called forth to witnesse the truth with their lives have at first for fear and dread of the outward crosse abjured the truth to save their lives But afterwards when the Word and Spirit within them had truly and fully crucified them they would then come forth again of their own accord and willingly offer up their bodies to fire and death And thus also I have declared what is our crucifying with Christ E Paul saying here I am crucified with Christ because his sins were subdued and his nature conquered through the living word and Spirit of Christ dwelling in him F Now that both these things are so in truth and that they are no fond notions speculations and glosses of mine own devising I will yet make it more evident by some few other plain Scriptures as by that of Paul in Rom. 8.10 where he saith If Christ be in you the body is dead because of sin that is the presence of Christ that is the living Word of God within us is the killing and crucifying of the body to all sin And in Gal. 5.24 The same Apostle saith That they that are Christs have crucified the flesh with the affections and lusts of it and ver 25. he shews that this crucifying of the flesh of Christians is not brought about by any outward sorrows and sufferings but by the presence of the Spirit in it saying if we live in the spirit let us also walk in the spirit and verse 16. of the same chapter he saith This I say then walk in the spirit and ye shall not fulfil the lusts of the flesh and Rom. 8.13 If ye through the spirit do mortifie the deeds of the body ye shall live So again Rom. 6.5 If we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Now all believers without exception are planted with Christ into a likenesse of his death which is not so to be understood as if all should be crucified on a material Crosse as he himself was but that all of them are buried with him by Baptism into his death that is by the baptism of the spirit and the baptism of the Spirit is the death of the flesh it is the death of our flesh with Christs for thus was Christs flesh made dead to it self to sin and the world to wit through the Baptism of the spirit and thus also is ours wherefore Paul adds vers 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin So that it is plain that the destruction of sin in our bodies by the living Word and Spirit of God is our crucifying with Christ. And verse 11. the Apostle would have those that are thus crucified with Christ to reckon themselves dead to sin for as the Word and Spirit of God in Christ made him wholly dead to sin and sin had no place in him So likewise as far as the same Word and Spirit of Christ prevail in us they will make us dead to sin for the time past and present and for the future will preserve us from sin And now we shall make some Vse of this point Vse 2. G First Then let us know that it is not enough to Salvation to believe That Jesus Christ according to his humane nature was outwardly crucified on a crosse for us at Jerusalem except we also our own selves be crucified with him through his living Word and Spirit dwelling in us through which we must be powerfully planted into a true likenesse of his death in such sort that we must be dead unto all sin whatsoever even to all our own corruptions and lusts and to all the Corruptions that are in the world through lust and we must be dead to our selves to our own fleshly reason understandig will desires ends and to our whole humane life and we must be dead to the world and to all that is in it and of it to all the pleasures profits and honours of it we must thus truly be dead with Christ ere we can live with him And with this kind of crucifying must whole Christ be crucified from the Head to the lowest members thus also must we be crucified with him if we will have any part in him I say we must have fellowship with him in his sufferings and be made conformable to him in his death ere ever we can attain to his Resurrection from the dead ANIMADVERSION 6. A I Take it that by the word of Christ is here intended the Word the Son or Godhead of our Saviour which was made flesh If so I demand a Scripture which teacheth that the Word or Godhead of our Saviour is otherwise in his people then in and by his Spirit the holy Ghost which dwelleth in them As for the holy Ghost the spirit which without measure of operation was in our Saviour as the head of his Church John 1.33 and 3.34 called therefore the spirit of Christ Rom. 8.9 that it is in several measures of operation shed forth by and through our Lord Christ upon all his who are by faith united unto him 1 Cor. 6.17 Gal. 3.14 and that it is in them the powerful and only root of mortification or crucifying of the flesh Rom. 8.13 is very well known and acknowledged by those whom Mr Dell slighteth as ignorant of the mysteries which he hath discovered were so much spoken in usual words it would appear no unusual doctrine But if Mr Dell decline this sence of his words I believe the doctrine comprised in them hath no footing at all in the Scripture B That faith hope and love together with other fruits of the spirit of Christ in believers are real crucifyings that is real originals of the mortification or crucifying of the flesh in them is a plain truth of it were plainly expressed Neither do these fruits of the spirit suffer a believer to live to himself or the lusts of men 1 Pet. 4.1,2 which is no doubt the true crucifying of the flesh with the affections and lusts thereof This Scripture doctrine is full of comfort and is neither new nor strange C The Scripture ascribeth the mortification or crucifying of the flesh to the spirit of Christ which dwelleth and whereby he dwelleth in believers This is plain and old truth But where is this spoken of as the work of the living Word or God-head of Christ any otherwise dwelling in them thâ—n by the Spirit That Scripture would be shewed D Where is the living word and spirit in believers called their crosse Scripture language is most proper for Scripture doctrine 1 Cor. 2.13 the sufferings of Christians are in the Scripture called their crosse Mat. 16.24 But the living Word and Spirit in them is never expressed by that name that I know And how should we dare to speak of the things of God otherwise then as we are taught by the word of God E
ANIMADVERSIONS ON Mr. WILLIAM DELLS Book Intituled The Crucified and Quickned Christian BY HUMFRY CHAMBERS D. D. Pastor of Pewsy in the County of Wilts 2 JOHN 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ he hath both the Father and the Son Saepe sub diversis verbis idem tenetur sensus Attamen qui novas phrases terminos definitiones rerum excogitant etiam nova dogmata moliuntur Nolunt enim loqui cum aliis ut supra alios sapere videantur Simul indicat sc Apostolus remedium quo schismata caveri curari possint si idem loqui studeamus hoc est phrases ecclesiae proprias perspicuas consuetas studiosè teneamus At non debemus esse jurati in cujusquam verba nec admittere aliquid extra scripturas Pareus ad 1 Cor. 1.10 Novemb. vicessimo 1652. Imprimatur JOHN OWEN Vicecan OXON London Printed by R. N. for Sa. Gellibrand at the Ball in Pauls Church-yard M.DC.LIII TO HIS EXCELLENCY The Lord General CROMWEL My Lord I Trust it shall not be adjudged overdaring presumption in me seeing Mr. Dell did adventure to Dedicate his book to you that I take the boldnesse to follow him into your presence and to lay down these Animadversions on his book at your Excellencies feet If you please and the multitude of your important affairs will admit you to cast an eye upon them I hope you will discern in them amidst many weaknesses a heart studious of keeping the unity of the spirit in the bond of peace and desirous to speak the truth in love I have great assurance given me that your Excellency expressed a reall distaste of some of the Doctrines contained in Mr. Dells book when he published them in your hearing and I believe it being convinced that there are many positions and expositions in Mr. Dells book which cannot but afford matter of just offence to a pious and judicious spirit But I will not presume any farther to trouble your Excellency The God of power wisdom and mercy make you Instrumental to promote his truth kingdom and Glory which is and shall be the hearts desire and prayer of My Lord Your Excellencies servant in the truth and service of Jesus Christ HUMFRY CHAMBERS To Mr. WILLIAM DELL Master of GONVIL and CAIUS Colledge in CAMBRIDGE Mr. Dell NOt out of any itch which I have to put my self under the scratching of this way-ward wrangling age nor out of a desire to be seen at this time wherein were it not for conscience of duty I should prefer a Cave in a wildernesse with bread and water above any pallace and provisions which I know in this low world nor out of a conceit of sufficiency duly to mannage points of difference and difficulty in matter of Religion wherein no man knoweth more of my weaknesse then my self But out of love to the everlasting truth of God which if I much mistake not is generally clouded and I fear in some places contradicted in your book I have been induced in the face of many discouragements to expose these Animadversions on the same to publike view In so doing I do not know that I have given you any just cause of offence seeing you and I and all that pretend to be the servants of Christ have warrant upon no other terms in word or writing to tender doctrines unto others then as unto wise men who are to judge what we say and proving all things to hold fast that which is good 1 Cor. 10.15 A faithful servant of God now at rest lying upon his sick and as it proved his death bed being much disquieted with your book put it into my hands who before had never seen it or heard of it and desired me to make some short notes upon it and communicate them to him who was then by reason of his bodily infirmity unable to compose his own thoughts Mr. Henry Scuddar I answered his desire in part before he died since which time considering as you testifie that several good men desired the publishing of your doctrine and being assured that the ultimate doctrine of your