THE Clergies Honour: OR, THE LIVES OF St. BASIL the Great, Archbishop of Neocaesarea, AND St. CHRYSOSTOM, Archbishop of Constantinople. Drawn by way of Parallel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A Bishop then must be blameless.  1 Tim. 3. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Chrys. in Epist. 1 Tim. 
'Tis necessary for him, who governs the Church, to shine more illustriously than the brightest Lamp; in his Conversation the least spot must not appear: The Splendour of his Virtues, and Graces, must draw the eyes of all persons to him, and sweetly enforce them to conform their actions according to the pattern of his more elevated demeanour.  
LONDON, Printed by Nat. Thompson, for William Cooper, at the Pelican in Little-Britain, 1681.   

TO THE READER.  
IT cannot be otherwise imagined, but when a contempt is cast upon Religion, a scorn must be thrown upon those who administer Holy Offices: nay when God himself is blasphemed, can any admire, that those who wait at his Altar, should lie under the greatest slight, and suffer under the severest reproaches? If they call the Master of the house Beelzebub, how much more them of the household! no Servant can be civilly received, when his Master is scorned. I have endeavoured to vindicate the glory of Jesus Christ, in the Treatise called, The Triumph of Christianity. I style this, The Clergies Honour, by giving the Lives of two excellent Greek Fathers: I entitle it a Parallel. I have given an account of both their Grandeurs, and as God hath distributed to several persons various Gifts, so have I given my conjecture in what one excelled the other. I present unto the Reader in a Collation, both these from their Cradles to their Graves. I call them Archbishops; they both commanded other Bishops, which is clearly manifested by St. Chrysostom's Journey into Asia, in which he deposed several Bishops; and St. Basil's Letter to those Bishops in Pontus, who had Simoniacally taken money for Ordination, in which he alone Excommunicated them. The name Patriarch, taken from the Jews, was not known till aftertimes. The scorn which is cast upon the Clergy, is every where sufficiently notorious, which this Pen shall take no notice of. I shall make some short reflections upon some passages which have come from the Press. The Prefacer to Mr. Hobbs his Book of Necessity, thus saith: If we consider the practices of those who pretend to be the Interpreters of them, (i. e.) the Scriptures, and to make them fit meat for the people, how that instead of renouncing the World, they endeavour to raise themselves in the greatest Promotions, leisure and luxury, that they make them the decoys of the People, to carry on Designs and Intrigues of State, and study the enjoyments of this World, more than any other people, he will find some grounds to conclude the practice of such to be the greatest disturbance, burden and vexation of the Christian part of the World.  
This is a calumny as false as odious: 'tis too sadly to be bewailed, that there are amongst the Clergy many guilty of those crimes; but must the Vices of some be charged upon the Body of the Clergy? Did these Fathers screw themselves into Preferment? No; they were deservedly advanced into great Dignities in the Church, yet these Honours they declined as long as they could. Into Ease? No; they were the most laborious persons in the World. Into Luxuries? No; they were persons who lived in the exercises of a prodigious Mortification, and Austerity. Into Riches? No; the Estates left by their Parents, and gained in their Ecclesiastical Dignities, they spent upon the Poor; that when they died, they might justly with St. Augustine when he was dying, say, Pauper Christianus non habet unde condat Testamentum. The same may be truly averred of thousands more almost in all Ages of the Church, who flourished in all virtue and goodness, and rendered Christianity amiable by the admirableness of their lives; and by the lustre of their examples, and purity of Doctrine, attracted many from a state of Impiety, into a sweet compliance with Religion, and the practice of all good. Mr. Dryden, a Poet of no mean parts and learning, whose Fancy is fully agreeing with a soft humour, spares not Cowley, the glory of his age, who lies wrapped up in his immortal sheets: He will not suffer the Clergy to pass without a lash; thus saith he, Separated Being's may be better explicated by Poets, then by Philosophers or Divines; for speculations on these are Poetical, Fancy being in Poets sharper than in dull and heavy Gownsmen. There are Gownsmen in the World neither heavy nor dull; Fancy in an excellent Divine, is as high as in any Poet: Eloquence is the product of Fancy and Imagination, which takes as great a flight in Divines, as in any persons of the World. The Judgement and Learning of Dr. Beaumond, the present Regius Professor in Cambridge, is known to the World; this may cause Mr. Dryden to rank him among the number of the dull and heavy Gownsmen: but surely Mr. Dryden will think the Fancy of that great man equals his own. But why must the speculation of separated Being's be the act of Fancy? indeed if with Mr. Hobbs he thinks that Spirits, and incorporeal substances, imply a contradiction, that Miracles are as Castles raised in the Air, there might be some pretence; yet were there no real Spirits and incorporeal substances, it were an unjust assertion: for the speculation of the nature of separated Being's, is the act of the Judgement, and not Fancy, and thereby not Poetical; it belongs not to Imagination, but Reason, that is light and airy, this ponderous and grave Imagination which makes a Poet conform the nature of things to its own Idea; but Judgement besides Eloquence being necessary for a Divine and Philosopher, brings its own Idea to the nature of the things. If Mr. Dryden be appealed, can it be credited that he will affirm Fancy to be the judge of the nature of things? There is a Gentleman who hath wrote a Tract, styled, Reflections upon the Eloquence of the Bar and Pulpit, who hath severely censured the Greek Fathers. Thus saith he: The order, their design, the matter they treat on, are very little just, and not conformable to precepts of Art. He gives a strange and bold character of the most eloquent persons of the World. That Gentleman, if versed in the Greek Fathers, did not seriously consider, that most of their Sermons were transmitted to posterity, by the care of Sermon-writers, Brachygraphy being much used at Rome and in Greece. There is a vast difference between Sermons revised by the Authors, and those which are published by the care of Brachygraphers. I must aver, that those Tracts which the two Gregory's, St. Basil and St. Chrysostom wrote and corrected, for their elegancy of stile, quickness of conceit, exactness of order, braveness of matter, power of forcing the mind, are inferior to sew or none of the most corrected pieces of the East. From the Pens of excellent persons something falls rude and unpolite, yet in their careless Operas there will be seen the lineaments of a noble Wit, and Judgement. The like may be said of the meanest Tracts of these great persons, which totally reproves that rash character. 'Tis no wonder that Spinosa should show himself so declared an enemy to Christianity, when he reproaches all sorts of Religions, and Humane Nature itself. Concerning Mankind thus saith he; 
Sp. Trac. Theol. pol. cap. 16.  Men are born to devour Men, as greater Fishes the less: which words carry in them as great a scorn and debasement to Mankind, as can be imagined. To expose Christianity he uses these words: I have 
Praefat.  often wondered that men who glory, that they are Professors of Christianity, that they have entertained that Religion, which commands love, sweetness of society, peaceableness of behaviour, justice, and faith to all; should so bitterly contend amongst themselves, and prosecute one another with implacable hatred; that the Articles of Faith, which each party confesses, may sooner be known by a contrary, then by their own Faction; and to cast an ignominy upon all Religion, things are thus reduced; none can be discerned, whether he be a Christian, a Turk, a Jew, or Heathen, but by his garb and mean, that he frequents that Church, has embraced this or that Opinion, and is the follower of some, whom he calls Master; otherwise there is the same manner of life to all; these things being waved, the Professors of different Forms agree in the same conversation. These imputations are untrue and invidious. Religion is in itself not less excellent, because the Professors of it are bad; let all men be liars, God is true. The wicked lives of men, derogate not from the glory of Religion; the intemperance of most men, do not sully the splendour of temperance. If Ministers of State, Judges, and Officers attending the Law, do by bribery and delay, oppression, craft, or any evil means, injure the People; their ill administration of Justice, doth not diminish the reason and goodness of Laws. and there is certainly nothing more evident than this, that no persons in the World have lived lives so full of reason and goodness, as Christians have done; none so manifested so ardent a love and affection to their Lord and Master, and to one another, as they have: and this is certainly true, that as the genius of Christian Religion tends to peace, to universal charity, and to all sorts of virtues; so than Christians, none more illustriously practised them, nor suffered more in the exercise of them. Let any one take a view of the Primitive Christians, and many millions of others; can they be charged with Luxury, with Pride, Ambition, Covetousness, Cruelty? No; but on the other side, in them were eminent a rigorous Abstinence, a profound Humility, a generous contempt of this World, an assiduous labour, the sweetest affection towards their Brethren, a peaceable disposition, a most intense endeavour to make all men truly happy. But what means that false obloquy of Spinosa, Christian Religion does teach Concord and Love, etc. Though in too many the contrary Vices were too manifest, yet it is equally certain in many others, those admirable Virtues were gloriously elucent. When he urges against Religion, setting aside the frequenting of some Church, and all sorts of persons, agree in the same manner of life; what sense does that bear other than this? All sorts of persons eat and drink; in all sorts of Professions there are active and contemplative men; they exercise all sorts of Arts and Sciences; but what then? cannot there be sufficient marks or evidences given, of what Religion a person is of, supposing the truth of Christianity? The Professors of it acknowledge Jesus to be the Son of God, that