Let us now attend to the State of the Church before the Reformation.

The people of Christendom no longer expecting the gratuitous gift of eternal life from the true and living G.o.d, it was necessary, in order to obtain it, to have recourse to all the methods which a superst.i.tious, timid, and frightened conscience could invent. Heaven is full of saints and mediators who can solicit the favour. Earth is full of pious works, sacrifices, observances, and ceremonies, which can merit it. Such is the picture of the religion of this period, as drawn by one who was long a monk, and afterwards a fellow-worker with Luther.

Myconius says, "The sufferings and merits of Christ were as a vain tale, or as the Fables of Homer. Not a word was said of the faith by which the righteousness of the Saviour, and the inheritance of eternal life, are secured. Christ was a severe judge, ready to condemn all who did not recur to the intercession of saints, or the indulgences of popes. Instead of him there figured as intercessors, first the Virgin Mary, like the Diana of Paganism, and after her saints, of whom the popes were continually enlarging the catalogue. These mediators gave the benefit of their prayers only to those who had deserved well of the orders founded by them. For this it was necessary to do not what G.o.d commands in his word, but a great number of works which monks and priests had devised, and which brought in large sums of money. These were, Ave-Marias, prayers of St. Ursula, and St. Bridget. It was necessary to chant and cry night and day. There were as many places of pilgrimage as there were mountains, forests, or valleys. But these toils might be bought off with money. Money, therefore, and every thing that had any value, chickens, geese, ducks, eggs, wax, straw, b.u.t.ter, and cheese, were brought to the convents and to the priests.

Then chants resounded, and bells were rung, perfumes filled the sanctuary, and sacrifices were offered; kitchens were stuffed, gla.s.ses rattled, and ma.s.ses winding up threw a cover over all these pious works. The bishops did not preach, but they consecrated priests, bells, monks, churches, chapels, images, books, cemeteries, all these things yielding large returns. Bones, arms, and feet, were presented in gold and silver boxes. They were given out to be kissed during ma.s.s, and this too yielded a large profit."

"All these folks maintained, that the pope being in the place of G.o.d, (2 Thess., ii, 4,) could not be deceived, and they would not hear of any thing to the contrary."[24]

[24] Myconius' History of the Reformation, and Seckendorf's History of Lutheranism.

In the Church of All Saints at Wittemberg were shown a piece of Noah's Ark, a small portion of soot from the furnace of the Three Young Men, a bit of the manger in which our Saviour was laid, hair from the beard of the great Christopher, and nineteen thousand other relics of greater or less value. At Schaffhausen was shown the breath of St.

Joseph, which Nicodemus had received into his glove. In Wurtemberg, a vender of indulgences was seen selling his wares, and having his head adorned with a large feather, plucked from the wing of the archangel Michael.[25] But there was no occasion to go to a distance in quest of these precious treasures. Persons with hired relics travelled the country, and hawked them about, as has since been done with the Holy Scriptures. The faithful, having them thus brought to their houses, were spared the trouble and expence of pilgrimage. Relics were exhibited with great ceremony in the churches, while those travelling hawkers paid a fixed sum to the owners, and also gave them so much per centage on their returns. The kingdom of heaven had thus disappeared, and men, to supply its place on the earth, had opened a disgraceful traffic.

[25] Muller's Reliquien, vol. iii, p. 22.

In this way, a profane spirit had invaded religion, and the most sacred seasons of the Church, those which, most forcibly and powerfully invited the faithful to self-examination and love, were dishonoured by buffoonery and mere heathen blasphemies. The "Easter Drolleries" held an important place in the acts of the Church. As the festival of the resurrection required to be celebrated with joy, every thing that could excite the laughter of the hearers was sought out, and thrust into sermons. One preacher imitated the note of the cuckoo, while another hissed like a goose. One dragged forward to the altar a layman in a ca.s.sock; a second told the most indecent stories; a third related the adventures of the Apostle Peter, among others, how, in a tavern, he cheated the host by not paying his score.[26] The inferior clergy took advantage of the occasion to turn their superiors into ridicule. The churches were thus turned into stages, and the priests into mountebanks.

[26] colampad. De Risu Paschali.

If such was the state of religion, what must that of morals have been?

