HElenopontus, a mean City of the The Birth and Paren­tage of St. Basil. Cappadocian Pontus, had for ever been obscured in the Charts of Geographers, had not the Birth of Basilius given it a perpetual lustre; whose Parents were of ancient and great Nobi­lity. His Grandfather was one of the Nobles of Cappadocia, and made more Honourable by the Christianity which he gloriously professed.

The Maximinian Persecution occasioned his flight into the Desarts of Pontus; whither he, with some brave persons, his Friends, and some of his Family, retired; and there for seven years he lived: That wild Desart afforded no other meat than what his Prayers obtained from Heaven, the Beasts and the Fowls that fed him, were Prisoners of his prayers, they being caught by no other Snares or Nets, than those his Ejaculations had prepared. Yet supposing men might afford a greater liberty, and shew a more fair civility, than [Page 2] the Beasts of the Pontick Wilderness, he ventured again into the open Air of Cappadocia; where, though his expectation was cheated, his Faith was permanent; and what the savage Beasts did not act, the devillish Pagans perpetrated; by whom he received a cruel, but glorious death; the An­nals of the Church perpetuating the day of his Martyrdom.

The Parents of Basil were Basilius and Emme­lia: Basilius his Sanctity advanced him to an Epis­copal Dignity, which he managed with great piety and prudence. Emmelia survived her Hus­band many years, who had the unusual felicity of the prosperous holiness of ten Children, (five of whom were Sons, three of which were Bishops of eminent wit and holiness) the glory of that present and succeeding Ages. At her death, which happen'd in the 90 ^th. year of her age, Macrina her eldest Daughter, and Peter her youngest Son were present; before they closed her eyes, that heavenly Widow laid her hands upon her eldest Child, which was Macrina, and on Peter, then a Presbyter, her youngest Child, and gave up the Ghost with these heavenly passages: O my Eter­nal God, in this my eldest Daughter, and this my youngest Son, I dedicate my whole harvest of Chil­dren to thy Divine Majesty; and in these prayers I commend my Soul unto thee; the first fruits and tenths are thine; all, O my God, are thine, into thy hands I commit my Spirit.

Of such a Father, and such a Mother the great Basilius was born, Anno 319. Constantine being the [Page 3] fifth, and Licinianus the first time Consuls. O glo­rious felicity! an aged Lady living in such an ex­emplary Piety, seeing her Children to be the Pil­lars of the Church, and glory of their Age, thus happily in the vigour of her parts and piety to breath out her blessed Soul.

Antioch, the Metropolis of Syria, re­ceives an eternal honour by the Birth Of St. Chrysostom. of Chrysostom; which happen'd Anno 354 Constantius the seventh, and Gallus the third time Consuls. His Parents, Secundus and An­thusa, were of the Noble Race of the Senators of Antioch. Milesius the Archbishop of that See, was the instrument of converting them from Paganism to Christianity. His Father Secundus died, when Anthusa his Mother was but 20 years of age; who after the decease of her Husband, lived in a perpetual Widowhood. Secundus was unwilling to survive that glorious honour which Christianity had conferred on him, fearing he might defile the white Garments of his Baptism, with a subsequent viciousness. She to manifest that entire love, which Christianity had encreased in her purer breast, to her Husband, gained that honour from the Enemies of Christianity, that Libanius the Pagan, yet Eloquent Orator of Antioch, enquiring of Chrysostom himself the age of his Mother, Chrysostom answered, 40 years; and again asking what state of life she embraced, he return'd, Widowhood, which she had conti­nued for 20 years: (for his Father Secundus died when his Mother was but 20 years old) at which [Page 4] reply he cryed with a strange joy and astonish­ment to his Auditors and Pupils, See, what famous Women are amongst Christians! The Roman Ora­tor to that profuse Gentleman, who upbraided him with the meanness of his Parentage, smartly replied, I give a lustre to my Family, but you have obscured the glory of your Ancestors. Of these great Persons the question will not easily be deter­mined, whether from their Parents they received, or unto them gave the greater Splendor: But it is unquestionably true, that no Parents had Chil­dren of greater Excellencies, nor Children had Pa­rents of higher Accomplishments. These persons of singular extraction, remembred the Nobility of their birth, and would do nothing unworthy of so great a descent. As China Dishes receive their perfection from a long continuance in the Earth, and thereby are prepar'd for ornament and most excellent uses; so Nobility dignified by a conti­nued succession, is fitted for the gallantest imploy­ments, and the greatest actions. Happy certainly were those Ages of the Church, when Nobles offer'd themselves up willingly to serve the Lord; when a Chair of State was not more valued, than an Episcopal See. Plato rejoyced in the happiness of those Commonwealths, who had Philosophers for their Princes: and certainly it would be a great felicity and splendor to the Church, if the Nobility were her Prelates and Governours. The Revenues and Dignity of the Church generally came from the Nobility, who divested themselves to cloath the Altar; and there is nothing more [Page 5] reasonable, than that the Church should confer her Honours on those persons, to whom she is en­debted for them.

