220 BERNARD'S ADMONITIONS TO EUGENE THE THIRD.

by his attendants.* He labours to impress him, above all, with the duty of exercising his spiritual office as amongst that intractable, corrupt people, the Romans, who stood in especial need of it; at least to make the experiment, whether something could not be done for their conversion, and these wolves turned into lambs. "Here," said he, "I do not spare thee, in order that God may spare thee. Deny that thou art the pastor, the shepherd of this people, or prove thyself to be such. Thou wilt not deny it, lest he whose episcopal seat thou possessest, deny thee as his heir. It is that Peter, of whom it is not known that he was ever loaded with precious stones or silks, conveyed about covered with gold on a white horse, surrounded by soldiers and bustling servants. In these things thou hast not followed Peter, but Constantine." He advises him, if he must endure such marks of honour for a short time, yet to put in no claim to them, but rather seek to fulfil the duties belonging to his vocation. "Though thou walkest abroad clad in purple and gold, yet as thou art heir of the shepherd, shrink not from the shepherd's toils and cares; thou hast no reason to be ashamed of the gospel." Not the earthly sword, but the sword of the word should be used by him against the unruly Romans. Why dost thou again unsheath the sword which the Lord has bid thee put up in its sheath? True, it is evident from this command, that it is thy sword still; but one which is to be drawn at thy bidding only, not by thy hand. Else, when Peter said, Here are two swords, our Lord would not have answered, It is enough: but there are too many; therefore both swords, the spiritual and the temporal, are to serve the church; but the first is for the church; the second also, from the church: the first is wielded by the hand of the priest; the second, in the hand of the soldier, at the beck of the pope, by the command of the emperor." It was then Bernard's idea that, although the pope busies himself directly only with spiritual matters, yet he should exercise a sort of superintendence also over the administration of the secular authority.

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But while he recognizes the church government of the pope as one to which all others, without exception, are subjected,

* Ita omne humile probro ducitur inter Palatinos, ut facilius qui esse, quam qui apparere humilis velit, invenias.

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he advises that he should restrict himself; that he should respect the other authorities existing in the church, and not usurp the whole to himself. He presents before him the great evil which must necessarily result from multiplied and arbitrary exemptions; the murmurings and complaints of the churches, which sighed over their mutilations; hence so much squandering of church property, destruction of church order, and so many schisms. If his authority was the highest ordained of God, yet he should not for that reason suppose it the only one ordained of God. The text, Rom. xiii. 1, which was often misinterpreted and abused by the defenders of absolute arbitrary will, Bernard turns against them. "Though the passage, 'Whosoever resisteth the power, resisteth the ordinance of God,' serves thy purpose especially, yet it does not serve it exclusively. The same apostle says: Let every soul be subject unto the higher powers;' he speaks not of one, but of several. It is not thy authority alone, therefore, that is from the Lord, but this is true also of the intermediate, of the lower powers. And, since what God has put together, man should not put asunder; so neither should man level down what God has put in a relation of supra-ordination and subordination. Thou producest a monster, if thou disseverest the finger from the hand, and makest it hang directly from the head. So is it, too, if thou arrangest the members in the body of Christ in a different order from that in which he himself has placed them." He refers to the order instituted by Christ himself, 1 Corinth. xii. 28; Ephes. iv. 16. He refers to the system of appeals, so ruinous to the condition of the church, as an example suited to show the direct tendency of the abuse of the papal authority to bring it into contempt, and also that the pope would take the best and surest means of meeting the latter evil by checking the former.* He warns the pope, by pointing him to God's judgments in history: "Once make the trial of uniting both together; try to be ruler and at the same time successor of the apostle, or to be the apostle's successor

* Lib. III. cap. ii. s. 12. Videris tu, quid sibi velit, quod zelus vester assidue pæne vindicat illum (contemptum), istam (usurpationem) dissimulat. Vis perfectius coërcere contemptum? Cura in ipso utero pessimæ matris præfocari germen nequam, quod ita fiet, si usurpatio digna animadversione mulctetur. Tolle usurpationem, et contemptus excusationem non habet.

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and at the same time ruler. You must let go of one or the other. If you attempt to secure both at once, you will lose both." He commends to his consideration the threatening language of the prophet, Hosea viii. 4.*

But to the close of his life, in the year 1153, pope Eugene had to contend with the turbulent spirit of the Romans and the influences of the principles disseminated by Arnold; and this contest was prolonged into the reign of his second successor, Adrian the fourth. Among the people and among the nobles, a considerable party had arisen, who would concede to the pope no kind of secular dominion. And there seems to have been a shade of difference among the members of this party. A mob of the people is said to have gone to such an extreme of arrogance as to propose the choosing of a new emperor from amongst the Romans themselves, the restoration of a Roman empire independent of the pope. The other party, to which belonged the nobles, were for placing the emperor Frederic the First at the head of the Roman republic, and uniting themselves with him in a common interest against the pope. They invited him to receive the imperial crown, in the ancient manner, from the "Senate and Roman people," and not from the heretical and recreant clergy, and the false monks, who acted in contradiction to their calling, exercising lordship despite of the evangelical and apostolical doctrine; and in contempt of all laws, divine and human, brought the church of God and the kingdom of the world into confusion. Those who pretend that they are the representatives of Peter, it was said, in a letter addressed in the spirit of this party to the emperor Frederic the First, "act in contradiction to the doctrines which that apostle teaches in his epistles. How can they say with the apostle Peter, Lo, we have left all and followed thee,' and, Silver and gold have I none?' How can our

* Lib. II. c. vi. s. 11. I ergo tu et tibi usurpare aude aut dominans apostolatum aut apostolicus dominatum. Plane ab alterutro prohiberis. Si utrumque simul habere voles, perdes utrumque. Alioquin non te exceptum illorum numero putes, de quibus queritur Deus. Osea viii. 4. + Rusticana quædam turba absque nobilium et majorum scientia, as pope Eugenius himself writes. Martene et Durand, Collectio amplissima, T. II. f. 554.

