Linguistic DNA - Concept Modelling Demonstrator

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

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06513	[A methodicall preface prefixed before the epistle to the Romanes ...] Made by the right reuerend father in and faithfull seruant of Christ Iesus, Martin Luther ...; Praefatio in Epistolam Pauli ad Romanos. English	Luther, Martin, 1483-1546.; Wilkinson, William, d. 1613, attributed name.; Watkinson, William, fl. 1573-1594, attributed name.	1632 (1632)	STC 16986; ESTC S105157	20,999	82

in the 7. chap. hee saith The law is spirituall as if hee should say If the law were carnall or morall doctrine onely then it would bee satisfied by the externall worke But seeing that now it is spirituall that is requyring the affect and spirit it followeth that no man can fulfill it vnlesse hee doeth those things which the law commandeth with a chearefull heart with a certaine ardent fervencie of minde and with all his affection Such a new heart and such a â—ervent and chearefull affection of the heart thou canst not obtaine of thine owne strength or by thine owne merites but â—nely by the operation and seâ—ret instinct of the holie Ghost For it is the Spirit of GOD â—nely that giues a new heart â—nd that makes a man spiritual â—nd so being made spirituall he â—ay loue the law which is spiâ—ituall and may fulfill it not for â—eare or loue of commoditie â—ut with a chearefull and wilâ—ing heart and that hee may be â—aried violently as it wer with â— certaine force to doe those things which the law commandeth freely and of his own accord So is that saying to bee vnderstood The Law is spirituall that is the Law is not fulfilled but by the Spirit but by a heart renued by the Spirit Therefore where there is not that renovation of the heart by the spirit there remaineth that grieuous hatred of the law which law neverthelesse of ã€ˆâ—Šã€‰ selfe is just holy and good ã€ˆâ—Šã€‰ farre is it from fulfilling it Wherefore accustome anâ— acquaynt thy selfe with thiâ— Phrase and manner of speakinâ— which the Apostle heere vseth It is one thing to do the work of the law and another thing to fulfill the law For it is a worke of the law when without grace 1. Workes of the Law without the Spirit wee beginne to worke well and when wee labour to fulfill the law by our owne proper strength and power of our free will But seeing that there alwayes remaineth in the heart certaine servile feare and a most deadly hatred of the law sure it is that such workes are sinne and haynous factes against the â—â—w and so doe not please God the Apostle saith in the 3. â—hapter By the workes of the â—w shall no flesh bee justified his sight Heere therefore â—e may know and acknowâ—â—â—ge how the Sophisters and â—oole doctors are farre wide â—m the truth who teach and â—irme this wicked and blasâ—emous assertion that by our â—orkes wee may prepare the â—ay vnto grace But how can â—repare for my selfe away to â—ace by that worke which I â—e with a stubborne froward â—d vntoward heart and with repugnant affection How â—n that worke bee acceptable God which I doe not wilâ—â—â—gly but with great griefe of â—eart yea with extreme hatred â—f the law To fulfill the law is to dâ— those things which the lâ— commandeth with a cheeresâ— and willing heart Fulfilling of the law that is free and of thine own accorde to liâ— vnto God and to worke we though there were no law all Such a cherefulnesse readâ—nesse willingnesse and ardeâ— affection cannot come intâ— our hearts but by the quickning Spirit and his liuely impulsion and agitations in our heart aâ— the Apostle sayeth in the 5 Chapter Now the Spirit is gâ—ven onely by faith in IESUâ— CHRIST as the Apostle saiâ— in the beginning Faith commeth through the hearing oâ— the Ghospell through whicâ— word Christ is preached vntâ— vs to haue died to haue beenâ— â—â—ried and to haue risen againe â—â—om death for vs as hee saith ã€ˆâ—Šã€‰ the 3. 