Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	work_n	work_v	5,769	5	7.4409	4	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 consolation this doctrine of predestination is For vnlesse thou hast had experience and tryall of tribulation Predestination onelie coÌ„fortable to those which are well exercised in affections vnlesse thou hast felt thy self to haue beene brought sometyme even vnto the gates of hell as wee see in David and other Saints thou canst not beare or brooke this doctrine and sentence of predestination without perill and danger with a certaine murmuring grudging of nature against GOD. Therefore it is needfull and necessarie that olde Adam should first be mortified that the sense of the flesh should bee beaten down that the sucklings should first grow vp in Christ before they drinke of this sweete Cup of wine For even heere also there is in every one a certaine infancy childhood who hath in the meane time neede to bee fed with milke vntill hee bee acustomed to eat stroÌ„ger meats Chap. 12 In the twelfth chapter hee doeth annex and adjoyne certaine admonitions and precepts For this order the Apostle is wont to obserue in all his Epistles The second part of this Epistle coÌ„cerning Christian conversatioÌ„ that first hee doth teach Christ and Faith afterwardes he doth exhort to good works and a continuall mortification of the flesh Wherefore he doth teach heere good workes in deed and the true worship of God And heere he maketh all Christians to bee Priests commanding them to offer not money either Oxen or Gotes as it was the custome of the Law but to offer themselues a spirituall sacrifice A spirituall priesthood mortifying the old Adam Furthermore hee doth delyver out most briefly vnto vs the institution and instruction of Christian maners as how we shold teach preach rule and govern namely in the Church how we should serue our neighbour how we should suffer tribulations to be briefe how it behoveth a Christian to behaue himselfe towardes his friends and enemies And these are truely good workes of a Christian man which do flow out of Faith as from a fountaine and head spring Yea which doe even make a violent eruption For faith as I haue said is not ydle Papistes works whâ—â— they are But the workes of the Iusticiaries which are done without this liuely flame of Faith in the heart are but hypocrites purple show and fained colours wherewith they paint themselues outwardly which as inwardly they are full of hatred avarice filthines deceit In the 13. chapter hee teacheth vs to bee obedient to earthly and worldly Magistrates Chap. 13 Obedience to the Magistrate seeing that all power is of GOD. For thogh the administration of the sword and these politicall and civill Lawes doe helpe nothing to the justification of the heart notwithstanding because that power and authoritie is ordained and appoynted of God to the maintenance and preservation of the peace of the common wealth that malefactors might bee punished and good men defended therefore it is to be reverenced and honoured even of the Saints of God and righteous men which otherwise stand not in neede of that authoritie At the last he comprehendeth summarily al duties in this one worde Loue. Loue is a short sum of all Christian dueties And whereas he proposed Christ as the cause author of our righteousnesse now heere after another sort hee proponeth and setteth him forth as an example namely that wee imitating and following Christ should so serue our neighbour as Christ hath served vs. In the 14. Chap. 14 Chap. hee teacheth that the weake in faith not as yet expert and cunning in Christian libertie Patience ought to bee patiently tolerated and borne withall through loue also how wee ought to vse that libertie not to any offence but to the instruction and edifying of the weake conscience of our neighbour For vnlesse the offending of the weake bee diligently and warely avoyded there will follow a discord and contempt of the Gospell whose dignitie and renoune it stands vs greatly vpon to conserue and keepe inviolate Wherefore it were better to yeeld for a tyme to the weake in faith vntill they bee confirmed than that the Gospell should bee contemned or suppressed And this is the chefest worke of Christian loue and Charitie which verie many in these our dayes haue neede of who abuse their libertie by eating of flesh by other means hurting weake consciences yea making them to stumble as it were in the entry and doore of Christianity before they know the liberty of Christ and the way of righteousnesse Chap. 15 In the 15. Chap. yet once againe hee proposeth Christ to bee followed