he came into the World to give us such Laws, and upon condition of Obedience promises such a happiness and reward; what though they eat and drink, be employed in Arts and Trades, cannot they give evident testimonies of being genuine Christians? If that they regulate their eating and drinking, the management of their Trades and Employments, according to the Laws that their Master prescribed them; entertain the Principles of Faith, and are guided by the Commands that he hath given them; are ready to manifest their affection to their Lord, by dying in the defence of his Faith, and for his honour; how can they give greater evidence of their being his genuine Disciples? That the Clergy have endeavoured to make great Places and Preferments to be the Instruments of Vice, is not to be denied, but most sadly to be bewailed: but that abundance of the Christian Clergy, and those of such a Profession, were superior to any of the like in any condition in the World, and have outvied them in the splendour of most excellent actions, is with equal truth to be asserted. The World has not produced better persons, than what the Church has: In all Professions, as in the state of man, there are various degrees, and diversities of conditions; but in this, the Church may justly glory, that multitudes of her Clergy have slighted all the invitations to Honour, Riches or Ease; and that abundance of them, who have been compelled to accept of Honours and Estates, have by their carriages demonstrated, that in the affluence of Riches, Charity and Poverty of Spirit to be the greatest treasures; and in the accumulation of Honours, Humility to be their greatest glory. And it is indubitable, that the Arguments and Reasons which the enemies of our glorious Religion use against it, are false and frivolous, the Principles of their Philosophy are absurd and full of contradictions, that they place their surest refuge in Calumnies and Slanders; it behoves all Christians to study the honour of their profession, to promote peace, to advance sanctity, and stop the mouths of all gainsayers, that Zion may be the praise of the whole Earth, her Stones may be laid with Saphires, and her foundation with fair Colours.  
These glorious Prophecies, which have not yet been accomplished, will certainly be performed. When the beauty of the house of the Lord openly appears, than the honour of them that administer Holy Offices, will not be obscured. That Earl, great for his vast Wit, rendered ignoble by his Crimes, through the grace of God made illustrious by his remarkable Conversion, in the career of his Impieties, cast a scorn upon the Clergy; being enlightened by the Rays of Heaven, acknowledged how unworthily heretofore he had treated that Order of men, reproaching them that they were proud, and prophesied only for rewards; but now he had learned how to value them: That he esteemed them the Servants of the most High God, who were to show to him the way to Everlasting Life.  
The reproaches cast upon those, who wait upon the Altar, are not to be attributed to Religion, or the Doctrine, which they are engaged to preach. There is a vast difference between the product of vicious passions, and evil habits: We do justly reproach our Adversaries with this great wickedness, that by an immediate consequence from their Sentiments, no worship can be given to the ever-glorious and Eternal God, no obedience or faithful subjection to the Supreme Magistrate, no justice between man and man. The same great person thus laments: The absurd and foolish Philosophy, which the World so much admired, propagated by the late Mr. Hobbs, and others, had undone him and many more of the best Parts in the Nation. The wickedness of our Opponents cannot charge the Commandments of the blessed Jesus with the least error. For the preservation and flourishing of Christianity, we will put up our prayers to Almighty God, that nothing may separate us from the love of God, which is in Christ Jesus. Ordain, O Lord, a Lamp for thine anointed; deck thy Priests with Salvation, and make thy Saints sing aloud for joy. Amen.   

THe Compiler of this Tract hath not given the particular account of each Author, out of which he hath collected this History; but he assures the Reader, that he Traded not with any fabulous Writer: he durst not trust Chrysostom's Biographers, but the Books out of which he hath taken this Parallel, are,  

St. Basil, Graecè: Ed. Froben: Basileae 1551:  
Nazianzen, Graecè: Ed. Herbagi: Basileae 1550.  
Chrysostom, Graecè: Ed. Savilianâ: Aetonae 1612.  
Socrates, Sozomen, Theodoret, Graecè: Ed. Steph. Paris. 1544.  
Photii Bibliotheca, Gr. & Lat. Ed. Rothom. 1653.    

ERRATA.  
PAge 11. lin. 6. deal the Snow of, p. 17. l. 26. set the colon point after Grave, p. 63. in the marg. for Appeals, read Fraternal Addresses, p. 64. l. 27. when the East was so dreadfully tormented, are a Parenthesis, l. 29. r. Bishops, and deal the comma.   

The PARALLEL Of the LIVES of St. Basil the Great, AND St. John Chrysostom.  
HElenopontus, a mean City of the 
The Birth and Parentage of St. Basil.  Cappadocian Pontus, had for ever been obscured in the Charts of Geographers, had not the Birth of Basilius given it a perpetual lustre; whose Parents were of ancient and great Nobility. His Grandfather was one of the Nobles of Cappadocia, and made more Honourable by the Christianity which he gloriously professed.  
The Maximinian Persecution occasioned his flight into the Deserts 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 Desert 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 show a more fair civility, than the Beasts of the Pontic 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 devilish 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 happened 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, than a Presbyter, her youngest Child, and gave up the Ghost with these heavenly passages: O my Eternal God, in this my eldest Daughter, and this my youngest Son, I dedicate my whole harvest of Children to thy Divine Majesty; and in these prayers I commend my Soul unto thee; the first fruits and tenths are thine; all, O my God, are thine, into thy hands I commit my Spirit.  
Of such a Father, and such a Mother the great Basilius was born, Anno 319. Constantine being the fifth, and Licinianus the first time Consuls. O glorious felicity! an aged Lady living in such an exemplary Piety, seeing her Children to be the Pillars of the Church, and glory of their Age, thus happily in the vigour of her parts and piety to breath out her blessed Soul.  
Antioch, the Metropolis of Syria, receives an eternal honour by the Birth 
Of St. Chrysostom.  of Chrysostom; which happened 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 increased 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 ask what state of life she embraced, he returned, Widowhood, which she had continued for 20 years: (for his Father Secundus died when his Mother was but 20 years old) at which reply he cried 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 Splendour: 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, remembered 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 prepared for ornament and most excellent uses; so Nobility dignified by a continued succession, is fitted for the gallantest employments, and the greatest actions. Happy certainly were those Ages of the Church, when Nobles offered themselves up willingly to serve the Lord; when a Chair of State was not more valued, than an Episcopal See. Plato rejoiced in the happiness of those Commonwealths, who had Philosophers for their Princes: and certainly it would be a great felicity and splendour to the Church, if the Nobility were her Prelates and Governors. The Revenues and Dignity of the Church generally came from the Nobility, who divested themselves to  the Altar; and there is nothing more reasonable, than that the Church should confer her Honours on those persons, to whom she is indebted 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 Rhetoric, 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 traveled 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 Olympic 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, 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 administering 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 Marketplace he is carried to a Bath, the young Academics going in order two and two before him; when coming near to the Bath, they give a fearful shout, dancing and anticly skipping as Enthusiasts; pretending they might not be admitted to the Bath, but by their vehement knocking, and loud out-cries, they terrify the young Scholar, the doors are opened, he's admitted into the Bath, and coming out he is received as a member of their 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, Rhetoric, 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, than 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, engaged all the Orators of that time to love the Sweetness of his tongue, and fear the greatness of his parts. Libanius his Master stood in awe of his Scholar's 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 than for Necessity, to teach, rather than to be taught, he traveled to Athens; where being admitted to pronounce an Oration before the Senate, he was by their Decree and Suffrage declared to be Superior 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 undertake. Heaven so prevailed upon his mind, that he designed to spend the remainder of his Life in Religion, and Ecclesiastical Employments. His Travel to Alexandria gave him an acquaintance with the Religious persons of Egypt; where an Ascetic life most gloriously flourished. The Instructers in an holy and divine life were the most admired Fathers of Egypt, who inflamed his breast, hugely disposed to piety, with those divine ardours, 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 balanced 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 public Plead and Orations: But experience taught him, that the trouble and diversions impeded his progress in a more Heavenly life. He therefore forsook that employment, and retired into the Deserts 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 Employment, 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 vicious. '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 entered into Orders. He first became a Reader, then ordered 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 entered 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 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 Shepherd's Crook into an Imperial Crown, yet he preferred the being a Doorkeeper in the House of the Lord, to the dwelling in the Tents of wickedness.  
