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.
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]
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]
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.
Such is the circumstance, 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. God intends reform, and for reform selects Luther. The same remedy which had proved so powerful in curing his own wretchedness, the hand of God will employ by him to cure the miseries of Christendom. He remains quiet in the sphere which is assigned 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 assault 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 God, resists. Is it not God 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 God 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 pass through his furnaces.[349]
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.
Luther impelled equally by obedience to the truth of God, and by charity towards men, mounted the pulpit. He forewarned his hearers; but, as he himself says, he did it gently.[351] His prince had obtained particular indulgences from the pope for the church of the castle of Wittemberg, and it was possible that some of the blows which he was going to level at the indulgences in question might fall on those of the Elector. No matter; he will run the risk. If he sought to please men, he would not be the servant of Christ.
"No man can prove by Scripture," says the faithful minister of the Word to the people of Wittemberg, "that the justice of God exacts a penalty or satisfaction from the sinner; the only duty which it imposes upon him is true repentance, sincere conversion, a resolution to bear the cross of Jesus Christ, and to be diligent in good works. It is a great error to think we can ourselves satisfy the justice of God for our sins. He always pardons them gratuitously by his inestimable grace.
"The Christian Church, it is true, requires something from the sinner, and consequently has the power of remitting what she so requires, but that is all. Even these indulgences of the Church are tolerated, only on account of indolent and imperfect Christians, who will not zealously exercise themselves in good works. For they stimulate none to sanctification, but leave all in imperfection."
Then adverting to the pretext under which the indulgences were published, he continues:—"It would be much better to contribute to the erection of St. Peter's church from love to God, than to purchase indulgences in this view.... But you ask, Are we then never to purchase them? I have already said, and I repeat it; my advice is, Don't purchase. Leave them to sleepy Christians, but do you walk apart in your own path. The faithful must be diverted from indulgences, and urged to do the works which they neglect."