book which seems to me very contrary to sound doctrine and the power of godlinesse namely concerning the subsisting of believers spoiled of all proper personality in themselves in the nature and person of the Son of God hath been lately preached by another in a large congregation in words much like yours if not the same and seeing how ready many high professours of Religion in our dayes are to swallow novelties without chewing which breedeth strange crudities and causeth such stupendious putting of darknesse for light and light for darknesse of bitter for sweet and sweet for bitter I resolved through the strength of God to go through your book and weigh it at the ballance of the Scripture with a firm purpose to give all the allowance to your words which reason and charity could call for and if I found them consonant to the word of God then to sit still if otherwise to give publike warning to Gods people to try before they trust your new doctrine In prosecution of this resolution I have now published these Animadversions on your book If you or any other shall shew me that I have erred in them from the rule of truth or love I here bind my self to make a thankful and if it be desired a publike acknowledgement of so great a favour conceiving it a great mercy when God bringeth any one unfeinedly to the honourable duty of a just retractation and knowing that errour in print unretracted may do unspeakable mischief to succeeding generations when the Author thereof is dead and rotten Sir I thought fit thus far to give you an account of the true reason of my undertaking in the composing and publishing of those Animadversions on your book The good Lord reduce us where either of us erre and confirm us where we go aright and teach us to triunph in our own lessnings whilst the truth of God is exalted So prayeth he who is Desirous to meet you in the truth love life and kingdom of Jesus Christ Humfry Chambers To the Christian READER THe word of God is truth and that truth everlasting John 17.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.160 All divine truth is in it self and as to Gods manifestation of it in his word old though much of this truth is as to us and our apprehension of it from the word new but whether new or old what ever appears unto thee by Scripture evidence to be truth imbrace and honour it as an irradiation of the God of truth Adversus universas haereses jam hinc praejudicatum sit id esse verum quodeunque primum Tertul Let the holy Ghosts counsel impartially prevail with thee buy the truth and sell it not Prov. 23.23 By perusing of the ensuing Animadversions on Mr. Dells book which out of love unto the
That Paul was crucified with Christ because his sins were subdued and his nature conquered through the spirit of Christ dwelling in him is a very sure truth generally acknowledged yet is not this all the truth but Paul further intended in saying that he was crucified with Christ that his sins were subdued through the redeeming vertue of the outward crosse or suffering of Christ both as to the condemning and commanding power of them of which here is altum silentium though the Scriptures speak much of it 2 Cor. 5.15 Tit. 2.14 Heb. 9.14 1 Pet. 1.18.19 F Mr Dell here professeth to prove both these things by plain Scripture By both these things he meaneth both that Christ was crucified by the being of the eternal word and spirit in him and also that believers are crucified by the same word spirit dwelling in them But he faileth evidently of his word for the Scriptures produced may seem to speak something towards the proof of the second position yet they say nothing towards the confirmation of the first And as to the second position they only prove that the spirit of Christ or Christ by his spirit doth work to the mortifying of the flesh in believers which is a well known and acknowledged truth But that the living Word or Godhead of our Saviour otherwise then as in and by the Spirit dwelleth in beleevers as a root of mortification not one of the Scriptures produced do affirm That by Christ in us Rom. 8.10 we must understand the living Word within us as Mr Dell glosseth those words I cannot believe since the Apostle in the verses immediately before and after that text doth plainly expound the being of Christ in us by the being of the Spirit of God in us in full consent with all the other Scriptures here produced by Mr Dell. G This use which Mr Dell makes of his doctrine if the words be taken in Scripture sence is sound and consonant to the sence of all true believers and needs no new doctrine to enforce it SECT VII NOw if any desire to know how we may attain to be thus Crucified with Christ I answer that the true faith of Gods Elect is the only way through which we can attain to this crucifying A For through faith we receive the living Word of God to dwell in us and in this Word we partake of the Spirit and this Word and Spirit dwelling in us do as hath been declared crucifie us with Christ B Indeed Hypocrites and carnal Christians receive and professe a word that will not crucifie them with Christ but do receive a word and doctrine that will still suffer them to live their own lives and after their own lusts For the word they receive is only an outward word consisting of divers questions opinions and Doctrines and is also without the Spirit and so it leaves them as it found them in reference to their Natures and corruptions C But the word that faith receives is the Word of righteousnesse and life a word that is alwayes accompanied with the Spirit and when this is ingrafted into the soul and abides in it it presently mortifies and crucifies it and destroyes a mans self out of himself D And therefore in 1 Cor. 1.18 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the crosse and that not only because it exposes us to afflictions in the world but also because it dwelling in our hearts by faith doth crucifie us And this crucifying word in the same verse is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God for that Word that crucifies our flesh subdues and destroyes the whole strength of corruption out of us must be such a Word as is also the Power of God and so it is not only in tseâ—f but also because the Spirit of God dwels in it And this Word thus appreheâ—dâ—d will crucifie us with Christ Now this word of faith which is the word near us even in our hearts will crucifie us 1. Throughly It will crucifie the whole man throughout and that according to his mind will and affectâ—oâ—s E for this Word of God is quick and powerful and sharper then any two edged sword and is piercing to the dividing asunder both of the soul and spirit and of the joynts and marrow and is a curious discerner of the thoughts and intents of the heart c. And all the Tribulations and Torments in the world yea all the sorrows and pains of Hell cannot so crucifie and subdue our evil natures and lives as this Living Word in our hearts with whom we have to do This will crucifie us till we be dead with Christ as Christ was dead which was the fullest and compleatest death that ever was that is till our outward and inward man be wholly and fully subject to the only Will of God 2. F This word of faith will crucifie us daily and constantly as Paul witnesses 1 Cor. 15.31 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I die daily for the word of righteousnesse dwelling in us is clean contrary to our corrupt nature and all the operations of it and doth without intermission put forth its strength and efficacy against both That as in the first break of day the light is still mortifying the darknesse till it have wholly dispelled it so the Word of righteousnesse deals with our corruptions till their place shall be no more found Now because this our crucifying with Christ is so contrary to the flesh that the flesh is alwayes mourning under it and murmuring against it therefore for our encouragement in so difficult a work as this I shal propound some choice and excellent advantages that believers have by being truly crucified with Christ For by this means 1. We are freed from the Law G For as the humanity of Christ being crucified by the Word and Spirit by this means became dead to the Law and the Law lost all its power over him H so all the faithful that are thus crucified with him are through this crucifying set free from the Law I for their own life being extinguished by the living Word and Spirit and they living in that word and spirit a life not their own but Christs are as truly freed from the Law as Christ himself was K And this Paul doth plainly teach us Rom. 7.1 saying that the Law hath Lordship over a man all the time he lives and no longer But when he is once crucified with Christ and dead with Christ the Law hath no more Dominion over him So then as long as we live our own life the Law hath power over us but when we are dead to our selves through the Life of Christ we are set quite without the reach of the Law and the Law hath no more to do with us the Members then with Christ the Head 2. L By being crucified with Christ we are freed of sin For one of the chief ends of the indwelling of the Word Spirit in Believers is to free them
