died,

IV.

A. D.

East, the pillar of orthodoxy. The Latin church, CENT. indeed, was never so much infested with Arianism as the Greek; and France, in particular, was through him preserved from the reigning heresy. He died Hilary at Poictiers about the year 367. To him the great church at Poictiers is dedicated, and in the midst 367, of the city is a column erected to him, with an at the age inscription, at once expressive of the admiration of of 80. his virtues, and of the superstition of those who wrote it *.

CHAP. XXIII.

BASIL OF CESAREA †.

BASIL, surnamed the Great, on account of his learning and piety, was descended from Christian ancestors, who suffered much during the persecution of Dioclesian. His grandmother Macrina, herself a Confessor for the faith of Christ, and a disciple of Gregory Thaumaturgus, was eminently useful to him, in superintending his education, and fixing his principles. After a strict domestic education in Cappadocia, his native country, he travelled for improvement in knowledge, according to the custom of those, whose circumstances enabled them to bear the expence, and came to Athens. Here he met with Gregory Nazianzen, with whom he had a very cordial intimacy. At length, leaving him there, he came to Constantinople, and put himself under the

* Divo Hilario, Urbis propugnatori, fidelissimo, assiduissimo, certissima, Pictavorum Episcopo.-"To Saint Hilary, the defender of the city, most faithful, assiduous, and certain, the bishop of Poictiers."

The epistles of Basil still extant, with the writings of his friend Gregory Nazianzen, and the two historians, Socrates and Sozomen, afford materials sufficiently ample for his life. Cave has given us a connected view of his actions, and Du Pin has reviewed his letters.

СНАР.
XXIII.

CHAP.

XXIII.

care of the famous Libanius. It is certain, that he
was possessed of all the secular learning of the age,
and if he had chosen to give himself wholly to the
world, he might have shone as much, as superior
parts, strong understanding, and indefatigable in
dustry united, can effect. But his mind was under
a spiritual influence; he found an emptiness in
the most refined enjoyments of literature; even
Athens itself, he called a vain felicity.
He was
led to seek for food for his soul, and in conjunc-
tion with Gregory, he studied the works of Origen;
and some monuments of their veneration for that
learned father are still extant*.

It will scarcely be needful to add, that, by this means, he contracted a taste for exposition, neither the most evangelical nor the most perspicuous. In his travels into Egypt he conversed with monks and hermits, and prepared himself for that excessive attachment to the spirit of Ascetics, which afterwards made him the great supporter and encourager of those superstitions.

But

It is my duty, however, to look for the spouse of Christ, wherever I can find her, although she may be disguised by an unsuitable and foreign garb. Julian the apostate had known him, when they studied together at Athens, and being now advanced to the empire, he invited Basil to his court. the fear of God, and the love of heavenly things, which undoubtedly predominated in this saint, suffered him not to give way to the temptation for a moment. He wrote with Christian sincerity to the emperor, and provoked him by his faithful rebukes; choosing rather to live in Cæsarea a despised Christian, than to share in the honours and riches of the court, to which his uncommon endowments and abilities would have advanced him.

Viz. The Philocalia of Origen, consisting of Scriptural Questions, and Origen's Comments, which these two friends compiled.

After some time, he lived in retirement at Neocæsarea in Pontus, and by his example, concurring with the spirit of the times, he not only drew over his friend Gregory, but also great numbers, to embrace a retired life, and to employ themselves in prayer, singing of psalms, and devotional exercises. And here, these two friends formed the rules of monastic dicipline, which were the basis of all those superstitious institutions which afterwards overran the church. The want of a more evangelical view of doctrine, and of course of that lively faith which would animate and enable the Christian to live above the world, though in the midst of it, was, doubtless, the principal cause of the overflowing of this spirit among real good men in these times, To flee from society seemed to them the only possible way to escape the pollutions of the world, which they sincerely abhorred. Self-righteousness and ignorance fomented the evil, which gradually degenerated into a vapid system of formality, and at length became a sink of secret wickedness. But he, who should, in these times, suspect the generality of monks of hypocrisy and profligacy, would injure them much. On the contrary, the flower of the flock of Christ, in these days, is to be looked for among them.

