The Marrow of Ecclesiastical History, Basil
BASIL
The Life of Basil, who flourished An. Chr. 370.
BAsil was born in Pontus, His birth.of noble and religious Parents: his Grand-Father, and great Grand-Father suffered Martyrdom under Galerius Maximus. He was called Basilius Magnus, for as one saith of him, he was great in wit, great in eloquence, great in wisdom, great in defending, great in propagating Gods glory, great in convincing Hereticks, &c. When he was grown up to years of discretion,His education. he went to Caesarea of Cappadocia, which was then the most famous City of Asia for learning: In which place in a short time he made such a proficiency in his studies, that he excelled all his equals in all sorts of Learning: From thence he went to Constantinople, where having studyed a while, he went to Athens, where he heard those famous Rhetoricians Hymerius and Proaeresius: at which place also he fell into acquaintance with Gregory Nazianzen, and joining studies together, they continued in firm amity all their life after: He was of an excellent constitution, but by much watching, praying, fasting, reading, and spare dyet, he much weakned his body.
Afterwards he went to Antioch in Syria, where he frequented the School of Libanius, and became an excellent Orator. So that he was thought worthy to deliver to the World the Precepts of Philosophy, and was much solicited thereunto by many excellent men: Others perswaded him to become an Orator: but neither of these imployments suted with his purpose: wherefore having sufficiently profited in Philosophy under Libanius, he provided for himself the Commentaries of Origen (who then was famous throughout the World) and learned out of them to interpret and expound the Sacred Scriptures: Then did he valiantly encounter with the Arians, and when as they alleadged Origens Books for the confirmation of their Heretical opinions,His zeal against Heresie. he refuted their ignorance, and shewed by plain demonstrations, that they understood not the minde and meaning of Origen. Yea Eunomius a favourer of that Sect, and as many Arians as were of greatest reputation, and accounted the profoundest Scholars, when they disputed with him and Gregory Nazianzen, proved themselves fools and unlearned persons.
He was at first Ordained Deacon by Aliletius Bishop of Antioch, afterwards Bishop of Caesarea in Cappadocia▪ where he was born: after which he gave himself wholly to benefit and profit the Church: And when he greatly feared that the new device of Arius his brain would creep throughout the Province of Pontus, in all haste he gat him into those parts, instructing the ignorant, and confirming the wavering minds of weaklings in the Faith. A little before, some difference arose betwixt Eusebius Bishop of Caesarea, and Basil, about their different opinions, which Valence the Arian Emperour hearing of, hasted thitherward, and when he came into Cappadocia, according to his usual manner, he grievously afflicted the Orthodox, thrusting them out of their Churches, and placing Arians in their rooms: and he hoped easily to do the like when he came to Caesarea, because of the enmity that was betwixt Eusebius and Basil, But it fell out far otherwaies; for Basil in Pontus hearing of the Emperours proceedings in Cappadocia, hasted to Caesarea, and presently was reconciled to Eusebius, and by his Ministry seasonably strengthen the Church: So that when Valence came thither, finding his hopes frustrated, he returned without effecting what he came about.
Not long after Eusebius dyed, and Basil was chosen and ordained Bishop in his room;A good Pastor. where he performed the Office of a worthy Shepheard to his flock, as well by duly and truly feeding them with the sincere milk of Gods Word, as by driving away all Hereticks, that like Wolves sought to devour his Sheep.
At last came back the Emperour Valence into Cappadocia, A special providence.fully purposing to drive Basil out of Caesarea: but the Lord prevented him by this means. The very night after he attempted this wickedness, his Wife was grievously troubled with dreadful dreams about him, and his only Son Gallates fell sick of a sharp and violent Feaver, so that the physitians despairing of his recovery, gave him up for dead: His Wife also told him of those ugly shapes, and fearful visions of Devils and wicked Spirits which she had seen in her sleep: adding, that their childe also was visited with that sickness, because of the evil and mischief which he had purposed against Basil.
