A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

St. BASIL.

ST. BASIL was of Caesarea in Capp••docia, and was born about the Year 328. His Father was call'd Basil, and his Mother Emmelia; who were both Christians. He was Educated in * 1.1 Christian Piety, by his Grand-Mother M••crina; and his Father taught him the Rudiments of Lear∣ning. He began his Studies at Caesarea, in Palaestine, from whence he went to Constantinople, to hear the Famous Orator Libanius, and at last he went to Athen's to perfect his Studies. There he found Gregory Nazianzen, with whom he contracted a most intimate Friendship. After he had been at Athens sometime, he returned into his own Country, about the Year 355, and departed from thence soon after to take a Journey into Egypt and Libya, and visit the famous Monasteries in that Country. He found the Life of these Asceticks so perfect, that he resolv'd to follow their Example; and when he return'd into his own Country, tho his Bishop Dianius Ordain'd him Reader, he retir'd into a solitary Place in the Province of Pontus, near the Monastery of St. Macrinus, where he led a Religi∣ous Life. His Brethren Peter and Naucratius, and many others of his friends, came to see him in this Place, and embrac'd the same way of living. He made Rules for them, and so became the first Founder of a Monastick Life in Pontus and Cappadocia.

Dianius, Bishop of Caesarea in Cappadocia, was one of the Enemies to St. Athanasius. He had ap∣prov'd the Creeds of Antioch, of Sardica, and Ariminum, made by the Semi-Arians. This oblig'd St. Basil to separate from his Communion. He was not reconcil'd to him, till this Bishop declar'd on his Death-Bed that he had always in his Heart believ'd the Nicene Creed, and ••was through simplicity that he had Sign'd that of Constantinople.

After the Death of Dianius, Eusebius was chosen Bishop of Caesarea in Cappadocia. He conferr'd the Order of Priesthood on St. Basil, who retir'd soon after into his Solitude because he had some diffe∣rence with his Bishop, who was Jealous of him. But he was reconcil'd to him▪ Three Years after▪ and 〈◊〉〈◊〉 so great a Reputation, that after the Death of Eusebius, he was chosen Bishop of Caesarea▪ towards the End of the Year 369. He was no sooner promoted to this Dignity, but he was persecuted by the Emperor V••le••s, who sollicited him by Modestus the Praetorian Praefect to Communicate with 〈◊〉〈◊〉, and to embrace the Doctrine of the Arians. But in vain did he use Threatnings, for St. Basil 〈◊〉〈◊〉 him with a surprizing firmness of Mind, and would never yield to the Will of the Emperor. 〈◊〉〈◊〉 Constancy so much astonish'd the Emperour Valens, that when he came himself to Caesarea, he 〈◊〉〈◊〉 not undertake any thing against St. Basil but was present on the Day of Epiphany in the Year 〈…〉〈…〉 the Publick Prayers of the Church of Caesarea, and offer'd Gifts which were received by the Hand of St. Basil. He return'd thither once afterward, and had a long Conference with St. Basil about the Doctrine of the Church. But some time after, this Emperour being push'd on by the Arians▪ 〈◊〉〈◊〉 to turn him out of Caesarea. 'Tis said▪ That at the same time when he dictated this Order, his 〈◊〉〈◊〉 Sick•• and that his Sickness made him change his Resolution; That he sent also for St. Basil, and at his Arrival, the Emperour's Son was almost recover'd▪ but being afterwards baptiz'd by the Arians, 〈◊〉〈◊〉 relaps'd into his Sickness and Died. After his Death, Valens would yet have sent St. Basil into Ba∣••ish••ent, but was hindred, as is reported, because when he would have sign'd the Order, the Pen 〈◊〉〈◊〉 three times. This Prodigy made the Emperour give over the Prosecution of this Design.

But St. Basil did not only maintain the Ea••••h, with a wonderful Constancy, but he also endeavour'd to 〈◊〉〈◊〉 Peace to the Church. The East and West were then divided about the Cause of Meletius, 〈◊〉〈◊〉 Pau••inus, who were both at the same time Bishops of Antioch, Paulinus communicated with St. Ath••••a••ius, and was supported by the Western Bishops. Meletius was not of their Communion▪ but was a very good Catholick. He was lawfully ordain'd Bishop of Antioch, and was acknowledg'd 〈◊〉〈◊〉 such by all the Eastern Bishops. There wanted nothing but his Reconciliation with St. Athanasius, to make him be acknowledg'd by all the Western Bishops also; for the Western Bishops blindly fol∣low'd the Judgment of this Bishop. Wherefore St. Basil us'd all his Endeavours to reconcile him to St. Athanasius and Damasus. He also pray'd Meletius to yield to Peace. He oblig'd him to send 〈◊〉〈◊〉 Deacon Dorotheus to St. Athanasius, who went into the West as far as Rome, but he could not com∣pass his Design of restoring Peace. He return'd thither also a second time with a Letter of St. Basil, and he could obtain nothing but a Deputation of some Priests, to comfort the Eastern Bishops, who were tormented with the Persecution of Valens. St. Basil seeing that the Western Bishops would not 〈◊〉〈◊〉 Peace with Meletius, wrote many Letters to them, wherein he complains of their Behaviour. But howsoever it came to pass, he could not compass this Peace between the East and the West, Which was not concluded till Nine Months after his Death.

In the mean time, while St. Basil labour'd with so much Zeal for the Peace of the whole Church, 〈◊〉〈◊〉 own Province was broken in pieces by Dissentions, which occasion'd him much Trouble and Sor∣row. The Emperour having divided Cappadocia into two Provinces, Anthimus Bishop of Tyana, the Metropolis of that Part; that was newly erected into a Province, pretended that he ought to be the Metropolitan of that New Province, and that he ought to Ordain Bishops for the Cities that depended upon it; and that he ought not to depend upon the Metropolis of Caesarea, no more than the Bishops of the Cities of that New Province. St. Basil did not contest this right with Anthimus in the least; but they were at difference concerning the Extent of this New Province. Anthimus extended the Limits of it further than he ought; and St. Basil oppos'd his Attempts. They differ'd chiefly about one little City call'd Sasima, which lay upon a great Road. Anthimus pretended that it depended upon his Jurisdiction; and St. Basil to keep it to himself, erected it into a Bishoprick, and gave it to his Friend St. Gregory Nazianzen. But Anthimus was already in Possession: which oblig'd St. Gre∣gory, being a Lover of Peace, to withdraw from the place, in which he could take no Pleasure, and he was very Angry with his Friend for making use of him to maintain his own Quarrel.

St. Basil had also another Dispute with Theodotus Bishop of Nicopolis. Meletius and this Bishop were invited to come to a Synod which was to be held at Phargama, near Nicopolis. He wrote to Eusebius of Samosata to be there, and sent his Letter by Eustathius of Sebastia. The good Corre∣spondence which St. Basil had then with this last, render'd him odious to Theodotus, and the other Bishops who desir'd no more to have him at their Synod. When St. Basil knew this Matter, he held a Conference with▪ Eustathius of Sebastia: In which he found that he spoke like a Catholick, and he caus'd him to sign an Orthodox Confession of Faith. After he had us'd this Precaution, he came to find out Meletius and Theodotus, and told them what he had done. Theodotus told him, That Eu∣•…•… had since deny'd what he had then approv'd. St. Basil answer'd, That he could not believe him so inconstant; but notwithstanding to try him yet anew, he would offer him a very large Con∣fession of Faith, which if he refused to Sign, he would then separate from his Communion. Melc∣ti••s and Theodotus approv'd of this Proposal, and the last invited St. Basil to come to Nicopolis; but when he was there, he would not permit him to be at the Prayers of the Church, nor Communicate with him at all. St. Basil seeing himself thus affronted without Reason, retir'd from Nicopolis, and came to Satala, where he Ordain'd a Bishop at the Desire of the Inhabitants. From thence he went to find out Eustathius, and made him Sign a Confession of Faith, to which he annex'd that of the Nicene Creed. St. Gregory Nyssen sided against his Brother St. Basil, as appears by the Letters 256, and 259, of this Saint; where he accuses him of troubling the Peace of the Church, and of laying Snares for him. Some time after, Eustathius of Sebaestia, who, upon St. Basil's account, was engag'd in a Quarrel with Theodotus, declar'd himself openly against St. Basil, joyn'd the Eudoxians, oppos'd

the Faith of the Co•…•… of 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of th•• Holy Spirit. St. Basil understanding this, 〈…〉〈…〉 himself to •…•…, and 〈◊〉〈◊〉 〈◊〉〈◊〉 Letters against Eustathius.

T•…•… are the 〈◊〉〈◊〉 Circ•…•… of St. Basil's 〈◊〉〈◊〉, and the affairs which took ••p the gr•…•… part of his time while he was 〈◊〉〈◊〉. The 〈◊〉〈◊〉 Circumstances wh•…•… are of le•••• conseq•…•… may be l•…•…'d from 〈◊〉〈◊〉 Letters. St. Basil died upon the First 〈◊〉〈◊〉 January▪ in the Year 3••9.

The Letters of St. Basil are the most learned and the most 〈◊〉〈◊〉 of all his Books, and perhaps of all Ecclesiastical Antiquity. They are written with an •…•…ble Purity▪ Majesty and El•…•…, and contain an infinite number of things. There 〈◊〉〈◊〉 may see all the History of his time, 〈◊〉〈◊〉 to the Life, the different Characters of 〈◊〉〈◊〉's Tempers▪ the contrary Interests of each Party▪ and the Motives which acted both sides, and the 〈◊〉〈◊〉 which they made use of 〈◊〉〈◊〉 carrying 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Designs. The State of the Eastern and Western Churches is there described, in lively •…•…d 〈◊〉〈◊〉 Colours. He handles an infinite number of Questions of Doctrine, of Discipline and of Morality; which he decides with much Learning and Prudence. There one may find many Letters of Consola∣tion or Exhortation, which are very Edifying and Pathetical, and even those which are only Comple∣mental are full of Wit, and of very solid and useful Thoughts. They are indeed at present 〈◊〉〈◊〉 so great Confusion, that 'tis not an easie thing to read them in order with Delight, and so 〈◊〉〈◊〉 translated, that they are almost wholly disguised, and can hardly be known by those that understand the Beauty of the Original Language. I have beg••n a Translation of them in Latin and French, which I 〈◊〉〈◊〉 perhaps Publish some time or other with Notes. In the mean time, I shall now make some Extracts out of them, according to my usual Method. But to make them more useful, I have rank'd the Let∣ters according to the Order of Time. If they are set according to the Subject Matter, they may be divided into Historical and Doctrinal; Letters of Discipline▪ Apologetical Letters, Letters of Instru∣ction or Morality, Letters of Consolation, and Letters of Civility: But I thought it more proper to follow in the Body of our Book the Order of Time; which I have examined as exactly as I could. They shall be divided then into Two Classes: The First, shall comprehend the Letters that were written in his Solitude, before he was Bishop: And the Second▪ which will contain f••r the greater Number, shall consist of those which were written after he was Bishop, which I shall dispose in their Order of Time from Year to Year, as near as I can:

The First of the Letters written by St. Basil in his Solitude, is the 19th. directed to St. Gregory Nazianzen; wherein he acquaints him with the Resolution he had taken up to live retiredly, and de∣scribes the place which he had chosen for his Retreat, very Pleasantly, and very Elegantly. This Letter was written in the Beginning of the Year 358.

St. Gregory having received this Letter, did not approve of the Habitation which his Friend ••••d chosen, and from the Description which he had given of it, he imagin'd that it was a very Melancholy and Frightful place. He signified also his Thoughts of it in his 7th. Letter to him, and rallies plea∣santly upon the Description he had sent of it. Wherefore St. Basil having a mind to draw him to ••im∣self by some more powerful Motive, represents to him in his 2d. Letter, which is commonly put the 1st. the Manner of Life which he had embraced.

He complains at first, That he could not yet reap all the Profit from his Retirement which he could have wish'd; which Unhappiness he attributes to the Habits that he had contracted while he liv'd 〈◊〉〈◊〉 the World; from which he could not yet disengage himself: And he desires him to believe, that he describes in his Letter the manner after which he should live, and not that in which he did live at pro∣sent. After this, he represents the Miseries of a Secular Life, and the Delights of Solitude. He shews how profitable this Retreat is, provided one's Mind be not too much fastned to the World, after he is parted from it. He gives an account of the Exercises of so Happy a State; which consist in Prayer, in labouring with our Hands, in Reading and Meditation upon the Holy Scripture; and gives Rules concerning the Discourse, the Habits, the Eating and Behaviour of a Monk. This Letter was written in the Year 358.

There are also some other Letters of St. Basil, which are very near upon the same Subject, and were written probably about the same time. The Four first, which are not rank'd in the other Classis, are of this Number.

The First, is address'd to one Chilon; who having renounc'd the World, had written to St. Basil, to desire some Advice of him, how he should behave himself; which is done in this Letter. He ex∣horts him to persevere in his Resolution: He Counsels him not to Aspire at first to the highest Perfe∣ction of a Religious Life, but to ascend to it by degrees. He particularly recommends to him to abide in Solitude, without going out of it upon any pretence whatsoever, though it were even to be present at the Instructions of the Bishops in the Publick Assemblies of the Church.

After this Letter, follows a short, but very Instructive Exhortation to Young Monks; which con∣tains in few words many Precepts of a Religious Life.

The Second Letter, is to a Monk who had abandon'd his Solitary state, to return into the World, that he might put himself in a way of Trade. He deplores his Fall, and Exhorts him to acknow∣ledge it, and to do Pennance for his Fault.

The Third, is to a Monk of Jerusalem, who had given a horrible Scandal by carrying away a Virgin consecrated to Jesus Christ. He sets before his Eyes the Happiness of that state from which he was fallen, and the Misery of that to which he was reduc'd by his Crime. He charges him very sharply for his Enormity, and covers him with Confusion for his Infamous Action. Nevertheless, he concludes with Exhorting him from the Consideration of Death and of Judgment, to beg Pardon of his Fault, to Turn and Repent.

The Fourth of these Letters is address'd to a Virgin, who being consecrated to God by a Vow of Virginity, had suffer'd her self to be corrupted by a Miserable Man. He represents to her the Enor∣mity of her Crime. He endeavours to terrifie her by the Fear of Judgment and of Hell, and gives her hopes, that she shall obtain Mercy, if she will change her Life and Repent.

The 411. Letter, ought to be joyn'd to this. It contains many Precepts of a MonastickLife; which, for the most part, are drawn out of the Holy Scripture.

The 165. Letter to Eustathius the Philosopher, was written some time after St. Basil's Retirement. He acquaints him, That since his return from Athens, he had search'd for him in all places, but could not meet with him; which Unhappiness he Attributes to the Providence of God, and not to Fortune.

The 166. to one nam'd Julianus, seems to have been written about the same time. He says, That 'tis in a Man's Power to lead a happy and quiet Li••e, by governing his Passions, and submitting his Mind to all Events that can happen. Neither Loss of Goods, says he, nor Sickness of Body, nor any other troublesome Accidents of this Life can hurt a Vertuous Man, while he designs to walk in the Ways of God, and Meditates upon another Life, who submits to all the Troubles and Crosses of this World; For those who are wholly taken up with the Cares of this Life, are like those Carnivorous Birds, who stoop down to the Earth with the Beasts, though they have Wings to fly in the Air.

The 167. Letter to Diodorus a Priest of Antioch, was also written about the same time. In it he commends the Two Books which this Author had sent him. He says, That the Second was very ac∣ceptable to him, not only because of its Brevity, but because of the many Thoughts, Arguments and Answers which it contain'd in a very good Method. He commends the plainness of its Stile, which is agreeable, says he, to the Profession of a Christian, who ought much rather to write for the Publick Good, than to acquire Glory to himself. As to the First Book, which was compos'd by way of Dia∣logue, he says, That though it was more adorn'd with Figures, and had greater Variety of Matter; yet he found it tedious to read, and difficult to understand. He takes notice, That the Calumnies of Hereticks, and the Defences of the Catholicks are very useless, and interrupt the Thread of his Discourse.

To this we may joyn the 168. Letter to Eunomius, wherein he rallies this Heretick, who boasted of understanding all things, by putting to him many difficult Questions about things Natural, to which 'twas impossible to Answer.

The 41. and 42. Letters to Maximus the Philosopher, who is, in all probability the same that got himself Ordain'd Archbishop of Constantinople, were also written by St. Basil, when he was in his Solitude.

The 1st. is concerning the Opinions of Dionysius of Alexandria. He accuses him of Writing some things in his Books, which seemed to be the Seeds of the Error of the Anomaeans: yet he confesses that he did it not designedly; but that in disputing against the Heresy of Sabellius, he had too much inclin'd to the opposite Error, and in proving the Distinction of the Persons, he seem'd to admit a Difference of Nature between the Three Divine Persons. After this, St. Basil explains his own Judg∣ment concerning the Trinity. He does not condemn the Opinion of those who say, That the Word is like to God the Father in Substance; nor even of those who say simply, That he is like to his Father, Provided they add, That he is in nothing unlike to him; because this Sence falls in with their Opinion who call him Consubstantial. He adds, That this last term is less capable of an ill sence. He con∣demns the Bishops of the Council of Constantinople, who contented themselves with declaring, That the Son was the Image of the Father, without adding, That he was in nothing unlike. At last, St. Basil invites Maximus to come and see him, and directly charges him with having too great an Affection for the City and the Grandeur of this World. This Letter was written after the Council of Con∣stantinople in 360.

In the 2d. Letter to the same Philosopher, he commends him, and recommends to him the love of Vertue.

The 2d, 3d, and 33d. Letters address'd to St. Gregory, who was gone to Nazianzum, were much about the same time.

In the 2d. he observes, That no words are capable of expressing our Thoughts of God, and Admo∣nishes St. Gregory to use all his Eloquence in the Defence of the Truth.

In the 3d. Letter, he pleasantly rebukes St. Gregory, for writing none but Laconick Letters to him; that is to say, such as were short and concise.

'Tis plain, That the Letters of St. Basil to the Emperour Julian, if they are Genuine, were writ∣ten by this Saint in his Retirement, since the Death of Julian happened before he came out of his So∣litude. He had known this Prince at Athens, where they had Studied together under Libanius. After he was return'd to his own Country, he received a very obliging Letter from this Prince, who had not yet forsaken the Christian Religion. This Letter is the 206. But after he had renounc'd Christianity, he did no longer treat St. Basil after the same manner: but on the contrary, he wrote a Proud Letter to him, and commanded him to send him 1000 l. of Gold for restoring of the Temples. This Let∣ter is the 207th. among those of St. Basil, to which is subjoyn'd the Answer that Julian made when he had read the Book of Apollinarius, I have read it, understood it, and condemn'd it. But it appears, that those words were added to the rest of the Letter, to which they have no reference at all. The Two following Letters contain the Answer of St. Basil to this Letter of Julian; yet they are not two An∣swers, nor two different Letters, but one and the same Answer, of which some have made too. Cote∣lerius hath publish'd a little while ago the whole entire and in one Letter only, from a Manuscript of the King's Library. It is in his Second Volume of the Monuments of the Greek Church. This Sen∣tence

which is put at the beginning of the First, You did not understand what you read, for if you had understood it, you would never have condemn'd it, was added after the writing of this Letter, as that was, which is at the end of Julian's Letter. I doubt also, whether the Answer that is attributed to St. Basil, be truly his; and I know not but it may be written by some other Person, who would make a trial how he could Answer Julian's Letter to this Father: And indeed, the Stile of this Letter is not so Elegant as that of the Letters of St. Basil. He writes to Julian, That he is horribly vex'd, when he thinks that he is cloathed with the Royal Purple, and that his infamous Head is adorn'd with a Crown. Is it credible that St. Basil should write to an Emperonr with so little respect, and should treat him as a ridiculous, senseless and impertinent Person, as the Author of this Letter does? In short, There is at the end of this Letter, an Inference drawn from an Opinion of Julian's, which is extremely wide, and has scarce any sence, and not according to the Genius of St. Basil, who is nice and exact in his Thoughts, and moderate in his Expressions.

As to the 205. Letter address'd to the same Emperour, 'tis evident that it is Supposititious. The Ti∣tle of it is, To Julian the Apostate. Would St. Basil ever have directed a Letter to him with this In∣scription? 2. The Stile of this Letter is very different from that of St. Basil. 3. This Letter is nothing but a Confession of Faith. Now to what purpose should St. Basil send a Confession of Faith to Julian? 4. He adds to this Confession of Faith, the Invocation of Saints, and Worship of Images. Who ever heard that these Points were put into the Confessions of Faith of the First Ages? 5. He says, That he Honours and Adores the Images of the Saints, because it is an Apostolical Tradition. Would St. Basil have spoken thus? And is it not plain that this Letter is the Work of some Greek, who liv'd after the Seventh Council?

The Six Letters publish'd by Hoeschelius, which are the 210, 211, 212, 213, 214, 215, being written to different Persons, were also compos'd by St. Basil while he was in his Solitude. They con∣tain nothing remarkable.

The 141 Letter of St. Basil was written in the Year 363. after the Difference which he had with his own Bishop. The Inhabitants of Caesarea complain'd that he had retir'd after his Ordination, and re∣call'd him with very Importunate Letters. St. Basil wrote to them, to thank them for their Goodness to him, and to give them an account of the Cause of his Retiring. He admonishes them not to suffer themselves to be surprized by the Artifices of Hereticks; and for a Preservative against them, he ex∣plains the Faith of the Church concerning the Trinity, and answers some Objections which they al∣ledg'd. He blames those that said only, the Son of God was like his Father; without adding any thing for Explication.

The 4th. Letter to St. Gregory, is the last of those which St. Basil wrote in his Retirement before he was Bishop. It is directed to St. Gregory Nazianzen; wherein he Exhorts him to be very careful to procure the Choice of a Bishop, in the room of Eusebius Bishop of Caesarea in Cappadocia, lately Dead, who might be worthy to fill that Bishoprick. St. Gregory had resolv'd to come himself to Ca∣sarea; but for fear lest the giving of his Saffrage in favour of St. Basil should render him suspected, he contented himself with sending Two Letters written in his Father's Name; whereof one was address'd to the Church of Caesarea, and the other to the Council Assembled in that City, wherein he recommen∣ded St. Basil as most worthy to Succeed in the room of Eusebius. Some Authors attribute this Letter of St. Basil which we have already mention'd, to Eusebius of Samosata: And indeed, it is not very probable, that St. Basil should so openly pray St. Gregory to do that which look'd so like solliciting that himself might be made Bishop.

We should joyn to this the Two Letters of St. Basil to Apollinarius, which were publish'd by Co∣telerius, if they were Genuine; but they are Forg'd by the Apollinarians, since St. Basil himself testi∣fies in the 59, 79, and 82 Letters, That he never wrote concerning the Faith to Apollinarius; and that the Letters which were published under his Name, were Supposititious: Which plainly shows, That the Two Letters, which go under St. Basil's Name, and are address'd to Apollinarius, which Treat of the Mystery of the Holy Trinity, and which suppose that St. Basil and Apollinarius held a great Cor∣respondence by Letters, are Forg'd, as well as those of Apollinarius to St. Basil, which contain Errors not only about the Incarnation, but also about the Trinity.

The Second Class of St. Basil's Letters, ought to be of those which were written after he was Bishop of Caesarea; These are far more numerous and more considerable. The First, are those which he wrote for the Reconciliation of Meletius with St. Athanasius and the Western Bishops.

To compass this design, he wrote about the End of the Year 369. the 56. Letter to Meletius, to dispose him to enter upon a Treaty about it. He did not openly acquaint him with his Design, lest he should be discovered; but he signified to him, that he desired that he might see him to treat about an Affair of great Importance; but being detain'd by his Brethren, he sent Theophrastus to communi∣cate it to him. The Secrecy which he observes in this Letter, plainly discovers that this was the First which he wrote about this Negotiation.

'Tis probable, that about the same time, to conciliate the favour of St. Athanasius, who had writ∣ten to him immediately after his Promotion; he wrote an Answer to him by Letter 47. wherein he gives him an Account of the share that he had in the Persecution which the Governor of Libya raised against this Holy Pastor; and he acquaints him, That all the Faithful of his Church, look'd upon this Governor as an Excommunicate Person; That they would have no Correspondence with him; because 'tis fit, that the Powers who will use Violence, should find themselves unanimously condemn'd by all the Churches.

Meletius having signified to St. Basil, that he would willingly hearken to an Accommodation; this Father wrote to St. Athanasius at the Beginning of the Year 379, the 48. Letter; wherein he ex∣horts

him to procure the Peace and Union of the Eastern and Western Churches, and prays him to begin with receiving the Church of Antioch. He supports this Proposal in Three Letters, which in the common Edition are 49, 50, and 51. The 50th. was written at the desire of Dorotheus the Deacon, whom Meletius sent to Negotiate this Affair. In it, he gives great Commendation of Me∣letius, and says, That all the other Parties which are in the Church of Antioch ought to re-unite to him and to those who adhered to him, as to the principal Body of the Church of Antioch; whereof the rest are but separate Members. He assures him, That the West wish'd for this Re-union, as well as the East; as appeared by the Letters brought from the West by Silvanus. He conjures him after∣wards to use his usual Prudence for procuring the Peace of all the Churches. In Letter 51. he ex∣horts St. Athanasius to write a Letter of Communion to all the Eastern Bishops; and prays him to send it, either by some Persons in his own Name, or even by the Deacon Dorotheus. He assures him That the Bishops are Orthodox, and that they desire to be Re-united to him; and he promises them, That he will not deliver his Letter, till he has received their Answers, and those Assurances that he shall desire.