4. and 10. Chapters â—herefore our whole justificaâ—â—on is of GOD Faith also and â—â—e Spirit are of GOD they â—â—me not of our selves Where â—re let vs conclude that Faith ã€ˆâ—Šã€‰ one justifieth and that Faith one fulfilleth the Law For â—aith through the merite of CHRIST obtaineth the holie â—pirit which Spirit doth make â—s new hearts doth exhilarate â—s doth excite and inflame our â—eart that it may doe those â—hings willingly of loue which â—he law commandeth and so at â—he last good workes in deede â—oe proceede freely from the â—aith which worketh so mighâ—ily and which is so liuely in â—ur hearts This is the meaning of the third Chapter Fâ— whereas hee had vtterly daâ—ned the workes of the law aâ— might haue seemed to haue dâ— anulled and abolished the laâ— by the teaching the doctrine faith hee preventeth that oâ—jection in these words We dâ— not sayth he destroy the laâ— but rather establish it That wee teach how the law mâ— truely bee fulfilled by faith by beleeving in CHRIST IESVS Now it remaineth that we shew how this word Sinne taken in the Scriptures 2 what Sin nâ— in the Scriptures signifieth no onely the externall worke bâ— that whole force and natiue operation incredulitie as thaâ— wickednesse which wee hauâ— by lineall descent as it were â—om our great Graundfather â—de Adam which even vioâ—ntly carrieth vs headlong ã€ˆâ—Šã€‰ sinne namely that wicked â—eart and all our reason with ã€ˆâ—Šã€‰ yea even his best and chieâ—st his strength and power â—herwith we can doe nothing â—e but sinne so that then wee â—e said to commit sinne when â—y the efficacy of this originall â—nne as with a certaine violent â—rce wee are caried headlong â—o doe evill There is no outâ—ard sinne done but first by his naturall force and impulâ—on a man is wholly and with â—l his affection caryed roundly way to sinning The Scripture â—nd God himselfe when they â—ake of sin they haue respect â—nto this wickednesse of our â—earts vnto this naturall inclination that is this vice of iâ— credulitie as to the fountaiâ— of all other sins Lyke as theâ—fore Faith alone doth justify alone doth obtaine the Spâ—rit and powâ—â— to fulfill the laâ— to doe thoâ— workes in deâ— which are one ã€ˆâ—Šã€‰ â—ood so one incredultitie aâ—â—â—nbeleefe caâ—seth sin and exciteth and kinâ—leth the flesh to sinne and commit evill workes as wâ— see it happened to Adam aâ— Eue in Paradise Gen. 3. Sinne is principaly â—â—â—med vnâ—â—â—â—efe Wherefore CHRIST also the Gospell calleth onely aâ— chiefly incredulitie sin Ioh. 1 The Spirit saith hee shall râ—proue the world of sinne bâ—cause they haue not beleeved mee Those workes which truly good even as good fruiâ— cannot proceed and spring bâ— â—f a good tree that is of faith â—orking in the heart as conâ—ariewise evill fruite can not â—ome but from an evill tree â—hat is incredulitie of the hartâ— Therefore this wickednesse â—nd incredulitie of the heart is very where in the Scriptures â—lled the head of the Serpent â—â—d of the old Dragon Gen. 3. which â—as to be broken by that blesâ—â—d seede of the woman namely â—HRIST But now to proceed As conâ—erning these two words grace â—d gift they differ thus Grace what it iâ— Grace the favour mercy and free â—ood will and benevolence of â—OD towards vs. Gift is the holy Spirit himâ—â—lfe whom God doth send inâ—â— their hearts whom hee hath â—ken mercy vpon Gyft what

and Gentile notwithstanding that the Iewes are preferred excell the Gentiles in this prerogative namely for that the pormises of God did belong to them also for that the words and Oracles of God were committed vnto them And thogh some of the Iewes did not believe yet for all that their vnbeliefe made not the faithfull trueth of Gods promises vaine voyde or without effect and to prove this he alledgeth that place of the 51. Psalme as it is written saith hee that thou mightest bee justified in thy wordes and overcome when thou art judged After this hee returneth to his cause and purpose and proveth by the Scriptures that all are equallie sinners without any exception that no man is justified by the workes of the law but that only by the lawe commeth the knowledge of sinne Finally he teacheth the true right ways of righteousnes and salvation All saith hee haue sinned The hye way to righteousnesse is by fayth in Christ and are destitute and deprived oâ— the glorie of God but they are justified freely by his grace through the redemption that is in Christ Iesus whom GOD hath set foorth to bee a reconciliation through faith in his blood And a little before But now saith hee is the rigteousnesse of GOD made manifest without the law being approved by the testimonie and witnesse of the law and the Prophets to wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon alâ— that beleeue So then the lawe is established through faith although workes and glorying in the workes of the law are excluded by faith Seeing therfore in the three former Chapters hee hath taught that all men are sinners also sheweth that only faith in Christ is the way vnto righteousnesse and meanes to justification Chap. 