A. D. 387. " their eyes fixed upon you. c. i. p. 2. ους ποιει κ. τ. λ.] p. 220. D. (p. 231.) 66 1 If you follow the dictates of clemency, they will say to one another: Behold the "mighty force of the Christian religion! it has checked ["the indignation of a man, who has not his equal upon Cf. Hom.ii. «earth; and has inspired him with a spirit of wisdom, of A.] "which even a private man would be incapable. The God [* àv@pú- “of Christians must certainly be a great God, since he πw άyyéλ- «‹‹raises mankind above nature.' If any one tell you that your clemency will be the occasion of making other cities more insolent, do not listen to them. You might indeed "be afraid on this account, if your weakness obliged you to pardon; but these men are already dead with fear, and are every moment in expectation of punishment. Had you "slain them all, they would not have suffered so much as "they have done. Many, who fled into the deserts are "become the prey of wild beasts: others have hidden them"selves in caves, where they have spent their days and nights; "not men only, but even little children, and delicate and "free-born women. The city is reduced to a condition "worse than slavery; the whole world knows it; and you "could not give so terrible an example to others, were you "to raze them to their foundations. Suffer it now therefore "to breathe again. It is easy for any man to punish, but it " is a rare glory for an insulted Emperor to pardon. p. 222. A. "How glorious will it be for you, when it shall one day be (p. 232. E.) « said, that so great a city being involved in general guilt, "when all were in the utmost terror; when governors, judges, " or generals, dared not to open their lips in intercession, that a single old man invested with the Priesthood of God, appeared before the prince, and simply by his presence, and "his ungarnished words prevailed with him! For, O Emperor! our city in sending me on this mission honours you not slightly, since by this act it judges that you esteem the "Priests of God, how contemptible soever they may in them[3ñ3àpxis “selves be, higher than any other office beneath your rule. andons Tns « But I am come not only from these people, but from the Sav.p.602) Master of the angels in heaven, to declare to you, that if κειμένης.] 66 St. Matt. 6. you forgive men their trespasses, your heavenly Father will "likewise forgive you. Call to mind therefore that day, when τῆς ἀρχῆς ὑπὸ σου (σέ. 12. 5 we shall all of us give an account of our actions. Reflect "that if you have any sins, you will be able to blot them out A. D. 387. "without difficulty, by the sentence you pronounce. Other deputies bring you gold, silver, and such like costly gifts; I am come to your Majesty with our holy laws, and exhort you to imitate your Master, who though wantonly each day "offended by us, faileth not to supply us with His blessings. "Do not disappoint my hopes, do not put to shame my promises; for know, that if you restore our city to your "favour, I shall return to it with confidence; but if you cast "it off, not only will I never return thither, but I will "henceforth renounce it, as being no longer my country." 1 VI. Theodosi the inha 2 23. 34. Flavian having spoken thus, Theodosius could scarce refrain from tears, and said; "What great wonder will it be if we us pardons "who are but men, should pardon those who are like our-bitants of selves, seeing that the Master of the world came upon Antioch. "the earth, and made Himself a slave for our sakes; and "when He was crucified by those whom He had loaded with "benefits, interceded with his Father for them, saying', Father, St. Luke "forgive them, for they know not what they do?" Flavian wished to continue at Constantinople, to celebrate the Feast of Easter with the Emperor, but the Emperor said to him; p. 223. (p. 234.) "I know that your flock are still in a state of affliction, go "and comfort them." Flavian pressed Theodosius with entreaties to send his son thither, but he answered him: "Offer up your prayers to God, to obtain the removal of the ob"stacles, and the termination of these wars, and I will "concede myself." The Emperor3 also answered the letter 3 Theodor. which Cæsarius had brought him from the Monks of Antioch, and seemed to wish to justify his conduct in their