that by his example wee should support and beare with the weake whosoever they bee whether sinners Weak brethren oght to bee considered vnlearned rude and vnskilfull or those which otherwise are evill mannered or of naughty conditions For even those are not streight way to bee contemned but rather to bee tolerated and suffered vntill they be better amended So our Saviour Christ as wee see in the Gospell did beare with our sins and offences yea and at this day doth tolerate our sinnes errors and imperfections ever reaching his right hand to helpe vs ever ayding vs through his vnspeakable mercie Moreover hee prayeth for the increase of their faith peace and joy of conscience also praising them and committing theÌ„ to GOD yet once againe hee commendeth also and magnifieth his office namely how hee may glory in that hee handleth and medleth with Gods businesse and matters how that he doth and hath preached throgh the grace which hee hath received of God being also called from heaven by God and not by any man By and by after setting before them the example of the Macedonians insted of a little Exordium or insinuation hee doth verie civilly take an occasion to beg and craue almes of them for the poore Saintes in Hierusalem Almes to be given to the poore Saints To bee briefe whatsoever this most Apostolicall breast doeth or speaketh it is meere Charity and loue meere works of saith and of the Spirit Thus thou hast gentle reader heere in this Epistle most fully absolutely set out whatsoever appertaineth any way either to Christian life The Epistle to the Romans a sufficient doctrine for a Christian man or iustification what Christians ought chiefly to learne namely what the law is what the Gospell is what sinne grace faith justice or righteousnesse Christ God good workes charitie loue hope is briefly in what thing the summe of all Christianitie doth consist how a Christian ought to behaue himselfe towards his neighbour whether they bee good or bad weake or strong friends or foes Last of all how wee should behaue our selves towards our selues the Apostle doth so diligently fortifie and strengthen all these â—hings by Scripture and so conâ—irme them by his own example ã€ˆâ—Šã€‰ the example of the Prophets that thou canst not heere desire or wish any thing more or more plaine and manifest For no doubt it was the Apostles minde to comprehend in this Epistle summarily to handle compendiously the whole Gospell and whatsoever belongeth to Christian learning and instructioÌ„ also to prepare a methode and briefe introduction vnto all the writings of the old Testament namely Moses and the Prophets For whosoever hath red this Epistle well and throughly digested it in his minde A profitable exhortation that man hath a moste sure and certaine methode to all the old Testament Wherefore as I admonished before sâ— heere nowe I doe exhort you that you would as Moses doth in the 11 chap. of Deut. lay vp these things in your hearts ã€ˆâ€¦ã€‰ childreâ— to the end that by a continuall recording repeating of them they may be made by all means most familiar vnto you Chap. 16. The last chap. containeth salutations or commendations to which hee adjoyneth a verye good and most necessary admonition namely that we should shunne eschue as the plague and extreame infection poyson of faith the doctrines and traditions of men where-with the Gospell and worde of God being contemned the false Apostles do seduce withdraw from Christ the hearts of the simple Traditions not to bee received For the Apost foresaw in the Spirit that there should arise and spring certaine Romanistes for they are not worthie the name of Romans out of Rome and Romans who by their wicked and blasphemous most divilish and sathanical decretals and their whole den of mans lawes and traditions as by a most wast floude and hâ—gâ— dâ—â—uge wold labor to drowne â—â—â—tinguish and destroy not onâ—â— this excellent Epistle but even the whole body of Scripture ã€ˆâ—Šã€‰ at the doctrine of faiâ—â— ã€ˆâ—Šã€‰ the Spirit insomuch ã€ˆâ—Šã€‰ they should leaue vs nothing but this Idoll our belly Papists belly gods whose worshippers he doth call them heere Philip 3 1â— and most plainely in the Epistle to the Philippians For saith he there be many walke of whom I haue told you often â—nd now tell you weeping they are the enemies of the Crosse of Christ whose God is their belly and their glory to their shame they are worldâ—â— miâ—ded The GOD of all Peaâ—â—â— bruse and beate downe Sathan and his kingdome vnder our ã€ˆâ€¦ã€‰

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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