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 really desired was that it should come more speedily. He thus caught the devil by baiting the hook of His divinity with the worm of His humanity, as it is written in Ps. xxii., "I am a worm, and no man," and in Job xli., "Thou shalt draw out the dragon with a hook."—The doctrine that the devil was thus deceived is taught by many Fathers, e.g. Gregory Nyssen. Gregory the Great, commenting on Job xli. 1, uses language strikingly like that of Macarius; but the common source of Macarius and the rest was Origen's Comm. on Ps. xxii.

Ob. How can Jesus say "Moses wrote of Me," when nothing at all of the writings of Moses has been preserved? All were burnt with the temple, and what we have under the name of Moses was written 1,180 years after his death by Ezra and his company.

Sol. When Ezra rewrote the books of Moses, he restored them with perfect accuracy as they had been before: for it was the same Spirit Who taught them both.

Ob. "If they drink any deadly thing it shall not hurt them." If so, candidates for bishoprics ought to be tested by offering them a cup of poison. If they dare not drink, they ought to own that they do not really believe the words of Jesus; and if they have not faith for the cures promised in the same context and the power to remove mountains, no ordinary Christian is now a believer, nor even any bishops or presbyters.

Sol.—Christ's words are not to be understood literally. Working cures is no test of faith: for such are often performed by unbelievers or atheists. It is not to be supposed Christ intended His disciples to do what He never did Himself, and He never moved a literal mountain. What He meant by mountains was demons, and we have in Jer. li. 25 this metaphorical use of the word mountain.—Here we have another coincidence with Ambrose (in Ps. xxxvi. 35 (Vulg.); Migne, i. 1000), both no doubt being indebted to Origen.

It is important to note that St. Mark, as read by the objector and by Macarius, contained the disputed verses at the end, as is seen also from his mentioning that out of Mary Magdalen had been cast seven devils (see Orig. Adv. Cels. ii. 55). He speaks of the author of Hebrews as the Apostle, no doubt intending St. Paul. He appears to have used II. Peter (see p. 180). The phrase "the canon of the N.T." occurs p. 168.

With respect to idolatry the heathen apologist argues: None of us supposes wood or stone to be God, or thinks that if a piece be broken off an image, the power of the Deity represented is diminished. It was by way of reminder that the ancients set up temples and images, that those who come to them might think of God and make prayers according to their needs. You do not imagine a picture of your friend to be your friend; you keep it merely to remind you of him, and to do him honour. Our sacrifices are not intended to confer benefit on the Deity, but to shew the love and gratitude of the worshipper. We make our images of Deity in human form as being the most beautiful we know.

We have not space to give other answers of Macarius, though some are clever enough. Sufficient has been quoted to show the allegorical style of interpretation which Macarius used. Other examples could be easily added: e.g. the clouds by which Paul expected to be caught up mean angels (p. 174); the three measures of meal (Matt. xiii.) mean time, past, present, and future; the thong (shoe-latchet) which could not be loosed is the tie between our Lord's humanity and divinity (p. 93); the four watches of the night (Matt. xiv. 25) mean the ages of the patriarchs, of the law, of the prophets, and of Christ; in Elijah's vision the strong wind was the patriarchal dispensation which swept away the worship of idols; the earthquake was the law of Moses, at the giving of which the mountains leaped like rams; the fire was the word of prophecy (Jer. xx. 9); the still small voice was the message of Gabriel to Mary. Macarius thus belonged to the Alexandrian school of allegorical interpretation, as might be expected from the great use he makes of Origen, not to the Syrian literal school. [.] Alexandria might also be suggested by the fact that Macarius has some scientific knowledge. He admires extremely (p. 179) the skill of geometers in being able to find a square equal in area to a triangle; he knows the astronomical labours of Aratus, and is aware that in the discussion of celestial problems the earth is treated as a point. On the other hand, many indications point to the East as his abode. He measures distances by parasangs (p. 138); when speaking (p. 7) of the diversities which exist among the population of a great city, he chooses Antioch as his example. Speaking of the ascetic life, he draws his instances not from the celebrated solitaries of Egypt, but those of the East. In a short list of heretics the Syrian Bardesanes is included. The woman healed of an issue of blood is said to have been Berenice, queen of Edessa, a notion likely to have been derived from a local tradition. In a question of language which became the subject of much dispute in the East he sides with those who speak of τριῶν ὑποστάσεων ἐν οὐσίᾳ μιᾷ.

Crusius pointed out, and the suggestion has been adopted by Möller (Schürer, Theol. Lit. Zeit. 1877, p. 521), that at the Synod of the Oak in 403, one of the accusers of Heracleidas of Ephesus was a Macarius, bp. of Magnesia. His identification with our Macarius seems highly probable. It is not a weighty objection that one of the charges brought against Heracleidas was Origenism, while Macarius, as we have seen, was largely indebted to Origen. Macarius had other grounds of hostility to Heracleidas, and we have no knowledge that his own admiration of Origen was such as to induce him to incur the charge of heresy for his sake, or to refrain from bringing the charge of Origenism against an opponent. The Magnesian Macarius sufficiently satisfies the conditions of time and place.

Duchesne conjectures that Macarius may probably have visited Rome. Of the heroes of the Eastern church he names only Polycarp, telling of him a story found elsewhere. Of Westerns he names Irenaeus of Lyons, Fabian of Rome, and Cyprian of Carthage. He has the story told in the Latin Abdias (Fabric. Cod. Ap. N. T. p. 455) of flowing milk instead of blood from St. Paul's headless body (p.