Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	nature_n	sin_n	8,709	5	5.4949	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86340	Glory sometimes afar off, now stepping in; or, The great gospel-mysterie of spirit, or Divine nature in saints: not in that philosophical and humane sense, by effects and habits of grace, but after a more evangelical, divine, and mysterious manner of in-being. Opened, affirmed and cleared, and gloriously breaking forth through a cloud of subtil pervertings, carnal objections, and dreadful condemnings cast upon it; and closed up with an account of some principles, practises and wayes which have sealed up this mysterie, and thereby held down the saints in weakness, and shut up the world in darkness for so long a time.	Higgenson, Thomas.	1653 (1653)	Wing H1948; Thomason E687_9; ESTC R206885	45,476	57

state Fourthly that which constitutes perfects and denominates the first Adam and all in him is no more but a spark of light a Divine breathing a created inspiration called a living soul that which perfects constitutes and denominates the second Adam and all in him is the Fountain of light the increated inspiration therefore called a quickening spirit Christ and Saints in him wherein excelling Adam and all natural men in him The summe of all is herein is the second Adam which is Christ and all Saints in him differing from and excelling the first Man which is Adam and all natural men in him that the first Man hath no more but a communication of gifts the second of the quickning spirit himself This is the first testimony to this truth that the spirit himself dwelleth in Saints SECT III. THE second testimony to this truth follows from Gal. The second testimony to the spirits in-being in us 2.20 I am crucified with Christ nevertheless I live yet not I but Christ lives in me Rom. 8.13 If ye through the spirit do mortifie the deeds of the body c. The Truth flowing from these Scriptures linked together may be presented under the ensuing Conclusions 1. A Saint is both a dead and a living thing as he came forth in the state and nature of old Adam which is earthly and after the flesh and so stands up and lives and doth all in a spirit mind and principle contrary to God as a man under no government nor command of God nor of any but his own will and fleshly lusts and so is out of God in nature selfishness and flesh As thus he is dead being crucified with Christ who in the body of his flesh condemned the state nature law will and works of old Adam in all his Saints and abolished it in his death Again he is a living thing as the heavenly and divine life of Christ is revealed in him So that now it is no more he man or creature but Christ the son of God who lives and acteth and rules him whither and how he pleaseth Sins crucified perfectly and at once to faith imperfectly and gradually to sense 1 Cor. 15.31 2. Sins and the works of old Adam are crucified and slain two ways in the head and in the members in Christ they were perfectly slain once and for ever in the flesh of Saints they are slain by a gradual mortification He that said I am dead with Christ said also I dye daily they are perfectly dead as in faith having put off the flesh and put on Christ they have yet somewhat to kill as in sense having flesh and a body of death to put off This is clear from Col. 3.3 5. Rom. 6.6 12. 3. The same divine principle of life and righteousness which did slay and abolish sins and death in the flesh of Christ doth slay and abolish sins and death in the flesh of Saints head and members vine and branches having but one life as they live in and by one common principle law or spirit of life so they have one death and that which slays the one slays the other But lest there may be obscurity or offence in words I offer this explication of my sense upon those expressions of abolishing sins and death in the flesh of Christ and in the flesh of Saints 1. Hereunto doth agree the witness of the Apostle Rom. 8.3 Eph. 2.15 2. The son of God or Christ manifest in flesh must be considered to have put on a twofold state Rom. 8.3 1. As he descended and came forth in the form and likeness of sinful flesh that is in the name nature comprehension and reckoning of sinners so he was reckoned both by the Father and himself to have put upon him the spirit and life mind and will flesh and body of sinners and so offered and resigned up his life will and body as the life will and body of sinners to the eternal will to be delivered unto death As we were in Christ under this state Saints how perfectly crucified and freed from the guilt and filth of sin so though in the life of flesh or sense we feel the body of sin yet to live in us as if it were not dead and crucified yet in the life of faith or in a mysterie we reckon our natural man life flesh sin and the whole old Adam root and branch Rom. 6.4 6 11. to be indeed and perfectly dead and buried Col. 2.11 12. and abolished for ever out of the sight of God The second state of Christ was as he ascended and left the world in the reality and truth of a justified man 1 Tim. 3.16 Heb. 7.26 Having taken up not his own single person only but in his person our nature the nature of all Saints into a sinless justified and heavenly state of divine life and glory in union with the Father So while in flesh sense or old man