St. Athanasius having received these Letters, would not write at all, but he sent one of his Priests call'd Peter, to dispose their Minds to Peace. This Priest was very well received by St. Basil, and he perform'd his Message as well as he could. But this Affair being of too great Consequence to be so easily determined; St. Basil thought it necessary to write to Pope Damasus. Having taken up this Resolution, he sent the Deacon Dorotheus to Meletius, by whom he wrote the 57. Letter, wherein he tells him his Design which he had of sending this Deacon to Rome, and of desiring some Deputies out of Italy. He prays him, if he thought it convenient, to give him necessary Instructions, and to write a Letter in his own Name, and in the Name of all the Bishops of his Communion, and to direct it to the Western Bishops. He writes at the end of this Letter, That the Affairs of the Church were in the same state; That the Civil Powers would not meddle with them, to restore those that were banish'd; That Euvippus an Arian Bishop was come, but that he had done nothing yet in Publick, though he had threatned to fetch the Bishops of his Party from Tetrapolis and Cilicia, to Condemn the Orthodox.

Meletius sent back Dorotheus, and thought it necessary for him to go into the West. 'Tis not cer∣tainly known, whether he wrote at that time to the Bishops of the West, but 'tis certain that St. Basil then address'd his 220 Letter to Damasus. It has no Superscription, but 'tis easy to see, that 'twas address'd to the Bishop of Rome. He begins with showing the Advantage which that Bishop had to restore the ancient Union between the Eastern and Western Churches: After this, he describes the un∣happy State to which the Persecution of the Arians had reduc'd the Churches of the East. He repre∣sents to Damasus, That he might give them Ease and Comfort, by writing and sending Deputies to them, to re-establish Peace and Union in the Church. He remonstrates to him, that what he desir'd, was not extraordinary, since it had been the practice of the Saints, and particularly of the Church of Rome. He observes to him, That St. Dionysius had formerly Comforted the Church of Caesarea by his Letters, and that he had sent some of his Brethren to deliver Christians from Captivity; That now there was more Reason to complain of the Misery of the Church, since not only the Captivity of the Body, but that of the Soul also was to be fear'd. St. Basil, gave this Letter to Dorotheus, to carry into the West, and he sent this Deacon to St. Athanasius, to conferr with him about the means of pro∣curing Peace, that so after he had met with him, he might Embark from Alexandria, to go into Italy. He charg'd him also with a Letter for St. Athanasius, which is the 52. And tho' in it, he says, That he referr'd himself wholly to the Prudence of St. Athanasius as to the Management of this Affair, yet he says, That his Advice should be to write to the Bishop of Rome, and to pray him, since there was no probability of calling a Synod, that he would send by his own Authority, Deputies into the East. He observes, That he must chuse such Persons as were able to endure the Fatigues of Travelling, and who had much Meekness and Moderation to Correct the Eagerness and Passionate Heats of some of the Bishops of the East: And in fine, who could speak at a fit Season, and accommodate themselves to the Times. He would have them carry with them the Acts of the Council of Ariminum, and an Account of the Transactions in the West, that they may be null'd; That they should come by Sea, without letting any body know of it; That at first they should address themselves to those of his own Communion, before they were pre-engaged by the Associates of Paulinus, the Enemies of Peace: and, in short, That they should condemn the Heresy of Marcellus of Ancyra. This Letter is the 52. At the end, he conjures St. Athanasius to send forthwith the Deacon Dorotheus into the West; that so the Business might be done the next Year, which was 371. He advertises him also, That he must take care to recommend to the Deputies from the West, that they be very Cautious lest they en∣crease Divisions instead of allaying them, and that they preferr to all things the Good of Peace; and that they do not maintain a Schism in the Church of Antioch, out of Affection to some particular Persons.

The desire of Peace, and the Fear that St. Basil had of bringing Persecution upon the Church, oblig'd him to be very cautious in his Discourse. Wherefore, though he profess'd to Believe, and to defend the Divinity of the Holy Spirit; yet he said nothing of it unless he was oblig'd. And there∣fore when he was in an Assembly of Bishops held in the Year 370. at the Feast of St. Eupsichius, in the City of Caesarea, he discoursed largely of the Divinity of the Father and the Son, and said no∣thing almost of the Holy Spirit. Whereupon a Religious Person who was present at this Assembly, accus'd St. Basil of betraying the Truth by a Cowardice unworthy of a Bishop, and publish'd this Accusation at a Feast where he was present, some time after. St. Gregory Nazianzen, who was one of the Guests at this Feast, endeavoured in vain to defend his Friend; for all the Company blam'd

him, and at last St. Gregory himself was offended with his Conduct, and wrote to him his Judgment about it in Letter 26. St. Basil having received this Letter by Hellenius, was a little offended with it, and answered him in Letter 33, That he was surprized, that he should so lightly give credit to a Caluminator. He signifies a great Contempt of these kind of Accusations. He invites St. Gregory to come and see him, and says, That what was quickly to come to pass, would serve for his Justifi∣cation before all the World; because it might be foreseen, that he must suffer for the defence of the Truth, and perhaps should be forc'd away from his Church and his Country. Which discovers that this Letter was written before the Persecution of Valens, in the Year 370.

This Emperour had a Design to divide the Province of Cappadocia into two. St. Basil thought that it was his Duty to defend the Rights of his People, and his Church. For this Reason, he wrote to a great Man of his Country called Martinianus, the 376 Letter, to pray him to go to Court and hinder this Division. This Letter was written in the Year 370, as well as the 362, which was plainly written upon the same Occasion. The 309 Letter, wherein he declares, That he continued unshaken, though he had been attack'd by the most powerful at Court, referrs to the Sollicitations which the Prefect Modestus had us'd to him this Year 370, by Order of the Emperour Valens. 'Tis probable, that the Letter 409, wherein he thanks an Eastern Bishop call'd Innocentius, for what he had written to him, is also of the same Year; for 'tis likely that this Bishop wrote to him a little after his Ordina∣tion, and that St. Basil took no long time to Answer him.

The Deacon Dorotheus, departed in the Year 371, but his Journey had not all the Success, that might have been hop'd for. However, the Western Bishops wrote a Letter to the Bishops of the East, which was sent to them by St. Athanasius, but the Contents are not known. It appears also by the Letters of St. Basil, That there came from the West a Deacon nam'd Sabinus, who carried the Letters of the Bishops of Illyricum, Italy, and Gaul.

The Eastern Bishops answer'd the Letter of those of the West, which they received by St. Athana∣sius, and that which was brought them by Sabinus: There Answers are the Letters 61, and 69. In Let∣ter 61, after they have testified their Joy, that they had, when they understood that the Western Bishops, were all at present United in one and the same Doctrine, they desire of them help and relief in their Miseries, which they describe in a most lively and natural manner.

Our Miseries, say they, are known to you, though we should not write them, being publish'd over all the Earth. The Do∣ctrine of our Fathers is despis'd; The Tradition of the Apostles is overthrown; The new Inventions of some particular Persons prevail in the Churches; They treat Religion as Sophisters, not as Di∣vines: The Wisdom of this World Domineers, and the Glory of the Cross is abhorr'd; The true Pastors are driven away, and ravening Wolves are entred into their places, who tear the Flock of Christ in pieces; The Churches are abandon'd; The Desarts are fill'd with desolate Christians; The Old Men sigh when they compare the times past with the present, and the Young Men find them∣selves miserable, because they never saw the Good things of which they are now destitute. These things ought to affect those who have any love for Jesus Christ and his Church: But what we have said of them, is very far short of the Truth; wherefore, if you have any Charity for us, if you be of the same Mind, if you have any Bowels of Pity, come speedily to our help; Arm your selves with Zeal for Piety, and deliver us from this Raging Tempest.

At the end of this Letter, they make a short Confession of their Faith; wherein they acknowledge that the Holy Spirit is ador'd together with the Father and the Son: And they conclude with the Approbation of what the Western Bishops had done in Conformity to the Canons.

The Second Letter upon the same Subject, is written in the Name of Meletius, Eusebius of Samo∣sata, St. Basil, and many other Eastern Bishops, to the Bishops of Italy and Gaul, that is the 69th. among those of St. Basil. There they give a Description of their Miseries yet more large, and more moving than the former, and conjure the Western Bishops to help them and bring them relief; and to send to them speedily a great number of Deputies, who may take their Seats in a Synod, hoping by this means, that they may restore the Faith of the Council of Nice, destroy Heresy, and re unite the Or∣thodox; who at present are divided in Communion, though they hold one and the same Doctrine. They compare the state of the Churches of the East, to that of Jerusalem, during the Siege of Vespa∣sian; and they say. That as the Jews ruin'd themselves then by their Intestine Seditions, while the Enemies Army reduced them to the last Extremity; so their Churches were now brought to Desola∣tion, not only by the War of the Hereticks, who openly attack'd them; but also by the Divisions of the Orthodox: That if they desire Assistance of the Bishops of the West, it was for this particular Reason, That Peace might be restor'd; and in this, they say, consisted the Relief of their Churches. They conclude their Letter with saying, That they commend and approve the Confession of Faith that was made by those of the West, and that they consented to all that they had lawfully and canoni∣cally determin'd in their Synodical Epistle. These two Letters were sent by Sabinus, who they say, is a Witness of all that they affirm.

St. Basil wrote particularly by the same Sabinus to Valerianus Bishop of Illyricum, or rather of Aquileia, the Letter 324; wherein he Thanks him for the Charity he had testified in the Letter he had written, and prays him to assist with his Prayers the Eastern Churches, that were afflicted with Heresy and Schism. These are all the Letters of St. Basil written in this Year 371, concerning the Union of the East and the West.

The Letters which he wrote in favour of Eustathius of Sebastea, against Theodotus of Nicopolis, are also of this Year 371; because he was at Difference with the former in the Year 372.

The First Letter written upon this Subject is the 26th. address'd to Eusebius of Samosata: He acquaints him, That Meletius and Theodotus of Nicopolis, invited him to be present towards the

Middle of June, at a Synod which was to be held at Phargama: He prays St. Eusebius to be pre∣sent there: He sent him this Letter by Eustathius of Sebastea, and tells him, That he waited for an Answer.

Eusebius came not to this Synod, but Eustathius was present there, and St. Basil, before he did Communicate with him, would have assurance of his Doctrine; and having had two Conferences with him, he made him agree to the Doctrine of the Church. Being thus perswaded that he was Orthodox, he joyn'd his Prayers with those of this Bishop, to thank God, who had given them Grace to think and speak after the same manner. The Design of St. Basil was to have a Confession of Faith drawn up by Theodotus, or those of his Party, which Eustathius should Sign: But Theodotus without enquiring into the Conduct of St. Basil, refused to admit him to his Synod, because he had communicated with Eustathius. St. Basil being to go into Armenia, passed by a Country House of Meletius called Getasa, where Theodotus was present; and after a free Conference between them, it was agreed, That if St. Basil could make Eustathius sign a Confession of Faith, which plainly con∣tain'd the Doctrine of the Church, he should then continue in his Communion; but on the contrary, he should separate from him, if he refus'd to sign that Confession. Meletius and his Priest Diodorus, having approved this Proposal, it was also agreed to by Theodotus, who invited St. Basil to go with him to Nicopolis: But when he was arrived there, he would not communicate with him contrary to his Word which he pass'd to him; which obliged St. Basil to withdraw, and to go to Satala, there to regulate some Affairs of Armenia, and Ordain some Bishops. He wrote from thence to Count Te∣rentius the 187 Letter; wherein he gives him an account of those Transactions which had passed. Letter 78, is the Confession of Faith which St. Basil caused Eustathius of Sebastea to sign at this time. It contains the Nicene Creed, and rejects the Error of Sabellius and Marcellus of Ancyra. He speaks also of those Differences in Letter 364, to Atarbius.

He wrote also a little while after, the Letter 239. to Eusebius of Samosata; whom he acquaints with the disgraceful manner wherein he was treated by Theodotus. He says, That he had also a Con∣ference with Eustathius, and that he found him very Catholick. He complains, That the Bishops of the second Cappadocia, lately advanced into a Province, refused to have any Correspondence with him. He rallies his Brother Gregory, and says, It were to be wished that he had a Bishoprick that would agree to his Mind; That he is so zealous and watchful, that he could Govern all the Churches of the World; That he was not only capable of Great Things, but that he gave weight to Small Matters, and made Affairs of no Importance, pass for Matters of the greatest Consequence, by his manner of treating of them. He complains of a Bishop nam'd Palmatius, whom Maximus had made use of to Persecute the Church. He invites Eusebius to come and see him, giving him notice that his Presence was necessary to regulate the Affairs of Cappadocia.

He invites him also by Letter 256, to be present at the Feast of St. Eupsichius, which was the 7th. of September, to Ordain Bishops, and to give him Advice, about the Cause which his Brother Gregory Nyssen had undertaken against him in the Assembly which was held at Ancyra.

Probably Eusebius of Samosata came not to this Synod of Caesarea, but he sent thither a Bishop nam'd Sabinus, whose Presence comforted St. Basil under the Afflictions which he had met with at Nicopolis, as he acquaints Eusebius by Letter 253; where he excuses the too great Zeal which Theo∣dotus had testified for the observation of the Canons. He says in this Letter, That he passionately wished to see and embrace Eusebius. The Letters 252, 255, 260, were almost at the same time.

The 254th. is to the same Person, and in the same Year; but it was written before that which we just now mentioned, and at the Beginning of the Year. He writes to him, That Demophilus was upon the Throne of Constantinople, and that he was a Hypocrite; and yet that he had re-united the two Parties; and that some Neighbouring Bishops were joyn'd with him. He deplores the miserable state of the Eastern Churches; and says, That God only knows when there Condition may be better.

We have already seen that St. Basil went this Year to Satala, to regulate the Affairs of this Church, and that he Ordained a Bishop there, at the desire of the Inhabitants. He recommends him to them in Letters 296, and 183; and in 185 he writes to the Church of the Parnassians, upon the Death of their Bishop; and in 186, he does with much Eloquence and Christian Charity comfort the Widow of the Praetor Anatheus, upon the Death of her Husband. This Letter may pass for a perfect Pattern of true Christian Consolation.

Athanasius Bishop of Ancyra, dying in the Year 372, it follows that the Letter 53 of St. Basil which is address'd to him, was at least in the Year 371. He complains in this Letter of the Con∣duct of this Bishop, who accused him of teaching Errors in his Writings, or subscribing to those of others. The Complaint of this Bishop, made St. Basil apprehend that some Heretick had prefix'd his Name to his Works. He declares, That he had written against the Anomaeans, and against those that say, The Holy Spirit is a Creature.

The following Letter is written to the Father of this Bishop, praying him to admonish his Son charitably, not to defame his Colleague without reason.

'Tis credible that the Letter 381, address'd to the Suffragans, was also written in the same Year with the preceeding Letters, and probably soon after St. Basil was a Bishop. He complains in this Letter, That some neglected to observe the Canons, and to follow the Discipline of the Church in the Ordination of Ministers exactly: He observes, that formerly none were chosen, but those whose Probity was well known, and of whom the Priests and Deacons gave a good Testimony to the Suf∣fragans; and that neither were these Ordained until the Bishops of the Diocess were first advertised of it: He complains, That now the Suffragans did not write to the Bishops; and that they also per∣mitted

the Priests and Deacons to choose whom they pleas'd, without enquiring into their Behaviour. From whence it comes to pass, says he, that there are many Ministers, and but very few who are worthy of their Ministry. To avoid this Abuse, he Ordains, That there should be presently sent to him a List of all the Ministers that are in the Villages containing the Names of those which have been ad∣mitted, and an account of the Life which they lead; That they should be reduc'd to the Condition of Lay-men, who should be found incapable, and those who had been admitted by Priests since the time of the first Prohibition; and that for the future, none should be admitted but those whose Life and Conversation had been well examin'd. In fine, he declares, That those who should be admitted into the Clergy, without his Approbation, should be thrust down to the station of the Laity again.

The 392 to Amphilochius, was written before he was made Bishop of Iconium, and by consequence towards the End of 371, or the Beginning of 372. 'Tis written in the Name of Heraclides, an an∣cient Friend of Amphilochius. It acquaints him with the Life which he leads under the Conduct of St. Basil, and invites him to come and stay with them.

The 319 to Innocentius may be also about the same time. He refuses to charge himself with the Care of the Eastern Churches, which this Bishop would have him to do.

'Twas probably in the same Year that St. Basil undertook to build a Church and an Hospital in Cae∣sarea. Some would have hindered the going on of this Work; whereupon he writes to Elias Go∣vernor of the Province in Letter 372; praying him for leave to proceed in his Buildings. The 373, was written to the same Person in favour of a Receiver, who had neglected to send an Account of his Receipts. In the 305, which is to some Receiver-General, St. Basil determines, That an Oath should not be exacted from the Collectors of Taxes; because these kind of Oaths bring no great Profit to the Receivers, and accustom Men to make false Oaths. In the 304 he writes to the same Person, That the Monks ought to be exempted from paying of Tribute.

In the Beginning of the Year 372, St. Basil having found out the Frauds of Eustathius of Sebastea, separated from him, and re-united himself to Theodotus. This Separation was begun by two Friends of Eustathius, call'd Basil and Euphronius, who were sent to St. Basil, as Spyes upon him. These two Persons having created some trouble to this Saint, he wrote about it to Eustathius, and pray'd him to put a stop to the Disorder which they caus'd in his Diocess. This Letter is the 307, which I believe was written to Eustathius of Sebastea, though some think that it was address'd to another Eustathius Bishop of Himeria, to whom the preceeding Letter is address'd. Some time after, Eustathius being invited to a Council held by St. Basil, not only refus'd to come thither himself, but hindred all those of his Party from going, and declared himself in his Discourses, and in his Letters, against St. Basil. He had also the Insolence to write him a Letter, wherein he declared, That he had withdrawn from his Communion, and publish'd a Writing or Manifesto against him; wherein he accuses him of the Error of Apollinarius. St. Basil understanding these things, acknowledg'd, but too late, that he had too easily given Credit to one of the greatest Cheats in the World. He began to commend the Pru∣dence of Theodotus of Nicopolis; and to reconcile himself perfectly to him, he wrote the Letter 196, wherein he gives him a faithful account of all that we have said, and testifies the regret he had for trusting to this Impostor. He observes, That he had publish'd a Confession of Faith, which was per∣fectly agreeable to the Opinions of Arius, and accuses him of re-ordaining Bishops.

A Bishop of Cilicia nam'd Theophilus, joyn'd himself with Eustathius, against St. Basil. 'Tis to him that Letter 310. is address'd; wherein St. Basil acquaints him, That though he had great Cause of Grief upon his account, yet he would not cease always to remember him.

The Letter 81. to Eustathius the Physician, was written upon the Separation of Eustathius of Se∣bastea: for therein he testifies what Trouble he endur'd for the Separation of those who had withdrawn from his Communion; but yet he was oblig'd rather to suffer their Division from him, than do any thing against the Truth and against his own Conscience; because there was nothing more dear to him than the Faith, and Hope in Jesus Christ.

In Letter 82. to Patrophilus, who had objected this Separation to him; He shows him, That his Enemies were the Causes of this Division, and justifies himself from two Accusations which Eusta∣thius had form'd against him; Whereof the First was, That he had formerly written to Apollina∣rius: And the Second, That he had received Diodorus into his Communion. With reference to Apollinarius, he confesses, That he had formerly written one Letter only to him; but he says, That he did not then believe him to be in an Error; That he could not be responsible for his Faults; And, That he had not read his Writings. As to Diodorus, he confesses that he received him into his Com∣munion, as a good Catholick, being Educated by Silvanus of Tarsus, and who could be charg'd with nothing. He vindicates himself also from the Crimes that were imputed to him in a Writing ad∣dress'd to Dazizus; and at last, he accuses Eustathius of Sebastea, and describes his Life in such a manner as is very much to his disadvantage. Patrophilus having received this Letter, sent St. Basil word that he would not separate from him. St. Basil thanks him in Letter 85, and admonishes him, That for keeping Peace, we must make choice of such Persons with whom we may be United; and that we are oblig'd to break with some Persons with whom Peace cannot be had.

But St. Basil did not only defend himself by Letters written to his Friends; but he wrote also a very smart. Letter upon the same Subject to Eustathius, which is the 79. There he gives an Account of his Conduct and his Doctrine, during the whole time of his Life: He shews him, That he could not be accus'd without Injustice, for having written almost Twenty Years ago to Apollinarius: He takes Eustathius himself for a Witness of his Faith, and asks him, If he could accuse him of promo∣ting any Error in the Conference which he had with him. He accuses him of being the Disciple of

Arius and Aetius. At last, he observes, That the true Cause wherefore he had made this Separation, was not because of the Letter which St. Basil wrote to Apollinarius, as is pretended; but because his Communion might be prejudicial to those who would acquire Favour and Authority.

'Twas at the beginning of this Year, that St. Basil wrote to his Brother Gregory Nyssen, upon a Com∣plaint that he had against him. He acquaints him in Letter 44, That he was surprised, that there were three Letters written to him, under the Name of his Uncle Gregory, which were none of his. He gives him to understand, That he would come and see him, and the Bishops his Friends, pro∣vided they would receive him Honourably. The 45 and 46, are to this Uncle Gregory, upon the same Difference.

The Letter 43, goes under the Name of St. Basil, and is address'd to the same St. Gregory Nyssen, in the Editions of St. Basil: But 'tis in the Second Volume of St. Gregory Nyssen, under the Name of that Fa∣ther, and is address'd to their Brother Peter; and indeed, it has more of the Stile of St. Gregory, than of St. Basil. The Author of it, explains with much Subtilty, the Difference between the words Hypo∣stasis, and Essence; and shows, That Essence signifies that which is common to the Three Divine Persons; and Hypostasis, that which is peculiar to each Person.

The Letter 263, to Eusebius of Samosata, was written before Easter, in the Year 372. It contains excuses for not writing to him so often as he would. St. Basil fell sick about Easter, and was affli∣cted with a Fever, which tormented him till Winter, as appears by the Letters 257 and 258, written at the same time, to Eusebius of Samosata, and by 270, 271, to Antiochus.

This same Year the Persecution of the Arians was begun anew more fiercely than ever. St. Basil speaks of this Persecution in his Letter 5. to Eusebius, wherein he acquaints him, That 'twas rais'd against the Catholicks of the Church of Tarsus, which was the Centre of Unity to Isauria, Cilicia, and Cappadocia; That the Church was ruin'd by desperate Persons, and that all things went on from bad to worse, while the Catholicks were amus'd, and did nothing but look on.

Eusebius answer'd him, That they must write again to the Bishops of the West, to desire of them some Relief. St. Basil wrote also about it to Meletius, without whose Advice, he would undertake nothing. This Letter is the 58, wherein he complains, that Anthimus, Bishop of Tyana, would have Ordain'd one Faustus, in the room of a Bishop whom St. Basil had Ordain'd in Armenia. He sent this Letter by Sanctesimus, whom he charg'd also with a Letter to Theodotus, wherein he complains of the Ordination of Faustus. This Letter is the 195. Afterwards, he gave to the same Person, three Letters: The First for the Priests of Antioch; the Second for the Monks of that City; and the Last for Pelagius of Laodicea. These Letters are the 199, 200, and 312. There is also a Letter upon the Ordination of Faustus, address'd to Poëmenius, Bishop of Satala, which is the 313.

A little while after, he wrote to Meletius the Letter 59, wherein having defended himself from the Accusation of Eustathius, who accus'd him of the Errors of Apollinarius; he says, That he had receiv'd Information, that it was resolv'd at Court, to deliver him up to the Fury of his Enemies; but that this Order was suspended for some time.

He earnestly prays Meletius to answer the Letter which he had written to him by Sanctesimus; and to send him a Letter for the Bishops of the West, Sign'd by those who were united with him in Communion and Judgment. He signifies, that the Western Bishops must be advertis'd not to receive into their Communion indifferently, all those that come from the East.

The Letter 273, to the Priest Antiochus, who was Nephew to Eusebius of Samosata, which Fa∣ther Combefis believes to be directed also to Meletius, is upon the same Subject. He prays him to Order, together with the Deacon Dorotheus, what must be done for a Re-union with the West. He Counsels him to dictate the Letter himself, that was to be sent thither. He says, That he had writ∣ten some time ago to the Bishops of Illyricum, of Gaul, and Italy, by the Deacon Sabinus; but he adds, That it would be convenient to send one into the West, in the Name of a Synod of the East. As to what concerns Athanasius, he says, That he is very well inclin'd to Peace; but he can do no∣thing, unless Letters of Communion be sent to him: Moreover, That he does ardently desire the Re-union, and will do all that's possible for him to procure it. This Letter was written before Easter. He signifies, that he waited for his Answer.

