XIV. The Laft and moft Heinous Charge of

All which lies againft our Good Egyptian, is that
of Aufterity. And This, I confefs, am I Forc'd at
firft Sight to Plead Guilty to in his Name. Nor
mail I fue for any Favour, which the Impartial
Reader will not as Freely Grant, upon a Per-
ufal of the following Particulars. Aufterity per-
haps is but Natural to the Cell. By Retiring in-
deed we may poflibly efcape the Levity of the
World. But then inftead of That, are we too
Prone by the Fatal Law of Corrupt Nature, to
Run, however unawares, into the other Extreme
of Sournefs. Accordingly is our Egyptian by the
x Hiftorian dcfcrib'd to ^e ^£3* *** svlei^aVovfW
oujsyipos. Nor can he even Forbear giving an In-
Ilance of it. For when Macarius was once Afk'd
by Somebody for a little Drink, He only Recom-
mended it to his Petitioner by way of Anfweij

w ~DeVeraSapiemia &Relig. Lib. iv. Cap. 22.
ftar.Scholaft.Hift. Lib. iv. Eap.23.

to

The Introduction. 6$

to Stand in the v Shack, All edging, that there 'were
many Travellers who wanted even that Refrejloment.
An Anfwer, which, how well foever it might
fuit with fuch as profefs Solitude and Poverty,
would hardly pais now with us for common C7-
vil Ufage, much lefs for Hofpitality.

z. But even in the very Difcharge of his Of-
fice does it feem to have given a Taint to his
very Inilructions. For Initancc, when Abbot
2 Efaias once Addrcfs'd him for ibme Word or
Sentence to Employ his Thoughts upon : the
Old Man only made this Anfwer, Fly from Men.
The Abbot auVd a fecond time, tVhat he meant
by Flying Men? It was Replied, To fit in your
Cell, and to Bewail your Sins. The very fame An-
fwer did he alio give another time to Abbot a Aio,
with this only Addition, viz. Never Love the
Difcourfe of Men, and you are Sav'd.

3 . At another time in b Scetis, when the Old
Men of the Mountain had got him to themfelves,
and deiir'd the Favour of him to make fome Dif-
courfe to the Brethren -y He did not, it is true,
Abfolutely Refufe to the Requeft , But All he
faid was, Let us Weep, my Brethren, and let- our
Eyes Run down with Tears before we Go, where
otherwife our very Tears JJjall Burn up our Bodies.
Whereupon, as the Relation goes on, they All
Wept, and Fell upon their Faces, and faid to
him, Father, do thou Pray for us.

4. I ihallName but one thing more, and that
is a c Rule, or Saying no lefs Remarkable, viz.
A Monk ought to give himfelf up to Fafling, as if
he were to Live an Hundred Tears. So ouzht he to

o

* lb. £c tyud Cotteler ii Mon. Ecclef. Crzec. Tom.iii. Cap. 94.
p. 100.

* Mar.Apopthegm.apud. Prir. p. 257.

3 lb. p. 269. b lb. p. 164,

* CaJJianus apud Frit . D. 279.

F Bridle

66 The Introduction.

Bridle in the Emotions of his Mind, to Forget Inju-
ries, to Reject Sadnefs, and to Defpife whatever is
a Matter of Grief or Detriment, as if he were
every day to Die.

f. So that infhort, upon a due Companion of
Both, the other Macarius of Alexandria fcems to
have carried off the Good Liking and Edeem of
Mankind, at lead to have Deferv'd it, before our
Egyptian: He being on the other hand Chearful,
Engaging and d Obliging to the younger Perfons
that came to Apply to him, and merely by the
Condciceniion and Sweetnefs of his Addrefs, Win-
ning them over to the Afcetic Life. At lead, a
Manner fo Obliging feems better Adapted to the
Generality of Tempers and Difpofitions now.

6. I mild own, that in the late Abridgment of
Socrates I find an Account of our Macarii fome-
thing Different, viz. That the other ofe Alexan-
dria was the Audere Macarius, and our Egyptian
the Obliging. I met with it after I had Penn'd
the Account I have now been Giving. And
Sufpe&ing my felf to be Guilty of an Overfight,
I Confulted the Originals. But at lad I found
upon the Review that it was Otherwifc, even
as I laid at fird. But indeed, the Worthy Au-
thor of that Abridgment is not Singular. For in
the Accounts we have Left relating to Both, by
different Hands, the Writers have Midaken both
the Perfons and the Fads, Attributing to one
what Properly Belong'd to the other. But this
by the way.

7. However, tho' Auflere, I mud not, cannot
eafily Depart from the Real and Didingu idling
Merits of our Good Egyptian. For upon a nearer

d Suidas in voce uctKxes® > from Socr. Ecclef. Hifr. Lib. iv.
Cap. 23, 24.
• Mr. Parker's Abridgment, Partii. Bookiv. p. 57.

View

The Introduction. 67

View even of this very Auftcrity, when once fet
in a True Light, it may pofTibly appear after all
to be Amiable, Generous, and Noble -, and to lie
as much above the Reach of Cenfure, as Good
Nature, Wifdorn, and Good Scnfe, as Experience,
Sincerity, and Goodnefs it felf can place it. To
this end let us duly Weigh and Coniider firft the
Great Depravity of Humane Nature in its prefenc
State of Degeneracy, together with that Danger
and Infeclion there is in the World : Infomuch
that St. f Antony the Great, Fortified as he might
be by Long Solitude agMnii it, yetComplain'd of
its Influence, as often as he went Abroad, which
yet he never did, but when fent for on purpofe
to Do Some Public Service -, and that even then
(to Prevent theMifchief and Effects of it after all)
he wasForc'd toHaften back to his Cell, fo foon
as theBufinefs that call'd him out was Over.

8. Add to this the peculiar Diffidence of our
Author, as to his own Strength. The Reader, I
imagine, will not be Offended, if upon this Oc-
cafion I Prefent him with an /Account of his Laff.
Moments from a Greek s Manufcript which never

• yec

f Fallad. Hift. Lauf. Cap. 18.

g MS. Baroc. N°. 213. p. 295-. 'E« 5" |9/« ? »y/» Metxet&ta

is" AiyvTrrm. £lt)yr4G-ccTO zrx<pvHTi(^' e fityeti ei$ a* T aons
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F 2 «***»#»

6S Tloe Introduction.

yet was Publifh'd. " This then Informs us from
" Paphnutius the Great, one of our Mac anus's
" Diiciples, and who Himfelf had under him the
" Care of others, that in that Holy Night in
" which the Blefled Soul of Macarius was Taken
" from among Men, fome of them who were
" Favour'd with Divine Gifts, were Prefent ;
" And as they were Singing the Night-Service,
" Lo, all on a fudden there Shone out upon the
" Holy Fathers an exceeding great Light, in
" Brightnefs above the Sun. But, together with
" that Light, there appear'd a Multitude of An-
" gels > and the Sweet Melody of Heavenly Songs
" was Heard. And in the Mid ft of them that
" Sung, was that particular Cherub that was Sent
" from God at the Beginning to be a Guide to
" Macarius^ Outfhining All by Prerogative, Ex-
" celling in Beauty, and Carrying off the truly
u Blclled Soul of Macarius in his Arms. But
iC what Tongue is that which fhall be Able to

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eta :■ •■-» -

" exprefo

The Introduction. 69

K cxprefs how Great a Light Streamed from it,
44 as it went up into Heaven ? Hence it came
w to pafs, that the Devils of the Air, who were EPhcf vi-
w Oblig'd to Keep off at a great Diirance, and 11>&C-
" ftruck with the Sight, cried out, O Rare /
w What Glory harce you Attained to, O Macarius ?
u Lo, Now you have Efcap'd out of our Hands.
u But Macarius, even at this very time, exerted
u his ufual Temper (for there is no way of Lay-
" ing flat their manifeft Pride, but by Humility
H of Mind.) But with your Leave, Anfwer'd he,
€i / have not at all Made a clean Efcape, but am
u ft ill in Fear. x4fterthis, another Troop, fome-
" thing Higher indeed, but not Able to come
& near the Light, made the very dime Speech
" with the former. But Macarius Anfwer'd them
" alfo in like manner, / am by no means Efcap'd,
u but am ftill under the Sentence of the Grave.
u But as he was juft going to Enter into the
" Heavenly Gates, the Forces which hadLodg'd
u themfelves thereabouts, laid fomething like the
u Firft, You are Gone then. But then too, on the
u other hand the Divinq Macarius (O thou
u Metropolis of All Vertue ! ) By no means,
cc Anfwer'd he, but I want even yet to Finifto my
u Flight. But when he was once within the
" Gates, and as thefe without were Grumbling
<c in a very mournful manner, and Bawling after
" him, You are Gone tho", as before 5 He rais'd
" his Note to a more Audible Pitch, and Struck
" them with Aftoniihment, Fcrilynow, faith he,
" / Grant I have Efcafcl all the Traps which you
cc had laid for me in the way, and have acluqlly
" my Liberty in the Kingdom of my Lord Jcfus.^om-Wl%x'u
" And now Jhall I enter into the Courts of the *9' 2I*
" Realms Above (before^ which 1 fubmitted to the
" Confiicls and Wars that came from You) to En-
" joy the Bright and Eternal good things. Be Gone
F 3 w therefore

yo The Introduction.

