est ipse caput. Non solùm autem fideles qui modò sunt, sed qui fuerunt ante nos, et qui post nos futuri sunt usque in finem sæculi, omnes ad corpus ejus pertinent.-(Bened. edit. folio. Parisiis, 1691.) The following quotations from Chrysostom have been cited by Bishop Jewel and others to shew Bishop John of Constantinople's inconsistency. Whatever person or topic Chrysostom eulogized, whether Peter, or Paul, or the priesthood, he exhausted his eloquence in describing his, or its prerogatives and perfections. When he preached upon Peter, he assigned to him all the prerogatives which the most enthusiastic Romanist would give him; when he preached upon Paul, he talked of him as ruling the habitable world, &c. These quotations can only therefore be used defensively. CHRYSOSTOM. Chrys. in illud "Salutate Priscillam," Serm. xvii. Tom. v. p. 218. (Bened. edit. Parisiis, 1839.) "Salute Priscilla and First we must be Aquila.” astonished at Paul's virtue, that when he had undertaken the management of the whole habitable world, both of the earth and of the sea, and of all the cities under the sun, both barbarians and Greeks, and when he was concerned about so many people, he expressed such interest respecting one man and woman. Ibidem, p. 223. Δια ταυτα και Παυλος ειργαζετο διηνεκώς, ουκ εν ημερα μονη, αλλα και εν αυτη τη νυκτί, και τουτο βοα, λεγων, Νυκτος γαρ και ημερας εργαζομενοι, προς το μη επιβαρήσαι τινα υμων. Και ουκ απλως not Upon which account Paul laboured continually, only by day, but even by night, and this he proclaims, saying, “Working by day and by night, lest we should be a charge to any of you.” And τερψεως ενεκεν και ψυχαγωγίας το έργον μετηει, καθάπερ πολλοι των αδελφων, αλλα τοσουτον επεδείκνυτο περι αυτό μου νον, ως και ετεροις δυνηθηναι επικουρήσαι. Ταις γαρ χρείαις μου, φησι, και τοις ουσι μετ' εμου υπηρέτησαν αι χειρες αυται. Ανθρωπος δαίμοσιν επιτάττων, της οικουμενης διδασκόλος ων, τους την γην οικουν τας απάσας επιτραπείς, και τας υφ' ηλιου κειμένας εκκλησίας απασας, και δημους, και εθνη, και πολεις μετα πολλης θεραπενων επιμελειας, νυκτα και ημεραν ειργάζετο, και ουδε μικρόν ανεπνει των πόνων εκείΗμεις δε ουδε το μυρι νων. οστον του εκείνου φροντίδος μετιόντες, μαλλον δε ουδε εις νουν λαβειν δυναμενοι, διατελούμεν εν αργια ζωντες διηνεκώς. he did not enter upon the work for the sake of enjoyment and recreation of mind, but he exhibited so much labour in it, as to be able to assist others. “These hands,” he says, "have ministered to my necessities, and to them that were with me." The man who controlled devils, who was the teacher of the habitable world, entrusted with all the dwellers upon the earth, and serving all the Churches under the sun, and people, and nations, and cities with great solicitude, laboured day and night, and did not even for a little while enjoy a respite from those labours. But we who do not partake of a thousandth part of that anxiety, and who cannot even mentally comprehend it, persevere in living continually in idleness. The universality of Paul's superintendance of the Churches. Chrys. de profectu Evang. Serm. xxviii. Tom. v. p. 347. (Editio ut supra.) Ποντον Καθ' εκαστην τοινυν εφρον τισε την ημέραν, τουτο δη Κορινθίοις, τουτο δη Μακεδόσι, και Φιλιππησίοι, και Καππαδοκαι, πως Γαλαται, πως Αθηναιοι, πως οι ΤΟΥ οικούντες, πως απαντες ανθρωποι Αλλ' όμως την την απασαν εγκεχειρισμενος ουχ' υπερ εθνών ολοκληρων εμεριμνα και υπέρ ενός · μόνον, αλλα Every day, therefore, he undertook the care ; he did this with the Corinthians and with the Macedonians, and how the Philippians, and Cappadocians, and Galatians, and Athenians, and those who dwelt in Pontus, (in fine) how all men (were going on.) And in like manner having undertaken the management ανθρωπου. Και νυν μεν δι' Ονεσιμον επιστολήν επεμπε. of the whole earth, he was careful not only for whole nations, but for one man, And now indeed he sent a letter concerning Onesimus. Paul became the first of all. Chrys. in c. i. Matt. Hom. iii. Tom. vii. p. 31. (Editio ut supra.) Ουτω και Παυλος φησι, ουκ ειμι ικανός καλείσθαι αποστο λος. Δια τουτο και πρωτος πάντων εγενετο. Ουτω και Ιωαννης. Ουκ ειμι ικανός λυσαι αυτού τον ιμαντα του υποδηματος. Δια τουτο και φιλος ην του νυμφίου και την χειρα ην αναξίαν εφησεν ειναι των υποδημάτων, ταυτην ο Χριστος επι την κεφαλην είλκυσε την εαυτου. Ούτω και ο Πετρος ελεγεν. Εξελθε απ' εμου οτι ανηρ αμαρ τωλος ειμι. Δια τούτο θεμε λιος της εκκλησιας γεγονεν. Exposition of the passage "Thou art Peter." Retract. Lib. i. tom. i. p. 32. (Bened. edit. folio. Parisiis. 