Basil having the great happiness of a The Edu­cation of Basil. Noble man, and a learned Bishop to his Father, he needed for his younger years no other School than the Bishops; where he re­ceived the first Rudiments of Grammar and Rhe­torick, with the accomplishments of Sanctified and Gentile manners in his Education: In him Holiness and Civility sweetly met, both of which received a lustre by a learned institution. To ripen his great parts, and to furnish him with the universal Literature, and the comprehensive knowledge of Men and Books, he was sent first to Caesarea, the Metropolis of Cappadocia; thence to Constantinople, flourishing then with a conflu­ence of the greatest Wits in the World: 'twas then the Residence of the Emperors of the West; from thence he travelled into Athens, where he was first acquainted with the great Nazianzen. Athens as yet continued to be the common Aca­demy of the World, where was the greatest num­ber of the most Eloquent persons of that Age. And as amongst the Greeks in former times, none was esteemed for a brave Combatant, unless he had been victorious in the Olympick Games; so none was reputed a great Philosopher or Orator, who in the Schools of Athens had not received the Acclamations of Victory and Triumph. He was then but about one and thirty years of age: his fame flew to Athens before he could there ar­rive, [Page 6] and was sufficiently known The repute of his Learning was so great, that it freed him from that toyish Rite and ridiculous Ceremony used in the Matriculation of young Scholars into that Academy. That pretty Ridicule, mixed with something serious, was after this manner: The New-comer was first amicably entertained, and received in the house of some of his Friends, or by one or other of the Masters of Oratory: After­wards he is assaulted with perpetual Jeers, some impudently taunt him, others more learnedly abuse him; this Stranger as his manners are Clownish or Gentile, Sottish or Ingenuous, is vari­ously treated; yet is sufficiently abused by the Wits of the Academy, which seems very barba­rous to those that are ignorant of the Rites, but to those that know it, it's pleasant and delight­ful; and the end of this Tragedy is the admini­string of mirth and laughter to the Wits of the Town, who entertained themselves with the dis­course of the ingenious abuses put upon this No­vice, and the uncouth replies given by him: And afterwards in State through the Market-place he is carried to a Bath, the young Academicks going in order two and two before him; when coming near to the Bath, they give a fearful shout, dan­cing and antickly skipping as Enthusiasts; pre­tending they might not be admitted to the Bath, but by their vehement knocking, and loud out-cries, they terrifie the young Scholar, the doors are opened, he's admitted into the Bath, and coming out he is received as a member of their [Page 7] University, their Friend, and Companion. From this Pageantry, the Learning of Basil exempted him; who in the Schools was assaulted by two Armenian Orators, men of great Wits, but of greater Impudence, whom he forced out of the Schools to their eternal dishonour. From thence he went to Alexandria, afterwards to Antioch, where he conversed with as great Orators as the World afforded. At Athens he was taught the per­fection of Eloquence, by those famous Rhetori­cians Hymerius and Proaresius: his fellow Scho­lats were Nazianzen, Julian and Libanius, all of great Eloquence and Learning. Fifteen years he spent in travelling unto, and residing in the best Schools and Academies of the World; whereby he attained a vast knowledge in Philosophy, Rheto­rick, and all humane Literature. What indeed could not be attained by so great a Wit, enjoying so gallant an Education!