" therefore now this very Moment -, Bewail your
" Sehes, ye Cur fed, and he Gone to that Ever-*
u lofting Fire which is Prepared for you, and for
iC fuch as you Jball be obliged to Introduce. As
" Macarius was Haranguing them to this Effect,
" the Heavenly Gates were Shut upon them,
iC and thefe Demons were immediately Scourg'd
a away with Invifible Whips, and Drove back
cc with Confufion into their own Mifery." Thus
far this Manufcript. Which by a late very Learn-
ed and Judicious Friend has been thought a Noble
Teftimony. But for my own part, the Ufes I
{hall make of it are as follow :

p. As to the Subflance of what is here Related
after the Old Monkijh way, I do verily Believe
it to be fo far True, as that, to fpeak with the
Greek Menologies, t4aa£ He not only made an Hap-
py Exit } but more particularly, that he f Efcafd
all the Bands of Demons, and Arrived to the En-
campments of thofe Angels, whofe Life he fo clofely
Imitated as to be Free from Blame, and to have his
entire Freedom with the Lord. And for any thing
I dare imagine to the contrary, his Soul proba^
bly was Conducted up to its refpective Lot of
Blifs and Glory by a peculiar Guard of Angels.
For fo at lead: has our Egyptian h Taught us to
think in general^ in thefe very Homilies.

10. But then, may I not Afk, What if the
Angels, which Attended his Exit, were of the
K **»*! Cherubic Order ? Might not the Head or Cap-
tain of that peculiar Band of Cherubims have been
his Guardian Angel ? This was certainly an Opi-

r<* Tccy/^oclciy &v r /3/o» a.^.t^fclae, i^Xaira.c, ■zz#'>ivrixv iy^at

STOCKS X.V&16V.

h See Horn. thexxiid and xxvith# Compar'd with Horn, xliii
tpwards the Conclufion?

nion

7

The Introduction. 71

nion highly in Vogue among the Primitive Chvi-
itians, and that Tome time before the Age of
Macarius. Nor is it in the lean: Incredible that
the Spiritual Wickednejjes in high Places mould
never leave Baiting him with continual Tempta-
tions, till fuch time as by his being Taken up
into that Fix'd Station ol" the Happinefs which
is in Heaven, an effectual Stop was Put to their
Malicious Efforts.

1 1 -. But what I principally mean to Infer from
this MS. Account of the Exit of our Author
is, That as to his Natural Frame, Temper, and
'Difpofition, He knew Nothing of Sen*7 Confidence,
Preemption, or Security \ and that tho' He was
incciTantly Earneit in Working out his Salvation,
it was yet with much Fear and trembling -, not
that Slavijlo Fear of the Jewijh Law, nor yet
thofe Panic Apprehensions Obfervable in a mere
Child, or Novice in Christianity : But that He
Liv'd in a Conftant Senfe of that truly Apojloli-
cal Advice, Be not Higlmiinded, but Fear. Rom- xi-

11. What Confirms this Character of Him,20,
are the very Sentiments Inculcated by him in
thefe Homilies, viz. "That a'1 Man ought Always to
Live in Fear, bccaiife Always exposed to 'Tempta-
tions, or in a Capacity of Falling away, notwith-
/landing any Holincfs he has acquifd, that Not-
withftanding the k Singular Grace which is Be-
ftow'd upon Chrifiiaus, they ought to Work out
their Salvation with Fear and Trembling. He
had found in the Courfe of his Experience that
ibme Proficients there were in Religion, in whom
Sin Reviv'd, even five 1 or fix, after it had Seem-
ingly been Dead. He more particularly m af-

' Horn. xvi.

k Horn, xxvU xxvii. ' Horn. xvii.

Horn, xxxii,

F 4 firms

72 The. Introduction.

firms that we cannot Know whether we are in a
State of Grace cr not, fo long as wc are in this
World, becaufe always Tormented with the Mo-
tions of Luft : But that at the Day of Judgment
it will Appear. In perfuance of this, and to
make All Sure as poflible, he is for Leaving no
Stone Unturn'd, nor will he allow a Man that
is even Improv'd in Virtue to Reflect upon
himfelf under that View, but rather as one that
has Done n Nothing} alledging that he ought ra-
ther to Prefs forward with the greater Fervour, left
he Lofe the Holy Spirit thro' Pride or Lazinefs.
According to him in Short, No Alan can Jufti-
fy faying , I am ° Free from All Sin. And to
Mitigate the Seeming Harilinefs and Severity
of thefe Reflections, let the Reader but Perufe and
Dwell upon the Author's own Beautiful Illuftra-
tion of the Matter, in the lively Companion he has
given between the Chriftian Traveller, and
p Merchants that are at Sea, who even in a Cairn
Sea, and under a Serene Sky, have yet a Secret
Uneafie Apprehenlion that a Storm may Over-
take them Unprepar'd.

13. That Chofen Veffel the Great Apoftle of
the Gentiles tells us of Himfelf, that left he
fhould be Exalted thro' the Abundance of Re-
2 Cor. xii. velations , there was Given Him withal, the
7- Me (f eager of Satan, a Thorn in the Flejh to Buf-

fet Him. And indeed had He Fain, what a
Dreadful Calamity muft have enfued to the
Churches ? But to keep to our Good Egyptian,
had he alfo Fain, who came Behind none but
thofe of the Apoftolical Order, how \ery Fatal
an Influence muft it have Spread over All Egypt ?

n Horn. x. ° De Zlev. Mentis. Opuic. Macarii aput?

Tritium. Cap. 14. p. 117, 128.
I Horn, xliii. towards the End.

So

The Introduction. 73

So Dreadful a Shock muft it have given to the
Common Faith, that were it only upon this
Single View the Tempter is too Vigilant as well
as Cunning to be fuppos'd ever to Leave him.
No. He is never out of Character, but conti-
nually upon the Watch againft fome Unguarded
Moment. Our Author therefore knowing with-
in himfelf, that he could not Perim. Single, but
that the Greater his Improvements were, and
the Higher his Advances, the Greater Subtilty
would the Enemy Exert, there was nothing he
could Dread fo much as the leaft Flaw^orBlemifh
in his own Conduct and Example. The Reader,
I hope, will Excufe it if I Add here the Red
Marginal Note to this Effect, which I have
Tranfcrib'd from the <i Greek MS. viz. Srt j£

t» dylx mvdo jj.cfl'& -csto <po/3ov etV/v t%ei *$ ^
xoi' ocJtwv SEpmcw 6 aulava? et n'ovov 'tcPci cwrSs
a/jts\yj<ravflas', y\ J*sJ/rJXo(p^Qvy)a,avrIas'.

14. In Circumitances like thefe there was no
one thing we know of cou'd have Secured him
Better, or indeed So well, as a General Diftrufl
of himfelf to the very Laft, the ftricteft Severi-
ty of Holy Difcipline, and • in one Word, that
Frightful Complication of Rigid Vermes which
we ufually call Aufterity : Which to the Myfti-
cal Temple of the Holy Ghofl is under the Gof-
pel of much the fame Service, as the Curtains
were to the Outward,Tabernacle under the Law -,
which we know were made of Badger's Skins ^
when within it was Fill'd with a Cloud of Glory ,
the Divine Shechinah, or the Prefence of God
himfelf. Or as the late Learned and Pious Mr.
r Dodwell exprefTes himfelf when fpeaking of

■q MS. Baroc. N°. 21;. p. 72.

1 Firft Letter cone. Holy Orders. §. xiii. p. 59. Ed. id.

the

74 The Introduction.

the Fathers, 7*be very Converftng with fuch ad-
mirable Monuments of Piety where moft of whofe
Errors feem to have proceeded from a Nobly de-
Jigning excefjive Severity ', and their P rati ices ra-
ther exceeded than fell fhort of their Doclrinal Se-
verity^ muft needs) like the Converfation of God
with Mofes in the Mount^ affect them with a pro-
portionable S fiend our ) &cc.

I f . In every thing our Author did, it plain-
ly Appear'd that his Mind was conftantly
Preferv'd in a Noble Sufpenjion or Elevation,
as to his own Perfonal Satisfaction, from even
the Lawful Enjoyments of Inferior Nature. It
was a Settled ( Rule with him, that if he had
any fpare time to fpend in Converfation with any
of the Brethren, and Wine happen'd to be Set
before them, to Drink a Glafs, upon their Ac-
count, to Avoid giving Offence. Indeed he was
Glad of it, that when All was over, he might
have fome New Pretence for Afflicting himfelf.
For after fo little a Quantity as one fingle Glafs,
he wou'd Oblige himfelf not to Drink even
Water afterwards for the Space of a whole Day.
So Severe were the After-Penances which heJEn-
joyn'd himfelf upon any fuch Emergency, that
his Friends were forc'd to Retrench their very
Civilities of this Kind, for very Fear, left he
fhould even Macerate himfelf to Death.

1 6. We are c told indeed by Perfons of no
Monkiflo Character, that the Advantages arifing
from fuch a Self- Denial are Incredible. 5Tbe
Greateft Secret^ faid an excellent Countryman of
our own, that one Friend cou'd Communicate to
another^ is a conftant Denial of our Selves in in-

r Mac. Apophthegm, apud Tritium, p. 248.

I See Mr. Richard Ward's Life of Dr. Henry More, -p. 108.

different

The Introduction. 7j

different things Confiftent with Healthy till the Glo-
rious Viclory over Sin is Completed in us.