4. by and by in this fourth Chap. he answereth to certaine objections and cauils As for the most part when Christ or faith is taught that is that our works are nothing that wee are onely justified by faith streight wayes certaine Iusticiaries object If faith alone doth justifie then we must cease altogether to doe good workes then good works are to be omitted and left vndone The Apostle answereth proposing the example of Abraham What shall wee say then that Abraham our Father hath hath found concerning the flesh Did hee merite nothing at all by his workes He concludeth that Abraham was justified onely by faith without any workes insomuch that the Scripture saith that Abraham before he was circumcised beleeved GOD and it was counted and reputed vnto him for righteousnesse Gen. 15.6 If therefore the worke of circumcision which GOD commaunded which was a precious worke of obedience profited Abraham nothing to justification then it is most sure certaine that there is none other worke which is available to justification An apt similitude But as circumcision being an outward signe was vnto Abraham a seale of his righteousnes by faith so good works are onely an externall signe which doth not justifie but which doth signifie vnto men that a man is inwardly justified before God and they doe testifie and approue as certaine signes and fruits that liuelie faith which worketh in the heart By this as by the most graue weighty and authentik example the Apostle doth coÌ„firme build out of the Scriptures his doctrine of faith delivered out and taught in the third Chapter Furthermore the Apostle allegeth the testimonie of David in the 32. Psal to proue this matter Also in most plaine words hee affirmeth that a man is justified by the imputation of righteousnesse without works althogh as I haue said before workes doe follow those that are justified by Faith Moreover hee dilateth and amplifieth the example against all other workes of the lawe inferring that the Iewes are not therfore straight way the true heires of Abraham because their stocke and pedigrue is derived from the circumcised Abraham or because they received the lawe vnlesse they tread and follow the steps of saith and beleeving in Christ imitate the faith of Abraham specially and chiefly seeing that Abraham before the law whether it were of Moses or of the circumcision was justified onely by faith and called the father of many nations that is of all beleevers Finally hee concludeth thus Seeing that the lawe cannot giue that effectuall working whereby it may willingly and chearefully be satisfied also seeing that the grudging and murmuring stirred vp by the law abideth and remaineth in vs and disdaineth taketh it grievously that there should bee any positiue â—aw set downe for her I say that this hatred against the law and the law giver God himselfe stil continuing it cannot bee that â—he workes of the law should please God Nay rather seeing â—hey proceed from a heart that â—bhorreth the sawe and God â—hey are nothing else but sinne â—nd doe alwayes incense and kindle the indignation wrath of God Wherefore Faith only doth obtaine the blessing and grace promised to Abraham Now it is not written for him onely but also for vs as Paul saith in the latter ende of this Chapter the faith might also bee imputed and reckened to vs for righteousnes In the fifth Chapter hee intreateth of workes and of the fruits of faith which bee these peace joy of conscience loue towards GOD and our neighbour a profitable couragious bold confidence and a stoute and manfull perseverance and pacient in tribulations and afflictions for streight way these fruits follow wheresoever this true faith is in the heart Surely that most excellent riches and aboundant wealth of the grace of God offered and exhibited to vs in Christ whom GOD would haue dye for vs when wee were as yet weaklings yea enemies to God if so bee by faith it be knowne acknowledged of vs in our hearts it cannot but inflame vs and mak vs strong and able to doe most willingly cherefully and readily all those things which we know will please this our most gentle Father Therefore the chiefe sentence drift and scope of this Epistle stands stedfast and sure namely that by fayth alone wee are justified without workes and yet for all that good workes are not condemned For those workes that indeed and truely may be called good and those good fruits doe follow faith and wheresoever faith is it cannot choose but worke Like as the flame cannot but giue good light Of these that be truly good works the Iusticiaries who have nothing so rise in their mouths as works works works knowe nothing at all They doe but only jmagine in themselves certain cold works which becaus they haue no sparke of faith in them are voyde of all spirituall affections as joy peace of conscience and that bold trust and assurance in God and are rotten fruits of a rotten tree After this the Apostle maketh a pleasant digression shewing how sin righteousnesse also how death life came vpon vs. And there he compareth these two Adam and Christ Wherefore

