History of the Reformation in the Sixteenth Century Volume I Part 24

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

[314] Muller'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 s.h.i.+rt. 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 Rucken." (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 pa.s.sion. 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 n.o.ble 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] Schrock. 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. "G.o.d," 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 superst.i.tious crowd. He had erected the red cross of indulgences at Zwickau, and the good paris.h.i.+oners had hastened to make the money which was to deliver them c.h.i.n.k 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 compa.s.sion 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 d.a.m.nation." 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 ma.s.s 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 G.o.d." "But have you caused a ma.s.s 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 ma.s.s 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 G.o.d 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 l.u.s.tre of that sun of grace which is now s.h.i.+ning 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 G.o.d.

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

[330] Clausurum januam cli." (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 s.h.i.+lling," 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 G.o.d, and you will have to give account to G.o.d 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 G.o.d 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 G.o.d 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 G.o.d! 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 G.o.d 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 G.o.d, 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? "a.s.suredly," 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 Juterboch and Treblin, and rus.h.i.+ng 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 doc.u.ment ordered the accused to be acquitted.[333]

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