergy and other Religious persons and gave them most prudent most sacred most religious admonitions concerning both the guiding of their own lives and ordering of the Church of God and interrupting that discourse his strength being wasted he breaks out into this Ejaculation O Lord into thy hands I commit my Spirit and with that aspiration his Soul flew to Heaven and left the Body of Basilius for the society of Angels expecting to receive it in the resurrection of the Just The news of his death being spread throughout the City filled all with sorrow and horrour In him the very Children thought they had lost their Parents Wives their Husbands Parents their Children the Glory the Protection of the City they thought was gone and his Funeral was celebrated by the confluence of all sorts of people The Desarts were emptied of all their Religious persons the Country became unpeopled Jews and Gentiles flocked to attend his Herse in so great a croud many thronging to be within the shadow of the Herse or to touch the Bier perished in so great a multitude many were pressed to death as unwilling to survive that great Person being his funeral Victims they would offer themselves willingly a Sacrifice to this great Saint The memory of him was so famous that his very Gestures his Speech his Garb his Gate every thing the most excellent Persons endeavoured to imitate and they thought them admirable who could express in themselves any thing of Basilius Alass these were but faint representations of his Virtues as Ecchoes rebound but the last sillable so scarce any could express the meanest of his Excellencies His fame was so glorious that he hath acquired the name of Great Pompey and Alexander gained the same Title by their Arms and Victories but he by Grace and the Triumphs of Religion The universal testimony of the Church hath canonized him for a Saint his Laurels grow out of his grave and the glory of his Memorial shall never lose its lustre The Emperours anger continuing still against Chrysostom prohibited the conversation of Letters with him caused him to be removed from Place to Place that it might be unknown where he was Arriving at Caesarea Pharetrius Bishop of that place and successor of Basil a man infinitely inferiour to his Predecessor and of a different humour denied him Lodgings in the City prohibited a Religious Lady that lived 5 miles distant from Caesarea to entertain him The famous Bishop gave the foreign Communion to Strangers Pagans to Hereticks but how differently contrary is Pharetrius who permits not an entertainment to Chrysostom the most glorious Prelate of the World After one years rest and civil usage at Cucusum he was hurried to Petiuntum the Souldiers having received a special command from the Emperour that they should not permit him any quiet nor suffer his decayed body to receive any refreshment by ease in violent storms he should have no shelter in great heats he should not have the benefit of the shades but be carried from place to place Yet in all these troubles his mind was elevated always comforting disconsolate Christians Thus he whilst he was gloriously fighting in the Front of the Battle encouraged the Souldiers in the Rear Carried to Comanum he as the customs of holy men were to enter the Church goes to the Temple of Basiliscus to pray after which his Feaver increasing worn with labours wasted by travels in holy prayers and Ejaculations he gives up the Ghost Anno 407. having sat in the See 9 years 7 months and 8 days He enter'd a Temple to pray immediately before he was to enter into that Temple where the Lamb is the light thereof A period is put to the Travels of this Pilgrim his banishment finds an end now he enters into the City of God that new Jerusalem and is in that place where there remains a rest for the Servants of God The news of his death flying into Armenia and the adjacent Countries they were all struck with an excessive grief the Inhabitants forsook their Country to celebrate the Funeral of this great Person He was carried to the grave upon the shoulders of the most Religious persons people of divers Nations being attendants of that solemnity Divers Languages conspired in one praise all tongues sent up the same Halelujahs With Prayers Psalmodies with Hymns the people of all estates and conditions of various Countries celebrated that sad solemnity and being carried to the Church of St. Basiliscus he was there interred He lived with great Fame his enemies could never obscure but encrease his glory his Memorial can never be buried in oblivion His enemies raced his name out of the sacred Dipticks but it will always remain in the Book of life The consent of the universal Church hath reckoned him amongst the Catalogue of Saints A very considerable part of Constantinople separated from the Church and had their conventions under some Bishops the favourites of Chrysostom These were called Joannites against whom the Emperour made severe Edicts for they would not be forced to communicate at the Altar whose Dipticks admitted not the name of Chrysostom and by reason of that great injury done to this famous Bishop and Saint the whole Western Church refused a communion with the Constantinopolitan Proclus formerly a Deacon under Chrysostom was advanced to the Archbishoprick of Constantinople He prevailed upon that most excellent and Religious Emperour Theodosius the younger the Son of Arcadius that the body of Chrysostom should be translated from Comanum to Constantinople which was performed 38 years after his decease The Corps were received with the highest joy mixed with infinite shame and sorrow with the extreamest shame and sorrow that so great a Prelate so admirable a Preacher so holy a man Christians should banish into the remotest parts of the World What infinite sorrow to conceive that a Christian City should be deprived of so glorious a Person and his death to be hastened by the hands of Christians whose life deserved to be prolonged by all possible care and industry Yet what joy to see the Empire changed the City all attending the Ship that brought the Corps of their banished Archbishop Theodosius himself an Emperour composed with valour and goodness a person of the greatest courage and sweetest temper in the World being the chief Mourner And thus Chrysostom is carried with all imaginable pomp and with all the sacred solemnities to the Church of St. Sophia his holy name is re-inserted into the Sacred Dipticks and in the grave of Chrysostom all contentions were buried the Eastern and Western Churches reconciled no private conventions maintained but all met in the unity of the Spirit and bond of peace The works of this person are many and incomparable his Auditors after they came from Church would usually cry O Golden Mouth While he lived and two ages at least after his death he was known by common discourse and writing by the name of John but afterwards the glory of his writings gave him the cognomen of Chrysostom and indeed nothing can shine in greater lustre then he in the excellency of Eloquence piety and industry Thus these two great persons as the Phoenix having made a Nest which is her Funeral Pile of the odoriferous branches which the Aromatick Trees of Arabia afford by an agitation of the Air through the nimble motion of her wings causeth the Solar Beams to set it on fire which being kindled she lays her self quietly in those flames and there with great content expires knowing that of those ashes another more Juvenile and sprightly Phoenix shall arise so these great persons having prepared for themselves by their actions more fragrant and sweet then the odours of the East an Eternal Monument are laid in the grave in the sweetest repose knowing that out of their ashes there shall arise those Bodies which are in this World embalmed with the perfumes of a great Fame and the odours of glorious actions that shall be invested with light and immortality FINIS