'Twas at this Time, and upon this Occasion, that Letter 70 of St. Basil, was written, address'd to the Western Bishops, wherein he prays them to inform their Emperour of the Miseries which the Orthodox suffer'd in the East, and to send them Deputies. This Letter was to be carried by a Priest nam'd Dorotheus.

While Matters were thus order'd in the East, St. Basil, who was now recovering, as appears by the Sixth Letter to Eusebius of Samosata, fell sick again in Winter. He speaks of this Sickness in his Seventh Letter, and excuses himself for not visiting St. Eusebius from the sharpness of the Winter, and the Death of his Mother. He deplores in this Letter, the unhappy State of the Church, and says, That some would have plac'd Arians at Ancyra and Neocaesarea, in the room of the Orthodox, but that at last, they had left the Churches in tranquillity.

In the mean time, Evagrius, a Priest of Antioch being return'd from the West, brought a Letter, which he would have obliged the Eastern Bishops to Sign; saying, That those which they had writ∣ten before, were not approved in the West. St. Basil having received Advice of this, wrote to Eu∣sebius of Samosata by his Eighth Letter. There he speaks against Eustathius of Sebastea, and enquires if he was to be present at the Ordination of a Bishop for the City of Iconium, which had formerly de∣pended upon his Metropolis, but did not now since the Division of Cappadocia.

He wrote also at the same time to this Evagrius; who was come from the West, and who had written to him, that he was suspected, because of his Communion with Meletius. St. Basil answer'd

him by Let••••r 342. That he wa•• very little troubled ••t what the World thought of him, but that he would labou•• hard for Peace; and Exho••ts Ev••gri••s to do the same. He signifies to him, That he was troubled to understand by Dorotheus, That he would not Communicate with Meleti••••'s Party. He declares to him, That as things now stand, h•• could not send any body into the West.

He writes the same Account of the Journey to Rome, to that Dorotheus, whom he had charg'd with Letter 70. He could not forbear taking Notice, how angry he was with the Pope, and saying, That his Brother Gregory, was not a proper Person to be deputed into the West, because he was too simple to have any thing to do with a Proud Man, and one exalted in Dignity, who by consequence would hardly have patience to hear him speak the Truth. This Letter is the 150. The Priest went to R•…•…e, however, as appears by L••tter 321.

In the mean time, Eusebius of Samosata, who passionately desir'd the Peace of the Church, believing that St. Basil neglected to labour in it, wrote a Letter to him, wherein he complains of two Things: First▪ That he had not come to see him: Secondly, That he had abandon'd, as one may say, the Church to its Enemies, by his Slothfulness and Negligence. St. Basil answer'd him, by Letter 262, That he could not come to see him, •…•…ause of his Sickness, and that the thing which hindred his Good Success, was not the want of Care; but because the Bishops did not agree among themselves, about Matters of Consequence, and he alone could not regulate Affairs, since the Canons did not allow one Bishop alone, to make Regulations of this Nature.

The Letter 265, is almost upon the same Subject. He wrote to him, That he ardently desir'd Peace, but then it must be a real one. He advises him to take heed of those that seem to be Catholicks, and yet are not. He declares to him, That he would never Communicate with those who did not receive the Nicene Faith, or who believ'd that the Holy Spirit was a Creature, because he was not willing to ap∣proach the Altar, with a Heart full of Dissemulation and Hypocrisy, that for this Reason, he had withdrawn from the Communion of Euvippus; That they ought to be treated with all mildness, who had not receiv'd this Faith; That we should invite them to own it, and show great Charity and Mo∣deration to them: but that we ought never to be Trimmers, nor remain Neuters in Matters of Faith.

About the End of this Year, the Church of Antioch being afflicted with a rough Persecution, he wrote Letter 60, to comfort it. He proposes the Nicene Creed, as the Rule of Faith. He says, That the Divinity of the Holy Spirit was not there expresly▪ determin'd, because it was not then directly oppos'd, but that we ought to condemn all those who admit a Creature in the Trinity.

The Letter 62, to the Church of Neocaesarea, is also of the same Nature; he Comforts it upon the Death of its Bishop. It was written before the foregoing Letter, and at the beginning of the Year. There are some other Letters of St. Basil, which probably were written the same Year 372, that have not so much reference to History.

We may place in this Number, the Letters 274, 275, 276, 277, 278, and 279, to the Governour Modestus, who began to be his Friend about this time. He prays him in this last, to preserve the Ex∣emptions of Priests and Deacons.

We may place also in this time, the Letter 86, to Bosphorus, wherein St. Basil gives an Account of the Difference which he had with his Predecessor, Dianius, Bishop of Caesarea. He says, That he had not anathematis'd him, but that he was extremely troubled, when he understood, that this Bishop had Sign'd the Creed of Constantinople; and that for this Cause, he separated from him, but that he re∣turned to his Communion before he died, when he declared, That he had Signed this Creed by Sur∣prize, and without knowing any evil by it.

There is another Letter, wherein he speaks of this Bishop Bosphorus. It is Letter 300, address'd to the Nuns. There he confutes those who accused him of not receiving the Nicene Creed. He approves it, and yet confesses, that there are Catholicks who do not allow of the Word Consubstantial, because they believe that it has an ill Sence. He says, That they ought to be pardon'd, because this Term did very much displease the Bishops, who condemned Paulus Samosatenus. He explains the good Sence of this Word, and the distinction of Hypostases. Lastly, He proves the Divinity and Equality of the Father and the Son.

St. Peter of Alexandria, having Succeeded St. Athanasius, in the Year 373, St. Basil did not fail to write to him immediately after his Promotion to the Bishoprick. This Letter is the 320. He Con∣gratulates his Exaltation, and exhorts him to follow the Footsteps of St. Athanasius.

Soon after this, Peter was forced away, and the Church of Alexandria was persecuted most vio∣lently by the Arians. Immediately, St. Basil comforts them in a Letter, wherein he deplores their Misery. This Letter is the 71.

Amphilochius was Ordained Bishop of Iconium at the End of the Year 372, as appears by the Eighth Letter of St. Basil. 'Twas therefore towards the End of the last Year, or rather at the Beginning of this, that St. Basil congratulated him by Letter 393, and 'twas certainly in 373, that he invited him by Letter 344, to the Feast of St. Eupsichius, which was September the 5th.

The 395, to the same, is also of the same Year. He acquaints him, That he had finish'd the Book of the Holy Spirit.

The Letter 363, to Eusebius of Samosata, was written before Easter of the same Year, during the sharp Winter-Season. St. Basil acquaints him, That he was dangerously Sick.

Towards the End of this Year, St. Eusebius of Samosata, was banish'd into Thrace, and St. Basil wrote to him the Letters 9, and 251, to Comfort him in his banishment; and the Letter 269, to his Nephew Antiochus, who accompanied his Uncle. The Clergy of Samosata, being troubled by the Arians, and by the Division of some particular Persons, he Comforts them, and Exhorts them to

Peace by Letter 280, and praises the Senate of that City, by Letter 294. He wrote also to Otreus, Bis••op of Melitine, the Letter 316, where he speaks of the Banishment of Eusebius.

It was towards the End of this Year, that St. Basil wrote to the Bishops of the Sea-Coasts, and of the Isles, the Letter 77, wherein he complains, that they had sent no body to him for Relief in their M••series▪ and prays them to send their Deputies and Letters of Communion. 'Twas also about the same time, that he wrote the Letter 322, upon the same Subject to Elpides. We may place also in the same time, the Letter 87, which he wrote to a Heretical Woman call'd Simplicia, who concerned her self to make Remonstrances to him. He tells her with some warmth, That it does not belong to her to judge: That he expected his Judgment from God. He adds, That he should not want Wit∣n••sses to justify his Conduct, and that he would not make use of Slaves or Eunuchs, whose Testimony ought not to be taken. He gives a dreadful Character of the Eunuchs of his time.

We cannot find a Year wherein we can better place, than in this, the Letter 184 to Palladius, and to •…•…centius, Priests and Monks. He informs them, That he is a lover of Peace. He prays God to re∣strain the Authors of Division, and recommends himself to their Prayers.

St. Basil being recovered of his Sickness, which had tormented him during the two Winters of the Years 373 and 374, went into Pisidia and Isauria, to regulate the Affairs of those Countries, as it appears by Letter 272. It was before this Journey that he wrote to Amphilochius, the Letter 396, where∣in he acquaints him with his Disease, and prays him to delay their meeting for some Days; so it was also in the same Winter, that he wrote the first Canonical Letter to Amphilochius, which he could not send to him because of his Sickness; and St. Amphilochius having sent to him some more Questions, wherein he desired to be informed, St. Basil answered him by the Second, written in the beginning of the Year 374▪ The last of these Letters was probably written towards the end of this Year, after St. Gregory was retir'd from Nazianzum. We shall speak severally of these Letters.

The Affairs which he had in Pisidia, concerned the Churches of Isaurus or Isauria, which had been •…•…embred from their own Province, to be joyned to the Churches of Pisidia and Lycaonia. St. Am∣philochius, who was Bishop of Iconium, the Metropolis of Lycaonia, had written about it to St. Basil, and prayed him to come thither. This Saint, before he went into that Country, acquainted him by Letter 406, That he did well to take Care of these Churches; but yet he did not approve of the Design which he had of sharing them amongst many Bishops, lest the Dignity of a Bishop should thereby become contemptible. He says, That it would be better to chuse one Man worthy of a Bi∣shoprick, who might take some Priests to his Assistance, than thus to divide a small Territory into many Bishopricks. He advises him to place Parish Priests in the Towns where there had formerly been Bishops, before any Bishop was Ordain'd, lest if there should be one Ordain'd before, he would not approve of this Regulation. In fine, he admonishes him to confine the Church of Isauria with∣in its own Bounds. He adds, That the Affairs of the Church of Nyssa are in the same Condition, and that some of his Enemies were gone to Court. He subjoyns a Question of Doctrine about the Opinion of Philo, who affirms, That Manna had all sorts of Tastes. He says, That this Opinion was grounded only upon a Jewish Tradition. He advertises Amphilochius, that Sympius had sent him a Letter of Communion, and that he had answer'd him. This Letter is probably the 398, directed to Amphilochius, but it could not be address'd to him, since it appears by this Letter, that he to whom 〈◊〉〈◊〉. Basil wrote, had been at difference with him, and was reconciled some time before, since he thanks him for his Reconciliation.

In all probability it was about this Affair of Isauria, and some others of the like Nature, that St. Basil went into Pisidia and Isauria; and in the beginning of the Year 374, from Pisidia he went to P••••tus, a Canton whereof called Dazimona, was furiously troubled by Eustathius of Sebastea, who had persuaded many Bishops to separate from the Communion of St. Basil. This Saint, thought to have found one of his Friends call'd Hilary, in that Country, but he was gone. He signifies in Letter 370, how much he was troubled, that he could not find him. He acquaints him also, That the Anomae••ns and Semi-Arians hated him, and loaded him with Calumnies, because of some Writings that were falsly attributed to him. In his return he went to see his ancient place of retirement, near Neocaesarea, where his Brother Peter dwelt. The Inhabitants of Neocaesarea, believing that he was come to concern himself about their Affairs, conceiv'd an Aversion to him, and accus'd him of many things. To refute their Calumnies and undeceive them, he wrote to them three Letters upon this Occasion.

The first, which is the 63, is address'd to the Clegy. He says, That they were to blame, to accuse him of Error, who themselves propagated those things which were asserted by none but Sabellius and Marcellus of Ancyra; That they could have but two Pretences for the Aversion they had testified against him; First, The changing of the way of singing of Psalms; and Secondly, The Affection which he had for those that profess'd a Monastick Life. As to the last Accusation, he says, That it was very much to his Advantage, that they had this Opinion of him, since there were Monks in Egypt, in Palaestine, and in Mesopotamia; and Monasteries of Nuns in all Places. As to the singing of the Prayers of the Church, he maintains, That in that he follow'd the ancient Custom of the Church; That on the great Festivals the People came before Day into the Church; That after Prayer they stood up to sing in two Chorus's, which answered one another; That thus the Night was spent in sing∣ing and praying; That at break of Day all the Faithful rehears'd the Penitential Psalms. He main∣tains, That this Custom took place in Egypt, in Libya, in Phoenicia, in Palaestine, in Syria. As to what they objected to him, That this was not in use in the time of St. Gregory Thaumaturgus, he an∣swers them, That the Letanies or the Prayers which the Faithful used at Neocaesarea, were no more in use in his time, than this Custom. He adds, That tho' he did not condemn them, yet he thought it more

convenient to ask God's Pardon of Sins, by using the Words of the Holy Scripture, than employing those of Men's devising. He maintains also, That it cannot be proved, that the singing of Psalms was not used in St. Gregory's time. He blames them, because they themselves did not observe what this great Man did. He tells them, That he pray'd with his head uncovered; That he did not swear at all; That he did not reproach his Neighbour; That he did not bear Envy against him; That he was neither proud nor quarrelsome, &c. whereby he tacitly objects these Faults to those of Neocaesarea. Towards the latter end, he admonishes them to lay aside those Innovations that had crept in amongst them, to admit the three Hypostases in God, not to deny the Name of Jesus Christ, and not to mis∣interpret the Expressions of St. Gregory.

The 64 is directed to the most Learned of this Church of Neocaesarea. There he describes the Occa∣sion and Cause which obliged him to come near Neocaesarea. He accuses them of Sabellianism, because they admitted but one Hypostasis. He answers what they had said in a Letter address'd to Anthimus, wherein they alledg'd a Passage of St. Gregory Thaumaturgus, who says, That the Father and the Son were Two by Conception, but One in Substance. He maintains, That this Father did not say this, as an Article of Faith; That this Expression escap'd him in the heat of Disputation, and that he never in∣tended to explain his Doctrine about the Mystery of the Trinity exactly, in a Treatise which was made for the Instruction of an Infidel. At Last he asserts, that 'tis not sufficient to say, That there are Three Divine Persons, unless it be added, that each of them has a particular Subsistence by it self.

The Letter 75 is address'd to all the Faithful of Neocaesarea, whom he treats with more mildness. He complains of them, that having given Credit to the Calumnies which were publish'd against him, they had separated from his Communion. He represents to them, That he was Educated by his Grand-Mother Macrina, who had been amongst them, and had been Instructed in the Doctrine of St. Gregory of Neocaesarea; and that since that time, he had never Patroniz'd the Arians; That he had Letters from St. Athanasius, wherein he said, That those should be received into Communion, who returned from their Error. St. Basil adds, That he Communicated with all the Orthodox Churches, and so those that would not Communicate with him, were separated from the Church. In short, He does not refuse to be judged by a Synod. He would even submit himself to their Judgment, but upon Con∣dition that they should not lightly believe, but examine the Accusations that were form'd against him, and his Defences. There is in this Letter a very fine Sentence against Calumny. The 20th. Letter to Eustathius the Physician, was also written by St. Basil, about the same time, to vindicate himself against those that accused him of teaching, That there were Three Gods, because he admitted Three Hypostases. He justifies this Doctrine, and proves the Divinity of the Holy Spirit. This Letter in some Manuscripts is attributed to St. Gregory Nyssen, and 'tis found among his Works; but 'tis ra∣ther St. Basil's, than St. Gregory Nyssen's, for it agrees better to him; the Stile is more like his, and the Do∣ctrine is different from that of St. Gregory; since the Author of this Letter maintains, That the Soul of Samuel did really come from the Invisible State to speak unto Saul; and St. Gregory expresly teaches the contrary in his Book of the Witch of Endor. In the 382, written to Olympas, he complains, that his Enemies had written against him, and had imputed to him the Error and the Writings of Apolli∣narius. He confesses, That this Man was a Heretick. A Bishop nam'd Eulancius had taken Part against him with those of Neocaesarea; but he came to himself at last, and wrote to St. Basil, whom he thanks by Letter 281. He defends himself also from the Calumnies of Eustathius, in Letter 346 to Genethlius.

St. Basil being returned to Caesarea, received there Letters from the East, wherein they acquaint him, that Paulinus's Party had received a Letter from the West, which confirmed to him the Bishoprick of Antioch. This Letter so raised the Spirits of those of that Party, that they would have forced every body else to Sign a Confession of Faith, that they might be re-united with them. They did also shake Count Terentius, who had formerly been of Meletius's side, and would have obliged him to Consent to this Union. St. Basil being inform'd of this News, wrote immediately to him the Letter 349, to persuade him not to abandon Meletius. He says, That those of the West were ignorant of the State of the Eastern Churches, and that they knew not the Reasons which St. Athanasius had to Commu∣nicate with Paulinus. He declares, That he accuses no Man; That he desires nothing but Peace; That he congratulates those who had brought these Letters from Rome; but that he could not forsake Meletius and his Church, to joyn with a Party that had caus'd the Schism. Lastly, He refutes the Opinion of those of that Side, who admitted but One Hypostasis in the Trinity.

He sent an Account immediately to Antiochus, who was at Samosata, of all that had been done since the beginning of this Year, and a Relation of what he had learn'd from Antioch: This Letter is the 272. About the same time, the Priest Dorotheus, who was gone into the West, contrary to the counsel of St. Basil, return'd into the East, very much dissatisfied with the manner of Treatment that he had met with from Damasus; who reckon'd Meletius and Eusebius of Samosata among the Arians. Peter of Alexandria who was then at Rome, wrote about it to St. Basil, signifying to him, That he was troubled that he had received no News from the East, and that Dorotheus had not satisfied the Bishops of the West. St. Basil answer'd him by Letter 321, wherein having excused himself for not writing to him before, he complains of the Conduct of Damasus, excuses Dorotheus, and justifies Meletius and Eusebius of Samosata. Some time after St. Basil advises St. Amphilochius by Letter 403, to send a Man of Gravity and Judgment into Lycia, to inquire into the Inclinations of the Bi∣shops of that Country; because he was assur'd, that they were for the most part Orthodox, and de∣sired nothing more than a re-union with them. He names to him those whom he certainly knew to be Catholicks, to be first consulted. He thanks God that Asia was Purg'd from the poison of Heresy,

and exhorts Amphilochius to take care of his Church. The Letters 402, and 403, to the same Amphi∣lochius, are written in the same Year, before the 5th. of September.

About the End of this Year, Demosthenes, Lieutenant to the Pretorian Prefect, renew'd the Per∣secution against the Churches of Asia. He caus'd a little Council to be assembled at Ancyra, wherein he procur'd Hipsius to be turn'd out, and Ecdicius the Arian to be Ordain'd in his room.

Demosthenes came afterwards to Nyssa, to force away from thence St. Gregory, whom he would have Arrested, under pretence that he wasted the Church's Money. St. Basil thought himself ob∣lig'd on this occasion to write for his Brother to Demosthenes in the Name of all the Bishops of his Province. He gives him to understand, That if he would treat about the Money, the Treasurers were ready to give him an Account of it; but if he accused him of Ecclesiastical Matters, that he him∣self would examine it, and that he should not send his Brother to be judg'd out of his own Coun∣try. He wrote also the Letter 358. to Abyrcius, wherein he prays him to assist his Brother. This happen'd about Christmas in the Year 374; for St. Amphilochius having sent Presents to St. Basil at the time of this Festival, St. Basil thanks him by Letter 404, and tells him, That his Bro∣ther was forced to fly.

Demosthenes was not satisfied with forcing away St. Gregory Nyssen upon the Accusation of a profli∣gate Person, but called a Synod of the Bishops of Galatia and Pontus at Nyssa; wherein he got a Bishop ordain'd in the room of St. Gregory. From thence the same Bishops went to Sebastea, to place one of their own Party at Nicopolis in the room of Theodotus, who was dead. They chose one Fronto, but the Nicopolitans would not receive him. This happened in the beginning of the Year 375; and St. Basil wrote an Account of it to Eusebius of Samosata by the Letters 264, and 10. In this last Letter he complains of the Pride of the Bishops of the West, and says, That their Faith was suspected by him, since they acted as they had done formerly, with reference to Marcellus of An∣cyra. In the Letter 405 to St. Amphilochius, he describes and deplores the Misery of the Churches, and says, That Asclepius was kill'd because he would not communicate with Hereticks. And he does the same in the Letter 348. to Elpidius. He speaks also of the Unhappy State of the Church in Letter 266. In Letter 297 written to those of Chalcis, he exhorts them to continue firm and constant in the time of Persecution; He tells them, That it was violent in the East, and that it threatned Cappadocia. The Letters 298, and 299, to those of Beraea, are upon the same Subject, as well as 303; wherein he comforts the Monks that suffer'd for the Faith. He says, That their Sufferings shall not be less re∣compenced than those of the ancient Martyrs. We must joyn to these the 326, and 327, address'd to Barsus Bishop of Edessa; who was Banished, and the 306 to Eustathius of Himmeria.

He wrote at the same time the 72 against Eustathius of Sebastea, address'd to the Edessenians. There he describes the lightness and changes of this Heretick; and there he speaks of a pretended Council held at Ancyra at the end of the Year 374.

The 73 is written against the same Person and at the same time; for there he observes, That it was now Three Years since he was accus'd by Eustathius. He says, That he was unjustly blam'd upon the Account of the Errors of a Person [Apollinarius] to whom he never wrote but once, and that it was now Twenty Years since he did it; That those who accus'd him, did it to please the Powers, to whom they are, and always have been deyoted; That the true Reason why Eustathius and those of his Party were offended with him, was not because he refus'd to receive their Suffragans, as they pretended, but because they would please Euzoïus; That they were joyn'd to the Eudoxians, and called the Orthodox Homo-ousians, though they had formerly made Profession of this Faith, and had also pre∣sented it to the Synod of Tyana. Lastly, That they had destroy'd the Churches which they had inva∣ded. He concludes this Letter with a Profession of Faith, which rejects the Errors of Arius and Sabellius.

The Letters 190, 191, 192, are written to the People and Clergy of Nicopolis, to comfort and ex∣hort them in the Persecution which they suffer'd during this Year 375, after the Death of their Bishop. In the last he declares to them, That they ought not to acknowledge him for their Bishop, whom the Arians had Ordain'd among them, though he calls himself Catholick, which he cannot be, being Ordain'd by the Hands of profane Persons, for the Destruction of the Faith: That this was his Opi∣nion, which, if they would hold Communion with him, they should follow;

Which he had writ∣ten to them, says he, not that he distrusted them, but to remove the doubt of some, and that if any Person should get himself Ordain'd Priest by this Bishop, he should have no hope to continue for the future in this Dignity.

Poëmius, Bishop of Satala, went after this to visit the Church of Nicopolis, about the end of this Year, or the beginning of the next, and confirm'd them in the Resolution of taking a Bishop, and Counsell'd them to chuse Euphronius, Bishop of Colonia. St. Basil approved of this Choice by Letter 193, and admonish'd them not to irritate those of Colonia, who were mightily troubled for the loss of their Bishop. These he comforted by the Letters 290, 291, wherein, after having praised the Zeal and Affection they had for their Bishop, he shows them, that this Translation was necessary for the good of the Church, and exhorts them not to Contest the Matter with the Church of Nicopolis, since that Church was their Metropolis, and what respected it concern'd them also. In the Letter 164 he exhorts the Nicopolitans continually to adhere and submit to the Bishop which had been lately sent them.

While the Eastern Churches were tost with these Tempests, those of the West being at last mov'd with some Compassion for them, sent Priests to Comfort them, and to Testify, that they did Sympa∣thize with them in their Sorrows. St. Epiphanius, Bishop of Cyprus, who perhaps had seen the 77th. Letter of St. Basil, did the same. St. Basil thanks the former by Letter 74, which is written in the

Name of all the Eastern Bishops, and he continues still to desire their Assistance, not so much against the Arians, as against those who under Sheep's cloathing were Ravenous Wolves, and rent the Flock of Christ in pieces without Punishment. He accuses Three Persons in particular. E••stathius of Sebastea is the First; and to render him Odious, he describes all his Life, and says, That he was instructed by Arius, and was one of his most wicked Disciples at Alexandria; That being returned to Caes••rea, and ••eeing himself condemn'd by his Bishop Her••••genes, he had Sign'd an Orthodox Confession of Faith, and afterwards was Ordain'd Priest; but then after the Death of Her••••genes, he went to Constan∣tinople, where he again made Profession of Arianism under Eusebius; That being driven out of this City, he returned into his own Country, where he was forc'd to retire; That soon after he was made Bishop purely by Chance, and then he presently condemn'd the Nicene Creed in the Council of A••∣cyra; That the Party whom he joyn'd with at Seleucia, was known to all Men; That at Constanti∣nople he Consented to the Creed of the Hereticks; That at last being gone into the West, he carried from Liberius Communicatory Letters to the Synod of Tyana, by means whereof he was restor'd; That it was not known what Liberius had obliged him to Sign; but presently after he became the Patron of the Hereticks, who opposed the Divinity of the Holy Spirit, and persecuted the Orthodox. The Second whom St. Basil accus'd to the Western Bishops, was Apollinarius, whom he spared more than he had done Eustathius; yet he says, That he had very much troubled the Churches, because he had so great a Facility of Writing, that he had fill'd the World with his Books; That in so great a Number of Writings, some Errors could not but creep in; That what he had written of Theology, was not founded upon Scripture, but upon humane Reasoning; That he had written Fabulous Things of the Resurrection; That he hath so perplex'd the Doctrine of the Incarnation, that few of his Acquaintance have retained the Form of ancient Doctrine; but on the contrary, almost all of them have busied themselves with useless and contentious Questions. Lastly, Paulinus was very much esteem'd by those of the West; yet St. Basil spares him not, for he is the Third Person whom he accuses in this Letter. He leaves it to the Bishops of the West to judge, whether his Ordination was lawful or no: But he adds, That that which vexed the most part of the Eastern Bishops against him, was his fol∣lowing the Error of Marcellus of Ancyra, whereby he maintain'd, That the Father, Son and Holy Spirit, were but One Hypostasis. He desires Assistance of those of the West against those who fol∣lowed these Three Men, and prays them to send Letters, wherein they might declare, That those who are of their Party ought not to be received into Communion, until they have renounc'd their Errors. He concludes with saying, That it were to be wish'd, that the Eastern and Western Bishops could Assemble together to Consult about those things: But since the present juncture of Affairs would not permit them to do it, and a Business of this Nature would not admit any longer delay, they were content to send some of their Brethren to their Western Brethren, to inform them of that which could not be put into a Letter, and to invite them to assist the Churches of Jesus Christ. Father Combefis says, That it is observed in some Manuscripts, that this Letter was never sent; but we ought not to give much Credit to those kind of Observations made by Transcribers.

