[733] De Laz. Hom. iv. 4.
[734] De Pœnit. Hom. iv. 4.
[735] De Pœnit. Hom. ix.
[736] See Dr. Pusey’s history of the cultus and its mischievous effects, in Parts i. and ii. of the “Eirenikon.”
[737] In Johan. Hom. xxi. 2; and in Matt. Hom. xliv. 1.
[738] De Mundi Creat. vi. 10.
[739] Vide Dr. Pusey, Eiren. i. p. 113: “We could preach whole volumes of the sermons of St. Augustine or St. Chrysostom to our people, to their edification and without offence: were a Roman Catholic preacher to confine himself to their preaching, he would (as it has been said among themselves) be regarded as ‘indevout towards Mary.’”
[740] In Ephes. Hom. iii. in fine.
[741] Vol. iii. p. 362.
[742] I have not thought it expedient to crowd the margin with references to Chrysostom’s works for every one of the liturgical forms above mentioned. They may nearly all be consulted in Bingham, book xv., who has collected them with great care. The fullest passages occur in vol. ii. p. 345; iii. p. 104; x. pp. 200 and 527; xi. p. 323. The so-called prayer of St. Chrysostom in our Prayer-Book is found in the Liturgies of St. Basil and St. Chrysostom, but cannot certainly be traced to either of those fathers. It was inserted at the end of the Litany in 1544, and of the Daily Service in 1661.