him to the church; his great crucifix, with the holes of the nails, and the crown of thorns, was erected in the nave, and sometimes the believers were allowed to see the blood of the Crucified One trickling down the cross. Church banners, on which were the arms of the Pope with the triple crown, were placed by the cross; in front of it the cursed box, strongly clamped with iron, and near these on one side, a pulpit from which the monk set forth with rough eloquence the wonderful powers of his indulgences, and showed a large parchment of the Pope's with many seals appended to it. On the other side was the pay table, with indulgence tickets, writing materials, and money baskets; there the ecclesiastical coadjutors sold to the thronging people everlasting salvation.[21]
Countless were the crimes of the Church, against which all the wounded moral feelings of the Germans were roused. The opposition spread all over Germany; but the man had not yet appeared, who, by a fearful inward struggle, discerning all the griefs and longings of the people, was preparing to become the leader of his nation, which would in his determined character, see with enthusiasm its own mind embodied. For two years he had been teacher of natural philosophy and dialects in the new university of Wittenberg, and was still lying in the dust of the Roman plains, looking with pious enthusiasm at the towers of the holy city appearing on the verge of the horizon. In the mean while we may learn from the experiences of a Latin scholar, what was working in the souls of the people.
Frederick Mecum (Latinized into Myconius[22]) was the son of honest citizens of Lichtenfelds, in Upper Franconia, and was born in 1491. When thirteen years of age, he went to the Latin school of the then flourishing city of Annaberg, where he experienced what we propose giving in his own words. In 1510 he went into a monastery, and as a Franciscan he was one of the first, most zealous, and faithful followers of the Wittenberg professors. He left his order, became a preacher at the new church in Thuringia, and finally pastor and superintendent at Gotha, where he established the Reformation, and died in 1546. The connecting link between him and Luther was of a very peculiar nature; he was not only his most intimate friend in many relations of private life, but there was a poetry in his connection with him which spread a halo round his whole life. Seven years before Luther began the Reformation, Myconius saw in a dream the vision of that great man, who calmed the doubts of his excited heart; enlightened by his dream, the faithful, pious German discovered in him the great friend of every future hour. But another circumstance gives us an interest in the narrator. However unlike, this gentle, delicately organized man may appear to his daring friend, there was a striking similarity in the youthful life of both, and much which is unknown to us of Luther's youth may be explained in what Myconius relates of his own. Both were poor scholars from a Latin school; both were driven by their inward struggles and youthful enthusiasm into a monastery, and found there only new doubts, greater struggles, and years of torment and anxious uncertainty instead of that peace for which they so passionately longed. To both was the shameless Tetzel the rock of offence, which stirred up their minds, and determined the whole course of their future life: finally, both died in the same year,--Myconius seven weeks after Luther, having five years before, been restored to life from a mortal illness by Luther's letter of invocation.[23] Few of Frederick Myconius' works have been printed: besides theological essays, he wrote a chronicle of his own time in German, in which he describes with the greatest detail his own labours and the state of Gotha. "The dream" which he had the first night after he entered the monastery is well known, and has often been printed. In the dream the Apostle Paul presents himself to him as his leader, and, as Myconius in after years fancied, had the form, face, and voice of Luther. This long dream was written in Latin, but we find a German translation of the introduction, in a manuscript of the same date, in the Duke's library at Gotha, from which we give the following extracts:--
"Johannis Tetzel of Pyrna in Meissen, a Dominican monk, was a powerful preacher of the papal indulgences. He tarried two years in the then new city of Annaberg for this object, and so deluded the people that they all believed there was no other way to obtain forgiveness of sins and eternal life, than by the sufficiency of our own works, which sufficiency he added was impossible. But there was one way remaining, namely, to obtain it by money from the Pope: so we bought the papal indulgence, which he called forgiveness of sins and a certain entrance into eternal life. Here I could relate wonder upon wonder, and many incredible things which I heard preached by Tetzel for two years at Annaberg, for he preached every day, and I listened to him assiduously. I even repeated his sermons by heart to others; imitating his delivery and gestures; not that I did it to ridicule him, but from my great earnestness, for I considered it all as oracular, and the word of God, which ought to be believed; and what ever came from the Pope I considered as if it were from Christ himself.
"At last, about Whitsuntide, 1510, he threatened to take down the red cross, close the door of heaven, and extinguish the sun, adding, that we should never more have the opportunity of obtaining remissions of sins and eternal life for so little money, as it could not be hoped that this benevolent mission from the Pope would return again as long as the world lasted. He admonished every one to take care of his soul, and those of his friends, both living and dead, for that now was the accepted time, now was the day of salvation. And he said, 'Let no one neglect his own eternal happiness, for if ye have not the papal letter, ye cannot be absolved from many sins, nor, casibus reservatis, by any man.' Printed letters were publicly affixed to the walls and doors of the church, in which it was promised that, as a token of thanks to the German people for their piety, from henceforth till the close of the sale, the indulgence letters and the full power of remission should be sold at a less price; at the end of the letter, underneath, was written, pauperibus dentur gratis,--to the poor who have nothing, the letters of indulgence shall be given without money, for God's sake.
"Then I began to deal with this commissary of indulgence wares; but in truth I was led and encouraged hereto by the Holy Spirit, although I myself knew not at the time what I did.
"My dear father had taught me in my childhood the Ten Commandments, the Lord's Prayer, and the Creed, and insisted upon my continually praying; for, said he, all that we have is from God alone, and He gives it us gratis, and He will lead and direct us if we pray to Him diligently. Of the papal indulgences, he said, they were only nets with which money was fished out of the pockets of the simple, and one could not assuredly obtain for money the forgiveness of sins and eternal life. But the priests became angry when such things were said. When, therefore, I daily heard in the sermons nothing but praise of the indulgences, I doubted whom I should most believe, my dear father, or the priests as teachers of the Church. But though I had doubts, I believed more the instructions of the priests than those of my father. The only thing I could not, however, allow, was, that the forgiveness of sins could only be obtained by money, especially when it was question of the poor. Therefore, the clausula at the end of the papal letter, pauperibus gratis dentur propter Deum, pleased me wonderfully.
"As at the end of three days, the cross, together with the steps and ladder to heaven, were to be taken down with extraordinary solemnity, the spirit led me to go to the commissary, and beg of him letters of remission out of charity to the poor. I declared that I was a sinner, and poor, and needed forgiveness of my sins, which I ought to receive gratis. The second day, at the time of vespers, I entered the house of Hans Pflock, where Tetzel with the confessors and crowd of priests were assembled together. I accosted them in the Latin language, and entreated that they would, according to the command in the Pope's letter, allow me, a poor lad, to obtain the absolution of all my sins gratis, and for God's sake, 'Etiam nullo casu reservato,'--without reserve, and thereupon they should give me the 'literas testimoniales,'--written testimony, of the Pope. The priests were much astonished at my Latin speech, for it was at this time a rare thing, especially with young boys; and they went speedily out of the room into the next apartment, where was Herr Commissary Tetzel. They laid before him my request, and begged of him to give me gratis the letter of indulgence. At last, after holding long counsel, they came again, and brought me this answer: 'Dear son, we have carefully laid your petition before the Herr Commissary, and he bids us say he would gladly grant it, but he cannot; and if he were to do so, this concession would become powerless, and of no avail. For he has shown us that it is clear from the Pope's letter, it is those only qui porrigent manum
