FOOTNOTES:
[1] [Greek: hêgoumenos], Luke xxii. 26, the very term still given in the East to the head of a religious community; and also, as has been said, that which marks our Lord in the great prophecy of Micah, recorded in Matt. ii. 6.
[2] [Greek: Prôtos, meizôn, hêgoumenos]. See ch. 2.
[3] 1 Cor. x. 18; Gal. vi. 16.
[4] Matt. xix. 28; Luke xxii. 29.
[5] See Num. ii. 3-9; x. 14; Judges i. 1-3; xx. 18.
[6] Gen. xlix. 10; and see John iv. 22.
[7] 3 Kings, xii.
[8] S. Ambrose, Ep. 11.
[9] Arnobius Junior in Ps. 138.
[10] Eucherius of Lyons, hom. in vig. S. Petri.
[11] Proclus, patriarch of Constantinople, on the Transfiguration.
[12] The Archimandrites of Syria to Pope Hormisdas, Mansi 8, 428.
[13] S. Bernard, de Cons. Lib. 2, c. 8.
[14] S. Theodore Studites to Pope Leo III., Lib. 1, Ep. 33.
[15] In 1 Cor. Hom. 1, n. 1.
[16] S. Greg. Naz., Orat. 12, alluding to John xix. 23.
[17] S. Cyprian, Ep. 79.
[18] S. Jerome, Ep. 57.
[19] Matt. xvi. 18.
[20] Luke xxii. 31-2.
[21] John xxi. 15.
[22] Luke xxii. 26.
[23] Unity, John x. 16; xvii. 20-23; 1 Cor. xii. 12-31; Ephes. ii. 14-22; iv. 5; 1 Cor. i. 10.
[24] Catholicity. Luke xxiv. 47; Mark xvi. 20; Acts i. 8; ix. 15; Rom. x. 18; Colos. i. 8-23.
[25] For all the fathers hold the doctrine thus expressed by St. Hilary of Poitiers on Ps. 121, n. 5. "The Church is one body, not mixed up by a confusion of bodies, nor by each of these being united in an indiscriminate heap and shapeless bundle; but we are all one by the unity of faith, by the society of charity, by concord of works and will, by the one gift of the sacrament in all." No notion of the Church's unity in England, it may be remarked, outside of Catholicism, goes beyond "the indiscriminate heap and shapeless bundle."
[26] Tit. ii. 11.
[27] Rom. i. 25.
[28] Tit. ii. 14, with 1 Pet. ii. 25.
[29] John xvii. 17.
[30] Eph. iv. 4.
[31] John xvii. 21.
[32] Gal. v. 20, 19.
[33] 1 Cor. xiv. 33.
[34] Eph. v. 27.
[35] Matt. xvi. 18.
[36] 1 Tim. iii. 15.
[37] Matt. xviii. 17.
[38] Luke xxii. 26.
[39] Luke xxii. 31-2.
[40] John xxi. 15.
[41] Acts i. 4-8.
[42] John xv. 26.
[43] Matt. xxviii. 20.
[44] Matt. xviii. 18.
[45] The first Reformers fell into this grievous error because they had no other way to defend their schism. They may be passed over at present, as in most even of the Protestant confessions visibility is reckoned among the notes of the Church.
[46] 1 Cor. vi. 4; x. 32; xi. 22; xii. 28; Ephes. i. 22; iii. 10-21; v. 23, 24, 25, 27, 29, 32; Colos. i. 18-24; 1 Tim. iii. 15.
[47] Irenæus, Lib. 1, c. 3, Lib. 3, c. 4.
[48] Tertullian, de Præsc. c. 4.
[49] Clement. Stromat. Lib. 7, 17.
[50] Origen in Cantic, Hom. 3.
[51] Hilary, De Trin. Lib. 7, c. 12.
[52] Jerome, adv. Lucifer.
[53] Concil. Laodic. Can. 9, 10.
[54] Concil. Carthag. 4, Can. 71.
[55] Concil. Constant. 2, act 3.
[56] De Præsc. c. 20.
[57] See in the sixth act of the second Nicene Council the quotations from the iconoclast synod of Constantinople.
[58] Adv. hæreæs, Lib. 1, c. 3.
[59] Even the Puritan Cartwright observed, "if it be necessary to the unity of the Church that an archbishop should preside over other bishops, why not on the same principle should one archbishop preside over the whole Church of God?" Defence of Whitgift.
[60] Sacred observations, Lib. 5, c. 7, on the hypothetical external communion of Christians.
[61] See also the testimony of Mosheim, quoted above p. 197, note.
