cially in its closing chapter. Neither is it without a great significance that at its conclusion was appended a Monitum, in which the Roman Pontiff by his supreme authority, enjoins all the faithful, Pastors and people, to drive away all errors contrary to the purity of the faith; and moreover warns Christians that it is not enough to reject positive heresies, but that all errors which more or less approach to heresy must be avoided; and all erroneous opinions which are proscribed and prohibited by the Constitutions and decrees of the Holy See.
When these words were written, it was not foreseen that they were a preparation, unconsciously made, for the definition of the Infallibility of the Roman Pontiff. If the first Constitution had been designedly framed as an introduction, it could hardly have been more opportunely worded. It begins with God and His revelation; it closes with the witness and office of the Visible Church, and with the supreme authority of its Head. The next truth demanded by the intrinsic relations of doctrine was the divine endowment of infallibility. And when treated, this doctrine was, contrary to all expectation, and to all likelihood, presented first to the Council, and by the Council to the world, in the person and office of the Head of the Church.
In all theological treatises, excepting indeed one or two of great authority, it had been usual to treat of the Body of the Church before treating of its Head. The reason of this would appear to be, that in the exposition of doctrine the logical order was the more obvious; and to the faithful, in the first forma-
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