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 G.o.d 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 a.s.sured 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 G.o.d 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 Praef.) 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 ill.u.s.trious 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 pa.s.sionately 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 fetes, games, theatricals, presents or rewards, were in question. No court surpa.s.sed 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, "G.o.d 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, Rmische Paebste, 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 amus.e.m.e.nts, and hunting parties.

Leo was greatly in want of money. He had to provide for his immense expenditure, supply all his liberalities, fill the purse of gold which he daily threw to the people, keep up the licentious exhibitions of the Vatican, satisfy the numerous demands of his relations and voluptuous courtiers, give a dowry to his sister, who had been married to Prince Cibo, a natural son of Pope Innocent VIII, and meet the expenditure occasioned by his taste for literature, arts, and pleasure. His cousin, Cardinal Pucci, as skilful in the art of h.o.a.rding as Leo in that of lavishing, advised him to have recourse to indulgences. Accordingly, the pope published a bull, announcing a general indulgence, the proceeds of which were, he said, to be employed in the erection of the church of St. Peter, that monument of sacerdotal magnificence. In a letter, dated at Rome, under the seal of the Fisherman, in November, 1517, Leo applies to his commissary of indulgences for one hundred and forty-seven gold ducats, to pay a ma.n.u.script of the thirty-third book of Livy. Of all the uses to which he put the money of the Germans, this was, doubtless, the best. Still it was strange to deliver souls from purgatory in order to purchase a ma.n.u.script history of the wars of the Roman people.

There was at this time in Germany a young prince who might be regarded as in many respects a living image of Leo X. This was Albert, a younger brother of the elector, Joachim of Brandenburg. At twenty-four years of age he had been appointed Archbishop and Elector of Mentz and of Magdeburg, and two years after made a cardinal. Albert had neither the virtues nor the vices which are often met with in the high dignitaries of the church. Young, fickle, worldly, but not without some generous feelings, he was perfectly aware of many of the abuses of Catholicism, and cared little for the fanatical monks by whom he was surrounded. His equity disposed him, in part at least, to acknowledge the justice of what the friends of the gospel demanded. In his secret heart he was not much opposed to Luther. Capito, one of the most distinguished Reformers, was long his chaplain, counsellor, and confidant. Albert regularly attended his sermons. "He did not despise the gospel," says Capito; "on the contrary, he highly esteemed it, and for a long time would not allow the monks to attack Luther." But he would have liked Luther not to compromise him, and to take good care while exposing the doctrinal errors and vices of the inferior clergy, not to disclose the faults of bishops and princes. In particular, he was most anxious that his name should not be mixed up with the affair.

His confidant, Capito, who had imposed upon himself, as men often do in situations similar to his, thus addressed Luther: "Look to the example of Jesus Christ and the apostles; they rebuked the Pharisees and the incestuous man of Corinth, but they never expressly named them. You know not what is pa.s.sing in the hearts of the bishops; and, perhaps, there is more good in them than you suppose." But the fickle and profane spirit of Albert, still more than the susceptibilities and fears of his self-love, estranged him from the Reformation. Affable, clever, handsome, extravagant, and wasteful, delighting in the pleasures of the table, in rich equipages, splendid buildings, licentious pleasures, and literary society, this young Archbishop-Elector was in Germany what Leo X was at Rome. His court was one of the most magnificent in the empire, and he was prepared to sacrifice to pleasure and grandeur all the sentiments of truth which, perhaps, might have insinuated themselves into his heart. Nevertheless, his better convictions continued even to the last to exercise some degree of influence over him, and he repeatedly gave indications of moderation and equity.

Albert, like Leo, was in want of money. The Fuggers, rich merchants in Augsburg, had made him advances which he behoved to repay, and hence, though he had managed to secure two archbishoprics and a bishopric, he was unable to pay Rome for his Pallium. This ornament of white wool, bespangled with black crosses and blessed by the pope, who sent it to the archbishops as a token of their dignity, cost them twenty-six, or, some say, thirty thousand florins. In order to obtain money, Albert, naturally enough, bethought himself of having recourse to the same methods as the pope. He accordingly applied to him for the general farming of the indulgences, or, as they expressed it at Rome, "of the sins of the Germans."