The Letter 325 to St. Epiphanius, is also written to thank him, that he had sent some Priests to Visit and Comfort the Churches of the East: He signifies to him, That he deserv'd so much the more acknowledgment, because it was a rare thing to find Bishops at that time, who had Compassion on their Brethren. And because St. Epiphanius had written to him, That he was troubled for the Diffe∣rence which was risen in a certain Country which he calls Eleona, St. Basil answers in this Letter, That he had Reason to wish that this Breach were healed; but that he would not have such People made use of, who were fit for nothing but to embroil Matters, because they were not acted by the Love of God. ('Tis probable that he speaks of Paulinus's Party.) He adds, That there had been already sent into that Country, Palladius, a Priest of Caesarea, and Innocentius, a Priest of Rome, to satisfy the Demands of those of this Country, and determine their Differences, which were probably about the Incarnation; That they had been told, that nothing must be added to the Nicene Creed, but the Doxology of the Holy Spirit; That he would add nothing about the Incarnation, because those Questions transcended the Capacity of his Understanding. He sets it down for a Maxim, That when once Men depart from the Simplicity of Faith, by reasoning about it, then there is no End of the Di∣spute, and all the Questions which they handle, serve for no other use, but to trouble the Minds of the humble. Afterwards he exhorts St. Epiphanius to joyn with Meletius, and assures him, That St. Athanasius intended to do it, and that their Union was retarded only by the Malicious Counsel of some particular Persons. He confesses, That he did not Communicate with those that were after Me∣letius, that's to say, with Paulinus, and those of his Party, not because he thought them unworthy of his Communion, but because they condemned Meletius, in whom there was nothing to be repre∣hended. He praises St. Epiphanius, because he acknowledged Three Hypostases. He exhorts him to cause his Brethren of Antioch to confess the same thing, if they had not already acknowledged it. He prays him to procure the Peace of that Church, by re-uniting the Two Parties. Last of all, He speaks to him about the Errors of a Sect of Hereticks, call'd Magusaeans, concerning which St. Epi∣phanius had desired of him some Account.

The Letter 55 to St. Ambrose, was at the same time, and probably was sent by the Deputies, who carried Letter 74 into the West. He writes to him, That he had known of a long time his Judgment, Learning and Vertue; That he bless'd God for drawing from the Court, a Man Illustrious for his Wisdom, his Dignity and Eloquence, to charge him with the Government of Christ's Fl••ck. He ex∣horts him wholly to extinguish the remainders of Arianism, if there was any in his Diocess, and prays him to continue the Friendship which they had begun. These Letters are written at the Begin∣ning of the Year 376. 'Twas in this Year also, that he wrote the Letter 293 to Eulogius, and to the

other Bishops of Egypt that were banished into Palaestine: 'Tis against Apollinarius and Marcellus of A••cyra, whom he charges with the same Errors which he had spoken of in Letter 74.

The Letter 295 to the Monks, might also be at the same time, as well as the Letters 337, 338, 339 to Ascolius of Thessalonica.

The Letter 182 written also in the Name of the Churches of the East to the Western Bishops, was in the Year 377, or 378. For the Eastern Bishops who describe there in a most Elegant manner, the Persecution which they suffered, observe that it had lasted 13 Years: But it could not begin before the end of the Year 364, or till 365. They implore in this Letter the Assistance of the Bishops of the West, which they declare they had in vain expected and desired for a long time.

We referr to those two last Years of the Life of St. Basil, some Letters of Doctrine and Discipline, the time whereof is not certainly known, but which seem to be written towards the End of his Life. We may place in this Number the 65 to those of Josopolis, which is written against those who affirmed, That Jesus Christ brought a Body from Heaven, reviving hereby the Error of Valentinus, and who at∣tributed to the Divinity of Jesus Christ the Properties of the humane Nature. He refutes their Errors, and proves that Jesus Christ had real Flesh. He speaks also of Redemption by Jesus Christ, and of the Fall of Man by the Sin of Adam.

The 195 to Diodorus then Bishop of Tarsus, was written before the Second Letter to Amphilochius wherein it is cited at Canon 63. There a Question of Importance is handled, viz. Whether it be law∣ful for a Man to marry his Wife's Sister after her Death? A Man of St. Basil's Diocess had done it, and alledg'd for his Justification a Letter of Diodorus who defended his Action. St. Basil answers it in this Letter, and opposes to Diodorus the Custom of the Church which did not at all permit it. He an∣swers a Passage of Leviticus, Ch. 18. which seems to allow those Marriages. He answers, I say, First, That tho' that were so, yet there are many things forbidden in the Gospel, which the Law permitted; and Secondly, That the Levitical Law does not indeed forbid, but neither does it positively allow these kind of Marriages. He adds, That if it is not lawful to a Son to marry his Mother-in-Law, nor for a Father to espouse his Daughter-in-Law, neither ought it to be allowed to a Man to marry his Sister-in-Law, no more than to a Woman, to marry the Brother or the next-a-kin to her Husband; because Man and Wife are so closely united by Marriage, that the Kindred of one become the Kindred of the other. He would not have them object that Passage of Genesis, Encrease and Multiply, because it does not respect the New Testament. He observes, That second Marriages are a Remedy against Fo••••ication, and not an in let to immoderate Lust.

The following Letter to Parergorius is upon a like Subject. He admonishes this Priest who was 70 Years old, to put away a Maid that lived with him, as was Ordain'd by the Canon of the Council of Nice. He protests, That tho' he should write to him an Hundred Letters, he should always con∣tinue Suspended from his Ministry, till he had put her away; and that if notwithstanding this, he would still intrude upon the Exercise of his Office, without amending this Fault, he should be Excom∣municated, and so should those also that receiv'd him.

We may joyn to these Two Letters, the 76 Epistle of St. Basil, to the Bishops under his Jurisdicti∣on, wherein he reproves a thing which was practised by some of them, who under pretence of Piety, received the Money which was offered them by those whom they Ordain'd. He condemns this Pra∣ctice as Simoniacal, and threatens to depose those that should do it for the future. He observes, That those Bishops excused themselves from Simony, because they received not this Money before Ordina∣tion, but only after it. But, says he, to receive Money before or after, is always to receive it, and under what Pretence soever they do it, they always make a gain of Spiritual Gifts: Now to do this in the Church of God, wherein we believe, that we have the Body and Blood of Jesus Christ; to do this there, I say, is a shameful Traffick. These are the very Words of St. Basil; I add nothing to them.

The 203, and 204, are address'd to those of Tarsus. In them he Ordains, That the Macedonians in order to their Reception into the Church, should make profession of the Nicene Faith; and he ana∣thematizes all those that believ'd the Holy Spirit to be a mere Creature.

The 244 is against a certain Bishop who neglected to Punish a Rape. He enjoyns him to cause search to be made after the Maid; to restore her to her Parents; to declare him Excommunicated, who had Ravish'd her; to throw him out of the Church, him and his Family, for the sp••ce of three Years; not to suffer him to be present at the Publick Prayers; and in case he should sculk in some little Vil∣lage, with the Woman he had Ravish'd, and the Inhabitants would not deliver them, or would De∣fend them, that then they also should be interdicted Divine Offices. In the 345, he speaks of a Crafty Man, who being Summoned before the Ecclesiastical Tribunal, defended himself with so much Elo∣quence, that he made himself pass for an Innocent Man. In the 245 he speaks of the manner of Ex∣communication in his time; he says, That the Sinner ought First to be rebuked privately. Secondly, in the presence of two Witnesses; and Lastly, ought to be accus'd to the Church; and if he did not then obey, he ought to be Excommunicated. He says, That his Soul was set upon it to separate this Impo∣stor, him and all his Family out of the Church.

The Letter 289 address'd to Caesarea, a Lady, is about frequent Communion. He begins it with declaring, that it is Good and Profitable to Communicate every Day. He says, That in his own Church there was a Communion four times a-Week, on Sunday, Wednesday, Friday and Saturday, and also on other Days, when the Anniversary of some Martyr is Celebrated; That in former times the Faithful themselves Communicated in their Houses, and that this Custom cannot be blamed. That it is still in use, in Egypt, and at Alexandria, where the Faithful carry the Communion to their Houses; That all the Hermits do the same thing; That we must believe, that the Priest having offer'd the

Sacrifice, and distributed the Eucharist to those that are present, tho' they take it one after another in parcels, yet 'tis always the same. For, says he, in the Church it self, the Priest gives one part of it into the Hands of the Faithful, and they put it into their Mouth; and is not this the same thing, as for them to receive all at once many parts of it from the Hand of the Priest?

It was in one of the last Years of his Life, that he invited the Bishops of Pontus, by Letter 291, to come to his Synod which he held at the Feast of St. Eupsichius. There is also a Letter, which is the 337, wherein he blames one of his Suffragans, because he did not come to this Synod, and orders him to come thither for the future. In Letter 302 he commends a Lady call'd Theodora, whom he calls a Nun: wherein he observes, That 'tis an easy thing to embrace that kind of Life which is conformable to the Gospel, but 'tis not so easy to observe it even in the smallest things, to do nothing but to please God, to preserve her Modesty always in all her Conversation and Behaviour, to Eat no more but what is precisely necessary, and to keep nothing that is superfluous: That 'tis not sufficient to attain a per∣fect Humility, not to be lifted up when we are admired or commended, or when we have some excellency either of Mind or Body; but in order to Perfection, we must preserve an inviolable Purity, we must pray continually and fervently; in short, we must have Charity for our Brethren, a con∣trite Heart and an humble Spirit; we must manage our Austerities with Discretion, and always have the thoughts of a future Judgment present before our Eyes.

The 317 to a Bishop named Optimus, contains an Explication of that Passage of Genesis, Whosoever shall kill Cain, &c. where he first gives the natural Sence of it, affirming, that this Passage means only, That whosoever should kill Cain, should deliver him from the Vengeance of God which was seven times more severe than Death. He enlarges afterwards upon the Mystical Sence, and upon the Significa∣tion of the number Seven, which he takes to denote Remission of Sins. He finds out seven Sins in the Actions of Cain, and seven Punishments of his Sins. He refutes those that think that Lamech kill'd Cain, and says, That when 'tis said in Genesis, Whosoever shall kill Lamech, &c. the meaning is, that Lamech was more guilty than Cain, because that he having before him the Example of God's Ven∣geance against a Murderer, was not thereby deterr'd from this Crime. He adds another Mystical Explication, that for the Expiation of Lamech's Crime, there was not only a necessity of the Deluge which happened in the Seventh Generation after Cain, but also of the Death of Jesus Christ which happen'd Seventy Seven Generations after Lamech. At last he explains that Passage of the Gospel, wherein Simeon tells the Virgin when he saw the Infant Jesus, That a Sword should pierce through her Heart; where by a Sword he understands the anxiety and trouble of Mind, that the Virgin was to en∣dure during the Passion of Jesus Christ. As these Explications will not be relish'd by all the World, so St. Basil gave them only for the Satisfaction of that good Bishop who had consulted him.

In the 323 to Nectarius, St. Basil admonishes him to hinder all Canvassing at the Election of the Bishops.

In the 335 he Congratulates the Bishop Sophronius, because he continued in the Simplicity of the Faith of his Ancestors. He says, That to maintain this Simplicity we must revive the Credit of the Primitive Christians; but now there were few Persons that were free from Curiosity, and would confine themselves to that Simplicity of Faith, which teaches us to believe in the Father, the Son, and the Holy Spirit.

In the 340, he reproves a Suffragan Bishop, call'd Timotheus, for concerning himself about Civil Affairs, after he had embraced a Monastick Life. The 343, and 344, are address'd to a Monk call'd Urbicius; in the Second he refutes the Error of those who affirm that the Divinity of Jesus Christ was changed into his Flesh.

The 383 to a Superior, treats of the manner how he should admit a Person who would make Pro∣fession of a Monastick Life: He orders him to receive him according to the Rules of the Holy Fa∣thers, after he had taught him to understand the Obligations, the Duties and the Troubles of a Mo∣nastick Life.

In Letter 387 he preferrs the Creed of the Council of Nice to all the Creeds that had been made since that Council. He says, That it did not expresly determine the Divinity of the Holy Spirit, be∣cause no Body had then expresly opposed it; and then he proves that the Holy Spirit is not a Crea∣ture.

In the 388 he informs Callisthenes, That he was not obliged to keep the Oath which he had made in heat of Passion to punish his Servants.

In the 391 to Amphilochius, he answers many Questions which this Bishop had put to him. First, He explains that Passage of the Gospel, No Man knoweth of the Day of Judgment, but the Father only; and says, That the Sence of this place is, that the Father knows it of himself, because he is the Foun∣tain and first Principle of this Knowledge, whereas the Son of God receives this Knowledge from his Father, in which Sence it is also said, That there is none Good but God only. He explains in what Sence the Scepter was always in the Tribe of Judah, tho' it be said, that Jechonias was the last of the Princes of David's Family. He refutes the Opinion of the Encratites, who affirmed, that it was unlawful to Eat of some kind of Meats. He says, That the Tripple Immersion observed in Baptism is a Figure of the Three Days that Jesus Christ was in the Sepulchre. He distinguishes Essence from Subsistence; He gives to the Three Hypostases of the Divine Persons, the Names of Paternity, Filiation and Sanctifi∣cation; He condemns those that admit but One Hypostasis, as being not far off from the Heresy of the Sabellians. At last he says, That Corporeal and Temporal Goods, are not good in themselves, tho' they ought to be preferr'd to the Evils that are opposite to them: But he averrs that God sends these Good Things according as he thinks fit for the Good of Men: That there is such a Just Man to whom these Evils are necessary, that he may be Just; and there is another Just Man to whom God

gives these temporal Good Things for a Recompence; and there is such a Wicked Man to whom God denies them, because they would harden him; but there are other bad Men to whom he gives them in order to their Conversion.

In the 399 to the same Person, he says, That the Spirit of a Man is good of it self; but it can ap∣ply it self to Good or Evil, and to that which is indifferent; That 'tis given to it to know the Truth; That God is this Truth which it ought to know; And, that he is to be known as far as an infinite Be∣ing can be known by a finite Mind. This Letter is against the Error of Aetius, who believed, that the Essence of God might be perfectly known.

In the following Letter he proposes also one of the Sophisms of this Heretick, who thus objected to the Catholicks: Do you know whom you adore? If you say that you know him, What then is his Substance? If you know him not, How then do you adore him? St. Basil answers, That the At∣tributes and Operations of God may be known, but we cannot comprehend his Essence nor his Nature: That by Faith we believe his Existence, which also may be known by his Power and its Effects, and yet both Faith and Reason teach us that he is Incomprehensible.

In the 401 he solves also another Sophism of Aetius, who ask'd Whether Knowledge were before Faith, or Faith before Knowledge. He answers, That Knowledge is the Principle of Faith, because the Existence of God is known by the Creatures; and Faith follows this imperfect Knowledge, as Adora∣tion follows Faith. He proves also, that the Works of God and the Effects of his Power may be known, but that we cannot perfectly know his Essence. He explains many Significations of the Word Know. In the 408 Letter, he speaks of the Relicks of the Martyrs, as well as in 241.

In the 410 he says, That we ought to be content with the Faith, which we made Profession of at our Baptism, and to confine our selves to the Words that are taken out of the Holy Scripture for ex∣pressing it; That we should shun all new Expressions, because our Salvation does not depend upon the Words, but the Orthodox Faith.

The 412 is against a Deacon nam'd Glycerius, who had got into Orders, to serve the Cure of a Church in Venesa, together with a Priest. This Deacon after he was Ordain'd had neglected his Ministry and had gathered together a multitude of Virgins, to whom he had made himself Patriarch: For St. Basil makes use of this very Term, and says, That he had taken upon him the Habit: St. Basil adds, That he did not this for Piety, nor Devotion, but to get Money; That thus he had disturb'd the Church to which he belonged, and despised the Parish Priest that Govern'd it: That being re∣proved for this Disorder by the Parish-Priest and the Bishop, he had fled with a Company of Vir∣gins and Young Men, himself being at the head of them; That this happened when there was an Assembly of Bishops in the place, and that he had abused the Parents who demanded their Daughters back again. St. Basil prays him to whom he sent this Letter, who had written to him in favour of this Deacon, to perswade him to return, to send back the Virgins, or at least not to detain those by force who desired to return. He promises also Pardon to Glycerius, if he returned with a Letter from him to whom he wrote, and a Resolution to behave himself more Modestly; if not, he declares him Suspended from his Function.

In the following Letter he still presses this Friend to procure the Return of Glycerius, and the Young Women whom he had carried away with him, and bids tell them, That they needed fear nothing. At last, in the last Letter superscribed to this Glycerius, he exhorts him to return, and promises to Pardon his Fault upon their Account that had begg'd it for him; and chiefly for the sake of his Parish-Priest, who had interceded for him. He declares, That he should lose the Dignity of a Deacon, if he absented himself any longer.

The 417 is written to a Judge, upon a Robbery that was committed in his Church. Some Gar∣ments of the Poor were taken away, and the Robbers were discover'd by those that look'd after the Fabrick of the Church; whereupon St. Basil condemned them to make Restitution. Nevertheless, they were accus'd before this Judge; and St. Basil wrote to him, That he had judg'd them, and that the Cognizance and Punishment of any thing that happen'd in Churches, belong'd to Bishops.

The 418 and 419, are written to a Receiver of the Taxes, to pray him to relieve the Poor.

These are all the Letters of St. Basil, which concern Religion; The others are Letters of Civility, of Recommendation, or Consolation, which have no respect to the Affairs of the Church; of which I shall here give you a Catalogue.

The Letters of Civility, of Complement and Congratulation, &c. are the 83, the 142, and those that follow to the 164; the 169, and so on to the 181; the 122, and so on to the 244; the 248, 268, 282, 283, 285, 286, 287, 288, and 312; the 328, &c. to 335; the 341, 350, 351, 354, 355, 356, 359, 363, 369, 378, 384, 386, 389, 390, 407, 425, and 426, and the Three Letters of Libanius and St. Basil, publish'd by Cotelerius.

Those of Recommendation or Request, are the 11, 84, 215, &c. to 220, 221, 232, 236, 237, 247, 248, 267, 333, 352, 353, 357, 360, 365, 366, 367, 373, 374, 375, 376, 377, 380, 381, 415, 416, 420, 421, 422, 423, 424, 427, 428; and the Two publish'd by Cotelerius.

The Letters of Consolation are 186, 188, 189, 201, 202, 347, 362. I say nothing of the Letter to the Emperour Theodosius, publish'd by Cotelerius; because 'tis evidently Supposititious. All these Letters are written very pleasantly, and they may be compared for their Stile and Wit, to those of the most able Writers of Letters.

We have reserv'd the Letters of St. Basil to Amphilochius, to be particularly treated of, because they contain Decisions upon principal Points of Discipline, which are not to be considered as the particular Opinions of St. Basil, but as the Laws of the Church in his time: And therefore they are not writ∣ten in the form of particular Letters, but after the manner of Synodal Decisions, which are call'd Canons.

The 1st of these Canons is concerning the Validity or Invalidity of the Baptism of Hereticks. St. Amphilochius had ask'd him particularly, whether it was necessary to rebaptize those who had been baptiz'd by the Novatians, or the Montanists? He answers him, That as to the first of those Here∣ticks, he should follow the Custom of the Churches where he lived; because there were different Opinions upon that Subject. As to the Baptism of the Montanists, he believed that it could not be accounted Valid, and he wonders that the great St. Denys of Alexandria, who was so well-skilled in the Canons, could be ignorant of this Truth. To explain his Answer, he distinguishes Three sorts of Persons that were divided from the Church; The Hereticks who differed in Matters of Faith, the Schismaticks who separated upon Points of Discipline, and some of the disobedient Christians who withdrew from the Church. He maintains, That the Ancients were perswaded that the Baptism of Hereticks was absolutely void; He adds, That the Pepuzians were Hereticks, and therefore their Baptism could not be Valid. As for Schismaticks, he observes, That St. Cyprian and Firmilian subjected them to the same Law with Hereticks, because being separated from the Church, they had not the Holy Spirit, and so could not give it. He seems also to like this Opinion well enough: And yet he adds, That since the Bishops of Asia had thought it convenient to admit the Baptism of Schis∣maticks, he would not hinder it. But though the Encratites were Schismaticks, he declares, That their Baptism ought not to be approv'd, and that those ought to be rebaptized, to whom they had given Baptism, because they gave it with Precipitation, on purpose to hinder the receiving of it from the Church. Nevertheless he confesses, That if the contrary Custom were establish'd, it ought to be follow'd; and that the Decisions of the Ancients should be observ'd. In short, he recommends this upon the whole Matter, That none of those who return'd to the Church, should be permitted to ap∣proach the Holy Mysteries, till they had receiv'd the Unction. [That is, till they were Con∣firmed.]

In the 2d. Canon, St. Basil condemns to a Penance of 10 Years, a Woman that had procur'd an Abortion, and he judges her to be guilty of Murder, whether the Child had Life or no. He observes, That the time of Absolution should be regulated by the fervour of the Penance, as well as by the length of it.

In the 3d. Canon he declares, That if a Deacon commits Adultery, after he has been received into the Order of Deacon, he ought to be turned out of his Ministry: but he would not have him put under Penance, nor separated from the Communion of the Layety, because we ought not to punish the same Fault twice, and a Clergyman is sufficiently punish'd by his Deposition, and so much more than a Layman who is deprived of Communion, because he can be readmitted afterwards into the Church; whereas a Clergyman cannot be restor'd when once he is depos'd: But in conclusion, the most Effectual Remedy of all Sins, is to forsake Sin, and abstain from Pleasure.

The 4th. Canon is concerning those that are many times Married. He condemns 3d. Marriages as a kind of Fornication; and says, That the Custom of his Church, was to Excommunicate those who Married the third time, for Five Years; That in other places, they were only put under Penance for two or three Years. He enjoyns the same thing to Bigamists, for one or two Years; though he would have neither the one nor the other reduc'd to the lowest Penance; but that they should be the first Years in the Rank of Hearers; and that the last Years they should partake of the Prayers, though they were still excluded from the participation of the Eucharist, till their Penance was finish'd, and they had given Signs of their Conversion.

In the 5th. he ordains, That Hereticks should be received who were converted at the Point of Death, provided they gave Signs of their sincere Repentance.

The 6th. is against Concubinage.

The 7th. is against Murders, Poisoning, Adulteries, and against other more infamous Crimes. St. Basil says, That all who are guilty of these Crimes, are to be treated with the same Rigor. How∣ever he thinks that we ought to have Pity on those who have done Penance for Thirty Years, and that we should receive them without delay; especially if they still bewailed their Sins, and gave signs of Conversion.

In the 8th. Canon St. Basil treats very largely of Murders, and distinguishes the different Kinds of them, as well those that are Voluntary, as those that are Involuntary. This Canon is more Cu∣rious than Useful.

The 9th. Canon is about Divorce. He lays it down as a Principle, That the Law of Jesus Christ is equal both to Men and Women, and that it does not allow of the Separation of a Man and his Wife, but in case of Fornication: But he says, That the present Custom is not altogether agreeable to the Law of Christ, because it does not allow Women to Separate from their Husbands upon any account whatsoever; so that it seems to excuse from Adultery a Woman that should Espouse a Man whose Wife had divorced herself; but on the contrary, if it was a Husband that quitted his Wife to Espouse another, that Man should commit Adultery, both he that Married to this last Woman, and she that was Espoused to him.

In the 10th. St. Basil is against Ordaining those who had Sworn never to take Orders, though there be, says he, a Canon which seems to permit it; but he observes, that we must consider the Form of the Oath, the terms in which it was conceiv'd, the Disposition of the Person that made it, and all the lesser Circumstances, to see whether he is oblig'd by his Oath or no; and if no way can be found to dispense with it, then he ought not to be Ordain'd. After this, he explains a particular Question which had been propos'd to him by Amphilochius, as far as it can be discover'd by St. Basil's Answer, it seems to have been this.