Chrysostom being born at Antioch, then the Metropolis of Syria, and the third Patri­archal Of Chry­sostom. See, flourishing with Riches and Arts. The greatest Orators and Philosophers of the age there opened the Schools under Andragathius: He was instructed in the various Sciences of Philoso­phy under Libanius, the Eloquentest man of that age; his natural propensity and fitness for Oratory, ripened into the highest perfection that ever the Pews of Pagans, or the Pulpits of Christians knew. The Admiration that Libanius had of him, engag'd all the Orators of that time to love the Sweetness of his tongue, and fear the greatness of his parts. [Page 8] Libanius his Master stood in awe of his Scholars Censure. Though he needed not the travels of Ba­sil, by reason of those great Advantages which An­tioch abounded with above Helenopontus; yet for Curiosity sake, rather then for Necessity, to teach, rather then to be taught, he travelled to Athens; where being admitted to pronounce an Oration before the Senate, he was by their Decree and Suffrage declared to be Superiour in Eloquence to Anthemius, the most Renowned Orator of that Academy.

The Divine Grace, who prompted Basil in his Study and Travels, fitted him for brave underta­kings. Heaven so prevailed upon his mind, that he designed to spend the remainder of his Life in Re­ligion, and Ecclesiastical Imployments. His Travel to Alexandria gave him an acquaintance with the Religious persons of Egypt; where an Ascetick life most gloriously flourished. The Instructers in an holy and divine life were the most admired Fathers of Egypt, who inflam'd his breast, hugely disposed to piety, with those divine ardors, which presently consumed in him all divine affections and inclina­tions; so that without intermingling with any Ci­vil affairs, he retired for the enjoyment of God by Prayer, Study and Meditation, into Solitude.

Chrysostom, whose prodigious Eloquence Of Chry­sostom somewhat ballanced his divine Soul, ima­gined that he might serve the Eternal God by the defence of oppressed persons. He therefore resolved upon so excellent an intent to improve his Parts and Learning, to betake himself to pub­lick [Page 9] Pleadings and Orations: But experience taught him, that the trouble and diversions impe­ded his progress in a more Heavenly life. He there­fore forsook that imployment, and retired into the Desarts of Syria; and under the conduct of Theo­dorus and Carterius, he was instructed in that life which he most desired, to wit, in imitating the life of Angels.

Basilius prepared for Ecclesiastical af­fairs Basils en­trance in­to Ec­clesiasti­cal Em­ployment. which he totally designed: he pas­sed through all Ecclesiastical Orders. Hap­py persons who are fitted for the Imploy­ment, before they undertake it. They sel­dom fail of any business, who enter upon it with the greatest consideration. It is the Frenzy to polish the stones in the building, after they are laid upon the foundation. The late Author of the Contempt of the Clergy is hugely mistaken, when he attributes it to their Poverty: for Poverty de­bases no man that is virtuous, nor do Riches ex­alt any person that is vitious. 'Tis sanctity that is the glory of the Clergy: This is the grand mi­sery, that they must be made fit for the Ministry after they have entred into Orders. He first be­came a Reader, then order'd Deacon, afterwards was made Priest of Caesarea. Chrysostom, after he had spent three years in the Wilderness, by reason of a violent Sickness, returns to Anti­och; where he entred into Sacred Orders, and from the lowest degree of a Reader, he ascended to the Archiepiscopal See of Constantinople. They build the highest, who lay the surest foundation in [Page 10] Humility: So great an honour was given to Reli­gion, that the greatest wits disdained not to be Readers in the Church of God. The best of Kings, of whom our Lord and Saviour was descended, though he changed his Shepherds Crook into an Imperial Crown, yet he preferred the being a Door-keeper in the House of the Lord, to the dwelling in the Tents of wickedness.