17. So that were there any need of Allowances
to be made, as in our Author's Cafe, I confefs, I
can fee none, yet I think we cou'd not well
make too many in Favour of fo Untainted a
Vertue as His, or for the Eager Eruptions of the
Primitive Church in her Firfi Love, After her
Zeal had once Approv'd it fclf Sincere, After
fo Chearful a Compliance with Perfecution, and
fo Miraculous a Demeanour under it.

18. To Remove therefore the very Difagreea-
blenefs of this Auflerity, let it be CoriUder'd far-
ther, that our Good Egyptian never Prcfcrib'd
any thing to others, which he had not firft Sub-
mitted to himfelf, and given Ample Proof of
it in his own Life and Conduct. It was a
Cuftomary Thing with him to Faft whole u Weeks
together. Nay, for v Twenty whole Tears running
has he never once had his Fill of Bread, or Water,
or of Sleep. This of it felf was certainly Enough
to Veil him with an Unlimited Authority to be
proportionably as Rigid in his Exactions upon
others, as to thofe Particulars I mean, which,
he had fo Abundantly Exprienc'd the Benefit of
upon himfelf.

1 p. Perhaps too we ought to Interpret Socrates
by w Cajjiodorus, and when one tells us that our
Author was wpjs rxs cVruy^a'vc/lar aJs-^or, to
Remember that the other feems to Explain thofe
Words, viz. that he was fo ab initio ergo- delin-
quent es, agreeably to what we read of Wifdom,
that She too will walk with a Man at fir 11 in Eccluf- iv

J 17.

v Mac. apophthegm, apud Frit. p. 25-4, 261.
y Socrat. Ecclcf. Hift. Lib, iv.j Cap. 23. with Vdef. Note
pn the Place.
I Caftod. Eccl. Hift. Lib* viii. ab initio.

Crooked

76 The Introduction,

Crooked Paths^ bring Fear and Dread upon him^
and Torment him with her Difcipline, till Such time
as She can Truft his Soul, and Venture him with
her Secrets. The very Safeft Method is with-
out all Queftion to Begin with whatever is Dif-
ficult, to have thofe Difficulties Leflen by De-
grees, and wear off in time : A Method directly
the Reverfe of what is Practic'd in many of the
Romifb Monafteries, where, if they are not
wretchedly Belied, the young Novices are per-
fectly Inveigled by a pretended Shew of Eafe,
a Deceitful Probation, or a Year of Indolence.

20. Farther yet -y whatever Severities he might
Exercife upon others, they were evidently Con-
fined to Perfons of the Monaftic Order, who by
"Profeffion had Renounc'd the World, and Ob-
lig'd themfelves to Uncommon Stri&nefs, which
too for ought I can learn to the contrary, was
even NecelFary in the Circumftances they were
under.

21. lam not Senfible that I have met with
any thing either in the Life or the Writings of
our Author that can juftly be ftil'd Fantaftic^
Humour fome^ or Sour. It is evident from the
Sixth Homily, that he gives no mannerof Coun-
tenance to the Cant and Noife of any Pretending
Enthufiafts. In the Midi! of all his Retirement
and AbftracHon do we Read of Vocal Prayers^
Singing of PfalmSy Receiving the Sacrament^ and
Attending the Public x Service of the Church. His
ufual PrefcriptionSj as a Spiritual Father and Guide
run accordingly to this ErTe£t,wz. To Exercife one's
Self to Meditate^ and Pray ^ and to Repeat by Heart
fome Select Portions out of the Go/pel^ and other
Script ures, &c. What he infifts upon with great
Freedom being nothing lels than the very Life

J See Opufc. de Charitate apud Frit. Cap. 29.

and

The Introduction. 77

and Eflentials of Chriftianity, or True Religion.
So Great Reafon had an eminent Foreign i Pro-
feflbr to Pronounce of him in this Remarkable
Manner, Afceta fuitj fed abfque omni affettationc
fuperftitiosd) non intolerabilis, imb potius fuavisy
grains^ £5? falutaris Us, quos vivere oportet in
-publico Strepitu. Nee Homil'ue fv.nt Panegyrics
aut leves^ fed in S implicit ate GraviJJima, fed plena
vera Eruditione Theologicd^ aptijfima plerumque ad
exponenda totius Religionis Chriftiana capita pal-
mar ia.

11. As to that one Branch of Severity which
is fo Remarkable in the Monaftic Life, Fafting^
he Prefcribes it indeed, as well as St. Paul before
him : But then it is only as a 2 Means, and that
too at bed but Preparatory, and for a Time, never
to be Refted in, much leis to Value one's Self
upon it. Nor does he offer to Recommend it
without Signifying the Noble Advantages that
attend the Practice of it to be a luffkient
Overballance for the Troubles it may occa-
sion : As giving Acceis indeed to the a Heavenly
Table.

2.3. So far is our Author from Binding any un-
neceffary Burdens, or from not Aflerting the Li-
berty which the Gofpel indulges, that he lays no
manner of Strefs upon either a Single or a Mar*
riedj a Public or a Private Life. His Words,
as I find them in b Bolland are thefe, neque Fir*
gO) neque Maritata, neque Monachus^ neque Secu-
larise fed Deus tantum propofitum quarit^ & fpiri-
tum vita omnibus miniflrat.

* Dr. Taul Antony apud Tribbechov. de Ortu Mali, p. 64.
2 Opufc. de Cbaritate, Cap. 30.

* Mac. Horn. iv. J In vita Mac. Sub. fin, Tom. I. p.
1014. §. 2.

Z4. Add

78 The Introduction.

24. Add to this, that his very Firfl Retiring
to his Beloved Sect is was not from Spleen or
moping Dif content : But purely to c Avoid a cer-
tain Recom pence of Honour fox Injuries done him*
which even by Flying he efcap'd but Narrowly.
Such was his Modefty by the way, that he wou'd
not prcfume to call himfelf a Monk : All he Pre-
tended was that he had a Seen them. His Ambi-
tion was indeed to Equal All that ever Trod the
Paths of Virtue and Grace : But yet fuch with-
al was his Affetlion for all Mankind^ that he even
DehYd that every one mould Equal himfelf Such
was the Generous Difpofition that Appear'd in
Mofes under the Law, and in St. Paul and the
Great Macarius under the Gofpel. Notwith-
ilanding the Utmofl of his Auflerity, he was
undeniably

zy. Good Natur'd. I mall name indeed but
v one or two Inflances that prove it. One, when
nho' he wou'd Miraculoufly Oblige a dead Man to
Speak in order to Clear an innocent Perfon that
lay under a Malicious Profecution, yet cou'd he
not be Prevail'd with, to Perfue. his Enquirv,
and e Difcover the Guilty. The other, when
he even pronoune'd his Brother, the other Ma-
carius of Alexandria f Excommunicated, for hav-
ing firfl Excommunicated Two Brethren in See-
tis that were Delinquents. The Nature indeed
of their Offence does not Appear... But the
very Relation of the Cenfure thus Inflicted on
the younger Macarius gives this as the Grand
Reafon of his thus Animadverting on him, viz.
That he Lov'd him. This Generofity and Good-
nefs of our Author's Difpofition, if it was Na-

c Mac. Apophtheg. §. 1. p. 237, 238.
d Mac. Apophtheg. apud Prit. §. 2. p. 238,
* Hieron. de Mac. apud Prit. in Opufc. p. 271.
f Apophthegm. Mac. apud Prit. p. 2^3,

- " rural

The Introduction.

tural to him, Challenges a peculiar and diftin-
guifhing Refpect. But if it was Acquired or Cul-
tivated by Mortification, Self-Denial, and in mort
the Discipline of the Cell: That certainly might
Prevail upon us to Soften at leait, our Notion of
Av.ftcrity. Which way foever we account for
it, whether from Nature ', or from Education and
Grace : Certain it is, that notwithstanding the ut-
moft Rigour of his Auflerity, he was at the fame
time fo Remarkable for his Good Nature, that
he was even call'd a Terreftrial % God, or a God
upon Earth, becaufe as God Covers the Worlds
fo did our Good Egyptian "throw a Veil over the
Defects of others, which tho' it is True he cou'd
not but See and Hear -, it was however in fuch a
fiaanner as if at the fame time he neither faw nor
heard any thing.

z6. I fhall therefore now Clofe this Head ei-
ther in the Words of a certain 'Tribune that once
wasCrofEiig the Water in the fame VefTel which
both the Macarii, viz. h Beati vos eftis qui mun-
di/rii :.. . :: To whom the younger Macarius
of Alexr lri& made this fmart Reply, Nos qui-
dem milk. :.:::rmus,vos verb illujit mundus. Or
at leait. in the Words of that excellent Moralifi
Dr. Henry More, who was himfelf the very Ma-
carius of the laft Century •, Annon multb igituf
pr \-. /caret .:! dnrifitriaxi quamvis vivendi rationem
inire, Ve:ychique fcrmc aVxvxnv denub imitari,
quam ex Luxu & MolUtie virtutis rerumque opti-
marum fe^:':?n extinguere, fidiffimdmque Virtutum

e EA£'/cv <z$s). rS 'aCc* Mxkx£/.& ?£ usyx>.s oti ysyoie x<c
hue, l-ri V- -" ©£o$ eV/y:-i35* *r' iodzrta e'svv o Oi)$ cxe-

irx^co. T xotwjv' yru, yt/yavev o'aQQxs Mxkxq/.o^ g-xstx^mv tx
fAser?-- - u>; ^Xl7TMv r* x %*ttet u$ jttJj uKbuiv.