One Cyriacus a Priest of the Church of Mindana, whereof Longinus was Bishop, was obliged by Oath never to quit that Church; yet he was made Parish-Priest to a Village very near it, which was in another Diocess. Longinus seeing himself deprived of a Priest who did very much assist him, ear∣nestly desired his Return, and said, That unless he returned to him, he should quit his Church. 'Tis also probable, that the Priest had some remorse of Conscience for having violated his Oath. Amphi∣lochius demands of St. Basil, what was to be done in these Circumstances? and this Saint gave an Advice full of Wisdom, That they should joyn to the Diocess of Mindana, the Territory of Mnistia, where this Priest was made Minister by the Bishop Severus: And he says, That by this means, he still belonging to the Church of Mindana, might fulfill his Oath, and might assist the Bishop Longi∣nus, who had demanded him back again. He blames the Conduct of the Bishop Severus, who had acted against the Canons, in removing a Priest from one of his Brethren, and had made him guilty of Perjury.

In the 11th. Canon, he ordains, That a Penance of 11 Years, should be impos'd upon him who commits Murder, though it was done without any Premeditated Design.

In the 12th. he declares, That the Canons wholly exclude all Bigamists from Ecclesiastical Fun∣ctions.

In the 13th. he says, That the Fathers did not punish as Murders those that were committed in War, because they judg'd that those should be pardon'd who were oblig'd to defend their Country, their Life and their Honour; But he adds, That 'twas advisable for such as had their hands defiled with Humane Blood, to continue Three Years out of the Communion of the Church.

The 14th. imports, That if he who had been an Usurer, would distribute to the Poor all the Profit he had made by this Shameful Trade, and keep himself from the Passion of Covetousness, he might be advanced to the Priesthood.

The 15th. and 16th. are not Canons which concern Discipline; but an Explication of some Diffi∣culties about the literal sence of some Passages of Scripture, which had been propos'd to him by Amphilochius.

The 2d. Letter begins with Canon 17th. It contains a Decision in favour of one nam'd Bianon, who was ordain'd Priest contrary to the Oath he had made. St. Basil says, That he had already made this Rule for the Priests of Antioch, that these kind of Persons should not publickly exercise their Priestly Function, but only in Private. He adds, That he of whom he there speaks, might have a Dispensa∣tion from this Law; because he was not at Antioch, but Iconium.

In the 18th. St. Basil observes, That the Ancients did not treat the Virgins consecrated to God who abandon'd their Profession, more rigorously than Bigamists, and that they impos'd upon them only a Penance of one Year; but he adds, That the Church and the number of Virgins encreasing now every day, it was necessary to treat them as Adulterers. He gives this Advertisement, That he speaks of Virgins which have consecrated themselves to God, and renounced Marriage; That their Profession should commence from such an Age, at which they were perfectly come to the use of their Reason; because no regard was to be had to such Promises as were made before that time; That we ought not to admit any into the number of Virgins consecrated to God, but those who were 16 or 17 Years old, and even then after they had been try'd a long time, and passionately desired to be received, and that we ought to reject those who were brought by their Parents before they had arriv'd at this adult Age, before they had a Judgment sufficiently ripe, and before they could give any assurance of their fix'd Resolution.

In the 19th. Canon, St. Basil observes, That Men make no Vow nor Profession of Virginity as Vir∣gins do; That those who enter into a Monastical state, seem tacitely to embrace Celebacy; but to oblige them to it, it was necessary that they should be ask'd, and that they should make Pro∣fession of it: and then if they should pass to a Voluptuous Life, they should be punish'd as For∣nicators.

In the 20th. he says, That we ought not to punish the Women that Married after they had made Profession of Virginity while they were without the Church, being Infidels, or Hereticks, or Cate∣chumens; because we ought not to search after the Sins committed before Baptism, since that Sacra∣ment Pardon'd them.

The 21st. is also about the difference which Custom had put between the Faults of Husbands and Wives. He observes, That a Man who is Unfaithful to his Wife is not look'd upon as a Fornicator, provided she with whom he committed the Sin was not Married; That the Husband cannot for this be parted from his Wife, though the Wife might be from her Husband, if she should commit the same Sin with a Man. He confesses, That 'tis difficult to give a Reason for this Proceeding; but he says, 'tis the Custom.

In the 22d. Canon, he obliges those who have forcibly carried Maids away, to restore them to those to whom they were Contracted, or to their Parents; and declares, That they must not be re∣ceived into Communion before they have restor'd them. He condemns those who detain the Wo∣men whom they have secretly or by force Corrupted, to the same Punishment with Fornicators, which is to endure Penance for Four Years; That for the 1st. Year they shall be excluded from the Prayers, and obliged to stand at the Church-Gate; That for the 2d. they shall be in the rank of Hearers; That for the 3d. they shall be in the number of Penitents; That in the Last Year, they shall be present with the People at all the Divine Service, without being capable of partaking of the Oblation.

In the 23d. Canon concerning those that Married two Sisters, he referrs Amphilochius to that which he had written in his Letter to Diodorus, of which we have already spoken.

The 24th. is against Widows, who being received into the Number of Deaconesses, Married after∣wards. He would have them more severely Punish'd than Bigamists, if they be above 60 Years old; but he excuses them if they be younger, because it was the Bishop's fault to receive them too young.

By the 25th. Canon it is provided, That he who shall Marry a Woman after he hath abus'd her, shall be put under Penance, but he shall have leave to keep her for his Wife.

In the 26th. he declares, That Fornication is never Marriage, and that it cannot lawfully be the Beginning of a Marriage; and therefore it would be better to part those who have committed this Sin, than to Marry them together; but yet if they have a Mind to Marry, they should not be hindred lest some greater Mischief should follow.

The 27th. is upon occasion of a Priest, who through Ignorance was entangled in a Marriage within the Prohibited degrees. St. Basil thinks that he ought not wholly to be depriv'd of the Honour and Dignity of Priesthood: but he forbids him to exercise his Function, and would have him be satisfied with that Place of Honour which is left him, without being able to give the Blessing, to distribute the Body of Jesus Christ, or to do any part of his Sacerdotal Function.

The 28th. Canon is against some Persons that had made a Vow not to Eat Pork. St. Basil says, That this Vow was ridiculous; and admonishes Amphilochius, to exhort those who made it, not to make any more such kind of Vows, and to allow themselves to Eat indifferently all kinds of Meat.

The 29th. is against those Great Lords, who take an Oath to prejudice those that are subject to them. The substance of it is, That pains should be taken to correct this Fault; and the means to do it, was to teach them, that they ought not to make such kind of rash Oaths, and that they ought to beware of executing the Evil they have Sworn to do.

The 30th. Canon is against Ravishers. St. Basil says, That there is no ancient Canon that concerns them; but that his Opinion is, That both they, and such as are Complices in their Crime ought to suffer Penance for Three Years time.

The 31st. declares, That a Woman can never Marry, though her Husband does not appear, as long as she is not sure of his Death, and that if she does, she commits Adultery. The 36th. ordains the same thing to Souldier's Wives, who Marry again, when they have no more News of their Husbands; yet he thinks them more excusable, because they have more reason to be∣lieve that they are dead.

The 32d. ordains, That Clergymen who Sin mortally, should be degraded, but not turn'd out of Communion.

The 33d. That a Woman who takes no care of the Fruit of her Womb, and who is brought to Bed in the middle of the Street, should be punish'd as one guilty of Murder.

The 34th. That Women guilty of Adultery, who voluntarily confess it, or are partly convicted of it, should not be defam'd, left their Crime coming to Publick Notice, should be the cause of their Death; but that they should be order'd to stay out of Communion, till the time of their Pe∣nance be over.

The 35th. is, That when a Husband is forsaken by his Wife, it should be inquir'd whether there was any Fault in him; and if there was not, but she only was in the Fault, then they ought not to deprive the Husband of the Communion of the Church, but only punish the Wife.

The 37th. is, That if a Man who had Espoused another Man's Wife, Marries another Woman, after the former was taken away from him, he is guilty of Adultery against the First, but not against the Second.

The 38th. is, That Young Women who follow those that have abus'd them, without the consent of their Parents, are guilty of Fornication; And, that though it may seem, that their Fault is made up when the Parents afterwards consent to it; yet they ought to be put under Penance for Three Years.

The 39th. That she who stays with him, whom she had committed Adultery with, is to be ac∣counted guilty of the Crime as long as she continues with him.

The 40th. That a Slave who Marries without the consent of his Master, has committed Fornica∣tion; because the Contracts and Promises of all those who are under the Power of others, are void without their consent.

The 41st. That the Marriage of a Widow that's free cannot be null'd.

The 42d. contains this general Maxim, That the Marriages of all those who are under the Power of another without his consent, are not Marriages, but Fornications; and therefore, that the Marria∣ges of the Sons and Daughters of a Family, are void without the consent of their Fathers, as that of Slaves is without the consent of their Masters.

The 43d. declares, That he who has given a Mortal Wound to another, is guilty of Manslaughter, whether he first attack'd him, or did it in his own defence.

The 44th. That a Deaconess that hath committed Fornication with a Pagan, ought not to be Excommunicated, but only depriv'd of the Oblation for the space of Seven Years; after which she shall be receiv'd, if she liv'd chastly during that time.

In the 45th. he observes, That the Name of a Christian will stand him in no stead, who leads a Life unworthy of a Christian.

In the 46th. he says, That a Woman that without her knowledge espoused a Married Man, whom his former Wife was parted from, and afterwards separated from him, may Marry again to another; but that it were better if she continued as she was.

The 47th. Canon is about the Baptism of Hereticks. It seems in some Points to be contrary to the first; but when the Matter is well examin'd, 'tis easie to reconcile them. He observes, That the En∣cratites, the Saccophorians, and the Apotactites, ought to be treated as Novatians. Now he seems to have said the contrary in the First Canon, where he affirms, That it was absolutely necessary to re-baptize the Encratites. This Difficulty made an Author of our Age believe, That a Negative Particle must be added in the Canon, The Reason which St. Basil alledges to prove this Proposition, seems to confirm this Conjecture, for he adds, That there are Canons which have regulated what concerns the former, though differently, whereas there is none which speaks of the latter. But after a full Examination of the words of this Canon, I find that 'tis not necessary to change any thing in it. Take the true sence of it as follows: St. Basil says, That the Encratites, Apotactites and Saccopho∣rians, ought to be treated after the same manner as the Novatians: That's to say, That with respect both to the one and the other, we must follow the Custom of the Church where we live; and the Reason which he gives for it, is, because there is no Rule and Determination about their Cause, since the Canons are found different about the former, and there is nothing order'd about the latter. He adds, That in his Country they were all rebaptiz'd; but if this Rebaptization was forbidden in the Province whereof Amphilochius was Bishop, as it was at Rome; and yet he found the Reasons were con∣vincing, which he had brought to prove that the Encratites must be rebaptized, then he ought to call a Council to make this Regulation.

In the 48th. Canon he counsels Women divorced by their Husbands, not to Marry again, since Jesus Christ hath said, That he who putteth away his Wife, except for Fornication, committeth Adultery, when he espouseth another, and is the cause of her committing Adultery by marrying again.

In the 50th. Canon he says, That the Laws do not forbid, nor punish Third Marriages, and yet the Church looks upon them as shameful Actions.

The Third Letter to Amphilochius, is also a continuation of Canons. St. Basil speaks in the Pre∣amble of a Journey he had made a little before into Pontus about the Affairs of the Church. He thanks Amphilochius for the Letters he had written to him; he declares to him that he desired to see him, and that he would do all that lay in his Power to come and meet him; but that perhaps he might be obliged to go soon to Nazianzum, because of the departure of St. Gregory who was gone from it, tho' no body knew the Reason of his going. He acquaints him, That he of whom he had spoken before (probably to make him Bishop of some City depending upon the Metropolis of Amphilochius,) was fallen sick; that there was no other Person that he could cast his Eyes upon. He counsels him ra∣ther to put into that place, one whom the Inhabitants of the City desired to have, tho' he had been but lately Baptiz'd. He repeats what he had said in the 10th. Canon concerning those that had taken an Oath that they would not be Bishops.

The 51st. Canon ordains, that Clergy-men should not be otherwise punish'd for their Crimes but by Deposition, whether they were in Sacred Orders which are given by Imposition of Hands, or in In∣ferior Orders.

The 52d. is against Women that Voluntarily suffer their Infants to perish.

The 53d. ordains, that a Widow-Slave that procures her being taken away forcibly to be Married again, should undergo no other Punishment but that of Bigamists.

In the 54th. he referrs us to what he had said in the former Letter concerning Involuntary Man-slaughter; he adds, That it belongs to the Bishop's Prudence to encrease or diminish the Penance ac∣cording to Circumstances.

In the 55th. he declares, That those who set upon Robbers, ought to be depriv'd of Communion if they be Lay-men, and depos'd if they be Clergy-men.

In the 56th. he imposes 20 Years Penance upon Voluntary Murders; and in the 57th. 11 Years Pe∣nance upon those that are Involuntary. In the 58th. he imposes 15 Years Penance upon Adultery; In the 59th. 7 Years upon Fornicators. In the 60th. he condemns Virgins who break their Vow of Virginity, to the same Punishment with Adulterers. In the 61st. he imposes one Years Penance upon him that shall accuse himself of Robbery, and two Years upon him that is convicted of it. In the 62d. and 63d. he imposes the same Penance as upon Adulterers, upon those that commit infamous Crimes. In the 64th. he imposes 11 Years Penance upon Perjury. In the 65th. he imposes the same Penance upon Poysoners. In the 66th. 11 Years Penance upon those that dig up the dead. In the 67th. the Penance of Murderers upon those that commit Incest with their Sisters. In the 68th. the Punishment of Adulterers is decreed against those that marry their Kinsfolk in prohibited Degrees. In the 69th. he ordains, That a Reader who shall have to do with a Virgin to whom he was contracted, shall be deprived of his Ministerial Function, and become uncapable of rising to a higher Order. He adds, That if he has committed this Sin with another Virgin than her to whom he was contracted, he shall be depos'd, and that the same shall be observ'd with respect to other Ministers. The 70th. ordains, That Deacons and Priests who have polluted their Lips, if they confess their Crime, shall be Suspended for some time from their Ministerial Function. The 71st. That those who shall be convicted of those Crimes without their own Confession, shall be punish'd as Malefactors. The 72d. That those who meddle with Divination, shall be punish'd as Murderers. The 73d. That he who has renounced the Faith of Jesus Christ shall not be received until the point of Death. In the 74th. St. Basil tells him, That the time of Penance may be shortned to those who fulfil their Penance with fervor and humility. In the 75th. he imposes 12 Years Penance upon him that hath committed Incest with his Sister by the same Father and Mother; and says in the 76th. That the same Law should take place against those who Marry their own Daughters-in-Law. The 77th. ordains 7 Years Penance against those who Divorce their Wives, and Marry others. The 78th. decrees the same Punishment against those who Marry

two Sisters, tho' at different times. The 79th. condemns those that Marry their Mothers-in-Law to the same Punishment with those that Marry their Sisters. In the 80th. he says▪ That the Ancien••s spoke nothing of Polygamy, because they look'd upon it as a bruitish Sin, to which they thought that Men could not be subject; he believes it worse than Fornication, and he imposes upon those that shall be Guilty of it a Penance of 4 Years. In the 81st. he imposes 8 Years Penance upon those that being taken by the Barbarians, were forced by Torments to Eat of Meats sacrificed to Idols, and 11 Years upon those that did it without any constraint. In the 82d. and 83d. he condemns the Perjur'd, and those that meddle with Pagan Superstitions, to 6 Years Penance. In the 84th. and 85th. he declares, That all those Canons are to be understood of those that are willing to do Penance and amend them∣selves; but for those that continue in their Crimes, we ought to have no Conversation with them, and never to receive them into the Church, lest we be partakers of their Crimes. There is at the End of this Letter, a Fragment of another Letter of St. Basil, written to the same Person against the Encratites.

For observing some Order in the other Writings of St. Basil, we may divide them into three Classes. The First shall comprehend those that are upon the Scripture; The Second, those that concern Do∣ctrine; and the Third, those that are about Morality.

Cassiodorus assures us, That St. Basil made Commentaries upon almost all the Books of the Holy Scripture; of which there remains now but a small Number. The Nine Homilies or Sermons upon the beginning of Genesis, are the first of his Works. St. Jerom, Photius and Suidas, mention them. There are added to those Nine Homilies, Two others about the Formation of Man, which at first were attributed to St. Basil, and afterwards were ascribed to his Brother St. Gregory Nyssen. But they cannot belong to this last, who has treated of this Matter in a particular Work: But there is no con∣vincing Reason, why they may not be attributed to St. Basil upon the Credit of ancient Manuscripts. 'Tis true that those Authors we have just now cited, mention but Nine Homilies of St. Basil's upon the Hexameron; and that Cassiodorus observes, That he did not explain what concerns the Creation of Man; but perhaps those Authors had not seen these two Homilies, which St. Basil compos'd long after the others. Besides, let Men say what they please, these have the Stile of St. Basil, and are like enough to the first, tho' they are not altogether so large. After these Homilies, there ought to follow the 30th. Homily about Paradise.

Cotelerius has publish'd in Greek in his First Volume of the Monuments of the Greek Church, a Ho∣mily upon these Words in the 6th. Chapter of the Proverbs, Suffer not your selves to be overwhelm'd with sleep, which is not unworthy of St. Basil, and has his Stile and Air.

The first of the 2•• Homilies upon some Psalms, which is a Preface to all the Psalms, is wholly the same with the Latin Preface, that is prefix'd to St. Austin's Commentaries upon the Psalms: Either therefore we must say, That St. Austin's Preface was translated into Greek, or rather that St. Basil's was translated into Latin, and plac'd at the beginning of St. Austin's Commentaries. These Homilies are quoted in Nicetas's Catena, and by some others; and there is no doubt but they are St. Basil's. Yet Father Combesis rejects the second Homily upon Psalm 28, which is an Abridgment and Repetition of the preceding, and which is wanting in many Manuscripts. He passes also the same Judgment on that upon Psalm 37; and he affirms, that the Stile of it is different from that of the others. In some Latin Editions of St. Basil, there are publish'd under the Name of St. Basil, Commentaries upon the Psalms; but 'tis plain they are none of St. Basil's, because they are Extracts out of St. Chryso∣stom and Theodoret.

The Commentary upon the first six Chapters of Isaiah, seemed doubtful to Erasmus, because he thought that they were written in another Stile. Tilmannus who has translated them into Latin, has undertaken to defend them against the Conjecture of Erasmus, and he proves that they are this Fa∣ther's by the Authority of four Modern Greek Authors, which are Metaphrastes, Antonius, Maxim••s, and St. John Damascene. Fronto Ducaeus adds to these Four, the Patriarch Tarasius, in his Epistle to Pope Adrian, and the Author of the Greek Scholia upon the Epistles of St. Paul attributed to Occu∣menius. The Authority of these Modern Greeks would be of no great Moment, if this Work had evi∣dent Marks of Forgery, or if the Stile of it were altogether different from that of St. Basil; but it must be confess'd, that tho' it is not so Elegant as the Work of the Creation, yet it is not much different from the Stile of St. Basil, neither is it unworthy of this Father. Rivet has found in it a difference of Opinion, which might make it be rejected, if it were more considerable. He observes, That St. Basil in his Letter 80 to Eustathius the Physician, affirms that the Witch of Endor made the Soul of Samuel really to return, whereas the Author of this Commentary upon Isaiah, on Ch. 8. affirms, That it was the Devil who assum'd the Shape of Samuel. Some have answer'd, That this Epistle to Eustathius, was St. Gregory Nyssen's, but we have shewn, that 'tis rather St. Basil's. Therefore all that can be said is this, That St. Basil might change his Opinion about a thing of so small consequence as this is.

The Second Class of St. Basil's Works comprehends his Dogmatical Books. The first of these Dis∣courses are the Books against Eunomius. St. Gregory Nazianzen, St. Jerom and Photius, all assure us, That he wrote against this Heretick, but they say nothing of the Number of the Books. We have at present five of them. The Three first are written in the same Stile and after the same Method, and there can be no doubt but they are St. Basil's. The Two last are more Dry and Scholastical; but we ought not to wonder at that. In the First he overthrows the principal Arguments of Eunomius; and in these Two last, he insists upon the Refutation of the Subtilties and Sophistical Arguments of this Here∣tick upon many Passages of Holy Scripture, as he had promis'd to do in the Second Book. There is no Cause therefore to reject these Books as supposititious. They were quoted as Genuine by the Greeks and Latins in the Council of Florence.

The Book of the Holy Spirit to Amphilochius, is that Treatise of all the Works of St. Basil, which most of all Displeases the Protestants; because it contains such things as do not favour them. Erasinus who took great Liberty to condemn every thing that did not please him, made no scruple to reject this, in the Preface which he prefix'd to his Version: He was wearied with translating it, and the Stile ap∣pear'd to him perplex'd in several Places. These are the Reasons on which he grounds his Judgment about this Book to which he had added many things in the same Preface; That tho' tis true, that there are some things in it, which are not unworthy of St. Basil, and which sufficiently discover that they belong to him; yet there are other things in it which are none of his. The greatest part of Protestant Criticks, being dissatisfied with that necessity of Tradition which this Book evidently proves, have gladly received this Opinion of Erasmus, and have also added some other Conjectures of their own to his, to reject this Book entirely. Nevertheless, Casaubon being more impartial than the rest, has plain∣ly declar'd in his Writings against Baronius, That he was not of Erasmus's Opinion. And indeed 'tis certain that St. Basil did write a Treatise of the Holy Spirit; he says it himself in his Letters. St. Gregory Nazianzen speaks of it. St. Jerom and Suidas mention it. Theodoret quotes that Book which we have at this Day, in his first Dialogue, and in the Refutation of the Anathematisms of St. Cyril. After this Author, St. John Damascene in his third Discourse of Images, the II. Nicene Council, Act 4. Photius in the Nomo-canon, Burchardus in the Decretals, Euthymius Zygabenus in his Panoplia, Zona∣ras and Balsamon in the Nomo-canon, Anastasius of Nice Quest. 84, and Nicephorus B. XII. Ch. 20. quote it also. Moreover, the Reasons of Erasmus are very weak: For first he accuses the Author of this Work of raising his Stile too high, as if this were not ordinary with Authors, and particularly with Writers of Controversy. He reproves him for discovering his Ability in the Logick of Aristotle and Porphyrie. Could he do otherwise, having to do with Adversaries which made use of these Arms? Lastly, Erasmus affirms, That the Stile is different from St. Basil's; but he pronounces this Sentence upon slight Grounds, and without a sufficient Examination of the Matter; for those who read this Work, find no such difference of Stilein it; but on the contrary they find a great agreement between it and his other Books. Scultetus pretends, that what this Author says of the Authority of Tradition, is contrary to the Doctrine of St. Basil; but it is a Groundless Allegation. Neither is it true, that he lays down in this Book other positions than those which he has explain'd in other places, concerning the descent of Christ into Hell, and concerning Baptism. If Scultetus had well consider'd what he affirm'd with so much boldness, he would have chang'd his Opinion.

No body doubts but the two Books of Baptism are St. Basil's, tho' they be not cited by the An∣cients.

The Book of Virginity has the Stile of St. Basil, and what St. Gregory Nazianzen says of St. Basil's Writings concerning Virginity, does perfectly agree to it. It is also cited by Suidas. Yet Mr. Hermant believes it supposititious, because it is address'd to Letoïus Bishop of Melitine, since while St. Basil was living, that See was possess'd by Otreius, who lived after the Council of Constantinople, as appears by the Law which the Emperour Theodosius made after this Council. It may be said, that Letoïus was his Predecessor; but there is more probability that he succeeded to him. Either therefore we must say, that the Dedication of this Book is corrupted, and then we must read Otreius for Letoïus, or else that Letoïus was not yet Bishop.

Among the 31 different Homilies of St. Basil, there are 11 of them which are Dogmatical: viz. The 9th. wherein he proves that God is not the Author of Sin; The 12th. upon the beginning of the Pro∣verbs; The 15th. concerning Faith; The 16th. upon the Beginning of the Gospel of St. John; The 17th. upon Baptism; The 25th. of the Humane Birth of Jesus Christ; The 27th. against the Sabellians, the Anomaeans and the Arians; The 29th. against those who accuse us of worshipping Three Gods; The 31st. of Free-will. All these Homilies have St. Basil's Stile, and no Body doubts but they are his.

But there is more Difficulty about St. Basil's Books of Morality. St. Jerom and Suidas mention in general the Asceticks of this Father; but Sozomen, Ch. 15. of B. III. of his History, says, That they were written by Eustathius of Sebastea. On the contrary, Photius, Vol. 191 of his Bibliotheca, attributes to St. Basil, the great Rules, small Rules, and their Prefaces.

