his decision, they would pronounce him to be no pope and organize a schism, and much more, which shows upon what a slender tenure the papacy held the allegiance of its Janissaries. Leo cowered before the storm which he had provoked, and in 1416 he issued a mandate superseding the sentence, but the spirit of insubordination was growing strong in Germany, and Franz von Sickingen, the free-lance, compelled its observance. As the Lutheran revolt grew more threatening, however, the support of the Dominicans became more and more indispensable, and in 1420 Leo settled the matter by setting aside the decision of the Bishop of Speier, imposing silence on Reuchlin, and laying all the costs on him. Hochstraten, moreover, was restored to his office.[1]
The reparation came too late to render the Inquisition of any service, now that its efficiency was more sorely needed than ever before. Had it existed in Germany in good working order, Lu- ther's career would have been short. When, October 31, 1517, he nailed his propositions concerning indulgences on the church-door of Wittenberg, and publicly defended them, an inquisitor such as Bernard Gui would have speedily silenced him, either destroying his influence by forcing him to a public recantation, or handing him over to be burned if he proved obstinate. Hundreds of hardy thinkers had been thus served, and the few who had been found stout enough to withstand the methods of the Holy Office had perished. Fortunately, as we have seen, the Inquisition never had struck root in German soil, and now it was thoroughly discredited and useless. Hochstraten's hands were tied; Doctor John Eck, inquisitor for Bavaria and Franconia, was himself a Humanist, who could argue and threaten, but could not act.
In France the University had taken the place of the almost forgotten Inquisition, repressing all aberrations of faith, while a centralized monarchy had rendered-at least until the Concordat of Francis I.-the national Church in a great degree independent of the papacy. In Germany there was no national Church; there was subjection to Rome which was growing unendurable for
- ↑ Pauli Langii Chron. Citicens. (Pistorii Rer. Germ. Scriptt. I. 1276-6).—Gieseler, Lehrbuch der Kirchengeschichte II. IV. 532 sq.-Herzog, Abriss, II. 397-401.—Spalatini Annal. ann. 1515 (Menken. II.591).--Eleuth. Bizeni Joannis Reuchlin Encomion (sine nota, sed c. ann. 1516).-H. Corn. Agrippæ Epist. II. 54