eyes. The heathens were also desirous of having a share in the credit of this reconciliation, and ascribed it to the eloquence of Libanius the sophist. And indeed, he went to Constantinople, not- Liban. withstanding his great age, and presented himself before the init. Emperor, not, as Zosimus pretends", as deputy of the senate Zosim. iv. of Antioch, but as he himself assures us, of his own accord, (p. 766.) without having been sent by any one. Four speeches which he made on this occasion, have been transmitted to us; viz. two to the Emperor Theodosius, the first to persuade him to Orat. 12, pardon the inhabitants of Antioch, and the second to thank him for having done it; the two' others are panegyrics in- 7 Orat. 20, L 3 v. 20. 6 Orat. xii. 41. p. 359. 13. A. D. 387. scribed to Cæsarius and Hellebicus, the Emperor's two commissioners. Ibid. p. 223. E. 1 S. Chrys. Even after Flavian' had set out, and had passed the Straits, Hom. xxi. Theodosius sent after him to know whether he pursued his p. 223. D. (xx.p.234.) course to Antioch with expedition, for he was afraid that he Ed. Sav. xx. p. 602. might stop by the way, and [lessen the rejoicings of the city by] celebrating the Easter Festival in another place. Flavian lost no time, but still did not make a point of being the first to carry this happy news to Antioch, but despatched messengers before him, to whom he gave the Emperor's letters. The inhabitants of Antioch, on hearing this news, adorned (225. C.) the public place with garlands, lighted up lamps, and celebrated this Festival, as if it had been that of the nativity of Hom.xxi. their city. When Flavian3 arrived he had the happiness of finding his sister alive, whom he had left at the point of death, and of celebrating Easter with his flock. However (226. A.) he did not ascribe any of this good success to himself; and when he was asked by what means he had appeased the Emperor, he said: "I contributed nothing; it was God who "softened his heart, he was appeased of his own accord, "before I opened my mouth; and he spoke of what had "happened with as much calmness, as though not himself, some other person had been insulted." Such was the VII. result of the sedition of Antioch. p. 215. D. p. 216. St.Chrysos tom. ix.note2.on • Pallad. Chrys. ap. xiii. p. 16. * Soc. vi. 3. de Sacerd. St. John Chrysostom, who afforded so much consolation to [Tille.tom. the people on this occasion, was born about the year 347', at St. Chrys.] Antioch, and was now about forty years old; he was descended Vit. S". from noble ancestors', who had served with reputation amongst S. Chrys. the officers belonging to the Magister Militum of the East. Op. tom. His parents were Christians; his father's name was Secundus' Soz.viii.2. and his mother's Anthusa; they had two children, a daughter S. Chrys. [born A.D. 346.] and this son, who very much resembled his i. c. 5. tom. father, and whose countenance was noble and frank'. Soon i. p. 364. B. after he was born, Secundus died, having been married but two years to his wife, who was now only twenty years old, and spent the rest of her life in a state of widowhood. rhetoric at great abilities with which John was born, led him to apply himself to learning; he was a disciple of the sophist Libanius' 390.] and the philosopher Andragathius; he pleaded several causes Apud. Isid. Pelus. and composed discourses' which Libanius himself admired; Epist. ii. [Sav. vi. p. 2.] A. Pall. p. 18. [* Taught Antioch from 354 42. p. 116. The twenty. and this sophist' declared when he was dying that he had 'Soz.viii. 2. chosen John for his successor, if the Christians had not snatched him away from him. When he was eighteen years ['More than old he was dissatisfied with the vanity of the rhetoricians and A. D. 368.] the injustice of the tribunals, and applied himself to the study of the sacred writings. St. Meletius, who then governed the Church of Antioch, observing the abilities and good disposition of this young man, permitted him to be his constant companion; and when he had instructed him for three years he baptized him, and made him a Reader3. John' prevailed [A.D.370.] also on Theodorus and Maximus, who had studied with him under Libanius to adopt the life of poverty. Theodorus [5 Tdy Airdy βίον.] was afterwards Bishop of Mopsuestia in Cilicia, and Maximus of Seleucia in Isauria. They all three were disciples of the ascetic life under the discipline of Carterius and Diodorus, who were at the head of the monastic establishments. [Probably in the subDiodorus was afterwards Bishop of Tarsus. urbs of Antioch. 