In the Judgement of Photius, the greatest Critic in the World, the styles of both 
The styles 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 persuade; 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 Majestic motions admit of no impediments; Chrysostom like a rapid, yet pure stream, that sweeps all things before it. Chrysostom could carry the People's 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 Tigers bred in the Snow of Caucasus, again he could inspire the breasts of those whose Spirits were as mean as the timorous 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, mixed 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 mollified with Pleasures, Terrors 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 Heretics, 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 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 Courageous; 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 soon ripened 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 than he was twenty eight years of age, had made these Excellent Sermons, which to his Eternal Honour are yet extant against Jews, Gentiles, and all the prevailing Heretics 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, than 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 Layman should be preferred before him: which occasioned a great Contention between Eusebius and Basil. The Feud 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 which absence removes; He therefore to appease the Indignation of Eusebius conceived against him, and to cool the Ardours that many of the people had for him, retires into the Pontic 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 Deserts. So our excellent Basil, like a good Jonah would willingly be cast overboard, to prevent the shipwreck 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 Guardians, and Teachers: Multitudes flocked to their Sermons; many were Civilised and Sanctified by them. Whilst Basil in this retirement enjoyed a perfect tranquillity, the Churches abroad were infinitely tormented with the Arrian Persecution. Valens the Emperor had embraced that Heresy 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 itself; whilst the Arrian Priests and Bishops took this occasion boldly to spread that wicked opinion, by Sermons and Writings. They came to Caesarea, where they raised a great Contention against Eusebius, and that part of the Church which adhered to him. Eusebius was a better man, than 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 Tranquillity, 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 Deserts he writes to Eusebius the most Pathetic Letters, that Eloquence heightened 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 entreaties 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 Heretics: If the Metropolis was subdued ubdued, the inferior 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 Heretics, 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 Bishop's 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 Bishop's 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, possessed too long with Furies, Indignation and Anger, being cleansed by the Angel of Heaven, is now more gloriously inhabited by the Divine passions of love and kindness. Eusebius his affection and endearments to Basil, infinitely exceeded his anger. Basil cherishes these new affections with all prudence, with all vigilance, with all tenderness and reverence imaginable; so managing his conversation, that his very looks, his gestures, his actions, as well as his language, should speak his love, his respect and his fidelity to Eusebius. All which he so discreetly and constantly performed, that Eusebius was wholly turned into love and a great esteem for Basil. By which means Eusebius retains the name of Bishop, but Basil performs the Office; Basil reform the Clergy, Basil commanded the Laity, Basil withstood the Heretics, and yet paid all the due homage of obedience and honour to Eusebius. Basil dared the Heretics to disputation; Basil constantly preached against them; by the quickness and subtlety of the one, & the Eloquence and Piety of the other, he settled the wavering Church, and obtained a most glorious victory over the Arrian Heretics. 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 tranquillity; he receives the message of death delivered to him by a Fever. Happy he was to live to those days wherein he saw his Church, as houses, when flames are about them, yet secured; as persons in danger of the Plague, yet freed from the very fear of Infection. Basil performs to his now dying Bishop all the offices which humanity and piety suggest: which so possessed 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 die; Basil must close his eyes; he would not departed 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 preach. So great a crowd of people daily thronged to the Church, that the Pulpit was altered from its ancient place, which was in the Chancel, into the body of the Church; where the people, standing round about him, might readily attend to that torrent of Holiness and Eloquence. The Athenian Orator, that the noise and tumult of the people might not disturb him, whilst he was pronouncing his brave Orations, constantly used to repeat them on the Banks of the Haven, that he who was unconcerned at the rolling 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 Deserts. As yet that custom prevailed of the people's 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, than the King's 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 Deserts were incomparably less troublesome, than the Schisms of the Church. But the Antiochians are impatient; Chrysostom must return; they can endure no longer the absence of so brave a Preacher. Chrysostom returns privately to Antioch; with what joy did this news fill the City? how tedious was that night to them! how long seemed 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 people's 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 rendered himself more amiable to the multitude; who plainly perceived that amidst the Acclamations of the whole City, nay the Applause and honour of the whole World, he sought not his honour from men, but endeavoured to receive it from God. In the third year of his Presbytership, the dreadful commotion happened, 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 frenzy. 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 dipped in Vinegar and Gall, sufficed not to chastise their insolent Treasons; and yet they were so filled with the apprehensions of their guilt, the horror of so dreadful a Fact did so terrify 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 lie sick of a desperate wound, which stands in need of the most searching Corrosives, and yet of a languishing and fainting mind, prepares his Patient by Cordials to receive sharper Medicines: so he raises the drooping Spirits of the Citizens, and enlivens them by Heavenly comforts, and instructions, and afterwards scourges them with a most eloquent detection of their Villainies, and dreadful denunciation of Eternal Judgements. 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 Emperor's 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 Emperor's 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 Emperor's Court, that it occasioned his removal from Antioch, to the Archiepiscopal See of Constantinople.  
Now let us behold our Priests consecrated Bishops; now we shall behold 
The entry of Basil into the Metropolitical See of Caesarea.  them with their Crosiers; now advanced to the highest dignities. But with their honour we shall behold their persecutions and troubles. These Mountains of Piety and Learning are now struck with Lightning and Thunder: The Tranquillity 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 entered 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 Emperor sent his Praefect of Cappadocia, if possible, to procure the installing of an Arrian Bishop into that Metropolitical See. The Neighbouring Catholic 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 Church's Doctrine, and establishing the Church's 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 departed, till they had confirmed the Church against the Arrian fury by the Consecration of Basil, Anno 369.  