doctrine Thou wilt see good Reader very peremptorily tendered by Mr. Dell in his book and brought to a charitable trial in my Animadversions on the same and upon trial if I am not mistaken wherein I humbly and heartily submit to scripture judgement found guilty of swerving from the rule of divine gospel truth I have not willingly misreported one of Mr. Dells positions or picked a quarrel with any part of his book making it worse then it is by a forced interpretation of it or inference from it yet I see that evil practise so commonly prevailing that I suspect it in my self and shall be ready to crave pardon if it appear that I have though unwittingly offended in that kind My Animadversions though very short yet are large enough I hope as I intended them to put the points in difference between Mr. Dell and my self under thy judgement And let me beseech thee to be an impartial judge between us for thine owne good and with the noble Boereans bring every doctrine to the Scripture and be not swayed on either side to presume above that which is written Acts 17.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.6 I do not make it the foundation of my faith in what I tender yet I confesse it is a strong buttresse of my belief in the points under debate between us that I adhere to those old apprehensions which holy and judicious divines who have been before us have with full consent imbraced as the truths of God and whereby they have guided many thousand souls into Gods everlasting rest But my last appeal is to the holy Scriptures those I make conscience to make my final judge or rather God in them Dear Christian hearken to the voice of thy God when he speaks plainly in the Scriptures Psal 119.130 and so doing with humble and faithful prayer to God for understanding doubt not but thou mayest be able with a judgement of Christian discerning to distinguish in points more difficult what is consonant to or disagreeing from the same and so discover what hath or hath not the stamp of divine truth upon it I will make no apologie for my appearing in publike at this time for though I am very conscious of mine own weaknesse and as I think am not naturally litigious yet my conscience provoked me seeing none of my much more able and worthy brethren have for ought I know appeared in this cause publikely to call Christians in our unsetled times to a serious trial of those doctrines which Mr. Dell had publikely tendred to them and laid down with highest confidence in his book which notwithstanding seem to me utterly unable to stand before the light and truth of the Gospel of Christ Jesus If in any particulars I have erred as I know I may and am jealous I have Let the righteous smite me it shall be a kindnesse let them reprove me it shall be an excellent oyle which shall not break my head It is truth I love and seek and prize the truth of Christ the Lord clear it and lift it up amongst us daily If what I have now done may have any tendency to that end I shall desire my self and earnestly desire thee also to glorifie the God of truth in that behalf Afford a share in thy prayers I beseech the to An unworthy servant of Christ and his Church who desireth thy establishment in the truth of the Gospel and true way of life Humfry Chambers ANIMADVERSIONS A He that is first in his own cause seemeth just Prov. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.16 B Mr. Dell by entituling himself minister of the Gospel seems to acknowledge the Ministry and Ministers of the Gospel as a peculiar distinct and distinguishing office in the Church of God whereunto if he will be constant in our unconstant times he shall do well And since Mr. Dell setteth forth himself as Master of Gonvil and Caius Colledge in Cambridge I hope he holds himself engaged to appear a real friend to Learning and Universities when so many declare themselves real enemies against them He knoweth what hath long been received for a tried truth Scilicet scientia non habet inimicum nisi ignorantem May I not adde Julianum which spiteful apostate from Christ to effect the subversion of Christianity attempted the suppression of learning amongst Christians Socrat. Eccles Hist lib. 3. cap. 10. The Crucified and Quickned CHRISTIAN SECTION I. GAL. 2.20 I am Crucified with Christ neverthelesse I live yet not I but Christ lives in me and the life I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me IN this Chapter we have one Apostle contending against another Paul against Peter and that about the truth of the Gospel in a very chief point For Peter in the absence of the Jews lived amongst the Gentiles after the manner of the Gentiles for outward conversation wholly laying aside the Mosaical Rites and Ceremonies But when certain Jews came from James Peter did withdraw from the Gentiles and from the use of that freedom and liberty of the Gospel wherein he had walked with them and lived again with the Jews after the manner of the Jews in the use of the Jewish Ceremonies By which practise of his he laid a stumbling block before the believing Gentiles giving them occasion to think and judge That Christ alone received by Faith was not enough to Justification and Salvation unlesse they did also come in to live as the Jews after Moses Law Hereupon A Paul who had a very clear knowledg in the mysterie of Christ and the Gospel did exceedingly blame Peter for this his un-even walking B and tels him that by thus doing he committed a greater errour then he was aware for hereby he made Christ the Minister of sin For if Christ received by Faith be abundantly sufficient and enough to all Christians both for righteousnesse and life and that without the Law why doth Peter bring the Gentiles that had believed on Christ back again to the Law Is not this saith Paul to argue Christ of weaknesse and insufficiency and to make him the Author and Teacher of a Doctrine that leaves men still in sin it not being able to conser upon them by it self alone full perfect and sufficient Righteousnesse And by reason C of this grosse mistake of Peter of so dangerous a consequence Paul according to the wisdome of the Spirit takes occasion to discourse of that great point of Justification which is the very marrow and substance of the Gospel D and he shows that we must not do the works of the Law thereby to be made righteous but we must first be made righteous ere we can do aright any work of the Law For as it is not good fruit can make a good tree but it is a good tree that must bring forth good fruit E so neither are we made righteous by working righteousnesse but by
receiving righteousnesse out of which afterwards we work And so the Law that commands Righteousnesse but doth not communicate Righteousnesse can never justifie us But faith that makes us righteous before we can work righteousnesse it is that which justifies us in the sight of God Now to this Doctrine Paul adds his own Experience to make all clear which kind of arguing though it will not satisfie the reason of the World yet it will satisfie the faith of the Saints Now saith Paul for mine own part I must professe to the Jews themselves and to all the world besides F that I am so far from seeking Righteousnesse by the Law that I am wholly dead to the Law and as a dead man have no more to do with the Law as that hath no more to do with me I through the Law am dead to the Law that I might live unto God verse 19. ANIMADVERSION I. A ANd had not Peter too a very clear knowledge in the mystery of Christ He stands indeed charged with dissimulation in the Text Gal. 2.13 but not with ignorance or errour in any degree which yet Mr. Dell seems closely to fasten upon him in this place B No such thing appears to me in the text as is here affirmed by Mr. Dell. The Apostle Gal. 2.17,18 shewed that if professed believers give way to themselves in sin or are by the light of the Gospel discovered to be sinners their sins are not to be charged on Christ as the minister of sin or upon his Gospel but on themselves as transgressours in conformity to his own doctrine Rom. 6.1,2,3,4 This hath nothing to do with any personal errour of Peter greater or lesse whereby he made Christ the minister of sin whereof Mr. Dell causlesly yet confidently proclaims himself guilty C I read of no grosse mistake but of a sad miscarriage of Peter of a dangerous consequence indeed Christians should be tender of casting the reproach of a grosse mistake upon an Apostle without clear evidence In suam ipsius conscientiam peccabat aliud intus sentiens aliud foris simulans Pareus ad Gal. 2.12 He sinned against his own conscience apprehending one thing inwardly feigning another thing outwardly D Let this then stand and be held for a truth that they who are first made righteous can do aright the works of the Law which I think is enough to prove that righteous believers are in some sence alive to the Law since they and they only can do aright the works of the Law yet Mr. Dell afterwards seems very unwillingly to allow so much for truth E Do we work out our justifying righteousness as these words import Is not this to confound justification with sanctification The righteousnesse of God whereby were are justified is in Christ for us Rom. 3.24,25 The righteousnesse out of which we work is from Christ in us through his spirit Eph. 4.24 These two kinds of righteousnesse are inseparably joyned together yet not to be confounded as they are here by Mr. Dell And of the two it is evident that believers work not out of justifying but sanctifying righteousnesse Phil. 1.11 F Wholly is not in the text and were it there it would only shew that the Apostle was excluded wholly from seeking righteousnesse by the Law Gal. 2.21 and 3.21 And this is the acknowledged doctrine of Protestants who generally professe that as to the seeking of righteousnesse by the Law we are wholly dead to it through the faith of the Gospel which holdeth forth Christ as the end of the Law for righteousnesse to every one that believeth Rom. 10.4 In this sense there is no question but every believer may say with the Apostle I through the Law am dead to the Law that I may live unto God But Mr. Dells wholly in this place is of a much larger extent transcending as I conceive the limits of the Scripture SECT II. I Saith Paul through the Law am dead to the Law that is The Law it self makes me dead to the Law For the Law with its wrath and curse and punishments hath slain me it hath through my sin delivered me up to death and hell A without shewing me any way of escape or deliverance it hath done against me what ever it could do it hath fully kill'd and slain me And therefore how can the Law any more give Laws and Commands B to a dead man yea to one whom it self hath slain or how can it expect obedience from such an one And this sense Chrysostom gives of these words But secondly C we conceive these words in another sense after this manner I through the Law am dead to the Law that is I through a new Law am dead to the old Law I am dead to the old Law which was the Law of