Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	ascend_v	heaven_n	zion_n	17	3	9.1913	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30345	A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.	Ball, John, 1585-1640.; Ashe, Simeon, d. 1662.	1645 (1645)	Wing B579; ESTC R6525	360,186	382

equall to us Christians in all substantiall graces of the Covenant Fourthly and from the same grounds we may conclude that the soules of the faithfull who departed this life before the comming of Christ in the flesh were immediately received into Heaven For they were taken to glory and saved as we Now such as are taken to glory are taken to Heaven For the Scripture knoweth Act. 15. 11. no place in which God doth ordinarily display his glory but Heaven And what should hinder their translation into the heavenly Jerusalem when they are removed out of this earthly tabernacle Not their sinnes for they which could not hinder them from Sanctification fitting them for Heaven could not hinder them from Heaven Not want of Faith who now have that faith which Abraham and many of them had No want of efficacie in Christ he was the Lambe slaine from the beginning of the world he was yesterday to day and for ever his death was effectuall to cause them to find pardon and the Spirit of Sanctification Not any priviledge of Christ for not simply to ascend into Heaven was Christs priviledge but to ascend soule and body as heire of all things and the Authour of Salvation to all that obey him David is said not to have ascended into Heaven but that is spoken Act. 2. 34. in respect only that he was not raised in body and gone into Heaven body and soule as the heire of all things and person who was to sit at Gods right hand It is also said The Fathers received Heb. 11. 39. not the Promise scil of Christs comming in the flesh to performe the worke of our Redemption but as they received the promise of forgivenesse and of the Spirit of Sanctification so after their death they were taken into Heaven They whose Pilgrimage and sojourning ceased with this life they could not but be in their Countrey at home after this life But Heaven is the Countrey of the Saints for where their Father is there is their Countrey Those who walked as strangers here on earth because they looked Heb. 11. 13 14 15 16. Heb. 11. 5. 2 King 2. 11. Luke 9. 31. for an heavenly Jerusalem a City whose Maker was God they leaving this earth were translated thither The translating of Enoch Moses and Elias seeme to figure out no other thing Christ was the fore-runner of Enoch not in act in respect of the assumption of his humanity into Heaven but in vertue and merit From the beginning of the world a place was prepared for all whom God had chosen in Jesus Christ Matth. 25. 31. and 20. 23. but a place was to be prepared of Christ for us in respect of the promised paiment by the force and efficacy whereof the effect was before obtained but with respect to future labours which were both certaine and present with God For a morall cause though it be not present in act if it be supposed as future may have its effect The faithfull before Christ when they removed out of these earthly tabernacles were received into everlasting habitations Luke 16. 9. Now if the godly at the instant departed were bestowed in any place but Heaven they then did goe to mansions which they were to leave in a short time even then when Christ did ascend Our Saviour promised to the penitent Theefe upon the Crosse This day shalt thou be with me in Paradise which if it was not Luke 23. 43. into Heaven but into Limbus it was but for a short time for that was to be broken up within a few houres space But to returne to the matter in hand The Covenant of Promise and the new Covenant are so one for substance that what is in the first for weight and essentiall is in all the degrees following and to be understood though not mentioned and whatsoever in any after degree appeares as substantiall to the Covenant that was included in the first propounding of it but in sundry accidents which nothing hinder their substantiall unity they are distinguished First on the part of the Object Christ exhibited in the New 1 Ioh. 1. 1 2. 4. 14. Mal. 3. 1. Isai 59. 15. Covenant is promised as to come in the Covenant of promise For it was meete the promise should goe before the Gospell and be fulfilled in the Gospell that so great a good might earnestly be des●red before it was bestowed and that the expectation of them that waited for the consolation of Israel might not be frustrated Secondly In the manner of administration and measure of faith For the knowledge of Christ and faith in him to come was more obscure and darke then the knowledge of him already come and faith which doth behold him present The manner of Christs Mediation was more sparingly and obscurely revealed his person the manner of execution of the office of Mediatour and the benefits that we receive in him more darkly unfolded sometimes propounded in generall words sometimes shadowed in types and figures seldome more specially described And the reason why these things at first were more darkely delivered may be first because things present or past are seene more clearely then things to Heb. 11. 17. come prophesies be obscure before the accomplishment 2. The Church was then in her Infancy and rude not come to her ripe age the Lord in his infinite wisdome so disposing the matter 3. It was meete the cleare and full revelation of this mystery should be reserved to Christ the chiefe Prophet The Authour of life was to lay open and make manifest the way to life Till the way into Heaven was really entred by the true high Priest after the order of Melchisedech it was not fully manifested Heb. 9. 8. Under the Old Testament the way into the Holiest was not absolutely shut but vailed not altogether untraced but not fully laid open because our true and reall high Priest had not made satisfaction by the offering up of himselfe a sacrifice once for all nor consecrated that new and living way through the vaile that is to say his flesh 4. The minds of men were to be held in a longing desire and expectation of Christ and the obscure revelation of Christ and his benefits did serve to raise their hearts to an earnest desire of his comming in respect of the cleare revelation and great and glorious blessings they might then expect But in this obscurity we may observe some degrees Before the Law given by Moses the promise was more obscure the Law being given even to the times of the Prophets lesse cleare in the times of the Prophets even to Iohn the Baptist more cleare Even from the first giving forth of the promise untill the comming of Christ in the flesh the revelation was more cleare distinct ample as the comming of the Messiah did approach neerer and neerer For the Church by how much it was neerer to her beginnings by so much it was the ruder and therfore to be instructed