The Emperor Arcadius, the whole 
The Consecration of Chrysostom in the Archbishopric 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, than the Comfort of their lives, the brave Sermons of Chrysostom. But Eutropius the Lord Chamberlain of the Emperor's Household, acquainted Arcadius that he would certainly by an innocent contrivance bring Chrysostom to Constantinople. The Emperor 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' design, at the place and time waited on him. Eutropius at the first meeting, roundly told him the Emperor's intentions, and desires. Chrysostom refused, as being unwilling to leave that People, over whom he had so absolute a command, and from whom he received such an entire affection. But Eutropius was peremptory, he commanded him to be carried into the Chariot; The Charioteer 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 Emperor and the Court receive him with all sentiments of love and honour, and the people with all joyful Acclamations. Virtue is always dogged 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 Emperor, 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 confirmed 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 discovered. One of the Servants of this Priest stole his Letters, and immediately carried them to the Court of Constantinople, and delivered them into the hands of Eutropius, who reserved them to make use of them as occasion served. Eutropius goes to Theophilus' Archbishop of Alexandria, not desires, but commands him to consecrate Chrysostom; he peremptorily denies, and with indignation; whereupon Eutropius shows him those unworthy and hypocritical Letters; at which Theophilus is surprised 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 lose and a debauched 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 Heretics; 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 lose by Luxury and Pomp: which ingratiated him very much into the favour of the Court; and being a person of a sound Faith, and great resolution against all Heresies, gave him a brave esteem in the eyes of the World. He was a great abhorrer of Avarice, and nobly spent the revenues of the Church; but by remitting of the severity of Ecclesiastical discipline, a way was made for the more licentious conversation of the Clergy; which spread itself 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 crowded 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 entered 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, publicly threatening a deprivation of those of the Clergy, who continued in a lose 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 Eulogiums 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 threatened, he punctually performed; many of the Clergy, who neglected his admonitions, were presently deprived of Ecclesiastical Authority, and removed from the Altar. This laid the foundation of a great odium, which the Clergy conceived against him, and of his after-troubles. He was represented cruel, proud and arrogant. An unreasonable passage of Seraphion, a Deacon of the Church of Constantinople, whom he dearly loved, much heightened 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 People's 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 stayed not there, but it entered into the Court. There was no vicious Citizen, let him be of never so great Authority and Riches; no vicious Courtier, let him be of never so unlimited Power and Greatness, but felt the sharpness of his Eloquence, and was threatened 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 reached the Courtier's Luxury, Pride, Cruelty and Avarice, all their esteem of him was turned into hatred and indignation. So all persons love not their own concerns be touched; the Clergy did not love that their own Vices, but the Courtier's 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 magnify 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 tranquillity 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 debauched by the remissness of a former Archbishop, and degenerated into Pride and Luxury, which a great Peace, a vast Trade and Commerce, affluence of Wealth, the glory and pomp of the Court had occasioned. The playing of the golden beams of the Sun, makes us throw off our Garments, when the blustering North wind cause us straighter to bind them to us. It is easy to persuade 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 Heretics.  vexed with the Eunomians, Sabellians, but more chief 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 pestered and almost ruined 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 terrify Basil into obedience, or else rid Cappadocia of that great Prelate. But what course should he use? what? should he order an Army of his Heretical Priests and Bishops against one Basil? No: he had gained so many notorious and famous Victories over the learnedst Opponents in the World, that none of them durst undertake him. And it may move a pretty laughter to observe, that when the greatest Scholars of the Arrian Faction trembled at the very thoughts of a contest with Basil, the Emperor's 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 Kitchen; 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 alured 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 thundered out the heaviest menaces, and thus accosted him; Fearest thou not the confiscation of thy Estate? to which Basil presently replied, 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 fullness thereof. Not Torments? No; this worn body of mine will not endure above one stroke. Not death? No; I am almost already dead, and you will sooner send me to the Grave. After he had thus answered the Praefect, he ends that discourse with a passage full of sweetness and courage; Sir, I speak nothing in contempt of your Dignity, it is not for us faithful Christians to speak roughly to the meanest person, much less one of so great a quality as yourself; 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 Emperor, 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 threatened; 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 demeanour and carriage of Catholic 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 horror, that he fell into an universal trembling; that as he approached to offer his gift at the Altar, had he not been supported by one of the Priests that assisted Basil, in a great amaze and astonishment he had fallen to the ground. So great an influence hath Religion, devoutly performed, upon her very Enemies. Divine actions done with fervour and devotion, carry Majesty as well as sweetness with them. The very apprehension of the fact struck Valens with such an horror, 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 Emperor, and tells him, Sir, hinder not the efficacy of our prayers by the supplications of Heretics, let none of that wicked Faith approach your Son, and he will recover. At which the Emperor was angry; which Basil perceiving, he took his leave with these words, The will of the Lord be done. The Emperor's 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 Emperor and Empress, that when all the Catholic 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 Catholic Bishops had against him, and the great indignation of a Catholic Emperor and Empress, his austere course of life rendered 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 rendered 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 addressed herself 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 irreconcilable enemy, knowing the disposition of Eudoxia, that as she was resolved, so she would ruin 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 Asiatic Churches subject to his Archiepiscopal See, took a journey to Ephesus, in which he mightily endeavoured the Reformation of the Clergy, and the settling of the Church. He deposed fourteen Novatian Bishops, threw several of their vicious Clergy out of their places, which made him to be esteemed cruel and insolent. And thus his Rivals in Eloquence and Preaching, did not abstain from secret yet intelligible traducing of him. Eudoxia favoured them in these actions; But Chrysostom returns; Chrysostom ascends the Pulpit; and in one Sermon totally reconciles the City to him. Those Stars of Oratory could give no light, whilst the Sun of Eloquence shined so clearly in the tongue of Chrysostom; who being informed of the endeavours of those Bishops, and the attempts of Eudoxia, them he threatened with suspension, and to give a public 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 blackened, her anger burned up to a more excessive rage, which she politicly 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 persuaded Chrysostom, who was entirely and perfectly reconciled to Severianus, though he did yet retain a secret grudge against Chrysostom.  
Theophilus' Archbishop of Alexandria, a great enemy of the Origenists, several of whom were deposed by him, many excommunicated, judging Chrysostom a favourer of Origen, thought there was a fair occasion offered to accomplish his design against him: he goes accompanied with several Bishops to Constantinople, and sends to Epiphanius Bishop of Salamine in Cyprus, there with the Cyprian Bishops to meet him, to condemn the works of Origen. Some of the Egyptian Origenists fly to Chrysostom, who received them with the communion of strangers; for they were men of excellent lives and great learning. Theophilus, not according to the custom of Bishops, (who when they arrived to any place, first went to the house of Prayers) immediately went to the Empresses Palace, where Lodgings were provided for him. No sooner was Epiphanius arrived at Constantinople, but Chrysostom sends some of his Church to him, to invite him to accept of Lodgings at his Palace; but Epiphanius refused, and sends to Chrysostom this sharp message, That he would not communicate with him that had received Origenists, and had not condemned the Books of Origen: To which Chrysostom by another Messenger gave this modest and sober reply, That he had received none into Communion but those who were of excellent lives, and as he thought of a sound Faith; and that it seemed very severe to condemn the works of so glorious a man, as Origen was, without a very serious consideration; and therefore he still desired Epiphanius to take Lodgings in his Palace, for it would be an infinite grief to him to see any dissension 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 worse 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 Virtue, and Eudoxia the Empress, a person that had rare qualities, so represented Chrysostom to Epiphanius, that it is no wonder his passions were so byassed, when his Judgement was so imposed upon. Theophilus gathers a great company of Bishops together, and there all those Bishops which the severity of Chrysostom, or the Arts of his Adversaries, or all the powers of the Court could make, met at a place called the Oak in Constantinople, and summoned Chrysostom to appear before them. He refused, and with the highest reason; for what Authority had the Alexandrian Bishop over the Bishop