History of the Reformation in the Sixteenth Century Volume I Part 13

To literature and science he added the charms of art. Those who are designed by G.o.d to act upon their contemporaries are themselves, in the first instance, seized and carried along by all the tendencies of their age. Luther learned to play on the flute and the lute. The latter instrument he often accompanied with his fine counter voice, thus enlivening his heart in moments of sadness. He took pleasure also in employing his notes to testify his grat.i.tude to his adopted mother, who was very fond of music. His own love of it continued to old age, and both the words and the music of some of the finest anthems which Germany possesses are his composition. Some have even been translated into our language.

Happy time for the young man! Luther always remembered it with emotion. Many years after, a son of Conrad having come to study at Wittemberg, when the poor scholar of Isenach had become the doctor of his age, he gladly received him at his table and under his roof. He wished to pay back to the son part of what he had received from the parents. It was while thinking of the Christian woman who gave him food when all besides repulsed him, that he gave utterance to this fine expression, "Earth has nothing gentler than the female heart in which piety dwells."

Luther was never ashamed of the days when, pressed by hunger, he was under the necessity of begging for his studies and his maintenance. So far from this, he, on the contrary, reflected with grat.i.tude on the great poverty of his youth. He regarded it as one of the means which G.o.d had employed to make him what he afterwards became, and he felt thankful for it. The poor youths who were obliged to follow the same course touched his heart. "Do not," said he, "despise the boys who sing before your houses, and ask 'panem propter Deum,' bread for the love of G.o.d; I have done it myself. It is true that at a later period, my father, with great love and kindness, kept me at the University of Erfurt, maintaining me by the sweat of his brow; still I once was a poor beggar. And now by means of my pen, I am come thus far, that I would not change situations with the Grand Turk himself. Nay, more, were all the goods of the world piled up one above another, I would not take them in exchange for what I have. And yet, I should not be where I am, if I had not been at school and learned to write." Thus, in these first humble beginnings this great man traced the origin of his fame. He fears not to remind us that that voice whose accents made the empire and the world to tremble, had once begged a morsel of bread in the streets of a poor city. The Christian takes pleasure in such recollections, as reminding him that it is in G.o.d he must glory.

The strength of his intellect, and the liveliness of his imagination, soon enabled him to outstrip all his fellow-students.[133] His progress was particularly rapid in ancient languages, eloquence, and poetry. He wrote essays and made verses. Lively, complaisant, and what is called good-hearted, he was a great favourite with his masters and his comrades.

[133] "c.u.mque et vis ingenii acerrima esset, et imprimis ad eloquentiam idonea, celeriter aequalibus suis praecurrit," (Melancth.

Vit. Luth.) As he was of a very powerful mind, and had a particular turn for eloquence, he soon got before his companions.

Among the professors, he attached himself particularly to John Trebonius, a learned man of pleasing manners, who showed youth those attentions which are so well fitted to encourage them. Martin had remarked, that when Trebonius entered the cla.s.s, he took off his hat, and bowed to the students;--great condescension in those pedantic times! This had pleased the young man, and made him feel that he was not a mere cipher. The respect of the master had made the pupil rise in his own estimation. The colleagues of Trebonius, who had not the same custom of taking off their hats, having one day expressed their astonishment at his extreme condescension, he replied, (and the reply made no less impression on young Luther,) "Among these youths are men whom G.o.d will one day make burgomasters, chancellors, doctors, and magistrates; and though you do not yet see them with their badges of office, it is right, however, to show them respect." No doubt, the young student listened with pleasure to these words, and even then, perhaps, saw himself with a doctor's cap on his head.

CHAP. II.

Scholasticism and the Cla.s.sics--Luther's Piety--Discovery--The Bible--Sickness--Master of Arts--Conscience--Death of Alexis--Thunderstorm--Providence--Adieus--Entrance into a Convent.

Luther had attained his eighteenth year. He had tasted the pleasures of literature, and burning with eagerness to learn, he sighed after a university, and longed to repair to one of those fountains of science, at which he might quench his thirst for knowledge.[134] His father wished him to study law, and already saw him filling an honourable station among his fellow-citizens, gaining the favour of princes, and making a figure on the theatre of the world. It was resolved that the young student should repair to Erfurt.

[134] "Degustata igitur literarum dulcedine natura, flagrans cupiditate discendi appet.i.t academiam." (Mel. Vit. Luth). Having thus tasted the sweets of literature, and having naturally an ardent desire of knowledge, he longs for a university.

