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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	church_n	great_a	6,072	4	3.3088	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33929	A compendious discourse about some of the greatest matters of Christian faith propounded and explained between a minister and an enquiring Christian ... : and also may serve for an answer to two books, one called The practical discourse of the sovereignty of God, the other called The death of death, by the death of Christ, written by J.O. : whereunto is annexed a very brief appendix / written by T. Collier.	Collier, Thomas, fl. 1691.	1682 (1682)	Wing C5274; ESTC R20632	146,911	256

what is written Min. This saying must needs arise from ignorance or enmity for I enter not into the discoveries of either the perfect Glories or Miseries of the World to come what it shall be but that it shall be and that according to the Scripture discoveries thereof no further have I presumed to speak or write I know they are mysteries beyond our capacity to understand till the time thereof is come Christ I am well satisfied about this matter and shall trouble you no further at present about this but in as much as I perceive your understanding is that the Holy City spoken of Rev. 21. 2. Is a material City and shall come down from God out of Heaven and in as much as some think it to be the Church and not a City I desire you to clear this matter and that it shall come down into the new and restored World as sometimes you have asserted Min. In this I shall endeavour to clear three things of weighty concern in order thereunto 1. That God hath doth and will Tabernacle and Sanctuary himself with men and dwell among them and as to this besides his manifesting himself by his works Psal 1. 2 3. Rom. 1. 19 20. we find a fourfold dwelling of God with men declared in Holy Scripture the first three being but a preparation to the fourth in which will be the perfect Glorious presence Eternally In the first he did Gloriously yet figuratively Heb. 9. 9. Sanctuary himself in the Holy Tabernacle and Temple by himself ordained and appointed for that end Exod. 25. 8. 29. 44 45 46. 1 King 6. 13. 8. 13. 2. His Sanctuarying himself in his Son in a wonderful unconceivable unspeakable and Glorious manner 1 Tim. 3. 16. Col. 2. 9. And hence he himself alluding to the Figurative Temple calls himself the Temple Joh. 2. 19 21. As God of old dwelt in the Temple so now in a more wonderful way he dwek in his Son Joh. 14. 10 11. 10. 38. And in this way God in Christ dwelt among men while he was in the World Joh. 1. 14. 3. Christ being in Person ascended to his Father now in the Gospel day of Grace he dwelleth in and among his People by his Word and Spirit and in this way manifests himself to the World 1. By his Word and Ordinances Joh. 15. 7. Col. 3. 16. 1 Joh. 2. 24. 2. By his Spirit in and with his Word in unity 1 Cor. ● 16. 17. 6. 19. 2 Cor. 6. 16. Eph. 3. 17. Gal. 4. 19. Psal 68. 18. with Eph. 4. 8. to 12. 4. And as the finishing of his Figurative dwelling among his People of old and the preparations thereunto by his dwelling in his Son and since in and among his People he will Sanctuary and Tabernacle himself and dwell among men most Gloriously in the World to come but then it will be in and with his Son which in his first appearing in his Humiliation state was a preparation thereunto and this Glorious dwelling of God among men which will be the Crowning Glory of his whole Gospel design towards men is foretold by the Prophets Isa 12. 6. Ezek. 37. 26 27. Zec. 2. 10 11. And shewed to John in Vision Rev. 21. 3. Which Vision we have ground to believe was presented to John as the fulfilling of the promises that went before thereof and as it shall be performed when the time is come 2. That this Glorious dwelling of God in and with Christ among men will be especially and principally in the Holy City that shall come down from God out of Heaven when his Tabernacle shall be with men Christ I suppose one great doubt about this matter is whether it be a material City or the Church that is there intended I think most has and does understand it to be the Church and not such a City as you mention because it 's called Rev. 21. 9 10. The Bride the Lambs Wife Min. This being the great doubt in this matter I shall endeavour the clearing thereof and that I doubt not but with evidence of truth and doing of which I shall observe four things 1. That this City is frequently spoken of in the Scripture as Glorious and as the Saints expectation Psal 87. 