through all the earth, are but one apostolic see, inseparable from the see of Peter." This is the view of St. Augustin, expressed again and again in his writings, especially when he is explaining those remarkable words of our Lord to St. Peter, on which Roman Catholics ground the _scriptural_ proof of his Primacy. "For it is evident that Peter, in many places of the Scriptures, represents the Church, (_personam gestet Ecclesiae_) chiefly in that place where it is said, 'I give unto thee the keys of the kingdom of Heaven. Whatsoever thou shalt bind on earth, shall be bound in Heaven: and whatsoever thou shalt loose on earth shall be loosed in Heaven.' What! did Peter receive those keys, and Paul not receive them? Did Peter receive them, and John and James not receive them, and the rest of the Apostles? Or are not those keys in the Church, where sins are daily remitted? But since in meaning hinted, but not expressed, (_in significatione_), Peter was representing the Church, what was given to him singly, was given to the Church. So, then, Peter bore the figure of the Church: the Church is the body of Christ."[9] So St. Chrysostom: "But when I speak of Paul, I mean not only him, but also Peter, and James, and John, and all their choir. For as in a lyre there are different strings, but one harmony, so, too, in the choir of the Apostles, there were different persons, but one teaching; since one, too, was the Musician, even the Holy Spirit, who moved their souls. And Paul signifying this, said: 'Whether, therefore, it were they or I, so we preach.'"[10] How little, on the one hand, the pre-eminence of St. Peter's see derogated from the apostolicity of other Bishops, or, on the other hand, their distinct descent and jurisdiction hindered them from paying due deference to the Chief See, is apparent likewise in these words of St. Jerome: "But, you say, the Church is founded upon Peter; although, in another place, this self-same thing takes place upon all the Apostles, and all receive the keys of the kingdom of Heaven, _and the strength of the Church is consolidated equally upon them_: nevertheless, for this reason, out of the twelve one is selected, that, by the appointment of a head, the occasion of Schism may be taken away."[11] Thomassin doubts whether at the Council of Nicea, or even at that of Antioch, sixteen years afterwards, the name even of Archbishop was yet in use; the highest title used in those two Councils being that of Metropolitan. St. Epiphanius quotes a letter of Arius to Alexander, of Alexandria, in which he only gives him the quality of Pope and Bishop, but nowhere that of Archbishop.