It is true, and equity requires we should not forget, that, at this time, corruption was not universal. Even when the Reformation took place, much piety, righteousness, and religious vigour, were brought to light. Of this, the mere sovereignty of G.o.d was the cause; but still, how can it be denied, that He had previously deposited the germs of this new life in the bosom of the Church? In our own day, were all the immoralities and abominations which are committed in a single country brought together, the ma.s.s of corruption would undoubtedly fill us with alarm. Still it is true, that, at this period, evil presented itself in a form, and with a universality, which it has never had since. In particular, the abomination of desolation was seen standing in the holy place, to an extent which has not been permitted since the period of the Reformation.

With faith morality had decayed. The glad tidings of eternal life is the power of G.o.d for the regeneration of man. But take away the salvation which G.o.d gives, and you take away purity of heart and life.

This was proved by the event.

The doctrine and the sale of indulgences operated on an ignorant people as a powerful stimulus to evil. It is no doubt true, that, according to the doctrine of the Church, indulgences were of use only to those who promised to amend, and actually kept their promise. But what was to be expected of a doctrine which had been invented with a view to the profit which it might be made to yield? The venders of indulgences, the better to dispose of their wares, were naturally disposed to present them in the most winning and seductive form. Even the learned were not too well informed on the subject, while the only thing seen by the mult.i.tude was, that indulgences gave them permission to sin. The merchants were in no haste to disabuse them of an error so greatly in favour of the trade.

In those ages of darkness, what disorders and crimes must have prevailed when impunity could be purchased with money! What ground could there be for fear when a trifling contribution to build a church procured exemption from punishment in the world to come! What hope of renovation, when all direct communication between men and their G.o.d had ceased--when, estranged from him, their spirit and life, they moved to and fro among frivolous ceremonies and crude observances in an atmosphere of death!

The priests were the first to yield to the corrupting influence. In wishing to raise, they had lowered themselves. They had tried to steal from G.o.d a ray of his glory, that they might place it in their own bosom; but, instead of this, had only placed in it some of the leaven of corruption, stolen from the Evil one. The annals of the period teem with scandalous stories. In many places people were pleased to see their priest keeping a mistress, in the hope that it might secure their wives from seduction.[27] How humbling the scene which the house of such a priest must have presented! The unhappy man maintained the woman and the children she might have borne him, out of t.i.thes and alms.[28] His conscience upbraided him. He blushed before his people, his servants, and his G.o.d. The woman fearing, that, in the event of the priest's death, she might become dest.i.tute, sometimes made provision beforehand, and played the thief in her own house. Her honour was gone, and her children were a living accusation against her. Objects of universal contempt, both parties rushed into quarrelling and dissipation. Such was the home of a priest!... In these fearful scenes, the people read a lesson of which they were not slow to avail themselves.[29]

[27] Nicol de Clemangis, De Praesulibus Simoniacis.

[28] Words of Seb. Stor., Pastor of Leichstall in 1524.

[29] Fusslin Beytraege, ii, 224.

The rural districts became the theatre of numerous excesses. The places where priests resided were often the abodes of dissoluteness.

Corneille Adrian at Bruges,[30] and Abbot Trinkler at Cappel,[31]

imitated the manners of the East, and had their harems. Priests a.s.sociating with low company, frequented taverns and played at dice, crowning their orgies with quarrels and blasphemy.[32] The Council of Schaffhausen issued an order forbidding priests to dance in public except at marriages, or to carry more than one kind of weapon. They, moreover, ordered that such priests as were found in houses of bad fame should be stript of their ca.s.socks.[33] In the archbishopric of Mayence, they leapt the walls at night, and then shouted and revelled in all sorts of debauchery within taverns and inns. Doors and locks were not secure from their attacks.[34] In several places, each priest was liable to the bishop in a certain tax for the female he kept, and for every child she bore him. One day, a German bishop, who was attending a great festival, openly declared that in a single year, the number of priests who had been brought before him for this purpose amounted to eleven thousand. This account is given by Erasmus.[35]

[30] Metern. Nederl. Hist. viii.

[31] Hottinger, Hist. Eccles. ix, 305.

[32] Order of 3rd March, 1517, by Hugo, Bishop of Constance.

[33] Muller's Reliq. iii, 251.

[34] Steubing. Gesch. der Na.s.s. Oran Lande.

[35] "Uno anno ad se delata undecim millia sacerdotum palam concubinariorum." (Erasm. Op. tom. ix, p. 401.) In one year eleven thousand priests were reported to him as living in open concubinage.

