jo6 WORKS OF ST. CHRYSOSTOM. [HOMILY XI. ceeds from the brain seeks the limb, and if it finds it not, does not leap forth from the body, and fly about and go to the hand, but if it finds it not in its place, does not touch it ; so also will it be here, if we be not bound together in love. All these expressions he uses as tending to humility. For what, he seems to say, if this or that man receives more than another? He has received the same Spirit, sent forth from the same Head, effectually working in all alike, com municating itself to all alike. "Fitly framed and knit together." That is, having great care bestowed upon it ; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if thou shalt go beyond this, thou art not united to it, neither dost thou receive the Spirit. Dost thou not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death ? So that some times it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place ; because every where what is in excess is an evil. And so again with the elements, if they lose their proper pro portion and be in excess, they impair thewhole system. This is the meaning of the being " fitly framed and knit together." Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. Thou puttest the members together, He supplieth them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also hath God done, highly honoring man, and being unwilling to be far from him,He hath made Himself indeed the source of his dependence, and hath constituted them fellow- workers with Himself; and some He hath ap pointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from Him ; so that He maketh eternal life to run through them to all, as through veins and arteries, I mean through their discourse. The Prophet fore tells things to come, whilst He alone ordereth the same ; Thou puttest the members together, 1 1 [The text fluctuates here. We have given that of Field, though neither it nor any of the other readings yields a satisfactory sense. but He supplies them with life, " For the per fecting of the saints, for the work of the ministry." Love builds up, and makes men cleave one to another, and be fastened and fitted together. MORAL. If therefore we desire to have the benefit of that Spirit which is from the Head, let us cleave one to another. For there are two kinds of separation from the body of the Church ; the one, when we wax cold in love, the other, when we dare commit things unworthy of our belonging to that body ; for in either way we cut ourselves off from the " fullness of Christ." But if we are appointed to build up others also, what shall not be done to them who are first to make division? Nothing will so avail to divide the Church as love of power. Nothing so pro vokes God s anger as the division of the Church. Yea, though we have achieved ten thousand glorious acts, yet shall we, if we cut to pieces the fullness of the Church, suffer punishment no less sore than they who mangled His body. For that indeed was brought to pass for the benefit of the world, even though it was done with no such intention ; whereas this produces no advantage in any case, but the injury is excessive. These remarks I am addressing not to the governors only, but also to the governed. Now a certain holy man said what might seem to be a bold thing ; yet, neverthe less, he spoke it out. What then is this? He said, that not even the blood of martyrdom can wash out this sin. 2 For tell me for what dost thou suffer as a martyr? Is it not for the glory of Christ? Thou then that yieldest up thy life for Christ s sake, how dost thou lay waste the Church, for whose sake Christ yielded up His life ? Hear what Paul saith, " I am not meet to be called an Apostle (i Cor. xv. 9), because I persecuted the Church of God and made havoc of it." (Gal. i. 13.) This injury is not less than that received at the hands of enemies, nay, it is far greater. For that indeed renders her even more glorious, whereas this, when she is warred upon by her own children, disgraces her even before her enemies. Because it seems to them a great mark of hypocrisy, that those who have been born in her, and nurtured in her bosom, and have learned perfectly her secrets, that these should of a sudden change, and do her enemies work. I mean these remarks for those who give Field s text is, arvvnOels TO. fi A *)> "."TO? airrois ^tarjv xPrn An other text, attested by three MSS., has eruvTiOeis TO. (leva, avros avTocs a>T) xoprj-yei. Savile s text, supported by three MSS., has KO.I txelvos pev vvvTidei TO. oara, aiiro? e <ar]v xopriyei. It will be noticed that this same expression occurs a little above, followed by a clause like that which follows here. G. A.] 2 " What sacrifice do they believe they celebrate who are rivals of the Priests? " "If such men were even killed for confession of the Christian name, not even by their blood is this stain washed out. . . . He cannot be a Martyr, who is not in the Church." St. Cy prian, Treat, v. 12, p. 141.