the Letter written in Tables of stone by a new Law which God hath written in my heart and inwardparts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the Law of Grace or the Law of the Spirjt of Life that is in Christ Jesus which is not a Law consisting of Letters words and sentences but is the living word of God written in our hearts by the living spirit of God according to that of Paul touching Believers 2 Cor. 3.3 Ye are the epistle of Christ written not with ink but with the Spirit of the living God and the living Spirit writes a living Law D And this Law makes us dead to the Law and a man is never truly dead to the Law of the letter till the Law of the Spirit of life be writ in his heart by the finger of God But when we have the Law of Grace which is a living and almighty Law in our hearts we are then safely dead to the Law of the letter The Law commands all flesh that hath not the living Word or Law of life within it self E but when a Believer hath in him the Law of the Spirit the Law of the letter hath no more power over him that is so far as he is taken up into that other Law of the Spirit F but no further And there is no danger at all in this Doctrine That the new Law makes us dead to or delivers us from the old as ignorant and carnal Christians think there is inasmuch as this new Law imprints in our souls the love of righteousnesse and hatred of iniquity G And he that is thus freed from the Law is the only man that keeps it and fulfils it through the law of love put into his heart by the Spirit And this Law of love doth fulfil the other Law but never break and violate it Wherefore saith Paul I through the Law am dead to the Law ANIMADVERSION 2. A THe Law taken comprehensively for the whole Law of Moses or strictly for the legal Covenant of works sheweth a sinner no way of escape from death and hell in it self without Christ But the Law in the Ceremonial part of it did shew the true way of escape from death
and hell by Christ Rom. 3.21 Heb. 10.1 Mr. Dells unlimited position therefore in this place needs some limitation or explication that it may obtain a general approbation B The Law cannot give commands to a dead man as far forth as he is dead that is in the case before us to a believer as to the seeking of righteousnesse by the Law But notwithstanding this death yet believers are alive as to the doing of righteousnesse according to the will of God expressed in his law Rom. 6.11 Mark 3.35 1 John 3.7 1 Thes 4.2,3 Yea they alone can do aright the works of the Law as Mr. Dell hath before acknowledged And therefore as to divine direction the Law of God can give commands to believers as to living men C This is a voluntary sense of those words having no footing in the text The former interpretation of the words given by Mr. Dell is sound and proper being not overstrained Quum exitium nobis minitetur nihil nobis relinquat praeter desperationem hoc modo nos expellit à sui fiducia Calvin Seeing it scil the Law threatning destruction to us leaves nothing but desperation for us by this means it drives us from all dependence on it self The new Law mentioned here by Mr. Dell is never under the name of the Law spoken of in this Epistle it seems therefore very unwarrantable to force that sense of the Law upon this text only D What doth the Law of the spirit make men dead to the Law without all distinction Was David as to all intents dead to the Law when he wrote The law of thy mouth is better to me then thousands of gold and silver Psal 119.72 or Paul Rom. 7.22 yet had both these the Law of the Spirit of life in them Me thinks Mr. Dell should have some exceptions from this general position here laid down by him if he pleased to expresse them or else if this must stand unlimitedly for true that which Mr. Dell hath before affirmed will prove unquestionably false namely that they who are first made righteous can do aright the works of the Law E It is true that when a believer hath in him the Law of the Spirit the Law of the letter hath no more power over him as to 1. malediction Gal. 3.13 2. Condemnation Rom. 8.1 3. Slavish compulsion 1 Tim. 1.9 4. Powerful irritation of sin Rom. 7.5 5. Justification to life Rom. 10.4 6. In the time of the Gospel carnal and temporary commands Heb. 9.10 Col. 2.20 but not as to divine regulation and direction in perpetual duties of righteousnesse and holinesse Luke 1.75,76 1 Cor. 9.8,9,21 Ephes 6.1.2 Prov. 6.23 which last and lasting use of the Law Mr Dell here confidently affirmeth believers to be dead unto through the Law of the Spirit and fastneth the reproach of carnal ignorant Christians upon all those who shall dare to say that there is any danger at all in this his Doctrine but of this let understanding and spiritual Christians judge by that word of Christ by which we shall be all judged Persons and Doctrines at the last day Iohn 12.48 F But no further Then belike a believer is in some degree under the power of the Law still which Mr Dell seemeth to deny earnestly throughout this book G If he that is free from the Law keeps and fulfils it through the Law of love as is here affirmed and I fully believe then can I not see how there can be any danger at all in this doctrine That believers are the only men on earth dead to the Law as to justification and alive to the Law as to the outward regulation of them thereby according to the inward rule of love which is in their hearts from the spirit of Christ Rom. 13.8,9,10 Iames 2.8,9 And this I believe upon trial will be found all which they teach or believe whom Mr Dell afterwards reproveth or rather reproacheth as Jewishly zealous of the honour of the Law SECT III. That I might live unto God THat is He that through the Law of Grace is freed of the Law of the letter is not set free from the Law that therby he may have opportunity and liberty to live to sin and himself but that he may thereby live unto God And when a man is born of God A and lives the life of God from the nature of God there is no danger at all in declating this man to be free from the Law of Moses by the Law of Christ B For how otherwise should he come to know the high priviledge of the Gospel and the excellent prerogative of the sons of God and the glorious liberty and freedom into which Jesus Christ hath exalted him Now this One Thing rightly understood doth administer to us just cause to reprove two sorts of People who swerve from the truth in this particular The first sort are they who would be dead to the Law that they might live unto sin and not unto God who would have no Law that all things might be lawful though never so wicked and abominable and never so contrary both to the light of Grace and Nature And these are the true Antinomians and Libertines who would be free from the Law of Moses they not being under the Law of Christ who would take away and quite abolish the Law of the letter they not being under the Law of the Spirit and so would be free from all Law both Old and New both of Moses and Christ that they might live as they list and take their full swinge in all their lusts Now such Libertines and Licentious persons as these are to be restrained and punished by the Civil Magistrate and the Powers that be of God in the world when they transgresse in any matter wickedly and presumptuously against their neighbour and against civil society C and in other things that are more secret and inward or that are of their own notions and apprehensions though concerning the things of God they are to be left with other unbelievers and misbelievers to the righteous judgement of God who is alwayes present in the world and immediate Moderator and Governour himself in all such affairs as immediately concern himself and his Kingdom 2. The other sort to be reproved from this point are such who are so Jewish and so zealous of the honour of the Law that they will by no means indure to hear that the Gospel of the Son of God comes to abolish it or that the new Law is given us to make us quite dead to the old For they think that such Doctrine as this will open a flood-gate to all manner of wickednesse and licentiousnesse D For such men being carnal themselves and knowing no restraint from sin but the Law of Moses do verily think that if that curb be taken out of the jaws of men they must needs rush headlong into all manner of evil as the horse into the battel and this is true enough where men free
V. 1. Of Christs own crucyfying NOw Christs true crucifying I mean his inward and spiritual crucifying in which all his Saints without any exception have their fellowship with him it was this A It was the taking up his humane nature into his divine nature or the taking up his flesh into the Word in such sort that B the flesh of Christ did not live the life of the flesh in the reason and understanding and wisdom and will and affections and desires and delights and ends of the flesh but the flesh or humanity of Christ being crucified and dead to all these things did live in it self the life of the eternal Word in the nature righteousnesse life minde will and in all the things of God And this was the Full and perfect crucifying of the flesh of Christ indeed And thus you see th t the Living word and Spirit of God which dwelt in the flesh of Christ did truly Crucifie and destroy the proper will and affections and the whole life of his flesh C And thus was Christ crucified before his crosse and his outward crucifying was but a sign of what was done before within D and if Christs flesh had not thus been crucified before his Crosse he had not after given it up so freely cheerfully and desirously to be crucified so shamefully painfully and bleedingly on the Crosse E The Divine Nature of Christ was the constant crosse of his Humane Nature and his humane nature was fully crucified in his Divine in such sort that the Humane nature of Christ had not the least freedom of its own proper will lest to it self but when it was to undergo the heaviest and bitterest things that any creature was capable to undergo even Death and Hell and the sense of the whole wrath of God yet even then he said not my will but