1685.) Dixi in quodam loco de apostolo Petro, quod in eo tamquam in petrâ fundata est ecclesia. Sed scio me posteà sæpissimè sic exposuisse, ut super hanc petram intelligeretur quam confessus est Petrus; non enim dictum est illi, tu es petra, sed tu est Petrus; petra autem erat Christus. Harum autem duarum sententiarum, quæ sit probabilior,† eligat lector. Elsewhere Chrysostom says, that Peter's confession is the foundation of the Church. It is very evident, therefore, that the Church had given no opinion upon the subject up to Augustine's time. CHRYSOSTOM. Serm. de Pent. Tom vi. p. 233. (Parisiis, 1621.) Trin. Coll. Dublin. Ουκ ειπεν επι τω πέτρω, ούτε γαρ επι τω ανθρωπω, αλλ' επι την πίστιν την εκκλησίαν αυτου ωκοδόμησε. Τι ουν εστι επι τη πετρα ; ομολογια επι τους ρημασιν. He did not say upon πετρος, * for he did not found his Church upon a man, but upon faith. What, therefore, means upon this πετρα ? Upon the confession contained in his words. Hom.lv. εις το και. Matt. c. xvi. (Bened. edit. Parisis. 1839.) Και εγω σοι λεγω, συ ει Πετρος, και επι ταυτη πετρα οικοδομησω μου την εκκλησίαν. Τουτέστι, τη πιστει της ομολογιας. And I say unto you, thou art Peter, and upon this rock I will build my Church, that is to say, upon the faith of the confession. Shortly after in this sermon Chrysostom speaks of Peter as being ο παντων κορυφαιος Πετρος : and in many other passages he speaks of Peter as being the first of the Apostles. But if Peter was first of the Apostles, it would not follow that he was head of the Universal Church. Chrysostom says nothing of Peter's successors, or of the Bishops of Rome as the heads of the Church. The Church is built upon the Prophets and Apostles. Chrys. in inscriptionem Actor. Apost. Serm. xii. Tom. v. p. 154.-(Bened. edit. Parisiis. 1839.) Καθαπερ ουν ανθρωπος μελλων οικιαν μεγιστην οικοδομείν, επειδαν ευρη θεμελιον παλαιον και ισχυρον και αρραγή, ουχ αναμοχλεύει τον θεμελιον, ου κινεί τους λίθους, αλλ' αφεις εσταναι ακινητον, ουτως επιτίθησι την νέαν και προσφατον οικοδόμην. Ουτω και οι αποστο λοι μελλοντες το μεγα τουτο As, therefore, the man who is about to build a very large house, when he finds that the old foundation is firm and unbroken, does not open the foundation, does not move the stones, but, allowing it to remain unmoved, thus places upon it the new and beforementioned building; then, The English language does not admit of expressing the force of Chrysostom's expression. Peter's being the foundation is adduced by Romanists to shew that the Church of Rome is the Church that was never to fail, and against which the gates of hell were not to prevail. οικοδόμημα οικοδομείν, την πανταχου της οικουμενης εκκλησιαν ιδρυμένην, ου διεσκαψεν βαθος, αλλ' ευροντες παλαιον θεμέλιον, τον των προφητων, ουκ ανεμοχλευσαν εκεινον, ουκ εκίνησαν την οικοδόμην, και την διδασκαλίαν. Αλλ' αφέντες αυτήν μενειν ακινητον, ούτως επέθηκαν την παρ' εαυτών διδασκαλίαν, την νέαν ταυτην της εκκλησίας πίστιν. Και ένα μαθης οτι ουκ εκινησαν τον παλαιον θεμελιον, αλλ' επανω αυτον ωκοδομησαν, ακουσον αυτ του του σοφου αρχιτεχτονος Παυλου λεγοντος ημιν της οικοδομης την ακριβειαν. Αυτος γαρ εστιν ο σοφος αρχιτεκτων. Ως σοφος γαρ, φησιν, αρχιτεχ των θεμελιον τεθεικαι. Αλλ' ιδομεν πως αυτον τέθεικε τον θεμελιον. Επανω, φησιν, ετερου θεμελιου παλαιού, του των προφητον. Πόθεν τουτό δηλον, ουκ ετι εστε ξενοι, φησιν, αλλα συμπολίται των αγιων, εποικοδομηθέντες επι τω θεμελίω των αποστολων και προφητών. Είδες θεμέλιον, και Θεμέλιον, τον μεν των προφητων, τον δε των αποστολων ανωτέρω κειμενον. also, the Apostles, when about to build this great building, (viz.) the Church established every where in the habitable world, did not dig deeply, but finding the old foundation of the Prophets, they did not open it, they did hot remove the building and the teaching; but permitting it to remain unremoved, they thus placed upon it their own teaching, this new faith of the Church. And that you may learn that they did not move the old foundation, but that they built upon it, hear the wise architect Paul, who tells us the precise nature of the building. For he is the "As a wise wise architect. architect,' he says, "I have laid the foundation." But let us see how he laid the foundation. Upon, he says, the other old foundation, that of the Prophets. Whence is that manifest? "Ye are no longer strangers," he says, "but fellow-citizens with the saints, being built upon the foundation of the Apostles and Prophets." You see (one) foundation,and (another) foundation, the one of the Prophets, the other of the Apostles, which lies above. Christ promised that the foundations of the Church should rest on Peter's confession. Chrys. in c. i. Epist. ad Gal. Comm. Tom. xi. p. 775.(Editio ut supra.) Δια τουτο και ο Κυριος πολλα Wherefore, also, our Lord, |