Apoph. apiid Prit. 2>-8, 2^9.
b By/hi Eccl. Hilt

omni-

$0 ~fhe iNTRODUGTIONi

omnium Cufiodem, ipfam tandem animi Fortitudi-
nem { Perdere ?

27. It is very far from my Thoughts to Infi-
nuate any abfolute Preference, in the Monaftk to
the Social Life. I Grant the Monafteries of
Egypt fupplied the Primitive Church with Bi-
fhops, and were as Serviceable that way, as our
Two Famous Unherfities of this Nation have
been to the Church of England. Nor mall I
fcruple to Add, that Thefe have done as much
Honour to the XVI. and XVII. (to go no
higher) as they to the Fourth and Fifth Cen-
turies.

28. I am not Afraid to Perfue the Compari-
fon, and Affirm, that (bating the Advantage of
Miracles, wrhich in thofe early Times were Un-
deniable) even the Bafils, the Gregorys, and the
Chryfoftomes, &c. were Equall'd (I mean no Dis-
paragement to thofe truly venerable Names) in
point of Virtue, Piety, and Integrity, by the
Hammonds , the Sanderfons, the Taylors, the B eve-
ridges, the Kettlewels, . the Mores, the Modes, the
Wilds, the Hookers, the Pococks, the Herberts,
the Lightfoots, the Outrams, the Jackfons, &c.
the Fell's, the Ken's, and to fpare more Modern
and Surviving Names, by Mr. Dodwell, Dr. Grabe,
and Archbifhop Ujher.

29. I mould not forget the Notorious Upright-
nefs, Patience, and Mceknefs of Archbifhop Juxon,
nor yet the Victorious Integrity, and even the
Surprizing Simplicity of the Great and Good Arch-
bifhop LAUD. He was I own a Defigning
Man- But his Defigns were Noble in them-
felves, and Beneficial to Mankind, Confin'd prin-
cipally to the Church and Univerfities, to Learning
and Religion: To Preferve Them as the Great

\ Ench. Eth. Lib. iii. Cap. f. §. iy.

i Bulwarks

The Introduction. 8i

Bulwarks again ft Atheifm,Infidelity,Fanaticifm and
Popery i and confequently to Support the State alfo.

30. What makes me Dwell at this Time fo
much upon his Name, is nothing more than a
piece of Gratitude for the very Manufcript of
my Author, which is the Great Advantage this
Edition of him has to Boair. of. For tho' it was
Given by the Earl of Pembroke, yet was it Given
at the Initigation of this Noble Prelate, as I mail
fhew in its proper place.

3 1 . Having thus given the Reader a Specimen
of the principal Objeclions againit our Author,
which either have been made already, or that
may feem moft Obvious at leaft to be made by
others, with fuch Anfwers as feem'd, I confers
to my felf, to Deferve perhaps a Hearing in his
Favour, I lhall now leave it wholly to the Read-
er's Candour if he pleafes, to be Eafie in his Al-
lowances for any thing elfe that he may meet
with not of equal Moment, either in the Author
or the Translator, who knows himfelf too well
not to Plead Guilty beforehand both to the Com-
mon Failings of Humane Nature, and perhaps to
Uncommon Overfights arifing from Impatience or
Heedleffnefs, or peculiar Avocations. All he wou'd
Urge in his own Favour is that they are how-
ever Involuntary and not Defigtid.

XII.

This Author has had Four Editions in Greek.
and Latin. Firft it was Publilh'd by Picas in
8vo. and printed by Morelius. Par. iff 9. Then
by Palthenius with a new Translation of his own
XL Frankfort 1^94, in 8vo. again. After this was
the Paris Edition Reprinted together with St.
Gregory thaumaturges, and St. Bafil of Sekuci i
in Folio, Par. 162.2,. But the Lair, which has
alfo been thought the moll: Complete and Beau-

G tiful

82 The Introduction.

tifiil Edition of all is that which Dr. Pritius
obliged the World with from Lipfic, i6p8, 1699.
containing more than ever was Publifh'd together
before, both thefe Homilies which are hereTran-
flated, and befides them his Opufcula which were
fir ft Publifli'd in Quarto by PoJJinus the Jefuit^ in
his Thefaurus Afceticus > which indeed, as they
take up the greateft room in that Collection, fo
were they thought fo exceeding Valuable by the
Learned Editor^ that the Publication of that en-
tire Volume was purely for their Sake, as he has
particularly taken Care to Inform the Reader in
his Prokgo?nena.

2. The Latin Editions of the Homilies in the
Bibliotheca\ are after the Verlion of Picus, bating
one or two very fmall things in the Bibliotheca
Patrum by Combefis. Of the other Vcrfions into
the Modern Languages, the German is the only
one I have ever feen. What I know of it is, that
the Letter is very Black, and that I underftand it
not. Here and there I could guefs fomething at
the Editor's Meaning in the Notes, by the Scrip-
ture Texts Alledg'd in Confirmation of our Au-
thor's Doctrine. By them, and by the Prolegomena
which a Kind Foreigner Tranilated for my Ufe
into Latin (for which I here own myfelfOblig'd)
I foon perceiv'd, that my own Conjectures were
Confirm'd and Supported by them, with which
I was fomething pleas'd. This German Verfjon
came out before the Greek and Latin Edition of
Dr. Pritius^ whom again lalfo own my felf Ob-
lig'd to for the Advantage I have made of his Edi-
tion, as appears both in my Notes and. in this Intro-
duction. The Breaks or Paragraphs in Dr. Pri-
tius exactly Anfvver to thofe of the German Edi-
tion. He thought himfelf Oblig'd to this Con-
formity, which I have not.

3. As

The Introduction. 83

3. As to the Greek Text, that of the very firft
Edition is Abfolutcly the Belt. But next to thaq
that of Dr. Pritius. And as to the "tranjlations^
that of Picas is to me beyond the reft. Palthe-
niiis is more Literal and Grammatical. But Picus^
generally fpeaking, gives us the Meanings Senfc,
and Mind of the Author. Dr. Pritius has mend-
ed the Verlion of P alt hem 'us very often : And
here and there, tho' but Seldom, P alt henius feems
to me to Excel All.

4. All the Latin Translations are Sometimes
Falfe, and Sometimes Defective, wholly leaving
out what ought to have been Tranflated : Tho'
this perhaps may be the Fault of the Prefs, rather
than of the Tranflator.

f. The Punctuation is exacT: in No Edition that
I know of.

6. Dr. Pritius complains, that he had No Ma-
nufcript to Confult and Correcb our Author by,
Poffibly he might not know of That in the Li-
brary of Dr. Ifaac FoJJius. Or if he did, yet pro-
bably he might not Obtain the Favour of Per-
ufing it. For my own part^ I have waited above
thefe two Years in Expectation of fome Colla-
tions from it : but with no manner of Succefs,
However, to Return to Dr. Pritius, he would
certainly have found it More to his Advantage to
have Regarded rather the Paris Text o£Morelius5
and the Verlion by Picus, than thofe of Palthe-
nius.

7 The Beginning of the Ttoirty-fevcnth Ho-
mily, which we find in the Folio Edition, is want-
ing in all others. The Margin indeed of this Edi-
tion informs, that both this Beginning, and in-
deed the whole Homily, is taken from Marcus
Eremita, and is to be met with in the Ribliotheca
Patrum Gracorum, Tom i. /». 871. But I won-
der that Dr. Pritius^ when designing (o Com-

G 2, plet

84 Tlje Introduction.

plete an Edition of our Author's Works, fhould
either not give us the fame, nor any Reafon why
he omitted it.

8. As to that Reafon which they give, who
Advertize and k Recommend the Edition of Dr.
Pritius, why he made ufe only of Palthenius^ viz.
That he might JJkvj his Happy Talent at Criticifm,
Conjectures and Emendations, it is very far from
Deferring the Excufe of his Readers, becaufe in
feveral places the very Text of Picus could have
Aflifted him almofl as well as a Manufcript.

p. But I mull: not part with Dr. Pritius fo.
I fhould not Forgive my felf, mould I omit to
Do what I think a NeceiTary Piece of Juftice to
him as a Critic. His Ingenuity has by others al-
ready been Acknowledged. But what I chufe to
Obferve in him at prefent is, that Candour and
Good Nature which he difcovers in the very Mo-
ments of Cenfure. He Corrects what is amifs with-
out Infolence or Oftentation, nay in Silence : And
it is a Pleafure to him not to Carp, but to Com-
mend. As if what is laid down by the Polite Ge-
nius of our Age and Nation for the Standard of
True Criticifm was uppermolt in his Thoughts,
viz.

1 Nor in the Critic let the Man be Loft !
Good Nature, and Good Senfe rnuft ever join.
To Err is Humane , to Forgive Divine.

And again,

In All you Speaks let Truth and Candour Jhine.

For my own part, fo far as my Small Share of
Obfervation will allow me to judge, I think I
can be Pofitive that for want of this Genteel, I

k SzzAcia Lip/iaca, 1698, 1699.
1 Mr. Pope's EiTay on Criticifm.

mould

The Introduction. 8y

fl fmfti in recppcr, many a Noble Criti-

! has been Loit.

XIII.

As to tl - .it Englijli Edition, in order to

lomplete as I could, I have fir it Col-
lated the Greek and Latin Editions hitherto ex-
tant.