Among the higher orders of the priesthood, the corruption was equally great. The dignitaries of the Church preferred the turmoil of camps to chanting at the altar, and to take lance in hand, and reduce those around them to obedience, was one of the first qualities of a bishop.

Baldwin of Tours, who was constantly warring with his va.s.sals and neighbours, razed their castles, built others of his own, and thought of nothing but enlarging his territory. It is told of a certain bishop of Eichstadt, that when he sat in his court, he had a coat-of-mail under his gown, and a large sword in his hand. One of his sayings was, that in fair fight he was not afraid of five Bavarians.[36] The bishops and the inhabitants of the towns where they resided were perpetually at war. The burghers demanded freedom, while the priests insisted on absolute obedience. When the latter proved victorious, they punished revolt, and satiated their vengeance with numbers of victims; but the flame of insurrection burst forth at the very moment when they imagined they had suppressed it. And what a spectacle was presented by the pontifical throne at the period immediately preceding the Reformation! To say the truth, even Rome was not often witness to such infamy.

[36] Schmidt, Gesch. der Deutschen. tom. iv.

Roderigo Borgia, after he had lived with a lady of Rome, continued the same illegitimate intercourse with her daughter, Rosa Vanozza, and had five children by her. This man, a cardinal and an archbishop, was living at Rome with Vanozza, and other females besides, frequenting churches and hospitals, when the pontifical chair became vacant by the death of Innocent VIII. Borgia secured it by buying each cardinal for a regular price. Four mules loaded with gold publicly entered the palace of Cardinal Sforza, the most influential among them. Borgia became Pope under the name of Alexander VI, and was delighted at having thus reached the pinnacle of pleasure.

On his coronation-day, he appointed his son Caesar, a youth of ferocious temper and dissolute habits, Archbishop of Valentia and Bishop of Pampeluna. Then, when his daughter Lucretia was married, he celebrated the occasion in the Vatican with fetes which were attended by his mistress, Julia Bella, and enlivened by comedies and obscene songs. "All the ecclesiastics," says a historian,[37] "had mistresses, and all the convents of the capital were houses of bad fame." Caesar Borgia espoused the faction of the Guelphs, and when, by their a.s.sistance, he had destroyed the Ghibelins, he turned round upon the Guelphs, and, in like manner, destroyed them. But he was unwilling that any should share the spoil with him, and, therefore, after Alexander had, in 1497, made his eldest son Duke of Benevento, the Duke disappeared. George Schiavoni, a dealer in wood on the banks of the Tiber, one night saw a dead body thrown into the river, but said nothing; such occurrences were common. The dead body proved to be that of the Duke, who had been murdered by his brother Caesar.[38] Nor was this enough. Having taken offence at his brother-in-law, he made him be stabbed on the stair of the pontifical palace. The wounded man, covered with blood, was carried to his apartment, where he was constantly watched by his wife and sister, who, dreading Caesar's poison, prepared his food with their own hands. Alexander placed sentinels at his door, but Caesar laughed at their precautions, and as the pope was going to see his son-in-law, Caesar said to him, "What is not done at dinner will be done at supper." In short, he one day forced his way into the room, drove out the wife and sister, and calling in his executioner, Michilotto, the only person to whom he showed any confidence, looked on while his brother-in-law was strangled.[39] Alexander had a favourite, named Peroto. The pope's partiality for him offended the young Duke. He pursued him, and Peroto, taking refuge under the pontifical mantle, clasped the pope in his arms. Caesar stabbed him, and the blood of his victim sprung into the pontiffs face.[40] "The pope," adds a contemporary witness to these scenes, "loves his son the Duke, and is much afraid of him."

Caesar was the handsomest and most powerful man of his age. He fought with six wild bulls, and despatched them with ease. Every morning at Rome persons were found who had been a.s.sa.s.sinated during the night, while poison carried off those whom the sword could not reach. Men dared not to move or breathe in Rome, every one trembling till his own turn should arrive. Caesar Borgia was the hero of crime. The spot of earth where iniquity attained this dreadful height was the pontifical throne. When once man has given himself over to the powers of darkness, the higher the station he pretends to occupy in the sight of G.o.d, the deeper he sinks into the abysses of h.e.l.l. The dissolute fetes which were given in the pontifical palace by the pope, his son Caesar, and his daughter Lucretia, cannot be described, or even thought of, without horror. The impure groves of antiquity, perhaps, never saw the like. Historians have accused Alexander and Lucretia of incest, but the proof seems defective. The pope had prepared poison for a rich cardinal, in a small box of comfits which were to be served after a sumptuous repast. The cardinal being put on his guard, bribed the steward, and the poisoned box was placed before Alexander, who ate of it and died.[41] The whole city ran to see the dead viper, and could not get enough of the sight.[42]

[37] Infessura.

