a greater work than doing away sickness; but because the one is unseen, the other in sight, I add that which, though inferior, is yet more open to sense; that the greater, and the unseen, may thereby receive its proof." Thus, by His works He anticipated even now the revelation made by John, that "He taketh away the sins of the world."

Having now raised up the sick of the palsy, He sends him to his house; here, again, proving that the cure was not imaginary; for He makes the same persons who had been witnesses of his infirmity, to be witnesses also of his health. And it is as if He said, "I indeed had desired, through thy calamity, to heal those also who seem to be in health, but are diseased in mind; but since they will not, depart thou to thine house, and heal them that are there."

Seest thou how it is indicated that He is Creator both of souls and bodies? inasmuch as He heals the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.

When the multitude saw it, they marvelled, and glorified God, Which (it is said) had given such power unto men: for the flesh was an offence unto them; but He did not rebuke them, but proceeds by His works to arouse them and lead their thoughts upwards. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well-established these things in their own mind, going on in order, they would soon have known that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, "This man is not of God;" "how is this man of God?" And they were continually harping on these things, putting them forward as cloaks for their own passions. Which thing many now also do; and thinking to

St. John ix, 16.

avenge God, indulge their own passions. For even the God of all, having power to launch His thunderbolt against them that blaspheme Him, makes the sun to rise, and sends forth the showers, and affords them all things in abundance: Whom we ought to imitate, and so to entreat, advise, admonish, with meekness, not with anger, not making ourselves wild beasts.

For no harm at all ensues unto God by their blasphemy, that thou shouldst be angered, but he who blasphemeth himself receives the wound. Wherefore groan, bewail, for the calamity indeed deserves tears. And the wounded man, again,-nothing can so heal him as gentleness: gentleness I say, which is mightier than any violence.

See, for example, how He Himself, the insulted One, discourses with us, both in the Old Testament, and in the New; in the one saying, "O My people, what have I done unto thee s ?" in the other, "Saul, Saul, why persecutest thou Met?" Paul, too, bids, "In meekness instruct those that oppose themselves "." And Christ again, when His disciples had come to Him, requiring fire to come down from heaven, strongly rebuked them, saying, "ye know not what manner of spirit ye are of."

And here, again, He said not, "O accursed, and sorcerers as ye are, O ye envious, and enemies of men's salvation;" but, "Wherefore think ye evil in your hearts ?"

We must, you see, use gentleness to eradicate the disease. Since he who is become better through the fear of man, will quickly return to wickedness. For this cause He commanded the tares to be left, giving an appointed day of repentance. Yea, and many of them in fact repented, and became good, who before were bad; as, for instance, Paul, the Publican, the Thief; for these being really tares were turned into kindly wheat.

Micah vi. 3.

" 2 Tim. ii. 25.

Acts ix. 4.
St. Luke ix. 55.

Because, although in the seeds this cannot be, yet in the human will it is both feasible and easy; for our will is bound by no limits of nature, but hath freedom of choice for its privilege.

Accordingly, when thou seest an enemy of the truth, wait on him, take care of him, lead him back into virtue, by shewing forth an excellent life, by applying "speech that cannot be condemned"," by bestowing attention and tender care, by trying every means of amendment in imitation of the best physicians. For they cure not in one manner only, but when they see the wound not yield to the first remedy, they add another, and after that again another, and now they use the knife, and now bind up. And do thou, having become a physician of souls, put in practice every mode of cure according to Christ's laws; that thou mayest receive the reward both of saving thyself and of profiting others, doing all to the glory of God, and so being glorified also thyself. "For them that glorify Me, saith He, I will glorify; and they that despise Me, shall be lightly esteemed "."

Let us, I say, do all things unto His glory, that we may attain unto that blessed portion; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever a. Amen.

Tit. ii. 8.

z 1 Sam. ii. 30.

St. Chrysostom.

TWENTIETH SUNDAY AFTER TRINITY.

THE EPISTLE.

EPHESIANS v. 15-21.

"See then that ye walk circumspectly," &c. See then that ye walk circumspectly, not as fools, but as wise, redeeming the time.

What is Paul saying? See that ye walk circumspectly. He knew that his Master, when He sent His disciples "as sheep in the midst of wolves "," further charged them to be also "as doves." "Ye shall be harmless," saith He, "as doves." Forasmuch then as they were both amongst wolves, and were commanded not to defend themselves, but to suffer evil, they needed this admonition, "Look how ye walk." Whole cities were at war with them; yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. They heard Christ say, "He that loveth father or mother more than Me is not worthy of Me." Lest therefore they should think that he was introducing nothing but wars and fighting, he says, See that ye walk circumspectly. That is to say, "Except the Gospel message, give no handle on any other score whatever, for the hatred you will incur. Let no one have any other charge to make against you; but shew all deference and obedience, whenever it does no harm to the message, whenever it does not stand in the way of Godliness."

Not as fools, but as wise, redeeming the time, because the days are evil.

St. Matt. x. 16.

Paul means, the time is not yours. At present ye are strangers, and sojourners, and foreigners, and aliens; seek not honours, seek not glory, seek not authority, nor revenge; bear all things, and in this way redeem the time; give up many things, anything that may be required. The expression is obscure, I will throw light upon it by an example. Imagine a man having a magnificent house, into which some should make their way with purpose to murder him, and that he, giving a large sum, should thereby rescue himself. Then we should say, he has redeemed him self. So also hast thou a large house,—a true faith in thy keeping. They will come to take all away. Give whatever they may demand, only preserve the principal. I mean the faith.

Wherefore be ye not unwise, but understanding what the will of the Lord is; and be not drunk with wine, wherein is excess.

For indeed intemperance in this renders men passionate and violent, and hot-headed, hasty and peevish. Wine has been given us for cheerfulness, not for drunkenness. Wouldest thou know where wine is good? Hear what the Scripture saith, "Give wine to them that are in grief, and strong drink to those that be of heavy hearts" And justly; because it can mitigate asperity and gloominess, and drive away clouds from the brow. "Wine maketh glad the heart of man," saith the Psalmist. How then doth wine produce drunkenness? For it cannot be that one and the same thing should work contradictions. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose is thwarted by its immoderate use.

The reason why God has formed our bodies in moderate proportions, and so as to be satisfied with a little, is to instruct us that He has formed us as

Prov. xxxi. 6, Sept.

U

< Ps. civ. 15.