2. B elides thefe, have I Collated withal a
Greek Manufcript of our Author's Homilies in the
Bodleian Library. This Manufcript was Given to
the Univerfity of Oxford hy the late f hancellor,
William Earl of m Pembroke^ at the Instigation of
that Eminent Zealot for True Religion and Sound
Learning, Archbifhop n Laud. That Noble Earl
Purchas'd it with the other Manufcripts of that
Collection from Venice, out of the Library of the
Famous Baroccius, who himfelf had it firit out of
the Eaft.

3. This Baroccian Manufcript of our Author
is, for ought I can learn to the contrary, the only
one in the Kingdom. There is, I think, no Ma-
nufcript of him at Vienna. In the ° Vatican
probably there may be fome Parchment Manu-
fcript of him. There is indeed a Manufcript of
the Homilies at Venice in the Library of p Juftini-
an, now in private Hands, as we are Informed by
Monfieur p Montfaulcon, tho' this not Antient.

4. As to the Age of our Baroccian Manufcript,
Dr. Grabe, as well as I remember, reckon'd it to

be not much above 200 Years Old. ** And the Cha- in , (
racier appears to be much the fame with that of
the Thirteenth and Fourteenth 4 Centuries.

m See the Preface to the Catalogus Libb. MSS. in Anglia.

n See his Diary, p. 44. Jan.zG, 1628.

0 See VoJJii Edit. Rom. Epbrtmt Syri, p. 241. Schol.

p r . . D'mrium Itahcum, p. 434.

q Montmulc. Palaeogxaphia Gr»caa Lib. iv. Cap. S5 0.

g 3 r . If

$6 The Introduction.

f. If Picus has Printed his firrt Edition of the
Homilies exactly according to the Manufcripts in
the French King's Library, N°. 220, 1682: then
this Baroccian Manufcript is without ali queftion
beyond them Both. For tho' the Edition of Pi-
cus by Morelius comes nearer! to the Baroccian
Manufcript of any, yet does it evidently want
feveral Advantages which this affords. The Text
of the Manufcript here is much more Correct
than even that of Picus by Morelius. And more-
over, this Manufcript gives us very near Two Hun-
dred Material Emendations. Several Chafms are
here FilFd up. But what is Remarkable to Sur-
prize is, that Two Homilies, viz. the 'Thirteenth
and Fourteenth, which before were Confus'd, In-
coherent, and even downright Nonfcnfe, are by
this Manufcript Reftor'd and Made Eafie. The
Fiftieth Homily is Enlarg'd by about a Page or
two in Octavo. And after all, there follow at
the End of the Fifty Homilies Seven New Plomi-
lies, never yet Printed in any Language, nor ever
Heard of elfewhere either in Print or Manufcript.
They have been thought Genuine. And once, I
own, I was thinking to Tranflate them. But
with the Advice of better Judges, I have as yet
Forborn it. It feems to them Improper to Pub-
lilh any Translation of a Greek Writer which has
never feen the Light in the OriginalTcxt. And
to Publifh the Greek Text in this Edition, would
Swell the Book, and Enlarge the Price, which to
the Unlearned Reader might feem atleafk anUn-
pecefTary Tax and Burthen, even in Times of
Peace. I could wifh with all my Heart, that
Dr. Pritius would oblige the World with the
Greek Text (from the Tranfcript of 3em which
was fent him by the Worthy Dr. Hud/on fome
Years ago) with a Vcrflon of his own -y or ra-
ther, that l\e would Publifh a New Edition of All

the

The Introduction. 87

the Works of Macarius in Greek and Latin^ with
thefe Seven New Homilies -, and that he would
Print the Greek Text as large as that of Morelius,
and upon better Paper, than even his own Beau-
tiful Edition. Tho' this by the way.

6. Neither in the Baroccian Maniifcript, nor
in the fir ft Paris Edition, have we any Contents -,
unlefs indeed we except the Forty-feventn Homi-
ly, which is Infcrib'd tSpj t -urctKau&v. Palthe-
nius is the Firft Edition that has 'em, tho' whence
I am yet to Learn.

7. In this Englijh Translation, I have generally
follow'd the Baroccian Manufcript, and the firft
Paris Edition for my Text ; and taken what elfe
I thought Beft in each of the other Editions. I
have neither wholly Overlook'd the Verfions of
Picus, or Palthenius, or Dr. Pritius's Emendation
of it 3 nor even of Mr. Ludolph, in the Fragments
which he too has left behind him. But neither
have I fcrupuloufly Regarded any one of them.
There is not One that is Equally Good and Exact
throughout. And I am too Senfible of my own
Infirmities to Bear hard upon anyone of them.

8. I have not Willingly Miftaken my Author,
or left out one Angle Difficulty that feem'd to
want an Explanation. Where I can make No-
thing of him, I think it no Disparagement to
own it. It has been my Endeavour, that this
Englijh Translation mould be Faithful, Plain,
Eafy and Short; And rather Literal (as I have
very often been defir'd to be) than Paraphraftical.
The Liberties taken by Mr. Ludolph in his Frag-
ments, and by Dr. Stanhope in his Tranflation of
Thomas a Kempis, were by no means Allow'd me.
And if I have Run into the other Extreme, the
Beft Apology that will Befriend me is that Ve-
nerable one, Human urn eft Err arc. But if in fomc
particular Paflagcs, the Author's Senfe Sounds

G 4 < any

88 The Introduction.

any thing Uncouth -, my Apology then, I think,
mud bem the Words of my Author himfclf upon
another r Occafion, viz. It is Neceffary perhaps
for the 'Truth it felf to undergo the Crofs^ that it
may be Fruitful.

p. Perfons that undertake any thing of this
kind, little think beforehand what Difficulties.
and Discouragements they muft expect to Encoun-
ter. It was not without fome Pleafure, that I
Obferv'd not many Years fince, that a very { Great
Man complains upon much the fame Occafion
with my felf, that it is Hard with the Help of the
Beft Copies to Hit the True Meaning of an Author
that wrote fo long ago^ and that the Copies we have
are AllDefeciive. For I mull: own, I never once
expected the Tenth Part of the Trouble, which
to my Great Surprize I really found in this Work,
and which Dr. Grabe indeed at fir ft told me I
fhould meet with. Had I been Senfible of it my
felf, I doubt I fhould hardly ever have Submitted
to the Performance.

10. Befides the Tranflation, have I added Ex-
planatory References, from Scripture, Both thofe
that directly and immediately Confirm my Au->
thcr's Doctrine and Manner of Exprefiion, and
fuch withal as he alfo feem'd, to the Beft of my
Apprehenfion, to have had in his Eye, whether
fo directly to the Point or not. And befides thefe
have I added other Notes, both Critical and Ex*
placatory j as I thought Occafion might Require 5
which it had been very Eafie to Increafe both the
Number and Dimenfions of, but that I was un-
willing to Swell the Book.

r Hom. xv.

{ The prefent Archbifhop of Canterbury, in his Preliminary
Diflertation, to his iaft Edition of the Apoflolical Fathers, Ch. j z,

j 1. The

The Introduction. 89

1 1 . The Length of our Author's Periods have I
very often Broke, for the Reader's Eufe and my
own. And Rich various Readings in the Manu-
fcript as no way contribute towards Clearing up
the Author, have I generally wav'd. For what- *
ever place they might have in a Greek Edition, in
an Englijlj Veriion they mult be Impertinent.

12. I have endeavour'd, in lhort, upon the
Whole to Behave my felf like a True Friend to
my Author > to Reprefent him Fairly and to the
beft Advantage -, to Vindicate him where I thought
there was room for it : To fpeak out all at once,
I have Treated him with the Civility that is Due
to a Stranger, and I hope Kept up that Refpect
throughout, which I confefs I take to be ever
as Due to a Primitive Father of the Church, not-
with Handing any leffer Deficiencies, if any can
be found, which are properly his own.

1 3 . My Sole Aim has been to Serve the Public,
and the Interefts of God's Church. If I have
Fail'd in my Defign, my Intention at leaft may, I
hope, be Accepted with fome Degree of Favour.
But if what is here Done, meets with Succefs,
the whole Benefit of it muff, be Afcrib'd, next
under Providence, to fome Worthy Gentlemen,
both Foreigners and Natives, that haveUrg'd me
to Perfue the Defign, and more particularly to a
Worthy Layman, who would never let me Reft
till I had Finilh'd it, and afterwards Review 'd it.

XIV.

I mall now ufe no farther Argument or Mo-
tive with the Reader toPerufe what is herePub-
lim'd, than thofe Appofite Words of my Author
himfelf, when t explaining (in his Ufual and Fa-

'srocvlofr, [ttlechocpveivei f 4bWf'a$j &c* Apophthcg. apud Pritium,

miliar

po The Introduction.

miliar way of Illuftration) the Benefit of Conver-
fing with the Fathers, viz. As he that goes into a
Shop) where are Ointments and Perfumes, and takes
a few 'Turns in it, thoy he neither Buys nor Taftes
of any thing, yet does he Enjoy the Smell, and is
Perfum'd thereby : Even fo he that Converfes with
the Old Fathers, derives a Salutary Infetlion from
them. They fhew him True Humility -y and both
their Difcourfes and Examples are of Service, even
as a Wall and Fence againft the Incurfions of De-
mons.

