Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	body_n	church_n	mystical_a	1,148	5	10.4023	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91944	The figg-less figg-tree: or, The doome of a barren and unfruitful profession lay'd open. In an exposition upon that parable: a certain man had a figg-tree planted in his vineyard, &c. Luke 13. 6,7,8,9,10. / By Nehemiah Rogers, a minister of the Gospel of Christ.	Rogers, Nehemiah, 1593-1660.	1659 (1659)	Wing R1823; Thomason E973_1; ESTC R203371	458,183	541

sensu till some Sense apprehend a thing the Judgment cannot debate it nor discourse it may in some sence saith a Learned Doctor be said in Divinity Dr. Donn Nihil in GratiÃ¢ quod non prius in Natura there is nothing in grace that was not first in nature so far as that grace alwayes finds nature and natural faculties to work on and though that nature be not disposed to receive grace when it comes yet that nature and those faculties which may be so disposed by grace are there before that grace comes But if we consider man in this his lapsed estate Theologically so he is but a wild Olive and wild Figg-Tree the Figgs which he bears are such as those which Jeremiah speaks of Jer. 24.2 bitter so bitter that no man can eat them Rom. 7.5 his fruit is fruit unto death nor doth God delight in any thing that he doth Consider man in a third estate as he is restored to his first estate and hath the Image of God again repaired in him And so he is a Figg-Tree transâ—planted taken out of old Adam and planted into new Christ Gen. 2.8 9. who from the beginning was described unto us by the Tree of Life Gen. 2.8 9. And so in the end of the New Testament Revel 22.2 Rev. 2.22 By whom a New life is put into us and from whom we receive the sap of grace so as to become fruitfull Rom. 7.4 and bring forth fruit unto God and these are bearing and fruitful trees that God makes choyce of The Figg-Tree mentioned in my Text was no wild one it was Ficum Plantatum a planted Figg-Tree of which plantation we are now to speak laying down this for our Position Those Trees which are of a fruitful kind and wherewith God furnisheth his Vineyard Doct. are planted Trees The Church it self is termed Gods plant Isa 5.7 and the planting of the Lord Isa 61.3 and the Branch of his planting Isa Isa 5.7 61 3 60 21. Psal 1 3 92 13. Jer. 17.8 60.21 and the godly are resembled to the Tree that is planted Psal 1.3 92 13. Jer. 17.8 But there is a two-fold Plantation which we must take notice of The one is Terrestrial and Earthly The other is Spiritual and Heavenly The Terrestrial planting of a People is the bringing of them from one Country to another place there to settle that they may encrease and multiply of this planting the Psalmist is to be understood Psal 44.2 80 8 15. Isa 5.2 Jer. 11.17 12 2. Ezek. 17.5 8 9. Colos 1.13 Psal 44.2 Thou didst drive out the Heathen with thy hand and plantedst them So elsewhere as Psal 80.8 5. And Isa 5.2 Jer. 11.17 12 2. Ezek. 17.5 8 9. The Spiritual and Heavenly Plantation of a people is the calling of them out from the World and planting them into the Kingdome of Christ of this speaks the Apostle Colos 1.13 He hath delivered you out of darknesse and hath translated you into the Kingdome of his Son that is unto his Church his Mystical Body into which we are by Baptism inserted and incorporated Now as the Church is distinguished into Visible and Invisible so may we distinguish of Plantation A man may be actually planted and inserted into the visible alone which requireth no more then an External Profession of the true Faith and so all in the Visible Church that call themselves Christians and have bin baptized into the name of Christ are planted into Christ and his Body mystical such belong to Christ no otherwise then Ivie doth to that Tree unto which it externally adheres And there is a planting into the Invisible which besides the outward Profession and common graces of the spirit requires the inward Spirit of Adoption And this Distinction is grounded on John 15.2 John 15.2 Every branch in me that beareth not fruit c. There are some branches in him that bear not that is some that are like branches but indeed are not These are tyed onely unto him by a thread of outward Profession and put into him by the outward Sacrament of Baptism which causeth a faint and unprofitable fellowship with the Root so as to furnish themselves with leaves but not with fruit There are other branches that are in him indeed Interually ingrafâ—ed by a true and lively faith which draweth sap from the Root so as to bring forth not onely leaves but fruit and these he purgeth that they may bring forth more fruit This Figg-Tree mentioned in my Text was not of this latter sort but of the former Let us apply this From hence we may be informed of the condition of every one that is in the estate of Nature Vse no good fruits can be expected from such a Tree as growes in its own proper soyle of corruption Do men gather Grapes of Thornes Math. 