it is at once realised how restricted, after all, is the
infallible power of the Pope, in spite of the alarm its definition
excited in the Protestant camp, in 1870.

Still, it must be clearly understood that whether speaking _ex
cathedra_ or not, the Pope is always the Vicar of Christ and the
divinely appointed Head of His Church, and that we, as dutiful
children, are bound both to listen to him with the utmost attention
and respect, and to show him ready and heartfelt obedience. Anyone who
should limit his submission to the Pope's infallible utterances is
truly a rebel at heart, and no true Catholic.

The Holy Scripture is far from contemplating the exceptional cases of
infallible definitions when it lays down the command: "Remember them,
who have the rule over you, who have spoken unto you the word of God,
whose faith follow". And, "_obey_ them that have the rule over you,
and _submit_ yourselves, for they watch for your souls, as they that
must give account, that they may do it with joy, and not with grief".
The margin in the Protestant Version (observes Cardinal Newman) reads
"those who are your _guides_," and the word may also be translated
"leaders". Well, whether as rulers or as guides and leaders, whichever
word be right, they are to be _obeyed_.

7. From this it is evident enough that assent is of two kinds. There
is firstly the assent of Divine Faith; and secondly there is the
assent of religious obedience. Neither can be dispensed with. Both are
binding. All we affirm is that the one is not the other, and that the
first must not be confused with the last. A special kind of assent,
that is to say, the _assent of Divine Faith_ must be given to all
those doctrines which are proposed to us by the infallible voice of
the Church, as taught by Our Lord or the Apostles, and as contained in
the original deposit [_fidei Depositum_]. They comprise (_a_) all
things whatever which God has directly revealed; and (_b_) whatever
truth such revelation implicitly contains.

These implicit truths are deduced from the original revelation, very
much as any other consequence from its premisses. For example. It is a
truth directly revealed, that the _Holy Ghost is God_. But, since God
is to be adored: the further proposition:--_the Holy Ghost is to be
adored_; is also contained, though only implicitly, in revelation;
and is therefore, equally, of faith. So again; that Christ is man, is
a fact of revelation; but the further prop