[50] Sections 58, 59.
[51] Section 63.
[52] Luke x. 16.
[53] Irenæus, iii. 1—ἐπειτα Ἰωάννης, ὁ μαθητὴς τοῦ Κυρίου, ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσών καὶ αὐτὸς ἐξέδωκε τὸ ἐυαγγέλιον, ἐν Ἐφέσῳ τῆς Ἀσίας διατρίβων.
[54] I note this because Dr. Lightfoot, in his recent edition of St. Clement’s complete letter, not knowing how to meet the very strong proof of the Primacy contained in the newly recovered part, suggests that the Primacy belonged not to the bishop of the Roman Church, but to the Roman Church. This is so total a misstatement of the position held by every bishop in his See as to smack of Presbyterianism. But when he goes on to attribute the Primacy thus located in the Roman Church to a supposed superior sanctity residing in the members of that Church, he would seem to be substituting a pure invention of his own for history.
[55] Eusebius, Hist. 2, 3. The words are so specific that it is desirable to give the original: καὶ δῆτα ἀνὰ πάσας πόλεις τε καὶ κώμας πληθυούσης ἅλωνος δίκην μυρίανδροι καὶ παμπλήθεις ἀθρόως ἐκκλησίαι συνεστήκεσαν. The last word indicates the regular formation of a Church, that hierarchical constitution of the bishop, with his attendant ministry, without which, in the words of St. Ignatius, ἐκκλησία ὀυ καλεῖται. I have used Cruse’s translation, altering it occasionally.
[56] Lib. iii. 4.
[57] Titus i. 5-9.
[58] Lib. iii. 37.
[59] Eusebius appears to say that the Apostle Peter came to Rome very shortly after he had discomfited Simon Magus in Samaria. See lib. ii. 14.