The Emperour marking diligently the words of his Wife, and musing with himself, cast in his minde what to do, and at length resolved to send for Basil, and when he came, spake thus unto him; If thy Faith and Opinion be true, pray that my Son dye not of this disease. To whom Basil answered; If thou wilt promise me to believe as I do, and if thou wilt bring the Church into unity and concord, thy childe no doubt shall live: But the Emperour would by no means agree unto this: Then said Basil, Let the Lord deal with the childe as pleaseth him, and so departed, and immediately after the childe dyed.
He was very charitable, insomuch as in a great Famine, he sold his lands and all his other goods to relieve the Poor, and stirred up other rich Merchants by Scripture, and sweet speeches, to contribute to their necessities: He was also careful to see the sick provided for: and caused publick places to be erected for their maintenance, and would often not only visit them, but also administer to them. Julian the Emperour having formerly known him at Athens, sent, and desired him to write to him,His zeal. which he refused to do, because of his Apostasie: Nay Valence the Emperour, when he persecuted the Orthodox, and had put eighty Presbyters into a Vessel, thinking to have burnt them at Sea, yet meeting Basil, he spake him fair, and sent also to him by many messengers to win him to that Heresie; yet neither threats, nor promises could once move him; for when the messenger gave him good language,His courage and constancy. and promised him great preferment, he answered, Alas Sir, these speeches are fit to catch little children that look after such things: but we that are taught, and nourished by the Holy Scriptures, are readier to suffer a thousand deaths, then to suffer one syllable, or tittle of the Scriptures to be altered:His zeal. And when Modestus the Praefect asked him, Know ye not who we are that command it?His courage. No body (said Basil) whilst you command such things: Know ye not (said the Praefect) that we have honours to bestow upon you? to which he answered, They are but changeable, like your selves: Hereupon in a rage he threatned to confiscate his goods, to torment him, to banish or kill him: to which he answered, He need not fear confiscation that hath nothing to lose; nor banishment, to whom Heaven only is a Country: nor torments, when his body would be dasht with own blow: nor death, which is the only way to set him at liberty: the Praefect told him that he was mad;An excellent speech. to whom he replyed, Opto me in aeternum sic deliràre, I wish that I may for ever be thus mad: yet the Praefect gave him that night to resolve what to do; but he was the same next morning: whereupon the Praefect related all to the Emperour, who went to Church with intentions to have disturbed him in his holy duties; but seeing his reverend carriage, he was so convinced that he made a large offering,His zeal. which Basil refused, as coming from an Heretick.
At another time the Praefect sending for him, commanded him to comply with the Emperour in his opinion, or else threatned him with death: whereupon Basil unfeignedly and freely spake his minde about the Emperours opinion, withall highly commending the Faith Of One Substance: and whereas (saith he) you threaten me with death, would it would fall out so well on my side,Death desired for Christs cause. that I might lay down this carkase of mine in the quarrel of Christ, and in the defence of his Truth, who is my Head, and Captain. Then said the Praefect: Be not so rash in thy answer: second thoughts may prove better, and therefore I give thee this day and night to consider further of it, and to morrow I will expect thy answer, desiring that thou mayst not wilfully cast away thy self: Whereupon Basil replyed; I have no need to take further Counsel about this matter:His courage and constancy. Look what I am to day, the same thou shalt finde me to morrow; but I pray God that thou change not thy minde: For since I am a creature my self, I can never be perswaded to Worship one that is like me, and to acknowledge him for God; or to conform my self to thine, and the Emperours Religion. For though you be Illustrious Persons, and command a great part of the World, yet must not I submit to your wils, being but men, nor obey you, with the neglect of my Faith in God, which God assisting, I will never betray, though you confiscate my goods, though you banish me, or torment me to death: Seeing none of these things will trouble me at all. As for riches, truly I have none besides my torn garments, and a few Books, and I so dwell here in this World, as one that is always ready to leave it: and as for my body, it is so weak, that one only blow will make it insensible both of grief and torments. This resolute answer caused the Praefect to dismiss him.
