1. According to the teaching of the Church, the validity of the sacraments, and especially of ordination, depends on the use of the right form and matter. The whole Church for a thousand years regarded the imposition of the Bishop’s hands as the divinely ordained matter of priestly ordination. But Eugenius IV., in his dogmatic decree, decided that the delivery of the Eucharistic vessels is the matter of the sacrament of Orders, and the words used in their delivery the form.(109) If the doctrine of this decree, solemnly issued by the Pope _ex cathedrâ_ and in the name of the Council of Florence—which however was no longer in existence—was to be accepted as true and infallible, it would follow that the Western Church for a thousand years, and the Greek Church up to this day, had no validly ordained priests. Nay more, there would at this moment be no validly ordained priest or Bishop in the Church at all, for there would be no succession. And Eugenius gave an equally false definition of the form of the sacraments of Penance and Confirmation. 2. According to the teaching of Innocent III., in the decretal _Novit_, and other Popes after him, the Pope is able and is bound, whenever he believes a question of sin to be involved, to interfere, first with admonition and then with punishments. He can on this ground reverse any judicial sentence, bring any cause before his own tribunal, summon any sovereign before him, simply to answer for a grave sin or what he considers such, annul his ordinances, and eventually excommunicate and depose him.(110) 3. God has given to the Pope supreme jurisdiction over all kings and princes, not only of Christendom but of the whole earth. The Pope has plenary jurisdiction over the nations and kingdoms, he judges all and can be judged by none in the world, according to Paul IV. in the Bull _Cum ex Apostolatus Officio_, and Sixtus V. in the Bull _Inscrutabilis_. It is also a doctrine of faith, to be received on pain of eternal damnation, that the whole world is subject to the Pope even in temporal and political matters, according to the Bull of Boniface VIII., _Unam Sanctam_. Boniface adds that the Pope holds all rights “in scrinio pectoris sui.” 4. According to papal teaching, it is the will of God that the Popes should rule and “govern,” not only the Church, but all secular matters and literally the whole world. Thus Innocent III. says; “Dominus Petro non solum universam Ecclesiam sed etiam sæculum reliquit gubernandum.” 5. According to papal teaching, as proclaimed by Gregory VII. at the Roman Council of 1080, the Popes with the Fathers assembled in Council under their presidency are not only able, by virtue of their power of binding and loosing, to take away and bestow empires, kingdoms and princedoms, but can take any man’s property from him or adjudge it to any one.(111)