2. What Grounds our Author had for faying
This, I cannot tell. But I entirely Acquiefce in
it, as mod Agreeable to the nicefl Scrutiny I have
ever been Able to make into Antiquity. But as
to our Author himfelf, fure I am that thofe Two
or Three Friends who were fo Kind as to Affift
me in CollflEring both the Bodleian Manufcript
and the Printed Editions ( for which I here Re-
turn them my Thanks) have every one of them
at times exprefs'd themfelves exceedingly in his
Favour, as Really Affe&ed with that Serious and
Sober View of Genuine Piety which runs thro'
all his Writings. And yet they were Perfons very
far from Bigotry, Such as had no great Fondneis
either for Obfcurity, Myfieries, or Allegories, for
any thing Over- Spiritual, or even for the Fathers,
more than needs muft. Another Friend has
own'd himfelf perfectly Reconcil'd to my Au-
thor, uponPerufing the Impartial Account given
of him in this Introduction.

3. And if what I have met with already in
this unexpected manner that promifes Succefs,
will allow me farther in it, I am willing to Hope,
that not only among the Common People (upon
whom I have frequently been Aflur'd by Gcntle-

V men that know the World Ten times Better
•X than ever I could yet, or perhaps ever ihall) but.

among

The Introduction. 91:

among thofe alio of an Higher Sphere, Perfons
of fortune^ of a Polite Genius and Genteel Tafte,
wh 1 hod Nature enough to Keep under

the Impatience and Fire of Youth ; and Ingenuity
and Generofity fufficient to Difcover what is Re-
i*ue and Importance to them thro* All the
:ges oi Prejudice and Want
of 0 n .mint. To fuch as thefe X Would do my
the Favpur to recommend that Divinely
Courteous and Humane Vdvice of the Apoftle,
Be not Forgetful to F rrtain Strangers ; ef pcci- Hcb. xiiL ^
felly corifidering withal', that Surprizing and En- 2*
j ig Reafon for cue Practice, For Hhereby fome
have entertained Angels unajvares. That my Au-
thor is Celebrated in the Me 'no logies of the Greek
Church, as an Angel in the Body has already been
Obferv'd. And whether the Good Influence of
what he has Left in Writing may not Equal that
of ^Guardian Angel, let Experience fliew.

4. I prefcribe nothing to the Reader towards
his Reaping Benefit from my Author. Let him
take what Liberties he pleafes. Contempt and ///
Manners I own I do except, as always out of the
Character. If he has no mind to Perufe him, he
may let it Alone. There is no Harm Done to
any but himfelf. But if he is in Earned, and a
True Virtuofo indeed, his very Curiofity may En-
gage him to Give this Old Father fome Pcrufal.
And poflibly the very Converting with him (for
tho* Dead, he yet fpeaketh ) may Warp him into a
Good Efteem and Liking of him as a Valuable
Friend at lead, that Relents Nothing, is Never
Peeviih, but will Gladly wait any time to Do
thofe Good Offices, which Living and Dead were
ever his whole and Sole Employment.

f . Were I to Illuiirate now after our Author's
Plain and Simple Way, the Upfhot of the Whole
^vhich is here ofrer'd in Great Sincerity, it fhould

be

9z

The Introduction.

be to this Effect. As he who takes his Horfe
and Rides Abroad, never matters the Water or
Dirt, nor yet the Stony Ways he now and then
may meet with, provided his Ride at laft will
bring him to a good Air, an Open Country, Plea-
fant Profpects, Fine Palaces, and Carpet Ground :
So he whole Aim is Health, Exercile, and Plea-
fure both to Mind and Body, will never be Of-
fended with his Director, becaufe there may be
but little Ornament or Fafcination in the Manner
his Inftructions are Deliver' d with. The Advan-
tage he is fure to Reap at laft being more than
Equal to his Utmoft Expectations. Nor is there
any Danger of a Difappointment, but on the Safe3
the Happy, and Obliging Side.

THE

n

THE

Spiritual Homilies

Of our Holy Father

M A C A R I U S,

THE

EGYPTIAN,

Full of very Profitable Inftru&ions concerning
that Verfeftion which is Expe&ed from
Christians, and which they ought
to Endeavour after.

Homily L

An Allegorical Explication of the Vijion

defer ib'd in the Trophet* Ezekiel. achap.i,

andx.

HE [ * Blejfed'] Prophet Ezekiel hav-
ing feen a Villon from b God and Full bChap.i.i.
or Glory, made a Relation of it, and
committed it to Writing, a Vifion
full of Myfteries furpalTing Utterance.
For he faw in a Plain the Chariot of the Cheru-
bims, Four fpiritual living Creatures : c Each of

* The MS. inferts luxxcces&.

which

cChap. i.
10.
x. 14.

94 T%e Spiritual Homilies

which had Four diflinct Faces : one the Face o£
a Lion, another that of an Eagle, the third an
Oxe's Face, and the laft the Face of a Man. To
dChap.i. 6. every Face there were d Wings, fo that there were
## no hinder Parts to any of them, nor any
cChap. x. thing Behind at all. Their -f e Backs were Full of
I2- Eyes, and their Bellies in like manner were thick

fet with Eyes : Neither was there any one Part
fChap.x. about them at all Free from f Eyes. There were
I2- alfos Wheels to every Face, a * Wheel within a

fc'i/'and Wheel And the h Spirit was in the Wheels. And
Chap. i. he &w as it were the i Likenefs of a Man, and
20, 11. under his Feet as it were a Work of Sapphire.
1 CnaP- *- And the Chariot bore the Cherubims, and the
i6* living Creatures the Lord that fat upon them.

R Chap. i. Whitherfoever they wou'd go, it was k flraight
I2- Forward. And he faw under each Cherub -f as

'Chap, i. it were the1 Hand of a Man Supporting and Car-
rying.

8.

** The Manufeript reads d<, uv eivcu vreyi rtv) % cTrlS-tcc.

f It may feem Odd at firfl: View that this Author fhou'd
lay it down that there were No binder Parts, and in the very
next Words mention their Backs. But it is to be confider'd,
that t* varcc in the Greek (for which the Manufeript reads with
theLXX. oi vtoToi) is rendred by the Vulgar Latin, not as it is
in our Englijlj Bibles Backs, but Necks. The Hebrew Word SI
fignifies that part of a Thing which is eminent or uppermofl.
Belides this fame Word which Ez,ek. x. 2. Our Englijlj Verfion
renders Backs, it alio renders by Rings, Chap. i. 18. meaning
the Rings or Rounds of the Wheels. Add to this that St.Jofoi
ipeaking of the fame Viiion, as he faw it about 700 Years
after, firft affirms that the living Creatures (as &» there
f ou'd be rendred and not Beafts) were Full of Eyes indeed
Before and Behind, Rev. iv. 6. e/u.7ro^S-ev t£ oitu&ei Buti>. 8.
he Explains himfelf by faying again that they were Full of
Eyes y.vy,Xo6ev *£ Hcra6et. i. e. Round about and within. So too
the Vulvar Latin again, viz.. Et in circuitu & intm plena funt oculis.

* In all the printed Copies the Words are t£«? dc, cv ro^xv*
which I can't reconcile to Senfe or Truth. The Manufeript
reads with mor*.- Exactnefs as it is in Ezekielr^^o^ cv ro^x,ct>.

t The Manufeript not rm, but t£ xtgufieit*.

And
I

a/MaCarius the Egyptian. py

And This that the Prophet faw in a * Real
Subfiftence was True and Certain. But the thing
it Signified, or Shadow'd forth before-hand, was
fomething different, a Matter Myfterious and Di-
vine, that very Myftery which had in a true
Scnfe been Hid from \_\Jges and^ Generations,
but was made Manifeft at the Appearing of
Chrift. For the Myflery which he faw was
that of the Humane Soul as She is hereafter to
Receive her Lord, and become her fclf the very
Throne of his Glory. For the Soul that is
thought worthy to Partake of the Spirit of his
Light, and is Irradiated by the Beauty of his In-
effable Glory (He having by that Spirit Prepar'd
her for his own Seat and Habitation) becomes
All Light, All Face, and All Eye : neither is there
any one Part in her, but what is Full of thefe fpi-
ritual Eyes of Light. That is, there is no Part
in herDarkned: But She is All entirely wrought
into Light and Spirit, and is all over Full of
Eyes, having no hinder Part, or any thing Be-
hind 5 but appears to be altogether Face, by rea-
fon of the Inexpreflible Beauty of the Glory of
the Light of Chrilr. that Riaes and Sits upon
her.

* The printed Copies read c* vktxth in anEcjia/ie: But the
Manufcript 09 -^n^ikcrc-t which may either allude to the Apoftle's
Definition of Faith, Heb. xi. i . as it is the Sub/lance of Things
not feen by the outward Eye 3 or elfe it may fignifie the Reality
of the Outward Object. For if we Compare this i. and x.
Chapter of Ezekiel with other parallel Places, zsTfai.vi. Rev. iv.
Ff. civ. 1 — 7. Col. i. 16, &c. with the Jemjl) Standards and
Encampments, and with the other Typical Adumbrations un-
der the Law both in the Tabernacle and Temple, and Remem-
ber that every thing There was made according to the Heaven-
ly Patterns, we may conclude Thefe to be the Very Archetypes
themfelves.

t TheJVlanufcript inferts t«v ouwtm £ *Vo— —

And

q<$ The Spiritual Ho miles

And as the Sun is altogether of one Likenefs,
without any hinder Part or Defect, but is All
throughout Bedeck'd with Light, without the
leaft Variety of Parts > or even as Fire it felf,
the Light, I mean of the Fire, is all over of an
exact Likenefs with it felf, and admits of No Dis-
tinction of Firlt or Laft, of Greater or Lefs : So
even the Soul that is throughly Illuminated by
the inexpreflible Beauty of the Glory of the
Light of the Face of Chrifl, and partakes of
the Holy Spirit in Perfection, and is thought
worthy to become the Manfion and Throne of
God, becomes All Eye, All Light, and All Face,
and All Glory, and All Spirit, Chrifl: himfelf
who Governs and Drives, and Carries and Sup-
ports her, thus Preparing her, and thus Gracing
and Adorning her with the fpiritual Beauty. For
"Ezek. I the Hand, faith m the Text, of a Man was un-
8- der the Cherub : Becaufe He it is that Rideth in

— xt 8. j^ anc| £)irec~h her Way.

