yours, let every thing be referred to us on the authority of the Acts, that all doubtfulness may be removed, and we may decree what pleaseth God. For to this we direct all our solicitude and care, that the unity of mutual agreement and the maintenance of discipline be broken by no dissension, nor neglected by any slothfulness.... For the compactness of our unity cannot remain firm, unless the bond of charity bind us into an inseparable whole; because, 'as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another.' For it is the joining together which makes one soundness, and one beauty in the whole body: and this joining together, as it requires unanimity in the whole body, so especially demands concord among Priests. For though these have a like dignity, yet have they not an equal jurisdiction; (_quibus cum dignitas sit communis, non est tamen ordo generalis_;) since even amongst the most blessed Apostles, as there was a likeness of honour, so was there a certain distinction of power; and the election of all being equal, pre-eminence over the rest was given to one. From which type (_forma_) the distinction between Bishops also has arisen, and it was provided by an important arrangement that all should not claim to themselves power over all, but that in every province there should be one, whose sentence should be considered the first among his brethren; and others again seated in the greater cities should undertake a larger care, through whom the direction of the Universal Church should converge to the one See of Peter, and nothing anywhere disagree from its head."[72] I think it fair to admit that the germ of something very like the present papal system, without, however, such a wonderful concentration and absorption of all power, is discernible in these words. I shall give further on, Bossuet's interpretation of their most remarkable expression. But it is also certain that such is not the view of the Church's government set before us by St. Cyprian, St. Augustin, St. Vincent of Lerins, and the Fathers generally, nor the one supported by the acts of the ancient Church. There is a very distinct tone in the teaching and acts of St. Leo, and the other Popes generally, from that of the contemporary Bishops and Fathers who had not succeeded to St. Peter's own see. It consists in dwelling on the Primacy so strongly, as quite to throw out of view the apostolic powers of other Bishops; whereas these latter dwell upon the apostolic powers of the episcopate generally; and, while they admit St. Peter's Primacy and that of the Roman see, place the government of the Church in the harmonious agreement of all. St. Leo's view, rigorously carried out, as it has been by the later Roman Church, substitutes St. Peter singly, for St. Peter and his brethren; and this usurpation, I repeat, we have to admit afresh, or else be accounted heretics and schismatics.