which taketh it grievously that any good should be exacted of it which she cannot fulfill not vnlike a sickly weake man who is heavily displeased if any man requyre of him to doe those works or that maine strength which is in a sound strong man The nature of the law Wherefore Paul heere inferreth that the law the more exactly throghly it is known doth worke in vs nothing else but this that it doth the more shew our sinne and increase it by which it doth slay vs and mak vs guiltie of eternall death and of the wrath of God But of this matter no man can dispute better than he whose conscience hath felt had triall of the terrour of the Law whose conscience hath felt that shaking and quaking as it were the verie foundations of the earth and who hath well perceived it at some time or other to haue caused a great tumult in his heart Therefore we haue neede of a more effectuall and mightier force in our hearts to justifie vs than the Law is Truely they that haue not so knowne the law they are altogether blind walk in this life in a certaine bolde confidence thinking that they can fulfil the law by their works not considering at all how that the Law doeth imperiously require the whole heart and all the affection Wherfore these men behold not the end of the Lawe onely they view the covered and hid face of Moses without grace who are like perpetually to perish in their vaine works After these matters the Apostle setteth forth The strife twixt the flesh the spirit even in the regenerate how the flesh and the Spirit in one and the same man doth strive and wrestle together hee exhibiteth himself vnto vs as an example though hee was justified Wheerby we might learne this mortification of the remnants of sin Now he calleth both the Spirit and the flesh a certaine law I haue found saith he a law in my members contrarie repugnant c. For like as the law of God doth vrge and exact those things to bee done of vs which God wold haue done so the law of the members or of the flesh doth incite and compell vs to carnall things contrary to the spirit Againe on the other side the spirit doth labour mightily against the flesh moving vs to spiritual things And this conflict combat dureth so long as wee are clothed with this flesh In this man the strife is mightier and stronger in that man more remisse faint in everie man accordingly as the spirit or flesh is in him stronger or weaker notwithstanding one and the same man is that flesh spirit which so strives and wrestles with himselfe vntill Sinne being quyte abolished hee become spirituall Chap. 8. In the 8 chap. he comforteth those which fight so with their owne flesh A comfort for the afflicted conscience also hee declareth that the reliques of sin can not hurt vs that there is no condeÌ„nation to them that are in Iesus Christ which walke not after the flesh but according to the spirit Furthermore hee doeth explicate at large the nature of the flesh spirit shewing that the spirit is given to man onely by Christ He that hath not the spirit of Christ saith hee the same man is none of his Again as many as are led by the spirit of God they are the sonnes of God For it is the Spirit alone which doth innovate renew our hearts which doeth make them spirituall which doth incourage vs with sweet and loving affects and motions lastly which doth giue testimonie beare witnes vnto our spirits that we are the very sonnes of God teaching vs that wee althogh sin doth boyle with rage within our flesh haue God for our Father may account our selves his sonnes if so bee that we doe dayly by the spirit wrestle against the flesh Now because nothing is more profitable to the mortifying of the olde Adam the flesh than the crosse tribulation affliction that is the Apostle doeth heere comfort vs in these tribulations affirming that the Spirit doth make intercession and request for vs with sighes that cannot be vttered expressed also that all the creatures being subject to vanitie abuse doe even groane travell in paine together with vs vntill this bodie of sin be abolished and the glory of the sonnes of God bee revealed Thus wee see that these three last Chapters doe vrge nothing so much as this onely and chiefe worke of our faith namely the mortification of our olde Adam which is the flesh Chap. 9. 