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.
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 God 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."
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 lustre of that sun of grace which is now shining 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 God.
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 shilling," 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 God, and you will have to give account to God 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 God 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 God 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 God! 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 God 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 God, 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.
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