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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06512	A methodicall preface prefixed before the Epistle of S. Paule to the Romanes very necessary and profitable for the better vnderstandyng of it / made by the right reuerend father and faythfull seruant of Christ Iesus, Martin Luther ; nowe newly translated out of Latin into English, by W.W. ...	Luther, Martin, 1483-1546.; W. W.	1594 (1594)	STC 16985; ESTC S1353	22,201	55

inflame our hart that it may doo those things willingly of loue which the Lawe commaundeth and so at the last good workes in deede doo proceede freely from the fayth whiche worketh so myghtily and which is so liuely in our harts This is the meaning of the thirde Chapter For whereas he had vtterly damned the workes of the lawe and myght haue seemed to haue disanulled and abolished the lawe by teaching the doctrine of faith he preuenteth that obiection in these wordes We doo not sayth he destroy the Lawe but rather establish it That is we teach how the lawe may truely be fulfilled by fayth .i. by beleeuing in Christ Iesu Now it remayneth that we shewe howe this word Sinne is takē in the Scriptures 2 Sinne what it is Sinne in the Sriptures signifieth not onely the externall worke but that whole force and natiue operation incredulitie as that wickednes which we haue by lineall descent as it were from our great Graundfather olde Adam which euen violently carryeth vs headlong to sinne namely that wicked hart and al our reason with al yea euen his best and chefest his strength and power wherewith we can doo nothing els but sinne so that then we are said to commit sinne when by the efficacy of this originall sinne as with a certayne vyolent force we are caryed headlong to doo euill There is no outwarde sinne doone but first by this naturall force and impulsion a man is wholly and with all his affection caried roundly awaye to sinnyng The Scripture and God hym selfe when they speake of sinne they haue respect vnto this wickednes of our hartes vnto this naturall inclination that is this vice of incredulitie as to the foūteyne of all other sinnes Lyke as therefore Fayth alone dooth iustifye and alone dooth obtayne the Spirit and power to fulfill the Law and to doo those works in deede which are onely good so onely incredulitie and vnbeleefe causeth sinne and exciteth and kindleth the flesh to sin and to commit euil works as we see it happened to Adam and Eue in Paradise Genesis 3. Wherefore Christ also in the Gospell calleth only cheefly incredulitie Sinne is principally termed vnbeliefe sinne Iohn 16 The Spirit sayth he shall reproue the world of sinne bicause they haue not beleeued in me Those woorkes which be truely good euen as good fruites cannot proceede and spring but of a good tree that is of fayth working in the hart as contrarywise euill fruit can not come but from an euill tree that is incredulitie of the hart Therfore this wickednes and incredulitie in the harte is euery where in the Scriptures called the heade of the Serpent and of the old Dragon Genes 3. whiche was to be broken by that blessed seede of the woman namely Christ But nowe to proceede 3 Grace what it is As concerning these two words Grace and Gyft they differ thus Grace is the fauour mercy and free good will and beneuolence of God towardes vs. Gyft is the holy spirit hym selfe whom 4 Gyft what it is God dooth send into theyr hartes whom he hath taken mercy vpon and whom he fauoreth as very well appeareth in the .v. Chapter where he distinguisheth gyft from grace Although now we haue not the fulnes of this gyft or of the Spirit bicause in this life there will alwayes remayne in vs remnaunites of sinne which fight agaynst the Spirit as the Apostle sayth in the .vii. Chapter and the .iii. to the Galathians as also Moses sayth in the iii. of Genesis that there will be a conflict betwixt the seede of the woman and the seede of the Serpent yet grace worketh this in vs that the reliques of sinne shall not be imputed vnto vs but that we shall be reputed and accounted before God as men fully and perfitly iust Neyther is the grace and fauour of God so imperfectly bestowed vpon vs as we sayd the gyft was For God rather dooth loue ande imbrace vs with a full fauour and a right perfect good will for Christes sake who is our mediator earnest penney and the first finites of the Spirit Therefore though remnaunts of sinne doo dayly glister and shine in vs yet neuer theles we are iust before God and syil is not imputed vnto vs through faith which daly striueth and wageth war against the fleshe So then you