10. 11 In the 9. 10. and 11. Chap. he handleth the matter of Predestination For all the rest depend vpon that namely who should receiue the worde and who should not who should belieue who not who shuld bee freed from sin who should bee blinded who should bee damned and who should bee justified Seing therefore that both the sending out of the preachers of the Gospell and the word it self be of God it is certaine that it lyeth in Gods hand onely to justifie vs. And surely this stable sentence and immoveable necessitie of predestination Predestination must bee taught preached is a most necessary doctrine to bee taught For we are so weake that if it were in our handes very few or rather none should bee saved For the Devill wold overcome vs. Yet now seeing this sentence decree of God is most sure certaine so that it cannot be changed or altered by any creature we haue then good hope to overcome at the length these reliques of sinne although that now they rage in our flesh But these curious men who before they haue learned Christ the vertue of his Crosse A Caveat for curious Christians doe search the profunditie depth of predestination labouring in vaine to inquire whether they are predestinat to life or death must bee rayned strained and kept back with some holy bridle For without all doubt these men by this their foolish curiositie will leade learne to cast themselves headlong into the confusion of their conscience or into the bottomles pit of desperation But thou deare Christian see that in reading learning holy things thou follow the order and methode set downe heere in this place by the Apostle Learne this godly Methode First of all learne the knowledge of Christ that thou maist acknowledg that al thy strength and power availeth to nothing but to sinning Furthermore that by faith thou mayst daily wrastle with thy flesh as hee hath taught thee in the 7. first Chapters Finally after that thou bee come to the 8. Chap. that is after that thou hast tryd the crosse and tribulation after thou hast had experience of this wholsome mortification often to bee repeated then first of all will this necessitie of predestination waxe sweet vnto them then thou shall first feele in the 9. 10. and 11. Chapters how full of comfort

he reasoneth thus The Apostles argument It was therefore needfull and necessarie that Christ should bee sent who should make his righteousnesse to be ours by the new birth or regeneration in faith the spirit even as the old man Adam by propagation left vs his sinne through that old generation according to the flesh Againe by this argument aaother proposition is surely grounded namely that no man by his own strenth power is able to deliver him self from sin or to justifie himself For it was not in our choise to be borne or not to be borne of the old Adam according to the flesh which by other arguments is evident and cleare enough For if the law of God which surly if any other thing in the world might haue justified ought to haue prevailed and availed for righteousnes doth not only not justifie but rather increaseth augmenteth sinne in vs namely that grudging fretting of our nature dayly stomacking murmuring at God yea the more it doth presse vs the more it stirreth vp sinne in our nature Nitimur in vetitum semper cupimusque negata which goeth against all whatsoever is forbidden Therefore the more perfitly we know the law the more misery we behold in our selves and we see the better how that wee have more need of Christ Chap. 6. In the 6 chap. hee handleth that great and chiefe worke of faith to wit the warfare conflict of Christians betwixt the flesh the spirit The warfare of Christians For the flesh fighteth against the spirit and the spirit wageth warre against the flesh to the end that the desires of the flesh reliques of sinne which remaine in vs after iustificatioÌ„ might be quite suppressed quelled quenched in vs. And in this chap. the Apost teacheth that we are not so justified freed from sin by faith that sin is quite taken away and altogether abolished in vs Reliques of sinne but that the reliques of sinne as yet remaine in vs. Nevertheles these remnants of sinne are not laid to our charge by reason of faith which