But, further, reflect on the other arguments which come in collaterally to support that from the Holy Scriptures. Then it will be found that our proof consists in the harmonious concurrence of these four sources, 1. _the authentic scriptural documents_ distinctly setting forth the promises, the bestowal, the exercise, and the everywhere diffused knowledge of the Primacy: 2. _witnesses_ the most ancient, well nigh coeval with the Apostles, of great number, renowned for their holiness, or their martyrdom, excellent in learning, far removed from each other in situation, faithful maintainers of the Apostolic teaching, who, with one mouth, acknowledge the Primacy: 3. _the analogy of doctrines_, for the Church, which we profess to be one, and Catholic, can neither exist, nor even be conceived as such, without the Primacy: 4. _the facts of Christian history_, which are so entwined with the institution of the Primacy, that they cannot be even contemplated without it. For there are no less than fourteen distinct classes of facts in Christian history, all of which bear witness to the Primacy, and which cannot be studied without coming across that power. Such are, 1. _the history of heresies_, where, in ancient times alone, consider the acts and statutes of Pope Dionysius, in the causes of Paul of Samosata, and Dionysius of Alexandria; of Popes Sylvester and Julius, in the cause of Arius; of Pope Damasus in that of Apollinarius; of Popes Innocent and Zosimus in that of Pelagius; of Pope Celestine in that of Nestorius; and of Pope Leo in that of Eutyches; so that Ferrandus[5] of Carthage wrote in the sixth century, "If you desire to hear aught of truth, ask in the first place the prelate of the Apostolic See, whose sound doctrine is known by the judgment of truth, and grounded on the weight of authority." 2. _The history of schisms_, which have arisen in the Church, when we consider the unquestionable facts about Novatian, Fortunatus and Felicissimus, the Donatists, and Acacius of Constantinople, so that Bede, in our own country, wrote in the seventh century, commenting on Matt. xvi. 10, "All believers in the world understand, that whosoever, in any way separate themselves from the unity of the faith, or from the society of Peter, such can neither be absolved from the bonds of their sins, nor enter the threshold of the heavenly kingdom." 3. _The history of the liturgy_, as the contests about the paschal time, and what Eusebius, in the fifth book of his history, c. 22-5, says about Pope Victor. 4. _The history_ of the _summoning_, the _holding_, and the _confirming general councils_, wherein the Acts of Synods, the letters of the supreme Pontiffs, and the writings of the Fathers, show the entire truth of what is stated by the ancient Greek historians, Socrates and Sozomen,[6] that an ecclesiastical Canon had always been in force, "that the Churches should not pass Canons contrary to the decision of the bishop of Rome," which Pope Pelagius,[7] in the