In the Judgment of Photius, the greatest Critick in the World, the stiles of both The stiles of Basil and Chry­sostom. of them were not exceeded by Plato and Demosthenes, in Purity, Significancy and Propriety. The Greatness of their minds manifested themselves in the Majesty of their Pens, and Tongues the constancy in their even­ness. Basil had very few Excursions; the more frequent Digressions of Chrysostom wanted not their usual sweetness and Eloquence, or just ne­cessity. A Virgin modesty always appeared in their Writings, flowing from the purity of their Souls. They were full of Humility; their lan­guage never savoured of affectation. There are no Monuments in which the Eloquency, Copiousness, and Majesty of the Greek language are more con­spicuous, then in the Writings of these Great Per­sons. Basil did more convince, Chrysostom per­swade; Basil had more of the Courtier, Chry­sostom was more Popular; Basil more of a Philo­sopher, Chrysostom of an Orator: Basil a better Disputant, Chrysostom the more affectionate Prea­cher; Basil like a clear yet deep River, whose Majestick motions admit of no impediments; [Page 11] Chrysostom like a rapid, yet pure stream, that sweeps all things before it. Chrysostom could car­ry the Peoples affections as he pleased, he could hurry his Auditors by the violence of his Oratory into any Passion; Now he could draw tears from hearts as cruel as Tygers bred in the Snow of Cau­casus, again he could inspire the breasts of those whose Spirits were as mean as the timerous Hare, with zeal and courage. Basil commanded in all his Auditors so great a respect, that when he was in the Church his Auditors stood as living Statues filled with Admiration and Reverence, which his great Reason and Holiness, mixt with a profound Eloquence, had raised in them.

Both of them were of an invincible The Qua­lities and dispositi­ons of Ba­sil and Chryso­stom. Courage, and Adamantine Constancy; they could not be molified with Pleasures, Terrours could not affright them. Their Temperance was so excessive, that their whole lives were a continued fast; they eat but once a day; they contemned the World, as though they were Angels upon Earth; They, who would not yield to the fury of Perse­cutors, or the rage of Hereticks, yet were tender­ly disposed towards their Enemies, and endea­voured to shelter them from any Popular fury; They were of a vast charity, their Estate might, but their Mind could not admit of any bounds of Liberality; They were indefatigable in Labour, as the Heavenly Orbs, and were constantly in motion, their Prayers constant, their Sermons frequent, they indulged no further the Necessities [Page 12] of Nature, then as they might be subservient to Religion; and no business did they admit of, but what promoted Piety. Thus they seemed as the Birds of Paradise, who though they exercise them­selves in a continual flight, live only upon the dew of Heaven. As in the building of a Temple there are several materials of various qualities, neces­sary to the Erecting of that Structure, yet all con­cur to the beauty and form of the Edifice; So in Basil we find more Lenity and Sweetness, in Chrysostom more Fervour and Austerity; in Basil more Prudence, in Chrysostom a greater Violence; Basil the Wiser man, Chrysostom the more impe­tuously Couragious; Basil disposed to win Per­sons by the Charms of love, and consume them by no other fire, then that of kindness and affecti­on; Basil when he reflected with Anger upon the Vices, carried a respect to the Persons; Chryso­stom seems so transported against all sin, that he took no consideration of the Persons that offended, yet the sweetness of the one, and the severity of the other, the Courage and Piety of both give a perpetual Lustre to the Church of God. As choice Fruits that are soonest ripen'd with the greater fer­vours of the Sun, lose nothing of their Beauty and native Excellence; So Chrysostom having the vast­ness of his parts elevated by the peculiar influence of the Grace of God, at two and twenty years of age set forth the Eternal Monuments of Piety and Learning, the three books of Priesthood; and by then he was twenty eight years of age, had made these Excellent Sermons, which to his Eternal Honour are [Page 13] yet extant against Jews, Gentiles, and all the pre­vailing Hereticks of their times. Basil being of the more reserved temper, we find him not in the Pul­pit till after he was thirty years of Age.

