1570 Edition | Book 7 | Page 1009 
in the couent of þe Augustines (who is thought to be Weselus aboue mencioned)
CloseThe claim that this elderly man was the noted theologian John of Wesel, is Foxe's baseless speculation. In fact, John died in 1481, two years before Luther was born.
CloseThis is all that Foxe has on Luther's becoming an Augustinian friar and his zeal in trying to live the monastic life, which are covered in some detail by Melanchthon. These details were probably somewhat distasteful to Foxe.
By these wordes Luther was not onely strengthened, but was also instructed of the full meanyng of S. Paul, who repeateth so many tymes this sentēce: We are iustified by fayth. And hauyng read the expositions of many vppon this place, he then perceiued as well by the purpose of the old man, as by the comforte he receiued in hys spirite, the vanitie of those interpretations, whiche he had read before, of the schole men: And so reading by litle and litle, with conferryng the sayinges and examples of the Prophets and Apostles, and continuall inuocation of God, and excitation of fayth by force of prayer, he perceiued that doctrine more euidently. MarginaliaThe profite of S. Austines bookes.Then began he to read S. Augustines bookes, where he founde many cōfortable sentences among other, in the exposition of þe Psalmes & specially in the booke of the Spirite & Letter, which cōfirmed this doctrine of fayth and consolation in his hart, not a litle. And yet he layd not a side the Sentenciaries, as Gabriell & Cameracensis.
CloseBy 'sententiaries', Foxe is refering to scholastic theologians who wrote commentaries on Peter Lombard's Sentences. Gabriel Biel (c. 1420-95) and Pierre d'Ailly (1350-1420) were both strong influences on Luther and both nominalists. Pierre d'Ailly was bishop of Cambrai ('Cameracensis' in Latin).
CloseLuther showed a marked preference for nominalist theologians, such as William of Ockham, over realist theologians such as Aquinas and Scotus. The realists insisted on the actual existence of metaphysical universals, the nominalists were denied their existence. Nominalists tended to a certain scepticism about transubstantiation.
[Back to Top]MarginaliaThe institution of the Vniuersitie at Wittenberge.
Staupicius.About this tyme one Staupicius a famous man,
CloseJohann von Staupitz (c. 1460-1525) was the vicar-general of the Observant Augustinians (Luther's order) and he was indeed a spiritual mentor to the young Luther. Staupitz emphasized election and justification in his theology. When the dispute over Indulgences first broke out, Staupitz supported Luther and tried to act as a mediator. Later, Staupitz, deplored Luther's extremism although the personal ties between the two men remained close.
[Back to Top]There first he expounded the Logicke & Philosophie of Aristotle, and in þe meane while, intermitted no whitte his study in Theologie. MarginaliaLuther sent to Rome.Three yeares after, he went to Rome, about certeine contentions of the monkes, and returnyng the same yeare, he was graded Doctour, MarginaliaFridericke Duke of Saxonie.
Luther commensed doctor.at the expences of Elector Fredericke, Duke of Saxonie, according to the solempne maner of scholes: For he had heard hym preache: well vnderstanded the quicknes of his spirite: diligently considered the vehemency of his woordes, and had in singular admiration those profound matters, whiche in his Sermons hee ripely and exactly explaned. This degree Staupicius, agaynst his will enforced vpon him, saying merely vnto him, that God had many things to bring to passe in his Church by him. And though these wordes were spokē merely, yet it came so to passe anone after, as many predictions or presages proue true before a chaunge.
MarginaliaDoct. M. Luther beginneth to reade the epistle to the Romaines.After this he began to expound the Epistle to the Romaines, and cōsequently þe Psalmes: where he shewed the difference betwixte the law and the Gospell. He also confoūded the errour that raigned then in scholes & sermons, teachyng þt; mē may merite remission of sinnes by their proper workes, and that they be iust before God, by outward discipline, as þe Phariseis taught. Luther diligētly reduced the mindes of men, to the sonne of God. MarginaliaLuther taught Iesus Christ.And as Iohn Baptist demonstrated the Lambe of God that tooke away the sinnes of the worlde: euen so Luther shyning in the Church as a bright starre after a long cloudy and obscure skye, expresly shewed that sinnes are frely remitted for the loue of the sonne of God, and that wee ought faithfully to embrace this bountifull gift.
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CloseIn the 1570 edition Foxe amended these passages to remove the dangerous admissions (at least to sixteenth-century readers) that Luther was an innovator and that many of his mentors and colleagues deplored the schism that he created in the Church.
All this while Luther yet altered nothyng in þe ceremonies, but precisely obserued his rule among his felowes: he medled in no doubtfull opinions, but taught this only doctrine, as most principall of all other to all men, openyng and declaryng the doctrine of repentaunce, of remission of sinnes, of fayth, of true comforte in tymes of aduersitie. Euery man receiued good tast of this swete doctrine, and the learned conceiued highe pleasure to behold Iesus Christ, þe Prophets & Apostles, to come forth into light out of darkenes, wherby they beganne to vnderstand the difference betwixt the lawe and the Gospell: betwixt the promises of the law, and the promise of the Gospell: betwixt spirituall iustice, and ciuill thinges: which certeinly could not haue bene founde in Thomas Aquine, Scotus, nor such lyke schole clerkes.
[Back to Top]MarginaliaErasmus openeth the way before Luther.It happened moreouer about this tyme, that many were prouoked by Erasmus learned workes, to study the Greeke & Latine tongues, who perceiuyng a more gentle & ready order of teachyng then before, began to haue in contempt the Monkes barbarous and sophisticall doctrine: and specially such as were of a liberall nature and good disposition. Luther began to study the Greeke and Hebrue toung, to this ende, that after he had learned the phrase and proprietie of the tounges, and drawen the doctrine out of the very fountaines, hee might geue more sound iudgement.
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CloseAll of the passages which follow, on the pontificate of Leo X, down to the mention of Tetzel, are taken from John Bale, Catalogus (p. 645). This includes the citation of Christian Massaeus's chronicle, which Foxe is repeating from Bale.
MarginaliaTecellius preacher of þe popes pardons.This filthy kynd of þe Popes marchandise, as it spread through all quarters of Christian regions, so it came also to Germanie, through the meanes of a certaine Dominicke Frier
CloseAt this point, Foxe resumes drawing on Henry Bennet's translation of Melanchthon's biographical sketch of Luther. He will do this down to the discussion of Frederick the Wise's conversation with Erasmus about Luther (see A famous and godly history, trans. Henry Bennet (London, 1561), sigs. C1r-C3r).
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CloseI.e., Johann Tetzel, a Dominican whose extravagant claims for the salvific power of indulgences, provoked Luther into his confrontation with the Church.