II. But such being the argument for the Primacy _of itself_ and _absolutely_, look at it now in a _comparative_ point of view with other doctrines. Let us ask Anglicans, Lutherans, and Calvinists, respectively, to compare it in order with the proofs with which they, each in behalf of his own sect, defend either the authority of bishops, and their distinction from presbyters, as instituted by Christ, or the real presence of the Lord's body in the Eucharist, or the divine nature of Christ, and His consubstantiality with the Father. Can they state, upon a comparison of these, that there are _more_ testimonies of Holy Scripture in behalf of these latter doctrines than for the Primacy of Peter? As for the articles of the real presence, and the superiority of bishops, this cannot be asserted with any show of truth, since in behalf of both there are undoubtedly fewer. Certainly there are a great number for the divinity of Christ, yet not much less are those which the same Scriptures contain in support of Peter's Primacy. So that if the force of proof is to be judged of by the _number of texts_, that in behalf of the Primacy will either be preferred to the rest, or at least yield to none. But I anticipate the answer that it is not the number of texts which will decide the question, but their perspicuity and evidence, which constitute their force. To meet which objection I shall merely set these several parties against each other. What, then, do Lutherans think of the perspicuity of those texts by which Anglicans maintain the superiority of bishops over presbyters? They are unanimous in thinking them not merely most obscure, but absolutely foreign to the purpose for which they are cited. Just the same is the Calvinist opinion of the Lutheran proofs for the real presence, and the Socinian view of the texts alleged by Calvinists in behalf of Christ's divinity. Both obstinately refuse to admit that their opponents urge anything decisive. It would be easy to quote instances of this, if it was not notorious. It is, then, no unfair inference that Protestants have no particular reason to boast triumphantly of the perspicuity and evidence of the texts on which they severally rely.