Luther arrived at this university in the year 1501. Jadocus, surnamed the Doctor of the Isenach, was then teaching the scholastic philosophy with much success. Melancthon regrets that the only thing then taught at Erfurt should have been a dialectics bristling with difficulties.

He thinks that if Luther had found other professors there, if he had been trained in the milder and calmer discipline of true philosophy, it might have moderated and softened the vehemence of his nature.[135]

The new scholar began to study the philosophy of the middle ages in the writings of Occam, Scotus, Bonaventura, and Thomas Aquinas. At a later period he had a thorough disgust for all this scholasticism. The very name of Aristotle, p.r.o.nounced in his hearing, filled him with indignation; and he even went the length of saying, that if Aristotle was not a man, he would have no hesitation in taking him for the devil. But his mind, in its eagerness for learning, stood in need of better nourishment, and he began to study the splendid monuments of antiquity, the writings of Cicero and Virgil, and the other cla.s.sics.

He was not contented, like the common run of students, with committing the productions of these writers to memory. He endeavoured, above all, to enter into their thoughts; to imbue himself with the spirit which animated them; to appropriate their wisdom; to comprehend the end of their writings; and enrich his understanding with their weighty sentiments and brilliant images. He often put questions to his professors, and soon outstripped his fellow students.[136] Possessed of a retentive memory and a fertile imagination, whatever he read or heard remained ever after present to his mind, as if he had actually seen it. "So shone Luther in his youth. The whole university," says Melancthon, "admired his genius."[137]

[135] "Et forta.s.sis ad leniendam vehementiam naturae mitiora studia verae philosophiae." (Ibid.) Perhaps the milder studies of true philosophy might have served to soften the vehemence of his natural temper.

[136] "Et quidem inter primos, ut ingenio studioque multos coaequalium antecellebat." (Cochlus, Acta Lutheri, p. 1.) And he was indeed among the first, excelling many of his fellow-students, both in genius and study.

[137] "Sic igitur in juventute eminebat, ut toti academiae Lutheri ingenium admirationi esset." (Vita Luth.) So brilliant was he in youth, that the whole university were in admiration at his talents.

But even at that period this young man of eighteen did not confine his labours to the cultivation of his intellect. He had that serious thought, that uplifted heart, which G.o.d bestows on those whom he destines to be his most faithful servants. Luther felt that he was dependent on G.o.d--a simple, yet powerful, conviction--the source at once of profound humility and great achievements. He fervently invoked the Divine blessing on his labours. Each morning he began the day with prayer, then he went to church, and on his return set to study, losing not a moment during the course of the day. "To pray well," he was wont to say, "is more than the half of my study."[138]

[138] "Fleissig gebet, ist uber die helft studirt." (Mathes. 3.)

Every moment which the young student could spare from his academical labours was spent in the library of the university. Books were still rare, and he felt it a great privilege to be able to avail himself of the treasures ama.s.sed in this vast collection. One day (he had then been two years at Erfurt, and was twenty years of age) he opens several books of the library, one after the other, to see who their authors were. One of the volumes which he opens in its turn attracts his attention. He has never before seen one like it. He reads the t.i.tle, ... it is a Bible! a rare book, at that time unknown.[139] His interest is strongly excited; he is perfectly astonished to find in this volume any thing more than those fragments of gospels and epistles which the Church has selected to be read publicly in the churches every Sabbath day. Hitherto he had believed that these formed the whole word of G.o.d. But here are so many pages, chapters, and books, of which he had no idea! His heart beats as he holds in his hand all this divinely-inspired Scripture, and he turns over all these divine leaves with feelings which cannot be described. The first page on which he fixes his attention tells him the history of Hannah and young Samuel. He reads, and his soul is filled with joy to overflowing. The child whom his parents lend to Jehovah for all the days of his life; the song of Hannah, in which she declares that the Lord lifts up the poor from the dust, and the needy from the dunghill, that he may set him with princes; young Samuel growing up in the presence of the Lord; the whole of this history, the whole of the volume which he has discovered, make him feel in a way he has never done before. He returns home, his heart full. "Oh!" thinks he, "would it please G.o.d one day to give me such a book for my own!"[140] Luther as yet did not know either Greek or Hebrew; for it is not probable that he studied these languages during the first two or three years of his residence at the university. The Bible which had so overjoyed him was in Latin. Soon returning to his treasure in the library, he reads and re-reads, and in his astonishment and joy returns to read again.

The first rays of a new truth were then dawning upon him.

[139] "Auff ein Zeit, wie er die Bucher fein nacheinander besieht....

kombt er uberdie lateinische Biblia."... (Mathes 3.)

