FOOTNOTES:
[1] The following chapter is translated from Passaglia, Pp. 339-360.
[2] This is not said as limiting revelation to such points, but to exhibit the scope of the present work, which uses testimony merely as a human, though very important, support of the cause.
[3] The texts relating to the primacy, the Evangelists' mode of writing, that of S. Luke in the first twelve chapters of the Acts, and that of S. Paul.
[4] The Apostles' contest about "the greater," the distinction between the founder, and the visible head of the Church, and for false interpretations, the primacy of mere precedency, the perversion of John xxi. 15-20, the assertion of Apostolic equality, and Gal. i 18-20.
[5] Interroga igitur, si quid veritatis cupis audire, principaliter sedis Apostolicæ antistitem, cujus sana doctrina constat judicio veritatis, et fulcitur munimine auctoritatis. Ferrandus in Epist. ad Severum.
[6] Socrates, Hist. L. 2, c. 8-17. Sozomen, hist. L. 3, c. 10.
[7] In fragm. epist. apud Baluzium, Miscell. Lib. 5, p. 467.
[8] Ferrandus in litteris ad Pelagium.
[9] Mansi. Tom. 8, 54, 34.
[10] Avitus, Epist. 36.
[11] Gelasius, Epist. 4, ad Faustum. Mansi. 8, 17.
[12] Mansi. Tom. xi. 184.
[13] See Peter Ballerini, de potestate ecclesiastica, cap. 1, § 1-6.
[14] See Mamachi, origines et antiquitates Christianæ, Tom 2.
[15] See Muzzarelli, de auctoritate Rom. Pontificis in Conciliis generalibus, c. v. § 9.
[16] See Mamachi, as above, Tom. v part. 1, c. 2.
[17] Amm. Marcellinus, Lib. 15, c. 7.
[18] The following paragraph, down to "within and without," I have introduced here. It is not in F. Passaglia.
[19] Aug. de utilitate credendi, c. 7, n. 19.
[20] Tit. iii. 10.
[21] Luke xv. 9; xi. 5; xviii. 2.
[22] Tertullian, de Præsc. c. 21.
[23] Mansi, concilia, Tom. 11, 239.
[24] Responsis ad Lutheram, c. x.
[25] Sense, says John, is the connection or mutual relation of notions intended by the author in his words, or, according to others, which is the same thing, the conception of the mind which the author has expressed in words, and wishes to raise in his readers. This sense, whether it springs from the proper or whether from the improper and metaphorical meaning of words, or from allegorical language, is immediate, grammatical, and literal.
[26] Acts xiv. 22; xx. 28; 1 Tim. v. 19-22; 2 Tim. iv. 2-5; Tit. i. 5; 1 Pet. v. 2, 3.
[27] Matt. xvi. 18; xviii. 18; John x. 16; Eph. v. 25; 1 Cor. xii; John xvii. 20-26.
[28] Luke xxiv. 47; Acts i. 8; ix. 15; Coloss. i. 8.; 1 Cor. i. 23; ix. 20; Rom. x. 18.
[29] Origen. preface [Greek: kezi azchôn], n. 2.
[30] 2 Tim. ii. 2.
[31] See Athanas. de decritis Nic. Synodi, and also Hist. tripartit. Lib. 2, 2-3.
[32] See Vincent of Lerins. Commonit. c. 32, 3.
[33] Leontius, Contr. Nestorium. Lib. 1.
[34] Cassian, De Incarn. Lib. 1.
[35] Theodoret, in the three dialogues.
[36] Augustine, cont. Cresconium, 1, c. 32-3.
[37] Jerome, Ep. 126, and dialog. adv. Luciferianos.
[38] Epiphanius. bæres. 61, 75, 78.
[39] Basil, cont. Eunomium, Lib. 1; de Spiritu S. c. 29.
[40] Origen in Matt. Tract. 29.
[41] Tertullian, throughout the book De Prescriptionibus.
[42] Clement, Stromatum, Lib. 7.
[43] Irenæus, Lib. 4, c. 63 and 45.
[44] It may be allowable also to refer to the fifth section of the work mentioned in the preface, "The See of S. Peter," &c.
[45] S. Greg. Ep. Lib. 5, 20.