VII. Chrysostom, and the contemporary fathers of the Eastern Church, naturally seem very remote from us; but, in fact, they are nearer to us in their modes of thought than many who in point of time are less distant. They were brought up in the study of that Greek literature with which we are familiar. Philosophy had not stiffened into scholasticism. The ethics of Chrysostom are substantially the same with the ethics of Butler. So, again, Eastern fathers of the fourth century are far more nearly allied to us in theology than writers of a few centuries later. If we are to look to “the rock” whence our Anglican liturgy “was hewn,” and “to the hole of the pit” whence Anglican reformed theology “was digged,” we must turn our eyes, above all other directions, to the Eastern Church and the Eastern fathers. It was observed by Mr. Alexander Knox,[3] that the earlier days of the Greek Church seem resplendent with a glow of simple, fervent piety, such as in a Church, as a whole, has never since been seen; and that this character is strikingly in harmony with our own liturgy, so overflowing with sublime aspirations, so Catholic, not bearing the impress of any one system of theology, but containing what is best in all. We may detect in Chrysostom the germ of medieval corruptions, such as the invocation of saints, the adoration of relics, and a sensuous conception of the change effected in the holy elements in the Eucharist; but these are the raw material of error, not yet wrought into definite shape. The Bishop of Rome is recognised, as will be seen from Chrysostom’s correspondence with Innocent, as a great potentate, whose intercessions are to be solicited in time of trouble and difficulty, and to whose judgment much deference is to be paid, but by no means as a supreme ruler in Christendom. Thus, the tone of Chrysostom’s language is far more akin to that of our own Church than of the medieval or present Church of Rome. In his habit of referring to Holy Scripture as the ultimate source and basis of all true doctrine, “so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man as an article of faith;” in his careful endeavour to ascertain the real meaning of Scripture, not seeking for fanciful or mystical interpretations, or supporting preconceived theories, but patiently labouring, with a mixture of candour, reverence, and common sense, to ascertain the exact literal sense of each passage;—in these points, no less than in his theology, he bears an affinity to the best minds of our own reformed Church, and fairly represents that faith of the Catholic Church before the disruption of East and West in which Bishop Ken desired to die; while his fervent piety, and his apostolic zeal as a preacher of righteousness, must command the admiration of all earnest Christians, to whatever country, age, or Church, they may belong. CHAPTER II.