But thefe Four living Creatures that drew the
Chariot Reprefented in Type the Ruling Powers
of the Soul. For as the Eagle Reigns over the
Birds, and the Lion over the Beads of the Field,
the Oxe over the tame Kind, and Man over the
Creatures in general : Thus alfo are the Superior
Rational Powers of the Soul \ I mean the Will,
the Confcience, the Mind, and the Love-Facul-
ty. For by thefe the Chariot of the Soul is Go-
Vern'd, and upon thefe does God Reft.

But another way, it is Applied to the Church
of the Saints in Heaven. And as it is there faid
nEzek. i. that the living Creatures were exceeding nHigh,
18. full of EyeS) and that it was impofhble for any

one to Comprehend the Number of the Eyes,
or the Height, becaufe the Knowledge of thefe
Particulars was not Given j and as to Behold
and Wonder at the Stars in Heaven was Given

to

a/Macarius the Egyptian. 97

to all Men, but to Know or * Comprehend the
Number of them was not Given ; And to Enjoy
indeed the Products of the Earth was Given to Alt
but to Know their Number is not practicable
by any : So may I affirm too of the Church of
the Saints in Heaven, that to Enter in and En-
joy it is Granted to All that will but ftrive y But
to Know and Comprehend the Exact Number
there, is Referv'd for God Alone.

The Rider therefore is Carried about in this
Chariot and Throne of living Creatures that are
All Eye, or in other words, by eveiy particular
Soul that is once become his Throne or Seat,
and is perfect Eye and Light, he having Plac'd
himfelf thereon, and Governing it with the Reins
of the Spirit, and Directing her in the Way, as He
fees Bell. For as the fpiritual living Creatures
went not whither they were willing of them-
felves, but at the Difcretion and Pleafure 6f Hint
that Sat upon them, and Directed the Way:
Thus alfo in the Cafe before us does the fame
Perfon Hold the Reins, Drive and Conduct the
Soul by his Spirit. Thus do they even take
their Courfe in Heaven, not when they pleafe,
or as they are inclined themfelves. And when
this Body is thrown off, He ftill Manages the
Reins, and Orders every Motion of the Soul in
the Heavens, inWifdom. And again whenever
He pleafeth, He cometh into the Body, and into
the Thoughts of the Heart y and when He pleafes,
into the Ends of the Earth, and difcovers to her
Mylteries without a Vail. O the Noble, and
Good, and Only True Charioteer ! But thus too
fhall our very Bodies alfo be Honour'd in the

* The MS. inferts tj 'j ytwxnv r u&Qyjyi $ x,ct}ciXcc*H9
ton idoS-iiy f£ rm $ yr,<; (fivlav t» fyj *i&nXcw&<t id o fry -KeiT!*

H Refur-.

j>8 The Spiritual Homilies

Refurre&ion, the Soul being thus Glorified, and
mixing with the Spirit in this prefent Life.

But that the Souls of the Righteous become
an Heavenly Light, the Lord himfelf Exprefly
° Matth. v. told his Apoftles in ° thofe Words, Ye are the Light
*4- of the World. For after He had firft wrought

PEphef.v. them into P Light, He ordain'd that the World
8- fhould be Enlightned by them. Neither do Men

* Matth. v. light a Candle, faith <i he, and put it under a Bufhel,
'/> 1 6- but on a Candle flick, and it giveth Light to All
that are in the Houfe. Let your Light fo Shine be-
fore Men, that is, Hide not the Gift which ye
have receiv'd from Me, but do ye Give alfo to
them that have a willing Mind. And again, the
' Matth.vi. Light of the Body is the rEye j // thine Eye be Bright
n» *3- thy whole Body is Enlightned. But if thine Eye be
Luke xi. evji9 ffoy whole Body # is in Darknefs. If there-
3*' fore the Light that is in thee be Darknefs, how
Great is that Darknefs? For as the Eyes are
Light of the Body, and if the Eyes are well,
the whole Body is Enlightned 5 but if any acci-
dent befals them, and they are Darkned, the
whole Body then is in Darknefs : So too were
the Apoftles appointed to be the Eyes and Light
of the whole World. Therefore did the Lord
Say to them in his Declaration, If ye who are
fEphef.vi. the Light of the ** Body will but f Stand, and
13. not turn away, lo then the Entire Body of the

World is Enlightned. But if ye who are the
Light fhall your felves be Darkned, how Great
fVer. 12. mult that Darknefs be, which is the t World?
The Apoftles therefore being Lights themfelves,
, Adminiftred the Light to all that Believ'd, hav-
ing Enlightned their Hearts with that Heavenly
Light of the Spirit with which they themfelves
alfo were Enlightned.

* The Manufcript reads e>/v.

** The Manufcript for koq-^h reads rap.*!©*'.

And

a/Macarius the Egyptian." 99

And being Salt themfelves they Seafon'd and
Salted every Believing Soul with the Salt of the
Holy Spirit. For the Lord told ■ them, Ye are u Matth.v,
the Salt of the Earthy meaning by Earth the1 3*
Souls of Good Men. For to the Souls of Men
they Inwardly adminiftrcd the Heavenly Salt of the
Spirit, feafoning them and working them Sound
and Wholefome from their Rank Stench. For as
Flefh, if it be not Salted, Corrupts and is Full
of 111 Savour, infomuch that all Men turn away
from its abominable Scent -y and Worms creep
isto the corrupted Fleih and there Sub fill upon
the Putrefaction, Feed upon and Lodge them-
felves in it -y But whenever Salt is thrown upon
it, the Worms that had been Fed there, are
KhTd and Deuroy'd, and the OrTenfive Smell is
at an end, (For it is the Nature of Salt to be
Deftructive of Worms, and to Remove an 111
Smell : ) Juft in the fame manner every Soul that
is not Seafon'd with the Holy Spirit, and par-
takes not of the Heavenly Salt, that is to fay the
Power of God, is directly turn'd to Putrefaction,
and Impregnated throughout with the Bad Sa-
vour of Evil Thoughts in great i\.bundance, in-
fomuch that the Face of God is Turn'd away
from the Loathfome Steams of the Vain Thoughts
of Darknefs, and fuch Vile Affections as relide
in fuch a Soul. And the Evil and Deteflable
Worms, which are the Spirits of Wickednefs,
and the Powers of Darknefs walk up and down
in it, find Pafture and Reception there, and
Crawl about and Devour <uid Corrupt it. For my
Wounds Stink v and are Corrupt^ faith the Pfalmift. v pfalm;
But whenever the Soul mall Fly to God andxxxviii.^;
Believe, and Afk for the Salt of Life, the Good
and Loving Spirit, then indeed that Heavenly
Salt, when it is come, Kills outright thofe Noi-
fome Worms, and takes away the 111 Savour, and
H z Cleanfcs

ioo The Spiritual Homilies

Cleanfes her by the Efficacy of its Power. And

being thus made Whole and Sound by this True

Salt, She is let apart for theUfe and Service of her

Heavenly Mafler. For for this very reafon did

God ufing a Figure, Command in the Law that

w Lev. ii. w every Sacrifice Jbould be Salted with Salt.

l3- , And therefore ought it firft to be Slain by the

Mark. ix. priefl- ancJ £)ie? ancj after Jt [s Qut jn pieces? to

^' be Salted : Then is it to be Laid upon the Fire. For
unlefs the Prieft firft Kill the Lamb that it Die,
it is never Salted : Neither is it brought to the
Lord for a Burnt-Offering. So too ought our
Soul that comes to Chrift the True High Prieft,
to be Slain by Him, and to Die to its own Senfe
and mod Corrupt Life to which it Liv'd before,
that is, to Sin -, and the Depravity of the Affec-
tions, as its Life, ought to Depart out of it.
For as the Body, when the Soul is gone out of
it, is Dead, and Lives no longer to that Life it
liv'd before, neither Hears, nor Walks : So when
Chrift [_*Qur~] Heavenly High Prieft mall by
the Grace of his Might Slay our Soul, and make
it Die to the World, it Dies to that Life of
Wickednefs it was Alive to, and no longer ei-
ther Hears, or Speaks, or Maintains any Com-
merce in the Darknefs of Sin -y becaufe the De-
, pravity of her Affections, as her Life and Soul,
is by Means of Grace, gone out. And the A-
* Gal. vi. poftle crieth out faying, the x World is Crucified
[*4« unto Me, and I unto the World. For the Soul

which Still lives in the World, and in the Dark-
nefs of Sin, and is not Divorc'd by Death from
it, but ftill retains the Life of Wickednefs with-
in it fclf, that is, the Energy of the Darknefs of
the Affections of Sin, and isCherim'd by it, Be-
longs not to the Body of Chrift, Belongs not to
the Body of Light : But is indeed the Body of
* The Manufcript here inferts np*u

Darknefs,

a/Macarius the Egyptian. ioi:

Darknefs, and ftill Sides with the Faction of
Darknefs. As again on the other hand thcvthat
have the Life of Light, that is, the Power of the
Holy Ghoit, Belong to the Light. ,

But fome Body will Afk me, How is it that
you call the Soul the Body of Darknefs, when
at the fame time it Sprung not from it ?