thine be done Which was the most full and perfect crucisying that could be F For the Man Christ lost all his own things in God through immediate union with God and was filled again with all the things of God in his humanity which took away his humanity wholly from it self to God to be do and suffer all in the will of God and this was his crucifying G And this now is the most excellent and glorious crucifying of Christ that is to be preached to all Nations for the obedience of faith H For to preach the outward crucifying of Christ barely and alone without this inward and Spiritual crucifying of him which is not onely the original and the cause but also the perfection and glory of the other is no great matter neither will it make the world much in love with him seeing two Thieves were thus crucified with him at the same time outwardly as he was But to preach Christ crucified by the living Word and Spirit of God that dwelt in him through which he was wholly dead to himself and the world and lived wholly in the will of God so that though he were the Son of God yet he made himself of no reputation but gave up his flesh and outward man to be crucified among thieves at the will of his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I say is the glorious crucifying of Christ which the Gospel preaches in all the world even the crucifying of Christs flesh by the Spirit and Divine nature I For Christs dying had been nothing if the life of God within him had not offered up his humane life K and his crucifying had been nothing if God in Christ had not humbled his humane nature to the death of the Crosse and he had not offered up that flesh of his to God without fault by his Eternal Spirit as Paul speaks Heb. 9.14 But this did put such an infinite worth excellency and efficacy on his outward crucifying and thereby he is said to redeem us unto God even by his bloud and by that one offering of himself to perfect for ever them that are sanctified Heb. 10.14 And thus much touching Christs own Crucifying the next thing is ANIMADVERSION V. A VVHere is any Scripture that speaketh thus and giveth us such a description of our Saviours crucifying To the Law and to the testimony Esay 8.20 It is I confesse beyond my knowledge if ever any Christian ancient or modern did define the crucifying of Christ to be the taking up of his flesh into the word before Mr Dell. B If the humanity of our Saviour did live in it self the life of the eternal word in the nature of God then it will follow as I apprehend that our Lord Christ had no humane life distinct from the life of the eternal word in him from the very first instant of his assuming of our humanity and so could have no humane will to deny or life to lay down for us And where is the doctrine of the Crosse then If Mr Dell hath any reserved sence of his words and doth not mean as he speaks which I a mind ned to believe he should do well to speak as he means Whereas Mr Dell writeth that the flesh of Christ did not live the life of the flesh in the reason and understanding and wisdom wil and affections and desires and delights and ends of the flesh if he means thereby that our Saviour was not in the course of his life guided by the reason understanding and wisdom of his humane nature to will affect desire delight in or pursue any humane ends sutable to the liking of flesh and bloud but did altogether resign himself to the will of God his Father that it might be perfectly done by him and upon him how crosse soever it was to his humane will and wisdom in the native propensity thereof this is a very clear and sound truth and I should so understand Mr Dell and put such a sence upon the following words sc that the flesh or humanity of Christ did live in it self the life of the Eternal word in the nature righteousnesse life minde will and in all the things of God as that they should import no more but that our Saviour obedientially ordered himself in the whole course of his life in doing and suffering according to the minde and will of God his Father which is very good Gospel doctrine generally acknowledged Did not the laying of the present words to those which follow in this book seem plainly to put a more sublimate interpretation upon them and to evidence that Mr Dell intended in them to set himself above the pitch of the old ordinary Christian Doctrine sc That our Lord Christ in his humanity lived a humane life ordered wholly according to the divine rule of the wil of God his Father Yet if Mr Dell will so interpret himself in his high-flown expressions as to come down to the plain naked known truth of the Gospel concerning our Saviours obediential living and dying too according to the will and wisdom not of his humane nature but of God his Father which sent him I
shall most gladly so understand him for the future and shall say of him as Austin once wrote of another Linguam corrigat sententiam teneat Let him correct his expression and retain his opinion C Where doth the Scripture speak of our Saviours crucifying before his crosse or so slight our Lords outward crucifying as to call it but a sign of what before was done as Mr Dell here doth I think the Scripture giveth no countenance to such new doctrine but ascribeth far greater honour to our Lords outward crucifying then to be but a sign of somewhat else and sets it forth as an effectual means of the healing of Gods people 1 Pet. 2.24 D That our Lord Christ did deny himself in his humane will wholly resigning himself to the will of the Father and thereupon did freely give up his flesh to the crosse is most certain John 5.30 and 6.38 But where is this or the taking up of Christs flesh into the word which Mr Dell speaks of called or made the crucifying of Christs flesh A proof for that E That our Saviours Divine nature was his crosse and that his humane nature was crucified in his divine are bold strange and peremptory affirmations for which I know not any shew of proof in the Scripture which speaketh of no other proper crosse of our Saviour but the tree on which he suffered Phil. 2.8 1 Pet. 2.24 nor crucifying but that which is charged upon the Jews as the Authors of it by the Apostle Peter Acts. 2.36 F Did the man Christ lose all his own things in God through immediate union with God What his humane life too This indeed is fully accordant with Mr Dels former words if not with his meaning that the humanity of Christ did live in it self the life of the eternal word And what life then did our Lord give for his sheep John 10.11 Certainly not the life of the eternal word G This crucifying of our L rds humane nature in his divine nature here mentioned by Mr Dell for all his confidence was never as I think read of in the Scriptures or heard of unto this day amongst those nations who by the preaching of the Gospel have been brought to the obedience of Faith And I trust he would not have men now to take up any new gospel H The outward crucifying of Christ is not preached barely and alone as Mr Dell here intimateth but together with his self-denying obedience as the original and the glory of it by those who never learned from the Scriptures to call his inward prostrating of his will at the feet of his Fathers will his crucifying Though two Thieves were outwardly crucified with our Lord Christ yet is his outward crosse most glorious before the eyes of all that believe the Gospel Gal. 6.14 And it seems very strange and derogatory to the honor of our Saviours death that a Christian should judge of the lovelinesse of the outward crosse of our Mediator by the crosse of malefactors though crucified with him I These words shew that our Lord Christ had a humane life distinct from the life of God in him which seems directly contrary to Mr Dels former doctrine if his meaning be according to his words and proveth that the man Christ did not lose al his own things through immediate union with God but after that union retained his own humane life to be offered up for us which is good and Gospel truth steadfastly to be embraced by all true Christians K What is here asserted is very true but hath no affinity with Mr Dels foregoing words Our Saviours crucifying had been nothing if God in Christ had not humbled his humane nature to the death of the crosse and he had not offered up that flesh of his to God without fault by his eternal spirit as Paul speaketh Heb. 9.14 These words and those which immediately follow are sweeter then honey and the honey comb They expresse the constant Doctrine of those men whom Mr Dell despiseth as grosly ignorant of the crosse of Christ and they shew that the humanity of Christ did not live in it self the life of the eternal word but that life which appertaineth to the nature of man which he gave for the life of the world SECT VI. Our crucifying with Christ I Am saith Paul crucified with Christ that is with that Humane nature of his that was taken up into the Word Now as the most excellent crucifying of Christ was through the Word and spirit that dwelt in him so likewise the true and glorious crucifying of all the faithful is through the same Word and Spirit of Christ dwelling in them A For to have the Word and Spirit of Christ that is the Word and Spirit that is true God dwelling in us is the greatest crucifying of flesh and bloud that can be And when we are thus crucified with Christ by his Word and Spirit dwelling in us then afterwards the body will be ready and willing to suffer the crosse or fire or Lions or racks or torments or any thing as we see in the blessed Martyrs who if they had not been first crucified with Christ through the Word and Spirit had never delivered up their bodies so readily as if they had not known them to suffer so many grievous and intollerable things for Christ For that flesh that is truly crucified by the Spirit is fitted for all sufferings though never so grievous and intollerable to it self Wherefore let us learn B That no outward sorrows or tribulations or prisons or rackings or killings are such real crucifyings to a believer as his faith hope and love the fruits of the Word and Spirit in him which will not suffer him to live in himself or in the creature but do carry him with great force out of all these things to live in God which thing is the greatest mortification and crucifying of the flesh that can be And as Christs outward crucifying on the crosse without his inward crucifying by the Word of God had been nothing worth no more would all the sufferings and Martyrdoms of all the believers in the world be of any worth in themselves or of any account with God without this inward spiritual daily and constant crucifying suffering and Martyrdom of theirs C Seeing nothing doth so truly and throughly restrain hamper mortifie crucifie kill and destroy the flesh and all the corruptions lusts and affections of it as the living Word and spirit do D And this is the glorious crosse of the Church the Body as well as of Christ the Head without which all Martyrdom is nothing and of which all the bodily sufferings and torments of the Saints have been but a demonstration to the world for the glory of God and for the comfort support and encouragement of other Christians And where this inward crucifying hath not been first wrought and accomplished Christians could suffer nothing outwardly as hath been very evident in many Christians who having in times of persecution been
