truth I have now made publike thou wilt find many positions laid down with greatest confidence by him called into question by me as concerning their truth such as these 1. That all the powers on earth have no power to protect the truth being brought forth Epist Dedicatory A 2. That believers do work out of justifying righteousnesse Section 1. E 3. That a believer is wholly dead to the law and as a dead man hath no more to do with the law as to the giving of laws to him Sect. 1. F and Sect. 2. B 4. That the law of the spirit makes a believer truly dead to the law Sect. 2. D 5. That Libertines and licentious persons are to be restrained by the Civil Magistrate when they transgresse wickedly and presumptuously against their neighbour and civil society but in other things concerning the things of God they are to be left to the immediat judgement of God only Sect. 3. C 6. That the humanity of Christ knew no law but the presence of the Godhead in it Sect. 3. F 7. That God himself is the new law according to which believers walk Sect. 3. G 8. That our Lord Christ owed nothing to the law of Moses by way of debt Sect. 4. A 9. That the living word and spirit which dwelt in the flesh of Christ was the true crucifying of him Sect. 4. B 10. That Christians are dead to whatsoever is not God himself Sect. 4. D 11. That Christ was crucified before his crosse and that his outward crucifying was but a sign of what done before within Sect. 5. C 12. That the divine nature of Christ was the constant crosse of his humane nature and his humane nature was fully crucified in his divine Sect. 5. E 13. That the man Christ lost all his own things in God through immediate union with God Sect. 5. F 14. That the living word and spirit is the glorious crosse of the Church the body as of Christ the head Sect. 6. D 15. That the word which faith receives is the word of righteousnesse and life in opposition to the outward word which is alwayes accompanied with the spirit Sect. 7. C 16. That their own life is extinguished in believers by the living word and spirit Sect. 7. I And yet 17. That sin hath its full power in the humane life of believers Sect. 7. M 18. That the Devil can find nothing in believers to do them harm Sect. 7. P 19. That the flesh crucified in believers is Christs own flesh Sect. 7. Q 20. That the flesh crucified in believers is the only temple and habitation of God Sect. 7. S 21. That the flesh crucified in believers keeps the true Christian sabbath Sect. 7. T 22. That the flesh crucified in believers is able to endure the will of God and to suffer for his name Sect. 7. W 23. That the flesh crucified in believers hath the very glory of Christ upon it Sect. 7. Y 24. That the flesh crucified in believers is the only subject of the glorious resurrection Sect. 7. Z 25. That the humanity of Christ was deprived of its own proper life through the word and spirit that dwelt in it Sect. 10. A 26. That instead thereof it had the life of the Son of God communicated to it Sect. 9. A 27. That the son of man parted with his own proper life out of himself Sect. 9. A 28. That he did yet live truly in the same soul and body the life of the eternal word Sect. 9 A 29. That the whole Church is conformed to the pattern of the humanity of Christ in point of living the life of the eternal word Sect. 9. A 30. That the son of man was so crucified that neverthelesse he lived whilest he was crucified Sect. 9. A 31. That in a believer the soul and body live in the life of the son of God as was done in the flesh of Christ our elder brother Sect. 10. E 32. That no man should think that the life which Paul lived after his crucifying was only his own humane life purified and refined Sect. 11. A 33. That a christian is so crucified with Christ that in this crucifying he loseth not only his own proper life but his personality also Sect. 11. B And so 34. That through faith a believers soul and body live no more any proper life of their own but are taken up into the nature and person of the son of God Sect. 11. B And so 35. That a believer subsists in Christs person and is no more a distinct person by himself Sect. 11. C 36. That Christ in a believer is to him instead of all created habits of grace Sect. 14. B And so 37. That Christ who lives in a believer is all grace to him Sect. 14. B 38. That the created habits of grace in a Christian are nothing but empty notions and vain speculations of carnal and unbelieving hearts ignorant of the true mistery of the Gospel Sect. 14. B 39. That Christ himself is the only grace that is acceptable to God Sect. 15. C 40. That this is the only grace against which the gates of hell cannot prevaile Sect. 14. D 41. That true justification is to be so one with Christ by faith that Christ himself may live in us and we in him that he may communicate his nature unto us and our nature may be taken up into his Sect. 14. H And so 42. That we are justified before God by Christs living in us his own life Sect. 14. H 