Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	apostle_n	faith_n	spirit_n	3,326	5	5.1136	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26353	The life and death of Dr. Martin Luther the passages whereof have bin taken out of his owne and other Godly and most learned, mens writings, who lived in his time.; Martinus Lutherus. English	Adam, Melchior, d. 1622.; Quarles, Francis, 1592-1644.; Hayne, Thomas, 1582-1645.; Adam, Melchior, d. 1622. Vitae germanorum theologorum.	1643 (1643)	Wing A506; ESTC R7855	90,426	160

on in the Creed to the Article I beleeve the Remission of sins Which he thus explained Namely that a man must not onely in generall beleeve that sinnes are remitted to some men as to David and to Ester for this the devils beleeve but that God commands that we should each man in particular beleeve that our sinnes be forgiven us in Christ Jesus This exposition said he is confirmed by St. Bernard and shewed him the place in his Sermon upon the Annuntiation where these words are to be found But adde this and beleeve this also that thy sins are forgiven thee for Christs sake This is the Testimony in thy heart which the spirit of God giveth saying Thy sins are forgiven thee For the Apostle thus determines of the matter That a man is freely justified by faith Luther said that he was not onely confirmed in the truth but also put in minde of Saint Paul ever in these words asserting this trueth We are justified by faith Concerning this point after that he had read the expositions of divers men he further said that from the speeches of Paul he observed to accrew unto himself much comfort and great light to discerne the vanitie of other interpretations which then were used Then he began to read St Augustines workes where both in his Comment on the Psalmes and in the booke Of the Spirit and letter he found many evident places which confirmed this doctrine concerning faith and the comfort which was before kindled in his breast Yet did he not utterly cast of the reading of Gabriel and Camaracensis writers on the Sentences but was able to recite them by heart in a manner He spent much time in often reading Occam and esteemed him for acutenesse of wit before Thomas Aquinas and Scotus also he studiously perused Gerson But chiefly he read often Austins workes and kept them well in memory This earnest prosecution of his studies he began at Erphord and spent there five yeers in the Colledge In the yeare 1507. he put on the priests hood The first Masse which he celebrated was May 2. Domini Cantate Then was he 24. yeares old In this course he continued 15. yeares to the yeare of our Lord 1527. At that time Io. Staupicius who endeavored to promote the university of Wittenberg lately begun desired that the study of Theologie should there flourish and well knew the wit and learning of Luther and removed him to Wittenberg An. 1508. when he was 26. yeares old Here in regard of his daily exercises in the schooles and his sermons the eminency of his good parts did more and more shew themselves And among other learned men who attentively heard him Martinus Mellurstad commonly cal'd Lux mundi the light of the world often said of Luther that there was in him so noble a straine of wit that he did verily presage that he would change the vulgar course of studies which at that time was usuall in schooles and prevailed At Wittenberg Luther first explained Aristotles Logick and Physickes yet intermitted not his study of Divinitie Three yeares after that is An. 1510. he was sent into Italy and to Rome in the behalfe of his Covent for the deciding of some controveramong the Monkes There he saw the Pope and the Popes palace and the manners of the Roman Clergie Concerning which he sayth I was not long at Rome There I sayd and heard others say Masse but in that manner that so often as I call them to minde I detest them For at the Table I heard among other matters some Curtisans laugh and boast and some concerning the bread and wine on the Altar to say Bread thou art and bread thou shalt remalne Wine thou art and wine thou shalt remaine He further addeth that the priests celebrated the Masses so hastily and perfunctorily that he left of saying Masse before he betooke himselfe to the Gospell And cried out Away with it away with it In talke with his familiar friends he would often rejoyce at this his journey to Rome and say that he would not for 1000. florens have been without it After his returne from Rome Staupicius so advising he was made Doctor in Divinity after the manner of the schooles and at the Charge of Duke Frederike Elector of Saxony For the Prince heard him preach and admired the soundnesse of his invention the strength of his arguments and the excellence of the things which he delivered Now was Luther 30. yeares old and had attained a maturity of Judgement Luther himselfe used to professe that he would have refused this honour and that Staupicius would have him permit himselfe to be graced with this degree saying pleasantly That there were many businesses in Gods Church wherein he would use Luthers helpe This speech then spoken in a complementall way at length proved true by the event Thus many presages goe before great changes Soone after he began as the place required to explaine the Epistle to the Romans and some Psalmes which he so cleared that after a long and darke night there seemed a new day to arise in the judgement of all pious and prudent men Here he shewed the difference of the Law and Gospell and refuted an errour then most frequent both in the schooles and sermons namely that men by their workes can deserve remission of their sinnes and that men are just before God by observing the discipline commanded as the Pharisees taught Luther therefore recal'd mens mindes to the sonne of God as Iohn Baptist shewed them the Lamb of God who taketh away the sinnes of the world And taught them that for Christs sake their sinnes are forgiven and that this benefit is received by faith He cleared also other poyntes of Ecclesiasticall truth This beginning made him of great authority and that much the more because his demeanor was sutable to his doctrine so that his speech seemed to come from his heart not from his lippes onely For the saying is as true as old {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A mans pious carriage makes his speech perswasive Hence it was that men easily assented to him when afterward he changed some of their rites As yet he attempted not to doe it but was a rigid observer of good order and added something more strict then usuall With the sweetnesse of this doctrine all godly minded men were inamoured and much it affected the learned that Christ the Prophets and Apostles were brought out of darknes prison that the difference of the Law and the Gospell of Gods Word Philosophy of which they read nothing in Thomas Scotus and their fellowes now was manifested At this time also young students were invited to a mote exact study of the Latine Greek tongue whereupon many worthy and ingenious men were much affected with the sweetnesse of polite learning and abhorred the barbarous and sophistical style of the Monkes

