held a weapon in excommunication as terrible to the laity as Premunire was terrible to ecclesiastics—in the Pope under this aspect, only a few insignificant fanatics entertained any kind of interest.
But experience had proved that to a nation cut off from the centre of Catholic union, the maintenance of orthodoxy was impossible: the supremacy of the Pope, therefore, came back as a tolerated feature in the return to the Catholic faith, and the ecclesiastical courts were reinstated in authority to check unlicensed extravagance of opinion. Their restored power, however, was over opinion only; wherever the pretensions of the Church would come in collision with the political constitution, wherever they menaced the independence of the temporal magistrate or the tenure of property, there the progress of restoration was checked by the rock, and could eat no further into the soil. The Pope and the clergy recovered their titular rank, and in one direction unhappily they recovered the reality of power. But the temporal spoils of the struggle remained with the laity, and if the clergy lifted a hand to retake them, their weapons would be instantly wrenched from their grasp.
If the genuine friends of human freedom had acquiesced without resistance in this conclusion, if the nobility had contented themselves with securing their worldly and political interests, and had made no effort to restrain or modify the exercise of the authority which they were giving back, they might be accused of having accepted a dishonourable compromise. But they did