may vnderstand that place in the .vii. Chapter where the Apostle though he was iustified in the Spirite acknowledgeth hymselfe yet to be a sinner and yet notwithstanding he sayth in the .viii. Chapter there is now no condemnation to those which are in Christ Iesu As many therefore of vs as are through faith iustified in Christ we are both sinners and iust Sinners by reason of the imperfect mortification of our fleshe and for that in this lyfe the reliques of sinne remayning in vs we cannot haue or attayne the fulnes of the Spirit First bycause wee haue through fayth the first fruites and earnest of the spirit so that for our faith in Christ God fatherly fauoring vs dooth not impute vnto vs that sinne whiche remayneth in our flesh neyther dooth iudge vs vntill that sinne by death be quite broken banished and abolished But now let vs speake somewhat of fayth 5 Fayth what it is Fayth is not a certain cold opinion or a wandring cogitation of a mans mynde suche a one as any man hearing the historye of the Gospell may foolishly imagin hym selfe to haue For certayne men hearing many things preached of fayth and seeing that they can dispute many things of fayth and of Christ and yet for all that by that knowledge cogitation or diligent meditation perceyue them selues not to be foorthwith incited to do good workes fall into that wicked and impious error that they stoutly deny man to be iustified by fayth alone but that also woorkes are required These men in deede hearing the Gospel fayne vnto themselues a certayne opinion and they reuolue in their myndes certayne colde cogitations of Christ thinking then that fayth is nothing but the dreame of their owne mynde and those vayne cogitations A fayned fayth And these men now and then boult out these excellent speaches O say they if faith only iustifieth thē I pray you what say you to this Behold I haue heard the Gospel preached I remember the history of Christ Lo I beleeue and yet I am not iustifyed True ●t is for bycause this thy Fayth is nothing but thyne owne bare and naked imagination and cogitation of fayth which dooth ●…ot innouate thy hart and which doth moue ●hee nothing at all there followeth no newnes ●f lyfe no workes of fayth But a true fayth is the worke of God whereby we are regenerate and borne anew by his Spirit Iohn 1. Chapter wherby also our old Adam is quelled and we being wholy transformed we are made as the Apostle sayth newe creatures to Christ the holy Ghost being the lyfe and gonernment of our hartes Fayth

not therfore streightwaye the true heyres of Abraham bycause their stocke and pedigrue is deriued from the circumcised Abraham or bycause they receyued the lawe vnlesse they tread and followe the steps of fayth Abrahams chyldren must haue Abrahams fayth and beleeuing in Christ imitate the fayth of Abraham specially chiefly seeing that Abrahā before the lawe whether it were of Moses or of the circumcision was iustified onely by fayth and called the father of many nations that is of al beleeuers Finally he concludeth thus Seeing that the lawe cannot giue that effectuall working wherby it may willingly and cherfully be satisfied also seeing that the grudging and murmuring stirred vp by the lawe abideth and remayneth in vs and disdayneth and taketh it greuously that there should be any positiue lawe set downe for her I saye that this hatred against the lawe and the lawgeuer God himselfe still continuing it cannot de that the woorkes of the lawe should please God Nay rather seeing they proceede from a hart that abhorreth the law God they are nothing els but sinne and doo alwayes incense and kindle the indignation and wrath of God Wherfore Fayth onely dooth obtayne the blessing and grace promised to Abraham Now it is not writtē for hym only but also for vs as Paule saith in the latter end of this Chapter that fayth might also be imputed and reckened to vs for righteousnes In the fifth Chapter hee intreateth of woorkes and of the fruites of faith which be these peace ioy of conscience loue towards God our neighbour a profitable couragious bold cōfidence and a stoute manfull perseuerance pacience in tribulations and afflictions for streight waye these fruites followe wheresoeuer this true faythe is in the hart Surely that most excellent riches and abundant wealth of the grace of God offered and exhibited to vs in Christe whom God would haue dye for vs when we were as yet weaklings yea enemies to God if so be by fayth it be knowen and acknowledged of vs in our harts it cannot but inflame vs and make vs strong and able to doo moste willingly cherefully and readyly all those