Chapter XIV: Book I: Chap. I (9)

"If the form of the syllogism could be applied to divine things, we should know the article of the Holy Trinity, and should not believe it.

"In one word, Aristotle is to theology as darkness to light.

"Man is more hostile to the grace of God than he is to the law itself.

"He who is without the grace of God sins incessantly, even though he neither kills, nor steals, nor commits adultery.

"He sins, for he does not fulfil the law spiritually.

"Not to kill, and not to commit adultery, externally, and in regard to action, merely, is the righteousness of hypocrites.

"The law of God and the will of man are two adversaries, who, without the grace of God, can never agree.[287]

[287] "Lex et voluntas sunt adversarii duo, sine gratia Dei
implacabiles." (Ibid. 57.) Law and will are two adversaries implacable
without the grace of God.

"What the law wishes the will never wishes; only from fear it may make a show of wishing.

"The law is the hangman of the will, and is subject only to the Child who has been born unto us.[288] (Isaiah, ix, 6.)

[288] "Lex est exactor voluntatis, qui non superatur nisi per Parvulum
qui natus est nobis." (Ibid.)

"The law makes sin abound; for it irritates and repulses the will.

"But the grace of God makes righteousness abound, through Jesus Christ, who makes us love the law.

"Every work of the law appears good externally, but internally is sin.

"The will, when it turns toward the law without the grace of God, does so only for its own interest.

"Cursed are those who do the works of the law.

"Blessed are all those who do the works of the grace of God.

"The law, which is good, and in which we have life, is the law of the love of God, shed abroad in our hearts by the Holy Spirit, (Rom., v, 5.)

"Grace is not given in order that works may be done more frequently and more easily, but because without grace there cannot be any work of love.

"To love God is to hate oneself, and know nothing out of God."[289]

[289] Luth. Op. Lips. xvii, p. 143, et Op. Lat. i.

In this way Luther attributes to God all the good that man can do. The thing to be done is not to repair, or, so to speak, to patch up the will of man; an entirely new will must be given him. God alone could say this; for God alone could perform it. This is one of the greatest and most important truths that the will of man can acknowledge.

But Luther, while proclaiming the impotence of man, did not fall into the opposite extreme. He says in the eighth thesis, "It follows not that the will is naturally bad, that is to say, that its nature is of the essence of evil, as the Manichees taught."[290] Originally the nature of man was essentially good; but it turned aside from goodness, that is, God, and is inclined to evil. Still its origin remains holy and glorious, and is capable, by the power of God, of regaining its original. The object of Christianity is to restore it. The gospel, it is true, exhibits man in a state of degradation and impotence, but as placed between two glories and two grandeurs,--a past glory, from which he has been precipitated, and a future glory, to which he is called. This is the truth, and man knows it to be the truth; and how little soever he thinks of it, he easily discovers that all which is told him of his actual purity, power, and glory, is only a lie, designed to cradle his pride and rock it asleep.

[290] "Nec ideo sequitur quod sit naturaliter mala, id est natura
mali, secundum Manichæos." (Ibid.) Nor does it therefore follow that
it is naturally evil, _i.e._, of the nature of evil, according to the
Manichees.

Luther, in his theses, attacked not only the pretended goodness of man's will, but also the pretended light of his understanding in regard to divine things. In fact, scholasticism had exalted reason as well as the will. This theology, in the hands of some of its teachers, was, at bottom, only a species of rationalism. The propositions which we have enumerated indicate this; for they look as if directed against the rationalism of our own day. In the theses, which were the signal of the Reformation, Luther attacked the Church and the popular superstitions which to the gospel had added indulgences, purgatory, and numberless abuses. In those which we have just given he attacked the school and the rationalism which had robbed the gospel of the doctrine of the sovereignty of God, his revelation and his grace. The Reformation attacked rationalism before it attacked superstition. It proclaimed the rights of God before lopping off the excrescences of man. It was positive before it was negative. This has not been sufficiently attended to, and yet, without attending to it, it is impossible duly to appreciate the character of this religious revolution.

Be this as it may, the truths which Luther thus expressed with so much energy were quite new. To maintain these theses at Wittemberg had been an easy matter. There his influence was paramount, and it would have been said that he had chosen a field of battle where he knew no combatant could appear. In offering battle in another university he gave them a greater publicity; and it was by publicity that the Reformation was effected. He turned his eyes towards Erfurt, where the theologians had shown themselves so exasperated against him.

He, accordingly, sent his theses to John Lange, prior of Erfurt, and wrote him as follows: "My anxiety for the decision which you will give as to these theses is great, extreme, too great, perhaps, and keeps me on the rack. I much suspect that your theologians will consider as paradoxical and _kakodoxical_,[291] what I must henceforth regard as most orthodox. Tell me how it is, and as soon as you possibly can. Have the goodness to make known to the Faculty of Theology, and to all, that I am ready to come and publicly maintain these propositions either in the university or the monastery." It does not seem that Luther's challenge was accepted. The monks of Erfurt contented themselves with intimating that his theses had incurred their high displeasure.

[291] "Imo cacodoxa videri suspicor." (Luth. Ep. 60.) Nay, I suspect
they will be thought cacodox, (false doctrine.)

But he was desirous to send them to some other part of Germany; and with that view bethought him of a man who plays an important part in the history of the Reformation, and with whom the reader must be made acquainted.