17.16 17.18 or Figgs of Thistles Even so every good Tree bringeth forth good fruit but a corrupt Tree bringeth forth evil fruit A good Tree cannot bring forth evil fruit neither can a corrupt Tree bring forth good fruit Math. 17.16 17 18. Good fruit proceeds not from natures production but from a spiritual plantation The Tree must first be good before the fruit can be so till then all our works are not onely stained with sin for so are the best works of the most regenerated person but are also really and truly sins and that both in their own nature springing from a corrupt fountain for that which is born of the flesh is flesh John 3.6 John 3.6 Mat. 3.17 and also in Gods estimation because he beholdeth them as out of Christ in whom and through whom alone he is well pleased This is censured by them of the latter Church of Rome for a bloody sentence Crudelis est illa sententia saith a Popish Postiller and the Rhemists advise by all means Amb. Spildra Rhem. Annot on Rom. 14.23 to beware of Heretique's comments on that place you know who they meant by Heretiques who say they go about to prove thereby that Heathens and Infidels sinned in honouring of their Parents relieving of the poor fighting for their Country tilling of their grounds and in all other works which they did c. And in teaching so they teach truly according to the plain evidence of Scripture as before you heard and the judgment of the Ancients Aug. cont Julian lib. 5. c. 3. et cont duas Epist Pel. ad Bonifac. lib. 3. c. 5. Austin's judgment concerning such mens works is well known insomuch that they are inforced to confesse him to be therein for us If a Heathen saith he shall cloath one that is naked deliver him that is endangered c. is it not to be judged Sin because it proceedeth not of Faith Verily forasmuch as it proceedeth not of Faith it is Sin not because to cover the naked is Sin in it self but not to glory in God of such a work it

into as many divisions as her Church had Teachers 1 Cor. 1.12 One side said I am of Paul 1 Cor. 1.12 Explained they admited his plainnesse his matter being powerful and suspected Apollo's structure for the gawdy varnish Another admires the powerful eloquence of Apollo sleighting St. Paul as too flat and heavy and his speech contemptible Act. 18.21 2 Cor. 10.10 A third sort are taken with St. Peter's draught you are for Paul and you for Apollo and what was Paul was he not a Persecutor of the Church of God a Friend to the high Commission Court Act. 9.1 2. one that carried Letters missive up and down to fetch them up whether men or women that professed Christ And what is Apollo had not he the best of his Divinity from Aquila and Priscilla a Lay-man and a weak woman Act. 18.26 Act. 2.41 4.4 There is Cephas a more powerful Preacher then either of them He converted three thousand souls at one Sermon and five thousand at another as the Report goes he is the highest in my esteem Well resolved saith a fourth but did not Peter curse and swear and deny his Master Excuse me I am neither for Paul Apollo nor Cephas I am a Christian and depend holy on Christ I expect immediate Revelation from Him and care for never a Preacher in the World not regard I to hear them This was Corinths distemper and is not the same ours Whose heart doth not bleed within him to behold what gathering there is into distinct and seperate Churches what engaging there is into parties and factions in the behalf of their Leaders 1 Cor. 1.13 But is Christ divided saith the Apostle is he one in Paul and another in Apollo another in Cephas Is he not one and the same in all his Messengers if so why go you about to make a Schism and a rent in the Church and hazard you Interest in the head by disjoyning your selves one from another Dico obtestor saith Chrysostome c. I say In Ephes Hom. 11. and proâ—est that no man may plead ignorance Schism in a Church is as great a sin as Heresie At the coming of Christ there will be little difference put betwixt such as have wounded the Church in her Head with Heretical opinions or in her Members by Schismatical distractions However that saying of Augustine concerning Donatus would be minded Persecutor non fregit crura Donatus rupit Ecclesiam c. The Souldiers would not break the legs of Christ but Donatus teaâ—es the Church of Christ As long as his body hung upon the Crosse amongst Theeves and Malefactors it remained whole but when it was received by Christians it was rent and torn into many parts and factions And in so doing we deal worse with the body of Christ then the Jewish Souldiers did with his Garments which they cast lots for but made no division of Vse 2 Seeing the Church is but one let it be all our desires and endeavours to keep it one and entire according as we are exhorted by the Apostle Ephes 4.2 3. Ephes 4.2 3. the means in the former verse he had prescribed with all lowlinesse and meeknesse with long suffering forbearing one another in love It is by pride that contention comes saith Solomon All