Basil being ordained Priest by Mile­sius The entry of Basil and Chrysostom in­to holy Orders of Priesthood. Bishop of Antioch, performs the Priestly Office with all Sanctity, In­dustry, Eloquence and Learning: and knowing that nothing conduceth more to the dignity of the Clergy, then a holy life, he excites many Persons by his own Example to a Singular Piety. After some small space spent in so extraordinary conversation, the Bishop of Caesarea died, the See became Vacant, and as in Popular Elections there are generally conten­tions, so the Bishops and People were divi­ded in their opinions concerning the Succession of that See. Those that lived a more retired and Religious life, and were favourers of such a consti­tution, were zealous for the Election of Basil; the others who where averse to Heresies, and be­ing more numerous, chose one Eusebius, a Lay­man of a great Sanctity, to the Episcopal Digni­ty. The more religious persons were highly in­censed, that not only a person of such Holiness and Learning as Basil, was rejected, but that a Lay-man should be preferred before him: which occasioned a great Contention between Eusebius and Basil. The Fewd could not possibly be appea­sed, but a Schism must have presently arose in the Church, had not the Humility and Prudence of Basil prevented it. Love and Anger both are pas­sions [Page 14] which absence removes; He therefore to appease the Indignation of Eusebius conceived against him, and to cool the Ardors that many of the people had for him, retires into the Pontick Wilderness; and there by the banks of the River Iris, near the Euxine Sea, he lived in a Solitary, yet active piety; four years he there spent in Prayers, and Studies, and Preaching to the Barbarous peo­ple, Inhabiters of those Desarts. So our excellent Basil, like a good Jonah would willingly be cast overboard, to prevent the shipwrack 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 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 [Page 19] 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 [Page 20] 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 [Page 21] 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, [Page 22] 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 [Page 23] Thunder: The Tranquility of the Wilderness is changed into a violent storm; their Retirements and Studies are turned into the troubles and con­fusions of the Court and Church: now they are not more glorious in holiness and honour, then persecuted by Envy and Rage. When they entred upon their Episcopal dignities, they launched in­to that Sea of trouble, where they found no rest, till the grave had prepared a Repose for them. Upon the death of Eusebius, Basil, to avoid the Episcopal Authority, retired, and fled from Cae­sarea. Valens the Emperour sent his Praefect of Cappadocia, if possible, to procure the installing of an Arrian Bishop into that Metropolitical See. The Neighbouring Catholick Bishops, knowing of what consequence to the universal Church, the Election of Basil would be, all unaminously hasten to Caesarea. The aged Father of Gregory the Divine, expecting a Bier to carry him to the grave, rather than a Chariot to bring him to Caesarea, determi­ned to undertake that journey: the great Zeal he had to oppose the Arrian designs, and the vast love he had for the promoting of the purity of the Churches Doctrine, and establishing the Churches peace, revived his drooping Spirits, and seemed to restore him to a Juvenile vigour. The Election was managed by the Arrian party with fury and passion. But at length the Constancy of the Ortho­dox Christians prevailed; Basil is Elected, after enquiry, is found, by violence forced to Caesarea, where the Provincial Bishops waited for his com­ing, being resolved not to depart, till they had [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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, [Page 36] 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 [Page 37] 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- [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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. [Page 44] 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 [Page 45] 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: [Page 46] 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, [Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] 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 [Page 51] 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, [Page 52] 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 [Page 53] 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 [Page 54] 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 [Page 55] 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 [Page 56] 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 I [...]er. Gaynas, confounded with his courage and reason, desisted; yet again attemp­ted the seizing of the Emperour, and destroying of Constantinople. He was frustrated from those designs by the miraculous power of God. Where­upon he flies to Tribigilaus the Gothish King, who received him with the highest respect; and commissioned him, in the head of an Army, to make a dreadful invasion upon the Graecian Em­pire; which filled Asia with horrour and bloud, Greece it self trembling under his Arms The Em­perour was not provided to repel so great a force; whereupon Chrysostom is sent in an Embassie to that Barbarian, who though he knew the affront he had given him at Constantinople, yet under­takes the business; Gaynas meets him with the greatest kindness, and gives him the highest testi­mony of respect; Chrysostom so far prevails, that he affrights him from a further progress; whereby the Emperour had leisure to raise such an Army, which chastised the treachery and insolence of Gaynas, and made him satisfie for all the injuries he had done to the Romans, in the ruine of his Ar­my and the loss of his life. Oh the glory of Reli­gion! that an unarmed person could free the Ro­man Empire from those dangers, from which their own weapons could not preserve them! so in [Page 57] Spiritual Preaching, the verity of Christian Religi­on is asserted. The weapons of our warfare are not Carnal, but Spiritual through God. That one Bishop should more prevail over the enemies of the Roman Empire, then whole Armies! and when the City of Constantinople would have twice hindred his banishment, and would have opposed their Arms to the Emperours Edict, that commo­tions and bloud might be hindred, he privately delivered himself into the hands of the Emperours Souldiers, who secretly conveyed him into exile: Nay when Innocentius, Bishop of Rome, would have pronounced a sentence of Excommunication against the Emperour, and Honorins the Western Emperour in the defence of Chrysostom would have drawn down his Army to Constantinople against Arcadius, he hindred the intentions of both, by his Eloquence, peaceable and quiet Letters. And to shew, he retained not a rancour against the Em­perour and Empress, or his other Court or Ec­clesiastical enemies at Cucusum, where he had a space to breath in; he wrote that incomparable and excellent piece, stiled, No man is hurt but by himself. This is the glory of Christanity, to recon­cile the fear of God, and honour of the King to­gether. They must not rifle their duty, and yet they must not draw the Sword against their Princes. The foundation laid by a late Philosopher of making the Princes will, the rule of Justice and goodness, for the preservation of Government and the peace of Societies, overthrows the whole structure of Religion, destroys the society and [Page 58] order of men, and is contradictory to the reason of men. But to secure Government and peace by Non-resistance and Passive obedience, as it's con­sonant to Divine pleasure, so it secures Religion, maintains Justice, and is the most certain defence of the Imperial power.