A distinguished professor, named John Meyer, was then teaching in the university of Ingolstadt, in Bavaria. He was a native of Eck, a village in Swabia, and was commonly called Doctor Eck. He was a friend of Luther, who respected his talents and acquirements. Full of intellect, he had read much, and was possessed of a very retentive memory. To erudition he added eloquence. His voice and gesture bespoke the vivacity of his genius. In regard to talent, Eck was in the south of Germany what Luther was in the north. They were the two most distinguished theologians of the period, though of very different views. Ingolstadt was almost the rival of Wittemberg. The reputation of these two doctors attracted crowds of eager students from all quarters to the universities in which they taught; their personal qualities not less than their abilities endearing them to their pupils. The character of Doctor Eck has been assailed, but an anecdote in his history will show that at this period, at least, his heart was not closed against generous impressions.

Among the students whom his fame had attracted to Ingolstadt was a young man, named Urban Regius, from the banks of an Alpine lake. He had first studied at the university of Fribourg in Brisgau. On his arrival at Ingolstadt, to which he had been attracted by the fame of Doctor Eck, Urban engaged in his course of philosophy, and gained the favour of his master. Requiring to provide for his maintenance, he was under the necessity of taking charge of some young noblemen, and had not only to superintend their studies and their conduct, but also to purchase on his own account whatever books and clothes they required. The youths dressed in style, and kept a good table. Regius becoming embarrassed prayed the parents to recall their sons. "Never fear," was the answer. His debts increased, his creditors became pressing, and he was at his wit's end. The emperor was raising an army against the Turks, and a recruiting party having arrived at Ingolstadt, Urban in despair enlisted. Clothed in military attire, he appeared in the ranks at the time when the review took place, previous to their departure. Doctor Eck coming up at that instant with several of his colleagues, was greatly surprised to discover his student among the recruits. "Urban Regius!" said he, fixing his keen eye on him. "Here," replied the recruit. "What, pray, is the cause of this?" The young man told his story. "I take the matter upon myself," replied Eck, and setting his halberd aside, bought him off from the recruiting party. The parents, threatened by the Doctor with the displeasure of the prince, sent the necessary funds to defray the expences of their children, and Urban Regius was saved to become at a later period one of the pillars of the Reformation.

Doctor Eck occurred to Luther as the proper person to publish his theses on Pelagianism and scholastic rationalism in the south of the empire. He did not, however, send them to the professor of Ingolstadt directly, but employed a mutual friend, the excellent Christopher Scheurl, secretary to the town of Nuremberg, praying him to send them to Eck at Ingolstadt, which is at no great distance from Nuremberg. "I send you," says he, "my paradoxical, and even kakistodoxical (κακιστοδοξας) propositions, as many think them. Communicate them to our dear friend, the very learned and talented Eck, that I may learn and know what he thinks of them."[292] These were the terms in which Luther then spoke of Doctor Eck; such was the friendship then subsisting between them. It was not Luther who broke it off.

[292] "Eccio nestro, eruditissimo et ingeniosissimo viro exhibete, ut
audiam et videam quid vocet illas." (Luth. Ep. i, p. 63.) Show them to
our most learned and ingenious Eck, that I may hear and see what he
calls them.

Ingolstadt, however, was not the field on which the battle was to be fought. The doctrines on which these theses turned were perhaps of greater importance than those which, two months after, set the Church in a blaze; and yet, notwithstanding of Luther's challenges, they passed unnoticed. At most, they were read within the circle of the school, and produced no sensation beyond it. The reason was, because they were only university propositions and theological doctrines, whereas the subsequent theses related to an evil which had grown up in the midst of the people, and was then causing devastation in all parts of Germany. So long as Luther was contented with reviving forgotten doctrines, all was silence; but when he attacked abuses which were universally felt, every one turned to listen.

Nevertheless, all that Luther proposed in either case was to produce one of those theological discussions which were then so common in universities. To this circle his views were confined. He was humble, and his humility amounted even to distrust and anxiety. "Considering my ignorance," said he, "all I deserve is to be hid in a corner, without being known by any one under the sun."[293] But a mighty hand drew him out of this corner in which he wished to remain unknown to the world. A circumstance, independent of Luther's will, threw him into the field of battle, and the war commenced. This providential circumstance we are now called upon to relate.

[293] Luth. Op. (W.) xviii, 1944.

BOOK THIRD.

CHAP. I.

THE INDULGENCES AND THESES.

1517, 1518.

Cortège--Tezel--Tezel's Discourse--Confession--Four
Graces--Sale--Public Penance--A Letter of
Indulgence--Exceptions--Feasting and Debauchery.

At this period the people of Germany were all in motion. The Church had opened a vast market on the earth. From the crowd of customers, and the noise and pleasantry of the sellers, one would have thought it a fair, only a fair held by monks. The merchandise which they were showing off, and selling a bargain, was, as they said, the salvation of souls.

The merchants travelled the country in a fine carriage, accompanied by three mounted attendants, journeying in grand style, and living at great expence. One would have said it was some high Mightiness with his suite and officers, and not a vulgar dealer or mendicant monk. When the cortège approached a town, a messenger was despatched to the magistrate to say, "The grace of God and of St. Peter is at your gates." Immediately the whole place was in motion. Clergy, priests, nuns, the council, school-masters and their scholars, the incorporations with their colours, men and women, old and young, went out to meet the merchant with lighted tapers in their hand, amid the sound of music and the ringing of bells, "insomuch," says a historian, "that God himself could not have been received with greater honour." After the formalities were over the whole body proceeded to the church. The Bull of Grace by the pontiff was carried in front, on a velvet cushion or cloth of gold. Next came the chief of the indulgence merchants, carrying a large wooden cross, painted red. The whole procession moved forward, amid hymns, prayers, and the smoke of incense. The merchant monk and his attendants were received at the church by the pealing organ and thrilling music. The cross was placed in front of the altar, and over it the pope's arms were suspended. All the time it remained there the clergy of the place, the penitentiaries and sub-commissaries, came each day after vespers or before the _salute_, to do obeisance to it with white wands in their hands.[294] This grand affair produced a lively sensation in the quiet cities of Germany.