The Ascetical Books attributed to St. Basil, are as follow. The First is a Discourse which may serve as a Preface and Introduction to all his Ascetical Discourses. The Second is a Treatise about the Mo∣nastical State, and the renouncing the things of this World. The Third is a Discourse of the Ascetical Life. The Fourth is a Treatise of Faith. The Fifth is a Treatise of the Judgment of God, and a little Preface which in some Manuscripts, makes a part of the Book about Faith. We must also add Two other little Discourses publish'd by Father Combefis, in the Second Volume of St. Basil, Restor'd. These Tracts are as preliminaries to the great Ascetical Treatises, which are his Morals, the Ascetica•• Book, the Great Rules explained very largely, which are in number 55, the Little Rules abridg'd, which are continued unto number 313, some Canons concerning the Punishment of Monks and Nuns, and the Monastical Constitutions. To these Books we may joyn his Epistle to Chilo, and the following Letters, as well as 411, and some others which concern the Monastical State, of which we have spoken among the Letters of St. Basil. 'Tis not certain whether all these Books that we have mention'd be St. Basil's; but 'tis agreed on all hands that the Constitutions, and the Ascetical Treatises are his: But many adhere to the Testimony of Sozomen, who attributes the Little Rules, and also the Great ones to Eustathius of Sebastea. Yet I see nothing which can confirm this Opinion, and it seems to me that they bear so great a Relation to the other Ascetical Works of St. Basil, that it may be affirm'd with much probability, that they all belong to the same Author. Ruffinus who has made an Abridgment of them attributes them to St. Basil: They are cited under his Name in the 5th. Council; and in short, Ph••ius acknowledges all these Treatises for Genuine. Even in his time they made but one Body

divided into two Parts: The First contained the Discourse of Judgment, and that of Faith which is a Continuation of it: The Second Part contain'd the Morals, the 55 Great Rules, the 313 Short Rules, and the Titles of these Rules. This shews that all these Books belong to the same Author, and that they compos'd but one Book, entitled Asceticks, whereof the First Part is not entire. As to the Three Discourses which precede that which is entitled, Of Judgment, they are distinct Treatises which have no Relation to the other Ascetical Books: The Treatise of Judgment ought to precede that of Faith, and both the one and the other are a Preface to the Asceticks. The Book of a Mona∣stick Life, and the Constitutions are distinct Works, as well as the Rules concerning the Punishment of Monks.

Of the Moral Homilies, the first is that about Fasting, cited by St. Austin in the First Book against Julian, where he recites also some other Passages which this Heretick had taken out of a Treatise of St. Basil against the Manichees, which we have not at present. The Second Homily of Fasting, which Erasmus has condemned too slightly, is cited by St. John Damascene and by Euthymius. The Third Homily upon the same Subject publish'd by Cotelerius, is not unworthy of St. Basil, tho' it be not so Elegant. The Fourth Homily is upon these Words, Take heed to your selves. The Fifth is con∣cerning Thanksgiving, which some have believed not to be St. Basil's. The Sixth is upon these Words, I will pull down my Barns. The Seventh to Rich Men. The Eighth upon Famine and Barrenness. The Tenth of Anger. The Eleventh of Envy. The Twelfth upon the beginning of the Proverbs. The Thirteenth contains an Exhortation to Baptism. The Fifteenth is upon Drunkenness. The One and Twentieth was recited to Laciza. The Two and Twentieth of Humility. The Three and Twentieth, that we ought not to set our Hearts upon the Things of this World. The Four and Twentieth prescribes Rules to Young People about reading Profane Books: And the Eight and Twen∣tieth is of Penance. To these we may add the Panegyricks, which are the Panegyrick of the Holy Mar∣tyr Julita, that of St. Gordus, and that of St. Mamas. There is also one upon Barlaam a Martyr of Antioch; but it has more of the Stile of St. Chrysostom than of St. Basil; and 'tis more probable, that it was recited at Antioch, where the Memory of St. Barlaam was held in singular Veneration, than at Caesarea of Cappadocia.

The 24 Moral Homilies collected by Simeon Logothera, are Extracts out of several places of St. Basil.

The Latin Discourse of Consolation, and the Advertisement to his Spiritual Son, seem to me, to have neither the Stile nor Genius of St. Basil. The Treatise of the Praises of a Solitary Life, is taken out of the Treatise of St. Peter Damian, upon Dominus vobiscum. I say nothing of the Gram∣mar attributed to St. Basil, which is an Abridgment of Grammar by a Modern Greek.

There remains now no more but the Liturgies attributed to this Father, which are Three in Num∣ber. The First is in Greek, and Printed by Morellus. The Second was translated from the Syriack, and publish'd by Masius. The Third was translated from the Arabick by a Maronite of Mount Li∣banus. But tho' 'tis certain that St. Basil compos'd a Liturgy, as St. Proclus, the Council in Trullo, and Leontius, assure us: Yet it cannot be positively affirmed, that any one of those which we have is the Liturgy of that Father, as he compos'd it: On the contrary, there is great probability, that it has not been preserv'd in its Purity, and that many things have been added and changed in it, as usually happens to those kind of Works. It is observed also, That Petrus Diaconus cites a Famous Prayer taken out of the Liturgy of St. Basil, which is not to be found in any of those Liturgies, which now go under his Name.

The Homilies of St. Basil upon the Six Days of Creation, are in Photius's Judgment the most Excel∣lent of all his Works. And indeed, he handles this Matter in a very grateful manner; they are fill'd with many Embellishments of Rhetorick, with agreeable Descriptions, sublime Thoughts, curious and Learned Remarks, and solid Reflexions. He explains the Words of Holy Scripture literally, with∣out having recourse to Allegories; and yet he sets off this Explication with so many Ornaments, that 'tis very delightful. He resolves many Questions about the Nature and Difficulties of Moses's Relati∣on: He intermixes from time to time some Moral Thoughts. It appears that he preach'd these Ser∣mons to his People in the Afternoons.

The Homily of a Terrestrial Paradise, is also a continuation of this Work; he describes it most Eloquently, and understands it in a Spiritual Sence of a State of Righteousness and Ho∣liness.

In the Homily upon the Words of the Proverbs, Give no sleep unto your Eyes, publish'd by Cotele∣rius, St. Basil exhorts to Watchfulness, and the Practice of Good Works.

His Homilies upon the Psalms are written in the same Stile, but they are more fill'd with Morality. He departs sometimes from the Literal Sence, and does not always apprehend the true Sence of the Prophet. Yet he does not make use of obscure and forc'd Allegories; but all that he says is Intelligible, Natural, Useful, and Pleasant. The Commentary upon Isaiah, is not so lofty, nor so full of Morality, but 'tis very Intelligible and very Learned.

The Five Books against Eunomins are a most compleat Work of Controversy; he recites the Argu∣ments and Words of this Heretick, and refutes them very solidly and very clearly.

In the Two first Books, he refutes the principal Arguments which this Heretick used to prove that the Son was not like to his Father. He answers them very clearly, and discovers the Falshood of this Heretick's Reasonings.

In the Third he answers the Objections which he made against the Divinity of the Holy Spirit.

In the Fourth he proves that the Son of God is not a Creature, but is truly God.

And Lastly, in the Fifth he proves the same thing of the Holy Spirit.

He handles the most intricate Matters of Theology, in a manner very Learned and Profound, and yet without perplexing and entangling them with the Quirks, the Difficulties and Terms of the Schoolmen.

He proves also the Trinity of Divine Persons, and their Equality, in the 16th. Homily upon the Be∣ginning of the Gospel of St. John, and in the Book against the Sabellians.

He particularly Establishes the Divinity of the Holy Spirit, in the Treatise of the Holy Spirit, ad∣dress'd to Amphilochius. He compos'd it upon occasion of a Complaint that some Persons had made against him, that at the Conclusion of his Sermons he had said, Glory be to the Father, and to the Son, with the Holy Ghost, instead of saying as some do, In the Holy Ghost. Amphilochius had ask'd him the proper Signification of these Terms, and the Difference between the one and the other Expression. St. Basil commends him for this Exactness, and observes that 'tis very useful to search out the proper Sence of the Terms and Expressions which we use.

In the 2d. Chapter he makes this Observation, That those who will use different Terms in Glorifying the Father, the Son, and the Holy Ghost, do it for no other End, but to conclude from thence the Dissimilitude and Inequality of the Three Persons of the Trinity.

In the 3d. Chapter he shews, That the difference of these Terms, of whom, by whom, in whom, have no place but in Philosophy, and we ought not to use them when we speak of the Three Divine Persons.

In the 4th. he shows, That this Particle, of whom, signifies in Scripture the Efficient Cause, since 'tis said that all things are of God.

In the 5th. he shows, That the Scripture says of the Father, by whom, and of the Son, of whom, and that it uses the same Expressions when it speaks of the Holy Ghost.

In the 6th. he answers those who affirm, That we cannot say, the Son of God is with his Father, be∣cause he is after his Father. St. Basil maintains, that the Son of God is not at all inferiour to the Fa∣ther, neither in respect of Time, nor in respect of the Place he holds, nor in respect of Honour and Glory, being Eternal as the Father, Infinite as the Father, and having a Glory and Majesty equal to that of the Father.

In the 7th. he proves, That this Expression, with the Son, is not New; That the Church has used it to denote the Majesty of his Divine Nature, as she has also used that other, by the Son, to signify the access which we have to God the Father by his Son, and therefore we ought to use the former Ex∣pression when we sing the Praises of God; and the latter when we thank him for the Favours he has done us.

He explains this Distinction in Ch. 8. and there he recites many Names of Jesus Christ.

In the 9th. he explains his Judgment concerning the Divinity of the Holy Spirit, which he received by Tradition, and which is agreeable to the Doctrine of the Holy Scripture. He proves that the Holy Spirit is a Spiritual Person, Eternal, Infinite, Unchangeable, &c. who strengthens us, and gives us Life by his Gifts.

In the 10th. and 11th. he refutes those that would not joyn the Holy Spirit to the Father and the Son. He proves the contrary by the Institution of Baptism, and accuses those that would not add the Holy Spirit to the Father and the Son; Of Violating the saving Sacrament of Baptism; Of Prevaricating in the Vow which they had made, and of Revolting from the Religion which they had once pro∣fessed.

In Chapter 12. he answers the first Exception of his Adversaries, who said, That Baptism given in the Name of Jesus Christ was sufficient. St. Basil answers, First, That the Name of Jesus Christ denotes the whole Trinity, because it signifies the Anointed of the Lord. Now he says, that the Word Anointed, designs him that does Anoint, and him by whom he is anointed. Secondly, That Faith is inseparable from Baptism, because Faith is perfected by Baptism, and Baptism supposes Faith; That the Profession of Faith precedes Baptism, which is as it were the Seal of it. Lastly, He main∣tains that 'tis not sufficient to Baptize in the Name of Jesus Christ, but that we must invoke the Three Persons of the Godhead according to Inviolable Tradition, and that we ought to add nothing to, nor take any thing from this Invocation.

In the 13th. he refutes a Second Answer of his Adversaries, who say, That tho' the Holy Spirit were oftentimes in Scripture joyn'd to the Father and the Son, yet it would not follow from thence, that he was equal to them, since the Angels are there sometimes joyn'd with God. St. Basil answers, That there is a great Difference between the manner in which the Scripture speaks of Angels, and of the Holy Spirit, because it considers the former merely as Ministers, whereas it considers the Holy Spirit as the Fountain of Life, and joyns him with the Father, because of the Unity of Essence.

In the 14th. he resolves also a third Difficulty: It was objected to him, That tho' Men be baptiz'd in the Name of the Holy Spirit, yet it does not follow, that the Holy Spirit is equal to the Father and the Son, since 'tis also said in Scripture, That they were all baptiz'd into Moses in the Cloud. St. Basil answers, That this Expression of St. Paul, signifies only, that Moses and the Cloud were the Figure of the Baptism of Jesus Christ, but that the Truth is much more Excellent than the Type.

In the 15th. he answers a fourth Sophism: We are baptiz'd in Water, said the Hereticks, and yet we do not honour the Water as the Father and the Son. St. Basil answers, That this Objection is ri∣diculous, and that those who make it are mad; That 'tis not the Water that Baptizes us but the Spirit; That the Water indeed is joyned with the Spirit, as the Sign of the Death and Burial of the Old Man, but that 'tis the Spirit who gives a New Life; That Baptism is administred by dipping three times

into the Water, and by invoking the Trinity three times, to signify our dying to Sin, and the giving of Life; That the Baptism of Jesus Christ is very different from that of St. John, which was only the Baptism of Water, whereas that of Jesus Christ is the Baptism of the Holy Spirit and of Fire. Last of all, he says, That the Martyrs who suffer'd Death for Jesus Christ, needed not the Baptism of Water in order to their receiving the Crown, being baptiz'd in their own Blood. He speaks also in this place of the Fire of the Day of Judgment, which he calls the Baptism of Fire, that shall try all Man∣kind.

In the 17th. and 18th▪ he shews, That the Holy Spirit is joyn'd to the Father, and to the Son, as a Person equal, and not as one inferiour. To prove this, he uses the Rules of Logick, having to do with an Adversary, against whom he must use these Arms.

In the 19th. he proves, That we should celebrate the Glory and Praises of the Holy Spirit, as we do those of the Father and of the Son, and that we should give him the same Ho∣nours.

In the 20th. he refutes the Opinion of those who say, That the Holy Spirit is neither a Lord nor a Servant, but that he is Free. He shows that this Opinion is very absurd; for either he is a Creature or not; if not, then he is God or Lord; and if he is, he must be a Servant, for all Creatures have a De∣pendance upon God.

In the 21st. he shows by many Testimonies of Scripture, That the Holy Spirit is there called Lord.

In the 22d. he proves his Divinity by many Passages of Scripture.

In the 23d. he alledges the Miracles attributed to the Holy Spirit, to prove that he is God.

In the 24th. he shows, That we should Glorify the Holy Spirit, as we do the Father and the Son.

In the 25th. he answers those who object, That the Scripture never uses this Expression, The Fa∣ther, and the Son, with the Holy Spirit; and he shews, that to say, The Father, and the Son, with the Holy Spirit, signifies nothing else but, the Father, and the Son, and the Holy Spirit; That the erro∣neous way which they would have us use, is not to be found in the Holy Scripture; Glory be to the Father by the only Son in the Holy Spirit; That the Particle in has the same Sence in this place as the Particle with; That the Fathers made use of the Particle with, as being most proper to oppose the Errors of Arius and Sabellius, and that 'tis less capable of an ill Sence; That notwithstanding he is not ty'd up to this Expression, provided we be willing to render Glory to the Holy Spirit.

In the following Chapter, he goes on to explain with much subtlety the Difference between the Particles in and with.

In the 27th. he proposes this Objection, We ought to receive nothing but what is in the Holy Scripture: But these Words are not to be found, Glory to the Father, and to the Son, with the Holy Spirit. In an∣swer to which, he First sends his Adversaries back to what he had said in Ch. 25. Afterwards he adds,

That in the Church there are some Opinions and Practices founded upon the Testimonies of Scrip∣ture; but then there are also some which are founded only upon unwritten Tradition: That the Scripture and Tradition have an equal Authority for the establishing of Piety and Truth, and that none who follow the Ecclesiastical Laws resist them: That if we should reject all Customs that are not founded on Scripture, we shall greatly prejudice Religion, and reduce it to a superficial Belief of some particular Opinions. 'Tis easy, says he, to give Examples of this; and to begin with that which is most common. Where find we it written, that we must make the Sign of the Cross upon those who begin to Hope in Jesus Christ? What Book of Scripture teaches us, that we must turn to the East to make our Prayers? What Saint has left us in his Writings the Words of Invocation, when we Consecrate the Bread of the Eucharist and the Cup of Blessing? For we do not content our selves with pronouncing the Words set down by the Apostle St. Paul, and the Evangelists, but we add several Prayers, both before and after, which we consider as having much Efficacy upon the Sacra∣ment; and yet we have them not but by Tradition. We Consecrate the Water of Baptism, the Oyl of Unction, and him also who is to be baptiz'd; Where is this written? Is not this a Secret Tradi∣tion? Is it not Custom which has taught us that we must Anoint him who is to be baptiz'd? Where has the Scripture taught us, that we must use three Dippings in baptizing? We must say the same of the other Ceremonies of Baptism, as of Renouncing the Devil and his Angels. Who has oblig'd us to do these things? Whence have we Learn'd them? Have we them not from the Tradition of our Fathers? Who observed them, without divulging or publishing of them, being perswaded that Silence kept up a Veneration for the Mysteries? What necessity was there of putting that in Writing which it was not lawful to reveal or to explain to those who were not yet baptiz'd?

Afterwards he gives the Reason of some Usages which he had mentioned. He observes also, That Christians pray to God standing from Easter to Whitsunday; That they kneel and afterwards rise up. He gives Mystical Reasons for these Customs, which are so forc'd, that 'tis easy to perceive, there is no better Reason to be given than Custom and Practice. Lastly, he concludes, That since there are so many things which we have by Tradition, we ought not to reprehend one simple Particle which the Ancients made use of.

This he proves in the 29th. Chapter, where he alledges the Authorities of St. Irenaeus, St. Clemens Romanus, the Two Dionysii, Eusebius of Caesarea, Origen, Africanus, Athenogenes, Gregory Thauma∣turgus, Firmilian and Meletius, besides the Prayers of the Church, and the Consent of the Eastern and Western Churches. Towards the end of this Chapter he complains of the hardships which his Calumniators make him suffer. In the last, he describes the miserable State of the Church. He

compares it to a Fleet of Ships tost with a great Tempest, which is the cause of Shipwrack to many of them, and Points out the Troubles and Miseries wherewith the Church was afflicted very admirably: This Chapter alone is sufficient to show that this Book is undoubtedly St. Basil's.

He proves also the Divinity of the Holy Spirit in Homily 17th. upon Baptism, and he explains the Faith of the Church concerning the Trinity in Homily 15th. of Faith. He enlarges upon the Gifts of the Holy Spirit. He treats also of the same thing in Homily 29. against those who accuse us of worshipping Three Gods.

In Homily 19. St. Basil treats of that famous and difficult Question, Why do the Just suffer, and why is there any Evil, if God takes care of things here below? St. Basil answers, That all this is done by the Permission of God; That Diseases, Calamities, Pain and Death are not real Evils; That Sin which is the only Evil, comes not from God, but from our selves; That God exposes Men to Suf∣ferings, either to cure them, or to punish them, or to make them serve for an Example; Or lastly, to make them good and deserving: And moreover, That God is not the first Author of Diseases, Pain and Death; because he created Man free from them, and these things entred into the World only by his Sin. But why, may some object, did not God make him impeccable? He answers, because in order to the honouring of God, and meriting from him, 'twas necessary that he should obey him voluntarily and freely; That the Devil was the Cause of his own Perdition, by using his Liberty amiss; That the Tree of Life and Death was placed in Paradise, to try the Obedience of Man; and that it was his own fault that he made an ill use of it. He observes that the Daemons dwell in the Air, and are incorporeal.

The 31st. Discourse which is of Free-Will, has some Connexion with the preceding. Therein he teaches, First, That Men deceive themselves, if they imagine that they can overcome Temptations, by the sole Power of their own Liberty, without the assistance of God; That Free-Will can indeed choose for us Good and Evil; but God only can enable us to do Good; That we must therefore beg the Assistance of the Divine Power, which cannot be obtain'd without refraining from Worldly Plea∣sures: That by the Sin of the First Man, we are become like Beasts; That we must labour to be of the Number of the Children of God, and to excite in us the Fire of the Holy Spirit, which Jesus Christ came to bring down upon the Earth, and which descended on the Apostles at the day of Pentecost; That we must pray God that this Fire may descend upon us, that we walking always in the Light may never fall, and that we may be as the Lights of the World.

In Homily 25th. of the Nativity of the Word, he explains the Mystery of the Incarnation. He says, That the Word was not chang'd by uniting it self to the Humane Naure; That he was made Man to Redeem us; That he took a Body in the Womb of the Virgin Mary, by the Operation of the Holy Spirit; That his Body was made all at once; That Mary was a Virgin, though she was Married to St. Joseph. After this, he examines this Question, Whether she knew her Husband after she brought forth Jesus Christ into the World? He says, That this is not a Fundamental Article of our Faith; but that those who have a love for Jesus Christ, cannot endure to hear it said, that the Mother of God lost her Virginity, and became the Mother of a Man. He explains the Difficulties which may be raised against this Doctrine, from the Particle, Until that, and from the Character of First-Born, which is given to Jesus Christ. Afterwards he explains some Circumstances of the Birth of Jesus Christ. He believes that the Wise Men were Persians; That the Star which they saw was not an ordinary Star, and that they knew it signified the Birth of Jesus Christ, as well by the Prophecy of Balaam, as because they saw the Power of the Devil very much diminish'd. Lastly, He exhorts his Auditors to celebrate with Joy the Feast of the Nativity of Jesus Christ.

In the First Book of Baptism, he proves, First, That we must not Baptize any but those that are well-instructed and persuaded of the Faith of Jesus Christ, and who have renounc'd the World, their Vices, their Passions, and if need be, their Life. Secondly, He shews, That in order to Salvation, 'tis not enough to be baptiz'd, but that we must also keep the Commandments and do good Works. He shows afterwards what difference there is between the Baptisms of Moses, of St. John, and of Jesus Christ. He says, That the Baptism of Moses separated some Men from others, but did not pardon them; That the Baptism of St. John being received with a Penitent Heart, conferr'd Remission of Sins; but the Baptism of Jesus Christ is much more excellent and efficacious: That by this Baptism we die unto Sin and live unto Righteousness; That we are Crucified and Buried with Jesus Christ; That we are raised again together with him; That Sin hath no more Dominion over us; That we are filled with the Holy Spirit, and cloath'd with Jesus Christ. At last, he adds, That after we are baptiz'd, we have need to be nourish'd with the Food of Eternal Life; that's to say, with the Eucharist, which we ought to receive with most holy Dispositions, lest we should eat and drink our own Damnation.

In the 2d. Book he proposes many Questions. The First is, Whether he that is baptiz'd be oblig'd to die unto the World and to live unto God? He answers, Yes, he is. The Second is, Whether he that performs the Office of a Priest, ought to be pure in Heart? He answers, That if Moses removed from the Sacrifices of the Old Law, all those that were impure, Purity is yet more necessary to him that touches the Body of Jesus Christ.

The Third Question is, Whether it be lawful for one to receive the Eucharist when he is unclean? St. Basil answers it after the same manner as he did the preceding.

In the 4th. he teaches, That we must obey the Commandments, though it seems to us, that there were some Actions of Jesus Christ or the Saints contrary to them; and that we must never seek for Ex∣cuses nor Pretences to dispense with the Observation of the Law. He adds in the 5th. That all diso∣bedience to the Commands of God is punishable, and that it deserves the Divine Vengeance.

In the 6th. he proves that a Man sins not only by doing Evil, but also by omitting to do good when we are oblig'd to do it.

In the 7th. he advertises us, That we must regulate the Inward Man, before we give unto God any external Worship.

In the 8th. That we must not only perform the things commanded; but also do them in the man∣ner which is enjoyn'd, in the order and time prescribed.

In the 9th. he shows, That we ought to shun the Society and Conversation of Wicked Men.

In the 10th. he treats of Scandal. He defines it, That which Seduces us from the Truth, and draws us into Error or Impiety; or, That which hinders us to obey the Commands of God as long as we live: So that every thing may be call'd Scandal which is contrary to the Will of God. He adds, That 'tis also Scandal to do a thing, though it be lawful, when it is the cause of the loss or fall of the Weak. He observes also, That there is sometimes a Scandal taken without cause.

In the 11th. he shows, That 'tis never lawful to do those things which are forbidden by the Law of God, nor to obey those that command such things, and that we must never use our Reason to exempt our selves from Obedience to the Law of God.

In the 12th. he shows, That we ought not only to take care of those Persons that are under our Conduct; but that our Charity also must extend to all other Christians: and that a Bishop ought in case of Necessity to help all the Churches.

In the last, he proves by Scripture, That we must endure all and suffer all, even Death it self, ra∣ther than fail in our Duty, or disobey the Law of God. This Treatise appears to be rather of Mora∣lity than Doctrine; but though he treats there of Moral Questions, yet he handles them Dogmati∣cally, and founds his Decisions upon all the Testimonies of Scripture which belong to his Subject.

The Treatise of true Virginity contains many Precepts for preserving Virginity. In it he extols very much the state of Virgins, and discovers the Dangers to which they are expos'd. There are in this Treatise some Passages which may offend nice Ears; but 'tis to be consider'd, that 'tis address'd to a Bishop, and not to the Virgins themselves; setting that aside, 'tis very Eloquent, and very well written.

In Homily 28. of Penance, he proves against the Novatians, That those who have sinned after Baptism, have still the Remedy of Penance; but he admonishes them that they ought not to sin in hopes of doing Penance; That commonly those who sin with this disposition of Mind are deprived of Repentance; That in truth there is hope of Pardon when they have sinned; but still it is like a Wound that can be healed, which leaves some Scar forever behind it.

We are now insensibly faln into the Homilies of Morality, out of which we shall make our Extracts, before we come to the Ascetical Treatises.

The First is a Homily about Fasting. After he has in the First Part admonish'd us, that we must Fast with a pleasant Countenance, then he Exhorts Christians to Fast, alledging many Authorities and Examples to that purpose. He shows the Necessity of Fasting, and answers the Excuse that is most commonly alledg'd for dispensing with it, which is the want of Health or Sickness.