The popes sometimes kept the indulgences in their own hands, and at other times farmed them out, in the same way as some governments still do gaming-houses. Albert made an offer to Leo to share the profit with him, and Leo, in agreeing to the bargain, stipulated for immediate payment of the Pallium. Albert had been counting on paying it out of the indulgences, and therefore applied anew to the Fuggers, who, thinking the security good, agreed, on certain conditions, to make the advance required, and were appointed bankers to the concern. They were the bankers of the princes of this period, and were afterwards made counts in return for the services which they had rendered.

The pope and the archbishop having thus, by antic.i.p.ation, shared in the spoils of the good souls of Germany, the next matter was to select the persons who were to carry the affair into effect. It was first offered to the Franciscan order, whose guardian was conjoined with Albert. But, as it was already in bad odour with honest people, these monks were not anxious to have anything to do with it. The Augustins, who were more enlightened than the other religious orders, would have been less inclined to undertake it. The Franciscans, however, being afraid of offending the pope, who had just sent their chief, De, Forli, a cardinal's hat, a hat which had cost this poor mendicant order thirty thousand florins, the guardian deemed it more prudent not to refuse openly, but, at the same time, threw all sorts of difficulties in Albert's way. They could never understand each other, and, accordingly, when the proposal was made to the Elector to undertake the whole charge, he eagerly closed with it. The Dominicans, on the other hand, longed for a share in the general collection which was about to commence. Tezel, who was already famous in the trade, hastened to Mentz to offer his services to the Elector. In consideration of the talent which he had displayed in publishing the indulgences for the knights of the Teutonic order of Prussia and Livonia, his proposals were accepted, and in this way, the whole traffic pa.s.sed into the hands of his order.[340]

[340] Seckendorf, 42.

CHAP. IV.

Tezel approaches--Luther at the Confessional--Tezel's Rage--Luther without a Plan--Jealousy among the Orders--Luther's Discourse--The Elector's Dream.

In so far as we know, Luther heard of Tezel, for the first time, at Grimma, in 1516, when he was on the eve of beginning his visit to the churches. While Staupitz was still with Luther, it was told him that an indulgence merchant was making a great noise at Vurzen. Even some of his extravagant sayings were quoted. Luther's indignation was roused, and he exclaimed, "Please G.o.d, I'll make a hole in his drum."[341]

[341] Lingke, Reisegesch. Luther's, p. 27.

Tezel, on his return from Berlin, where he had met with a most friendly reception from the elector Joachim, brother of the farmer-general, took up his head-quarters at Juterboch. Staupitz, availing himself of his influence with the elector Frederick, had often represented to him the abuses of the indulgences, and the scandalous proceedings of the mendicants,[342] and the princes of Saxony feeling indignant at the shameful traffic, had forbidden the merchant to enter their territory. He was, accordingly, obliged to remain on those of the Archbishop of Magdeburg, but at the same time came as near to Saxony as he could, Juterboch being only four miles from Wittemberg. "This great thresher of purses," says Luther, "set about threshing[343] the country in grand style, so that the money began to leap, tumble, and tinkle, in his chest." The people of Wittemberg went in crowds to the indulgence market of Juterboch.

[342] "Instillans ejus pectori frequentes indulgentiarum abusus."

(Coch. 4.) Impressing him with the frequent abuse of indulgences.

[343] In German, to thrash like grain, dreschen. (Luth. Op. xvii.)

At this period Luther had the highest respect for the church and for the pope. "I was then," said he, "a monk, a most bigoted Papist, so intoxicated and imbued with the doctrines of Rome, that if I had been able I would willingly have lent a hand in killing any one audacious enough to refuse obedience to the pope in the minutest matter.[344] I was a real Saul, as many still are." But, at the same time, his heart was ready to declare in favour of all that he believed to be truth, and against all that he believed to be error. "I was a young doctor just of the irons, ardent and rejoicing in the word of the Lord."[345]

[344] In Praef. Op. (Witt. i.) "Monachum, et Papistam insanissimum, ita ebrium, imo submersum in dogmatibus papae," etc.

[345] Luth. Op. (W.) xxii.