Chrysostom privately retiring into The Accident that happe­ned at the ba­nishment of Chrysostom. banishment, the People for some hours were ignorant that he had taken Ship for Armenia; but no sooner the news was spread in the City, but it was fil­led with confusion, terrours and cryes. Men, Women, and Children of all sorts and qualities ran to the Haven, and there cry out, the Bishop, the Bishop is gone. They enquired of the Mariners where the last step was, that they might kiss the very impression of his foot. Never City was more doleful then Constantinople was then. The Gover­nour of the City, Optatus, was a Pagan, a zealous professor of Idolatry; he, with the greatest joy, embraced the banishment of Chrysostom, as an oc­casion put into his hands to prosecute the Christi­ans, with as great a cruelty and rage as ever the Heathen Tyrants did; to make a Christian Empe­rour by his hands the cause of inflicting as dread­ful tortures on them, as a Decius or Dioclesian. The Banishment of Chrysostom happened imediate­ly before Easter, the great Ternary of days; the days of our Lords being in the Grave, was the time when these Tragedies were acted. For then the Churches were filled with Christians of all sorts, many Men and Women were then pre­paring [Page 59] for Baptism to be celebated on Easter-day, the Deaconesses attending upon the Wo­men, the Deacons upon the Men, in their distinct and several places; all which were filled with sorrow for Chrysostom: incredible was their grief for the Decree of Banishment, fervent were their prayers for his continuance. Optatus commands his Troops to enter the Church, the people cry for Chrysostom, the Souldiers answer their Petiti­ons with their Swords. Thus the Holy Church, the Sacred Altar, was besmeared with bloud in the day of the Lords Passion. They enter the places where the Catechumens were; to the Wo­men they offer the basest indignities and cruelties; to the Men, all which malice and rage could per­petrate. The Fonts were not now filled with wa­ter, but bloud; and they, who were prepared to be consecrated to God in the waters of Baptism, are now indeed baptized into the Baptism that Christ was baptized with. Oh dreadful passage! what, if Chrysostom had been in some words indis­creet, must the Flock of Christ thus suffer? and the Christian Emperour give authority for such an indignity to be offered to Christian Religion? The Souldiers, after they had wounded the Catechu­mens, poured their bloud into the Fonts; stript the Women naked; and in a barbarous cruelty and divelish rage against Christianity, (for these were Pagan Troops) in a scorn dipt them in their own bloud, and cruelly murthered many of them. Who can read without tears such a Tragedy, done in a Christian City, with the Authority of a Chri­stian [Page 60] Emperour, on the day of our blessed Lord's Passion? but O Eternal God! thy ways are a great depth, and cannot be searched out:

