which denies Peter's prerogative as the Foundation of the Church, under pretence that it is an usurpation of divine power, tends to deny some one or all of the privileges just cited, and, as a fact, does deny some of them. It is [71]wonderful to see how only common and vulgar things are discerned by modern eyes, where the Fathers saw celestial and divine gifts. Those without the Church have fallen away as well from the several parts and privileges, from what may be called the standing order, of the Incarnation, as from its final purpose and scope; and it is much if they would not charge with blasphemy that glorious saying put forth by the greatest of the Eastern, as by the greatest of the Western Fathers, "that God became man, in order that man might become God."[72] Was, then, S. Chrysostome wrong when he said that our Lord, in that passage of Matthew, showed a power equal to God the Father by the gifts which He bestowed on a poor fisherman? "He who gave to him the keys of the heavens, and made him Lord of such power, and needed not prayer for this, for He did not then say, I prayed, but, with authority, I will build my Church, and I will give to thee the keys of heaven."[73] Was he wrong when he called him "the chosen of the Apostles, the mouth-piece of the disciples, the head of the band, the ruler over the brethren?"[74] Or where he saw these prerogatives in the very name of Peter, observing, "When I say Peter, I mean the impregnable rock, the immovable foundation, the great apostle, the first of the disciples?"[75] To sum up, then, what has been hitherto said, we have advanced so far as this; first the promise, and then the bestowal of a new name, expressing a singular pre-eminence, and in its _proper_ sense befitting Christ alone, have distinguished Simon from the rest of the apostles. But much more the power signified by that name, and explained by the Lord Himself, carries far higher Peter's privilege, and indicates him to be the possessor of authority over the Apostles. For if Simon is the Rock of the Church, and if the property of Foundation, on which the structure of the Church rests, belongs to him immediately after Christ, and analogously with Christ, there arises this relation between Christ and Simon, that as He is first, and chiefly, and by inherent power, so Simon is secondarily, by participation and analogy, that which underlies, holds together, and supports the Apostles and the whole fabric of the Church.