A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

The MACARII.

THere are several Hermits of this Name, that liv'd much about the same time, and who are easily confounded, if one does not take heed. The First is he that dwelt in the Desart of Sceta, and * 1.1 liv'd in the time of St. Pachomius and Orsiesis, and was Evagrius's Master: He was an Abbot in Egypt, and his Feast is kept on the 15th. of January: He was call'd the Young Old-man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he had in his Youth the Judgment and Gravity of an Old-man. The Second Macarius, Abbot in Thebais, was the Disciple of St. Pachomius, and his Feast is kept on the 12th. of January. 'Tis commonly believed, That the First of these Macarii was the Disciple and Interpreter of St. Anthony, mention'd by St. Jerom in the Life of Paul the Hermit: But Possinus the Jesuit maintains with great probability, that the Disciple of St. Anthony was different from both these two; and he proves it, because he was one of these two Disciples, who stay'd with St. Anthony in his Solitude Fifteen Years, and interr'd him; which cannot be said of the First Macarius, who died in 390, after he had been 60 Years a Monk of Sceta.

There is yet a 4th. Macarius, a Monk as well as the other three, but Younger than they, who wrote at Rome about the beginning of the 5th. Century, a Treatise against the Mathematicians. This is he to whom Ruffinus address'd his Apology for Origen, and of whom St. Jerom says to Ruffinus in his 2d. Apology, If you had not come from the East, this able Man had been still among the number of Mathe∣maticians; And in his 16th. Letter, He had been Truly Macarius, that's to say, Blessed, if he had not met with such a Master. There are many Books which bear the Name of Macarius, and 'tis not known to which of the three they belong. These are, First, Fifty Greek Homilies, translated by Picus, printed at Paris in Octavo in the Year 1559, and printed since in Folio in the Year 1623, with St. Gregory Thaumaturgus. There is also an Edition in Octavo, printed at Francfort in 1594, with the Transla∣tion of Zacharias Palthenius, and they are inserted into the Bibliothecae Patrum. Secondly, Seven Tracts, publish'd in Greek and Latin by the Jesuit Possinus, in his Book, entituled, Thesaurus Asceticus, or the Ascetical Treasure, printed at Tholouse in the Year 1684. Thirdly, A Rule publish'd by Rove∣rius from a Manuscript of the Abby of Becco, and in the Collection of the Abbot of Anian; where there is also another Rule written by way of Dialogue between Serapion, Paphnutius, and the two Macarii, which had been before publish'd at the End of Cassian, in the Antwerp Edition of the Year 1578.

Gennadius assures us, That Macarius the Egyptian, i. e. the Elder, who was a Monk of Sceta, wrote only one Letter to the young Monks, wherein he teaches that Man can perfectly serve God, when knowing his Nature, he does voluntarily embrace all sorts of Labour, and resists all that is most Charming in this Life, to try the Aids that God has given him; and in short, when by keeping himself pure, he arrives to that degree of Continence, that it becomes as it were natural to him. The Subject of this Letter comes near to those Principles which are found in the Tracts & Greek Sermons that bear the Name of Macarius; which would make me believe that they were his, if Gennadius had not assur'd us, that Macarius the Egyptian wrote but one Letter only, which he mentions. We must there∣fore say, either that Gennadius was mistaken, or that he intended another Macarius; or lastly, That the Author of these Works, was that Macarius, who was the Disciple and Interpreter of St. Anthony, supposing with Possinus, that he was not Macarius the Egyptian.