3. Heb. 11. 10 16. 12. 22. 13. 14. So that this City and the expectation thereof is no new notion but of ancient expectation 2. That this City is spoken of in Scripture clearly in distinction from the Church and to be above in Heaven Gal. 4. 26. Jerusalem which is above is free which is the Mother of us all so called because we are begotten from thence by the Gospel Of us all who are the Children and Church as distinct from the City so Heb. 11. 10. 16. He hath prepared for them a City where the City is distinguished from them for whom it is prepared and 12. 22. The City of the living God the Heavenly Jerusalem is mentioned as clearly in distinction from the Church verse 23. so chap. 13. 14. is the City distinct from those that seek after it and Rev. 21. 27. The City is mentioned as distinct from those that shall enter into it and the Scripture clearly presents us with a City or habitation in the Heavens of which the Old Testament Tabernacle and Temple were the pattern Heb. 8. 5. 9. 1 2 9 23. By which it appears that those former things were Figures and Patterns of things in the Heavens and I take Joh. 14. 2 2 Cor. 5. 1. To intend the same thing in both which the house is distinct from those that shall dwell therein 3. I fully grant that the Church may be and is called the City i. e. after the name of the City tho improperly the place is properly the City old Jerusalem was properly the City yet the People that dwelt therein were so called from that name Jer. 13. 27. Luk. 13. 34. So that both City and Church are included therein and in this sense it is the City is called the Bride the Lambs Wife relative to the Church in the City Isa 60. 14. 4. I query where ever there was a People called by the Name of a City that never was in being but derived their Name from the City Where ever there had been a People called Jerusalem had there been no such City or London had there been no such City as London So what reason there is for any to suppose a People to be called New Jerusalem were there no such City especially the Scripture being so plain and express in the matter It 's true that those who build a City ordinarily give the Name and then the Inhabitants are called after that Name he that built this City is God 2 Cor. 5. 1. H●b 8 2. And hath given it the Name and will write the Name thereof upon all overcomers Rev. 3. 12. New Jerusalem although but the Citizens Eph. 2. 19. It being so that Christ and the Saints shall have

not only Glory but a Glorious place it 's impossible it should be otherwise And why should we be so incredulous herein the place being so plainly revealed in the Scripture 3. That this City the new and Holy Jerusalem shall come down from God out of Heaven into the new and restored World and shall be the Glorious habitation of God in and with Christ and the Saints Eternally in which shall be the Throne of Christ's Kingdom as the Son of David whose Throne was in or very near unto the old Jerusalem a Figure of this Glory which shall be the Glory and Joy of the whole Earth Psal 48. 1 2. 97. 1. The same as Ezek. 48. 35. Which will be the finishing of the Mystery of Gods Gospel-Grace and Glory to Men Rev. 10. 7. with chap. 11. 15. We find not the coming down of this City mentioned till the new Heavens and the new Earth were finished and therefore it must be in the new World Rev. 21. 1 2. Christ Do we not find it mentioned chap. 29. That God and Magog did compass the Camp of the Saints and the beloved City between the Thousand Years and the Judgment by which it seems the City was on Earth before the new Heavens and new Earth or else that the Church was the City Min. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more properly read Holy they compassed the Camp of the Holy and beloved City and indeed the Saints are the Camp of the Holy and beloved City i. e. They belong to it and so were and are all the Saiuts interested therein and seeking after it Heb. 11. 10 13. 14. And therefore might well be called the Camp of the Holy City tho that was in Heaven true believers are said by Faith to be come to it and probably 't is the place of the Spirits of just men made perfect Heb. 12. 22 23. And are all of the Camp that belong to it and shall with Christ dwell therein when all others shall be without Rev. 21. 27. 22. 14 15. and hence may be and are called the City or have the name of the City called upon them Rev. 3. 