HOMILY IX.] HOMILIES ON EPHESIANS. 97 the unity of the Spirit." What is this " unity of Spirit?" In the human body there is a spirit which holds all together, though in differ ent members. So is it also here ; for to this end was the Spirit given, that He might unite those who are separated by race and by different man ners ; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. For this spiritual relation is far higher than the other natural one, and the perfectness of the union more entire; because the conjunction of the soul is more per fect, inasmuch as it is both simple and uniform. And how then is this unity preserved? " In the bond of peace 1 ." It is not possible for this to exist in enmity and discord. " For whereas there is," saith he, " among you jealousy and strife, are ye not carnal, and walk after the manner of men?" (i Cor. iii : 3.) For as fire when it finds dry pieces of wood works up all together into one blazing pile, but when wet, does not act at all nor unite them ; so also it is here. Nothing that is of a cold nature can bring about this union, whereas any warm one for the most part can. Hence at least it is that the glow of charity is produced ; by the bond of peace," he is desirous to bind us all together. For just in the same way, he would say, as if thou wouldest attach thyself to another, thou canst do it in no other way except by attaching him to thyself; and if thou shouldest wish to make the tie double, he must needs in turn attach himself to thee ; so also here he would have us tied one to another; not simply that we be at peace, not simply that we love one another, but that all should be only even one soul. A glorious bond is this ; with this bond let us bind ourselves together with one another and unto God. This is a bond that bruises not, nor cramps the hands it binds, but it leaves them free, and gives them ample play, and greatercour age than those which are at liberty. The strong if he be bound to the weak, will support him, .and not suffer him to perish : and if again he be tied to the indolent, him he will rather rouse and animate. " Brother helped by brother," it is said, " is as a strong city2 ." This chain no distance of place can interrupt, neither heaven, nor earth, nor death, nor any thing else, but it is more powerful and strong than all things. This, though it issue from but one soul, is able to embrace numbers at once ; for hear what Paul saith, "Ye are not straitened in us, but ye are straitened in your own affections ; be ye also enlarged." (2 Cor. vi: 12.) 1 [ " While peace one towards another must be the bond which is to envelope them." Meyer. G. A.]3 [This is the rendering of theSeptuagint in Prov. xviii : 19, which Chrysostom follows exactly : dSeAi/XK i"rb aS(\4>ov 0o)j0ouM" s is woAis oxupa. The. Rev. Ver. following the Hebrew, has "A brother offended is harder to bewon than astrong city." G. A.I Now then, what impairs this bond ? Love of money, passion for power, for glory, and the like, loosens them, and severs them asunder. How then are we to see that they be not cut asunder ? If these tempers be got rid of, and none of those things which destroy charity come in by the way to trouble us. For hear what Christ saith, (Matt, xxiv: 12.) "Because iniquity shall be multiplied, the love of the many shall wax cold." Nothing is so opposed to love as sin, and I mean not love towards God, but that towards our neighbor also. But how then, it may be said, are even robbers at peace? When are they, tell me ? Not when they are acting in a spirit which is that of robbers ; for if they fail to observe the rules of justice amongst those with whom they divide the spoil, and to render to every one his right, you will find them too in wars and broils. So that nei ther amongst the wicked is it possible to find peace : but where men are living in righteous ness and virtue, you may find it every where. But again, are rivals ever at peace? Never. And whom then would ye have me mention ? The covetous man can never possibly be at peace with the covetous. So that were there not just and good persons, even though wronged by them, to stand between them, the whole race of them would be torn to pieces. When two wild beasts are famished, if there be not something put between them to consume, they will devour one another. The same would be the case with the covetous and the vicious. So that it is not possible there should be peace where virtue is not already put in practice beforehand. Let us form, if you please, a city entirely of covetous men, give them equal privileges, and let no one bear to be wronged, but let all wrong one another. Can that city possibly hold together ? It is impossible. Again, is there peace amongst adulterers ? No, not any two will you find of the same mind. So then, to return, there is no other reason for this, than that "love hath waxed cold ; " and the cause again why love hath waxed cold, is that " iniquity abounds." For this leads to selfishness, and divides and severs the body, and relaxes it and rends it to pieces. But where virtue is, it does the reverse. Because theman that is virtuous is also above money ; so that were there ten thousand such in poverty they would still be peaceable ; whilst the covet ous, where there are but two, can never be at peace. Thus then if we are virtuous, love will not perish, for virtue springs from love, and love from virtue. And how this is, I will tell you. The virtuous man does not value money above friendship, nor does he remember injuries, nor does wrong to his neighbor ; he is not insolent, he endures all things nobly. Of these things