old Protestant doctrine of mortification teacheth men freely to say Amen to this prayer SECT IX Nevertheless I live EVery true Believer is as well quickned with Christ as crucified with him I am crucified with Christ neverthelesse I live A So that as the humanity of Christ which is the first Example and Pattern to which the whole Church is conformed being deprived of its own proper life through the Word and Spirit that dwelt in it had instead thereof the life of the Son of God communicated to it and that Son of man having parted with his own proper life out of himself did yet truly live in the same soul and body the life of the Eternal Word and was so crucified that neverthelesse he lived so also it is with all Christians And therefore Paul saith out of his own experience I am crucified with Christ neverthelesse I live as if he had said I am not crucified to death but to life my crucifying with Christ is my quickning for by this means I am so killed that I live the more yea now onely I do truly live being formerly dead My own proper life in my self was my death but Christs life in me is my true life For I was dead with the worst death to wit in trespasses and sins but now I live in the best life even the life of righteousnesse B Whence it is manifest that the living Word and Spirit of Christ in a Christian do so kill the life of his flesh which is a life of sin and sorrow and darknesse and death that at the same time they communicate to the same man to the same soul and body a true and spiritual and holy and heavenly and eternal life C For no man is crucified with Christ but he also lives with him seeing the same Word that kils our life communicates Christs and Christ crucifies us with himself not that he may kill us but that he may quicken us and our quickning is the end of our crucifying and our crucifying is the way to our quickening D Indeed the killing of the flesh by the sword or famine or the Law or any way else is death indeed or death unto death but the killing of the flesh by the living Word and Spirit which is its crucifying with Christ is death unto life And here again we may note this also That the true life of a Christian begins from his crucifying and dying with Christ and also the true crucifying and dying of a Christian begins from his life in Christ For both these inseparably go together to wit our crucifying and our quickening with Christ But our crucifying with Christ is named first in order because it is first in manifestation seeing after we believe Christs death is first manifested in us before Christs life though Christs life be first in us in order of nature the crucifying of our flesh flowing from the life of his Spirit This then is the sum of this matter E That the living Word dwelling in us destroyes the proper life of the flesh and takes up the flesh into the life of it self and the Spirit And so a man in union with Christ hath his own life destroyed out of him and Christs own life communicated to him So that in the true Believer the soul and body of man live in the life of the Son of God as was done in the flesh of Christ our elder Brother And thus the flesh lives a life that is not of the flesh yea thus the creature lives in it self the life of God For as that eternal life that was with the Father was manifested in the Son that is in his flesh or humanity and all Believers have seen and known it so also that very life of the Father and the Son is both communicated to the Saints and also manifest in them as faith very well knows F And this is the great mystery of the Gospel let them receive it that can receive it ANIMADVERSION 9. A IN these words Mr Dell hath couched together six strange positions to which I would say more in this place but that the matter of them is discussed and the errour of them as I conceive discovered in my Animadversions on other passages of this book 1. That the humanity of Christ was deprived of its own proper life through the word and spirit that dwelt in it 2. That in stead thereof it had the life of the Son of God communicated to it 3. That the son of man parted with his own proper life out of himself 4. That he did yet live truly in the same soul and body the life of the eternal word 5. That the whole church is conformed to the pattern of the humanity of Christ in point of living the life of the eternal word 6. That the Son of man was so crucified that neverthelesse he lived whilst he was crucified If Mr Dell can produce one Scripture in proof of any one of these Positions I am utterly unacquainted with it I think it may be truly said of them recitasse est refutasse the reciting is a sufficient refuting of them B That the spirit of Christ in a Christian doth so kil the life of his flesh that is of his body of sin that at the same time it doth communicate to the same man to the same soul and body a true spiritual holy heavenly and eternal life is a known truth acknowledged by those whose souls have not entred into Mr Dels secrets If this be all he meaneth and mindeth he should but use old plain words and he should find consent of judgement in all his brethren Me thinks the words of the Lord to Job should sound loudly in the ears of some men in our dayes who are of a deeper language in matters of Religion then that their brethren can well understand them Who is this that darkens counsel with words without knowledge Job 38.2 It is the glory of the Ministers of the Gospel not to be vail'd like Moses but to use much plainnesse of speech in their doctrine seeing the Lord shineth in their hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ C All this in a sound sence is sound doctrine If the words be not put upon new tentors they do not outreach the old apprehensions of Gods servants amongst us D Is it the same flesh as these words import which is killed by the sword or famine and which is killed by the Law and Spirit of Christ and so crucified with him Me thinks no Christian which ever looked into the Scriptures should upon second thoughts say so The one is evidently the material body and the other the body of sin which are things vastly different E That Christ by his Spirit in believers destroyeth the proper life of the flesh understanding thereby the old man is very true but then it is utterly false that Christ takes up that flesh into the life of the Spirit of God And
a believer by Christ and Christ himself dwelling in a believer by his spirit for I take it through the Spirit of Christ dwelling in a believer he is born again to a new habit of a spiritual life which is called the spirit born of the spirit John 3.6 I see no cause therefore why we may not think that Paul had a new habit of life created in him and yet that Christ lived in him by his spirit as the fountain of that life The Philosophie whereby Mr Dell illustrateth his divinity seems as strange to me as what he intendeth to explain by it for though the body hath no habit of life in it apart from the soul yet I think it hath a habit of life in it distinct from the soul even that habit of life which floweth from the soul even as the habit of spiritual life flows from Christ dwelling as the fountain of this life in his believing people by his spirit B I take it that in these words those things are made to clash which do sweetly accord sc Pauls living a natural and personal life in his own soul and body and Christs living in Paul by his spirit as the fountain and as I may say the soul of a spiritual life I conceive that this position hath no self contradiction in it Christ by his spirit lived in Paul whilest Paul lived in his own soul and body a natural and personal life For notwithstanding Mr Dels confidence I take it it will hold for truth that when Christ lived in Paul Paul then lived in his own soul and body that text assureth so much 2 Cor. 4.11 C These words of Mr Dell are very sound being not overstrained for questionlesse Christ himself by his spirit lives in a true believer and by reason of the spiritual and mystical union of a believer as a member to Christ as his head the Lord Christ is originally as to the being of the new creature and doth and suffers and overcomes all in him D Doth not Mr Dell in these words too much divide the Godhead from the manhood in our blessed Saviour whilst he maketh the eternal word and Son of God in opposition to his flesh that Christ which lived in Paul and liveth in believers Me thinks it is evident that the Apostle spake not of Christ under the notion of the eternal Word alone but as the word made flesh when he wrote that Christ lived in him and that he lived by the faith of the Son of God seeing he immediately added who loved me and gave himself for me for it is clear that it was Christs flesh which he gave for the life of the world John 6.57 And though the flesh or humane body of our Saviour in the Capernaits