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If Saint Augustine came at the present time, and was as little authorised as his defenders, he would accomplish nothing. God directs his Church well, by having sent him before with authority.

God has not wanted to absolve without the Church. As she has part in the offence, He desires her to have part in the pardon. He associates her with this power, as kings their parliaments. But if she absolves or binds without God, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a man, it must be ratified; but if parliament ratifies without the king, or refuses to ratify on the order of the king, it is no longer the parliament of the king, but a rebellious assembly.

''The Church, the Pope. Unity, plurality.''—Considering the Church as a unity, the Pope, who is its head, is as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint Cyprian: Sacerdos Dei.) But in establishing one of these truths, they have not excluded the other. Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny. There is scarcely any other country than France in which it is permissible to say that the Council is above the Pope.

The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate himself into all the body, because he holds the principal shoot, which insinuates itself everywhere? How easy it was to make this degenerate into tyranny! That is why Christ has laid down for them this precept: Vos autem non sic.