Thus marriage, primary instruction and education, the toleration or suppression of dissenting communions, the jurisdiction and privileges of the clergy, the acquisition and control of ecclesiastical property, oaths, wills, and the whole of the unlimited domain taken into her hands and legislated for by the mediæval Church, and in short whatever comes under the head of permissible or forbidden—this, _en masse_, forms the sphere of the Pope’s jurisdiction, wherein he rules with absolute and sovereign power, and puts down all opposition by coercion and punishments. Truly this reminds one of the Prophet’s words, “The bricks are fallen down, but we will build with hewn stones; the sycamores are fallen, and we will plant cedars in their place.” Since Paul _iv._’s time, 260 years ago, no Pope has so openly and undisguisedly spoken out the thoughts and wishes of his heart. The kernel of the doctrine, then, is this: there is on earth one sole lord and master over kings and subjects alike, over nations as over families and individuals, against whom no right or privilege avails, and whose slaves all are. The only difference is that some, viz., the Bishops, can on their side rule and lord it in their dioceses as upper servants in the name of the Church or the Pope, so far as their master does not interfere to stop them, while all others are mere slaves and nothing more. This obviously goes far beyond the Syllabus. This is the Bull _Unam Sanctam_ modernized and, so to speak, translated out of military language (about the two swords) into political and juristic terms. Innocent III., Innocent IV., and Boniface VIII., said that, “ratione peccati,” they could interfere anywhere, and bring any affair or process before their Court, for it belongs to the Pope to decide what is sin and to punish it. What is said here comes to the same thing, that the Pope determines what is or is not allowable, and acts accordingly. It is a stately edifice of universal Papal dominion whereon the keystone of Infallibility, which bears and upholds the whole, is to be placed, so that every command and ordinance of the Pope, even in political matters, is infallible, as the Jesuit Schrader has so clearly and forcibly pointed out. And to this must be added further (according to Canon 9) a vast and infinite domain for infallible decisions, viz., “all that is requisite for preserving the revealed deposit in its integrity.” Who can specify what is included here, or fix any limits to it? Two other links in this world-embracing chain are not visible, which are yet necessary for its coherence. The Interdict, which robbed whole populations of divine service and sacraments, must be restored in its ancient splendour, and the Pope’s right to dispense from oaths must be distinctly asserted.