Do not alledge to me, says he, your Indisposition; Don't tell me that you cannot endure Fasting; 'Tis not to me that ye alledge these Excuses, 'tis to God, from whom nothing can be hid. But tell me, Can you not Fast, say you? Alas, Can you fill your selves with Victuals, can you charge your Stomachs with all sorts of Meats? Do not the Physicians prescribe to those that are Sick Abstinence and Diet∣ing themselves, rather than abundance of Food? How come you then to say, that you can Eat very much, and that you cannot Diet your selves? At last, St. Basil says, That our Fasting should be accompanied with Abstinence from Evil; That we must fast from our Passions and Vices; and that without this, bodily Fasting is unprofitable. Take heed, says he, that you make not your Fast to consist only in Abstinence from Meats: True Fasting is to refrain from Vice. Tear in pieces all your Unjust Obligations; Pardon your Neighbour; forgive him his Debts. Fast not to stir up Strife and Contention. You eat no Flesh, but you devour your Brother; You drink no Wine, but you cannot refrain from doing Injury to others; You wait till Night to take your Repast, but you spend all the Day at the Tribunals of the Judges. Woe be to you who are Drunk without Wine: Anger is a kind of Inebriation, which does no less trouble the Mind than real Drunkenness.

He speaks afterwards against those who use Fasting, to prepare themselves for larger Drinking and Eating, or who indulge themselves as much as they can after they have Fasted, as if it were to redeem the time they have lost. He gives a natural and frightful representation of Drunkenness, sufficient to beget a horror of it; he disswades from it also from the Consideration of the Body of Jesus Christ which they are to receive. He says, That Fasting and Abstinence are Ornaments to Cities, secure the Tran∣quillity of Publick Assemblies, the Peace of Families, and the Preservation of our Estates: He says, That to be perswaded of this, they needed only compare the Night of this present day in which he Preached, with the Night of the next Day, (From whence it appears that this Day was a Publick Fast.) At last he wishes, That in these Days wherein Christians are called to the Practice of Fasting, they might learn to know the Efficacy of their Temperance to prepare them for that Great Day where∣in God will reward their Vertue.

The Second Homily is also an Exhortation to Fasting. Therein he condemns those who allow'd themselves great Liberties in Eating and Drinking before their Fasting. He says, That all Christians of all Ages and Conditions are obliged to it. Lastly, He speaks of the principal Disposition for profitable Fasting, which is to abstain from Vice.

The Third Homily about Fasting publish'd by Cotelerius, is shorter than the two preceding; but it is written upon the same Principles, and upon the same Subject.

In the Third Homily upon these words, Take heed to your selves, St. Basil recommends that Vigi∣lance and Care which one ought to have over himself, that's to say, over his Soul, and his Behaviour. He says, That this Care is necessary for Sinners that they may amend their ways, and for the Innocent, lest they should fall: That the first have need to watch over themselves to cure themselves.

You have committed, says he, a great Sin, you must then endure a long Penance, you must shed bitter tears, you must pass whole Nights in watching, you must Fast continually. Though you have commit∣ted but a slight Sin, yet you must watch over your selves to do Penance for it; for it often happens, that those who have but a slight Sickness, become dangerously Sick when they neglect it.

After this he shews, That this Watchfulness is necessary to fulfil the Duties of all States and Conditions. He re∣proves those that watch for the Faults of others, but never think of their own. He shews, That this Watchfulness is necessary to every Man in whatsoever state he is, and that it is a Remedy to all our Evils, and to all our Passions.

If you are ambitious, says he, if you are lifted up above measure, •…•…her upon the account of your great Riches, or because of your Nobility; if you take Pleasure in your Beauty, if you are inspir'd with a Passion for Glory, if you are Lovers of Pleasures, you have nothing to do but to take heed to your selves, and you may know that you are Mortal, that you are Dust, and shall return to Dust. If Anger transports you to do brutal Actions, take heed to your selves, and you shall presently be asham'd of that Condition to which Anger has reduc'd you. In short, This Watchfulness which you should have over your selves, will make you know God. You will find some Footsteps of him in your selves: Your Soul will make you know that he is Spi∣ritual; you will admire him who has made such an excellent Piece of Workmanship, and the more you consider the Perfections of your Soul and Body, the more sublime Idea you will conceive of the Greatness, the Power, and the Wisdom of God.

The 4th. Homily, intituled, of Thanksgiving, is about the Joy which St. Paul prescribes to Christians in these words of his Epistle to the Thessalonians: Rejoyce always, pray without ceasing, giving thanks to God for every thing. He explains in what sence Christians ought always to be Joyful: He says, That in order to their having this Joy, they must be like St. Paul; that's to say, they must live in Jesus Christ, and their Joy must not depend upon changes of Fortune, but it must be solid, and depend upon their own Good Conscience, and their hope of Eternal Happiness, which renders those Happy who are most Miserable in the Eyes of the World. He shews, That the Joys of this World are Afflictions to those that are Good; and on the contrary, the Afflictions of this World are an occasion of Joy to them. He explains in what sence Jesus Christ wept, and why the Saints have Power to weep. At last he exhorts all Christians to be no more sad, for the loss of this World's Goods; but on the contrary to rejoyce in the hope of those Good Things that are to come.

He continues the same Subject in the following Homily which was made upon the Festival of St. Julita the Martyr. This Saint had a Law-Suit with a Man, which she commenc'd for all her Estate. 'Twas promis'd her, that she should gain her Cause, if she would renounce Jesus Christ, but she was assur'd that she should lose all if she should not agree to this Proposition. She answer'd with Courage: You shall sooner take away my Goods, and deprive me of my Life, than ever make me speak one single Word against my God. This Answer caus'd her to be condemned to the Fire wherein she expir'd; but her Body could not be burnt by the Flames. This is the History which St. Basil relates in this Sermon, upon which Occasion he pursues the preceeding Discourse, and continues the Explication of the Words of St. Paul. He says, That the continual Prayer which God requires of us, does not consist in a vocal repeating of Prayers, but in the Design that one has to do Good. So according to him, if a Man would pray continually, he ought always to be united to God in his Actions, and in every thing to follow his Will. At last, he says, That we must thank God and praise him for every thing, and that neither Losses, nor Diseases, nor Wrongs, nor Afflictions, nor the Death of our Relations, nor the other Miseries of this Life ought to hinder us from praising God, and giving him thanks continually; That in Adversity we ought to thank God, because 'tis good for us to be humbled; and we ought to praise him in Prosperity, saying to him in the Words of the Royal Prophet, O my God, what shall I render unto thoe for all the benefits that thou hast done unto me. He recites many Motives of Consolation in Adversity, taken from the Mercies of God, the Hope of future Happiness, the Wisdom of God, the Submission that's due to his Will, and the Miseries of others. And Lastly, he assures us that nothing but Sin should make us weep, and that if Charity obliges us to Mourn with those that Mourn, that is only by a kind of Condescention which should not last long. At the End of this Homily, he reproves those who make themselves Drunk to drive away Sadness.

The three following Homilies are about Riches, and against Covetousness. The First is upon the Words of the Rich Man mention'd in the Gospel, who seeing the Superabundance of his Goods, said, I will pull down my Barns, and I will build larger. He begins with this Remark, That Men have Two great Temptations in this Life, Great Adversity, and Great Prosperity. That Job overcame the first, but the Rich Man in the Gospel was overcome by the last. After this he makes Reflections upon the Actions and the Punishment of this Rich Man, and says, they ought to teach us to be Bountiful to∣wards the Poor, and to make good use of our Riches. He observes, That we are only Stewards of our Riches; That all that we have is for others; That we should imitate the Earth which brings forth her Fruit for others; That the Good which we do will turn to our Profit; That 'tis more Glo∣rious to give than to receive; That 'tis an accursed thing to with-hold Corn for a time of Dearth; That 'tis a piece of Inhumanity to despise the Poor; That Riches are unprofitable if they be not distri∣buted; That the Thoughts of the Covetous are vain and sensless; and that they take a great deal of Pains to heap up Riches which they never enjoy. After this he answers the Objections of Covetous

Men. One says, I will give to Morrow, to exempt himself from giving to Day.

Alas! What do you know whether you shall be alive to Morrow in this place? Another says, I am Poor, I have need enough my self of all my Means.

Yes you are Poor, you are destitute, but 'tis of Charity, of Benignity, of Faith, of Mercy. A Third says, Whom do I wrong, I detain nothing but what is mine own; and here St. Basil is angry with this wicked Maxim. And I, says he, demand of you, Why do you say, that those Riches are your own? From whom did you receive them, and from whence did you bring them? Did not you come naked out of your Mother's-Womb, and shall not you return naked to the Dust? From whence then did this present VVealth come? If you say it came by Chance, you are impious; if you confess that you received it from God, tell me why did it fall to your Lot rather than another's? God is not unjust in the unequal Division of Goods which he makes amongst Men. VVhy then are you Rich, and why is this Man Poor? 'Tis that you who are Rich, may receive the Reward of difpensing your Goods faithfully, and that the Poor Man may receive the Recompence of his Patience. And therefore when you appropriate to your self that VVealth which belongs to many particular Persons, and of which you are only a Steward; you are a Robber, you detain that which is none of your own. Yea, the Bread which you keep to your self, whereof you have more than serves for the use of your Family, belong to the Poor who die for Famine; the Garments which you keep lock'd up in your VVard-robe, belongs to the naked; the Money which you hide, belongs to the ruin'd, &c. These are fine Discourses, you will tell me, but Gold is yet a much •…•…er thing. Thus does the Covetous Man talk, when he hears us preach. For as it is sometimes seen, that the unchast hearing us speak contemptuously of the Passion of Lust, do thereby receive a New Fire which stirs them up more violently than before; so also the Covetous hearing us Discourse against Riches, conceive a greater Love and Passion for them. But what think they of these terrible VVords of Jesus Christ, Go ye cursed into Eternal Fire; for I was a-hungry, and you gave me no Meat, I was a-thirst, and you gave me no Drink, &c. Not only those who take away another's Goods shall be then condemn'd, but also those who do not distri∣bute of their Riches to the Poor.

The Second Homily is against those who have an insatiable desire of Enriching themselves. The subject of this is the History of the rich Young Man, who went away sad, when our Saviour bid him Sell all that he had, and distribute the price of it to the Poor. He shews by this Example, That 'tis unprofitable to keep the Commandments, if one does not give Alms; and that all other Vertues will avail nothing, if one's Heart be fixed to this World by an immoderate Love of riches. He shows, That what is necessary is not very much; and at the same time he proves, That the greatest Part of rich Mens Expences are superfluous. He gives a very pleasant List of them in particulars, and which suit well enough with the manners of our Age. He dissuades from Avarice by the fear of Death and of Judgment, and by the meanness of Riches, and the bad Effects which they produce. Afterwards he re••utes the most common Pretences which are made use of to excuse Covetousness. The First is founded upon the uncertainty of what may come to pafs: We know not, say they, the Accidents that may happen, or the Necessities we may be reduc'd to.

But, says St. Basil, is not the use of your Treasures yet more uncertain? And tho it were not, Can you make use of this Ex∣cuse, while you spend your Wealth upon a Thousand Superfluities? But I want it, say you, for my Children. This Excuse for Covetousness is plausible. You cover your selves with the Pre∣tence of your Children, that you may satisfy your Lusts. Is it from you, that your Son receiv'd Life? Is it not from God who guides and preserves him? Ought he then to hinder you from obeying his Commandments? The Riches that you leave him, will, it may be, be the occasion of his Ruine: Who knows whether he will make a good or bad use of them? Is not your Soul neare•• to you than your Children? 'Tis for the Good of that, that you should bestow the Chief Part of your Riches in Distributing to the Poor; and then afterwards, give to your Children what they stand in need of for their Livelihood. Those who have no Children, pretend the Necessities of this Life, as a Cloak for their Avarice. They would use what they have, they would neither Sell any thing, nor give any thing away. St. Basil declares, That this Temper of Mind, is contrary to the Respect which is due to the Faith of Jesus Christ, and that it makes it void, whilest it forms to it self a Rule and Conduct contrary to the Maxims of the Gospel. At Last, he refutes the Pretence of those who think to exempt themselves from giving Alms in their Life-time, by leaving their Goods by Will as Legacies to the Poor. Miserable Wretches that you are, says he to them, you will not then be Liberal and Charitable towards Men, till you cease to Live! What Recompence can you expect for a Liberality which comes after Death? O brave Piety to practise no good Works but with Ink and Paper! You deceive your selves, and you think to fulfil the Commands of the Gospel in dying. Abraham nevertheless will tell you then; My Son, you enjoy'd your Good Things and Pleasures in your Life-time: Do not your Actions show, That you could have wish'd your selves to be Immor∣tal; That you might always have enjoy'd your Riches, and that if you had been so, you would never have remembred the Commands of God, and the Precepts of the Gospel; and therefore it is to Death, and not to you, that the Poor ought to give thanks for the Good you have done them. Do not deceive your selves, God will not be deceiv'd, he will not be thus mock'd; that which is dead is not to be offer'd unto the Sanctuary, offer up a living Sacrifice. He that offers up only the remains of the Sacrifices is an ungrateful Person.

St. Basil treats also of Alms in a Homily, which was made upon the occasion of a great Famine and Dearth. After he has describ'd these Calamities, he says, that the hard heartedness of the Rich to the Poor, was the cause of them.

The Fields are barren, says he, because Charity is waxed cold?

He observes, That publick Prayers were made, but in so bad a manner, and with so much

destraction that they were not heard; That Children were sent to them, whereas the Heads of Fami∣lies should have come themselves, to beg God's Mercy for their Sins. He relates the Example of the Ninevites; he exhorts Persons of all Conditions to give Alms according to their ability.

You are poor, says he, but you may find many poorer than you: You have Corn for two Days, and there are some who have it only for to Day. If you are Good and Charitable, divide equally what you have left with him that has nothing; be never the more backward to give him because you have but little left for your selves; you preferr your private Interest and Advantage to the common danger of many Poor People. For tho' you had no more but one Loaf, if a miserable Wretch shall beg of you one Morsel of it, do not refuse him, and when you give it to him, lift up your Hands towards Heaven, and say these Just and Charitable Words: Lord, I have but this one Loaf which you see, and I see my self in danger of having no more; but I preferr thy Commandment to the Love of my self, and of the little that I have, I give a Charity to my Brother, who is sore pinch'd with Hunger. Give also an Alms on your part, O my God, to your Servant, who runs a hazard of wanting Victuals. I know your Goodness, and put my Trust in your Sovereign Power, you will not long delay the relief of your Liberal Hand, but scatter abundantly in a few Days the Gifts of your Magnificence. 'Tis certain, adds he, that those who rely upon Divine Providence, are like the Springs and Fountains which are not dry'd up by drawing from them, but send forth their Waters with a greater Force than before. If ye are Poor, lend your Money upon Interest to God who is Rich.

Afterwards he represents the Misery and Pain of Hunger, and describes in a most moving manner the Extremity of a Man languishing for want of Food, to beget the greater horror of the Cruelty and Barbarity of Covetous Rich Men, who suffer their Brethren to die for Hunger when they are able to assist them. He observes, That in a time of publick Necessity especially, we must give considerable Alms▪ and that we must expiate our Sins by Charity to the Poor. At last, he admonishes the Poor not to throw themselves into Despair, but to put their Trust in the Mercy of God, who has sometimes plen∣tifully fed the Just after an extraordinary manner. He exhorts them to suffer with Patience like Job, to consider their Misery as the Trial of their Vertue, to give thanks to God, to bestow something to the Poor, even of their Necessaries, assuring them that this is the way to procure the Multiplication of their Loaves, as God did formerly Multiply the Cruise of Meal to the Widow of Sarepta.

To these three Sermons may be joyn'd the Homily wherein he proves, That we must not set our Hearts upon the Riches and Pleasures of this World. There he shews, That the only Care which we ought to be concern'd for, is that of our Souls; That we ought to rid our Minds of the Love of Riches, and give bountifully to the Poor. After this he describes a Fire, which it was feared might have burnt down the City: He conjures those that escaped this great Calamity, to relieve those that suffered, and exhorts these last to Patience by the Example of Job, whose History he explains.

The 10th. Homily is against Anger; where First he excites a horror of this Passion, by giving a Description of its mischievous Effects; and then he shews, That we can have no just Excuse for this Passion of Anger, by showing that all the Pretences which are alledg'd for it are false. The First is an Injury which we may think we have received. But St. Basil shews, That we ought not to render Injury for Injury, and that we must not imitate our Enemy, nor follow his Footsteps and Ex∣ample. He adds, That whatsoever Outrage has been done to us, we need do no more, but remem∣ber that we are Dust, and shall return to Dust, to convince us that we have deserved all sorts of Re∣proaches and Disgraces: That by showing Meekness we revenge our selves of our Enemies, that we acquire the Glory of being Mild and Patient, and that Silence upon this Occasion, deserves the Rewards of Heaven. Reproaches are another Cause of Anger: But St. Basil shows, That even this is ill-grounded, because these Reproaches are either True or False; if they are True, we are to blame if we trouble our selves for them; if they are false, our Anger for them gives Cause to suspect that they are true▪ But he call'd me Poor, says one:

If that be true says St. Basil, bear with it; if it be false, What does it concern you? 'Tis no shame to be Poor, for you came naked into the VVorld, and Jesus Christ being Rich would appear Poor in it. He treated me as a Fool and an Ignorant Fellow, will another say. Yet many more reproachful VVords were spoken of Jesus Christ. But yet, How can we forbear being angry, when we are abus'd, and buffetted, when we are beaten and torn in pieces? VVill others say. Jesus Christ did also suffer more than all this, answers St. Basil.

Lastly, St. Basil prescribes Rules to avoid Anger, as not to think more highly of our selves than others, to hearken with a Philosophical Temper to the Discourses of a Man that is truly angry with Sin, with the Devil, with Error, with the Enemies of God; to practise Humility, and consider the Miseries of Men. He con∣cludes with some New Reasons to dissuade Men from Anger.

The 11th. Homily is against Envy. In the First Part, he reckons up the Reasons which may inspire a Man with hatred of this Vice. He says, That 'tis a Vice proper to the Devil, which gnaws and consumes him in whom it is found, tho' he receives no Profit by it, and which is always accompanied with Melancholy and Vexation of Spirit, and that an Envious Man is the unhappiest Man in the VVorld. Lastly, He describes all the troublesome Consequences, and miserable Effects of Envy; and he says, That the best way to Cure this Vice, is to have no great Esteem of the things of this VVorld, to despise its perishable Goods, and to place all our Happiness in the Hope of a Future Life, to believe that nothing but Vertue is a solid and true Good, and to desire nothing else.

The 14th. Homily is against Drunkenness. It was compos'd upon the occasion of a Disorder which happen'd upon Easter-Eve. Probably there had been at that time some profane Recreations; the Men and VVomen without any Reverence for the Vigils of so Holy a Festival, had made Feasts, and the VVomen had assembled, and were come to Dance and Sing, even to places where the Bodies of the Martyrs were kept.

St. Basil having seen this Disorder, was sensibly touched as he says of

himself at the beginning of his Discourse; That after so many Exhortations, after seven Weeks Fasting, after being present so many times at the Service of the Church and the Sermons, during the time of Lent, they had destroy'd in one Day the Fruit of all his Labours. He says, That he knew not whether he should hold his Peace, or whether he should speak; That he should have held his Peace, but that he fear'd the Chastisement of Jeremy, for having refus'd to Preach to an Unbelieving and Rebellious People; That Drunkenness was the source of this Disorder, and that he must now Preach against this Vice.

This is in Effect the Subject of this Homily, wherein he possesses Men's Minds with a great horror of this Crime, and describes the pernicious Effects of it. Towards the end of it, he returns to the excesses of the preceding Day. He cries out against their Songs and Dances, against their immoderate Laughter, against their Apparel, which was neither Honest nor Modest; and he exhorts those of his Hearers who had been of this Company, to Cure themselves of Drunken∣ness by Fasting, to sing Psalms instead of the merry Songs which they had sung, to turn their Laugh∣ter into Mourning, and their Dancing into Kneeling; and in short, to leave off their Sumptuous and Magnificent Apparel, and to put on that which is more agreeable to Modesty and Christian Humility.

The 22d. Homily is of Humility. He begins it with observing, That Man lost his Dignity by the Sin of Adam, and that he cannot recover it but by Humility: That the Devil uses all his Endeavours to destroy this Vertue, and to deprive us of it, by possessing us with a great Esteem of Riches, of Ho∣nours, and the Advantages of Body and Mind. But he shews, That a Man ought not to Glory in all these things, which are no ways permanent, but pass away in a Moment; That the only true Glory of Man, is to know God, to be fully persuaded of his own Misery, and to believe that we are justified only by Faith in Jesus Christ, and that we ought to attribute all to God. This is the great Principle of St. Austin about Grace, which St. Basil explains in this place, adding that we can do no∣thing without the Assistance and Grace of Jesus Christ; That 'tis a Folly and Stupidity to think, that the Grace of Jesus Christ is a Natural Power; That St. Peter who answer'd with a Spirit of Pride to Jesus Christ telling him, tho' all your Disciples should be offended, yet will I never be offended, was abandon'd to humane Weakness, and so fell into Sin. He speaks afterwards of the other part of Hu∣mility, which is, not to Exalt our selves above others, not to Esteem our selves more than them, not to Despise them because of their Faults; but to believe our selves much greater Sinners than they. He exhorts his Auditors to imitate the Life of Jesus Christ which was a continued Course of Actions of Humility; he would have a Christian imitate his Master, and give Signs of Humility in all his Behaviour.

Your Humility, says he, must appear in the Plainness of your Apparel, in the Modesty of your Ornaments, in your Gate, in the Frugality of your Table, in the Tone of your Voice, in the Simplicity of your Furniture, in the Order of your House, in the Manner of Accosting and Saluting your Brethren. Take heed that you do not discover in your Discourse and in your Actions a Stately and Affected Way, and be Affable to your Friends, Mild towards your Domesticks, Pa∣tient with the Passionate, and Courteous to Inferiors. Comfort the Afflicted, Visit the Sick, De∣spise no Body, be Pleasant in your Requests, Chearful in your Answers, Complaisant and Easy to all the World; do not Praise your selves, do no Despise those who Praise themselves, hide as much as you can your own Merit and Vertue, accuse your selves of your Sins without waiting for the Reproof of others, be not troublesome nor severe in your Reproofs, neither let them be given in Anger; Condemn not your Neighbour for small Faults, have a Compassion and Tenderness for those that have Sinned. In short, shun the Praises of Men, by all the ways that others use to purchase Glory, and think not to please any but God only. In a Word, put on Humility, and by this means you shall arrive at Glory, Jesus Christ will acknowledge you for his Disciple, and will Glo∣rify you.

The subject of the 21st. Homily which was pronounced at Laciza, in a publick Assembly, is more com∣plex than that of the preceding. There he exhorts those to whom he speaks, to remember the Spiritual Discourses which were read to them in the Morning, for finding out Remedies against Temptations. He recommends to them, to have no regard to the Condition of Men in this World, but to consider all Christians as Brethren, to treat the Poor and Rich alike, and the Small as well as the Great, because nothing but Sin puts a Difference between Men. He dissuades them afterwards from the three prin∣cipal Vices, which are Anger, Envy, and Covetousness. He repeats in this Homily many things which are found in those whereof we have already spoken. He observes in it, That these kind of Assem∣blies meet every Year; that the People who cannot have Preachers every Day are able to teach them these things, may learn them at least once a Year by coming to these publick Festivals.

The 30th. Homily is an Exhortation to the Catechumens who delay or neglect to receive Bap∣tism. He says in his Exordium, That though one may lawfully receive Baptism at anytime; yet the time of Easter is the most proper time for receiving it: That for this Reason, the Church as a Good Mother, invites at this time all the Catechumens to receive Baptism. He exhorts them to receive it, First, because if the Jews ran with so much earnestness to receive the Baptism of St. John, 'tis very fit that they should show yet more earnestness to receive the Baptism of Jesus Christ, which is far greater, more excellent, and more effectual than that of his fore-runner. Secondly, Because 'tis dan∣gerous to delay, and oftentimes Men are surpriz'd by Death, and because without Baptism, we can have no part in the Kingdom of Heaven, nor can we be deliver'd from the Tyranny of the Devil.