While Basil was employed in founding monasteries in the neighbouring parts, he also caused hospitals to be erected for the poor; and as he had been ordained priest before he left Cæsarea, he was useful in preaching up and down the country.

Returning, after a time, to Cæsarea, he distinguished himself by inducing the rich to supply the necessities of the poor during a grievous famine; and all the world gave him credit both for his charity in relieving the distressed, and for his integrity in resisting the importunities of Valens the Arian

emperor.

The see of Cæsarea being vacant, the authority

CENT.

IV.

XXIII.

CHAP. of the aged Gregory, bishop of Nazianzum, the father of his friend, was sincerely exerted for his promotion; and to this see he was at length advanced, notwithstanding the opposition of the Arians. He was soon called to withstand the repeated attacks of Valens; and though he was in the utmost danger of being banished from his see, he remained immoveable in the profession of the faith.

*

Let us attend a little to the pastoral character of Basil. He found that the church of Cæsarea, before his time, had been scandalously neglected in its discipline. Officers, who were a disgrace to religion, ministered in the church, and the subaltern superintendents ordained men without the knowledge of the bishop, and without any just examination; and many pressed into the ministry for mere secular reasons: it was reported that some were even guilty of selling the priesthood for money, the crime usually known by the name of simony. Basil reminded his clergy of the strictness of the primitive discipline, and of the care formerly exercised by the presbyters and deacons in examining the lives and manners of the persons to be ordained: and he made earnest attempts to revive the laudable customs, inveighing against simony as most detestable.

It would be tedious to describe the diverse contests in which Basil was engaged. Calumny, malice, and the domineering power of Arianism, afflicted him with various trials, in which his patience was unwearied; and as his body became enfeebled by increasing distempers, his mind seems to have collected more vigour. Finding himself rapidly declining, after he had governed the church of Cæsarea eight years and some months, he ordained some of his followers, and was then obliged to take to his bed. The people flocked about his house, sensible of the value of such a pastor. For a time he discoursed piously to those who were about him, * Chorepiscopi. A sort of under-bishops in great dioceses.

and sealed his last breath with the ejaculation, CENT. "Into thy hands I commend my spirit!"

It is much to be lamented, that a man so sincerely pious, so profoundly learned, and of so elegant and accomplished a genius, should have suffered so much, both in mind and body, from the monastic spirit. But his excessive austerities broke his constitution, and left him, for years, in a very imperfect state of health. He died in the year 379.

His doctrine appears, from his works, to be too much clouded with self-righteous and superstitious mixtures, to contribute materially to the instruction and the consolation of sincere souls, though it is evident, that he reverenced the influences of the Holy Spirit, and placed his hope of salvation in Christ Jesus. Hear how Basil speaks of faith.

Faith, above all natural methods, draws the soul to a firm acquiescence in the word: Faith, which is the effect, not of geometrical conclusions, but the result of the energy of the Spirit *." So clearly spiritual was his religion, with all its imperfections! To this testimony of Basil concerning divine faith, as distinct from that which is merely natural, it may be proper to add that of Nemes de homine,

another Greek father, whose time seems not far remote from Basil's. "The doctrine of the divine oracles hath its credibility from itself, because of its divine inspiration." On one subject, namely, the love of heavenly things in opposition to earthly, he excelled, both in precept and example. In this, the power of grace appeared in him through life, and even the whole system of his errors in divinity was connected with it. The very principle of the ascetic life was with Basil a supreme desire to live above the world. Those who understand the foundation of the Gospel better than he did, may find it not amiss to attend to such pathetic exhortations as these:

Basil on Psalm cxv.

IV.

Basil died,

A. D.

379,

aged 51.