7 Socr.vi.3. ch. 52.] dot. lib. i. p. 363. savil. vi. i.] (c.ii.) § 5. John had a more intimate' friend than these, named Basil, Compare with whom he deliberated as to the kind of life they should bk. xviii. embrace, and they determined in favour of the monastic. De SacerBasil made up his mind to it without hesitation, but John (c.1.)tom.i. found it more difficult to forsake the world, and was mainly detained by the entreaties and tears of his mother, who desired no other recompense for having lived a widow, and taken so much care of his education, but that he would not forsake her; leaving him at liberty to live as he thought fit after her death. Basil exhorted' John to raise himself above 9 § 6. [Savil. p. 3.] these considerations; when a report suddenly arose that they were to be made Bishops. John was surprised and perplexed, being unable to conceive why he had been fixed upon, and he feared that he might be ordained by force', which was a proceeding of no unusual occurrence in those times. Basil came to him in private, thinking to inform him of this news, and desired him to act in concert with him upon this occasion, as he had always been accustomed to do. "For," said he, "I shall make the same choice as you, whether it be to avoid "the Episcopate, or to accept it." John felt that he ought In accordance with a principle acknowledged in the Church, and having for its Scripture precedent the Con version of St. Paul. Other cases are, ήσειν. ] not to injure the Church so much as to deprive it of the service of a man, who, notwithstanding his youth, was so well qualified for a guide of souls. He therefore now dissembled with him for the first time, saying, that there was no hurry, and that it would be better to defer the consideration of the matter to another time. In the mean while John concealed ['XE POTOV- himself. Soon after, the person who was to ordain' them arrived, and Basil, who was under no suspicion, was brought to him for some pretended reason, and then, when brought, suffered himself to be ordained, supposing that John would do the like. Some even who were present deceived him, by saying that he who was most obstinate and resolute [meaning John] had yielded to the determination of the Bishops. But 2 c. (3.) 6. when Basil knew that John had concealed himself, he came to him and complained seriously of the stratagem which he had made use of to engage him in this office. John gave him his reasons, and this conversation was the subject of the books Concerning the Priesthood, which John afterwards wrote. It is not known who this Basil, the friend of St. John Chrysostom was, unless perhaps3 Maximus Bishop Hermand. of Seleucia in Isauria was the same person, who in that case must have had two names. 3 Vie de S. Chr. par 1. i. c. 12. 4 Pallad. p. 17. (41.) end of A.D. In the mean time', St. John Chrysostom after having been [ At the ordained Reader", not thinking in his conscience that his 370.] employment in the city was sufficient to allay the heat of his [A.D.374- youth, retired to the neighbouring mountains, and having 5.] found an old man, a Syrian, who greatly mortified himself, he imitated his austere way of living, and continued under his discipline four years. He afterwards retired to a cave ['A.D.378- alone, endeavouring to conceal himself. He stayed there two years, hardly ever sleeping, and never lying down either by night or day, and some parts of his body became so benumbed by the cold as to be almost dead. He employed [Tàs TOû himself in reading the Holy Scriptures and composing certain Χριστοῦ diahkas.] religious works. 9.] VIII. It was during this retreat that he wrote his three books' in deDefence of the Monas- fence of the monastic life; for many thought that its austerities tic Life. were carried to excess, and used threats and violence to A.D. 375.] hinder its propagation. This was done not only by Pagans', [written 9 Tom. i. p. 44. (tom. iv.) 'p. 46. B. [Sav. tom. vi. p. 162. lin. 25.] (lib. i. c. 2. tom. iv. p. 356. A.) |