However, The 50 Homilies appear to me to be very Ancient; they are Exhortations to the Reli∣gious, and not Sermons to the People. The First contains an Allegorical Explication of the Vision of the Cherubims related by Ezekiel, which he applies to the state of Man's Soul in this Life. The 2d. is of the Kingdom of Darkness; that is to say, of Sin; from which he maintains, That Man could not be deliver'd but by the Grace of Jesus Christ, and by the Gifts of the Holy Spirit. In the 3d. He re∣commends to the Brethren to live in Peace, not to condemn one another; to pray continually, and to purifie their outward Man by fighting against the Temptations of the Flesh and the Devil. He says in this Homily, That 'tis in our power to resist and fight, but God only can pluck up Sin by the Roots; And that as a Man cannot See without Light, Speak without a Tongue, Hear without Ears, Walk without Feet, Labour without Hands; no more can a Man be Sav'd without Jesus Christ. In the 4th. he shows, That in order to Improvement in Vertue, we must renounce the World, that we may obtain the Love of the Holy Spirit, which is absolutely necessary for the Sanctification of Man∣kind. He teaches in this Homily, That Angels and Souls are very thin and subtile Bodies, which was an Error very common among the Ancient Monks. In the 5th. he describes the difference between the Life of this World and that of Christians. The 6th. is of Prayer, where he says, That it should be made in silence, with Peace and Tranquility; That we must not throw forth confused Cries, but having God before our Eyes, we must pray with Attention, and with a Mind full of holy Thoughts. At the end of this Exhortation, there are two Questions and Answers touching some passages con∣cerning the Incarnation of Jesus Christ. The 7th. and 8th. are Questions and Answers about many Difficulties. All which shew, That these are not Homilies to the People, but the Exhortations of an Abbot to his Regulars, who had propos'd to him the Difficulties they might meet with, to be resolv'd in them. There are some of these Questions more curious than solid, and the Answers are often very Mystical. Those of the 8th. are about Prayer. In the 9th. he shows, That none can deliver himself from Temptations, but by fixing his Mind entirely upon God. In the 10th. he says, That though a Man be improv'd in Vertue, yet he ought to consider himself as one that has done no∣thing, and then he ought to reach forth after God with greater fervour, lest he lose the Holy Spirit by Pride or Laziness. The 11th. and 12th. contain very obscure Reflexions concerning the Fall of Man∣kind, and the Mercies of Jesus Christ; and in the latter part there are Questions and Answers of very little use. In the 13th. he says, That since the coming of Jesus Christ, God requires of Men greater Holiness than before. In the 14th. he discourses of the Reward of Christians. The 15th. has no particular Subject. It begins with a Reflexion upon the Obligation that lies upon Christians to honour Jesus Christ with Purity and Faithfulness: and after this it contains many Questions, whereof the First is concerning the Resurrection; viz. If a Man shall rise with all his Members; and the rest con∣cerning Concupiscence, and the Inclination to Sin, that is found in all Men. He is of opinion, That 'tis a kind of Fire kindled in a Man, which inflames, as one may say, all his Parts; That a Man may resist it, but that to do it aright, he must watch continually over himself, and always fight against it. He says, That those who resist their Passions, receive the Holy Spirit, and the Grace which Jesus Christ has merited for them; but they ought to take good heed, that they be not lifted up with Pride, and that they continue in Humility and Contempt of themselves, as being accountable to Jesus Christ for the Grace they have received; and capable of falling from that State of Holiness in which they are, unless they preserve themselves in it, by the vertue of Humility, which he calls the Sign and infallible Mark of a Christian. In the 16th. he says, That a Man ought always to live in Fear, because he is

