17 The Case of Luther's Friend Myconius.

14. The Case of Luther’s Friend Myconius.

There is a remarkable instance recorded in the annals of the Reformation which strikingly illustrates the operations of the indulgence-venders. This record deserves not to be forgotten. Gustav Freitag, the famous writer of German history, has embodied it in his sketch "Doktor Luther."

Frederic Mecum, in Latin Myconius, had become a monk in the Franciscan order. He had had an experience with Tetzel which caused him to turn to Luther with joy and wonder when the latter had published his Theses. Few of the writings of Myconius, who afterwards became the evangelical pastor of the city of Gotha, have been preserved. In the ducal library at Gotha Freitag found [tr. note: sic] an account in Latin of the incident to which we have referred. It is as follows: "John Tetzel, of Pirna in Meissen, a Dominican friar, was a powerful peddler of indulgences or the remission of sins by the Roman Pope. He tarried with this purpose of his for two years in the city of Annaberg, new at that time, and deceived the people so much that they all believed there was no other way of obtaining the forgiveness of sins and eternal life except to make amends with our works; concerning this making of amends, however, he said that it was impossible. But a single way was still left, that is, if we purchased the same for money from the Roman Pope, bought for ourselves, therefore, the Pope’s indulgence, which he called the forgiveness of sins and a certain entrance into eternal life. Here I might tell wonders upon wonders and incredible things, what kind of sermons I heard Tetzel preach these two years in Annaberg, for I heard him preach quite diligently, and he preached every day; I could repeat his sermons to others, too, with all the gestures and intonations; not that I made him an object of ridicule, but I was entirely in earnest. For I considered everything as oracles and divine words, which one had to believe, and what came from the Pope I regarded as if coming from

Christ Himself.

"Finally, at Pentecost, in the year of our Lord 1510, he threatened he would lay down the red cross and lock the door of heaven and put out the sun, and it would never again come about that the forgiveness of sins and eternal life could be obtained for so little money. Yes, he said, it was not to be expected that such charitableness of the Pope should come hither again as long as the world would stand. He also exhorted that every one should attend well to the salvation of his own soul and to that of his deceased and living friends. For now was at hand, according to him, the day of his salvation and the accepted time. And he said: ’Let no one under any condition neglect his own salvation; for if you do not have the Pope’s letters, you cannot be absolved and delivered by any human being from many sins and "reserved cases"’ (that is, cases with which an ordinary priest was not qualified to deal). On the doors and walls of the church printed letters were publicly posted in which it was ordered that one should henceforth not sell the letters of indulgence and the full power at the close as dear as in the beginning, in order to give the German people a sign of gratitude for their devotion; and at the end of the letter at the foot was written in addition, _’Pauperibus dentur gratis,’_ to the needy the letters of indulgence are to be given for nothing, without money, for the sake of God.

"Then I began to deal with the deputies of this indulgence-peddler; but, in truth, I was impelled and urged to do so by the Holy Ghost, although I myself did not understand at the time what I was doing.

"My dear father had taught me in my childhood the Ten Commandments, the Lord’s Prayer, and the Christian Creed, and compelled me always to pray. For, he said, we had everything from God alone, gratis, for nothing, and He would also govern and lead us if we prayed with diligence. Of the indulgences and Roman remission of sins he said that they were only snares with which one tricked the simple out of their money and took it from their purses, that the forgiveness of sins and eternal life could certainly not be purchased and acquired with money. But the priests or preachers became angry and enraged when one said such things. Because I heard then nothing else in the sermons every day but the greatest praise of the remission of sins, I was filled with doubt as to whom I was to believe more, my father or the priests as teachers of the Church. I was in doubt, but still I believed the priests more than the instruction of my father. But one thing I did not grant, that the forgiveness of sins could not be acquired unless it was purchased with money, above all by the poor. On this account I was wonderfully well pleased with the little clause at the end of the Pope’s letter, _’Pauperibus gratis dentur propter Deum.’_

