not now in the eighth century, when the Pope contrived to exist without much secular authority, or when as Bishop of Rome he exercised very extensive spiritual authority without corresponding temporal power. The progress of the one, however, went along with that of the other; and just as the Pope had extended his temporal dominions by encroachments of his own, and by gifts like those of Pepin and Charlemagne, the Exarchate and Pentapolis, uniting the patrimony of St. Peter, and adding to it little by little until he got a good large slice in Italy, just in proportion as his temporal authority increased did he attain so overwhelming influence over the councils of Europe. His temporal force increased his spiritual authority, because it made him more independent. Stript of that secular dominion, he would become the slave now of one Power—then of another—one day the slave of Spain, another of Austria, another of France, or, worst of all, as the Pope has recently been, the slave of his own factious and rebellious subjects. His temporal power is an European question, not a local or a religious one; and the Pope's authority should be maintained for the sake of the peace and the interests of Europe. We ourselves have 7,000,000 of Roman Catholic subjects, Austria has 30,000,000, Prussia has 7,000,000 or 8,000,000. France is a Catholic country, so is Belgium, so are the peninsulas of Italy and Spain; and how is it possible to suppose that, unless the Pope has enough temporal authority to keep him independent of the other European Courts, jealousies and intrigues will not arise which must reduce him to a state of dependency, and so enable any one country wielding the enormous influence of his spiritual authority