If one were to distribute, says he, Gold and Silver; if he were to give Temporal Favours in any place, all the World would run thither: Wherefore then do you not run to Baptism? If one pro∣mises to remit all the Debts of another, will not the Debtor run to receive his Promise? When therefore the Business is to receive Remission of your Sins, What Reason have you to delay? If one

be guilty of many Faults, Grace is promised in greater Abundance to those who have more Sins. If you be afraid of sinning, Why do you trouble your self about the time to come? Seeing you are well Conducted through the time past, after having liv'd to the World, you must live to God. Baptism is the sign by which a Christian is known; it changes a man entirely. He must not put off Living well till Old Age, which is nothing but to Mock God, by giving him the last Years of Life, after he has bestow'd the prime of his Years upon the Devil and the World, upon his Pleasures and his Sins. Temperance in Old Age is no longer a Vertue, 'tis a sign of Weakness which will ne∣ver be rewarded. Moreover, he is not certain that he shall be in a Condition to receive Baptism, he may die suddenly, he may fall into a Sickness, which shall take away his Speech and his Senses: 'Tis very difficult when a Man is Sick to lift up his Head to Heaven, to raise himself, to kneel down, to pray, to hearken to what is taught him, to understand it, to make profession of it, to make an Agree∣ment with God, and to renounce, as he must, the Devil. There is nothing but the love of Licentiousness that can disswade Men from receiving Baptism; because the Laws of Christianity punish Vice severely, and exact of Men a most regular way of Living: These require that we should be upright in heart, moderate in our words, humble in our thoughts and actions, and pure in our intentions. They forbid all Passion and Revenge, they command us to love our Enemies, to yield to Violence, to suffer Persecution, to die to Sin, to mortifie our Body, and to be crucified with Jesus Christ. But, you will say, This is hard and difficult; 'Tis so, but what Happiness is there in this World, which is easie to obtain? Who hath ever won the Prize without Trouble? Can one hope for the Reward of a brave Man by spending his Life in Pleasures? Can one obtain the Victory without running. We must enter into the Kingdom of Heaven through much Trouble and Labour. Those who do the Works of the Devil, have they less Trouble than we? Are they more exempt from Labour, &c.

But, 'tis difficulty, say you, to preserve the Treasure of Grace, and the Innocence of Baptism: Must we then refuse a good thing for fear of being deprived of it? If you watch over your selves, if you be constant in Praying, in Fasting, in Singing of Psalms, and in the practice of the other Ex∣ercises of a Christian, you shall preserve your Treasure.

Afterwards, he represents in a lively man∣ner, the Remorse which they shall have at the Day of Judgment who shall see themselves condemn'd for want of receiving Baptism. He represents the Despair which shall seize upon them; and con∣cludes from all these Motives, that they ought quickly to Purge away their Sins by Baptism. This Exhortation is admirably suited to the Christians of our Age, who delay from day to day, to do Pe∣nance for their Sins, and forsake their Disorders.

The 24th. Homily to Young Men, about Reading Gentile Books, is very curious. He does not ab∣solutely forbid the Reading and Study of Profane Books; but he desires, First, That they would not dwell upon them, and that they would not look upon this Study as the principal Thing of their Life, but that they would be perswaded, that the principal Knowledge is that of working out their own Salvation; and that this Knowledge is to be learnt in the Holy Scripture. 2. That they should Read Profane Books with Discretion, and not give Attention to the Evil that's in them, but only to the Examples and Discourses which may be Useful, and which lead Men to Vertue. He relates a great Number of Examples and Instructions, which he drew from all sorts of profane Authors. These are all the Moral Homilies of St. Basil; I have now only to speak of his Panegyricks; for that of Ju∣lita is rather a Moral Discourse than a Commendation of that Saint.

In the Exordium of the Panegyrick of St. Gordus. St. Basil says, That Christians celebrate the Fe∣stivals of Saints, and praise their Actions, to glorifie God in his Servants, to rejoyce the Righteous, and to excite all the Faithful to their Imitation. He observes that the Saints have no need of our Praises; That 'tis sufficient to relate their Lives, that so their Vertues may serve for a pattern to others. He adds, That the Nobility of Extraction, the Family, the Education, the Masters, are the Subject of Praise in Profane Panegyricks; but Christians have no other Subject of Praise, but the peculiar Vertues of those whom they commend. After this, he gives an Account of the Life of St. Gordus. He says, That this Saint was of Caesarea, and that he had the Command of a Hundred Men in the Emperour's Army; That in his time a furious Persecution was rais'd against the Church, which St. Basil describes; That then this Saint of his own accord quitted his Office of Captain, and retir'd into a Solitary place; That after he had been there exercis'd, purified and prepared for the Combate, he came into the City one day, when all the People were assembled to see a Publick Show which was pre∣sented upon the Theatre, and declar'd who he was; That being led to the Tribunal of the Judge, he made Profession of Christianity; That nothing could shake his Constancy, but he went with Cou∣rage to the place of Punishment; and that after he was fortified with the Sign of the Cross, he boldly receiv'd the stroak of Death. St. Basil describes this History very eloquently, and introduces this Martyr, saying many fine things and well-worthy of his Constancy. I wonder that he did not ex∣cuse his Zeal for coming and presenting himself to the Combate, which seemed to be contrary to Chri∣stian Prudence, to the Rules of the Church, and the Determinations of the Holy Fathers. 'Tis be∣liev'd that this Saint suffer'd Martyrdom under Licinius.

The History of the Forty Martyrs related in the following Homily, happen'd also under this Em∣peror. St. Basil begins it with saying, That the Martyrs could not be praised too much for the Three Reasons which he alledg'd in the preceding Panegyrick: First, Because we testifie by this Remem∣brance of those who were the Servants of God, the respect we owe to our common Master. Secondly, Because we celebrate the Praises of the Martyrs, that we may make our own Wills suffer Martyrdom. And, Lastly, That Men may be induc'd to imitate their Vertues.

These 40 Martyrs were 40 Souldiers, who being at Sebastea during the Persecution of Licinius, de∣clar'd that they were Christians. When the Governor of the City saw, that their Constancy could not be shaken, nor they persuaded by fair means to change their Religion, he order'd them to be expos'd in the Night all naked to the rigor of the Air, at a time when a Pond near the City was quite frozen over: They resolv'd all to endure this Torment with Constancy; but one of them being overcome by Pain, renounc'd the Faith of Jesus Christ, but he lost his Soul, and could not save his Life; for he was no sooner put into warm Water to bring some heat into him again, but he expir'd. However, God permitted that the number of the 40 Martyrs should be compleat, for one of their Guards per∣ceiving the Angels who distributed to each of them a Crown, made Profession of being a Christian, and put himself in their Number, and was baptiz'd in his own Blood, and sav'd by his Faith. The next Morning they were all Burnt, and their Ashes thrown into the River. This is the History of the 40 Martyrs, as it is related by St. Basil. 'Tis commonly believ'd that they were expos'd all Night in the Pond; But this proceeds from a mis-understanding of St. Basil's words, who say•• expresly, That they were expos'd to the Air in the Middle of the City▪ at a time when the Pond hard by was all frozen over. 'Tis this which makes the Confusion. He adds one notable Circumstance, That the Mother of one of those 40 Martyrs exhorted her Son to suffer boldly. Lastly, he says, That those 40 Martyrs protect the City of Caesarea; That the Christians can find assistance by their Prayers; That if we should ardently desire for us the Prayers of one Martyr only, we ought much more to beg the Intercession of 40; That whether we be in affliction, or in a joyful condition, 'tis good to have recourse to them, either to be deliver'd from Evil, or to be continued in Prosperity; That they hear the Prayers of Mothers who pray for their Children, and of Women who pray for the Return or Health of their Husbands. Let us pray then together with these Martyrs, says he concluding his Dis∣course, Let us joyn our Prayers with theirs.

In the Panegyrick of the Martyr Mamas, which is the 24th. he Praises this Holy Martyr who had been a Shepherd; seeing that he probably had but little to say of him, he enlarges in this Homily upon the Praises of Shepherds, and gives a Catalogue of the Great Men who had kept Flocks. To∣wards the end, he makes a Digression against the Arians: 'tis believ'd that this Mamas suffer'd under the Emperour Aurelian.

The Panegyrick upon the Martyr Barlaam, is a very short Discourse; wherein he praises this gene∣rous Confessor, who had endur'd with Constancy the burning of his Hand, rather than suffer the In∣cense to fall into a little Box, which was upon the Profane Altar of an Idol.

The Ascetical Treatises of St. Basil are very useful, not only to the Monks, but also to all those that make Profession of Piety, and contain the Rules of the Morality of Jesus Christ, which agree to all the World.

The three First Treatises which are at the beginning of the Asceticks, are distinct Discourses which have no Reference to them; though the First is entituled, A Preface to the Asceticks. 'Tis an Exhor∣tation to those who have embrac'd a Monastick Life, wherein he endeavours to persuade them, that they are engag'd as Souldiers in a Spiritual Warfare, and that they ought to fulfill all the Obligations of it. The Second also, is, An Exhortation to a Monastick Life; wherein he represents the Advanta∣ges of Celibacy, and of the Practices of Religion.

The Third, which is entituled, Of a Monastick Life, contains many Precepts which concern those who retire from the World.

These three Treatises are distinct Discourses, but the two following of Faith and Judgment are the Preface, or the First Book of the Asceticks. We must begin with the Book of Judgment, and joyn to it that of Faith, which ends with a little Preface to the Asceticks; and all these make only one Preface to the whole Work. He declares there, that having been educated in the Christian Religion, and instructed from his Youth in the Doctrine of the Holy Books, when he came to the Years of dis∣cretion, he perceiv'd that there was much Union among the Professors of Arts and Sciences; but that he found great Divisions in the Church of Jesus Christ, that he was sometime in doubt which Party he should choose; and that meditating upon this Subject, he came to know that the greatest Evil was Schism and Division, which proceeded from the Ignorance and Sin of those who did not obey the Commands of God, and follow'd not his Law: That having afterwards reflected upon the terri∣ble Judgments of God upon these Persons, he believ'd himself oblig'd to adhere to the Faith of the Church, and to meditate on those Precepts of the Holy Scripture which concern the manners and be∣haviour of Men: That being then persuaded, that nothing but Faith working by Love, would avail any thing, he believ'd that ▪twas Necessary after the Explication of the Faith of the Church, and the Doctrine which is to be held concerning the Trinity, to write a Book of Manners.

This Conclusion of the Book of Judgment, shews that after it, follow'd the Treatise of Faith; wherein he says many fine things concerning the Vertue of Faith, and then Expounds the Doctrine of the Church, and makes Profession of the Divinity of the Son and the Holy Spirit, whom he affirms to be of the same Substance with the Father. He Exhorts those to whom he wrote, to keep to the Simplicity of this Faith, which is founded upon the Authority of the Holy Scripture, and he prays God that they may always continue inviolably fix'd in it. At last, having explain'd this Faith, he declares, That he has collected into one Body many Precepts taken out of the New Testa∣ment.

These Precepts are comprised in 80 Rules, divided into several Chapters. To these must be joyn'd the 84 Great Rules and the 313 Small ones, which are answers to several Moral Questions, that com∣prehend all that is most Excellent in Christian Morality. These are they which make up the Body of St. Basil's Ethicks or Asceticks, divided into Two Books, as we have observ'd. They may be consulted

concerning all the Offices and Actions of a Christian Life. They may be useful to all States and Con∣ditions, and one may say that St. Basil has there collected, and methodically digested all the Practical Part of the Gospel. Upon which Account Photius had Reason to say, That whosoever shall follow these Precepts, shall undoubtedly be sav'd.

The Book of the Instructions of Monks, and of Monastical Constitutions, are two Books distinct from the Asceticks, which contain many Precepts and Rules for the Monks, that are not so general nor so useful to all the World as the Treatise of Morality.

To know the Genius and Doctrine of St. Basil, we can address our selves to none better than to his Faithful Friend, Gregory Nazianzen. See then how he speaks of him. He compares his Eloquence to a Trumpet sounding in the Air, to a Divine Word which shall be spread over the whole Earth, to a wonderful Whirl-wind raised after a very Surprizing Manner. He says, That he has div'd into the most hidden Secrets of the Holy Scripture, which he has made use of to Instruct all Men, and to make them lose the Relish of things present, and fall in Love only with things to come. That his Writings are the Object of the Admiration of all Persons, and the Pleasure and Study of all Men of worth. The Authors that wrote after him, says he, say nothing but what they have drawn out of his Works: The Ancients are neglected, and nothing is minded but what he has said anew. In a word, He alone is sufficient to make an able Man.

When I read his Treatise of the Creation, adds St. Gregory, methinks I am present with the Creator; when I light upon the Books which he wrote against Hereticks, methinks I see the Fire of Sodom which reduc'd those criminal Tongues to ashes; when I peruse what he has written of the Holy Spirit, I acknowledge the God whom I possess, and I make no Scruple to publish boldly the Truth; when I read the Explications of Scripture which he has made for the Illiterate, I under∣stand the deep Abysses of Mysteries; when I hear his Panegyricks of the Martyrs, I despise my own Body. I fansie my self present with those whom he praises, and I feel my self excited to the Combat; when I set my self to read the Discourses which he has written concerning Morals, and the manner of living Well, my Heart and my Soul are purified that they may become the Temple of the Holy Spirit; they reform me, they instruct me, they change me, and lead me unto Vertue.

We are not here to think, That St. Gregory Nazianzen in saying all this, heightned the Matter as an Orator, or flattered him as a Friend; what he says is very true, and there is not any Author whose Writings make a greater Impression than those of St. Basil: He describes things so lively, he explains his Reasons with so much force, he urges them so vigorously, he makes such loathsome Portraictures of Vice, such persuasive Exhortations to Vertue, he gives so large and so profitable Instructions, that 'tis impossible to read his Writings, but one must feel himself Instructed and Convinced of the Truth, and he cannot but conceive a Love for Vertue and a Hatred of Vice. His Discourses are not void of Thoughts, and full of Words, as for the most Part those of Orators are; but Eloquence is there joyn'd with Doctrine, they Instruct, they Divert, and they Move at once. His Stile is Pure and Sig∣nificant, his Expressions are Lofty, his way of Writing Elegant, Clean and Persuasive; his Discourses appear always Natural, flowing Gently, and without Affectation: He persuades Pleasantly, he ex∣plains things with great Clearness, he knows how to give them so probable a turn, that he may be taken for a Pattern; and he comes near Demosthenes, and the ablest Orators of Antiquity, in the Judgment of the Learned Photius; and even in the Judgment of Erasmus, he excells the Ancient Greek Orators, and is free from their Faults. He was fit for all kinds of Writings. His Commenta∣ries upon Scripture are most Instructive and most Natural: He excells in his Panegyricks. The Force and Subtilty of his Reasoning appear in his Treatises of Controversy; his Discourses of Morality are Instructive and Moving. In short, tho' his Asceticks have not the same Loftiness as his other Works, yet there one may find the same Purity of Phrase, and the same Clearness; but his Method renders them sometimes a little obscure. In a word, Whatever Subject he treats of, he does it always very Learn∣edly. He had all the Properties of a Divine, Understanding perfectly the Holy Scripture, the Tra∣dition of the Fathers, and the Canons of the Church: He was a very able Rhetorician, a very pro∣found Philosopher, and a very subtil Logician. He understood also the Mathematicks, and his own continual Sickness made him a Physician: He understood Philological Learning to Perfection, and made use of it to very good purpose. He knew all that was most Curious in the Poets, the Historians, and profane Orators, as may appear from many places of his Writings, and chiefly from his little Tract of reading profane Authors. In a word, that which is indeed admirable is, that he joyn'd with this Learning, a profound Piety, and a singular Prudence. He was Sweet and Affable to all the World, Charitable towards the Poor, and Compassionate to others in Misery. He was accus'd of being Proud, but St. Gregory Nazianzen who suspected him of this Vice, vindicates him from it in his Panegyrick. He was of a very infirm Health, and subject to many Diseases; he speaks of them in the most part of his Letters, and also in some of his Homilies. St. Gregory Nazianzen informs us, that he was pale, that he wore always a great Beard, that he was reserv'd in his Speech, often thoughtful and pensive, had a particular way in his Apparel, in his Bed and his Meat, which some would imitate after his Death.

The Doctrine of St. Basil is very Pure and Orthodox. He has explain'd the Mystery of the Trinity against the Hereticks, clearly and beyond Contest: tho' at the beginning he was reserv'd in his Ex∣pressions about the Divinity of the Holy Spirit, yet he always own'd it, and never spoke contrary to what he thought. He never us'd any other Precaution, but to be silent upon that Point, when he thought it not necessary to speak of it, or that it would be to no purpose. He was one of those who troubled himself most to distinguish the Three Hypostases in God; that's to say, to prove, that Hypo∣stasis and Person signify the same thing. As to the Mystery of the Incarnation, he acknowledg'd in

Jesus Christ two Natures without Confusion, and yet united in one and the same Person. He rejected the Error of the Apollinarians and Th••••p••ssi••••s, and maintain'd with the Church that the Properties of the humane Nature do by no means agree to the Divinity. He affirm'd several times, That the Cause and Reason why the Son of God was made Man, was the Salvation and Redemption of Mankind, polluted by the Sin of Adam. He knew the Greatness of that Fall and the miserable Effects which it pro∣duc'd, as Concupiscence, Sickness, Death, &c. He establish'd the Necessity of the Grace of Jesus Christ without which it is impossible to do Good. He is the only Person of the Greek Fathers who spoke most clearly of it, and attributed least to Free-will, tho h•• own'd it. He admitted the Efficacy and Necessity of Baptism: Yet he believ'd that this Sacrament might be supplied by Faith and Cha∣rity, and by the Baptism of Blood, and that it signified nothing, at least to those that had not Faith, and were not well dispos'd to receive it: He mentions the Unction that accompanied it, and approves the Ceremonies that were joyn'd with it: He call'd the Eucharist the Body and Blood of Jesus Christ: Tho' he was of Opinion, that we should Communicate often, yet he requires Holy Dispositions in those who receive this Mystery. He speaks of the Ceremonies and Prayers that were made use of for the Offering, and of the Manner in which it was distributed to the Faithful: He observes, That they carried it and kept it in their Houses, and that they believ'd it was always Consecrated▪ He commends Fasting, and speaks of Lent as a Fast to which we are oblig'd. He has also observ'd, That it was at∣tended with Abstinence from Meat. He speaks of the Usage of Invocating Saints and Martyrs. He is perswaded that they pray for us, and that their Intercession is very profitable. He preferrs Celibacy to Marriage. He approves of Vows and a Monastick State. He acknowledges the Authority of Tra∣ditions, as well as that of Scripture. However, he has some particular Opinions, as when he main∣tains in the First Homily of the Creation, That the Angels were created long before the World; and when he affirms in another place, That all Men shall be Purified at the Day of Judgment by Fire, But there are very few of this sort of slight Errors in this Author. There were also some Expressions objected to him which appear'd Hyperbolical or less Exact; but 'tis easy to give them a good Sence. I shall not stay to make a larger Enumeration of his Opinions, which I have explain'd at length in the Extracts out of his Works. I conclude therefore with giving a Catalogue of the Translations and Editions of the Works of this Father.

The First Edition of the Works of St. Basil in Greek is that of Frobenius, printed at Basil in the Year 1532. It contains the Homilies upon the Creation and the Psalms, 29 different Homilies, the Book of the Holy Spirit, and some Letters. After it followed the Edition at Venice made by Sabius, in the Year 1537. in which are added the Three first Books against Eunomius.

At last, in the Year 1551, almost all the Works of St. Basil were printed in Greek at Paris, by the Care of Janus Cornarius; who also printed them in Latin by Frobenius in the Year 1549.

Wolfgangus Musculus made a New Edition at Basle, in 1565, by Oporinus, and added the Com∣mentaries upon Isaiah and 20 Letters. Gothofredus Tilmannus a Carthusian of Paris, was the first Roman Catholick that took Pains to make a Latin Edition of St. Basil's Works. He Revis'd and Cor∣rected the Versions, and Translated some Books over again, and made a larger Latin Edition of St. Basil than all the foregoing, which was printed at Paris in 1566, and re-printed at Antwerp in 1578, and at Paris by Sonnius in 1603. This is the largest of all the Latin Editions of this Father's Writings.

The First Edition in Greek and Latin was in the Year 1618, printed at Paris in Three Volumes: In it the Greek Text was Corrected by many Manuscripts from England, and by some out of the King of France's Library. At the End of the Third Volume there are the Notes of Fronto Ducaeus, and of Morellus, with the various Readings, Collected by Schottus. The Last Edition of 1638, is not so fine and correct as the former: But it contains more by 200 Letters, than had ever been printed before.

Besides these Editions of the most part, or all St. Basil's Works, there are also some particular Trea∣tises printed a-part, some in Greek and some in Latin, and their Editions are not to be neglected, because commonly the Great Editions are made from them; but 'tis difficult to gather them all to∣gether. These are all that I could find. The Homilies of the Creation of Eustathius's Version, printed at Paris by Badius, Corrected by Faber in 1520. Some Homilies translated by Volateranus, printed at Cologne in 1531. The Asceticks translated by Fumanus, were printed by Gryphius in 1540. The Rules in 1575 at Cologne, and all the Asceticks in 1560. The Book of the Holy Spirit translated by Erasmus, at Basle in 1532. The Homilies upon the Creation at Leipsick in 1566. The Books against Eunomius of Beza's Version in 1520. The Discourse of Fasting at Paris in 1613, at Rome in 1532, by Galesinius. The Homily upon the Nativity, and of Anger, in Greek, at Paris, in 1587. That of Drunkenness at Hanover in 1594. The Homily upon the 40 Martyrs, Greek and Latin, by Stenius at Heidelberg in 1604, and with the Notes of Vossius at Mentz in 1614. The Letter of Communion is in the same Volume. The first Letter to St. Gregory, at Paris in 1562, of Budaeus's Version. Some Greek Letters at Venice in 1499. Some others at Paris and Haguenaw in 1528. Some Select Letters by Stenius at Paris in 1531. A Letter to a Virgin upon her Fall by Cartenus at Paris in 1574. The Canonical Epistles with Balsamon in 1561. The Letters of Julian, at Amsterdam in 1567. The Letter or the Treatise of Reading profane Authors, at Strasburg in 1507; at Basil in 1532; at Paris in 1533, and 1621; at Rome in 1594. The Treatise of a Solitary Life, at Paris in 1631. The Liturgy in Latin, translated by Hervetus, at Venice in 1548, in Octavo; in Greek in the same City, in 1601, and 1620; at Antwerp and Paris in 1560; that of Masius by Plantin, in 1569; that of Victorius Scialagh the Maronite, at Ausburg in 1604; the Grammar at Florence in 1513; at Basle in 1562 and 1585, in Octavo. The Discourses of St. Basil Collected

by Simeon Logotheta, or Metaphrastes, by Morellus, in 1556, 1558, and at Franck fort in 1598. The Third Homily of Fasting, and the Homily upon the 8th. Chapter of the Proverbs, publish'd by Cote∣lerius in his First Volume of the Greek Monument••, and some Letters in the Third. [Dr. Hammond published a Prayer made by St. Basil, for Forgiveness from God to those who have done us wrong, in Greek, from a Manuscript in the Bodleyan Library, in his Practical Catechism.]

I have nothing further to do, but to speak a Word or two of the Translators of the Works of St. Basil. Ruffinus has made in Latin an Abridgment of his Ascetical Rules. Eustathius and Diony∣sius Exiguus translated his Homilies upon the Creation. After them Argyropilus translated it a-new, and his Translation review'd by Tilmannus, is that which is printed in the Greek and Latin Edition. The Homilies of Fasting, and those upon Isaiah, and the Books of the Holy Spirit, are of Erasmus's Version. The Translation of the First Homily against Covetousness is by Volateranus. The Book of Virginity was translated by Ambrosius Camaldulensis.

Beza and Georgius Trapezuntius translated the Books against Eunomius; the Asceticks are tran∣slated by Fumancellus; the Letters to Amphilochius by Hervetus; the Letter to Chilo by Tilmannus. The last Letters were translated by Hoëscholius. Father Combefis took Care to print in 1674, the Translation of St. Basil's Sermons; and it had been very happy if he could have spoken Latin as well as he understood Greek. The same Father before his Death made a Review of the Greek Text of all the Works of St. Basil, and their Versions, which was printed at Paris in 1679. This Work may be of great use for making a New Edition of St. Basil: It would be very Advantageous to the Church, and the Commonwealth of Learning, that any one should undertake it. In general, one may say, That all the Translations which we have mention'd are full of Faults, some more, some less: Some of them must be Corrected exactly, and others done a-new; the Greek Text should be Review'd and Corrected by many Manuscripts, and the Books ought to be rang'd almost in the same Order that we have us'd in our Extracts, and some Notes added to explain the Text, and some Observati∣ons upon the History and Discipline: 'Tis a Work that I would willingly undertake, if God should give me Strength; if I could think that it would be well receiv'd by the Publick, and that some Printer would be willing to be at the Expence of it. We see every Day multitudes of little French Books appear in Publick, and scarce any Ancient Books printed, either in Greek or Latin. The Booksellers, indeed say, 'Tis not their Fault, but the Fault of the Publick, because the former Sell well and go off, and they are Enrich'd by them; whereas the latter remain in their Shops, and so they are undone; the Fault therefore is to be attributed to the Giddiness of Men in this Age, who have lost all relish of Antiquity, and are pleas'd with nothing but Novelty: True and Solid Learning is not in Fashion in this Age, but Men satisfy themselves with a superficial Knowledge of things: The Study of any thing that is Solid is laid aside; and Antiquity is learned from the Moderns, and 'tis rare for any one to go up to the Fountain-head. This is a most deplorable unhappiness to Learning in gene∣ral, and 'tis to be fear'd that this superficial Study of things, will throw us into a worse State, than the Ignorance and Barbarism of the preceding Ages. But since French Books Sell well, the greatest part of the Letters and Moral Homilies of St. Basil, ought at least to be turn'd into French, which would be no less useful, and more pleasant than the Ascetical Books which have been translated by Monsieur Hermant, who has also written in French the Life of this Saint after a most Exact and Learned manner.

Notes

• * 1.1

  St. Basil.