[294] "Mit weissen Stæblein." (Instructions of the Archbishop of Mentz
to the Sub-commissaries of Indulgence, etc. Art. 8.)

At these sales one personage in particular drew the attention of the spectators. It was he who carried the great red cross, and played the principal character. He was clothed in the dress of a Dominican, and had an arrogant air. His voice was Stentorian, and though in his sixty-third year,[295] he seemed still in full vigour. This man, the son of one Diez, a jeweller of Leipsic, was called John Diezel, or Tezel. He had studied in his native town, became bachelor in 1487, and two years after entered the Dominican order. Numerous honours had accumulated on his head. Bachelor in theology, prior of the dominicans, apostolic commissary, inquisitor, _hæreticæ pravitatis inquisitor_, he had discharged the office of commissary of indulgences, without intermission, from 1502. The skill which he had acquired as subaltern soon raised him to the office of commissary-in-chief. He had eighty florins a month, and all his expences paid, together with a carriage and three horses; but his perquisites (it is easy to comprehend what they were) far exceeded his salary. In 1507 at Freiberg he gained two thousand florins in two days. If he discharged the functions, he had also the manners of a quack. Convicted of adultery and shameful misconduct at Inspruck, his vices had almost cost him his life. The Emperor Maximilian had ordered him to be put into a sack and thrown into the river; but the Elector Frederick happening to arrive, obtained his pardon.[296] The lesson which he thus received had not given him more modesty; for he had two of his children along with him.

[295] "Ingenio ferox, et corpore robustus." (Cochl. 5.) In mind
fierce, and in body robust.

[296] "Welchen Churfürst Freiderich vom Sack, zu Inspruck erbeten
hatte." (Mathes. 10.)

Miltitz, the pope's legate, mentions the fact in one of his letters.[297] It would have been difficult to find in all the cloisters of Germany a man better fitted for the traffic with which he was entrusted. To the theology of a monk, to the zeal and temper of an inquisitor, he united the greatest effrontery; but the thing which, above all, made the task easy to him, was his skill in inventing extraordinary stories to captivate the minds of the people. To him all means were good that filled his coffers. Raising his voice, and giving free vent to his vulgar eloquence, he offered his indulgences to every comer, and knew better than any dealer at a fair how to set off his merchandise.[298]

[297] Luth. Op. (W.) xv, 862.

[298] "Circumferuntur venales indulgentiæ in his regionibus a Tecelio
Dominicano impudentissimo sycophanta." (Melancth. Vita Luth.)
Indulgences for sale are carried about by the Dominican Tezel, a most
impudent sycophant.

After the cross was erected, and the arms of the pope suspended over it, Tezel mounted the pulpit, and with a tone of assurance began to extol the value of the indulgences in presence of the crowd who had been attracted to the church by the ceremony. The people listened and stared on hearing the wondrous virtues of which he told them. A Jesuit historian, speaking of the Dominicans with whom Tezel was associated, says, "Some of these preachers failed not, as usual, to outrage the subject which they treated, and so to exaggerate the value of the indulgences as to make people suppose they were certain of their own salvation, and of the deliverance of souls from purgatory as soon as the money was paid."[299] If such were the scholars, we may judge what the master was. Let us listen to one of his harangues after setting up the cross.

[299] Hist. du Luthéranisme par le P. Maimbourg, de la Compagnie du
Jésus, 1681, p. 21.

"Indulgences are the most precious and most sublime gift of God.

"This cross (pointing to the red cross) has the very same efficacy as the actual cross of Jesus Christ.[300]

[300] Luth. Op. (W.) xxii, p. 1393.

"Come, and I will give you letters under seal, by which even the sins which you may have a desire to commit in future will all be forgiven.

"I would not exchange my privileges for that of St. Peter in heaven; for I have saved more souls by my indulgences than the apostle by his sermons.

"There is no sin too great for an indulgence to remit; and even should any one (the thing, no doubt, is impossible) have done violence to the Holy Virgin Mary, mother of God, let him pay, let him only pay well, and it will be forgiven him.[301]

[301] Tezel defends and reiterates this assertion in his Anti-Theses
published the same year. (Th. 99, 100, and 101.) "Sub-commissariis in
super ac prædicatoribus veniarum imponere, ut si quis per impossibile
Dei Genitricem semper Virginem violasset, quod eumdem indulgentiarum
vigore absolvere possent, luce clarius est." (Positiones fratris J.
Tezelii quibus defendit indulgentias contra Lutherum.) Moreover, to
enjoin the sub-commissaries and preachers of pardon, that if any one
should, by impossibility, have violated the Mother of God, always
Virgin, they could absolve him in virtue of indulgences, is clearer
than day.

"Think, then, that for each mortal sin you must, after confession and contrition, do penance for seven years, either in this life or in purgatory. Now, how many mortal sins are committed in one day, in one week? How many in a month, a year, a whole life?[302] Ah! these sins are almost innumerable, and innumerable sufferings must be endured for them in purgatory. And now, by means of these letters of indulgence, you can at once, for life, in all cases except four, which are reserved to the Apostolic See, and afterwards at the hour of death, obtain a full remission of all your pains and all your sins."