we are and live in this world Saints how raised up into a spotless state we reckon our selves in faith mysterie or new creature to live no more in this world but to be raised up together with him and freed from sin in the filth as well as the guilt of it Col. 2.12.20 Rom. 6.7 Eph. 2.6 Joh. 14.20 and to be set in the heavenly places in a spotless justified and heavenly state in union with the Father in Christ Jesus This digression holds forth my sense of abolishing sins in the flesh of Christ and Saints 4. The Divine Nature dwelling in Christ was that principle which crucified our sins in his flesh which I do with submission conceive is thus to be understood That the Divine Nature in Christ crucified the spirit life understanding The Divine Nature crucified our sins in Christ reason will and affections of the man Christ to it self his reason as a man was not the light of his created mind and spirit but the Eternal Wisdom in him his own will ceased and was not but the Fathers will in him he gave up his whole man and therein our earthly man which as in us was active arbitrary lordly and selfish to be a meer passive thing unto the Divine Nature so that the Eternal Wisdom and Will revealed and taught all commanded and acted all in Chri●● his created humane wisdom will and reason was s●●owed up of the eternal wisdom and will in him as ●rop of the great Ocean If then as the third Conclusion depones the same principle which abolished our sins in the flesh of Christ The Divine Nature crucifies sin in Saints doth crucifie sin in us then the Divine Nature or the same spirit of Christ doth mortifie or crucifie sin in us by his dwelling and manifesting himself in us and is daily abolishing our wisdom reason light will and affections by the nearer approachings and clearer revealings of the eternal wisdom light will and fulness in us until Christ and Saints be made one compleat

present state held forth to our weakness under earthly similitudes of Kingdom Inheritance Crown of Glory purchased Possession and in like manner we are called Kings and Heirs of the Kingdom prepared of the Father 2. The way wherethrough God would bring up man into this state as to glorifie man in himself was by first glorifying himself in man Ioh. 13.32 that God might glorifie man in Heaven in his own life and spirit and in the things above he would first glorifie himself in Earth in the flesh and death of man and in the things below God would first come down be seen and known and be all in man in this state of things below which is earthly weak and dying before man should come up be seen and known to have all in the state of things above which is Heavenly Divine and Everlasting God would first appear and tread upon and reign in our Land which is nothing but briars and thorns before we must tread upon and reign in his Land which flows with milk and honey the crucifyings wastings weaknesses and nothingness of man were as a cloathing wherewith God covered himself in Christ wherein God was Priest and King that he might cloath us upon with his eternal perfections and transcendent excellencies and in them make us Priests and Kings Man must first become a covering of weakness upon God for a short time that God might become a covering of glory upon man for ever the Eternal spirit came forth cloathed upon with the likeness of sinful flesh an uncomely despised form with death and the grave which were our old Egyptian vile habit that they being found upon him he might rent them all to pieces as a veil which was signified by his Grave-cloaths left behind him in the grave Luk. 24.12 and cloath us upon with the garments of Sion the righteousness of Saints his own Glory All this God brought to pass first in the man Christ who was moved and led to and fro as the Divine Nature acted and guided him Love in God from Eternity but cleared up to the world by Christ who was made as a weaned Child that in all things he suffered the will of God in his flesh Which Will I humbly conceive to be this God had loved mankind with an everlasting love but through sin bondage a condemning Law and death breaking into the world through one man this shut up and concealed these everlasting affections from us insomuch that we hid our selves from God as from one who burned with anger against us therefore that the loving Father might clear up his love unto us to be such a love as could not be changed he comes forth and visits and speaks with us in the Man Christ and in him slayes the Leviathan breaks the serpents head How it was done abolisheth sin death this world and all flesh and rides in triumph over all principalities and powers and enemies of mans glory and in him burns up with the fire of his love to man all partitions veils Law of commandments sin and whatsoever might seem to separate him and us asunder and after all takes us up into the chariot of his spirit and carries us away into his infinite Mansions of eternal Love and all this he did in the Man Christ in our sight Further bidding us that whatsoever we have seen him do in and upon Christ that we reckon it all done for us and in us and telling us that though he hath done all this in the person of Christ yet it is not for Christ but for man and that what we see or behold in Christ whether dyings in the flesh or glory in the Father that we bring all into our