12. Christ I shall enquire no farther about these matters but desire you to give me some instructions for my further learning by way of inference som the whole Min. 1. You may learn to understand the great mistakes that have been and yet are about the great matters of the Gospel and the designs of God therein the Restitution of all things the World to come and the Kingdom of Christ therem the Holy City new Jerusalem that shall come down from God out of Heaven all truths of greatest weight and worth and all plainly stated in the Scripture yet almost lost out of our Faith and not only so but we are ready to give them the names of Error and Heresie the Heathens that never heard of the Divine Revelation thereof as is by some observed do generally own another being after Death than in this World in another World but ●●●ows not what it is nor where it shall be some fancy ●●● thing and some another whether this expectation ●● them be from some Divine instinct in Nature or from ●adition or both I shall not undertal●e to determine ●●t a wonderful shame it is that God having given us ● open a Revelation thereof in Scripture and that as ● a effect of Christs undertaking and the most Glori●●● part of the Gospel that Persons in highest pro●esion should be almost as ignorant in these great ●aysteries as the Nations that are without the Gospel of ●●●s Grace and Glory and you may learn the great●●ss of your concern to come right in these things 2. You may learn hence to understand the mista●en notions about the Eternal Judgment which ren●ers God and Christ to be gone beyond all mercy in ●he Judgment to execute Judgment without mercy upon all sorts of People that come short of the special Salvation and Glory Which is 1. Contrary to all rules of Justice that himself has given to men which rules of Justice are to allot a just recompence of reward for every transgression Heb. 2. 2. And only presumptuous sinners and despisers of the Law died with●at mercy Heb. 10. 28. Psal 19. 13. And as for thers that come under the Judgment of stripes the utmost number for the greatest offence might not exceed forty fewer they might give not more Deut. 25. 2 3. To which it 's likely Christ relates Luk. 12. 48. And as for sins of ignorance no stripes were appointed for such whether it was a particular Person or the whole Congregation Lev. 4. 2. 13. They were to offer a Sacrifice and the trespass should be forgiven because it was ignorance And was it thus among t●● Jews and not among the Gentiles also No verily Act. 17. 30. The times of this ignorance God winked at c. And may we not as safely conclude that he does and will ●● do where the People are altogether without and a● ignorant of the Gospel as the Nations were before Christ came in the Flesh and the Gospel published to ● the Nations calling them to Repentance and that as ● Sacrifice for sins of ignorance satisfied under the Law so that one Sacrifice for the sins of the World under the Gospel may be sufficient to expiate all sins of ignorance and in times to procure some Favour Blessing and Peace to the World after they have past the Judgment according as it is written in the Volume of the Scripture that speaks thereof 2. It 's contrary to his own proceedings with men throughout all ages 1. With Adam the first sinner against God of Mankind and we in him it 's true he justly executed the Judgment threatned yet not without mercy both to him and us in that he even in the Sentence of the Judgment set both him and us on the promise of a Restitution and Recovery by the Womans seed Gen. 3. 15. And afterward when he executed Judgment without mercy upon the World by the Flood it was as they were obstinate and presumptuous sinners resisting the Spirit of God and the Preaching of Noah abusing the long suffering and patience of God 120 Years Gen. 6. 3. 1 Pet. 3. 20. And further I think no man durst affirm that that Judgment did include in it the second Death I shall not mention any more particulars but how frequent was it with him in the execution of Judgment both upon his own People and upon the Nations to leave them under the promises of Mercy 1. His own People Isa 1. 26. 4. 4 5 6. 43. 25. Jer. 23. 5 6. But in this the Scripture abounds I need mention no more 2. And as for the Nations Isa 19. 18 22 23. Jer. 12. 15. 48. 47. ●39 With many the like that I might mention It 's contrary to what he has promised both to ● People and to others viz. To be pacified in ●●gment Ezek. 16. 63.