of Constantinople? or with what Authority or reason could they celebrate a Council in Constantinople, without the consent of Chrysostom Arch- Archbishop of Constantinople? Chrysostom sent two of his Presbyters to that unlawful Convention of Bishops, and acquainted them, that their actions were destructive of the Church's 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 cried, men raged, all hastened to the Cathedral and Palace of Chrysostom; whom they detained all night, which was passed in Prayer and Preaching. They could hardly be filled with a greater sorrow and amazement, if an Enemy had been sacking their Town, than they were at the apprehensions of the loss of Chrysostom: but Chrysostom uses all his Eloquence to persuade the people to peace, and to behave themselves with all Reverence and obedience to their Religious Emperor. O brave mind! provoked to excellent actions by injuries and oppressions! So Chrysostom retires to his Palace, where for some space he keeps himself reserved, and would not come to the Church: and now Constantinople seems to be in a perpetual night, no joy in that City where their brave Preacher was wanting. Theophilus seeing the affections of the People for Chrysostom, and the rage against him, fears an attempt upon his Person; the like possessed 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 Emperor, to retire into Exile, that the Soldiers were ready to convey him into the place designed for his banishment; who fearing his public departure might occasion an uproar, and endanger the Person of the Emperor and Empress, privately delivered himself into the hands of the Soldiers, 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 Emperor's gate, and there they begged and cried for Chrysostom: the men assembled in numerous companies, nothing in this City but confusion, here a company would cry, what Judgements waited upon that City, which was unworthy of Chrysostom! others, violently railing at the unlawful proceed of the Bishops that deposed him. So pitiful were the complaints, so dangerous was the insurrection, that Arcadius had no other means left him to quiet that tumultuous City, but with a promise of a speedy restauration of him. Whereupon he immediately dispatched Burso an Eunuch of the Empress, with special commands, to bring Chrysostom back to Constantinople. He finding him at Prenetum over against Nicomedia, brings him back to the City, where he was received with all imaginable expressions of joy. No City reduced to the greatest extremity by a potent Enemy besieging it, could be more filled with the highest joy at a seasonable succour and relief, than 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 stayed in the Suburbs, and would not enter into the City, nor go into the Pulpit, till he was legally absolved; till his cause was legally heard, and he himself found innocent. But this gave no satisfaction to the people; they must see Chrysostom in the Church, they must hear him preach. Whereupon they so pressed upon Arcadius, that he forced Chrysostom into the Pulpit, and there to pray and preach, which he performed. In his Benediction they thought themselves all blessed, his Prayers they concluded would pierce the Heavens, and his pious Eloquence convey them to glory. And this course for some months, to the infinite content of the Citizens, he continued. But over against the Church called Sophia, one of the miracles of the World, the place where he usually preached, the Statue of the Empress made of Silver, with a rich Mantle over her head, was erected, before which Plays and Interludes were celebrated. Chrysostom looking upon this as a dishonour done to Almighty God, dehorts the people from such courses, in a great vehemency maintains the dignity of the Divine Service, with a torrent of the richest Oratory against Plays and Interludes; that it was an inexpressible indignity to Almighty God, that the Acclamations and noise of Plays and Interludes, should be heard in the Church where hallelujahs 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 threatened his second deposition; which he receiving in great passion, enters the Church, and there makes that so famous Sermon which thus gins: Herodias still dances, Herodias still rages, Herodias is still filled with indignation, Herodias yet seeks for the head of John in a Platter. At which the Empress was so incensed, that she would hear of no entreaty for a reconciliation with Chrysostom: But immediately sends for Theophilus, Archbishop of Alexandria, the old and sworn enemy of Chrysostom, to summon a Council at Chalcedon, there to hear the crimes laid against Chrysostom; who justly refused to appear, affirming that he kept himself within his own Palace, with the company of fifty Bishops of excellent Piety and Learning, who spent their time in prayers and tears. No crimes in that Council were objected against Chrysostom, only he was charged, that contrary to the Ecclesiastical Canons, he had preached, not being absolved, and restored to his Church. For in a Council at Antioch it was decreed, that if any Bishop was deposed, he should not be restored to any Ecclesiastical Dignity, except the number of Bishops that restored him, exceeded the number that deposed him. To which Chrysostom made this reply; that his deposition was unjust, unlawful, and in itself 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 Emperor's command; and for fear of the least transgression of the Ecclesiastical Canons, upon his return he stayed in the Suburbs, and would not enter into the City, much less into the Church, till he was compelled by the Emperor's commands, and by the clamours of the people; and withal being persuaded by the suffrage of fifty Bishops, that were then with him, he performed his Ecclesiastical Function, and that that Canon which was alleged against him, was made by an Arrian Council in the Cause of Athanasius: and here it seemed, 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 satisfy 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 Soldiers, who carry him into Banishment.  
Their noble extraction entitled 
The great Charity of Basil and Chrysostom.  them to great Revenues: Basil was the Eldest Son, Chrysostom the only Son of his Parents: and being both raised to great Dignities, they had opportunities of treasuring up a large Estate, but their great Souls could not be confined by Riches. Chrysostom at Antioch distributed his Estate amongst the poor; Basil retained a great part of his Estate till after he was Bishop. When there fell a great Famine in Caesarea, which threatened the consuming of most of the Citizens; this occasion this wise person took to show his liberality: for he sold all his remaining Revenue, to which he laid the Revenues of his Metropolitical See: by this example, and most powerful preaching, he wrought so upon the Nobility and Gentry of Caesarea, and the rich Citizens, that they brought to him vast sums of money, which he so disposed on, that he brought a plenty into Caesarea; he so husbanded his Bank, that the Markets of the City were constantly furnished with provision. Chrysostom, when he was banished, and in perpetual fears through the rude and barbarous Nations, yet received such a supply from his Friends at Constantinople, and other places, that for the Fatherless, Widows, Captives, and other distressed people he had a continual supply. Many Captives he redeemed, multitudes of other persons he furnished with necessaries, that in his greatest extremity he thought it his highest duty to convert the liberality of others to him, into charity for the furnishing of others with necessities. They both of them in their respective Sees, built Hospitals, received Strangers, and indeed performed all acts of charity to all sorts of persons. So much they partaked of the Divine nature, that they seemed wholly to be made up of goodness and bounty; by which means the very Jews and Pagans had them in very great Honour and Reverence.  
Basil took the highest care for the 
Their great Labours for the peace of the Church.  preservation of the Church's peace, against the Arrian Heretics: 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 Heretics) quietly settled the Churches in Cappadocia, (O Cappadocia, made odious by those proverbs, which rendered 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 traveled into Armenia, and into the adjacent Countries of Cappadocia; the Western Churches enjoyed a great tranquillity under a Catholic 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 Milan, St. Ambrose, gave him his greatest assistance; and with the Divine goodness and eternal Providence, (notwithstanding all the persecutions of Valens the Emperor, and all the oppositions of the Arrian Learning, and Arms could make against him) Cappadocia was preserved, as a Virgin not spotted with the errors 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 Heretics, 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 reform 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 Phoenicia, with a command to the Lords of the Emperor's Treasury for the delivering of money to defray the expenses for that employment, 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 Emperor's Edict without the Emperor's expenses. So these great persons like the Celestial Luminaries, emit an happy influence to those Churches, which are far distant from them.  
The great inclination that Basil had 
The Calumnies and slanders cast on them.  to Disputations, and the vast love he had to Learned men, was the occasion of casting many slanders on him. In his Sermons against the Arrians, his enemies that came to hear him, more to carp, then to learn, would snatch away some passage, that might seem to savour of the Sabellian impiety: Preaching at other times against the Sabellia Heresy, some sentence would drop from him, which his Adversaries would wrest to Tritheism. In the Eucharistical Benediction, with which he concluded his Sermons, having altered the Prepositions in and by, though that mutation was approved of in many Churches of the East, and used by the most Catholic 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 justify the calumny of his enemies, yet should be believed to be a great friend to those Heresies, which he made the whole design of his life to overthrow? Yet here was Basils' felicity, that his beloved Gregory was his defence perpetually, and the Churches of Cappadocia constantly entertained the honour for him, and the Heresies could not prevail whilst Basil lived. Eustathius Bishop of Sebastia, was an extraordinary man, and of a strict and severe life; Basil affected him for these excellent qualities, and likewise being assured of the soundness of his Faith concerning the Trinity, and not knowing of those stranger Heresies which he was broacher of, he received him into the Sacred Communion. Apollinarius Bishop of Laodicea, a man of very great parts, a great enemy to the Arrian Heresy, 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 happened a great familiarity; Basil, as yet, being ignorant of some desperate Opinions, which this learned Bishop had broached.  