sence carnally partaken of could profit nothing John 6.63 yet our Lord Jesus as the word made flesh is the mediatour head and saviour of his people who dwelleth in them and acteth in them by his spirit as the fountain of their spiritual life And therefore our Saviours flesh is not to be put by in the matter of believers vivification through him as if it had no part or place in that work for the flesh or humane nature of our Saviour having an incomprehensible worth put upon it and power into it by his Godhead or divine nature united to it became in and through these sufferings which it sustain'd the effectual means of eternal life to all those who believe on the name of the Lord Jesus as our Saviour himself hath fully testified saying The bread that I will give is my flesh which I will give for the life of the world John 6.51 And again Except you eat the flesh of the Son of man and drink his bloud you have no life in you who so eateth my flesh and drinketh my bloud hath eternal life and I will raise him up at the last day for my flesh is meat indeed and my bloud is drink indeed He that eateth my flesh and drinketh my bloud dwelleth in me and I in him vers 53 54 55 56. upon the last of which verses Calvin hath thus written Neque enim ad Christum Deum unquam perveniet qui Hominem negligit quare si tibi vis cum Christo aliquid esse commune cavendum inprimis nè carnem ejus fastidias He shall not come to Christ as God who neglecteth him as man wherefore if thou wouldst enjoy any communion with Christ thou must especially beware that thou despise not his flesh SECT XIV Vses NOw if we rightly understand this point we may learn from it many excellent things 4. A And first we may perceive the mistake of those who look for all the life of Christ in that humanity which was born of the Virgin whereas Christ truly lived in Paul and lives in all the faithful and his very life is to be seen in them as the life of the Soul is not confined to the Head but disperses it self through all the Members and is manifest in them in measure as in the head in fulnesse 5. B We may learn that Christ in a believer is to him instead of all credted habits of Grace Christ who is the true God is all in all in a Christian and so a Christian partakes of that righteousnesse which is Christ of that wisdom which is Christ of that power truth goodnesse c. which is Christ and Christ that dwels in believers is truly all Grace to them And herein they are like unto Christs humanity unto whom the fulnesse of the Godhead that dwelt in him was instead of all created Grace Wherefore let us know that the created habits of grace in a Christian which the Schoolmen have invented and taught and others have received from them are nothing but the Empty notions and Vain speculations of carnal and unbelieving hearts ignorant of the true mystery of the Gospel For Christ that lives in a believer is all Grace to him and thus the Apostle Paul expresly teacheth in 1 Cor. 1.30 where speaking of Christ he saith He is made unto us of God wisdom righteousnesse sanctification and redemption and so a Christian hath that Wisdom Righteousnesse c. which is Christ himself And this grace which is Christ himself is infinitely more high and holy then all created habits of Grace C and this is the only Grace that is acceptable to God and that makes us accepted in it self D and this is the only grace against which the Gates of hell cannot prevail and the only grace that can make us meet for the Fathers Kingdom And thus you see that Christ that lives in a believer is all grace in him and all-sufficient grace for him 3. E If Christ live in believers then certainly whatever evils and tribulations and persecutions are brought upon believers by the World and the false Church for the word of faith they are brought upon Christ himself and Christ himself is still persecuted in the flesh throughout all Ages and Generations
called a grace 2 Cor. 8.7 which yet certainly is not Christ D Questionlesse there is the grace of Gods eternal love whereby we are saved against which the gates of hell cannot prevail which though believers are partakers of in Christ yet is not the Lord Christ this grace but the chief gift of it John 3.16 and the 4th 10. E The third use made here by Mr Dell of his doctrine standeth in full force for the comfort of believers upon the ground of the doctrine of Christs living in his people by his spirit as it is taught by those who see no footing for his doctrine in the Word of God for they all know that Christ is afflicted in his members according to the Scriptures F If Christ being himself our new law within us makes void the law of God without us as old as Mr Dels words in this place seem to import then both the law of works and faith too as it is outwardly dispensed yea the whole Scripture as to the mandatory legislative part of it is made void to believers which whether Mr Dell will nakedly affirm I know not If he do I doubt not but it will appear an anti-scriptural affirmation and an open road to a state beyond ordinances and above duties in which men are apt in a mist of imaginary perfection to lose their way to that real perfection of righteousnesse and blessednesse which believers enjoy in Christ Jesus according to the Gospel Col. 1.28 G These words as I conceive in a sound Scripture sence may be admitted for it is certain that our Lord Christ doth communicate himself wholly to believers according to their place and use in his body and will do so till at the last he fill them with all the fulnesse of God yet is it not to be admitted for truth that the divine nature is communicated to our flesh as it was to his own that is to say after the self same manner If Mr Dell decline this sence of his words I will not presse it or the dangerous consequences of it upon him If he own it I see not how he can avoid the avowing of believers to be God even as our Lord Christ is God which I hope he will not affirm H It seems to me by these words that Mr Dell either hath not learned or which I rather think doth not like the Protestant doctrine of justification justified by so many of our worthies against Popish advocates Protestant Divines generally having learned from the Apostle Paul that Justification is verbum forense a word taken from humane judicatories and opposed to comdemnation Rom. 8.33,34 Do teach that we are justified freely by Gods grace through the redemption that is in Christ Jesus But Mr Dell here teacheth that we are justified by Christs living in us his own life and by his righteousnesse even the righteousnesse of God dwelling in us which as I know it not to be down-right Popery so I am sure it coasteth much nearer upon Popish then upon Protestant which I trust I may call Scripture doctrine since it acknowledgeth the righteousnesse whereby believers are justified to be resident in their own persons which is a position very wide from the apprehension of Protestants who believe that we are justified freely by Gods grace through the redemption which is in Christ Jesus I This exhortation directed to believers as to the matter of it is very sound and good But I would ask to what persons Mr Dell intends to give this exhortation If to the persons of believers he would perswade us that there are none such for he teacheth that believers have lost their own personality and are taken up into the nature and person of the Son of God Sect. 11. B C And I believe M Dell doth not look upon the person of the Son of God as one that needs his exhortation SECT XV. And the life I live in the flesh I live by the faith of the Son of God A ANd here note in the first place That Paul sometimes saith Christ lives in him and sometimes that He lives I live saith he yet not I but Christ lives in me and again The life I live The life I live saith he of that very life which Christ lived in him All which shows the near Vnion and Communion betwixt Christ and a believer Christ and a true Christian being so much one that what the one doth the other may be truly said to do B So that as God and Christ were so united that the very works of God in Christ sometimes were attributed to God and sometimes to Christ as is manifest in divers places in the Gospel and it made no difference whether they were attributed to God in Christ or to Christ in God Just so it is betwixt Christ and believers who are as nearly united as God and Christ as Christ himself whom we may safely believe affirms in Joh. 14.20 saying In that day ye shall know that I am in my Father and you in me and I in you C In that day that is when the Spirit is given and comes into the heart which makes the true Lords-day in a believer in that day when the Spirit is the light whereby we see and know aright all the things of God in that Day Ye shall know this great mystery which the World and the Worldly Church cannot know but will be greatly offended at it when they hear it to wit that I am in my Father and you in me and I in you D And in John 17.21 Christ who was heard in all things in his last solemn prayer for his elect Church in the dayes of his flesh intreats his Father that this may be accomplished in all the Believers praying that they all may be one as thou Father art in me and I in thee that they also may be one in us From which Scriptures we may see and perceive that as Christ is in the Father and the Father in Him so Believers are in Christ and Christ in Them And hereupon the works of Believers are sometimes attributed to Christ and sometimes to Them And it is no matter whether they be attributed to Christ in them or to Them in Christ seeing it is Christ in believers that is all and doth all and hath the Glory of all E Now this Vse we who are believers may make of this to wit that it is our Dutie so to live in Christ that every part of our life may be attributed to Him and may be such that Christ may not be ashamed to own it but that it may be a praise to Christ He doing all in us and we doing nothing but in him and of him and for him ANIMADVERSION 15. A THe former part of this paragraph in a sound sence is true but that Christ and a Christian are made so much one that what the one doth the other may be said to do being laid down by Mr Dell as universally and without all limitation true is an