ages have found this to be the Mother of Heresie and Schism Prov. 13.10 What bred Arrians and Donatists in antient times but a priding themselves in their own wits And in these latter dayes what is the cause of so much faction and fraction but Pride of spirit men having too high a conceit of their own worth Meeknesse and lowlinesse of spirit would help this Rom. 12.3 16. Rom. 12.13 16. Greg. Epist l. 11. Math. 11.30 Gregory calls Humility Radicem pacis the Root of peace Learn of me saith Christ I am meek and lowly and you shall have rest to your souls Love and Charity likewise makes much to unity Be kindly affectioned one to another with brotherly love saith the same Apostle Rom. 12.10 So elsewhere he often and vehemently presseth it Rom. 12.10 Phil. 2.2 2. Explained Phil. 2.1 2. If there be any consolation in Christ if any comfort of Love if any fellowship of the spirit if any bowels and mercy fulfil you my joy that you be like minded having the same love being of one accord and of one mind As if he should say Let me not intreat you only but adjure you as ever you would receive any comfort in Christ as ever you would receive any benefit by his love and your own if you have any sense of that spiritual communion which is between the Saints of God if ye have any compassion on me and the Church of God do you herein make up the meaâ—ure of my joy in that you be peaceable and lovingly affected each to other can any thing be spoken more pathetically or perswasively and whereto tended all this but to the preservation of the Churches peace and unity And Colos 3.14 Love is charged upon us Colos 3.14 above all those excellent graces there mentioned Where love is there is a Sympathy a fellow-feeling of our Brethrens miseries and a pittying of their weaknesse it causeth us to be alike affected as if we were in their case Heb. 13.3 Heb. 13.3 And where love is there is Symphony a Harmony and consent in believing of holy truths and in the worship and service of the true God as we read Acts 4.32 Acts 4.32 The multitude of them that believed were of one heart and one soul though they were many in number yet they were but one in soul and being different in quality and condition Anima una quoad Intellectum per unitatem fidei Cor unum quoad Affectum per unitatem Charitatis Amb. Ser. 9. de Unit. Trin. Tom. 5. they differed not in faith and affection They were saith one of one soul in regard of their Judgment by the unity of faith they were of one heart in regard of their Affections by union of Love So that as St. Ambrose telleth us this spiritual Love and unity of the Faithful far excelleth the natural Love and Unity of Brethren That hath in it the resemblance and similitude of the Body onely this declareth the Unanimity That sometimes is contentious this alwayes peaceable That into company refuseth a Brother this into society admitteth a stranger That divideth with heart burnings things common amongst themselves this communicateth with chearfulnesse things proper unto others Thus did the Primitive Church receive her most happy beginning from the concord of her Children And for want of this Cant. 1.8 our Church which was the fairest amongst Women Judg. 19.29 being united is with the Levite's wife being divided and cut asunder as it is at this day become the object of scorn and pitty Want we motives to stirr us up to keep the Unity of the spirit Ephes 4.4 7. in the bond of peace

our life we shall do most good nor which is the Sermon that God will make most profitable to them that hear us Put we on the Resolution of Chrysostome Chryâ— in Joh. 3. Albeit I am not ignorant saith he that I speak in vain yet I will not give over for in so doing I shall be excused before God albeit no body will hear me Instruct the worst still with meeknesse proving if at any time God will give them Repentance Let us do our duty and then say as Joab 2 Sam. 10.12 2 Sam. 10.12 The Lord do what seemeth him good Use 2 Nor let any Private Christian despaire of any other in regard of their Non-proficiency living a long time under very profitable and powerful means so long as God is pleased to spare and continue the means so long there is hope It was not at the first hour nor the third nor sixth nor ninth hour of the day Mat. 20. that all were called some staied till the eleventh and yet they received their Penny It was not the first crowing of the Cock no nor the second that did awaken Peter the third crowing of the Cock did it Questionlesse many more heard St. Peter when he preached that powerfull Sermon Act. 2. Acts 2. than were converted by it divers of them undoubtedly went away for that time unwrought upon which were upon his second Sermon converted for it cannot be thought that none of those two thousand which were added to the Church Act. 4.4 Act. 4.4 were of the number of those who had heard St. Peter preach the former Sermon whereat three thousand had been converted None so wretched so unprofitable so sinfull but having the means continued unto them may be effâ—ctually wrought upon so as to become fruitful in the end Behold this Figg-Tree that this Dresser had some hopes of It was a barren Figg-Tree A sentenced Figg-Tree a Figg-Tree already doomed to the fire yet upon the sparing of it and farther pains taken with it there is some hope that it will become fruitfull and then all will be well Wherefore passe not a finall sentence upon any in respect of their present condition for albeit we may say that the estate of such a one as hath lived long under the powerfull means of Grace barrenly and unprofitably is very dangerous for the present yet no man can certainly conclude or peremptorily say as the Prophet did unto Amaziah 2 Chron. 