What! dare they set up a secular tribunal to decide on religious questions in direct opposition to his authority![328] If this extraordinary resolution should be carried out, Germany would doubtless be saved, but Rome would be lost. A consistory was hastily convened, and from the alarm of the senators one might have thought the Germans were marching against the Capitol. "We must take the electoral hat from Frederick's head," said Aleander. "The kings of England and Spain must threaten to break off all commercial intercourse with the free cities," said another cardinal. The congregation at last decided that the only means of safety would be in moving heaven and earth to prevent the meeting at Spires.

[328] Pontifex aegerrime tulit......intelligens novum de religione tribunal co pacto excitari citra ipsius auctoritatem. Palav. i. 182.

The pope immediately wrote to the emperor: "If I am the first to make head against the storm, it is not because I am the only one the tempest threatens; but because I am at the helm. The rights of the empire are yet more invaded than the dignity of the court of Rome."

While the pope was sending this letter to Castile, he was endeavouring to procure allies in Germany. He soon gained over one of the most powerful houses in the empire, that of the dukes of Bavaria. The edict of Worms had not been more strictly enforced there than elsewhere, and the evangelical doctrine had made great progress. But about the close of the year 1521, the princes of that country, put in motion by Doctor Eck, chancellor in the university of Ingolstadt, had drawn nearer to Rome, and had published a decree enjoining all their subjects to remain faithful to the religion of their ancestors.[329]

[329] Erstes baierisches Religions Mandat. Winter, Gesch. der Evang.

Lehre in Baiern, i. 310.

The Bavarian bishops were alarmed at this encroachment of the secular power. Eck set out for Rome to solicit the pope for an extension of authority in behalf of the princes. The pope granted everything, and even conferred on the dukes a fifth of the ecclesiastical revenues of their country.

[Sidenote: THE LEAGUE OF RATISBON.]

Thus, at a time when the Reformation possessed no organization, Roman-catholicism already had recourse to powerful inst.i.tutions for its support; and catholic princes, aided by the pope, laid their hands on the revenues of the Church, long before the Reformation ventured to touch them. What must we think of the reproaches the Roman-catholics have so often made in this respect?

Clement VII. might reckon upon Bavaria to avert the formidable a.s.sembly at Spires. Erelong the Archduke Ferdinand, the Bishop of Salzburg, and other princes, were gained in their turn.

But Campeggio desired to go still further: Germany must be divided into two hostile camps; Germans must be opposed to Germans.

Some time before, during his residence at Stuttgard, the legate had concerted with Ferdinand the plan of a league against the Reformation.

"There is everything to be feared in an a.s.sembly where the voice of the people is heard," said he. "The Diet of Spires may destroy Rome and save Wittemberg. Let us close our ranks; let us come to an understanding for the day of battle."[330] Ratisbon was fixed upon as the place of meeting.

[330] Winter, Gesch. der Evang. Lehre in Baiern, i. 156.

Notwithstanding the jealousy between the houses of Bavaria and Austria, Campeggio succeeded in bringing the Dukes of Bavaria and the Archduke Ferdinand to this city, at the end of June 1524. They were joined by the Archbishop of Salzburg and the Bishops of Trent and Ratisbon. The Bishops of Spires, Bamberg, Augsburg, Strasburg, Basle, Constance, Freisingen, Pa.s.sau, and Brixen were present by deputy.

The legate opened their sittings, describing in forcible language the dangers threatened by the Reformation both to princes and clergy. "Let us extirpate heresy and save the Church," exclaimed he.

The conference lasted fifteen days in the town-hall of Ratisbon. A grand ball, that continued till daylight, served to enliven this first Catholic a.s.sembly held by the papacy against the dawning Reformation.[331] After this, measures were resolved upon for the destruction of the heretics.

[331] Ranke, Deutsche Gesch. ii. 159.

[Sidenote: SEVERITY AND REFORM.]