43. That Christ and a Christian are made so much one that what one doth the other may be truly said to do Sect. 15. A 44. That as it is between God and Christ just so it is between Christ and believers who are as nearly united as God and Christ Sect. 15. B 45. That the true nature of Faith is nothing but this the Fathers laying hold of us by his Spirit and drawing us to the Son and inabling us to receive the Son and so making us one with the Son to abide and live in him for ever Sect. 17. A 46. That as the Word or Son coming into the humanity of Christ gave it authority and power to become the Son of God so the same Word coming into us through Christ gives us power to become the Sons of God in him as the fire gives the iron in which it dwels power to be light and hot Sect. 17. B 47. That right faith carrieth a believer into all the perfections and excellencies of the Son of God into his nature and life and righteousnesse and power and glory and into all the fulnesse of the Son of the living God Sect. 17. F 48. That right faith is infinite and everlasting righteousnesse the first and last and all in all in the kingdome of the Son Sect. 18. C These and divers other Positions many of which respect not barely the circumference but as it seems to me lie very close to the heart and center of Christian
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
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
and save them from sin M and though sin hath its ful power in our own humane life yet it hath no power over Christs life in us which we live through Faith Wherefore saith Paul Rom. 6.6 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 and verse 12. saith he Let not sin therefore reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your mortal or dead body which he cals dead not in reference to the common mortality of the world but in reference to our crucifying with Christ and in the body that is crucified with Christ sin is not to reign And so you see that through our crucifying with Christ we are dead to sin also N For it is impossible that Christ and sin should live together in strength in the same flesh but if sin live in our flesh it will crucifie us to Christ and if Christ live in our flesh he will crucifie us to sin 3. By being crucified with Christ we are freed from death that death that arises of sin and carries the wrath of God in it For through the death of the second Adam we are set free from the death of the first Adam and through that death to die unto life Vnbelieving flesh is the fuel of death as wood is of fire and death reigns and hath its full Dominion in the flesh of all unbelievers O but when we by faith are made members of Christs body of his flesh and bones then life reigns in Christs flesh as death in ours And so being crucified with Christ death hath no more dominion over us 4. By being crucified with Christ we are also freed from the power of the Devil The Devil haâ—h power over our flesh or humanity whilest it is our own and under the Law sin and death But when our flesh is united to Christ and is crucified by the Word and Spirit then Satan comes and hath nothing in it as he came to Christ and had nothing in him P The devil then can finde nothing in us to do us harm or whereby he may prevail against us when we are truly crucified with Christ 5. Q The flesh that is crucified with Christ is only Christs own flesh For whilest we live our own lives in unbelief we are only the flesh of the first Adam R but when the living Word and Spirit dwell in us and crucifie us then our flesh becomes the flesh of the second Adam and so far as it is crucified through the Word it is Christs flesh more then ours 6. S This crucified flesh is the only temple and habitation of God wherein he dwels and manifests himself in this world For as God dwelt in Christs flesh which was thus crucified and made it his temple so he dwels in the crucified flesh of Believers and makes that his Temple as Paul saith to Believers Ye are the temples of the living God as God hath said I will dwell in them and walk in them And God dwels in none of the flesh of all the sons of men but only in that which is crucified with Christ and that flesh that is not thus crucified is not Gods Habitation but the Devils 7. T This crucified flesh only keeps the true Christian Sabbath or the everlasting rest of the new World which is to cease from our own works and to do the works of God Whereas that flesh that is alive to it self and lives its own life in it self and the creatures never enters into the true rest nor keeps the true Sabbath but it alwayes works its own works and doth all things from it self and for it self and so long God will not use it V But when the flesh is crucified through the Word then God doth all in it and takes it out of its own life and works into his life and his works And the more any flesh is crucified with Christ the more doth God delight to use it and to work his own excellent works by it