anti-scriptural and anti-evangelical position For do not believers find a law in their members rebelling against the law of their minde and leading them captive to the law of sin which is in their members Doth Christ so too Do not believers groane in their earthly tabernacles desiring to be cloathed with their house which is from heaven Doth our Lord Christ so too Doth not our Saviour ever live to make intercession for his people and to save all those to the uttermost who come to God by him Do all believers so too I cannot but believe that Mr Del hath limitations in store for this boundlesse position though he omitted to expresse them at the publishing thereof B That it is just so between Christ and believers as it is between God the Father and Christ and that believers are as nearly united to Christ as God and Christ cannot be truly affirmed unlesse Christ the eternal Word and Son of God and believers be one God essentially or that God and Christ be not one God essentially neither of which positions I hope Mr Dell will adhere unto upon deliberation The words of our Saviour whom we may safely nay whom we must surely believe which are here alledged by Mr. Dell speak not home to his affirmation For we may know and believe that Christ is in the Father as being together with him one God blessed for ever and that believers are in Christ as members of his mystical body and that Christ is in them by his spirit which dwelleth in them and yet neither know nor believe that it is just between Christ and believers as between God and Christ and that Christ and believers are as nearly united as God and Christ which are high affirmations and very strange and dangerous C Whether this be not close girding at the conscionable observation of the weekly Lords day let Mr Dell judge D In John 17.21 it appeareth that our Saviour prayed and was no doubt heard therein that all believers might be brought into a blessed unity amongst themselves in God and the Lord Christ through the Spirit of God which is given unto them 1 John 3.24 By the inhabitation of which Spirit of God in believers it cometh to passe that as the Father is in the Lord Christ and Christ in the Father in a divine unity so believers become one amongst themselves in the Father and the Lord Christ in a blessed spiritual unity and so united they are one as to the truth though not to the manner and degree of unity as the Father and the Lord Christ are one This is all for ought I see which can be perceived from the Scripture alledged by Mr Dell which falleth very short of his purpose and doctrine or if our Saviours words John 17.21,22 be to be understood of that celestial unity which is between the Father the Son and Believers through the reciprocal actings of special love to which sence the 23. verse seems to give countenance our Lords words admit of a clear interpretation without the least intimation of the same or as near a union through the Word or Godhead of our Saviour between him and believers as is between him and the Father E Doth not Mr Dell here forget himself whilest he mindeth believers so to live that Christ may not be ashamed to own every part of their lives for this intimateth that believers may possibly so live that Christ may be ashamed to own some part of their lives and then in those parts of their lives at least believers must needs be distinct persons from the eternal Word and Son of God which is plainly and confidently denied by Mr Dell Sect. 11. B C SECT XVI And the life I live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh This Paul speaks to shew that the life he lived after he was a Believer was not out of the flesh in the Religion of Angels in strange Raptures and Revelations and in high and wonderful things above himself but that the life he lived in Christ and Christ lived in him was in the flesh that is in his humane soul and body A There are a sort of People which also have been Professors of the Gospel so deluded by the Devil that they say they live the life of Christ yea a life far above Christ in the Spirit and that they live immediately in God and have often visions of and intercourse with Angels whilst yet these very people live the life of sin and Satan in the flesh in all manner of filthinesse and uncleannesse and loosenesse and abominable prophanesse B Wherefore saith Paul I live the life of Christ in the flesh in this soul and body of mine I live in the flesh but not after the lusts and requiring of the flesh but I live Christs life in my own flesh in all righteousnesse holinesse cleannesse purity meeknesse goodnesse love patience heavenlinesse this is the life I now live in the flesh 2. Note hence again That the life of Christ is to fill a Christian not his spirit only but his flesh it is to fill his soul and his senses his inward and outward man his thoughts words works and his whole conversation the life of Christ is to fill them all C The life of Christ is first communicated to the spirit of our minde there it is first kindled and rooted and from thence by degrees it spreads it self into the flesh and to this the flesh is most unwilling but at last the Spirit overcomes the flesh and leads it forth into its own righteousnesse and life Vse 1. D And hence we may learn that our present natural life doth not hinder us but that we may live a spiritual and heavenly life or the very life of Christ in our flesh if we be true Belivers Wherefore Paul elsewhere speaking of Believers saith the Father hath quickned us with Christ and raised us up together with him and set us in heavenly places in him and that whilst we live a Natural life according to the body E So that here in this present world we may partake of eternal life and may live not in notion but in deed the life of the Spirit in the flesh and the life of heaven on earth and the life of the Son of God in our humanity if we do not deprive our selves of so great happinesse through unbelief Vse 2. F Again we may learn hence That the life of the Son of God is not to be confined only to that Humanity that was born of the blessed Virgin which was the Head of the Elect but that it extends it self to all true believers in whom Christ lives as in his own flesh as Paul saith Christ lives in me even in my flesh which through this life of Christ in it became Christs more then Pauls So that the life of the Son of God is communicated truly to all the faithful and is to be seen in their flesh in some measure as well as in his in all fulnesse as the
where the Love of Christ is tasted 3 The Spiritual taste of this Special Love wil sweeten all the mercies of God which he gives us to enjoy in this world which would not be truly sweet if we did not taste his special love in them yea the taste of this love will make every ordinary mercy extraordinary and every small blessing a great one for nothing is ordinary or small where the special love of God is tasted 4. And lastly this spiritual taste of the special love of God will cause us constantly to put our trust in him seeing God who hath given us Christ and Christ who hath given us himself can afterwards deny us nothing nor suffer any thing to do us any prejudice Wherefore let these considerations move us to labour for this particular faith that we may believe that Christ hath loved us and given himself for us Yea let us known that such is Christs love to his Elect that he would not have refused to have given himself for any one single person of them and to have suffered the same things for any one of them as he hath done for all of them that each of us may know that we are as much engaged to be thankful to Christ as if he had given himself for us onely seeing each Christian by true faith may say with Paul he loved me and gave himself for me And this is all the hope and comfort we have in this World and we desire to live and dye with this faith rooted in our hearts ANIMADVERSION XX. A THis is a very good discovery of the nature of right saving faith which how it can consist with Mr Dels former description of the nature of faith Sect. 17. A I see not B The doctrine delivered by Mr Del in the following uses which he maketh of the point before him is old sound and good and needs not any new notions to support or inforce it If that passage following faith can trust in Christ in the midest of all sin and evil as wel as in the midst of all graces and vertues be understood with some grains of Gospel salt which it much needeth as intending that when a man seeth nothing in himself but sin and evil he may yet and should then being burdened come to Christ for rest and trust on Christ for life as much as if he saw himself in the middest of all graces and vertues saying with the Apostle This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of which I am chief It may then as I conceive be admitted for a truth which yet had need be delivered with much caution and many Gospel provisoes lest otherwise it might occasion in men a boldnesse to continue in sin that grace may abound which is a dreadful abuse of the Gospel noted and renounced by the Apostle Rom. 6.1 I think that much of that reproach of Antinomianism which many have drawn upon themselves in our dayes hath proceeded from an Antinomian liberty of language which they have affected and taken to themselves holding to no ordinary rule or law of words in their expressions but loving to deliver old and sound doctrines in new and dangerous terms and forms of words which have no doubt misguided multitudes into wicked and wretched errours which I am apt to conceive their leaders did not as their disciples do apprehend to be Scripture truths It would be very happy if at the length that Apostolical rule might obtain amongst us both in words and deeds Let us not judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way Rom. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque ista lecturi sunt non me imitentur errantem sed in melius proficientem August Retract FINIS