[302] "Quot peccata mortalia committuntur in die...." (Löscher's
Reformations, Acten i, p. 418.) How many mortal sins are committed in
a day?

Tezel even made financial calculations on the subject.

"Do you not know," said he, "that when a man proposes to go to Rome, or to any other country where travellers are exposed to danger, he sends his money to the bank, and for every five hundred florins that he means to have, gives five, or six at most, in order that, by means of letters from the bank, he may receive the money safely at Rome or elsewhere.... And, you, for the fourth of a florin, will not receive these letters of indulgence, by means of which you might introduce into the land of paradise, not worthless money, but a divine and immortal soul, without exposing it to the smallest risk."[303]

[303] "Si contingat aliquem ire Romam, vel ad alias periculosas
partes, mittit pecunias suas in banco, et ille pro quolibet centum dat
quinque aut sex aut decem...." (Ibid.)

Tezel next passed to another subject.

"But more than this," said he; "indulgences not only save the living: they also save the dead.

"For this repentance is not even necessary.

"Priest! noble! merchant! wife! young girls! young men! hear your departed parents and your other friends, crying to you from the bottom of the abyss, 'We are enduring horrible torments! A little alms would deliver us; you can give it, and yet will not!'"

These words, uttered by the formidable voice of the charlatan monk, made his hearers shudder.

"At the very instant," continued Tezel, "when the piece of money chinks on the bottom of the strong box, the soul comes out of purgatory, and, set free, flies upward into heaven."[304]

[304] Theses, 56. (Positiones fratris J. Tezelii quibus defendit
indulgentias contra Lutherum.)

"O imbecile and brutish people, who perceive not the grace which is so richly offered to you!... Now heaven is everywhere open!... Do you refuse at this hour to enter? When, then, will you enter? Now you can ransom so many souls! Hard-hearted and thoughtless man, with twelve pence you can deliver your father out of purgatory, and you are ungrateful enough not to save him! I will be justified on the day of judgment, but you, you will be punished so much the more severely, for having neglected so great salvation. I declare to you, that though you had only a single coat, you would be bound to take it off and sell it, in order to obtain this grace.... The Lord our God is no longer God. He has committed all power to the pope."

Then, trying to avail himself of other weapons still, he added, "Know you why our most holy Lord is distributing so great a grace? His object is to raise up the ruined church of St. Peter and St. Paul, so that it may not have its equal in the universe. That church contains the bodies of the holy apostles St. Peter and St. Paul, and of a multitude of martyrs. Owing to the actual state of the building, these holy bodies are now, alas! beaten, flooded, soiled, dishonoured, and reduced to rottenness, by the rain and the hail.... Ah! are these sacred ashes to remain longer in mud and disgrace?"[305]

[305] Instruction of the Archbishop of Mentz, etc.

This picture failed not to make an impression on many who felt a burning desire to go to the help of poor Leo X, who had not wherewith to shelter the bodies of St. Peter and St. Paul from the rain.

Then the orator opened on the arguers and traitors who opposed his work. "I declare them excommunicated," exclaimed he.

Afterwards addressing docile souls, and making a profane use of Scripture, "Happy are the eyes which see what you see; for I tell you, that many prophets and many kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them." And at last, showing the strong box in which the money was received, he usually concluded his pathetic discourse with this triple appeal to the people, "Bring! bring! bring!" "These words," says Luther, "he uttered with such horrible bellowing, that one might have thought it was a mad bull making a rush at people, and striking them with his horns."[306] When his discourse was ended, he came down from the pulpit, ran towards the chest, and in presence of the people chucked a piece of money into it, taking care to make it give a very loud tinkle.[307]

[306] Resolut. on Theses, 32.

[307] Tenztel, Reformationsgesch; Myconii, Ref. Hist.; Instruction of
the Archbishop of Mentz, etc.; Luther's Theses.

Such were the discourses which astonished Germany, heard in the days when God was preparing Luther.

At the termination of the discourse, the indulgence was understood "to have established its throne in the place in due form." Confessionals were set up adorned with the pope's arms. The sub-commissaries, and the confessors whom they selected, were considered to represent the apostolical penitentiaries of Rome at the jubilee, and on each of these confessionals were posted, in large characters, their names, surnames, and designations.

Then a crowd pressed forward to the confessor, each coming with a piece of money in his hand. Men, women, and children, the poor, even those who lived on alms, all found means of procuring money. The penitentiaries, after having anew explained the greatness of the indulgence to each individual, asked, "How much money can you afford to part with, in order to obtain so complete a forgiveness?" "This question," says the Instruction of the Archbishop of Mentz to the commissaries; "this question ought to be put at this moment, that the penitents may thereby be the better disposed to contribute."[308]

[308] Instruction, etc., 5, 69.

Four valuable graces were promised to those who aided in building the basilisk of St. Peter. "The first grace which we announce to you," said the commissaries, according to their Letter of Instruction, "is the complete pardon of all sins."[309] After this came three other graces,--_first_, the right of choosing a confessor, who, whenever the hour of death should seem to be at hand, would give absolution from all sins, and even from the greatest crimes reserved for the Apostolic See;[310] _second_, a participation in all the blessings, works, and merits of the Catholic Church, in prayers, fastings, alms, and pilgrimages; and, _third_, the redemption of the souls which are in purgatory.[311]

[309] Ibid., 19.

