Holiness of the Egyptian Monks.

115

II. 13.

been more forward in the contest than men, and have set up MATT. more brilliant trophies. Heaven is not so glorious with the varied choir of the stars, as the wilderness of Egypt, exhibiting to us all around the tents of the monks.

Whoever knows that ancient Egypt, her that fought against God in frenzy, her that was the slave of cats, that feared and dreaded onions; this man will know well the power of Christ. Or rather, we have no need of ancient histories; for even yet there remain relics of that senseless race, for a specimen of their former madness. Nevertheless, these who of old broke out all of them into so great madness, now seek to be wise touching heaven, and the things above heaven, and laugh to scorn the customs of their fathers, and acknowledge the wretchedness of their ancestors, and hold the philosophers in no estimation: having learnt by the real facts, that all that was theirs were but inventions of sottish old women, but the real philosophy, and worthy of heaven, is this, which was declared unto them by the fishermen. And for this very cause, together with their so great exactness in doctrine, they exhibit also by their life that extreme seriousness. For when they have stripped themselves of all that they have, and are crucified to the whole world, they urge their course on again yet farther, using the labour of their body for the nourishment of them that be in need. For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns, and in vigils, and their days in prayers, and at the same time in labouring with their own hands; imitating the zeal of the Apostle. For if he, when the whole world was looking unto him, for the sake of nourishing them that were in need', both Acts occupied a workshop, and practised a craft, and being thus 1 Thess. employed did not so much as sleep by night; how much 2, 9. more, say they, is it meet that we, who have taken up our abode in the wilderness, and have nothing to do with the turmoils in the cities, should use the leisure of our quiet for spiritual labours!

Let us then be ashamed all of us, both they that are rich, and they that are poor, when those having nothing at all but a body only and hands, force their way on and strive eagerly to find thence a supply for the poor; while we,

1

20, 34.

VIII.

HOMIL. having endless stores within, touch not even our superfluities 6, 7. for these objects. What kind of plea shall we have then, I pray thee? and what sort of excuse?

Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For Exod. there were the flesh-pots' which the Jews remember; there, 16, 3. the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.

[7.] Now if any man hath been in the country, he knows what I say. But if he have never entered those tabernacles, let him call to mind him who even until now is in the mouths of all men,―him whom, after the Apostles, Egypt brought forth,— the blessed and great Antony; and let him put it to himself, "This man too was born in the same country with Pharaoh; nevertheless he was not thereby damaged, but both had a divine vision vouchsafed him, and shewed forth such a life as the laws of Christ require." And this any man shall know perfectly, when he hath read the book that contains the history of that man's life; in which also he will perceive much prophecy. I allude to his prediction about those infected with the errors of Arius, and his statement of the mischief that would arise from them; God even then having shewn them to him, and sketched out before his eyes all that was coming. A thing which most especially (among the rest) serves to demonstrate the truth; that no person, belonging to the heresies without, hath such a man to mention. But, not to depend on us for this information, look earnestly into what is written in that book, and ye will learn all exactly, and thence be instructed in much self-denial.

And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers' wickedness an For if we will take heed to ourselves, none of these

excuse.

In the works of St. Athanasius.

and of such as please God under Disadvantages. 117

II. 13.

1 Josh.

things shall be an hindrance to us, since even Abraham had MATT. an ungodly father', but he inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he became dear to God. 24, 2. And Joseph too when in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children no less in the midst of Babylon, and of the palace, when a table like those at Sybaris was set before them, shewed the highest self-denial; and Moses also in Egypt, and Paul in the whole world; but nothing was to any one of these an hindrance in the race of virtue.

Let us then, bearing in mind all these things, put out of the way these our superfluous pleas and excuses, and apply ourselves to those toils which the cause of virtue requires. For thus shall we both attract to ourselves more favour from God, and persuade Him to assist us in our struggles, and we shall obtain the eternal blessings; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to Whom be glory and victory for ever and Amen.

ever.

118

Herod's Madness: Scruple about the Children.

HOMILY IX.

HOMIL.

IX.

MATT. ii. 16.

Then Herod, when he saw that he was mocked of the Wise men, was exceeding wroth.

YET surely it was a case not for anger, but for fear and awe: he ought to have perceived, that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts, and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the Wise men who had mocked him, he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he sent forth, it is said, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the Wise men.

Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the

2 τοῖς προτέροις ἐπαγωνιζομένον. cf. S. Jude 3.

Herod's sin compared with that of his Son. 119

II. 16.

1 Acts

slaughter of the soldiers that kept Peter'. For as here, when MATT. the young Child had fled, other children are massacred in the place of Him who was sought; even so then too, Peter 12, 19. having been delivered from his prison and chains by the Angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.

"But what is this?" it may be said; 66 why this is not a solution, but an enhancement of our difficulty." I know it too, and for this intent, I bring forward all such cases, that to all I may adduce one and the same solution. What then is the solution of these things? or what fair account of them can we give? That Christ was not the cause of their slaughter, but the king's cruelty; as indeed neither was Peter to those others, but the madness of Herod. For if he had

seen the wall broken through, or the doors overthrown, he might, perhaps, have had ground to accuse the soldiers, that kept the Apostle, of neglect; but now when all things continued in due form2, and the doors were thrown wide open, and the chains fastened to the hands of them that kept him, (for in fact they were bound unto him,) he might have inferred from these things, (that is, if he had been strictly doing a judge's office on the matters before him,) that the event was not of human power or craft, but of some divine and wonder-working power; he might have adored the Doer of these things, instead of waging war with the sentinels. For God had so done all that He did, that so far from exposing the keepers, He was by their means leading the king unto the truth. But if he proved senseless, what signifies to the skilful Physician of souls, managing all things to do good, the insubordination of him that is diseased?

And just this one may say in the present case likewise. For, wherefore art thou wroth, O Herod, at being mocked of the Wise men? didst thou not know that the birth was divine? didst thou not summon the Chief Priests? didst thou not gather together the Scribes? did not they, being called, bring the Prophet also with them into thy court of judgment, proclaiming these things beforehand from of old? Didst thou not see how the old things agreed with the new? Didst thou not hear that a star also ministered to these men?

2 ἐπὶ

σχήμα