The legate thought that, according to the notorious axiom of the Council of Constance, no faith should be kept with heretics,[332] and in the mean time he carried out this great principle on a small scale. During the sittings of the diet at Nuremberg, Campeggio had taken a globe and a book from a poor vendor of astronomical instruments: these he kept, and refused to make any compensation, because the man was a Lutheran. Our authority for this incident is the celebrated Pirckheimer, one of the chief magistrates of Nuremberg.[333]

[332] Non est frangere fidem in eo, qui Deo fidem frangit. Decret.

Conc. Sess. gen. 19. September 23, 1415.

[333] Strobel's Verm. Beytrage zur Gesch. der Litt. Nurnberg. 1775, p.

98.

The princes and bishops bound themselves to enforce the edicts of Worms and Nuremberg; to permit no change in public worship; to tolerate no married priest in their states; to recall all their subjects who might be studying at Wittemberg; and to employ every means in their power for the extirpation of heresy. They enjoined the preachers, in the interpretation of difficult pa.s.sages, to rely on the fathers of the Latin Church, Ambrose, Jerome, Augustine, and Gregory.

Not venturing, in the face of the Reformation, to appeal to the authority of the schoolmen, they were content to lay the first foundations of Roman orthodoxy.

But, on the other hand, as they could not close their eyes against the scandals and corrupt morals of the priests,[334] they agreed on a project of reform, in which they endeavoured to embrace those German grievances which least concerned the court of Rome. The priests were forbidden to trade, to haunt the taverns, "to frequent dances," and to dispute over their cups about articles of faith.

[334] Improbis clericorum abusibus et perditis moribus. Cochlus, p. 91.

[Sidenote: ROMAN INTRIGUES.]

Such was the result of the confederation of Ratisbon.[335] Even while taking up arms against the Reformation, Rome conceded something; and in these decrees we may observe the first influence of the Reformation of the sixteenth century to effect an inward renovation of catholicism. The Gospel cannot display its strength without its enemies endeavouring to imitate it in some way or another. Emser had published a translation of the Bible in opposition to Luther's; Eck his _Common-places_, by way of counterpoise to Melancthon's;[336] and now Rome was opposing to the Reformation those partial essays of reform to which modern Romanism is owing. But all these works were in reality subtle expedients to escape from impending danger; branches plucked indeed from the tree of the Reformation, but planted in a soil which killed them; there was no vitality, and never will there be any vitality in such attempts.

[335] Ut Lutheranae factioni efficacius resistere possint, ultronea confederatione sese constrixerunt. Ibid.

[336] Enchiridion, seu loci communes contra haereticos. 1525.

Another fact here occurs to us. The Roman party formed at Ratisbon the first league that infringed the unity of Germany. The signal for battle was given from the pope's camp. Ratisbon was the cradle of this division, this political rending of their native land, which so many of the Germans deplore to this hour. The national a.s.sembly of Spires, by sanctioning and generalizing the reform of the Church, would have secured the unity of the empire. The conventicle of separatists at Ratisbon for ever divided the nation into two parties.[337]

[337] Ranke, Deutsche Gesch. ii. 163.

Yet Campeggio's plans did not at first succeed as had been expected.

Few princes answered this appeal. Luther's most decided adversaries, Duke George of Saxony, the Elector Joachim of Brandenburg, the ecclesiastical electors, and the imperial cities, took no part in it.

It was felt that the pope's legate was forming a Romish party in Germany against the nation itself. Popular sympathies counterbalanced religious antipathies, and in a short time the _Ratisbon reformation_ became the laughing-stock of the people. But the first step had been taken, the example given. It was imagined that it would be no difficult task eventually to strengthen and enlarge this Roman league.

Those who still hesitated would necessarily be drawn into it by the progress of events. To the legate Campeggio belongs the glory of having dug the mine which was most seriously to endanger the liberties of Germany, the existence of the empire, and of the Reformation.

Henceforward Luther's cause ceased to be a mere religious affair; the dispute with the monk of Wittemberg ranked among the political events of Europe. Luther is about to be eclipsed; and Charles V., the pope, and the princes will be the princ.i.p.al actors on the stage where the grand drama of the sixteenth century is to be performed.

[Sidenote: THE EDICT OF BURGOS--RUPTURE.]