[310] Ibid., 30.

[311] Ibid., 35.

To obtain the first of these graces, it was necessary to have contrition of heart and confession of the lips, or, at least, the intention of confessing. But for the three others, they could be obtained without contrition or confession, merely by paying. Previous to this, Christopher Columbus, extolling the value of gold, had said quite gravely, "He who possesses it may introduce souls into paradise." Such was the doctrine taught by the Archbishop-Cardinal of Mentz, and the commissaries of the pope. "As to those," said they, "who would deliver souls from purgatory, and procure for them pardon of all their offences, let them throw money into the chest. It is not necessary for them to have contrition of the heart or confession of the lips.[312] Let them only hasten with their money; for they will thus do a work most useful to the souls of the departed, and to the erection of the Church of St. Peter." Greater blessings could not be offered at a cheaper rate.

[312] "Auch ist nicht nothig dass sie in dem Herzen zerknirscht sind,
und mit dem Mund gebeichtet haben." (Ibid., 38.).

When the confession was over, and it did not take long, the faithful hastened towards the seller. One only had charge of the sale, and kept his counter near the cross. He carefully eyed those who approached him, examining their air, bearing, and dress, and asked a sum proportioned to the appearance which each presented. Kings, queens, princes, archbishops, bishops, were, according to the regulation, to pay twenty-five ducats for an ordinary indulgence. Abbots, counts, and barons, paid ten. Others of the nobility, rectors, and all who had an income of five hundred florins, paid six. Those who had two hundred florins a-year paid one; others, only a half. Moreover, when the tax could not be followed to the letter, full powers were given to the commissary-apostolic, who was to arrange everything in accordance with the dictates of "sound reason," and the generosity of the donor.[313] For particular sins, Tezel had a particular tax. Polygamy paid six ducats; theft in a church, and perjury, nine ducats; murder, eight ducats; magic, two ducats. Samson, who carried on the same traffic in Switzerland as Tezel in Germany, had a somewhat different tax. For infanticide he charged four livres _tournois_; for parricide or fratricide, a ducat.[314]

[313] "Nach den Sätzen der gesunden vernunft, nach ihrer Magnificenz
und Freigebigkeit." (Instruction, etc., 26.)

[314] Müller's Reliq., iii, p. 264.

The apostolic commissaries sometimes encountered difficulties in carrying on their trade. It often happened, both in towns and villages, that husbands were opposed to the whole concern, and prohibited their wives from giving any thing to these merchants. What, then, were devout spouses to do? "Have you not your dowry, or some other property, at your own disposal?" asked the dealers. "In that case we may dispose of part for so sacred a purpose, even against the will of your husbands."[315]

[315] Instr. 27. "Wieder, den Willen ihres Mannes."

The hand which had given the indulgence could not receive the money. This was prohibited under the severest penalties; for there might be good reason to suspect that that hand would not have been faithful. The penitent himself behoved to deposit the price of his pardon in the chest.[316] Angry looks were given to those who were audacious enough not to open their purses.[317]

[316] Ibid., 87, 90, et 91.

[317] Luth., Op. Leipz., xvii, 79.

If among those who pressed forward to the confessionals, there happened to be any one whose crime was publicly known, though of a kind which the civil law could not reach, he behoved, first of all, to do public penance. For this purpose they first led him to a chapel or sacristy, where they stripped him of his clothes, and took off his shoes, leaving him nothing but his shirt. His arms were crossed upon his breast, a light placed in one hand, and a rod in the other. Then the penitent walked at the head of the procession which proceeded to the red cross. He remained on his knees till the chant and the collect was finished. Then the commissary gave out the Psalm, _Miserere mei_. The confessors immediately approached the penitent, and led him across the church towards the commissary, who, taking the rod from his hand, and gently striking him thrice on the back with it,[318] said to him, "The Lord have pity on thee, and forgive thy sin." He then gave out the _Kyrie Eleison_. The penitent was led back to the front of the cross, and the confessor gave him the apostolic absolution, and declared him restored to the company of the faithful. Sad mummery, concluded with a holy expression, which, at such a moment, was mere profanation!

[318] "Dreimal gelind auf den Rücken." (Instruction.)

It is worth while to know the contents of one of those diplomas of absolution which led to the Reformation of the Church. The following is a specimen:--"May our Lord Jesus Christ have pity on thee, N. N., and absolve thee by the merit of his most holy passion. And I, in virtue of the apostolic power entrusted to me, absolve thee from all ecclesiastical censures, judgments, and penalties, which thou mayest have deserved; moreover, from all the excesses, sins, and crimes, which thou mayest have committed, how great and enormous soever they may have been, and for whatever cause, even should they have been reserved to our most holy Father the pope, and to the apostolic see. I efface all the marks of disability, and all the notes of infamy which thou mayest have incurred on this occasion. I remit the pains which thou shouldest have to endure in purgatory. I render thee anew a partaker in the sacraments of the church. I again incorporate thee into the communion of saints, and re-establish thee in the innocence and purity in which thou wert at the hour of thy baptism; so that, at the moment of thy death, the gate of entrance to the place of pains and torments will be shut to thee, and, on the contrary, the gate which leads to the heavenly paradise, will be opened to thee. If thou art not to die soon, this grace will remain unimpaired till thy last hour arrive. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

"Friar John Tezel, commissary, has signed it with his own hand."

How dexterously presumptuous and lying words are here intermingled with holy Christian expressions!

