3

quickened; "As the body, fays he', without the foul is dead, and cannot do any thing; fo the foul, without the heavenly foul, without the divine Spirit, is dead, from the kingdom, nor can it do any of the things of God, aveU TO TIVEUμal, without the Spirit." Alfo he fignifies, that man "is fo wounded that it is impoffible he fhould be healed but by the Lord alone, to him only is it poffible." And also, that "it is impoffible for any man of himself to deliver himself from contrariety, the error of reasoning, the invifible affections, and the machinations of the evil one." And elsewhere having obferved, that a man cannot bring forth fruits worthy of the Lord without the wind of the Spirit, and clouds and rains of heaven, he adds, "This is the duty of man, that whether he fafts, or watches, or prays, or does any good thing, that he ascribes all to the Lord, thus faying, unless God had ftrengthened me I could not have fafted or prayed, or have left the world."

There are indeed two paffages in this writer, cited and referr'd to by Dr. Whitby, in favour of free will; though they seem to

f Homil. 30. p. 175.
8 Homil. 20. p. 128.
h Homil. 21. p. 132.
i Homil. 26. p. 152.

k Difcourfe, &c. p. 97, 379, 381. Ed. 2. 95, 96, 369, 371

be

be levelled against such who held, that fome men are by nature good, and others evil, and cannot poffibly be otherwife, being under a neceffity of nature to be one or the other, a doctrine held by none that I know of However, it must be owned, that Macarius in thofe places fays fuch things of man's free will as are not eafily reconciled to his many expreffions to the contrary which have been produced.

NUMB. XV.

ATHANASIUS. A.D. 350.

Athanafius held the doctrine of original

fin, and the corruption of human nature through it; whereby man is brought into a state of flavery, out of which he can't recover himself by his own ftrength, or reftore the image of God loft by fin; he fays, that " Adam tranfgreffing is Tartus T8s are pass azan Seon, the deception paffed unto all men;" and that", "When man finned and fell, through his fall all things were disturbed; death reigned from Adam to Chrift; the earth was curfed, hell was opened, paradife was fhut, heaven was an

1 Athanaf. contr. Arian. Orat. 2. Vol. 1. p. 358.

m Ib. in dictum Matt. 11. 27. p. 150.

123

gry, and at length, εφθαρη ο άνθρωπος και απεκό Tevwon, man was corrupted and flain." He obferves", that the Apostle in the epiftle to the Romans fhews, that "otherwife there could be no redemption and grace to Ifrael and to the Gentiles, ει μη λυθή η αρχαία αμαρ τια, η δια το Αδαμ εις απαντας γενομενη, unles the old fin which through Adam came to all men was diffolved, and that this could not be blotted out but by the Son of God; by whom alfo at the beginning the curfe came, for it was not poffible that another should loofe the offence." And to the fame purpose he says in another place, that "the devil wrought fin from the beginning in the rational and understanding nature of man; for which reafon it is impoffible for nature being rational, and willingly finning, and being under the condemnation of death, εαυτην ανακαλεσασθαι εις ελευθεριαν, to refore it Jelf to liberty, as faith the Apostle, what the law could not do in that it was weak." The weakness of human nature is frequently inculcated by him. The re-implantation of the image of God in man he reprefents as a thing impoffible to be done by either men or angels; his words are thefe", "It was not proper that thofe who once partook of

Ib. Synopf. S. Script. Vol. 2. p. 141.

• Ib. de Salutar. adv. Jef. Christ. Vol. 1. p. 638. PIb. de Incarnatione, p. 63. contr. Arian. Orat. 3. P. 439. a Ib. P. 66.

the

t

the image of God fhould perish; what there-
fore was fit for God to do? Or, what should
be done? But to renew the image again,
that hereby man might be able to know him
again; but how could this be done, unless
the image of God, our Saviour Jefus Chrift,
comes ? δι ανθρώπων μεν γαρ εκ ην δυνατον, for
by men it was impoffible, fince they were
made after his image; nor by angels, for
they are no images; hence the word of God
by himself came, that as being the image of
the Father, he might, Tov at emnova arden-
πιν ανακλισαι, create man again after his
image; which could not be, unless death
and corruption were made to vanish away."
And elsewhere explaining those words, that
they may
be one in us, among other things he
fays, "This phrafe in us is the fame as if
it was faid, that they may be made one by
the power of the Father and of the Son;
ανευ γαρ Θες τετο γενεσθαι αδυνατον, for with-
out God it is impoffible that this can be done."
And a little after he fays', δια την δεδομενην
New Jan TS TIVE Mal, through the grace
of the Spirit given unto us, we are in him,
and he in us; and because he is the Spirit of
God who is in us, we likewife having the
Spirit are reckoned to be in God; and fo
God is in us, not indeed as the Son is in the

Ib. contr. Arian. Orat. 4. p. 474 ⚫ Ib. p. 477.

R 3

Fa

Father; for the Son does not partake of the Spirit, that thereby he may be in the Father, neither does he receive the Spirit, but rather gives it unto all; nor does the Spirit give the Word to the Father, but rather the Spirit receives from the Word. The Son indeed is in the Father as his own Word, and the brightness of him; we truly without the Spirit are frangers and afar from God, but by participation of the Spirit we are joined to the Deity; fo that for us to be in the Father, un nucleogv ewa, is not. ours, or in our power, but the Spirit's, who is in us, and abides in us."

Dr. Whitby cites a fingle paffage from Athanafius, proving, that man has a free will to incline to that which is good, or turn from it; and it must be owned, that he does in the place " referr'd to, and elfewhere ", fpeak of man as auloi, endued with free will; but then he fpeaks of man as he was at first created by God, and of the power of his will, with refpect to natural and civil actions, which he abused to his hurt, being of a moveable, changeable, and flexible nature; and fo capable of being turned from that which was good, and inclined to that which is evil, as the event of things fhewed.

t Difcourfe, &c. p. 97, 381. Ed. 2. 95, 371.

u Athanaf. contr. Gentes, Orat. p. 5.

w De Incarnatione verbi, p. 56.

NUMB.