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.

871

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._[363]

872

The Pope hates and fears the learned, who do not submit to him at will.

873

We must not judge of what the Pope is by some words of the Fathers--as
the Greeks said in a council, important rules--but by the acts of the
Church and the Fathers, and by the canons.

_Duo aut tres in unum._[364] Unity and plurality. It is an error to
exclude one of the two, as the papists do who exclude plurality, or the
Huguenots who exclude unity.

874

Would the Pope be dishonoured by having his knowledge from God and
tradition; and is it not dishonouring him to separate him from this holy
union?

875

God does not perform miracles in the ordinary conduct of His Church. It
would be a strange miracle if infallibility existed in one man. But it
appears so natural for it to reside in a multitude, since the conduct
of God is hidden under nature, as in all His other works.

876

Kings dispose of their own power; but the Popes cannot dispose of
theirs.

877

_Summum jus, summa injuria._

The majority is the best way, because it is visible, and has strength to
make itself obeyed. Yet it is the opinion of the least able.

If men could have done it, they would have placed might in the hands of
justice. But as might does not allow itself to be managed as men want,
because it is a palpable quality, whereas justice is a spiritual quality
of which men dispose as they please, they have placed justice in the
hands of might. And thus that is called just which men are forced to
obey.

Hence comes the right of the sword, for the sword gives a true