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]
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.
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]
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]
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.
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]