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rate, it is an Oriental and early composition, and probably by a member of the Church of Antioch. No trace of Paulinus, or of any little sect of the followers of Eustathius, had been heard of by the writer. Flavian, obeying Eustathius's injunction, had preserved the flock until Meletius had arrived.

The name of Paulinus does not appear in any of Chrysostom's works. In a "Homily de Anathemate*," there is a mention of a Paulianus, together with Apollinaris; but there is really no proof that our Paulinus (indeed it is impossible that he should be), was the person intended. Moreover, the Homily is admitted, even by the editor, Montfaucon, to contain portions unlike the style of Chrysostom. This Homily, therefore, had it been clear, could not have been adduced as a testimony to prove a controverted point.

No. XII. LETTERS OF BASIL, BISHOP OF CESAREA IN CAPPADOCIA.

AMONG the letters attributed to Basil, bishop of Cæsarea in Cappadocia, are several written to Athanasius, one also to Damasus bishop of Rome, and several to the Western bishops, and to the bishops of Italy and Gaul. They presuppose that

*Chrysost. Op. i. 694.

Basil, overwhelmed by the contemplation of the many evils afflicting the Oriental Churches, had thought of applying to the Western bishops to come to their assistance. It is the story of the Macedonian bishops over again.

These letters I have presented to the reader at full length; I call upon him to reject them, partly on the ground of their unreal and unnatural character, partly from their connexion with the other forgeries, and partly from the language of prostration put into the mouths of the Oriental prelates; incredible under any circumstances,-most suspicious after the many forged specimens of it which have passed under our review; but more especially impossible under the insulting treatment which the Orientals are alleged to have received. If I have satisfied the reader that the story of Paulinus and Vitalis is a manifest fable, with a very obvious meaning, he will not require any argument from me to point out to him that these letters, containing the same fable with the same meaning, fall along with them, and are equally fabulous with the stories with which they are connected. He will have already seen that Basil's letters contain forgeries; he will now only have to believe that they contain more. And certainly anything more unnatural can hardly be imagined in spite of their seeming piety, which, however, is only profaneness when used, as it is here, to insinuate falsehood. Their unmistakeable object is to represent the Oriental Churches as under the feet of the Western prelates. The Roman bishop appears as the arbiter of the

East. The pivot, if I may so speak, round which the whole story turns is the little sect at Antioch. The story is cleverly managed. Basil is represented as supporting Meletius against Paulinus, while the Roman Church is supporting Paulinus.

I should be glad if the reader would first peruse all the letters, one after the other, and ask himself if it can be possible that such dreamy unreal letters, without a clear fact in them, could, under the circumstances, have been written by the parties whose names they bear, or rather by Basil; for he is the only writer. Athanasius never replies, neither do the Western or Roman prelates. A negociation is supposed to be going on; but only one party's proceedings are seen, and it ends in nothing. All continues exactly as if nothing had been done, - as if there had been no letter, nor any negotiations, nor synods. The reader must always bear in mind, throughout these letters, that the fable is an addition, which he can hang on or take off just as he likes, and the broad facts of history, as derived from other sources, remain the same. And if these letters of Basil had been shown a century afterwards to any Oriental, he could not have pointed out any facts to contradict them, as there are no facts depending upon them that could be contradicted. Meletius is never really disturbed. As respects the universal Church he is the only and the undisputed bishop: Paulinus never appears. The first letter* I insert is from Basil to Atha

* Epist. 66, 67.

nasius, bishop of Alexandria. It is supposed to have been written A. D. 371.

"I believe that, whenever you are comparing the present with the former state of the Churches, and considering how they are altered, and that, if matters proceed in the same downward course, the change must soon be total, no one grieves so much over their present condition, or, to speak more properly, confusion, as yourself.

"I have often, when alone, imagined, if the deterioration seems so pitiable to me, how distressing must be your feelings, who have experienced the Churches' ancient soundness and concord in the faith. As the excess of grief is yours, so have I concluded that the Churches would, in a large degree, partake of your anxious care.

"It has long been my humble opinion, that there is but one way in which our churches can be assisted,and that is, by a sympathy towards us on the part of the Western bishops. If they would exhibit towards us the same energy which, in one or two cases of detected heresy, they have exhibited in the West, help, I think, would soon be given to our common cause. The Oriental prelates would pay respect to the authority of numbers, and the people every where would follow them without hesitation. But who is so able to effect this great object as yourself; who so quick to see what is wanted, and, when seen, so skilful to do it? Who sympathises so much with the sufferings of the brethren? and who is so much reverenced in the West as you are. Leave some remembrance to mankind, O venerated father, worthy of yourself. Crown all those thousand labours you have undertaken for the faith with this one. work. Send some members of your holy Church, sound and able men, to the Western bishops. Tell them our sufferings, suggest some mode of assistance. to the Churches. Sympathise with the afflicted people. Send up prayers of peace. Ask of the Lord to send

Be a Samuel

some peaceful token. I know the impotency of a letter to urge so great a work; but you do not need exhortation, no more than the most courageous combatants the shouts of children; neither are we teaching an ignorant person, but encouraging one ready for the attack.

"To manage the other affairs of the East, there will need further assistance, and we must await the Western bishops. The good order of the Church at Antioch clearly depends upon you. Some you will have to manage, others to repress; and, by promoting concord among its members, you will give strength to the Church. Like the most skilful surgeons, you must, I need not tell you, attend first to the most vital part; and what more vital part is there of the Churches throughout the world than the Church of Antioch, which, if it could be again united, would, like a renovated head, restore health to the whole body. In truth, the sickness of that city requires all your wisdom and evangelical sympathy. Not only is it torn by heretics, but also by those who profess the same opinions. To unite these parties, and reproduce the harmony of one body, is the work of Him alone who bestows on the dry bones nerves and flesh by His own inexpressible power. But the Lord performs His great work by fitting instruments. In this respect, also, we trust that His great work will become you, and that you will compose the confusion of the people, put down the divided leaderships, submit all parties to each other in love, and restore the ancient authority to the Church.”

**

The next is a sort of postscript to the former letter:

"I had thought that the statement in my former letter, of the necessity there was that the orthodox members of the Church of Antioch should be united, would sufficiently point out to you that its divided parts should acknow

* Epist. 67.

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