All the faithful required to come and confess at the place where the red cross was erected. The only exceptions were the sick, the aged, and pregnant women. If, however, there happened to be in the neighbourhood some noble in his castle, or some great personage in his palace, there was an exemption for him;[319] for he might not care to mingle with the crowd, and his money was worth the going for.

[319] Instr. 9.

If there happened to be a convent whose heads were opposed to the traffic of Tezel, and prohibited their monks from visiting the places where the indulgence had erected its throne, means were still found to remedy the evil by sending them confessors, who were commissioned to absolve them against the will of their order and the will of their heads.[320] There was not a vein in the mine, however small, which they did not find means of working.

[320] Ibid., 69.

At length they arrived at the object and end of the whole affair, the summing up of the cash. For greater security, the strong box had three keys--one in the hands of Tezel, the second in those of the treasurer, appointed by the firm of Fugger of Augsburg, who had been appointed agents in this vast enterprise, while the third was entrusted to the civil authority. When the moment arrived, the counters were opened in the presence of a notary-public, and the whole was duly counted and recorded. Must not Christ arise and drive these profane sellers from the temple?

The mission being closed, the dealers relaxed from their labours. It is true the instructions of the commissary-general forbade them to frequent taverns and suspicious places;[321] but they cared little for this prohibition. Sin must have appeared a very trivial matter to people who had such an easy trade in it. "The mendicants," says a Roman Catholic historian, "led a bad life, expending in taverns, gaming-houses, and places of infamy, what the people retrenched from their necessities."[322] It is even averred, that in taverns they sometimes played at dice for the salvation of souls.[323]

[321] Ibid., 4.

[322] Sarpi, Conc. di Trent, p. 5.

[323] Schröck. K. G. v, d. R., i, 116.

CHAP. II.

The Franciscan Confessor--The Soul in the
Burying-Ground--The Shoemaker of Hagenau--The
Students--Myconius--Conversation with Tezel--Stratagem by a
Gentleman--Conversation of the Wise and of the People--A
Miner of Schneeberg.

But let us look at some of the scenes which then took place in Germany during this sale of the pardon of sins; for we here meet with anecdotes which, by themselves alone, give a picture of the times. As we proceed with our narrative we deem it best to let men speak for themselves.

At Magdebourg Tezel refused to absolve a wealthy female, unless she would pay him one hundred florins in advance. She consulted her ordinary confessor, who was a Franciscan. "God," replied he, "gives the remission of sins freely, and does not sell it." However, he begged her not to tell Tezel what advice he had given her. But the merchant having somehow or other heard of words so injurious to his interest, exclaimed, "Such an adviser deserves to be banished or burned."[324]

[324] Scultet. Annal. Evangel., p. 4.

Tezel rarely found men enlightened enough, and still more rarely men bold enough, to resist him. For the most part he had a good market from the superstitious crowd. He had erected the red cross of indulgences at Zwickau, and the good parishioners had hastened to make the money which was to deliver them chink on the bottom of the chest. He was going away with a well-filled purse. The evening before his departure the chaplains and their attendants applied to him for a farewell entertainment. The request was reasonable; but how was it possible to comply with it? the money was already counted and sealed up. The next morning he orders the large bell to be rung. Crowds hastened to the church, every one thinking that something extraordinary must have happened, as the station was closed. "I had resolved," said he, "to depart this morning, but last night was awoke by groans. On listening I found they came from the burying-ground. Alas! it was a poor soul calling and entreating me instantly to deliver it from the torment by which it was consumed. I have, therefore, remained one day more, in order to stir up the compassion of Christian hearts in favour of this unhappy soul. I am willing myself to be the first to give, and whosoever does not follow my example will deserve damnation." What heart would not have responded to such an appeal? Who knew, moreover, whose soul it was that was crying in the burying-ground? The people contributed freely, and Tezel gave the chaplains and their attendants a jovial entertainment, defraying the expence by the offerings which he had received in favour of the soul of Zwickau.[325]

[325] Loscher's Ref. Acten, i, 404, Luth. Op. xv, 443, etc.

The indulgence merchants had fixed their station at Hagenau in 1517. A shoemaker's wife, taking advantage of the authority of the instruction of the commissary-general, had, contrary to the will of her husband, procured a letter of indulgence, and paid a gold florin for it. She died shortly after. The husband not having caused mass to be said for the repose of her soul, the curate charged him with contempt of religion, and the judge of Hagenau summoned him to appear. The shoemaker put his wife's indulgence in his pocket and repaired to the court. "Is your wife dead?" asked the judge. "Yes," replied he. "What have you done for her?" "I have buried her body, and commended her soul to God." "But have you caused a mass to be said for the salvation of her soul?" I have not; it was unnecessary. She entered heaven the moment of her death." "How do you know that?" "Here is the proof." So saying, he takes the indulgence out of his pocket, and the judge, in presence of the curate, reads in as many words that the woman who received it would not enter purgatory, but go straight to heaven. "If the reverend curate maintains that a mass is still necessary, my wife has been cheated by our most holy father the pope. If she was not cheated, then it is the reverend curate who is cheating me." This was unanswerable, and the accused was acquitted. Thus the good sense of the people did justice to these pious frauds.[326]

[326] Musculi Loci Communes, p. 362.

One day when Tezel was preaching at Leipsic, and introducing into his sermons some of those stories of which we have given a sample, two students feeling quite indignant, rose up and left the church, exclaiming, "It is impossible for us to listen longer to the drolleries and puerilities of this monk."[327] One of them, it is said, was young Camerarius, afterwards the intimate friend of Melancthon, and his biographer.