"And as they, in three days, intended to lay down the cross with special magnificence and cut off the steps and ladders to heaven, I was impelled by my spirit to go to the commissioners and ask for the letters of the forgiveness of sins ’out of mercy for the poor.’ I declared also that I was a sinner and poor and in need of the forgiveness of sins, which was granted through divine grace. On the second day, around evening, I entered Hans Pflock’s house where Tetzel was assembled with the father-confessors and crowds of priests, and I addressed them in Latin and requested that they might allow me, poor man, to ask, according to the command in the Pope’s letter, for the absolution of all my sins for nothing and for the sake of God, _’etiam nullo casu reservato,’_ without reserving a single case, and in regard to the same they should give me the Pope’s _’literas testimoniales,’_ or written testimony. Then the priests were astonished at my Latin speech, for that was a rare thing at this time, especially in the case of young boys; and they soon went out of the room into the small chamber which I was alongside, to the commissioner Tetzel. They made my desire known to him, and also asked in my behalf that he might give me the letters of indulgence for nothing. Finally, after long counsel, they returned and brought this answer: _’Dear son, we have put your petition before the commissioner with all diligence, and he confesses that he would gladly grant your request, but that he could not; and although he might wish to do so, the concession would nevertheless be naught and ineffective. For he declared unto us that it was clearly written in the Pope’s letter that those would certainly share in the exceeding generous indulgences and treasures of the Church and the merits of Christ _qui porrigerent manum adjutricem,_ who offered a helping hand; that is, those who would give money.’ And all that they told me in German, for there was not one among them who could have spoken three Latin words correctly with any one.

"In return, however, I entreated anew, and proved from the Pope’s letter which had been posted that the Holy Father, the Pope, had commanded that such letters should be given to the poor for nothing, for the sake of the Lord; and especially because there had also been written there _’ad mandatum domini Papae proprium,’_ that is, at the Pope’s own command.

"Then they went in again and asked the proud, haughty friar, that he might kindly grant my request and let me go from him with the letter of indulgence, since I was a clever and fluently-speaking young man and worthy of having something exceptional granted me. But they came out again and brought again the answer, _’de manu auxiliatrice,’ concerning the helping hand, which alone was fit for the holy indulgence. I, however, remained firm and said that they were doing me, a poor man, an injustice; the one whom both God and the Pope were unwilling to shut out of divine grace was rejected by them for some few pennies which I did not have. Then a contention arose that I should at least give something small, in order that the helping-hand might not be lacking, that I should only give a groschen; I said, ’I do not have it, I am poor.’ At last it came to the point where I was to give six pfennigs; then I answered again that I did not have a single pfennig. They tried to console me and spoke with one another. Finally I heard that they were worried about two things, in the first place, that I should in no case be allowed to go without a letter of indulgence, for this might be a plan devised by others, and that some bad affair might hereafter result from it, since it was clear in the Pope’s letter that it should be given to the poor for nothing. Again, however, something would nevertheless have to be taken from me in order that the others might not hear that the letters of indulgence were being given out for nothing; for the whole pack of pupils and beggars would then come running, and each one would want the same for nothing. They should not have found it necessary to be worried about that, for the poor beggars were looking more for their blessed bread to drive away their hunger.

"After they had held their deliberation, they came again to me and one gave me six pfennigs that I should give them to the commissioner. Through this contribution I, too, should become, according to them, a builder of the Church of St. Peter, at Rome, likewise a slayer of the Turk, and should furthermore share in the grace of Christ and the indulgences. But then I said frankly, impelled by the Spirit, if I wished to buy indulgences and the remission of sins for money, I could in all likelihood sell a book and buy them for my own money. I wanted them, however, for nothing, as gifts, for the sake of God, or they would have to give an account before God for having neglected and trifled away my soul’s salvation on account of six pfennigs, since, as they knew, both God and the Pope wished that my soul should share in the forgiveness of all my sins for nothing, through grace. This I said, and yet, in truth, I did not know how matters stood with the letters of indulgence.

"At last, after a long conversation, the priests asked me by whom I had been sent to them, and who had instructed me to carry on such dealings with them. Then I told them the pure, simple truth, as it was, that I had not been exhorted or urged by any one at all or brought to it by any advisers, but that I had made such a request alone, without counsel of any man, only with the confidence and trust in the gracious forgiveness of sins which is given for nothing; and that I had never spoken or had dealings with such great people during all my life. For I was by nature timid, and if I had not been forced by my great thirst for God’s grace, I should not have undertaken anything so great and mixed with such people and requested anything like that of them. Then the letters of indulgence were again promised me, but yet in such a way that I should buy them for six pfennigs which were to be given to me, as far as I was concerned, for nothing. I, however, continued to insist that the letters of indulgence should be given to me for nothing by him who had the power to give them; if not, I should commend and refer the matter to God. And so I was dismissed by them.

"The holy thieves, notwithstanding, became sad in consequence of these dealings; I, however, was partly downcast that I had received no letter of indulgence, partly I rejoiced, too, that there was, in spite of all, still One in heaven who was willing to forgive the penitent sinner his sins without money and loan, according to the words that I had often sung in church: ’As true as I live, says the Lord, I desire not the death of the sinner, but that he be converted and live.’ Oh, dear Lord and God, Thou knowest that I am not lying in this matter, or inventing anything about myself.