[62] Thus the universal belief of the Fathers from the beginning is charged with audacity. It is difficult not to be struck with the utter antagonism of feeling which separates Protestants from the whole body of the Fathers. The statements here ascribed, and truly, by Vitringa to them, would be viewed in modern English society, as the very insanity of bigotry.
[63] Because to rend Christ's mystical body, and to subvert that unity for which He had prayed the Father, was regarded by them as a crime of the deepest dye. In modern England it would be consecrated by the glorious principle of "civil and religious liberty."
[64] The unrestricted expression, "to preside over the Church," used by Cyprian of Novatian, who claimed to be Peter's successor, contains a clear indication that the fold entrusted to Peter was as wide as the Church itself. It is the same Church in the two clauses, but in the former it must be understood universally.
[65] Ep. 69.
[66] Ephes. v. 23-25.
[67] Ephes. iv. 15-17.
[68] John xiv. 16-26; xv. 26; xvi. 7.
[69] 2 Cor. iv. 17.
[70] Matt. v. 14.
[71] Compare Luke xii. 8, 9, with Matt. x. 32; Mark viii. 38; Rom. x. 10; and again, Mark xvi. 15, with Matt. xxviii. 19; Acts ii. 41; viii. 36; xix. 5; 1 Cor. xii. 13; and Matt. xxvi. 28, with Luke xxii. 19; 1 Cor. x. 17; xi. 21; and Ephes. iv. 11, with Acts xx. 28; Tit. i. 5.
[72] Compare Ephes. iv. 11-16, with 1 Cor. xii. 13-31; and Matt. xviii. 18, with John xx. 21; Acts xv. 41; xvi. 4; 2 Cor. x. 6; 1 Tim. v. 20; Tit. i. 13; ii. 15.
[73] Jude 18; 2 Pet. iii. 2, 3.
[74] Augustin. in Euchirid. c. 63.
[75] Aug. In Tract de Symb. c. 11.
[76] Aug. De Baptismo Cont. Donat. Lib. 3, c. 16.
[77] Aug. Cont. Litt. Petiliani, Lib. 1, c. 21-2, Lib. 2, c. 13-23. Lib. 3, c. 52.
[78] Optat. Lib. 1.
[79] Ambros. de Obitu Satyri fratris, Lib. 1, n. 47.
[80] Idem. de Pœnit. Lib. 2, 4.
[81] Lactant. Div. Institut. Lib. 3, c. 30.
[82] Le vrai Systême de l'Eglise.
[83] Answer to Cardinal Perron.
[84] Defense de la Reforme, p. 200.
[85] Traité de l'Eglise, p. 286.
[86] Bossuet, writings against Jurien.
[87] The brothers Walemburg, Treatise on Necessary and Fundamental Articles.
[88] Nicole, de l'Unité de l'Eglise.
[89] See the recognition of this law, Mark xvi. 16; Matt xxviii. 18-20; Luke xii. 8, 9; Rom. x. 10.
[90] Such the Fathers call Faith, terming it, "the beginning and foundation," "the greatest mother of virtues," "the principle of salvation," "the prelude of immortality," "the clear eye of Divine knowledge," "the foundation of all wisdom." See Suicer, art. [Greek: pistis]
[91] After having gone through this search for ten long years, it may be allowed to express how great its danger, and how great too the blessedness of those who are not exposed to it. It is worth the experience of half a life to receive the truth, without personal enquiry, from a competent authority. Protestantism begins its existence by casting away one of the greatest blessings which man can have.
[92] De Symbolo, Diss. 1, 39, and Hist. Symb. Apostol. cap. 6. 16.
[93] Pacian, Ep. 1, n. 4. Cyril of Jerusalem, Catech. 18, n. 23. Eusebius on Isai. xxxii. 18. Chrysostome on Colos. hom. 1, n. 2, on 1 Cor. hom. 32, n. 1, Jerome on Matt. xxiv. 26.
[94] Augustine on Ps. 41, n. 7; Epist. 49, n. 3-52, n. 1, and elsewhere.
[95] Council of Antioch, quoted by Euseb. Hist. Lib. 7, c. 30. Origen on Romans, Lib. 8, n. 1; Cyprian, Epist. 52; Acts of S. Fructuosus, n. 3, and of S. Pionius. n. 9.
[96] Irenæus, Lib. 3, c. 17, and Epistle on martyrdom of S. Polycarp, n. 19.
[97] Epis. to Smyrneans, n. 8.
[98] Augustine, Ep. 52. n. 1, Serm. 238, n. 3.
[99] As Optatus, Lib. 2, Aug. de Unitate Ecc. c. 2. &c.; cont. Cresconium, L. 2, c. 63, Contr. Petilian. L. 2, c. 12-55-58-73; on Ps. 21, 47, 147, and on 1 Ep. John, Tract, 1, 2.
