tion of the Church, the body of the Church was known before its Head. We might have expected that the Council would have followed the same method. It is, therefore, all the more remarkable that the Council inverted that order, and defined the prerogative of the Head before it treated of the Constitution and endowments of the Body. And this, which was brought about by the pressure of special events, is not without significance. The Schools of the Church have followed the logical order: but the Church in Council, when for the first time it began to treat of its own constitution and authority, changed the method, and, like the Divine Architect of the Church, began in the historical order, with the foundation and Head of the Church. Our Divine Lord first chose Cephas, and invested him with the primacy over the Apostles. Upon this Rock all were built, and from him the whole unity and authority of the Church took its rise. To Peter alone first was given the plenitude of jurisdiction and of infallible authority. Afterwards, the gift of the Holy Ghost was shared with him by all the Apostles. From him and through him, therefore, all began. For which cause a clear and precise conception of his primacy and privilege is necessary to a clear and precise conception of the Church. Unless it be first distinctly apprehended, the doctrine of the Church will be always proportionally obscure. The doctrine of the Church does not determine the doctrine of the Primacy, but the doctrine of the Primacy does precisely determine the doctrine of the Church. In beginning therefore with the Head, the Council has followed our Lord's example, both in teaching and in
