I. First, then, as to the force of proof _absolutely_. We must reflect that two conditions complete a proof derived from documents; _first_, the authenticity of the document; _secondly_, either the immediate and unquestionable evidence of the testimonies quoted from it, or their meaning being rendered certain by argument. If these two conspire, nothing is wanting to produce assurance. Now, as to the documents, whence our proof is derived, no Christian doubts their authenticity; and as to the testimonies drawn from them, part[3] belong to a class of such evidence as to admit of no doubt; and part,[4] being equally clear, and marked in themselves, have had to be defended from false interpretations. Accordingly, our proof is peremptory in both particulars. Moreover, our proof was not restricted to one or two passages of holy Scripture, but extended over a great series, all tending to support and consolidate the argument. We have set forth, not a naked institution of the Primacy, but multifold foreshadowings and promises of it, its daily operation and notoriety. From its first anticipation we went on to its progressively clearer expression, its promise, its institution, its exercise, and the everywhere diffused knowledge of it in the primitive Church. So far, then, as I see, nothing more can, with reason, be asked, to remove all doubt as to Peter's prerogative of Primacy; for, when the bestowal of certain privileges can be proved by documents, all question as to their existence is terminated. But here we find in documents, not their bestowal merely, but antecedents and consequences, a beginning, a progress, and a manifold explanation, which stand to the Primacy as signs to the thing signified. Accordingly, the demonstration which we have given of the Primacy, considered _in itself_, and _absolutely_, needs nothing to challenge assent.