for such flesh will render no resistance to God in his working and also it will do the works of God meerly for the glory of God and good of his brother being dead to all self ends and interests 8. W This crucified flesh only is able to endure the will of God and to suffer for his Name For till the flesh be crucified with Christ and killed by the Word it will suffer nothing for God but will by all possible means avoid the crosse but when it is truly crucified it will endure the greatest evils that can be inflicted on it either by men or devils or by the Lord himself and that with much willingnesse and cheerfulnesse As we have seen in Christ the Head and Believers the Members what grievous things they have suffered for the name and truth of God in their crucified flesh And as this crucified flesh will suffer any thing for God so it wil suffer it aright that is First In obedience to God as Christ laid down his life not by necessity but willingly Secondly In meekness and patience as Christ who when he was reviled reviled not again when he suffered he threatened not but committed his cause to him that judgeth righteously And thirdly In Love and that to very persecutors so as to pitty them pray for them This is glorious suffering indeed and no flesh can suffer thus but this crucified flesh 9. X This crucified flesh as it is able to suffer all things so also to overcome all things That flesh that lives its own life is soon certainly conquered by all the evils that assault it but when it is crucified with Christ it is also quickened with him to overcome all things So Christ who was thus crucified by the Word though he seemed to the world in his death and cross to be quite vanquished yet even then he spoiled Principalities and Powers and triumphed openly over them yea and overcame all things in that crucified flesh of his For that flesh that is crucified by the Word and Spirit is thereby made Superiour to all things in that exaltation and might which the Word and Spirit communicate to it 10 Y This crucified flesh hath the very glory of Jesus Christ upon it and no flesh is so glorious in the Church as that which is most crucified with Christ for in that you shall see little of it self and most of Christ little of the first Adam and most of the second Look among all the sons of God and you shall see them that were most crucified with the Word most glorious the clear beauty of holiness being seen upon them whereas that flesh that lives much in it self in its own wit will reason prudence mind affections and the things of its first nature though there may be something of Christ in it yet all these things are so much uncomeliness and deformity upon it and are nothing but a thick vail and covering to obscure Christ himself But that
Christian that is most dead and crucified to these things he it is that shines most gloriously in the Kingdom of Christ Z Lastly this crucified flesh is the only subject of the glorious Resurrection For as the living Word and Spirit that crucified Christs flesh did again raise up that crucified flesh of his from death and set it at the right hand of God and thereby did plainly manifest him to be the Son of God so the same Word and Spirit that crucifie our flesh shall as certainly raise it up with Christ into the fulness of the life and glory of God And this time the Apostle cals the day of the manifestation of the sons of God For the Word and Spirit whilest they dwel in us and crucifie us they make it only known to us and to them that live in the same faith spirit with us that we are the children of God but when they shal raise up this flesh of ours which they have first crucified from death and the grave into the life glory and eternity of God then it shall be manifest to all the world that we are his children And so our crucifying with Christ is a certain pledge of our Resurrection with him and this the Apostle testifies Rom. 8.11 saying He that raised up Christ from the dead shall quicken your mortal bodies by his Spirit that dwels in you and Rom. 6.8 If we be dead with him we believe we shall also live with him If we be dead with him that is through the Word and Spirit first crucifying our flesh and then offering it up to death A We believe we shall live with him that very life which the Word and Spirit of God did communicate to his flesh when it raised him from the grave and fully translated him into the immediate Kingdom of God And for this cause Col. 1.18 Christ is called the first born from the dead that is the first whom the Word and Spirit did raise from death and the grave and did carry into the Immediate presence of God as the first fruits and pledge of their Resurrection who have the same word and spirit dwelling in them ANIMADVERSION VII A I Find no such thing affirmed in the Scripture that through Faith we receive the living Word to dwel in us understanding thereby precisely the Godhead of our Saviour But it is plain that through Faith we receive Christ the Son