NUM B. XIV. MACARIUS EGYPTIUS. M A. D. 350. Acarius frequently afferts the corruption of human nature as derived from the fin and disobedience of Adam, and the impotence of it to that which is good; "We have received, he fays, within our felves the vitiofity of the affections, de The Trangnons To Tegly areas, through the difobedi ence of the first man, which by custom, and much use, is as it were become our nature." And in another place he fays ", " The whole finful race of Adam poffeffes the fame condemnation fecretly, meaning that which Cain was under; for as from one Adam all mankind are multiplied upon the earth, fo one certain viciofity of the affections fits upon the finful race of men." Again "By him (Adam) death hath reigned over every foul, and has deftroyed the whole image of Adam, εκ της εκεινε παρακons, thro that man's difobedience; fo that men were turned afide, and came into the worshipping of devils." Moreover he obferves, that Homil. 4. P. 20. " Homil. 5. P. 32. w Homil. 11. p. 59. vid. etiam p. 61. Homil. 21. p. 131. "all “all that contrariety in things open and fecret hath come upon us, από της παραβάσεως T8 TEA!8 avlopπs, from the tranfgreffion of the fi A man." He farther observes, that "as Adam tranfgreffing received into himself the leaven of the evil of the affections, fo by participation they that are born of him, even the whole race of Adam, eretons Tns (Uμns melege, partake of that leaven." Once more, he fays, "We are all the children of that dark generation, and all partake of the fame evil favour, wherefore the fame fuffering that that man (Adam) endured, πανίες εκ τι σπερμα & Αδαμ ονες, we all bea ing of the feed of Adam endure." And elsewhere he fays, that "through the tranfgref fion of the first man wickednefs enter'd into the foul, and darken'd it;" hence he affirms, that "the foul has need of the divine lamp, the holy Spirit, who beautifies the darken'd house, and of that bright fun of righteousness, that arifes upon and enlightens the heart." Nay, he afferts, that "as it is not poffible that a fifh fhould live without water, or that any one should walk without feet, or fee the light without eyes, or speak without a tongue, or hear without y Homil. 24. p. 136. z Homil. 30. p. 178. a Homil. 45. P. 220. Homil. 1. p. 58. c Homil. 17. p. 118. ears, ears, fo without the Lord Jefus, THE EVERτης ενερ γειας της θείας δυναμεως, and the energy of divine power, it is not poffible to know the myfteries and wifdom of God, or to be rich and a Chriftian." And as he elsewhere fays, "A foul naked and deftitute of the Spirit, and under the hard poverty of fin, der duvalac nav Deλn, it cannot, even though it would, bring forth truly any fruit of the fpirit of righteoufnefs before it partakes of the Spirit." Or as he expreffes himself in another place, "Without his veffels, that is grace, αδυνατον τινα τω θεω διακονήσαι, it is impoffible that any one fhould ferve God, that is, be acceptable to him, with refpect to his whole will." Agreeable to which are those words of his, "Without that heavenly leaven, which is the power of the divine Spirit, it is impossible that a foul should be leavened with the goodness of God, and attain to life." And a little after ", " That foul that thinks to do any thing of it felf with care and diligence, relying alone on its own ftrength, and thinking that it is able by it felf, without the co-operation of the Spirit, to perform a perfect work, λu πλavala, is greatly mitaken." He obferves", that those who have a Homil. 18. p. 118. the the divine law not written with ink and letters, but planted in hearts of flesh, these having the eyes of the understanding enlightened, and always defiring not a fenfible and visible hope, but the invifible and intellectual one, are able to overcome the stumbling blocks of the evil one, αλλ' εκ της ακτ Inle divauras, but that is by an infuperable power. They indeed who are not honoured with the word of God, nor instructed in the divine law, being vainly puft up, think, diz T8 1918 aule 80s, by their own free will, to abolish the occafions of fin, which is condemned by the mystery in the cross only; for the free will which is in the power of man can refist the devil, but cannot wholly have power over the affections, Pfal. cxxvii. 1. — For if human nature, without the whole armour of the Holy Spirit, could ftand against the wiles of the devil, it could not be faid by the Apostle, what is in Rom. xvi. 20. 2 The ii. 8. wherefore we are commanded to pray the Lord, that he would not lead us into temptation, but deliver us from evil; for unless being delivered from the fiery darts of the evil one, δια της κρειττον ( Bon Seras, by a better help, we should have the adoption of children vouchfafed to us, we have our converfation in vain, ως πόρρω της δυναμεως το Θεο τυγχανοντες, as being afar of · from the power of God." Then he goes on to exhort to feek the powerful help of God, and represents fallen men as comparable to beafts without understanding, as become through disobedience, dλ Tns σaps & πa wv, fervants to the affections of the flesh. He fometimes fets forth the cafe of men by a bird without wings, or having but one; "As, fays he, a bird that has but one wing, can't fly with that one; fo human nature, if it remains naked by it felf, and does not receive the mixture and communication of the heavenly nature, dev Sicoptwin, can do nothing aright, but continues naked, and blameable in its nature, with much filth." Yea, tho' a man may have a will, he denies that he has a power; his words are thefe," As when any one fees a bird fly, he would fly alfo, but he can't, because he has no wings; fo, tho' to will is with man, to be pure, unblameable, unfpotted, and not to have any evil in him, but to be always with God, το δύναθαι δε εκ έχει, he has not a power; he would fly into the divine air, and the liberty of the Holy Spirit, but if he does not receive wings, he cannot; let us therefore befeech God, that he would give us the wings of the dove, the Holy Spirit, that we may fly unto him, and be at reft." Yea, he represents man as dead, and fo uncapable of doing any thing unless |