them or affirm that he Prayed for them after they were dead which I think they will scarce do either But 2. Tho Christ in his Prayer Joh. 17. Particularly Prayed for his Disciples vers 9. And for all actual believers vers 20. And if he interceeds for none else then he Prayed not nor interceeds for the Conversion of any no not for their Elect world and then on their own account he prayed not for them for they say he prayed not for the world and yet they say the Elect are the world so that on their account he prayed not nor interceeds for the Conversion of any but only for his Disciples and actual believers By which you may see how ill their arguments will hold together 3. Christ did pray for the world and this is most apparent if we consider his Prayer which hath in this matter three Gradations 1. He Prayeth distinctly for his present Disciples vers 9. And in this petition he prayed not for the world nor for all Believers 2. In vers 26. He prayed for all Believers 3. And in this Petition he did as well pray for the world as for Believers that being the reason yea and all the reason rendered why he prayed for Believers it was for the worlds false vers 21. That Believers might so walk in Unity that the world seeing thereof might believe that he was sent of God By which it 's apparent that the very end of his praying for Believers was for the worlds sake in which he as really prayed for the world as for Believers and wonderful ignorance it is in those who affirm that he did not pray for the world Christ Some will say as Death of death that for the worlde believing it intends not believing unto life but a Conviction that Christ was not what they took him to be i. e. a seducer and false Prophet Min. This is boldly affirmed but the plain truth of the matter is that the great end of Christ in praying for Unity among Believers was that the world might believe that he was the sent of God i. e. That they might believe and be saved It being evident that to believe he was the sent of God includes the whole Faith of the Gospel the same as the Apostles had who were the first in his prayer v. 8. They have known surely that I came out from thee and have believed that thou didst send me So ch 16. 30. And so of all other believers Joh. 8. 24. 20. 31. 1 Joh. 4. 2. 5. 1. So that it 's most evident that Christs prayer for the world was that they might believe and be saved Christ Whence is it that to believe that Christ is the sent of God is so commonly stated in Scripture to be the Faith of the Gospel to which Salvation is ensured seeing there are many other things to be believed concerning him without believing of which we cannot be saved Min. 1. Because to believe that he was the Messias promised the sent of God was the whole of Faith before his sufferings Mat. 16. 16 17. Joh. 17. 8. 2. Because after his sufferings if they believed that he was the Christ the sent of God then Faith in his Death and Resurrection with the ends thereof was included therein 3. Because it 's most apparent that the great ends of his coming into the world was understood in a great measure both by Jews and Gentiles before he came tho the manner of his effecting thereof they were greatly ignorant in viz. by his being a sacrifice for sin but that the end of his coming was to be the Saviour of the world they knew the Jews by the prophesies and promises thereof that he should be for Salvation to the ends of the Earth Isa 49. 6. 45. 22. Mal. 1. 11. Sutable to which is the saying of Simeon Luk. 2. 32. A light to lighten the Gentiles and the glory of thy People Israel And John the Baptist the forerunner of Christ saith John 1. 29. Behold the lamb of God that taketh away the sins of the world And after his sufferings John the Apostle and Evangelist testifieth 1 Joh. 4. 14. We have seeen and do testifie that the Father sent the Son the Saviour of the world The weight of this Testimony is to confirm that the Father had sent him that was promised the Saviour of the World this being their great work to convince the world and confirm believers that he was the promised Messias the Saviour of the World Act. 9. 22. 18. 28. And that he suffered and was raised again from the dead 1 Cor. 15. 3 4. And as it was understood among the Jews that when he came it was to be the Saviour of the world so was it likewise among the Gentiles by their converse with the Jews and Septuagint translation many among the Gentiles expected the coming of the Jews Messias and understood that the end of his coming was to be the Saviour of the World Joh. 4 25. 26. The Woman saith to him I know that Messias cometh which is called Christ when he is come he will tell us all things vers 29. The Woman goeth into the City and saith see a Man that told me all that ever I did is not this the Christ And vers 40 41 42. The Samaritans believed and said we have heard him our selves and know that this is indeed the Christ the Saviour of the World tho they were of the Gentiles yet these were Principled in this and that truly too that the Messias promised was to be the Saviour of the world and therefore the great Doctrin to be taught and matter of Faith was to believe that he was the Messias the sent of God which as thus understood included the whole of the Gospel A sin and a shame it is that we who profess to believe him to be the Son and sent of God should deny him to be the Saviour of the World and so in this great matter to come short of the Faith both of Jews and Gentiles before he came in the Flesh and before he suffered for the sins of the World Christ It is objected If Christ dyed for the World why is not the Gospel Preached to all the World there being many parts of the world where it is not known and it is not likely he should dye for them and not Vouchsafe to make it known to them Min. As to this it 's enough were there no more to be said in this matter that the Lord both sent the Gospel by Commission to be Preached to all the Creation Mar. 16. 15. Among all Nations Luk. 24. 47. So that there is no bar or limit set by the Lord upon it the defect lyeth in Men and not in the Lord or the Commission for publishing thereof it having been the usual method of God in his Dispensations towards Men to give the word and leave the Issue to men for the improvement thereof so he did to Adam and so