selves and possess in our selves the same dyings in the flesh that he did and the same glory of the Father that he does possess for as he came down not for himself but for us so he ascended and sat down in the Fathers bosom not for himself alone but for us so that whosoever would know what is laid up for Saints yea what is in Saints already though to most of them yet unknown let them look within the veil that is the flesh of Christ what he hath what is in him for all that spirit love and glory which is now in and upon Christ manifest revealed and enjoyed the same is already in Saints yet invisible and hid up in their faith and union and in this respect is Christ called the Head and Conduct of our salvation and our forerunner into the heavenly places and in like manner Saints are called heirs and fellow-heirs with Christ in the same kingdom and glory Thirdly Saints being fellow-heirs with Christ of God that is of the same Divine nature as he came to the inheritance after the same manner shall they come to it the steps he did tread Divine Nature as in Christ first veiled then manifest so is it in Saints they shall go in the same the Divine nature did not withdraw but as it were retired it self as to the perfect enjoyment of it from Christ until he had passed through the death of his flesh then the glory of the Divine nature with which he was glorified before the world was did break forth in him it was alwayes in him and now and then sent out some sharp glances through him for the convincing of the world and he alwayes enjoyed it in such an enjoyment as enabled him to fulfil the will of his Father on earth but the clearer and higher breakings forth of it in him was not until the dyings of his flesh were ended so it is and so shall it be in Saints they are heirs with Christ of the Divine nature wherewith they shall be glorified together with him and they are already Partakers of the Divine nature 2 Pet. 1.4 and are filled with all the fulness of God Eph. 3.19 but it is as it were retired and much under concealment from Saints until they have fulfilled the sufferings which are behind in their flesh and if now and then some unspeakable light and ravishing vision spring forth in a Saint yet it is but as in a glance or God passing by and tarrying not but the openings of this book and the manifestation of this inheritance whereof we are heirs with Christ that is of the spirit the Divine nature in us this is reserved for a while in the Fathers power until the revealing of the sons of God which will be Manifestation of the sons of God is the Divine Nature revealed in us when the Divine nature which is now in Christ openly in Saints covertly shall flow forth and be revealed in us then Saints shall be manifest to be what now indeed they are but in faith only not in manifestation truly and verily the sons of God that is when they shall appear with him in the same glory of the Divine nature and the glory of Christ the Son shall be the glory of all the sons

that the flesh of Christ was capable of or was advanced unto was not to become God but to be glorified in God and God to be glorified in him Christ is both God and son of man both Lord and son of David 3. So God dwels in all Saints God in Saints yet Saints are not God but his Temple who being fitly joyned and compacted together do grow up into one living Temple for the Lord which is that beautiful Sion that Mountain of the House of the Lord the Lambs Wife that near City Jerusalem above that Tabernacle of God with men wherein God himself dwels and the Father and Lamb himself will be the light and glory in it and the Tree of Life and the pure River of the water of Life in the midst of her and the glory of God himself in her shall be joy and praise the terrour and astonishment of all Nations Thus God is in Saints and will glorifie himself in Saints yet they are not God even as he is in Christ yet the flesh of Christ is not God SECT XIV THE union of God and Man in Christ gives this honour to Christ to be called God Second reason against the spirit in Saints If Saints partake in this union to have God dwelling in them why do they not partake in the honour to be called God Answered 1. The flesh of Christ neither is called God nor is God but he is and is called the true God who was manifest in that flesh So that if it be asked who is Christ or what is his name he is Immanuel the Anoynted or God manifest in the flesh In like manner Saints are not God nor are called God but he who is in Saints is and is called the true God So that if it be asked who is a Saint or what is his name he is an inspired man an anoynted one or Christ or the spirit in man 2. Christ so perfectly denied himself of all that was man and resigned it up to the Divine Nature that of himself he did nothing but the Father did work all his works in him and by him The several actings motions and performings of Christ were not from the will of man but were the streams and flowings forth of the Eternal Fulness in him so that God became manifest through Christ the ways and works of Christ as through a Chrystal or transparent glass and therefore came it to pass that God alone was and did all in Christ because he would be known worshipped and approached unto only in Christ and no man should seek or find or come near unto any God but that God which