"While doing this, I was so moved that I, on returning to my inn, almost gushed forth and melted to tears. Thus I came to my inn, went to my room, and took the cross which always lay upon the little table in my study-room, placed it upon the bench, and fell down upon the floor before it. I cannot describe it here, but at that time I was able to feel the spirit of prayer and divine grace which Thou, my Lord and God, pouredst out over me. The essential import of the same, however, was this: I asked that Thou, dear God, mightst be willing to be my Father, that Thou mightst be willing to forgive me for my sins, that I submitted myself wholly to Thee, that Thou mightst make of me now whatsoever pleased Thee, and because the priests did not wish to be gracious to me without money, that Thou mightst be willing to be my gracious God and Father.

"Then I felt that my whole heart was changed. I was disgusted with everything in this world, and it seemed to me that I had quite enough of this life. One thing only did I desire, that is, to live for God, that I might be pleasing to Him. But who was there at that time who would have taught me how I had to go about it? For the word, life, and light of mankind was buried throughout the whole world in the deepest darkness of human ordinances and of the quite foolish good works. Of Christ there was complete silence, nothing was known about Him, or, if mention was made of Him, He was represented unto us as a dreadful, fearful Judge, whom scarcely His mother and all the saints in heaven could reconcile and make merciful with bloody tears; and yet it was done in such a way that He, Christ, thrust the human being who did penance into the pains of purgatory seven years for each capital sin. It was claimed that the pain of purgatory differed from the pain of hell in nothing except that it was not to last forever. The Holy Ghost, however, now brought me the hope that God would be merciful unto me.

"And now I began to take counsel a few days with myself as to how I might take up some other vocation in life. For I saw the sin of the world and of the whole human race; I saw my manifold sin, which was very great. I had also heard something of the secret holiness and the pure, innocent life of the monks, how they served God day and night, were separated from all the wicked life of the world, and lived very sober, pious, and virtuous lives, read masses, sang psalms, fasted, and prayed at all times. I had also seen this sham life, but I did not know and understand that it was the greatest idolatry and hypocrisy.

"Thereupon I made my decision known to the preceptor, Master Andreas Staffelstein, who was the chief regent of the school; he advised me straightway to enter the Franciscan cloister, the rebuilding of which had been begun at that time. And in order that I might not become differently minded in consequence of long delay, he straightway went with me himself to the monks, praised my intellect and ability, declared in terms of praise that he bad considered me the only one among his pupils of whom he was entirely confident that I should become a very devout man.

"I wished, however, first to announce my intention to my parents, too, and hear their ideas about the matter, since I was a lone son and heir of my parents. The monks, however, taught me from St. Jerome that I should drop father and mother, and not take them into consideration, and run to the cross of Christ. They quoted, too, the words of Christ, ’No one who lays hands to the plow and looks back is fit for the kingdom of God.’ All of this was bound to impel and enjoin me to become a monk. I will not speak here of many ropes and fetters with which they bound and tied my conscience. For they said that I could never become blessed if I did not soon accept and use the grace offered by God. Thereupon I, who would rather have been willing to die than be without the grace of God and eternal life, straightway promised and engaged to come into the cloister again in three days and begin the year of probation, as they called it, in the cloister; that is, I wanted to become a pious, devout, and God-fearing monk.

"In the year of Christ 1510, the 14th of July, at two o’clock in the afternoon, I entered the cloister, accompanied by my preceptor, some few of my school-comrades, and some very devout matrons, to whom I had in part made known the reason why I was entering the spiritual order. And so I blessed my companions to the cloister, all of whom, amid tears, wished me God’s grace and blessing. And thus I entered the cloister. Dear God, Thou knowest that this is all true. I did not seek idleness or provision for my stomach, nor the appearance of great holiness, but I wished to be pleasing unto Thee--Thee I wished to serve.

"Thus I at that time groped about in very great darkness" (p. 38 ff.)* *This account is published by the courtesy of the Lutheran Publication Society of Philadelphia; it is taken from their publication _Doctor Luther,_ by Gustav Freitag.

Few Christians can read this old record without pity stirring in them. The man of whom Myconius tells all this, Tetzel, has been recently represented to the American public as a theologian far superior to Luther, calm, considerate, kind, and of his actions the public has been advised that they were so utterly correct that the Roman Catholic Church of to-day does not hesitate one moment to do what Tetzel did. So mote it be! We admire the writer’s honesty, and blush for his brazen boldness.