things which we knowe wyll please this our most gentle father Therfore the chiefe sentence drift and scope of this Epistle stands stedfast and sure namely that by fayth alone we are iustified wythout woorkes and yet for all that good woorks are not condemned For those wookes that in deede and truely may be called good and those good fruites doo followe fayth and wheresoeuer fayth is it cannot choose but woorke Lyke as the flame can not but geue good lyght Of these that be truely good woorks the Iusticiaries who haue nothing so rife in theyr mouths as works works works know nothing at al They do but only imagine in thēselues certayne cold woorks which bycause they haue no sparke of faith in them are void of all spirituall affections as ioye peace of the conscience and that bolde trust and assurance in God and are rotten fruites of a rotten tree After this the Apostle maketh a pleasaunt digression shewing how sinne and righteousnes also how death and life came vpon vs. And there he compareth those two Adam and Christ Wherefore he reasoneth thus The Apostles argument It was therfore needefull and necessarye that Christ should be sent who shoulde make his righteousnes to be ours by the newe birth or regeneration in fayth and the spirit euen as the old man Adam by propagation left vs his sinne throughe that olde generation according to the flesh Againe by this argument another proposition is surely grounded namely that no man by hys owne strength and power is able to deliuer hymselfe from sinne or to iustifie himselfe For it was not in our choyse to be borne or not to be borne of the olde Adam and according to the fleshe which by other Argumēts is euident and cleare inoughe For if the lawe of God which surely if any other thing in the world myght haue iustified ought to haue preuayled and auayled for righteousnes dooth not onely not iustifie but rather encreaseth and augmenteth sinne in vs namely that grudging and fretting of our nature dayly stomacking and murmuring at God yea the more it dooth presse vs the more it styrreth vp sinne in our nature which goeth agaynst all whatsoeuer is forbidden Nitimur in vetite semper cu● pimusque negata Therfore the more perfitly we knowe the lawe the more misery we behold in our selues and we see the better howe that we haue more neede of Christ In the Sixth Chapter he handleth that great and chiefe woorke of our fayth to wit Chap. 6 the warfare and conflict of Christians betwixt the fleshe and the spirit The warfare of Christians For the fleshe sighteth alwayes agayust the spirit and the spirit wageth warre agaynst the fleshe to the end that the desires of the fleshe and reliques of sinne which remayne in vs after iustification might be quite suppressed quelled and quenched in vs. And in this Chapter the Apostle teacheth that we are not so iustified freed from sinne by fayth that sinne is quite taken awaye and altogether abolished in vs ●●liques of ●●nne but that the reliques of sinne as yet remayne in vs. Neuertheles those renmaunts of sinne are not layde to our charge by reason of fayth which continually wrastleth wyth the desires of the fleshe Wherefore as yet bycause wh lyue in the fleshe that strife and combate endureth in vs and they that are already iustified haue inoughe to doo and haue labour inoughe to turne them vnto yea all their lyfe tyme they may toyle vntill they sweat agayne by endeuouring to tame their fleshe to represse the lusts of it Mortification and to make it subiect vnto the Spirit And by that mortification of our fleshe and newenes of our spirtuall lyfe we expresse the Death and the Resurrection of Christ as also that signe of mortification in Baptisme which dooth signifie and represent vnto vs no other thing but this continuall mortification of the fleshe and dayly viuification and quickening of the spirit For Baptisme that is this mortification dooth woorke in vs so long vntill sinne being abolished and abandoned by the death of our bodyes we rise in our bodyes wyth Christ and raygne wyth hym for euermore And this thing namely the dayly mortification of our fleshe we may performe bycause we are not vnder the law but vnder grace Nowe what it is VVhat it is not to be vnder the Law not to be vnder the lawe he himselfe expoundeth For not to be vnder the lawe must not to be so vnderstood as thoughe it were lawfull for vs to doo what we list but not to be vnder the lawe is this that our harts are so made newe by the spirit through fayth that freely willingly and of our owne accorde we may doo that whiche the lawe requires though there were no law at all For grace dooth endue