Yet after this the Arians prevailed again for his banishment; but when the writing was brought to Valence to be confirmed, the pens would not write the least title,A Miracle. being often tried; and when the Emperour being mad with rage, still endeavoured to confirm the Edict for his banishment, he was struck in his right hand with a great trembling: So that at last being terrisied with these judgements of God he tore the paper in pieces.
So having been Bishop at Caesarea and Cappadocia eight years and an half,His death. he departed this life with these words, Into thine hands, O Lord, I commend my spirit.
He used to say, To know thy self is very difficult: for as the Eye can see all things but it self; His sayings.so some can discern all faults but their own: Love.And again, Divine Love is a never failing treasure: he that hath it, is rich; and he that wanteth it, is poor: Scriptures.When he had read the Bible over, he faid, It's a physitians shop of Preservatives against poysonous Heresies: a pattern of profitable Laws against rebellious spirits: a treasury of most costly jewels, against beggerly elements: and a fountain of most pure water, springing up to eternal life.
Erasmus saith,Erasmus his Testinonie of Basil. that he rather deserved the name of Maximus, then of Magnus: Concerning whose Eloquence (saith he) I take it to be a great disgrace to him, if I should compare him with any of those whom the Graecians most admired, and endeavoured to imitate. For which of all those great Orators did so excel in Eloquence, wherein something was not either wanting or offensive? Did Perycles Thunder and Lighten in his Orations? yet it was without Art. Lysias was frozen in his Attick subtlety. Phalereus had much sweetness, but wanted gravity. Isocrates was but the shadow of an Orator. Demosthenes, whom Tully maketh the compleat example of an exquisite Orator, yet wanted affections, and urbanity in his Orations: But S. Basil was an incomparable man, in whom was wanting neither Nature nor Art, nor Exercise: He was not only an excellent Orator, but a great Philosopher, and exactly skilled in all kinde of Learning. But as I said before, its a disgrace to compare such a Christian with any of the Heathens: Its fitter therefore to compare him with Christians, like himself, and truly that Age produced many excellent men famous both for their Learning and Piety; as Athanasius, Gregory Nazianzen, John Chrysostom, and Gregory Nissen. And each of these excelled in their several gifts: Athanasius for excellent teaching: Nazianzen for his florid and acute Orations: Chrysostome, though he answered his sir-name by reason of his golden mouth, yet he hath many superfluous words, and was immoderate in his digressions. Nissen was content with his pious simplicity. But I know not what the most critical Reader can desire more then he shall finde in Basil. He shall finde in him a simple and natural form of speech flowing from his most holy breast, drained of all humane passions: whatsoever Art can do, is to be found in him, yet without the appearance of Art. There thou mayst finde the knowledge of mundane Philosophy, without the least ostentation of it: there thou mayst discern his skill of the Liberal Sciences, and amongst them of the Mathematicks; and yet he makes them all handmaids to Piety. In his discourses he doth exquisitely mingle Divine testimonies of Scripture, that they are like to precious stones not sowed to, but bred in purple clothes.
His Works are these;
In Opificium sex dierum.His works. Hom. 11. In Psalmos. Hom. 17. Variorum argumentorum. Hom. 28. De Virginitate. De Paradiso. Contra Apologeticum Eunomii. Contra Sabellianos, & Arium. De S. Sancto. De Libero Arbitrio. De Baptismate. Exercitamenta per aliquot Sermones. Praefatio de judicio Dei. De Fidei Confessione. Moralium Summae. Questiones diffusè Explicatae, Aliae compendio Explicatae. Constitutiones Exercitatoriae. Epistolae. Explicationes in Psalmos Davidis.
All printed at Basil by Froben. Anno Christi, 1566.