Fox's Book of Martyrs, John Foxe [i like reading .txt] 📗

This illustrious German divine and reformer of the church, was the son of John Luther and Margaret Lindeman, and born at Isleben, a town of Saxony, in the county of Mansfield, November 10, 1483. His father's extraction and condition were originally but mean, and his occupation that of a miner: it is probable, however, that by his application and industry he improved the fortunes of his family, as he afterward became a magistrate of rank and dignity. Luther was early initiated into letters, and at the age of thirteen was sent to school at Madgeburg, and thence to Eysenach, in Thuringia, where he remained four years, producing the early indications of his future eminence.

In 1501 he was sent to the university of Erfurt, where he went through the usual courses of logic and philosophy. When twenty, he took a master's degree, and then lectured on Aristotle's physics, ethics, and other parts of philosophy. Afterward, at the instigation of his parents, he turned himself to the civil law, with a view of advancing himself to the bar, but was diverted from this pursuit by the following accident. Walking out into the fields one day, he was struck by lightning so as to fall to the ground, while a companion was killed by his side; and this affected him so sensibly, that, without communicating his purpose to any of his friends, he withdrew himself from the world, and retired into the order of the hermits of St. Augustine.

Here he employed himself in reading St. Augustine and the school men; but, in turning over the leaves of the library, he accidentally found a copy of the Latin Bible, which he had never seen before. This raised his curiosity to a high degree: he read it over very greedily, and was amazed to find what a small portion of the scriptures was rehearsed to the people. He made his profession in the monastery of Erfurt, after he had been a novice one year; and he took priest's orders, and celebrated his first mass in 1507. The year after, he was removed from the convent of Erfurt to the university of Wittemberg; for this university being just founded, nothing was thought more likely to bring it into immediate repute and credit, than the authority and presence of a man so celebrated, for his great parts and learning, as Luther. In 1512, seven convents of his order having a quarrel with their vicar-general, Luther was chosen to go to Rome to maintain their cause. At Rome he saw the pope and the court, and had an opportunity of observing also the manners of the clergy, whose hasty, superficial, and impious way of celebrating mass, he has severely noted. As soon as he had adjusted the dispute which was the business of his journey, he returned to Wittemberg, and was created doctor of divinity, at the expense of Frederic, elector of Saxony; who had often heard him preach, was perfectly acquainted with his merit, and reverenced him highly. He continued in the university of Wittemberg, where, as professor of divinity, he employed himself in the business of his calling. Here then he began in the most earnest manner to read lectures upon the sacred books: he explained the epistle to the Romans, and the Psalms, which he cleared up and illustrated in a manner so entirely new, and so different from what had been pursued by former commentators, that "there seemed, after a long and dark night, a new day to arise, in the judgment of all pious and prudent men." The better to qualify himself for the task he had undertaken, he applied himself attentively to the Greek and Hebrew languages; and in this manner was he employed, when the general indulgences were published in 1517. Leo X. who succeeded Julius II. in March, 1513, formed a design of building the magnificent church of St. Peter's at Rome, which was, indeed, begun by Julius, but still required very large sums to be finished. Leo, therefore, 1517 published general indulgences throughout all Europe, in favour of those who contribute any sum to the building of St. Peter's; and appointed persons in different countries to preach up these indulgences, and to receive money for them. These strange proceedings gave vast offence at Wittemberg, and particularly inflamed the pious zeal of Luther; who, being naturally warm and active, and in the present case unable to contain himself, was determined to declare against them at all adventures. Upon the eve of All-saints, therefore, in 1517, he publicly fixed up, at the church next to the castle of that town, a thesis upon indulgences; in the beginning of which, he challenged any one to oppose it either by writing or disputation. Luther's propositions about indulgences, were no sooner published, than Tetzel, the Dominican friar, and commissioner for selling them, maintained and published at Francfort, a thesis, containing a set of propositions directly contrary to them. He did more; he stirred up the clergy of his order against Luther; anathematized him from the pulpit, as a most damnable heretic; and burnt his thesis publicly at Francfort. Tetzel's thesis was also burnt, in return, by the Lutherans at Wittemburg; but Luther himself disowned having had any hand in that procedure. In 1518, Luther, though dissuaded from it by his friends, yet, to show obedience to authority, went to the monastery of St. Augustine, at Heidelberg, while the chapter was held; and here maintained, April 26, a dispute concerning "justification by faith," which Bucer, who was present at, took down in writing, and afterward communicated to Beatus Rhenanus, not without the highest commendations. In the meantime, the zeal of his adversaries grew every day more and more active against him; and he was at length accused to Leo X. as a heretic. As soon as he returned therefore from Heidelberg, he wrote a letter to that pope, in the most submissive terms; and sent him, at the same time, an explication of his propositions about indulgences. This letter is dated on Trinity-Sunday, 1518, and was accompanied with a protestation, wherein he declared, that "he did not pretend to advance or defend any thing contrary to the holy scriptures, or to the doctrine of the fathers, received and observed by the church of Rome, or to the canons and decretals of the popes: nevertheless, he thought he had the liberty either to approve or disapprove the opinions of St. Thomas, Bonaventure, and other school-men and canonists, which are not grounded upon any text."

