296 WORKS OF ST. CHRYSOSTOM. [HOMILY VIII. together of those things which produce the per- fectness ; it is, as it were, the root. Ver. 15. "And let the peace of God rule in your hearts, to the which also ye were called in one body ; and be ye thankful." "The peace of God." This is that which is fixed and steadfast. If on man s account in deed thou hast peace, it quickly comes to disso lution, but if on God s account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate ; for instance, when out of much love one makes accusations without rea son, and is engaged in contentions, and con tracts aversions. Not this, saith he, not this do I desire ; not overdoing things, 1 but as God made peace with you, so do ye also make it. How made He peace ? Of His own will, not having received anything of you. What is this? " Let the peace of God rule 2 in your hearts." If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace ; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure ; and these wrestle with one another : if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? by persuading him that God is Peace, that He hath made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he saith, act as umpire, let not con tentiousness, let not human peace, for human peace cometh of avenging, of suffering no dread ful ill. But not this do I intend, he saith, but that which He Himself left. He hath represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, " to the which ye were called," he saith, that is, for the which ye were called. He has reminded them of how many good things peace is the cause ; on account of this He called thee, for this He called thee, so as to receive a worthy 3 prize. For wherefore made He us " one body " ? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body ? and now are we one body ? Be cause of peace we are one body, and because we are one body, we are at peace. But why said he not, " Let the peace of God be victori ous," but "be umpire"? He made her the more honorable. He would not have the evil thought to come to wrestle with her, but to stand 1 [Literally, "not superperfectly," a singular expression.omitted in all editions before Field, but found in all the MSS. he cites. -J. A. B.] 2 [Literally, act as umpire, or as judge in the games. J. A. B.]3 afiotricTTov. Usually " worthy of credit," but sometimes rather in a secondary sense, " worthy of honor." below. And the very name "prize" cheered the hearer. For if she have given the prize to the good thought, however impudently the other behave, it is thereafter of no use. And besides, the other being aware that, perform what feats he might, he should not receive the prize ; how ever he might puff, and attempt still more vehe ment onsets, would desist as laboring without profit. And he well added, " And be ye thank ful." For this is to be thankful, and very effec tively, 4 to deal with his fellow-servants as God doth with himself, to submit himself to the Master, to obey ; to express his gratitude for all things, 5 even though one insult him, or beat him. For in truth he that confesses thanks due to God for what he suffers, will not revenge him self on him that has done him wrong, since he at least that takes revenge, acknowledges no gratitude. But let not us follow him (that ex acted) 6 the hundred pence, lest we hear, "Thou wicked servant," for nothing is worse than this ingratitude. So that they who revenge are ungrateful. But why did he begin his list with fornication ? For having said, " Mortify your members which are upon the earth" (c. iii. 5), he immediately says, " fornication " ; and so he does almost every where. Because this passion hath the greatest sway. For even when writing his Epistle to the Thessalonians he did the same, (i Thess. iv. 3.) And what wonder? since to Timothy even he saith, " Keep thyself pure " (i Tim. v. 22) ; and again elsewhere, " Follow after peace with all men, and the sanctification," without which "no man shall see the Lord." (Heb. xii. 14.) " Put to death," he says, " your members." Ye know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If thou put any thing to death, it doth not when dead continue dead, but presently is corrupted, like the body. Extinguish then the heat ; and nothing that is dead will continue. He shows one having the same thing in hand, which Christ wrought in the Laver ; therefore also he calleth them " mem bers," as though introducing some champion, thus advancing his discourse to greater emphasis. And he well said, " Which are upon the earth," for here they continue, and here they are cor rupted, far rather than these our members. So that not so truly is the body of the earth, as sin is earthly, for the former indeed appears even beautiful at times, but those members never. And those members lust after all things that are 4 This must mean " in a way that has power of prevailing with God," so to speak, " putting Him to shame, if he do not grant the favor." Comp. Hebrew vi. 10. 6 [Compare Chrys. s famous motto, "Glory to God for all things". J. A. B.]6 Sav. [and one MS.] has b<j>ti\ovTa, " that owed," which makes no sense; MSS. Par. only rbv TO. ixarbv , Downes conj. airaiTovvra TO.