always expos'd to Temptations; That even those that have not yet received Grace, ought so to be∣have themselves, as to do Good and forsake Evil by Natural Motives; but those who have receiv'd it, need not such kind of Motives, because this Grace producing Love in their Hearts, makes that be∣come sweet and pleasant, which appear'd rough and uneasie, and makes that appear easie which was thought before to be impossible. In the 17th. he treats of the Spiritual Unction, and the state of the more Perfect Christians, and makes it appear, that notwithstanding any Holiness they have ac∣quir'd, they ought always to fear, because they are always in a Capacity of falling away. In the 18th. he declares the marvellous Effects of the Gifts of the Holy Spirit in the Soul of a Spiritual Man. In the 19th▪ he explains the degrees through which a Man ought to pass to acquire Perfection; That he ought first to use his utmost natural endeavours to do Good, and then God seeing him strive after this manner, gives him the Grace of Prayer, by which means he obtains all Vertues. In the 20th. he says, That none but Jesus Christ can cure the Soul that's wounded by the Sin of Adam, and there∣fore we must address our selves to him by Prayer, that he would give us his Grace. The 21st. is of the War that Men are oblig'd to make against their Vices and their Passions. In the 22d. he describes the terrible difference between the latter End of the Just and the Wicked; and says, that at the hour of Death the Souls of the Just are received by Angels and conducted to the Lord; but those of the Wicked are encompass'd by Devils, who draw them down with themselves to Hell. The 23d. is of the Victory which a Christian ought to gain over his Passions. The 24th. is of the Necessity of the Grace and Influence of the Holy Spirit, to make us capable and worthy of Eternal Life. He continues the same Subject in the 25th. wherein, after he has prov'd, that we cannot shun all the occasions of Sin, nor resist all our Passions, without the assistance of the Grace of Jesus Christ, he makes a lively Representation of the state of the Men of this World, and describes the wonder∣ful Effects which the Coelestial Fire of the Holy Spirit produces in our Souls. The 26th. contains many Questions and Answers, concerning the Temptations of the Devil and the Effects of Grace. The Author there teaches, That Man is restor'd to his Primitive Dignity by the Holy Spirit; That the Devil cannot tempt us any further than God permits him; That Grace changes the Affections of the Heart; That the Devil knows some part of our Thoughts, but there are others unknown to him; That Grace and Charity have no Bounds, and we ought never to say that we have arriv'd at the highest degree of Perfection; That the Soul goes immediately after Death to that place on which its Love was plac'd during this Life; That the Good which may be done by Natural Strength, can never Save a Man without the Grace of Jesus Christ; That we ought always to attribute to him all the Good we do, and to say, If God had not assisted us, we should neither have Fasted, nor Prayed, nor forsaken the World: And that God seeing us attribute to him the Actions which may be done by our Natural Powers, has liberally bestow'd upon us the Spiritual, Heavenly and Divine Gifts of his Grace; That the Actions which are done without Grace, may be Good, but they are not Perfect. In the 27th. after he has first consider'd the Dignity of a Christian, he then Answers to many Questions about the Effects of Grace: He says, That no Man shall ever arrive at the top of Perfection in this World; That whatever state they are in, whatever Grace they have, they are always capable of sinning; That the strongest Grace does not hinder the Will from following after Evil, because the Nature of Man, as long as he is in this World, is changeable, and that though God has bestow'd very singular Grace upon Christians, they ought nevertheless to work out their own Salvation with Fear and Trembling. In the 28th. he deplores the state of that Soul where Jesus Christ dwells not at all, because of Sin. In the 29th. he says, That God gives his Grace after two different manners; That he prevents some with it before they have us'd their own endeavours, and bestows it upon others after they have labour'd a long time; and then he shows what Reason we have to admire the Goodness and Wisdom of the Divine Conduct both towards the one and the other. In the 30th. he shows, That if the Holy Spirit does not produce within us the Love of God, we cannot enter into the King∣dom of Heaven. In the 31st. he Exhorts Men to Prayer, That they may obtain the change and reno∣vation of their Heart. In the 32d. he says, That we cannot certainly know whether we be in a state of Grace as long as we are in this World, because we are always tormented with the Motions of Lust, but at the Day of Judgment, those who belong to God shall be made known. The 33d. is of the Attention and Fervour we ought to have in Prayer. The 34th. is of Eternal Glory. The 35th. is of the state of a Soul which God has deliver'd from Evil Thoughts, which he calls a New Sabbath. The 36th. is of their different degrees of Glory, who shall rise again from the Dead. In the 37th. he proves, That many who have thought themselves Just, were not really so; and that those who be∣liev'd themselves to be arriv'd at the highest degree of Perfection, have oftentimes faln into Sin. I pass over the 38th. because that is entire among the little Tracts of Mark the Hermit. In the 39th. he says, 'Tis to no purpose to read the Scripture, if we do not make Improvement by it. In the 40th. he proves, That there is a concatenation of Vertues one with another, and that there is the same in Vices: He answers also three Questions, and in his Answers, he says, That there are different degrees of Dam∣nation, and that greater Sinners shall be more punish'd, than those that have not committed so great Crimes; That the quiet state of some Souls does not hinder them from exercising Charity; That Grace and an Inclination to Sin may be found together in one and the same Soul at the same time. In the 41st. he describes the Improvements of Grace in a Soul, and makes it appear, that none can preserve this Disposition of growing in Grace without Humility. In the 42d. he says, That nothing but the Actions of Men can be hurtful or useful unto them. In the 43d. he speaks of the different Improvements of those that strive against Sin, but 'tis so obscure, that hardly any thing can be under∣stood in it. The 44th. is of the Change that Jesus Christ wrought in us, and the manner how he heals our Souls: He continues the same Subject in the following Homily, and explains by many Com∣parisons,