25.6 I know that God hath determined to destroy thee because thou hast not hearkned to my Counsel 2 Chron. 25.6 We read of the over-officious Friends of Scotus that great Schoolman who coming to visit him Cambd. Bâ—it in Northumberland and finding him fallen into an Apoplexy buried him before he was dead And we blame those who make such haste of burying their Friends that they suffer them not to be throughly cold before they put them in the Grave Deal not you so cruelly with your Friends Children c. Count not them Reprobates nor Cast-awaies in whom you perceive no life of Grace at present Although the leaves and boughes seem dead yet there may be life in the Root albeit thou discernest it not There are many that profess great skill in spiritual Palmestry and upon very small experience they can see the Life-line in the hands of mens Souls and tell you strait whether they be Elect or Reprobate but they for all their professed Skill may mistake the hands of Esau for the hands of Jacob. Let it be your care to see that those you wish well unto attend unto the means whilst God affoards them Cornelius gathered his whole Houshold together with his Kinsmen and special Friends whom he wished well unto that they might hear Peter preach Act. 10.24 Acts 10.24 So bring thy Friends Children Servants and them whose good and welfare thou wishest and desirest to be digged about and dunged by the Dressers of God's Vineyard and hope the best Take it for a good Omen for a good Sign if they be tractable this way and do still attend to the Word albeit as yet they have no good wrought in them thereby Thus John the Baptist when he saw the Pharisees and Sadduces come to his Ministry although he knew them to be a Generation of Vipers yet he notes this for a good Sign in them A Sign that some body had warned them and that they were willing Maâ— 3.7 to fly from the wrath to come Math. 3.7 Use 3 But yet let not any presume upon the Doctrine delivered to continue still barren under the means of Grace upon hopes that hereafter they may become fruitful Christians for there is an If in it and it is very Questionable whether it will ever be It is a well-grounded Observation of a grave and judicious Divine that the Lord hath been wont Hilders on Joh. 4. ver 41. Lect. 70. when he hath given the means of Grace unto a People to make them effectual to those he means to save within a very short time after they first enjoyed them and he instanceth in Cornelius and those that were assembled with him to hear Peter Even whilst he was preaching unto them the Holy Ghost fell upon them Act 10.44 And in the Philippians Act. 10.44 who from the first day that St. Paul preached the Gospell amongst them received it and joyned together in fellowship with the Saints Phil. 1.5 The like in the Galathians Phil. 1.5 Gal. 4.13 14 15. amongst whom his Ministry was successefull upon his first coming unto them Gal. 4.13 14 15. And amongst the Thessalonians his very entrance unto them was not in vain but God so blessed his labours that they proved very powerfull to their Conversion 1 Thes 1.9 2.1 1 Thes 1.9 2.1 The Word preached in any place doth usually work best at first And such Ministers as God hath made most fruitfull in their Ministry have found it experimentally true that God hath converted more to himself by their labours upon their first coming amongst a People than afterwards and that their labours afterwards have served rather to confirm and build up than to convert and turn to God Secondly It would be remembred that to whom God hath given the means of Grace and they long enjoyed them but are never the better for them but the worse rather albeit others have got much good and profited thereby To such it is a fearful Sign of Induration and future Destruction as these Texts evidence Prov. 1.24 28. 1 Sam. 3.16 1 Chron. 25.6 Jer. 6.28 30. Ezek. 24.13 Mat. 11.25 Mark 11.13 14. Joh. 8.47 2 Cor. 4.4 13.5 Yet thirdly None may conclude from hence that all such are Reprobates and shall certainly perish that have long enjoyed the means without profit For albeit it may be said of such men their estate is very dangerous for the present and that if they dy in that estate they carry with them to their Grave as

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