the increase of thy kine and the flocks of thy sheep in the Land which he sware unto thy fathers to give thee Thou shalt be blessed above all people and there shall not be male or female barren amongst you or among your cattell And the Lord will take away from thee all sicknesse and will put none of the evill diseases of Egypt which thou knowest upon thee but will lay them upon all them that hate thee The Lord thy God bringeth thee into a good Land a Land Deut. 8. 7 8 9. 11. 14 15. of brookes of water of fountaines and depths that spring out of the vallies and hils a Land of wheat and barley and Vines and Fig-trees and Pomegranates a Land of Oile Olive and Honey A Land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose hils thou maist digge brasse The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19. people as he hath promised thee and that thou shouldest keep all his Commandements And to make thee high above all nations which he hath made in praise and in name and in honour and that thou maiest be Deut. 28. 1 2 c. an holy people unto the Lord thy God as he hath spoken Secondly The Lord promised to chuse a place to cause his name to dwell there and set his Tabernacle amongst them and walke with them But when you goe over Jordane and dwell in the Land Lev. 26 4 5 6 7 8 9 11. Deut. 12. 10 11 12. 16. 6. which the Lord your God giveth you to inherit when he giveth you rest from all your enemies round about so that ye dwell in safety Then shall there be a place which the Lord your God shall choose to cause his name to dwell there thither shall ye bring all that I command you And I Lev. 26. 10 12. will set my Tabernacle amongst you and my soule shall not abhorre you And I will walke among you and will be your God and ye shall be my people For the Lord hath chosen Sion he hath desired it for his habitation Psal 132. 13. 14. This is my rest for ever here will I dwell for I have desired it Thirdly Free forgivenesse of sinnes is likewise promised in this Covenant This is implyed in that he promiseth to be their God for if he be theirs he will be favourable to their iniquities and remember their sinnes no more And so much is expressed when upon repentance and turning unto him he hath proclaimed himselfe ready to receive them into favour If from thence Deut. 4. 29 30. thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule And it shall come to Deut. 30. 1 2 3. passe when all these things shall come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee And shalt returne unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children That then the Lord thy God will turne thy Captivity and have compassion upon thee and will returne and gather thee from all nations When thy people Israel be smitten downe before the enemy because they have sinned 1 King 8. 33 34. Man as capable of Justification is ● sinner as be actually receiveth Justification a Believer against thee and shall turne againe unto thee and confesse thy Name and pray and make supplication unto thee in this house Then heare thou in heaven and forgive the sinne of thy people Israel and bring them againe unto the Land Moreover the Lord made himselfe knowne to be the God that pardoneth iniquity transgression and sinne when he gave this Covenant unto his people But of this before Fourthly Eternall life is promised in the Covenant for God is not the God of the dead but of the living and therefore the faithfull Jewes which have God for their God doe live still not Math. 22. 32. Math. 19. 17. Luk. 10. 25 28. in earth but in heaven The life which is promised to them that keepe the Law is eternall but in this Covenant life is promised to them that keepe the Commandements Not only long Psal 34. 12 13. life and good dayes in the Land of Canaan but eternall life is assured by the promise to them that keepe Covenant as eternall death and destruction is comprehended under the curse denounced against them that breake the Covenant Expresse mention of Gal. 3. 13. the King some of Heaven perhaps is not found in the Old Testament but eternall life is comprehended under the termes of life and blessing as eternall death under the tearmes of death and the Curse Eternall life in heaven eternall death in hell the Law noteth though it doe not expressely name them Which things unlesse they had been commonly knowne in the dayes of our Saviour the penitent Thiefe about to die had not thought of a Kingdome nor the Lord promised Paradice to him when he asked a place in the Kingdome of the M●ssiah But all these promises were made of fre● grace and of free love accomplished Speake not thou in thine heart after that the Lord Deut. 9. 4 5. thy God hath cast them out from before thee saying For my righteousnesse the Lord hath brought me in to possesse this Land but for the wickednesse of these nations the Lord doth drive them out from before thee Not for the righteousnesse or for the uprightnesse of thine heart doest thou goe to possesse their Land but for the wickednesse of these Nations the Lord thy God doth drive them out from before thee and that he may performe the word which the Lord sware unto thy Fathers Abraham Vers 6. Is●●k and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good Land to possesse it for thy righteousnes for thou art a stiffe-necked people True it is the promises runne upon this condition If ye obey my voice and doe my Commandments But conditions are of two sorts antecedent or consequent Antecedent when the condition is the cause of the thing promised or given as in all civill contracts of Justice where one thing is given for another Consequent when the condition is annexed to the promise as a qualification in the Subject or an adjunct that must attend the thing promised And in this latter sence obedience to the Commandments was a condition of the promise not a cause why the thing promised was vouchsafed but a qualification in the subject capable or a consequence of such great mercy freely conferred Of them that slip aside and transgresse the Covenant God calleth for and commandeth repentance that is it is his will and command that they