[38] "Amazz il fratello Ducha di Gandia et lo fa butar nel Tevere."

He a.s.sa.s.sinated his brother, the Duke of Gandia, and made him be thrown into the Tiber. (MS. of Capello, amba.s.sador at Rome in 1500, extracted by Ranke.)

[39] Intro in camera ... fe ussir la moglie e sorella ... estrangol dito zovene.--(Ibid.)

[40] Adeo il sangue il salt in la faza del papa.--(Ibid.)

[41] E messe la scutola venenata avante il papa.--(Sanato.)

[42] Gordon, Tomasi Infessura, Guicciardini, etc.

Such was the man who occupied the pontifical see at the beginning of the century in which the Reformation commenced.

The clergy having thus brought religion and themselves into disrepute, a powerful voice might well exclaim, "The ecclesiastical state is opposed to G.o.d and to his glory. The people well know this, and but too well do they show it, by the many songs, proverbs, and jests, against priests, which are current among the lower cla.s.ses, and by all those caricatures of monks and priests which we see on all the walls, and even on playing cards. Every man feels disgust when he sees or when he hears of an ecclesiastic." These are Luther's words.[43]

[43] Da man an alle Wande, auf allerley zedel, zuletzt auf den Kartenspielen, Pfaffen, und Munche malete.--(L. Ep. ii, 674.)

The evil had spread through all ranks. A spirit of error had been sent to men, corruption of manners kept pace with corruption of faith, and a mystery of iniquity lay like an incubus on the enslaved Church of Jesus Christ.

There was another consequence which necessarily resulted from the oblivion into which the fundamental doctrine of the gospel had fallen.

Ignorance was the companion of corruption. The priests having taken into their own hands the distribution of a salvation which belongs only to G.o.d, deemed this a sufficient t.i.tle to the respect of the people. What occasion had they to study sacred literature? Their business was not to expound the Scriptures, but to give diplomas of indulgence--a ministry which called not for the laborious acquisition of extensive knowledge.

In the rural districts, says Wimpheling, the persons selected for preachers were miserable creatures, who had been previously raised from beggary, cast-off cooks, musicians, huntsmen, grooms, and still worse.[44]

[44] Apologia pro Rep. Christ.

The higher clergy were often sunk in deep ignorance. A Bishop of Dunfeld congratulated himself that he had never learned either Greek or Hebrew, while the monks contended that all heresies sprung out of these languages, and especially out of the Greek. "The New Testament,"

said one of them, "is a book full of briers and serpents. "The Greek," continued he, "is a new language recently invented, and of it we ought specially to beware. As to Hebrew, my dear brethren, it is certain that all who learn it, that very instant become Jews." We quote from Heresbach, a friend of Erasmus, and a respectable writer.

Thomas Linacer, a learned and celebrated ecclesiastic, had never read the New Testament. In the last days of his life, (in 1524,) he caused a copy of it to be brought, but immediately dashed it from him with an oath, because, on opening it, he had lighted on these words, "I say unto you, Swear not at all." Now he was a great swearer. "Either this is not the gospel," said he, "or we are not Christians."[45] Even the Theological Faculty of Paris did not hesitate at this time to say, in presence of the Parliament, "It is all over with religion if the study of Greek and Hebrew is allowed." If, among ecclesiastics, there were a scattered few who had made some attainments, it was not in sacred literature. The Ciceronians of Italy affected great contempt for the Bible because of its style. Men calling themselves priests of the Church of Jesus Christ, translated the writings of holy men inspired by the Spirit of G.o.d into the style of Virgil and Horace, in order to adapt them to the ears of good society. Cardinal Bembo, instead of _the Holy Spirit_, wrote _the breath of the heavenly zephyr_; instead of to _forgive sins_,--to _bend the manes and the Sovereign G.o.d_; and instead of _Christ the Son of G.o.d_,--_Minerva sprung from the forehead of Jupiter_. Having one day found the respectable Sadolet engaged in translating the Epistle to the Romans, he said to him, "Leave off this child's play; such trifling ill becomes a man of gravity."[46]

[45] Muller's Reliq. tom. iii, p. 253.