Yet the a.s.sembly at Spires was still kept in view; it might repair the mischief that Campeggio had effected at Ratisbon. Rome made every exertion to prevent it. "What!" said the papal deputies, not only to Charles V. but also to Henry VIII. and other princes of Christendom, "What! do these insolent Germans pretend to decide points of faith in a national a.s.sembly? It would seem that kings, the imperial authority, all Christendom, and the whole world, should submit to their decrees!"

The moment was well chosen to act upon the emperor. The war between this prince and Francis I. was at its height. Pescara and the Constable of Bourbon had quitted Italy, and entering France in the month of May, had laid siege to Ma.r.s.eilles. The pope, who looked with an evil eye on this attack, might make a powerful diversion in the rear of the imperial army. Charles, who must have feared to displease him, did not hesitate, and immediately sacrificed the independence of the empire to the favour of Rome and the success of his struggle with France.

On the 15th of July, Charles issued an edict from Burgos in Castile, wherein he declared, with an imperious and angry tone, "that the pope alone had the right of convoking a council, and the emperor of demanding one; that the meeting appointed to take place at Spires could not and ought not to be tolerated; that it was strange the German nation should undertake a task which all the other nations in the universe, even with the pope's guidance, would not have the right of doing; and that they should hasten to enforce the decree of Worms against the new Mahomet."

Thus came from Spain and Italy the blow that arrested in Germany the development of the Gospel. Charles was not yet satisfied. In 1519, he had proposed to unite his sister, the Archd.u.c.h.ess Catherine, to John Frederick, son of Duke John, the elector's brother, and heir to the electorate. But was it not this Saxon house that supported in Germany those principles of religious and political independence which Charles hated? He decided on breaking off entirely with the troublesome and guilty representative of the evangelical and national ideas, and gave his sister in marriage to John III., king of Portugal. Frederick, who in 1519 had shown his indifference to the overtures of the King of Spain, was able in 1524 to suppress the indignation he felt at the emperor's conduct; but Duke John haughtily intimated that this proceeding had wounded his feelings very deeply.

Thus the two hostile camps that were destined to rend the empire for so long a period became daily more distinct.

CHAPTER VI.

Persecution--Gaspard Tauber--A Bookseller--Cruelties in Wurtemberg, Salzburg, and Bavaria--Pomerania--Henry of Zuphten.

The Roman party was not satisfied with this. The alliance of Ratisbon was not to be a mere form; it must be sealed with blood. Ferdinand and Campeggio descended the Danube together from Ratisbon to Vienna, and during their journey bound each other by cruel promises. The persecution immediately broke out in the Austrian states.

[Sidenote: MARTYRDOM OF GASPARD TAUBER.]

One Gaspard Tauber, a citizen of Vienna, had circulated Luther's writings, and had even written against the invocation of saints, purgatory, and transubstantiation.[338] Being thrown into prison, he was summoned by his judges, both theologians and lawyers, to retract his errors. It was thought that he had consented, and every preparation was made in Vienna to gratify the people with this solemn spectacle. On the festival of St Mary's nativity, two pulpits were erected in St Stephen's cemetery, one for the leader of the choir, who was to extol by his chants the repentance of the heretic; and the other for Tauber himself. The formula of recantation was placed in his hands;[339] the people and choristers waited in silence. Whether Tauber had made no promise, or whether at the moment of abjuration his faith suddenly revived with fresh energy, he exclaimed, "I am not convinced, and I appeal to the holy Roman empire!" Clergy, choristers, and people were seized with astonishment and alarm. But Tauber continued to call for death rather than that he should deny the Gospel. He was decapitated, and his body burnt;[340] and his courage made an indelible impression on the inhabitants of Vienna.

[338] Atque etiam proprios ipse tractatus perscripserim. Cochlus, p. 92, verso.

[339] See Cochl., ibid. c.u.m igitur ego Casparus Tauber, etc.

[340] Credo te vidisse Casparis Tauber historiam martyris novi Viennae, quem caesum capite scribunt et igne exustum pro verbo Dei. Luther to Hausmann, 12th November 1524, ii. 563.