One day when Luther had taken his seat in the confessional at Wittemberg, several citizens of the town came before him, and one after another confessed the grossest immoralities. Adultery, libertinism, usury, ill-gotten wealth, were the crimes with which the minister of the word was entertained by persons of whose souls he was one day to give account. He rebukes, corrects, and instructs them; but what is his astonishment when these people tell him that they don't choose to abandon their sins?... Quite amazed, the pious monk declares, that since they refuse to promise amendment, he cannot give them absolution. The wretched creatures then appealed to their letters of indulgence, exhibiting them and extolling their virtues. But Luther replied, that he cared little for the paper which they had shown him, and added, _unless you repent_, _you will all perish_. They made an outcry, and expostulated, but the doctor was immovable; "they must cease to do evil, and learn to do well, ... otherwise no absolution."

"Beware," added he, "of lending an ear to the harangues of the venders of indulgences; you might be better employed than in buying those licences which are sold you for the most paltry sum."[346]

[346] "Cpi dissuadere populis et eos dehortari ne indulgentiariorum clamoribus aurem praeberent, ..." (Luth Op. Lat. in Praef.)

Much alarmed, these inhabitants of Wittemberg hastened back to Tezel to tell him how his letters were disregarded by an Augustin monk.

Tezel, on hearing this, became red with fury, crying, and stamping, and cursing in the pulpit.[347] To strike a deeper terror into the people, he repeatedly kindled a fire in the market-place, declaring he had received orders from the pope to burn all heretics who should dare to oppose his holy indulgences.

[347] "Wutet, schilt und maledeit graeulich auf dem Predigtstuhl."

(Myconius, Reformationsgesch.)

Such is the circ.u.mstance, which was not the cause, but the first occasion of the Reformation. A pastor seeing the sheep of his flock in a path which must lead them to destruction, makes an effort to deliver them. As yet, he has no thought of reforming the church and the world.

He has seen Rome and its corruptions, but he declares not against Rome. He perceives some of the abuses under which Christianity is groaning, but has no thought of correcting these abuses. He has no desire to become Reformer.[348] He has no plan for the reformation of the Church any more than he had had one for himself. G.o.d intends reform, and for reform selects Luther. The same remedy which had proved so powerful in curing his own wretchedness, the hand of G.o.d will employ by him to cure the miseries of Christendom. He remains quiet in the sphere which is a.s.signed to him, walking merely where his Master calls him, and fulfilling his duties as professor, preacher, and pastor, at Wittemberg. While seated in the church, his hearers come and open their hearts to him. Evil makes an a.s.sault upon him, and error seeks him out, of her own accord. He is interfered with in the discharge of his duty, and his conscience, which is bound to the word of G.o.d, resists. Is it not G.o.d that calls him? To resist is a duty, and being a duty, is also a right. He has no alternative but to speak.

In this way were events ordered by that G.o.d who was pleased, says Mathesius, "to restore Christendom by means of the son of a forge master, and to purify the impure doctrine of the church, by making it pa.s.s through his furnaces.[349]

[348] "Haec initia fuerunt hujus controversiae in qua Lutherus nihil adhuc suspicans aut somnians de futura mutatione rituum." (Melancth.

Vita Luth.) Such was the beginning of this controversy in which Luther was not yet thinking or dreaming of a future change of ritual.

[349] "Die verseurte Lehr durch den ofen gehen," (p. 10.)

Having given this detail, it must be unnecessary to refute a false imputation invented by some of Luther's enemies, but not till after his death. Jealousy for his order, it has been said, grief at seeing a shameful and condemned traffic entrusted to the Dominicans in preference to the Augustins, who had hitherto enjoyed it, led the doctor of Wittemberg to attack Tezel and his doctrines. The well known fact that this traffic was first offered to the Augustins, who refused it, is sufficient to refute this fable, which has been repeated by writers who have copied each other; even Cardinal Pallavicini states that the Augustins never had discharged this office.[350] Besides, we have seen the travail of Luther's soul. His conduct needs no other explanation. It was impossible for him not to make open profession of the doctrine to which he owed his happiness. In Christianity, every man who finds a blessing longs to make others partakers in it. In our day it is time to abandon those puerile explanations which are unworthy of the great revolution of the sixteenth century. To lift a world, a more powerful lever was required. The Reformation existed not in Luther only; it was the offspring of his age.

[350] "Falsum est consuevisse hoc munus injungi Ermitanis S.

Augustini."... (p. 14.) It is not true that this office was wont to be a.s.signed to the Eremites of St. Augustine.