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« The role is florid, but it puts shame and forrow in me; for as often as I see that flower, της αμαριας υπομιμνησκομαι της εμης,
I am put in mind of my fin, for which the earth is condemned to bring forth thorns and thistles.” And in another place, I was indeed, says he, fair by nature, but now am weak, because I am dead in sin, εξ επιβολης τα οφεως, through the fnare of the serpent." Wherefore in the same place he observes, “ That beauty may come to the soul, and a power effectually perfective of those things which are necessary, Tues as τετο χαρ 16 χρηζομεν, for this we need divine grace.” Agreeable to this, he says, “we may understand those words, they that trust in their power, and boast of the multitude of their riches, of the powers of the soul, ws 8H αυτοτελες ασης εδ' αυτης προς σωτηρ μαν, as being by no means sufficient of themselves to falvation.” And elsewhere he observes ", that fpiritual and enlightened fouls, “ know how :-) imposible it is, by their own strength, to overcome the stumbling blocks of the evil one, αλλ' εκ της αηττηα δυναμεως τε Θεέ, but by the insuperable power of God; but they who are not honoured with God's word are vainly pufft up, and think that by their own free will they can make void the occasions
i In Pf. 48. p. 279.
h In Pf. 29. p. 193•
of fin, which is abolished only by the mystery of the cross.” And a little after, “ Human nature without the whole armour of the Holy Spirit, cannot rehst the wiles of the devil;" as for free will, he says ', “ che power and liberty of it, is the beginning and root of fin.” And in another place he affirms ", that“ every
human soul is subject, TW Tromego tus dencias Púzw, to the evil yoke of bondage of the common enemy of all, and being deprived of the liberty it had from its creator is led captive by sin.”.
Dr. Whitby " cites two or three passages from Bafil in favour of free will, out of a Commentary on Isaiab ascribed to himo; but it is thought by learned men to be none of his, and therefore deserves no regard.
NU MB. XXI.
A. D. 370.
GRegory of Nazianzum often inculcates the
doctrine of original fin in his writings. He represencs himself and all mankind as
. quod Deus non eft auctor mali. p. 422. m In Pl. 48. p. 279.
Discourse, P. 97, 388. Ed. 2. 96, 370, Postscript, p. 561, 562. Ed. 2. 538, 539. ó Vid. Rivet. Crit. Sacri, I. 3. C. 20. P. 307.
concerned in Adam's first fin, as ruined by it, and most biccerly laments the wretched consequences of it. He affirms ļ, that the souls of men sinned in Adam ; that all men fello by chat sin which was from the beginning ; that we are all of the same earch and mars, and have all casted of the same tree of wickedness. And of himself he says ', “I am fallen from paradise, I am curned again to che earth from whence I was caken, having for delicious fare chis one thing, to know my own evils, i avlı tus muxogs ndicons, and for a little pleasure am condemned to sorrow without cealing, and obliged to war against him who goc inco my friendtip to my hurt, and through tasting drew me into sin; these are the punishments of fin to me; hence I am born to labour, to live, and die; this is the mother of want, want of covetousness, covelousness of wars. In another place he says', “I fell wholly and am condemned, εκ της τα πegalos λας3 Trueguens, through the disobedience of him that was first made, and the theft of the adversary.” Elsewhere he cries out “, pey zns nuoris a devices, Epen gaan 78 Trocwalopo, O my weakness! for that of my first parent is
P Greg. Nazianz. Orat. 51. p. 742. Tom. 1., 9 Ib. Orat. 42. p. 684:
Ib. Orat. 5. p. 135. s Ib. Qrat. 9. p. 158.' i Jb. Orat. 14. p. 221. " Ib. Oraf. 38. p. 619. et Orat. 42. p. 681.
mine ; he forgot the commandment which was given him, and was overcome by the bitter taste.” And then he proceeds to enumerate the multitude of evils which spring from this root of bitternefs: “Beautiful, says he ", was the fruit for fight, and good for food, ο εμε θαναλωσας, το hich killed
Hence he calls * the eating of it, gewa 6:5 wroper, the destroying taste, which brought bitter punishment upon him; and the tree", ço?cv avtegçovov, the man murdering plant; and laments: the heavenly image being destroyed by the fin of the first man. One lo fenfible of the fad effects of the fall of Adam could not fail of observing the weakness of man to all that is good, and the necessity of the spirit and grace of God, and of divine help to the performance of that which is truly so.
« We are all poor, says he “, vs ths Scices 2017 a Endters, and itand in need of divine grace.” And in another place he observes ', that “ such is the grossness of the material body, and imprisoned inind, that un Benidspevov, unless it is belped, it cannot otherwise have any understanding of God.” And elsewhere he says, “It is by the Spirit of God only that God is
" Ib. Orat. 43. p. 700,
z Ib. Carmen. 4. p.
68. * Ib. Orat. 16. p. 239. Tom. 1. Ib. Orat. 42. p. 683.
c Ib. Orat. 1. p. 17.
heard, explained and understood.” That
no man is spiritual without the Spirit 1.' “This, says he', is my sentiment, 01. doce ληστον μεν το αγαθον τη ανθesπινη φυσοι, that what is good is hard to be received by human nature. He affirms., that “God both gives a capacity to receive, and Arength to per
form that which is good. That he has two À parts therein, the first and the last, and thaç
& de zerscodega Beola cepet, without Christ a man can't take one step chat way; and therefore men should be careful not to ascribe too much to themselves, or cruft in their own strength, though never so wise." For as he observes elsewhere upon chole words, it is not of bim that willeth, nor of him that runneth, but of God that sheweth mercy.
« There are some who are so lifted up with their good works, as to ascribe all to themselves, and nothing to the Creator and Author of wisdom, and supplier of good things. These words teach them, ott is to βελεθα καλως δείται της παρα Θες βοήθειας, that to will rightly requires help from God; or rather, the choosing it self of things needful is something divine, and is a gift of God's good will to man for salvation, and ought to be both in us and of God, therefore he saith, it is not of him that willetb; that is,
d Ib. Orat. 25. p. 441.
• Ib. Orat. 1. p. 6.