the Union of the Soul with God. In the 46th. he says, That a sick Soul may have recourse to a Physician, to pray and request his help, and when the Heavenly Physician comes to its assistance, he joins himself to it, to enlighten and conduct it, and make it his Spouse. The 47th. contains many Allegorical Explications of the Law of Moses, which he applies to the different states of the Soul. In the 48th. he says, That those who have a true Faith of Heavenly things, ought not to have their Affections fix'd on things of this Earth; and that those who retire from the World, ought not to be sollicitous or anxious about the things thereof: In short, he would not have the Monks make use of any Medicines to help them in their Diseases, but to put their whole Trust in Jesus Christ. In the 49th. he shows, That 'tis not enough to have abandon'd the World, but we must also ardently seek after Eternal Happiness. In the 50th. and last, he observes, That God was the Cause of all the Mi∣racles which the Saints wrought, and from this Remark he draws a Moral Reflexion, that we cannot command the Devil, but by the Assistance of God and the Power of the Holy Spirit. He adds, That he that considers his Infirmity, his Weakness and Wounds, and does not withal consider the Aids of the Holy Spirit which strengthens him, is an Indiscreet Man: And on the contrary, He that so much thinks upon the Divine Aids as to forget his own Weakness, and so fansies that he can never fall, does miserably deceive himself. After this manner does this Author always reconcile these two Fun∣damental Doctrines of Grace and Free-Will, that we ought always so to labour, as if the whole depended upon our own Endeavours, and yet to acknowledge that we can do nothing without God. And if Men had always contented themselves with this Simplicity without nicer Philosophical Enquiries, How many Questions had been ended without Noise! How many Differences compos'd! What Disputes had been Abolish'd! What Arguments Superseded! How many Books had been ••••if••ed! But to return to our Author; there are besides Seven Spiritual Treatises of his, which have been publish'd in Greek and Latin by Possinus: The 1st. is concerning Watching over our Heart; The 2d. Of Perfe∣ction of Mind; The 3d. Of Prayer; The 4th. Of Patience and Discretion; The 5th. Of the Elevation of the Mind; The 6th. Of Charity; The 7th. Of the Freedom of Spirit; and some Apophthegms of the Fathers. 'Tis plain, That the Author of the 50 Homilies is the Author of these Treatises; for there is the same Genius in them both. He has the same Notions, and the same Stile. He Discourses after the same manner of Grace and Free-Will, and he maintains in these Seven Treatises, as well as the Author of the Homilies, That Angels and Souls are Bodies. But 'tis not so certain that these are the Works of Macarius the Disciple of St. Anthony; and I think 'tis more probable, that they were made by a later Monk. Whoever was the Author, his Stile is simple, and one may see that he was a Good Hermit, who speaks from his Heart without Affectation and Ornament, and oftentimes even with∣out Order. He allegorizes all, and expresses a great many mystical Thoughts which are very hardly intelligible, and for the most part makes use of Comparisons which are not just and fit. In a word, Some things have escap'd him, which cannot altogether be reconcil'd to good sence; so difficult a thing it is in Spiritual Matters not to wander sometimes!

The Rules which bear the Name of Macarius, are of another Author; Those that are found under the Name of Macarius only, in Benedictus Anianensis's Code, are attributed to Macarius of Alexan∣dria, i. e. the Abbot of Nitria, Disciple of St. Pachomius, and Master of Evagrius. There is a certain passage in them which seems to be taken out of St. Jerom's Letter to Rusticus, which makes me think, either that this was added, or that St. Jerom imitated St. Macarius. However, this Rule is ancient, and is cited by the Author of the Life of St. Philibert, who says, That this Saint read the Rules of St. Macarius, St. Benedict and St. Columbanus. The other Rule which is found in the same Code, compos'd by the two Macarii, St. Serapion, and St. Paphnutius, is made in the Form of a Dialogue, and probably is nothing else, but some Conferences of theirs, which some Monks had gather'd together; as the two Rules which follow in the same Code, are a Collection of the Speeches of 34 Abbots. There is also found a Rule in the same Code which bears the Name of the Abbot Isaiah, which is proper for Hermits, and especially younger Regulars. 'Tis full of Moral Precepts, and therefore had the Title of, The Precepts and Advices of the Abbot Isaiah. This Abbot is probably he whom Ruffinus and Palladius mention and call the Abbot of Syria. There are also under the Name of the same Isaiah, some Remarks upon a Religious Life, publish'd by Possinus. At the same time there liv'd one Mark, a Hermit, who dwelt in the Desart of the Cells, and liv'd almost an Hundred Years, to whom some Books are attri∣buted, which probably belong to another Mark who liv'd long after.

I shall say nothing at present of the Discourses, the Answers, and Admonitions of the other Her∣mits of this time, because they may be seen in Ruffinus, Palladius, and other Authors who have written their Lives.

Notes

• * 1.1

  The Ma∣carii.