[140] "Avide percurrit, cpitque optare ut olim talem librum et ipse nancisci posset." (M. Adami, Vita Luth. p. 103.) He eagerly runs it over, and begins to wish that he himself might one day possess such a book.

In this way G.o.d has put him in possession of His word. He has discovered the book of which he is one day to give his countrymen that admirable translation in which Germany has now for three centuries perused the oracles of G.o.d. It was perhaps the first time that any hand had taken down this precious volume from the place which it occupied in the library of Erfurt. This book, lying on the unknown shelves of an obscure chamber, is to become the book of life to a whole people. The Reformation was hid in that Bible.

This happened the same year that Luther obtained his first academical degree, viz., that of Bachelor. The excessive fatigue which he had undergone in preparing for his trials brought on a dangerous illness.

Death seemed to be approaching, and solemn thoughts occupied his mind.

He believed that his earthly course was about to terminate. There was a general lamentation for the young man. What a pity to see so many hopes so soon extinguished! Several friends came to visit him in his sickness; among others a priest, a venerable old man, who had with interest followed the student of Mansfeld in his labours and academic life. Luther was unable to conceal the thought which agitated him.

"Soon," said he, "I will be called away from this world." But the old man kindly replied, "My dear bachelor, take courage; you will not die of this illness. Our G.o.d will yet make you a man, who, in his turn, will console many other men. For G.o.d lays his cross on him whom he loves, and those who bear it patiently acquire much wisdom."[141]

These words made a deep impression on the sick youth. When so near death he hears the lips of a priest reminding him that G.o.d, as Samuel's mother had said, lifts up the miserable. The old man has poured sweet consolation into his heart and revived his spirits; he will never forget him. "This was the first prediction the Doctor heard," says Mathesius, Luther's friend, who relates the fact; "and he often mentioned it." It is easy to understand what Mathesius means by calling it a prediction.

[141] "Deus te virum faciet qui alios multos iterum consolabitur."

When Luther recovered, something within him had undergone a change.

The Bible, his illness, and the words of the old priest, seemed to have made a new appeal to him. As yet, however, there was nothing decided in his mind. He continued his studies, and, in 1505, took his degree of Master of Arts, or Doctor in Philosophy. The University of Erfurt was then the most celebrated in Germany,--the others in comparison with it being only inferior schools. The ceremony was, as usual, performed with great pomp. A procession with torches came to do homage to Luther.[142] The fete was superb, and all was joy. Luther, encouraged, perhaps, by these honours, was disposed to devote himself entirely to law, agreeably to his father's wish.

[142] Luth. Op. (W.) xxii, p. 2229.

But G.o.d willed otherwise. While Luther was occupied with other studies, while he began to teach the physics and ethics of Aristotle, and other branches of philosophy, his heart ceased not to cry to him that piety was the one thing needful, and that he ought above all to make sure of his salvation. He was aware of the displeasure which G.o.d testifies against sin; he remembered the punishments which he denounces against the sinner; and he asked himself in fear, whether he was sure of possessing the Divine favour. His conscience answered, No!

His character was prompt and decided; he resolved to do all that might be necessary to give him a sure hope of immortality. Two events, which happened in succession, shook his soul, and precipitated his determination.

Among his friends at the university was one named Alexis, with whom he was very intimate. One morning it was rumoured in Erfurt that Alexis had been a.s.sa.s.sinated. Deeply moved at the sudden loss of his friend, he puts the question to himself--What would become of me were I called thus suddenly? The question fills him with the greatest dismay.[143]

[143] "Interitu sodalis sui contristatus." (Cochlus, p. 1.)

This was in the summer of 1505. Luther, left at liberty by the ordinary recess of the university, resolved on a journey to Mansfeld, to revisit the loved abodes of his infancy, and embrace his parents.

Perhaps he also wished to open his heart to his father, and sound him as to the design which was beginning to form in his mind, and obtain a consent to his embracing another calling. He foresaw all the difficulties which awaited him. The indolent habits of the majority of priests displeased the active miner of Mansfeld. Besides, ecclesiastics were little esteemed in the world; most of them had but scanty incomes, and the father, who had made many sacrifices to maintain his son at the university, and who saw him at twenty a public teacher in a celebrated school, was not disposed to renounce the hopes which his pride was cheris.h.i.+ng.

We know not what pa.s.sed during Luther's visit at Mansfeld. Perhaps the decided wish of his father made him afraid to open his heart to him.