is in Christ Under the Law God filled Heaven and Earth yet he would be known and worshipped only in the Temple at Jerusalem Under the Gospel he dwels in all Saints yet he is with open face beheld and will be worshipped as the true God only in his living Temple or Sanctuary the flesh of Christ so because we come to God and the Father by Christ and worship God in faith and hope through Christ and not through Saints therefore is Christ called God the Saints not SECT XV. Third reason against the spirit in Saints IF Saints partake with Christ in union with God so that the same Divine Nature which dwels in Christ dwels also in Saints then what preheminence hath Christ above Saints Much every way chiefly in these things Answered 1. That it pleased the Father by him to finish the transgression to make an end of sins to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesy of the Law and Prophets And that as through one man sin death and wrath entred into the world so he must be that son of man by whom God would put away sin abolish the flesh and death judge the Prince of this world spoyl and triumph over all the Principalities and Powers of darkness and vanquish all the Enemies of man out of the world again and so by him to reconcile all things to himself and in the fulness of time to gather together into one in him all things Dan. 9.25 Heb. 2.10 Col. 1.18 in Heaven and in Earth in him And in this work he hath the honour above Saints of being Messiah the Prince the High Priest and Captain of our salvation the beginning and first-born from the dead who was the Head of the Heasts of the living God and the only Instrument in the everlasting hand and arm of God to cut off the Dragons head to slay the Leviathan in the deeps in his death and drive all the enemies of man out of the world 2. All those things and all that Love that God hath prepared for them whom he loves he hath laid it up in Christ in the Eternal Fulness of the blessed Godhead and to him alone hath committed the administration of all things that the Father hath given unto him for us All things that the Father hath are ours but they are first Christs and given unto him the Father loves the Son and hath given all things into his hand he loves Saints through and for the Son with the same love wherewith he loves the Son Joh. 17.26 and so he gives them the same glory in himself which he gave the Son yet by and for the Son Joh. 17.22 The Father as himself without Christ judgeth no man saveth no man does nothing in the world but hath committed all judgement to the Son and hath committed the authority of executing all judgement both of life and death unto the Son of man God doth all and all things are of God Joh. 5.22.27 yet so as by Christ nothing at all without him The glory fulness light and power of God comes forth upon Saints yet so as through the hands scepter and face of Jesus Christ And in this work he hath honour above Saints to be the Head of the Body the Church the fulness of grace and truth the Mediator of the New Testament the King upon the holy hill of Sion anoynted by the Father Therefore this preheminence and honour of Christ above Saints Preheminence of Christ above Saints destroyes not but confirms spirits in-being in Saints that he hath received the fulness of all the wisdom and power of God that all dominion power and authority is given into his hand and that not for himself alone for his own private and singular enjoyment but to be all administred and shed abroad upon the Saints for their enjoyment and everlasting happiness All this preheminence whereunto Christ is exalted above Saints and Angels and every other name doth instead of casting a cloud upon it bring clear light and reason for the further confirming us in the truth that Saints are partakers with Christ of the Divine Nature it self dwelling in them For as Christ received fulness glory and spirit immediatly from the Father so we receive of that very fulness glory and spirit

2 Cor. 5.21 that is holy and without all spot of sin in the sight of God to restrain it to the weakness and imperfection of humane Laws and Justice Further those Books do present unto me the Covenant of the Gospel under conditions to be performed by the Creature before the grace and riches of glory in the Covenant become his after the form and example of mans Covenant whereas the whole and every part of the Covenant is free and perfected by God alone first in forgiving sins and remembring iniquities no more and then in putting the spirit into them which brings forth in them faith love and obedience Again they bind up the free spirit of grace to one way that he reveals not the love of God and reconciliation by Christ to any but whom the Law hath first wounded and sore bruised into repentance and sorrow for sin after the custom and manner of men who forgive not the Offender until he ask pardon and confess his Offence thus binding up the everlasting kindnesses of the Lord to the narrow kindnesses of man whereas some are melted with Love as others are bruised by the Law Moreover they confine and restrain the office and power of prophesying or teaching to certain measures and attainments of humane wit and worldly wisdom the anoynting alone which teacheth all truth not giving a sufficiency of light and knowledge for the work of ministring without