For a proper understanding of the answer, it may be well to remind the general reader, that the law of God enjoins obedience to all lawfully constituted authority; whether ecclesiastical or civil, and whether Infallible or not:  further that the Pope, whether speaking ex cathedra or not, is always our lawful superior in all matters appertaining to religion, not only as regards faith and morals, but also as regards ecclesiastical order and discipline.  His jurisdiction, or authority to command in these matters, is supreme and universal, and carries with it a corresponding right to be obeyed.  He is the immediate and supreme representative of God upon earth; and has been placed in that position by God Himself.  And since the Primacy is neither in whole, nor even in part of human derivation, but comes directly and immediately from Christ, no man or number of men, whether kings or princes or individual Bishops, nor even a whole Council of Bishops, have any warranty or right to command him in religious or ecclesiastical concerns.[9] The Council of Florence declares that:  “To him, in Blessed Peter, was delivered by Our Lord Jesus Christ the full power of ruling and governing the Universal Church”.  Now this “full power” accorded by Christ cannot be limited except by the authority of Christ.  Though the Pope is not the Sovereign of all the faithful in the temporal order, he is the Sovereign of all Christians in the spiritual order.  If then—­and this is admitted by all—­we are bound in conscience to obey our temporal sovereign and magistrates and masters, and must submit to the laws of the country, so long as they do not conflict with higher and superior laws, such as the Natural Law and the Revealed Law, with still greater reason are we bound to obey our spiritual Sovereign and the laws and regulations of the Church.

3.  To object that the Pope may possibly make a mistake when not speaking ex cathedra though true, is nothing to the point.  For civil governments are far more liable to fail in this respect, and as a matter of fact, do frequently abuse their power and pass unjust laws, and sometimes command what is sinful,[10] yet that fact does not militate against the soundness of the general proposition that lawful superiors are to be obeyed.  Nor does it diminish the force of St. Peter’s inspired words, in which he bids us be subject, for God’s sake, “whether it be to the king, as excelling, or to governors as sent by him for the punishment of evil doers ... for such is the will of God” (Peter ii.).  Nor does it detract from the truth and validity of St. Paul’s still more emphatic words:  “Let every soul be subject to higher powers; for there is no power but from God:  and those that are ordained of God.  Therefore he that resisteth the power, resisteth the ordinance of God.  And they that resist purchase to themselves damnation” (Rom. xiii.).  And again, when writing to Titus he says:  “Admonish them to be subject to princes and powers, and to obey” (Tit. iii. 1).