In the very night that Chrysostom was carried into Exile, a Fire began in the Throne of Chrysostom, which consumed that stately Cathedral, wherein he constantly Preached: the flames being carried by a violent East-wind, lighted upon the Palace of the Senators of Constantinople, the Common-Council-house of the City, a rare Pile of buildings, and laid it level with the ground. Those flames were matter of Joy to Optatus, another oppor­tunity being presented to him for the reaking his malice upon the Christians. The favourites of Chrysostom were presently clapt in prison, and laid in Irons, especially the Presbyters and Dea­cons, who were faithful to him; the Constantino­politan Ladies not being spared, many of whom were put to cruel Torments, that the Ecclesiasti­cal Historian judges it best to pass by the Narrative in silence. But in all the Tortures that they suffer'd, neither man nor woman confessed the Fact, but utterly denied it. Olympias a great Lady, the Wi­dow of Nebridius a rich Consul, embraced a Reli­gious life; She was a great admirer and lover of Chrysostom, her Estate was crime enough, she is drag'd to the Tribunal, accused as an Accomplice in the burning of the Church: to which accusati­on she bravely answers, 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; [Page 61] 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 [Page 62] 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 [Page 63] 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, 'Tis 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 [Page 64] the Fair of France, condemned to be burnt by Pope Ʋrban, 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, [Page 65] 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 [Page 66] 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 [Page 67] 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 Ʋniversal Church, the head cannot say to [Page 68] 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? 'Tis 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 [Page 69] 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 [Page 70] 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 [Page 71] 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. [Page 72] 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, 'tis 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; 'Tis [Page 74] 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, 'tis 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 [Page 75] 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 [Page 76] 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 [Page 77] 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. [Page 78] 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 [Page 79] one of Gratians Generals (who had in com­mand from that Emperour, to thrust all the Arri­ans out of the Churches, and to restore the banish­ed Catholicks) being at Antioch, seeing this dis­sention, and knowing both of them to be Catho­licks, and yet seeing the moderation of Miletius, confirm'd him in the government of his Churches, who met in the Suburbs; and Paulinus had a small Church for his Adherents in the City. For the translation of Gregory Nazianzen to Constantinople, a Synod was there convened, to which not Pauli­nus, but Miletius was called; a sufficient testimony of the Judgment of the Grecian Church: before the Synod was ended, Miletius died, infinitely be­wailed, extraordinarily praised; all the learned Tongues and Pens were exercised in Panegyricks: his learning and vertues procured him so great a love and honour, that after his death they drew his Picture upon the Walls and Hangings; they cut it upon Rings, and engrav'd it on their Cups: his death caused the Council to tarry longer then they intended; for the Antiochians chose Flavia­nus his successor, whom that Council confirmed in the See. Paulinus being dead, Evagrius was chosen his successor by his party. Damasus and the Western Bishops were very angry with the ordina­tion of Flavianus; they wrote to Theodosius to de­pose him; on the contrary Theodosius defendeth and maintaineth his ordination, and asserteth, that all the East, all the Asiatick and Pontick Churches, the Churches of Thrace, and all Illyrium, were the Patrons of the ordination of Flavianus. This Fla­vianus [Page 80] 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 [Page 82] 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 [Page 83] 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 Episcopal Sees, they managed their places with all imaginable humility and modesty. I may truly say of them both, which Nazianzen says of his Sister Gorgonian, that Hea­ven was their Country; the City, of which they were desirous, was the new Jerusalem, a City that is above, not seen by the eyes, but perceived by the understanding, and apprehended by Faith: In Heaven was their conversation; there they lived; to gain that, was their mainest endeavour: they were genuine Christians; what they preach­ed [Page 84] and inculcated to others, that they practised; to shew therefore their contempt of any Worldly thing, among a thousand passages I will pick out two, one of St. Basil, the other of St. Chrysostom. St. Basil shews the Heavenliness of his mind, in those Divine thoughts of his, which we find in his Sermons on the 1 Thess. 5. 16, 17, 18. The design of which Sermon is to demonstrate, that a genuine Christian has reason continually to rejoyce. To perform which, he answers two objections: 1. That a joy proceeding from an accumulated felicity, which we partake of in this World, cannot be obtained; which objection he thus urges: Does our Law-giver enjoyn us impossible things? how is it possible always to rejoyce? no man can find the reason of that joy in his own power; those things that raise a chearfulness, are without us; they are not within our own bosoms. The prosperity of the enjoyment of our Parents and Friends; the gaining and encreasing our Revenues, a restaura­tion unto health, a family prosperous and flouri­shing. After this, he gives an account of other things necessary to humane felicity; but then con­cludes, that the complexion of those things are not attainable. 2. The best of men are subject to the greatest calamities. Shall I rejoyce, when tortured? when stretched upon a wheel? &c. Having elegantly given an account of those mi­series that humane nature is obnoxious to; these things may seem to evince, by this Law impossi­ble things are enjoyned: to which he rejoyns in General, That the Apostle giving this command, [Page 85] cast his eye upon things future and Eternal; and thereby endeavoured to elevate the Souls of men: and that those who questioned the possibility of per­forming the Apostolical command, do roll them­selves about earth and flesh, as Worms do about dung and filth. To these he returns, that the Apo­stolical command of rejoycing always is possible to those, who have Christ living in them; to those Souls, who are once inflamed with a desire of their Maker, and are accustomed sweetly to delight themselves in those beauties, which in him are to be found; receive comfort from those very things which are afflicting of others: Towards the end of his Sermon, he shews, the ground of a Christians Joy is an everlasting felicity; for, saith he, if thy life is always intent upon God, the hope of a reward shall lighten the sor­rows of thy life: Art thou disgraced? Oh, but look up to that Glory laid up in Heaven for them that are patient. Have you sustained any damage or loss in your Estate? Oh, but look with an intention of mind to those Heavenly Riches, to those treasures which are laid up for them that live piously. Are you bani­shed your Country? but thou hast a Country, a Hea­venly Jerusalem. Have you lost your Children? I, but thou hast Angels, in the Quire of whom, thou shalt before the Throne of God be filled with an Eter­nal joy: so therefore against these Temporal Calami­ties, opposing those good things expected, you shall pre­serve your Soul from trouble and dissolution. For to that undisturbed mind, the Law of this Apostle in­vites us. Let not the splendour and gaiety of humane things work in our mind an excessive joy: neither let [Page 86] the dolorousness and pain of them deject the Soul, cast­ing of it down from its height, and obscuring its splen­dour; for he that is otherwise instructed concerning the affairs of this life, cannot possibly live calmly and undisturbedly; which you shall successfully attain, if you have this Commandment, exhorting you conti­nually to rejoyce, always dwelling with you. Let us therefore cast away all the troubles of the flesh; let us collect and embrace the delights of the Soul; and so ascending above the sense of things present, we may extend our understanding to the hope of Eternity; the very imagination of which thing is sufficient to fill the Soul with joy, and to make the joy of Angels to be the inhabiter of our Souls.