See the letter written in the name of this party, and expressing its views, by a certain Wezel, to the emperor Frederic the First, in the year 1152, in the collection mentioned in the note preceding, T. II. f. 554.

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Lord say to such, 'Ye are the light of the world,' 'the salt of the earth?' Much rather is to be applied to them what our Lord says of the salt that has lost its savour. Eager after earthly riches, they spoil the true riches, from which the salvation of the world has proceeded. How can the saying be applied to then, Blessed are the poor in spirit; for they are neither poor in spirit nor in fact?

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This

Pope Adrian the Fourth was first enabled, under more favourable circumstances, and assisted by the emperor Frederic the First,* to deprive the Arnold party of its leader, and then to suppress it entirely. It so happened that, in the first year of Adrian's reign, 1155, a cardinal, on his way to visit the pope, was attacked and wounded by followers of Arnold. induced the pope to put all Rome under the interdict, with a view to force the expulsion of Arnold and his party. This means did not fail of its effect. The people, who could not bear the suspension of divine worship, now themselves compelled the nobles to bring about the ejection of Arnold and his friends. Arnold, on leaving Rome, found protection from Italian nobles. By the order, however, of the emperor Frederic, who had come into Italy, he was torn from his protectors, and surrendered up to the papal authority. The prefect of Rome then took possession of his person, and caused him to be hung. His body was burned, and its ashes thrown into the Tiber, lest his bones might be preserved as the relics of a martyr by the Romans, who were enthusiastically devoted to him. Worthy men, who were in other respects zealous defenders of the church orthodoxy and of the hierarchy, as, for example, Gerhoh of Reichersberg, expressed their disapprobation, first, that Arnold should be punished with death on account of the errors which he disseminated; secondly, that the sentence of death should proceed from a spiritual tribunal, or

*Pope Eugene had taken advantage of the above-mentioned plan of one portion of Arnold's party to represent that party to the emperor as detrimental even to the imperial interests. The words of Eugene, in the letter already mentioned in a preceding note addressed to the emperor's envoy, the abbot Wibald, are: Quod quia contra coronam regni et carissimi filii nostri, Friderici Romanorum regis, honorem attentare præsumunt, eidem volumus per te secretius nuntiari.

+ See Acta Vaticana, in Baronius, annal. ad a. 1155, No. I. et IV., and Otto of Freisingen de gestis, f. 1, 1. ii. c. xx.

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that such a tribunal should at least have subjected itself to that bad appearance. But on the part of the Roman court it was alleged, in defence of this proceeding, that "it was done without the knowledge and contrary to the will of the Roman curia.” "The prefect of Rome had forcibly removed Arnold from the prison where he was kept, and his servants had put him to death in revenge for injuries they had suffered from Arnold's party. Arnold, therefore, was executed, not on account of his doc trines, but in consequence of tumults excited by himself." It may be a question whether this was said with sincerity, or whether, according to the proverb, a confession of guilt is not implied in the excuse. But Gerhoh was of the opinion that in this case they should at least have done as David did, in the case of Abner's death (2 Sam. iii.), and, by allowing Arnold to be buried, and his death to be mourned over, instead of causing his body to be burned, and the remains thrown into the Tiber, washed their hands of the whole transaction.*

But the idea for which Arnold had contended, and for which he died, continued to work in various forms, even after his death, the idea of a purification of the church from the foreign worldly elements with which it had become vitiated, of its restoration to its original spiritual character. Even the person who had given over Arnold to the power of his enemies, must afterwards attach himself—-though induced by motives of

*Gerhoh's noticeable words concerning Arnold: Quem ego vellem pro tali doctrina sua, quamvis prava, vel exilio vel carcere aut alia pœna præter mortem punitum esse vel saltem taliter occisum, ut Romana ecclesia seu curia ejus necis quæstione careret. Nam, sicut ajunt, absque ipsorum scientia et consensu a præfecto urbis Romæ de sub eorum custodia, in qua tenebatur, ereptus ac pro speciali causa occisus ab ejus servis est; maximam siquidem cladem ex occasione ejusdem doctrinæ (in which, therefore, it seems to be implied, that Arnold's principles had only given occasion to the tumult, not that he himself had created it), idem præfectus a Romanis civibus perpessus fuerat; quare non saltem ab occisi crematione ac submersione ejus occisores metuerunt? Quatenus a domo sacerdotali sanguinis quæstio remota esset, sicut David quondam honestas Abner exequias providit atque ante ipsas flevit, ut sanguinem fraudulenter effusum a domo ac throno suo removeret. Sed de his ipsi viderint. Nihil enim super his nostra interest, nisi cupere matri nostræ, sanctæ Romanæ ecclesiæ id quod bonum justum et honestum est. It was important for him to make this declaration: ne videatur neci ejus perperam actæ assensum præbere. See Gretser's Werke, T. XII. in the prolegomena to the writings against the Waldenses, f. 12.