[327] Hoffman's Reformationsgesch, v, Leipz., p. 32.

But of all the young men of the period, he on whom Tezel made the strongest impression unquestionably was Myconius, afterwards celebrated as a Reformer, and historian of the Reformation. He had received a Christian education. His father, a pious man of Franconia, was wont to say to him, "My son, pray frequently, for all things are freely given to us by God alone. The blood of Christ," added he, "is the only ransom for the sins of the whole world. O, my son! were there only three men that could be saved by the blood of Christ, believe, and believe with confidence, that thou art one of the three. It is an insult to the blood of the Saviour to doubt if it saves."[328] Then cautioning his son against the traffic which was beginning to be established in Germany--"The Roman indulgences," said he to him, "are nets which fish for money, and deceive the simple. The forgiveness of sins and of eternal life are not things for sale."

[328] "Si tantum tres homines essent salvandi per sanguinem Christi,
certo statueret unum se esse ex tribus illis." (Melch. Adam. Vita
Mycon.)

At the age of thirteen Frederick Myconius was sent to the school of Annaberg to finish his studies. Shortly after, Tezel arrived in the town, and remained in it for two years. The people flocked in crowds to his sermon. "There is no other method," exclaimed Tezel in his voice of thunder; "there is no other method of obtaining eternal life than the satisfaction of works; but this satisfaction is impossible for man, and, therefore, all he can do is to purchase it from the Roman pontiff."[329] When Tezel was about to quit Annaberg, his addresses became more urgent. "Soon," exclaimed he, in a threatening tone, "soon will I take down the cross, shut the gate of heaven,[330] and quench the lustre of that sun of grace which is now shining in your eyes." Then resuming the gentle accent of persuasion, "Now," said he, "is the accepted time, now is the day of salvation." Then raising his voice anew, the pontifical Stentor,[331] who was addressing the inhabitants of a rich mineral district, loudly exclaimed, "Bring your money, burghers of Annaberg, contribute largely in behalf of the indulgences, and your mines and your mountains will be filled with pure silver." In conclusion, he declared that at Pentecost he would distribute his letters to the poor gratuitously, and for the love of God.

[329] "Si nummis redimatur a pontifice Romano." (Melch. Adam.)

[330] Clausurum januam cœli." (Ibid.)

[331] "Stentor pontificius." (Ibid.)

Young Myconius being among the number of Tezel's hearers, felt an eager desire to avail himself of this offer. Going up to the commissaries, he said to them in Latin, "I am a poor sinner, and need a gratuitous pardon!" The merchants replied, "Those alone can have part in the merits of Jesus Christ who lend a helping hand to the Church, in other words, who give money." "What is the meaning then," said Myconius, "of those promises of free gift, which are posted up on the walls and doors of the churches?" "Give at least a shilling," said Tezel's people who had gone to their master, and interceded with him for the young man, but without effect. "I am not able." "Only Sixpence." "I have not even so much." The dominicans then began to fear that he wished to entrap them. "Listen," said they to him, "we will make you a present of the sixpence." The young man, raising his voice in indignation, answered, "I want no indulgences that are purchased. If I wished to purchase, I would only have to sell one of my school-books. I want a free pardon, given purely for the love of God, and you will have to give account to God for having allowed the salvation of a soul to be lost for a sixpence." "Who sent you to entrap us?" exclaimed the merchants. "Nothing but the desire of receiving the grace of God could have tempted me to appear before such mighty lords," replied the young man, and withdrew.

"I was much grieved," said he, "at being sent thus pitilessly away; but I still felt within myself a Comforter, who told me that there was a God in heaven, who, without money and without price, pardons repenting sinners for the love of his Son Jesus Christ. As I was taking leave of those people, I melted into tears, and, sobbing, prayed, 'O God! since these men have refused me the forgiveness of my sins, because I had no money to pay for it, do thou, O Lord, have pity on me, and forgive my sins in pure mercy!' I went to my lodging, and taking up my crucifix, which was lying on my desk, laid it on my chair, and prostrated myself before it. I cannot describe what I felt. I asked God to be my Father, and to do with me whatsoever he pleased. I felt my nature changed, converted, and transformed. What formerly delighted me now excited my disgust. To live with God, and please him, was my strongest, my only desire."[332] Thus Tezel himself contributed to the Reformation. By crying abuses he paved the way for a purer doctrine, and the indignation which he excited in a generous youth was one day to break forth mightily. We may judge of this by the following anecdote.

[332] Letter of Myconius to Eberus in Hechtii Vita Tezelii. Wittemb.,
p. 114.

A Saxon gentleman, who had heard Tezel at Leipsic, felt his indignation aroused by his falsehoods, and going up to the monk, asked him whether he had power to pardon the sins which were intended to be committed? "Assuredly," replied Tezel. "I have full power from the pope to do so." "Well then," resumed the knight, "there is one of my enemies on whom I should like to take a slight revenge without doing him any deadly injury, and I will give you ten crowns in return for a letter of indulgence, which will completely acquit me." Tezel made some objections; at last, however, they came to an agreement for thirty crowns. Soon after the monk quits Leipsic. The gentleman accompanied by his servants, waited for him in a wood between Jüterboch and Treblin, and rushing out upon him, and giving him some blows with a stick, carried off the rich indulgence chest, which the inquisitor had with him. Tezel cries out robbery, and carries his complaint before the judges, but the gentleman shows the letter with Tezel's own signature, exempting him beforehand from all punishment. Duke George, who had at first been very angry, on seeing the document ordered the accused to be acquitted.[333]

[333] Albinus Meissn. Chronick. L. W. (W.) xv, 446, etc., Hechtius in
Vita Tezelii.