St. Chrysostom upon Genesis, Homily 35. Abra­ham, after a great victory he had obtained over those Kings, which had vanquished the King of Sodom, and carried away Lot into captivity, was upon his victorious return met with by the King of Sodom, who desired him to keep the spoils, and return the persons; Abraham generously re­fused, and Heroically saying, I have lift up my hand to the Lord, the most high God, the Possessor of Heaven and Earth; That I will not take from a thred even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abraham rich, Gen. 14. 22, 23. upon this, he thus discourseth: Behold the incomparable vertue of this Patriarch; by the contempt of riches, and practice of humility, he shewed his Divine Phi­losophy, and by this means made his victory great and glorious. I passionately exhort that we may all imitate [Page 87] this Excellent Person; let us maintain an unbla­mable life; let us not under the pretence of virtue, fall into the madness of vain-glory; nor of modesty, into the contempt of pious actions; let us lay humility as the surest foundation for a holy life; no actions are vir­tuous, which are not accompanied with humility: he that securely hath laid this foundation, may raise the beautiful Temple of virtue as high as he pleases. Hu­mility is the holy mans greatest security; It is that wall which cannot be broken down, an invincible To­wer. Our bountiful God, if he sees us, as Abraham did, despise these present things, he will give us the enjoyment of future blessings. Let us despise the riches of this present World, that we be able to enjoy true and lasting pleasures. Let us scorn this empty thing called vain-glory, that we partake of Honour which is true and Eternal. Let us laugh at the felicity of this present evil World, that unspeakable felicities may make us happy for the future. Let us have cheap thoughts of those things that are present, that our minds may be heightned by generous Passions, and our Souls inflamed with Heavenly desires. If we be nailed to the things of this life, it is impossible that we should be affected with Heavenly things. A Film and Rheum darkens the eye, and a love of this World clouds our Reason, and permits not to us the prospect of Eternity: but he whose Soul is touched with the love of God, and heart wounded with arrows shot from Heaven, and in his breast is kindled a Heavenly fire, he with true and discerning eyes, sees the glories of the future, and the vanities of this present life. Wilt thou, O Christian, learn that wisdom with which [Page 88] 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 [Page 89] 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 [Page 90] 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, [Page 91] 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 [Page 92] 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 [Page 93] 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 [Page 94] 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.