Here then Attend and take me Right, As the
Garment or Coat you have on, another Made,
and you wear it -, it is another likewife that Built
and 'Made the Houfe, and you that Live in it :
After the fame Manner was Jdam^ when he had
Tranfgrefs'd the Commandment of trod, and
Hearkned to the wicked Serpent, Expos'd to
Sale* and he Sold himfelf to >' the Devil. And y Rom.
the wicked One cloth'd hirnfclf with the Soul™-1 4-
(that Noble Creature which God made after his
own Image) as the Apoftle alfo z fpeaks, Having* Coin. ;
put off Principalities and Powers Pie 'Triumphed h~-
over them in his Crofs. For This alfo was the
Reafon of Our Lord's Coming, that He might
Gift them out, and Recover Man, his own Houfe
and Temple to Himfelf. It is therefore upon
this Account that the Soul is call'd the Body
of the Darknefs of Wicked nefs, fo long as the
Darknefs of Sin remains in it, becaufe there it
lives in the wicked World of Darknefs, and there
is Held faff, even as St. Paul alfo fpeaks, calling
it the a Body of Sin, and the Body of Death,3 Rom. vi.
viz. that the Body of Sin might be Deftroy'd.6-
And again, <who JJoall Deliver me from the Body of
this b Death ? So likewife on the other hand b— .vii.24.
the Soul that hath Believ'd in God, and is Re-
deem'd from Sin, and is Mortified to the Life
of Darknefs, and hath Receiv'd the Light of
God's Holy Spirit, as its c Life, and hath liv'd c j0hn j.
from that Principle, continues in it for the fu-4-
ture, becaufe it is there Held fait by the Light -

H 3 of

102 The Spiritual Homilies

of the Godhead. For the Soul in it felf is neither
of the Nature of the Godhead, nor of the Nature
of Darknefs : But is a Creature Intellectual, and
Beautiful, and Great, and Wonderful, and a No-
ble Likenefs and Image of God. And it was thro'
the Tranfgreffion that the Obliquity of the Af-
fections of Darknefs gain'd Entrance into it.

It remains then that which foever the Soul
mixes with, the fame is it United to in every
Motion of the Will. Whether therefore it has
the Light of God within it felf, and liveth there-
in in all Vertue, it Belongeth to the Light of
Reft : Or if it has the Darknefs of Sin, it Inhe-
rits Condemnation. For the Soul that is deiirous
to live with God in Reft and Light Eternal,
ought to Come, as was faid before, to Chrift
the True High Prieft to be Slain and become
Dead to the World, and to its former Life of
the Darknefs of Wicked nefs, and be Remov'd
to another Life and Education altogether Divine.

As a Perfon fuppofe that is Dead in a City,
neither Hears the Voice of them that Inhabit it,
nor their Talk,nor any Sounds whatever > but is to
all Intents and Purpofes Dead, and is Difpos'd
of in fome other Place, where No Voices and
Cries of that City come : Thus alfo the Soul,
after it is once Slain and Dead in that City of Cor-
rupt Affections, where it lives at Prefent and
Converfes, Hears no more within it felf the Voice
of the Reafonings of Darknefs j the Chatt and
Clamour of the Vain Janglings and Buftle of
the Spirits of Darknefs is no longer Heard > but
the Soul is Tranflated into the City of Goodnefs
and Peace, into the City of the Light of the
Godhead, and there it Lives and Hears, and there
is it wholly Taken up, and Talks, and Reafons,
and there does it work the Works that are Spi-
ritual and Worthy of God.

Let

o/Macarivs the Egyptian. 103

Let us therefore Pray that we too may be
Slain by his Power and become Dead to the
World of the Wickednefs of Darknefs, and that
the Spirit of Sin may be Kill'd in us, and we
put on and receive the Life of the Heavenly Spi-
rit, and be Tranflated from the Evil State of
Darknefs into the Light of Chrift, and be Re-
frefh'd in Life to all Ages.

For as in a Race the Chariots Run, and that
which gets the Start of the other is a Clog, and
Check, and Hindrance to the other, that it can't
make any Progrefs and Reach the Goal firfl : So
do the Reafonings of the Soul and of Sin Run
in Man. If indeed the Thought of Sin happens
to get Firfl, it Hampers, Detains, [ * and Stops']
and Hinders the Soul, that it mould not Come
near to God and carry off the Victory from it.
But where the Lord himfelf gets up, and takes
the Reins of the Soul into his Hands, that Per-
fon never fails of Victory, becaufe He fkilfully
Governs and Directs the Chariot of the Soul in-
to an Heavenly and Divine Senfe at all Times.
For neither doth He War againft. Sin, but as
He hath Ever the Supreme Authority and Power
lodg'd in Himfelf, He works himfelf the Vic-
tory.

The Cherubims then are driven not whither
they are inclin'd of themfelves to go, but the
Way which He that is got into the Seat and
Holds the Reins, Directs. And which way fo-
ever He is willing, there it is they go, and He
Carries them. For there was^ faith the Text,
under them the Hand of a Man. The Holy Souls
are Led and Directed in their Way by the Spi-
rit of Chrift, Guiding them where He pleafes.
When He is willing, it lies in Heavenly Contem-

*x The Manufcript inferts $ oivxKo-r^ei.

H 4 plationsj

1 04 The Spiritual Homilies

plations 3 when He has a Mind, it is in the
Body 5 where his Pleafure is, there do They wait
upon him.

For as the Wings of that which Flies, ferve
it for Feet, fo does the Heavenly Light of the
Spirit take up the Wings of the Thoughts that
are worthy of the Soul, Directing the Way and
Ordering the Reins as it fees Beft.

Do thou, therefore, whenever thou hearefl
thefe Things, look well to thy felf, whether
thou art in Deed and Truth poflefs'd of them in
thy own Soul. For they are not mere Words
of Courfe, but the very" Work of Truth per-
form'd in thy Soul. And if thou art not pof-
fefs'd of it, but art in Want of fo Great Spiri-
tual Goods, thououghteft to have continual Grief
and Sorrow of Heart and Anxiety, as one Sepa-
rated hitherto by Death from the Kingdom.
And as one that is Wounded, Cry to the Lord
without Intermiflion, and Aik in Faith, that
He wou'd make Thee too Worthy of this True
Life.

For as God who made this Body, Beflow'd
No fuch Grant upon it, as that from its own Na-
ture, or from the Body it felf it mould Live and
be Supplied with Meat and Drink, and Clothing
and Shoes, but allow'd it to have the univerfal
Supply of Life from without, having made the
Body quite naked of it felf ^ and without the
Things which are External to the Body it is
Impoflible it fhou'd Live at all, that is without
Meat, and Drink, and Clothing > But if it pre-
fumes to Subfift only upon its own Nature, ta-
king Nothing to' it from without, it Corrupts
and Dies: The fame too is the Cafe of that Soul
which is deftitute of the Divine Light, but
Made after the Image of God. For He has
been pleas'd fo to Order the manner of its At-
taining

a/Macarius the Egyptian. ioy

taining to Everlafling Life, that not from its
own proper Nature, but from his Divine Na-
ture, from his own Spirit, from his own Light
it is maintain'd in Spiritual Meat and Drink and
the Heavenly Clothing, which are in very Deed
the Life of the Soul.

Wherefore as the Life that is in the Body, as
hath been faid alread), is not from it felf, but
from without, that is, from the Earth, and with-
out the Supplies which are External it is impof-
fible it fhou'd Live : So is it equally ImpoiTible
for the Soul, unlefs in this prefent Life it fhou'd
be Begotten again into that Land of fche Living,
and there be Spiritually Nourim'd, and Shoot up
before the Lord in a Spiritual Growth, and be
Cloth'd from the Godhead with the Robes of the
Heavenly Beauty that exceed all Deicriptionj
Without that Food it is impollible for it to Live
of it felf with any Comfort and Satisfaction. For
the Divine Nature contains in it the very Bread
of Life, (which faith / am the Bread d of Life) and d John vi
the Living e JVater^ and the Wine which f Cheareth f ?
the Heart of Man^ and the Oyl § of Gladnefs^ and f^J1
the whole Variety of the Food of the Heavenly ,^. '
Spirit,and the Heavenly Robes of Light,which are g xlv. 7.
or God. In thefe doth the Eternal Life of the
Soul confift. Wo to the Body, when it fhall
Stand upon the Bottom of its own Nature, bc-
caufe it Corrupts and Dies! And wo to the
Soul, if that mall Prefume upon the Strength
of its Nature, and Truft to Nothing, but its
own Works, not having the h Feilowlhip of the * x John u
Divine Spirit, becauie it Dies of Courfe, not 3.
being thought worthy of the { Eternal Life of* j0hn
the Godhead. xvii. 3.

For as in the Cafe of Pqrfcns that are Sick,
when once the Body is incapable of Taking in
what fliould Nourim it, All Hopes of them are

given