CHAPTER III.
MARTIN LUTHER
Notwithstanding the fact that the papacy had universal sway over Europe at the beginning of the sixteenth century, it must be noted that, from the beginning of the fourteenth century on, there were insurgents, however varied their cries and watchwords, who were persistent in their denunciation of the priesthood. The hatred arose from their intolerable extortions, which were a galling burden. While the tithing system was an intolerable yoke, the rapacity of the priests went far beyond tithes in their exactions. In speaking of this condition, Seebohm, a Spanish historian, says:
I see that we can scarcely get anything from Christ’s ministers but for money; at baptism money, at marriage money, at bishoping money, for confession money—no, not extreme unction without money! They ring no bells without money, no burials in the Church without money; so that it seems that Paradise is shut up from them that have no money. The rich is buried in the church, the poor in the churchyard. The rich man may marry his nearest kin, but the poor not so, albeit he is ready to die for love of her. The rich may eat meat in Lent, but the poor may not, albeit fish be much dearer. The rich may readily get large indulgences, but the poor none, because he wanteth money to pay for them. (“The Era of the Protestant Revolution,” pages 57, 58.)
All the efforts at reformation had always ignominiously failed, and the papacy with all its abuses had never been more powerful than at the time John Tetzel was trafficking in indulgences. Just thirty-four years before this time, Martin Luther was born. His parents were poor, but it was their desire to give him the best education possible. When he was fourteen years old they sent him to school at Magdeburg, where he relied upon the liberality of well-meaning citizens to supply his needs. The tuition was free at Magdeburg, but the students were required to provide their own lodgings and meals. The usual custom was for a company of poor boys to band themselves together and sing in the front of the house of the wealthy citizens. Sometimes they would be invited to a meal; at other times they would receive the remnants of a repast or at least some slices of bread.
After a year had gone by his father decided to send him to Eisenach, because he hoped that some of his relatives would take a kindly interest in him; but in this expectation he was mistaken, for as before he was compelled to beg and sing for his bread. Many times young Luther became so discouraged that he made up his mind to return to his home and become a miner like his father. But a very different life was awaiting him. When he had acquired the discipline resulting from the long struggle with poverty, a great change took place.
A FRIEND INDEED
One day, after having been harshly treated at three houses, he was preparing to return fasting to his lodgings; he stopped motionless in front of a house and reflected, “Must I for the want of food give up my studies and return with my father in the mines?” when suddenly a door opens and Madame Ursula Cotta, the wife of a wealthy merchant, stood on the threshold. She had heard the harsh words that had been addressed to him, and, seeing him standing thus sadly before her door, she came to his aid, beckoned to him to enter, and gave him food to satisfy his hunger. She and her husband took a liking to him, and offered him a place at their table and in their family, where he remained for three years. Thus were brought into his life the influences of gentleness and refinement.
A new life now opened to him. Free from care and anxiety as to his sustenance, he was able to devote his whole time to his studies. Here noble influences, very necessary for his future work, surrounded him, teaching him the fine and gentle traits of good breeding that elevated life above the struggle for mere existence and gave to it its peculiar charm. “The strength of his understanding, the liveliness of his imagination, the excellence of his memory, soon carried him beyond all his school fellows.”
These years of his school period contributed much towards promoting that higher education which his father was so very anxious that he should obtain. Thus furnished, in the summer of 1501, in his eighteenth year, he entered the University of Erfurt. Here he applied himself diligently and made rapid progress. He did not merely study to cultivate his intellect. He had serious thoughts about God, and fervently invoked the divine blessings to rest upon his labors. He passed all the time that he could possibly spare from his studies in the university library. Books were very scarce, and it was a great privilege for him to have access to the “great collection of books there brought together.” After having been in the university for two years, one day, to his great surprise and delight, he found a copy of the Bible, the first that he had ever seen. His interest was greatly excited. “He was filled with astonishment at finding other matters than those fragments of the Gospels and Epistles that the Church had selected to be read to the people during public worship throughout the year. Until this day he had imagined that they composed the whole Word of God.” And now he sees so much of which he had never thought! With eagerness and great emotion he turned its pages. The first passage on which he fixed his attention was the story of Hannah and Samuel, which gave him unbounded joy. He returned to his room with a full heart, saying, “Oh, that God would give me such a book for myself!” The copy of the Bible that had filled him with so much joy was in Latin. After this he returned to the library again and again to pore over this wonderful treasure, and thus the glimmerings of new truth were beginning to dawn upon his mind. “In that Bible the Reformation lay hid.”