[100] Pacian, Ep. 3, Jerome cont. Luciferianos.
[101] Cyril of Jerusalem, Cat. 18.
[102] Irenæus, Lib. 1, c. 10; Lib. 4, c. 19, Tertullian adv. Judæos, c. 7, Bernard in Cantica, serm. 65.
[103] Clement, Stromat. L. 7, § 15-17.
[104] Tertullian de præsc. c. 30.
[105] Alexander, apud Theodoret. H. E. Lib. 1, c. 4.
[106] Cœlestinus, homil. in laud. eccles.
[107] Leander, Cont. Origenistas in Actis Synodi V.
[108] Justinianus, epist. ad Mennam Constantinopolitanum.
[109] Council of Nice, in the Creed, and Canon 8.
[110] Sardica in letter to all bishops, quoted by Athanasius, Apol. 2.
[111] 22nd Canon of Codex Africanus.
[112] The Nestorian profession of faith, in fifth act of Council of Ephesus.
[113] Pacian, Ep. 1.
[114] Cyril, Catech. 18.
[115] Aug. de vera relig. c .6, de utilit. credendi, c. 7.
[116] Pacian, Ep. 3, "The Church is a full and solid body, diffused already through the whole world. As a city, I say, whose parts are in unity. Not as you Novatians, an insolent particle, or a gathered wen, separated from the rest of the body."
[117] Such as are [Greek: grammata koinônika], Euseb. H. E. lib. 7, c. 30. [Greek: epistolai koinônikai], Basil. Ep. 190, or [Greek: kanônikai], Ep. 224, letters of peace commendatory, ecclesiastical, &c.
[118] See especially Chrys. Hom. 30 on 1 Cor.
[119] Irenæus, Lib. 3, c. 3.
[120] Compare Jerome's often-quoted passage, Ep. 15, to Pope Damasus, "Whoso gathereth not with thee, scattereth; that is, whoso is not of Christ is of antichrist."
[121] For the meaning of "come together," see farther on, c. 40. "God hath placed in the Church Apostles, Prophets, Doctors, and all the rest of the operation of the Spirit, of which all those are not partakers who do not run together to the Church, but defraud themselves of life by an evil intention and a very bad conduct. For where the Church is, there is the Spirit; and where is the Spirit of God, there is the Church and all grace."
[122] See S. Cyprian's letters, 69, 55, 45, 70, 73. 40. Consider the force of the words, "Peter, upon whom the Church had been built by the Lord, speaking one for all, and answering with the voice of the Church, says, Lord, to whom shall we go?" Ep. 55, on which Fenelon (de sum. Pontif. auct. c. 12) remarks, "What wonder, then, if Pope Hormisdas and other ancient fathers says, "the Roman, that is, the Catholic Church," since Peter was wont to answer with the voice of the Church? What wonder if the body of the Church speaks by mouth of its head?"
[123] De Pudicitia, c. 21.
[124] This Montanist corruption (into which Ambrose on Ps. 38, n. 37, and Pacian in his three letters to Sempronian, state that the Novatians also fell,) induced some fathers, and especially Augustine, (Enarrat. on Ps. 108. n. 1, Tract 118 on John, n. 4, and last Tract n. 7) to teach that the keys were bestowed on Peter so far forth as he represented the person of the Church in right of his Primacy. By which mode of speaking they meant this one thing, that the power of the keys, as being necessary to the Church, and instituted for her good, began indeed in Peter, and was communicated to him in a peculiar manner but by no means dropt, or could possibly drop, with him.
[125] Tertull. De Præsc. c. 32.
[126] Pacian, ad Sempronium, Epis. 3, § 11.
[127] Ambrose, de Pœnit. Lib. 1, c. 7, n. 33.
[128] Synodical Epistle, among the letters of Ambrose.
[129] Optatus, de Schism. Donat. Lib. 2, c. 2, and Lib. 7, c. 3.
[130] Gregory, de vita sua, Tom. 2, p. 9.
[131] Jerome, adv. Jovin. Lib. 1, n. 14.
[132] Augustine, in Ps. Cont. partem Donati, cont. Epist. Fundam. c. 4, de utilitate credendi, c. 17, and Epist. 43.
[133] Gelasius, Epis. 14.
[134] Hormisdas, Mansi, Tom. 8, 451, in the conditions on which he readmitted the Patriarch of Constantinople and the Eastern bishops to communion.
[135] Agatho, in a letter to the sixth council, read and accepted at its fourth sitting.
[136] Maximus, Bibl. Patr. Tom. 11, p. 76.
[137] Leo, Epist. 10, c. 1.
[138] Ep. 358, to Pope Celestine.
[139] The above chapter is translated from Passaglia, Pp. 298-336.