carried against my owne desire yet never unlesse most grievous wrongs were done the Word of God or my selfe for its sake Whereupon it fell out that had I not been apt by nature to vehemency and imbittering my style the very indignity of the matter would have urged a dead and stony heart to write sharply how much more my selfe who am of an ardent spirit write not a dul stile Monsters of men carried me beyond the due temper of modesty For the warrant of this sharpnes he used to allead ge the example of Christ who called the Jewes an adulterous perverse generation a generation of Vipers hypocrites children of the Devill and Pauls example who calleth them dogs vaine bablers seducers illiterate yea Act. 13. most sharply inveighes against the false Prophet Moreover Erasmus often used to say In regard of the height of the diseases of this last age of the world God hath sent them a sharpe Physitian Also Charles the Emperour sayd If the Popes Priests were such as they should be they would not need a Luther Further he had divers spirituall tentations and terrible buffets of Satan as namely in his sicknesse at Coburg and at other times when his body was weake These much afflicted him and sometimes made him lie as one dead but by physick applyed for his cure and reading the Scripture and singing of Psalmes which he used to call them about him unto he was recovered and eased of those affrights and esteemed them but as the Devils traps from which God would deliver him In the dismall warre of Germany scarce could the souldiers be restrained from exercising their cruelty upon his dead corps For when Wittenberg yeelded to the Emperour Charles and he came to see the towne the Spaniards would have digged up Luthers tombe and burnt his body Charles the fifth as faithfull witnesses have related said Suffer him to rest till the day of resurrection and the Iudgement of all men But in the beginning of Luthers preaching he minded not to have proceeded so farre as the issue drew him to For An. 1520. he thus wrote I will offer them silence with all humility so that others be also silent For I will omit nothing on my part which may conduce to peace and have ever been carefull so to doe I will therefore make ready an humble letter to the Pope If matters prove calme as I hope it is well If not it is well also for it is Gods pleasure so to have it He often purposed also to have departed from the Papists malice For thus he writeth to Spalatinus Had not your letter come to my handes I had prepared to have gone out of the way And yet I am ready to be gone or to stay And againe I have not free liberty to speake or write If I goe hence I will poure out my whole mind and offer my life to Christ He daily more and more discerned Gods truth and could not wind himselfe out of some errours in the beginning presently for about the invocation of Saints thus he wrote An. 1518. My good Spalatinus I never judged that the worship of Saints was superstitious nor the praying to them for matters especially pertaining to the body For thus our neighbours the Pighards hereticks in Boemia conceit For we in better manner obtaine of God by his Saints any good thing for assuredly all good is Gods gift then others get by Magicians and Wisards of the Devill as the manner is But this my meaning was that it is superstitious yea ungodly wicked to beg of God and the Saints things corporall onely and to neglect the things which concerne the soule and salvation and are sued for according to Gods will As if we forgot or beleeved not his word saying Seeke first or cheifely the kingdome of God and all these things shall be added to you Yea every where Christ teacheth us to slight corporall matters and our bodies as base things in regard of our soules Concerning the adoration in the Sacrament thus he wrote I say a it is free for us to adore Christ and call upon him sub sacramento under the Sacrament For he sins not who doth not adore nor doth he sinne who doth adore Concerning the administration of the Lords Supper in the vulgar tongue thus he wrote I wish the Masse b might be used in the Mother tongue rather then can promise to have it so Because I cannot bring it to passe as being a matter requiring both Musick and the Spirit So in the mean time I permit every man to abound in his own sense till Christ inables me to say more He first celebrated the Masse in the mother tongue An. 1525. as he writeth to Langus and the members of Erford This day we attend the Princes command the next Lords day we will publiquely sing in the name of Christ and Masse shall be in the mother tongue for the Lay people But the daily service shall be in Latine but we will have the Lessons in the vulgar tongue These things ye shall have shortly published Luther causes Psalmed in the German tongue to be used Concerning this thus he wrote to Spalatinus An. 1524. We intend according to the example of the Prophets and ancient fathers of the Church to make Psalmes or spirituall songs for the common people that the word of God may continue among the people if not otherwise yet surely in Psalmes We seeke for Poets where we may Now seeing you have attained both the free use and Elegancy of the German tongue I intreat you to take some paines with us in this businesse and try how you can turn a Psalme into verse as I have given you a pattern I would have you not to use late invented and courtly termes But make the verse to sit the simplest and most vulgar capacitie yet let the words be smooth and proper Let the sense also be cleare and as neere as may be to the originall yet may you use this freedome as to vary the words sometimes so that you keep the sense I cannot performe the worke so neatly as I would and therefore desire to try how neere you can come to Heman Asaph or Jeduthun He taught many things soundly and gravely about the Scripture and the authoritie thereof as That our faith was to be built on the Canonicall books the other books required our judgement Of the word the Sacraments and Ministers he taught That we are planters and waterers and are Ministers of the word of life and Sacraments of salvation but are not Givers of the increase Concerning our Justice he said Thou Lord art my justice I am sinne Thou hast taken what I am and given me that which was thine Thou hast taken that which thou wast not and given me that which I was not Concerning ceremonies he said I condemne no Ceremonies but those which are contrary to the Gospel Concerning Moses As the learned