continually wrestles with the desires of the flesh wherfore as yet becaus we liue in the flesh that strife combat indureth in vs they that are already justified haue enogh to doe haue labour enough to turne them vnto yea all their lifetime they maye toyle vntill they sweat againe by indevouring to tame their fleshe to represse the lusts of it to make it subject vnto the Spirit Mortification And by that mortification of our flesh newnes of our spiritual life we expresse the Death and the Resurrection of Christ as also that signe of mortification in Baptisme which doth signifie and represent vnto vs no other thing but this continuall mortification of the flesh and dayly vivification quickning of the spirit For Baptisme that is this mortification doth work in vs so long vntill sin being abolished and abandoned by the death of our bodies wee rise in our bodyes with Christ and raigne with him for evermore And this thing namely the dayly mortificatioÌ„ of our flesh we may performe because we are not vnder the law but vnder grace Now what it is not to bee vnder the law What it is not to bee vnder the Law must not bee so vnderstood as though it were lawfull for vs to do what wee list but not to bee vnder the law is this that our hearts are so made new by the spirit through faith that freely willingly and of our owne accord wee may doe that which the lawe requyres though there were no lawe at all For grace doth endue vs with the loue of the law Wherefore we being justified haue no more the law against vs but agreeing with vs. To bee vnder the law What it is to be vnder the Law is to worke without grace and not to bee able to fulfill the lawe where there cannot choose but bee sinne And this now at length is the true liberty and freedome from the law and sin of which the Apostle heere disputeth even vnto the end of this Chap. As for this libertie it is such that wee may willingly from our hearts doe good without any exaction of the law Therefore it is a spirituall libertie which doth not take away the law but giveth and imparteth a certaine power and spirit to fulfill the law namely a cherefull mynde a ready will and fervent desire to worke well whereby it doth then satisfie the law insomuch that it hath not any thing to exact at his hand or to charge him withall A fit apt similitude Even as if thou were endebted to a certaine creditor of thine didst owe him a great summe of money thou mightest after two wayes satisfie him and so discharge the debt First by a free forgivenes of the debt and cancelling of thy handwriting Secondly by suretie of another man who will giue his faith and truth for thee promising to stand to the payment of all the foresaid money and so by his word and faith given for the obligation wherewith thou wast bound may be blotted and cancelled as voyde of none effect Likewise Christ hath delivered vs from the law as from a creditor Wherefore that libertie is not carnall wherby it is lawfull to do what thou wilt but is altogether laboursome and paynefull which willingly doth good workes so that it needs not any exaction of the law Chap. 7. In the seventh Chap. he confirmeth this by a certaine similitude of marriage betweene the husband and the wife For even as the woman if her husband be dead A similiâ—ude to â—roue the â—â—berty froÌ„â—he law is delivered from the law of the man not so freed that shee may not marry but rather contrarie now first of al she is freed indeed and truely that shee may marry another man which she could not doe before she was deliuered from her former husband so also our conscience is dead to the lawe as long as old Adam liveth in vs. But when this olde Adam is mortified by the spirit there is then libertie for both parties like as I haue said there was betwixt man and wife But the conscience is not free so that it cannot at all doe any worke but rather so that now hee beginneth to cleaue vnto another even vnto Christ that it should bring forth fruite vnto God After this hee doth at large explicate the nature of sinne The naturâ— of sinne of the law shewing the lawe to bee the force and power of sinne For the olde Adam or nature how much more it is pressed downe by the law which of his owne strength hee cannot fulfill so much the more it doth frâ—t and fume against it And no maruell seeing it can doe nothing of it selfe but sin Therefore the law is vnto it a punishment and death not that the law is evill but this is done through the fault of our owne nature

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