These actions being known in the World, raised such an hatred against our great Prelate, that most of the Eastern and Western Bishops denied a Communion with him. What grief must possess this excellent person! now with Elijah he would lie fainting, and wish to die. What comfort could he have now in the Church of God? that he, who so infinitely endeavoured the peace, the unity, the purity of the lives and Faith of Christians, should now be denied the communion of the greatest, and best part of Christendom. His sorrow could not be better expressed, then by his own Pen; his Letters written to the Eastern and Western Bishops, which do now remain, are glorious Monuments of the greatness of his Parts, and the sweetness of his disposition. Not one word dropped 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 showed 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 candour, 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 inferior 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 Latin 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 Heretics, but by his severe reprehension of Vices. He was taxed with no Heresy, only they charged him with the entertainment of some Religious Egyptian Monks; who, for the Doctrine of Origen, were banished by Theophilus Bishop of Alexandria: when indeed he received them not into the Sacred and Ecclesiastical communion, but into the Foreign, the communion of Strangers. But so great was the malice of his Adversaries against him, that they taxed him with Pride, Insolence, and Arrogance. Basil himself scaped not the imputation of Pride; when indeed there were great virtues in them, their solitude and retirement was esteemed Pride, when indeed it was Religion; they shunned 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 Church's immunities.  had in his mind already disposed of a young, beautiful and rich Lady, (the late decease of whose Husband had rendered her a sorrowful Widow) in marriage to one of his kindred. The design being discovered to that Noble Person, she totally refused, and manifested the abhorrence of a second bed. Eusebius still persisted in his intentions, which she constantly denied. The desire of her Estate so enraged him, that he betook himself to threats, menacing her with a Confiscation of her Estate, and imprisonment of her person. This Lady reduced to these straits, there was left no other Asylum for her, but what the Church afforded; She flies to the Altar; Basil receives her into protection; which cast the Praefect into an infinite rage, disdaining that a Bishop should deliver so rich a Prey out of his hands. The Praefect comes with his ordinary Guard of Soldiers to Caesarea, and goes to the Court of Judicature, where he ascends the Tribunal, attended and guarded by his Officers and Soldiers, and then sends orders for Basil to appear before him, which he readily obeyed: and no other crime being laid against him, than 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 , and his Sergeants to prepare their Scourges and Tortures; to which Basil with a Christian smile replied, 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 Bishop's danger, and of the Praefects barbarous using him, alarmed the Citizens; so that Men, Women and Children presently flew into Arms, and ran with violence to the Court, threatening the Praefect and his Guard with a certain death. Eusebius, who little dreamed of such a numerous enemy, at the expectation of death, fell into a great trembling and astonishment; which Basil perceiving, turned to him, and bade him be of good comfort; for the Citizen's Swords should not pass through the Praefects, but by his own breast, for Christian Bishops will not be the Authors of the death of their persecutors. Whereupon Basil turns to his Citizens, and began to make a Pious and Eloquent Sermon to them. But they seeing their Bishop safe, were filled with extraordinary joy, and at his demand promised all security to the Praefect; whom he safely led through the midst of his armed Citizens. The Lady having this security, spent the rest of her life with Macrina, St. Basils' Sister, in the glorious performances of Charity and Piety. So we see Infidelity cruel, but Christianity charitable and beneficent; and those, who in prosperity swelled with pride and rage, in adversity become sneaking and dejected. Eutropius the Eunuch, who brought Chrysostom to Constantinople, the Emperor's Lord High Chamberlain, a Pagan, had so extraordinarily insinuated himself into Arcadius' favour, that he became the greatest person in the Empire: The affairs of the Commonwealth were more managed by the command of Eutropius, than the will of Arcadius; all Offices in the Court and Army were at his disposal. One Theognostus, of Consular dignity, falls into the displeasure of Eutropius, by whose procurement he was banished into Armenia, and there basely murdered: his Estate was confiscated, his disconsolate Widow had been reduced to the greatest extremities, had she not been secured by the sanctity of the Altar, and the power of Chrysostom, who resisted the impetuous pride, arrogance and cruelty of Eutropius: who to avenge himself on the Bishop, caused a Law to be enacted for the removing of the Church immunities, and annulling that security, which miserable persons had at the Altar. In this deceitful felicity he continues, and was advanced to the Consular dignity. But oh the unconstancy of humane affairs! when he began to dream of the Imperial Purple, and thought himself secure in the enjoying of the greatest honour, that the East could afford, he falls into the Emperor's 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 ruin him, and was swelled 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 Soldiers, all hasten to the Church to tear in pieces this wretched man. There is nothing more impotent than 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 ruins and calamities that fall upon the greatest persons, is the reason, that the Vulgar pour all their indignities and cruelties upon those, who have lapsed from the highest honours, I am not to determine; only this is most certain, that the People's 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 Soldiers 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 gins 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, embraced him with open arms; the Altar now was his Sanctuary, from which he had taken away the privilege of protection; the Altar which is glorious in its own splendour, became more illustrious by that Lion lying bound at the feet of it. The Theatres, which he had enriched with many Offices and endowments, had betrayed and destroyed him; but the Church and Altar, to which he was a professed enemy, relieved and defended him; that he had formerly reproved his Pride and Insolence, and had told him that his Dignity and Riches were fugitive Servants, that they would forsake and ruin 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 Soldiers, till the Emperor 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 persuaded the Christians to resist by Arms; and the protection of Eusebius, intimates the obedience of Christians to their Governors.  
Chrysostom though he was so dreadfully persecuted by the Empresses indignation against him, yet in his Sermons would praise the Emperor as the most holy and religious Prince. And when the Emperor was in danger of the Gothish Army, he stopped the fury of their Arms by his Eloquence and Piety, as appears by this subsequent Narrative. Gaynas', a Goth of the Arrian Heresy, fell from serving his own Prince, to the service of the Roman Emperor; under whom he performed great and prosperous Achievements, 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 Emperor to unhandsome Capitulations with him. The Peace being concluded, Gaynas comes to Constantinople, and there is proclaimed General of the Emperor's Army; after which, he confidently demands the liberty of a Church for the Arrian Heretics. Arcadius durst not deny that, which was rather a Command, than a Petition; therefore he sends for Chrysostom, and communicates to him the demands of Gaynas; to which Chrysostom replied, that he was totally averse from such a concession, and prayed the Emperor, that he might confer with Gaynas, whom he questioned not but he should either satisfy, or deter from the farther prosecuting of such a design. Gaynas and Chrysostom disputed the reasonableness of the demand; Chrysostom totally denies it; he adds the services he had done the Roman Empire; to which Chrysostom said, that nothing merits the turning the Place, wherein God is honoured with Praises and Hallelujahs, into a place wherein the Divine Majesty is blasphemed: And further adds, that he ought to remember that the honour done him by the Emperor was superior 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 Emperor, 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 Grecian Empire; which filled Asia with horror and blood, Greece itself trembling under his Arms The Emperor was not provided to repel so great a force; whereupon Chrysostom is sent in an Embassy 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 Emperor had leisure to raise such an Army, which chastised the treachery and insolence of Gaynas, and made him satisfy for all the injuries he had done to the Romans, in the ruin 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 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 hindered his banishment, and would have opposed their Arms to the Emperor's Edict, that commotions and blood might be hindered, he privately delivered himself into the hands of the Emperor's Soldiers, who secretly conveyed him into exile: Nay when Innocentius, Bishop of Rome, would have pronounced a sentence of Excommunication against the Emperor, and Honorins the Western Emperor in the defence of Chrysostom would have drawn down his Army to Constantinople against Arcadius, he hindered the intentions of both, by his Eloquence, peaceable and quiet Letters. And to show, he retained not a rancour against the Emperor 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, styled, 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 order of men, and is contradictory to the reason of men. But to secure Government and peace by Nonresistance 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, terrors and cries. 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 than Constantinople was then. The Governor 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 Emperor by his hands the cause of inflicting as dreadful tortures on them, as a Decius or Dioclesian. The Banishment of Chrysostom happened immediately 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 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 Soldiers answer their Petitions with their Swords. Thus the Holy Church, the Sacred Altar, was besmeared with blood in the day of the Lords Passion. They enter the places where the Catechumen 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 blood; and they, who were prepared to be consecrated to God in the waters of Baptism, are now indeed baptised into the Baptism that Christ was baptised with. Oh dreadful passage! what, if Chrysostom had been in some words indiscreet, must the Flock of Christ thus suffer? and the Christian Emperor give authority for such an indignity to be offered to Christian Religion? The Soldiers, after they had wounded the Catechumen, poured their blood into the Fonts; stripped the Women naked; and in a barbarous cruelty and devilish rage against Christianity, (for these were Pagan Troops) in a scorn dipped them in their own blood, and cruelly murdered many of them. Who can read without tears such a Tragedy, done in a Christian City, with the Authority of a Christian Emperor, 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 clapped 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 suffered, 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 dragged 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 Edifice, when she had spent vast sums of money in the building of many; but neither a great Fine laid on her, nor the Tortures she then endured, could any whit diminish her affections to that Excellent Preacher; but afterwards having liberty given her by the Emperor, 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 preternatural 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 Senator's 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 Governor to inflict all sorts of punishments upon the Christians. For under the pretence of carrying Chrysostom into Banishment, and to disperse the Christians conventions, they seized upon the Church, and so might justly be reputed the Authors of that fact. Chrysostom being banished, Arsatius (aged 80 years, a man of no Learning, nor Eloquence) the meanest and silliest person, succeeds the greatest and most Eloquent person in the World. Every where the Christians and Religious persons meeting Chrysostom, received him with all kindness, filled the Air with these Acclamations, Let the Sun rather cease to shine, than not Chrysostom preach. In his journey to Armenia, the place designed for his banishment, he met with extraordinary difficulties, ofttimes in danger of the Isaurian Robbers. The Soldiers that guarded him, had in Commission that they should tyre him with continued Journeys; for he was reduced to great weakness, and mightily obnoxious to Fevers, 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 Emperor to prohibit any commerce of Letters with him. The time of his banishment he continually spent in Prayers and Preach, if his Guard permitted him any liberty of rest. The People, from the bordering Nations and remote Countries, undertaking the dangerous and tedious Journeys to hear the Eloquence of this great Person.  