The emperor Maximilian was equally solicitous with the pope about putting a stop to the propagation of Luther's opinions in Saxony; troublesome both to the church and empire. Maximilian, therefore, applied to Leo, in a letter dated August 5, 1518, and begged him to forbid, by his authority, these useless, rash, and dangerous disputes; assuring him also, that he would strictly execute in the empire whatever his holiness should enjoin. In the meantime Luther, as soon an he understood what was transacting about him at Rome, used all imaginable means to prevent his being carried thither, and to obtain a hearing of his cause in Germany. The elector was also against Luther's going to Rome, and desired of cardinal Cajetan, that he might be heard before him, as the pope's legate in Germany. Upon these addresses, the pope consented that the cause should be tried before cardinal Cajetan, to whom he had given power to decide it. Luther, therefore, set off immediately for Augsburg, and carried with him letters from the elector. He arrived here in October, 1518, and, upon an assurance of his safety, was admitted into the cardinal's presence. But Luther was soon convinced that he had more to fear from the cardinal's power, than from disputations of any kind; and, therefore, apprehensive of being seized, if he did not submit, withdrew from Augsburg upon the 20th. But, before his departure, he published a formal appeal to the pope, and finding himself protected by the elector, continued to teach the same doctrines at Wittemberg, and sent a challenge to all the inquisitors to come and dispute with him.

As to Luther, Miltitius, the pope's chamberlain, had orders to require the elector to oblige him to retract, or to deny him his protection; but things were not now to be carried with so high a hand, Luther's credit being too firmly established. Besides, the emperor Maximilian happened to die upon the 12th of this month, whose death greatly altered the face of affairs, and made the elector more able to determine Luther's fate. Miltitius thought it best, therefore, to try what could be done by fair and gentle means, and to that end came to some conference with Luther. During all these treaties, the doctrine of Luther spread, and prevailed greatly; and he himself received great encouragement at home and abroad. The Bohemians about this time sent him a book of the celebrated John Huss, who had fallen a martyr in the work of reformation; and also letters, in which they exhorted him to constancy and perseverance, owning, that the divinity which he taught was the pure, sound, and orthodox divinity. Many great and learned men had joined themselves to him. In 1519, he had a famous dispute at Leipsic with John Eccius. But this dispute ended at length like all others, the parties not the least nearer in opinion, but more to enmity with each other's persons. About the end of this year, Luther published a book, in which he contended for the communion being celebrated in both kinds; which was condemned by the bishop of Misnia, January 24, 1520. While Luther was labouring to excuse himself to the new emperor and the bishops of Germany, Eccius had gone to Rome, to solicit his condemnation; which, it may easily be conceived, was now become not difficult to be attained. Indeed the continual importunities of Luther's adversaries with Leo, caused him at length to publish a formal condemnation of him, and he did so accordingly, in a bull, dated June 15, 1520; this was carried into Germany, and published there by Eccius, who had solicited it at Rome; and who, together with Jerom Alexander, a person eminent for his learning and eloquence, was entrusted by the pope with the execution of it. In the