This traffic everywhere occupied men's thoughts, and was everywhere talked of. It was the subject of conversation in castles, in academies, and at the firesides of the citizens, as well as in inns and taverns, and all places of public resort.[334] Opinions were divided, some believing, and others expressing indignation. The sensible portion of the community rejected the whole system of indulgences with disgust. It was so contrary to Scripture and to morality, that all who had any knowledge of the Bible, or any natural light, condemned it in their hearts, and only waited for a signal to declare their opposition to it. On the other hand, scoffers found ample materials for raillery. The people, who had for many years been irritated by the misconduct of the priests, and whom nothing but the fear of punishment induced to keep up a certain show of respect, gave free vent to their hatred. Complaints and sarcasms were everywhere heard on the avarice of the clergy.

[334] Luth. Op. (Leips.) xvii, pp. 111 et 116.

Nor did they stop here. They even attacked the power of the keys, and the authority of the sovereign pontiff. "Why," said they, "does not the pope deliver all souls from purgatory at once from a holy charity, and in consideration of the sad misery of these souls, seeing he delivers so great a number for the love of perishable money, and of the cathedral of St. Peter? Why do feasts and anniversaries of the dead continue to be celebrated? Why does not the pope restore or allow others to resume the benefices and prebends which have been founded in favour of the dead, since it is now useless, and even reprehensible, to pray for those whom indulgences have for ever delivered?" "What kind of new holiness in God and the pope is this--from a love of money to enable a wicked profane man to deliver a pious soul beloved of the Lord from purgatory, rather than deliver it themselves gratuitously from love, and because of its great wretchedness."[335]

[335] Luther's Theses on Indulgences, (Th. 82, 83, et 84.)

The gross and immoral conduct of the traffickers in indulgences was much talked of. "In paying carriers for transporting them with their goods, the innkeepers with whom they lodge, or any one who does any piece of work for them, they give a letter of indulgence for four, five, or any number of souls, as the case may be." In this way, the diplomas of salvation were current in inns and in markets like bank bills or paper money. "Bring! Bring!" said the common people, "is the head, the belly, the tail, and the whole body of the sermon."[336]

[336] Luth. Op. (Leips.) xvi, 79.

A miner of Schneeberg, meeting a seller of indulgences, asked, "Must we indeed give credit to what you have often said of the power of the indulgence, and of the authority of the pope, and believe it possible, by throwing a penny into the box, to ransom a soul from purgatory?" The merchant assured him it was true. "Ah!" resumed the miner, "what an unmerciful man the pope must be, for a paltry penny to leave a miserable soul so long crying in the flames. If he has no ready money, let him borrow some hundred thousand crowns, and deliver all these people at once. We poor folks will willingly pay him both the interest and the capital." Thus Germany was weary of the shameful traffic which was going on in the midst of her, and could no longer tolerate the impostures of these master-swindlers of Rome, as Luther calls them.[337] Yet no bishop, no theologian, durst oppose their quackery and their fraud. The minds of men were in suspense, and asked whether God would not raise up some mighty man for the work which required to be done? This man nowhere appeared.

[337] "Fessi erant Germani omnes, ferendis explicationibus,
nundinationibus, et infinitis imposturis Romanensium nebulonum."
(Luth. Op. Lat. in Præf.) All the Germans were weary with the
windings, traffickings, and endless impostures of Roman spendthrifts.

CHAP. III.

Leo X--Necessities of the Pope--Albert--His
Character--Favours the Indulgences--The Franciscans and the
Dominicans.

The pope then on the pontifical throne was not a Borgia but Leo X, of the illustrious house of Medici. He was able, frank, kind, and gentle. His address was affable, his liberality without bounds, and his morals, superior to those of his court. Cardinal Pallavicini, however, acknowledges that they were not altogether irreproachable. To this amiable character he joined several of the qualities of a great prince. He showed himself friendly to science and art. The first Italian comedies were represented in his presence; and there are few of his day which he did not see performed. He was passionately fond of music. Musical instruments resounded every day in his palace; and he was often heard humming the airs which had been performed before him. He was fond of magnificence, and spared nothing when fêtes, games, theatricals, presents or rewards, were in question. No court surpassed that of the sovereign pontiff in splendour and gayety. Accordingly, when it was learned that Julian Medicis was proposing to reside at Rome with his young bride, "God be praised," exclaimed Cardinal Bibliena, the most influential counsellor of Leo X, "the only thing we wanted was a female court."[338] A female court was necessary to complete the court of the pope. To religious sentiment Leo was completely a stranger. "His manners were so pleasing," says Sarpi, "that he would have been perfect if he had had some acquaintance with religious matters, and been somewhat more inclined to piety, which seldom, if ever, gave him any concern."[339]

[338] Ranke, Rœmische Pæbste, i, 71.

[339] Council of Trent, p. 4. Pallavicini, while pretending to refute
Sarpi, confirms, and even heightens his testimony. "Suo plane officio
defuit, (Leo) ... venationes, facetias, pompas adeo frequentes." ...
(Conc. Trid. Hist. i, pp. 8, 9.) Leo was plainly wanting to his duty,
so frequent were his shows his amusements, and hunting parties.