That person or Court, to whom the 
The Appeals of these Fathers to the Church of Rome  last Appeal is made, is unquestionably invested with a supreme Authority. Bellarmine, de Rom. Pont. lib. 2. cap. 29. argues for the Roman Primacy from Appeals; averring, that it was the custom of the Universal Church, to tender her final Addresses to the Roman Bishop; which must necessarily prove that the Church did acknowledge the Roman Bishop to be her supreme Head: he takes no cognizance of Basils' Embassy 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, than Bishop of Rome. Barbosa a late Canonist, 2 distinct. caus. 10. quest. 3. cap. Cuncta per mundum, this boldly blasphemes: He asserts, 'Tis an error in the Faith, to say that an Appeal lies from the Pope to God himself. For when the supreme Priest is the Vicar of our Lord Jesus here upon Earth, his Consistory is the same with that of Christ; they therefore think Heretically, who believe that they may Appeal from the definitive sentence of the Pope, to Christ; as though the Tribunal of Christ and the Pope were not the same. Who wonders at the impious confidence of Parasites? Lipsius' a Romanist, abhorred such sentiments; when the Master of the Hospitallers was by the instigation of Philip the Fair of France, condemned to be burnt by Pope Vrban, he made his Appeal to Heaven, and cited them both to appear before the Tribunal of Christ within the space of a year: in the compass of which time, the Pope and French King both died, to give an account, as Lipsius thinks, of their cruelties and injustices before the great Judge of the World: Lipsii Mon. Pol. I intent 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 introduced; they charge the Greek Church with Schism, we may inquire, when that Church acknowledgeth the Roman Jurisdiction, and when the Schism of Greeks commenced. Basil when the East was so dreadfully tormented by the Orthodox Bishop, was chosen by reason of the greatness of his Learning, and fineness of his Pen, to be their Secretary, at whose instigation he in their names wrote to the Western Bishops, and sent three several Embassies, to none of which he received any answer; this neglect cast him into a just passion in his Letter to Eusebius Bishop of Samosatum, he thus writes; What help can be expected from the superciliousness of the West? for they neither know the truth, nor will endure to learn it; for being possessed with false prejudices, they act the same things they formerly did in the case of Marcellus; by their ambitious contending against those which publicly maintain the truth, they themselves give a confirmation of Heresy. I myself do intent 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 itself is sufficient to render a person odious unto God. How is it possible to imagine that these expressions are consistent with St. Basils' belief of the Roman Primacy or Infallibility? can he think those to be infallible, whom he says neither know the truth, nor will use means to know it? Did he believe Damasus to be the Universal Bishop, whom he calls the chiefest of them, that is, of the Western Bishops, not of the Universal Church? Baronius to this answers, Good men are sometimes transported with passion, but they afterwards reduce themselves within the bounds of reason. For after this he expresseth his high esteem he had of the Church of Rome, and commends the purity, and rectitude of her Faith; by which it appears, that he did not believe that Church Heretical, and that Good men might condemn Pride with greater Pride; his beloved Nazianzen accuseth him of that vice. Grant this, yet it will not be conceded, that Basil's Addresses could import his belief of the pretended Supremacy or Infallibility: he condemns not the Western Bishops for Heresy, but for their strengthening of Heresy by the encouraging of Heretics; 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 signify 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 inquire 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 Heretics; for though according to the Nicene Council, they acknowledged the Faith of one substance, yet by reason the Latin Church used the word Persona, to express the distinction in the Trinity, and the Greek not condemning the Latins used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins 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 Latin, 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 yourselves head of the Universal Church, the head cannot say to the feet, I have no need of thee; but if you rank yourselves 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 entreat 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 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 sympathising with us: but ye have not appeared in our behalf, we most earnestly desiring, O most Reverend, to signify our confusions to the Western Emperor; If that be difficult, send from you to us, to visit and comfort us, who are so grievously afflicted, that you yourselves may be the spectators of the East; Words are not able to express our Calamities. Here is no acknowledgement of a Jurisdiction: no understanding man can ever be brought to believe, that the Author of such Letters submitted to the Authority of them to whom they were directed. But Baronius says, That the Appeals of Eustachius and Marcellus to Rome, perspicuously evince the Roman Primacy. Eustachius was a light and unconstant person, after he had subscribed and professed the Faith of one substance: he relapsed into Arrianism, for which he was excommunicated. St. Basil to the Western Bishops gives this account of Eustachius. He was Bishop of Sebastia, of the lower Armenia, who very much molested the Church; at Alexandria he was instructed by Arrius, and esteemed one of his chiefest Disciples; he returns to his own Country; for his impious opinion, by Hermogenes Bishop of Caesarea, was excommunicated; but afterwards, presenting to him a confession of his sound Faith, was restored and ordained. He relapsed, and was again excommunicated at Constantinople; returning into his own Country, he presented a form of sound Faith, whereupon he was received and made Bishop after that, in the Synod of Ancira; he anathematised the Faith of one substance; his Heresy 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 Bishopric, 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 certify one another of their agreement in the form of sound Doctrine, and of those persons who were Heretics and Excommunicated, whereby there might be no communion held with such persons; it was usual with these, to make their Address to other Churches, that they might receive them into Communion with them, and by that means to receive Letters Testimonial of the integrity of their Faith, the revoking of their Error, and their desire that they might be restored into the Church, from whence they were excommunicated; which was oft performed. All this did not include any Authority, but a Fraternal love, and communion; that they agreeing in the same Faith, the persons whom they received into communion, should be of the same Faith with them; whereupon, if any Heretic excommunicated by his own Bishop, addressed himself to another Church, with whom his Bishop was in communion; and he there revoked his Heresy, and made profession of the Catholic 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 persuaded, 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 publicly profess the Faith, sometimes propagate Heresy; 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 errors, the condemnation was repealed. This same Eustachius, after he had been convicted of Heresy, 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 entreats 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 joins himself with them who anathematised the Faith of one substance, and is become the Ringleader of the Pneumatomici; he useth the confidence you gave him, to the ruin 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 Emperor sendeth for Theophilus' Archbishop of Alexandria, to come to Constantinople; who, upon the Emperor's 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 Emperor 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 not congruous, saith he, that one out of Egypt, (meaning Theophilus) should judge those that lived in Thrace. Which manifestly renounceth the pretended Authority of Theophilus. Arcadius the Emperor then keeping his Court at Pera, a City in Thessalonia, Theophilus with his Associate Bishops attended him: the Emperor 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, aught to be tried 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: withal he Appeals to a General Council, he acquainteth Innocent, that he was not guilty, and could wholly free himself from those crimes laid to his charge; but that he would not appear before incompetent Judges, an unlawful Judicature, which consisted of his professed and implacable enemies, but that he would appear before a General Council, where in the presence of 1000 Bishops he could manifest his Innocency. By which it is evident, he Appealed not to Rome, but addressed himself to the Western Bishops; that as much as in them lay, they would endeavour that a General Council might be called; before whom he might appear, all grievances redressed, and Peace to the Church restored. And, that it was not an Appeal to Rome, appeareth by the Epistle itself: 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 Emperor, 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 Catholic Christians had Eustachius for their Bishop.) The Antiochian Arrians hearing that Miletius was a person of a singular life, and of very great Eloquence, and that he was once of the same opinion with them, they judged, that the opinion the World had of this Person, would be a means to draw to their Party the Inhabitants of Antioch. There was so great a same of him, that when he came to Antioch, multitudes of persons went out to meet him; both those which were followers of Arrius, and those that were adherers to Paulinus. When he came first to Antioch, he preached publicly the moral Duties of Christianity; afterwards he publicly taught the Faith of one substance. There was then a Synod: the Emperor 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 Catholic 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 Catholic Doctrine. The Bishops of the Church that were banished under Julian the Emperor, 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 Emperor 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 preordained, and was a person of that holiness, that he judged his office of more concern to him, than his dignity. This was the great calamity, that in a City in which there were so many evil opinions, to the encouraging of Heresy, two Catholic Bishops should contend one with another: both were excellent persons, both of admirable fame; what cause should be assigned of their divisions? both of them appeared, by Characters given by excellent Historians, to be very holy persons; the Eastern sided with Miletius, the Western Church with Paulinus: perhaps there were heats and animosities, failings to which retired and severe