natural Learning without running for help to flesh and blood They invest the General-Church-Assembly of a Nation with a commanding and coercive Authority over the conscience in matters of faith and Divine worship which lie up as high as in the hands of the spirit they bring down into the hands and power of man herein proudly affecting or aemulating the image and greatness of the civil power they do command over the spirit as he doth over the bodies of men They affirm faith love humility patience temperance c. to be several habits principles or graces in a Saint whereas the Scripture affirms 1 Cor. 12.11 Gal. 5.22 they are not many but one and are but the different effects and actings of the same grace which is one in all and fruits of the same spirit who is one in all Lastly those Books do deny any other coming of Christ until the last Resurrection and so by this Doctrine shut out the Kingdom of the fifth Monarch the Son of God and Saints and the new Jerusalem out of the world and also hereby quenching all that light and glory which shall arise upon Sion Isa 60.1 and that spirit which shall be poured upon sons and daughters in the last days And thus in all these instances it is to be clearly seen that God hath been set at a great distance from Saints by these carnal misty and corrupt doctrines of men so that grace and truth the righteousness and spirit of Christ could not appear in their heights and bredths fulness and glory as near unto us and within us being described and as it were engraven after some similitude in nature and conceived and drawn out as here appears by the short measure and imperfect rule of natural Reason the boundless things of the spirit folded up within the limits and streits of Nature SECT XVIII The third veil which hath been upon the truth of the spirit in Saints THese Systems and Models of Divinity or Canons and Articles of Faith have been the pattern and platform of all the faith and worship the Judge of all differences and controversies the Touchstone of all opinions the Measure of all light and spiritual knowledge beyond which the spirit might not teach nor they profess the key of all Mysteries and the sum and substance of all Doctrines Interpretations and Expositions upon Scripture-truth caught or written in former times And thus the Church of Christ in those days being rather under the rudiments of men then the clearer teachings of the anoynting in them could not see in any other light then through the principles and traditions received from their Teachers Which principles as they had in them some light much smoke some Divine truth much carnal reason Reason of the low attainments of Saints in former times so they begat in the believers of those times like faith like knowledge like communion like spirit of bondage and of liberty of fl●sh and of spirit so that their faith was more adherence which is coupled with some darkness of fear then assurance which is the clear sight of love scattering all fear their strength was the strength of Babes not of strong Men their Communion with God stood more in bitter complaints and beggings then in quiet faith joy and praises their knowledge and beholding of the glory of the Lord was by reflexion rather then through direct beams through the shadowy and imperfect illustrations of worldly similitudes and humane eloquence rather then the pure irradiations of the spirit in them And in present times and from hence doth proceed all that darkness which is yet in the temple of the Lord that dimness and legality in Teachers that unstableness and dulness in people ever Learning and never able at least to find the clear knowledge of the truth and all those carnal childish and confining apprehensions principles and practises wherein Saints do know and approach to God as a blessed Being indeed but as one without them and at a distance from them judging and likening the spiritual knowledge of God to the natural knowledge of a creature and that the fruition or enjoyment of God is in contemplation of his glory as without us that Saints are perfectly justified from the Law guilt and condemnation by the death of Christ but not from the spot and stain of sin so as to be perfectly holy in the sight of God by the pure and spotless righteousness of Christ that believers after every falling into sin are brought again under the Law until repenting whereas the spirit sayes Rom. 6.14 Rom. 8.15 ye are no more under the Law but under grace that Christ is here or there in this form of fellowship order of gathering and way of worship and not in any other these and many other low and dark Principles formerly were and still are as a veil upon the face of truth and upon the hearts of most Saints not so thick a veil as to hide all Light knowledge and grace from them yet so thick as to hide deeper Mysteries higher communion a greater glory of light and love from them the summe of all is Attainments of most in former and in present times what Gospel-truths are either for regeneration into the faith and such are some true discoveries of free love and righteousness by Christ c. or they are for edification from faith to faith and such are deeper discoveries nearer union sweeter and choicer embraces richer understanding of more heavenly Mysteries as of Saints presented perfect in Christ Jesus Col. 1.28 of Christ