He again quitted the paternal roof to go and take his seat on the benches of the university, and had reached within a short distance of Erfurt, when he was overtaken by one of those violent storms which are not unfrequent among these mountains. The thunder bursts, and strikes close by his side. Luther throws himself on his knees. It may be his hour is come, Death, judgment, and eternity, surround him with all their terrors, and speak to him with a voice which he can no longer resist. "Wrapt in agony, and in the terror of death," as he himself describes it,[144] he makes a vow, if he is delivered from this danger to abandon the world, and give himself entirely to G.o.d. After he had risen from the ground, still continuing to see that death which must one day overtake him, he examines himself seriously, and asks what he ought to do.[145] The thoughts which formerly agitated him return with full force. He has endeavoured, it is true, to fulfil all his duties.

But in what state is his soul? Can he appear with a polluted heart before the tribunal of a G.o.d so greatly to be feared? He must become holy, and, accordingly, he now thirsts for holiness as he had thirsted for science. But where is it to be found? How shall he acquire it? The university has furnished him with the means of satisfying his desire of knowledge. Who will extinguish the agony, the flame which is consuming him? To what school of holiness must he bend his steps? He will go into a cloister; the monastic life will save him. How often has he heard tell of its power to transform a heart, to sanctify a sinner, to make a man perfect! He will enter a monastic order. He will then become holy, and in that way secure eternal life.[146]

[144] "Mit Erschrecken und Angst Ides Todes umgeben." (Luth., Ep. ii, 101.)

[145] "c.u.m esset in campo, fulminis ictu territus." (Cochl. i.) Being terrified by a thunderbolt when he was in the field.

[146] "Occasio autem fuit ingrediendi illud vitae genus, quod pietati et studiis doctrinae de Deo, existimavit esse convenientius." (Mel.

Vita Luth.) He adopted this mode of life, because he thought it better adapted to piety and the study of divine truth.

Such was the event which changed the calling and all the destinies of Luther. We here recognise the finger of G.o.d. It was his mighty hand which threw down on the high road this young Master of Arts, this candidate for the bar, this future lawyer, in order to give an entirely new direction to his life. Rubia.n.u.s, one of Luther's friends, wrote to him at a later period:--"Divine Providence had a view to what you were one day to become, when, as you were returning from your parents, the fire of heaven made you fall to the ground like another Paul, near the town of Erfurt, and carrying you off from our society, threw you into the Order of Augustine." a.n.a.logous circ.u.mstances thus signalised the conversion of Paul and Luther, the two greatest instruments which Divine Providence has employed in the two greatest revolutions which have taken place upon the earth.[147]

[147] Some biographers say that Alexis was killed by the thunder-clap which terrified Luther; but two of his contemporaries, Mathesius, (p.

4,) and Selneccer, (in Orat. de Luth.) distinguish between the two events, and we might even corroborate their testimony by that of Melancthon, who says, "Sodalem nescio quo casu interfectum." (Vita Luth.) His companion being killed by an accident, I know not what.

Luther again enters Erfurt. His resolution is immovable, and yet it is not without a pang he is going to break ties which are dear to him. He gives no hint to any one of his intentions. But one evening he invites his friends in the university to a cheerful and frugal repast. Music once more enlivens their social intercourse. It is Luther's adieu to the world. Henceforth, instead of those loved companions of pleasure and toil--monks; instead of those cheerful and intellectual conversations--the silence of the cloister; instead of that enchanting music--the grave notes of the tranquil chapel. G.o.d demands it; all must be sacrificed. Yet, for this last time, once more the joys of youth. His friends are full of glee. Luther even leads them on. But at the moment when they are abandoning themselves to mirth and frolic, the young man becomes unable any longer to restrain the serious thoughts which occupy his heart. He speaks.... He makes known his intention to his astonished friends, who endeavour, but in vain, to combat it. That same night, Luther, afraid perhaps of importunate solicitation, quits his lodgings, leaving behind him all his effects and all his books, with the exception of Virgil and Plautus, (as yet he had no Bible.) Virgil and Plautus! Epic and Comedy! singular representation of Luther's mind. In fact, there was in him a whole epic, a beautiful, splendid, and sublime poem; but being naturally inclined to gayety, pleasantry, and broad humour, he mingled more than one familiar trait with the solemn and magnificent groundwork of his life.

Furnished with these two books he proceeds alone, in the dark, to the convent of the Eremites of St. Augustine, and asks to be received. The door opens and closes, and he is separated for ever from his parents, his fellow-students, and the world. This took place on the 17th August 1505, when Luther's age was twenty-one years and nine months.

CHAP. III.

His Father's Anger--Pardon--Servile Employments--The Bag and the Cell--Courage--St.