persons are obnoxious. May I give a conjecture, which may give some justification of them both: Miletius advanced to the See of Antioch by the Arrians themselves, when he discovered himself to be of a contrary opinion; his Holiness, Learning and Eloquence, converted many of the Arrians; these would never forsake him, who was the instrument of their conversion. Paulinus after the banishment of Eustachius being constant in the Faith, continuing in Antioch administering the holy office to the Faithful, he so obliged him, that they would never forsake him. Withal, his adherents were offended with Miletius, because he was ordained by Arrians. Miletius was of so sweet a temper, as he proffered 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 dared 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 Catholic Bishops in Antioch; one approved by the Western, the other by the Eastern Church. Miletius was a man of most singular Piety, and of equal meekness; he conversing with Paulinus, thus bespeaks him. When our Sheep are at union, they feed in the same common Pasture, and we contend about the right of governing of them. Let us leave off our quarrelling, and live in mutual concord: If I die before you, be you the only Pastor of the Sheep; If God shall call you hence before me, then to the utmost of my power, and with my greatest care I will govern the Church of God. This moderate proposal, Sapores one of Gratians Generals (who had in command from that Emperor, to thrust all the Arrians out of the Churches, and to restore the banished Catholics) being at Antioch, seeing this dissension, and knowing both of them to be Catholics, and yet seeing the moderation of Miletius, confirmed 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 Judgement of the Grecian Church: before the Synod was ended, Miletius died, infinitely bewailed, extraordinarily praised; all the learned Tongues and Pens were exercised in Panegyrics: his learning and virtues procured him so great a love and honour, that after his death they drew his Picture upon the Walls and Hang; they cut it upon Rings, and engraved it on their Cups: his death caused the Council to tarry longer than 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 Asiatic and Pontic Churches, the Churches of Thrace, and all Illyrium, were the Patrons of the ordination of Flavianus. This Flavianus was that Bishop sent to Theodosius, by reason of the sedition of Antioch, on no account could he be moved by Damasus, or the West, to relinquish his Episcopal Authority. If the Bishop of Rome had an universal Primacy, how durst the Eastern reject that Bishop, whom the Pope approved, and approve of him, whom the Pope rejected. This contention remained several years: the Catholic 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 virtues, what by his persuasions 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 Embassy 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 celestial flames: There are restless passions in him, after a complete 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 Household 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 fight 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 mere 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 herself, raising it above this World, and in a short space freeing it from its weight and ponderousness, may so prepare it, that what God is to the Soul, the Soul may be to the Body; that having polished 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 Pontic 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 ; 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 , is a defence against the extremity of heat and cold: Meat, Bread and Herbs; Drink, Water; one hour towards the end of the day, is designed for a late Supper; I sleep leaning on a tree, not affording too much rest to my wearied body. No one that leads such a manner of life can be judged, either to gape after riches, or indulge pleasures. Did he affect Honour? No: The glory that he was ambitious of, was that Honour with God; a vein of Meekness and Humility runs through all his writing, he speaks of himself with the greatest Humility; he was accused of aspiring to the See of Neocaesarea, but how unjustly, I manifested formerly. When Bishop, his humility endeared him to his Diocese, 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 Bishoprics, 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 and inculcated to others, that they practised; to show 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 shows 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 rejoice. 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 Lawgiver enjoin us impossible things? how is it possible always to rejoice? no man can find the reason of that joy in his own power; those things that raise a cheerfulness, are without us; they are not within our own bosoms. The prosperity of the enjoyment of our Parents and Friends; the gaining and increasing 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 rejoice, when tortured? when stretched upon a wheel? etc. 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 enjoined: to which he rejoins in General, That the Apostle giving this command, 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 rejoicing 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 shows, 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 patiented. 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 Choir 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 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 rejoice, 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 thread 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 virtue of this Patriarch; by the contempt of riches, and practice of humility, he shown his Divine Philosophy, and by this means made his victory great and glorious. I passionately exhort that we may all imitate this Excellent Person; let us maintain an unblamable life; let us not under the pretence of virtue, fall into the madness of vainglory; 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 man's 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 vainglory, 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 heightened 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 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 allege 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 Patriarches, may be applied 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.  wastes itself 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 Physic. His incessant disease made him a Physician, he scarce ever being in good health. Recovering out of a former disease, he was very much troubled, that being near the Haven, a contrary wind should drive him into the Sea again. But after he had gloriously ruled the Church for 8 years and 2 months, Anno 378. he fell into his last sickness, which was a violent Fever: 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 horror. 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 Deserts were emptied of all their Religious persons, the Country became unpeopled, Jews and Gentiles flocked to attend his Hearse: in so great a crowd, many thronging to be within the shadow of the Hearse, 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. Alas! these were but faint representations of his Virtues; as Echo's rebound but the last syllable, 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 canonised him for a Saint; his Laurels grow out of his grave, and the glory of his Memorial shall never lose its lustre,  
The Emperor's 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 inferior to his Predecessor, and of a different humour, denied him Lodgings in the City, prohibited a Religious Lady that lived 5 miles distant from Caesarea, to entertain him. The famous Bishop gave the foreign Communion to Strangers, Pagans, to Heretics; 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 Soldiers having received a special command from the Emperor, 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 fight in the Front of the Battle, encouraged the Soldiers 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 Fever 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 entered a Temple to pray, immediately before he was to enter into that Temple, where the Lamb is the light thereof. A period is put to the Travels of this Pilgrim, his banishment finds an end; now he enters into the City of God, that new Jerusalem, and is in that place where there remains a rest for the Servants of God. The news of his death flying into Armenia, and the adjacent Countries, they were all struck with an excessive grief: the Inhabitants forsook their Country, to celebrate the Funeral of this great Person. He was carried to the grave upon the shoulders of the most Religious persons, people of divers Nations being attendants of that solemnity. Divers Languages conspired in one praise; all tongues sent up the same hallelujahs. 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 increase his glory; his Memorial can never be buried in oblivion. His enemies razed his name out of the sacred diptychs, 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 Emperor made severe Edicts, for they would not be forced to communicate at the Altar, whose diptychs 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 Archbishopric of Constantinople. He prevailed upon that most excellent and Religious Emperor Theodosius the younger, the Son of Arcadius, that the body of Chrysostom should be translated from Comanum to Constantinople, which was performed 38 years after his decease. The Corpse were received with the highest joy, mixed with infinite shame and sorrow; with the extremest 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 Corpse of their banished Archbishop. Theodosius himself, an Emperor 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 diptychs; and in the grave of Chrysostom all contentions were buried, the Eastern and Western Churches reconciled, no private conventions maintained, but all met in the unity of the Spirit, and bond of peace. The works of this person are many and incomparable; his Auditors after they came from Church would usually cry, O Golden Mouth! While he lived, and two ages at least after his death, he was known by common discourse and writing by the name of John, but afterwards the glory of his writings gave him the cognomen of Chrysostom: and indeed nothing can shine in greater lustre, than 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 Aromatic 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 herself quietly in those flames, and there with great content expires; knowing that of those ashes another more Juvenile and sprightly Phoenix shall arise: so these great persons, having prepared for themselves by their actions (more fragrant and sweet then the odours of the East) an Eternal Monument, are laid in the grave in the sweetest repose; knowing that out of their ashes there shall arise those Bodies (which are in this World embalmed with the perfumes of a great Fame, and the odours of glorious actions) that shall be invested with light and immortality.  
FINIS.