And what can it be then, he will say, that showed them great? Their contempt of wealth, their despising glory, their freedom from worldly things. Since surely, had they wanted these qualities, and been slaves of their passions, though they had raised ten thousand dead, so far from doing any good, they would even have been accounted deceivers. Thus it is their life, so bright on all sides, which also draws down the grace of the Spirit.
What manner of miracle did John work, that he fixed on himself the attention [1821] of so many cities? For as to the fact that he did no wondrous works, hear the evangelist, saying, "John did no miracle." [1822] And whence did Elias become admirable? Was it not from his boldness towards the king? from his zeal towards God? from his voluntary poverty? from his garment of sheep's skin, and his cave, and his mountains? For his miracles he did after all these. And as to Job, what manner of miracle did he work in sight of the devil, that he was amazed at him? No miracle indeed, but a life that shone and displayed an endurance firmer than any adamant. What manner of miracle did David, yet being young, that God should say, "I have found David the son of Jesse, a man after mine own heart?" [1823] And Abraham, and Isaac, and Jacob, what dead body did they raise? what leper did they cleanse? Knowest thou not that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, "The foxes have holes, and the birds of the air nests." [1824] For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, doth even take it away when it exists.
And Himself too, when He was making laws for His own disciples, what said He? "Do miracles, that men may see you"? By no means. But what? "Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven." [1825] And to Peter again He said not, "If thou lovest me," "do miracles," but "feed my sheep." [1826] And whereas He everywhere distinguishes him with James and John above all the rest, for what, I pray thee, did He distinguish them? For their miracles? Nay, all alike cleansed the lepers, and raised the dead; and to all alike He gave that authority.
Whence then had these the advantage? From the virtue in their soul. Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." [1827] And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both he that shows forth an excellent life, draws to himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.
And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.
4. Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." [1828] He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." [1829] With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses." [1830]
And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.
Wherefore, if thou desire to become equal to the apostles, there is nothing to hinder thee. For to have arrived at this virtue only suffices for thy not at all falling short of them. Let no one therefore wait for miracles. [1831] For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power. [1832] This power caused Christ to die, that He might put an end to it. Yea, for this brought in death; by reason of this all things have been turned upside down. If then thou remove this, thou hast cut out the nerves of the devil, thou hast "bruised his head," thou hast put an end to all his might, thou hast scattered his host, thou hast exhibited a sign greater than all signs.
The saying is not mine, but the blessed Paul's. For when he had said, "Covet earnestly the best gifts, and yet show I unto you a more excellent way;" [1833] ^\he did not speak next of a sign, but of charity, the root of all our good things. If then we practise this, and all the self-denial that flows from it, we shall have no need of signs; even as on the other hand, if we do not practise it, we shall gain nothing by the signs.
Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, "Behold we have forsaken all, and followed Thee; what shall we have therefore?" [1834] Hear also Christ saying to them, "Ye shall sit upon twelve thrones," and, "every one that hath forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life." [1835] From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen.
[1808] [The citation agrees exactly with the Received text; on is however inserted in verse 30, against nearly all our New Testament authorities. In several minor variations the text differs from that of Tischendorf and other recent editors.--R.]
[1809] Matt. x. 22.
[1810] 1 Cor. xvi. 13.
[1811] Matt. xiii. 30.
[1812] Matt. iii. 12.
[1813] [mou is omitted from the text of the Homily.--R.]
[1814] [Matt. xiii. 31. [R.V., "set he before them," etc.]
[1815] krugma.
[1816] Matt. xiii. 31, 32. [R.V., "is less than all," "is greater than."]
[1817] exeplthe.
[1818] Matt. xiii. 33. [ekrupsen (see Luke xiii. 21) is the reading here, and in the comment. Our best New Testament mss. read enkrupsen.--R.]
[1819] ischn.
[1820] This sentence is printed in italics, as not appearing in many of the mss. It is evidently a marginal note by some copyist. [It is not found in any of the mss. collated by Field, and was bracketed as doubtful by earlier editors.--R.]
[1821] anertsato.
[1822] John x. 41. [R.V., "sign," and so elsewhere in this edition of the Homilies. The same term (semeon) occurs frequently in the present context, and is uniformly rendered "miracle."--R.]
[1823] Acts xiii. 22.
[1824] Matt. viii. 20.
[1825] Matt. v. 16.
[1826] John xxi. 16.
[1827] Matt. vii. 16.
[1828] Matt. xi. 29.
[1829] Luke x. 7, 8; compare 1 Cor. x. 27. [The two passages are combined.--R.]
[1830] Matt. x. 9.
[1831] anaballstho e semea.
[1832] Acts viii. 10.
[1833] 1 Cor. xii. 31.
[1834] Matt. xix. 27.
[1835] Matt. v. 29; compare Mark x. 30, Luke viii. 30.