to dwell in us and the Father also by the Spirit Ephes 2.22 1 John 4.12,13 John 14.23 B Indeed the word of God in the Scriptures and the Gospel preached according to the Scriptures is an outward word consisting in doctrines which hypocrites and carnal christians may have and professionally receive and stil live their own lives and after their own lusts But that this word is without the spirit unto believers not now to dispute how far the Spirit may work in the word to the coÌ„viction of unbelievers to deny that it is a means whereby they receive the Spirit and whereby the spirit crucifieth the flesh in them is plainly to deny the Scriptures Gal. 3.2 Eph. 6.17 2 Cor. 10.4,5 And to give up those who by faith receive and make use of this outward word of God to dwel in them for the crucifying of their flesh for hypocrites and carnal christians is certainly to condemn the generation of Gods children Psal 119.11 Col. 3.16 C It is as clear as light from the text that by the ergrafted word James 1.21 where this phrase is only found is meant the word of the Gospel outwardly dispensed In these words therefore Mr Dell seems unwarrantably to confound the Godhead of our Saviour with the Gospel outwardly dispensed or to put one for another which is a very strange mistake And certain it is that the word which faith receiveth is the Gospel outwaâ—dly preached which is not alwayes accompanied with the spirit in those that hear it Mark 16.16 Heb. 4.2 Rom. 10.8 D If here be not a president of racking the Scripture to purpose I am much mistaken The Apostle 1 Cor. 1.18 called the word which he preached which Mr Dell nameth an outward word the word of the crosse not for either of the two reasons here mentioned because it exposeth men to afflictions or because it doth crucifie us but plainly because it held forth Christ crucified to the world as is most apparent verse 23. of that chapter and 1 Cor. 2.2,3,4 And yet Mr Dell with much confidence brings forth the words of the Apostle as if they had been undoubtedly written not of the word preached by him but of the living word or Godhead of our Saviour to which for certain the Apostle had no eye in that place E The words found Heb. 4.12 are here by Mr Dell confidently applied to the living word of God or Godhead of our Saviour which by the general consent of almost all interpreters and by the argument of that place appears to concern the word of God outwardly administred which though Mr Dell maketh light of it yet as it is made effectually by the spirit of God hath all that testified of it in the Scripture which Mr Dell here affirmeth of the word of God in his sence 1 Cor. 14.24,25 2 Cor. 10.4,5 John 17.17 F If the word of the crosse be as it is and is here called by Mr Dell the word of faith then it is the word of the Gospel preached Rom. 10.17 which Mr Dell sleightingly calleth an outward word and leaveth to hypocrites and carnal christians And to as those words 1 Cor. 15,31 here alledged I find no expositor understanding them of an inward dying to sin The context plainly importeth that the Apostle by dying dayly intended a daily apprehension and expectation of death together with a daily exposure of himself to deadly afflictions for Christ and his Gospel sake 2 Cor. 4.10,11 The dying therefore mentioned in this Scripture is altogether different from the dying which Mr Dell here speaks of G The Law had a regulating power over our Lord Christ in the dayes of his flesh Mat. 5.17 Mat. 3.15 and therefore lost not all its power over him at that time as is here peremptorily asserted by Mr Dell. H So also how boldly soever Mr Dell affirms the contrary the Law hath a regulating power over all the faithful who keep it and fulfil it through love wrought in their hearts by the spirit Psal 119.1 1 John 5.3 I Believers own life if that be their humane life is not extinguished by the living word and spirit Mr Dell being judge whose words very soon after are these though sin hath its ful power in our humane life But in this case there needs no appeal Res ipsa loquitur All the world sees and knows that believers retain their own humane life the faculties and actings thereof after they live the life of Christ through the Spirit I would gladly therefore understand Mr Dell in this place of the extinguishing only of the life
themselves or are freed by others from the old Law before the new be written in their hearts E But this they understand not that when the new law comes it is a sufficient discharge from the old since the Law of Grace within us is infinitely more powerful to keep us from sin then the Law of Moses without us and the love of righteousnesse and hatred of iniquity put into our hearts by the Spirit is infinitely more able to make us do righteousnesse and avoid sin then any outward commands and threatnings whatsoever And so where the Gospel prevails in truth and power men need not fear the taking away the Law from such men seeing they through the new Law are dead unto the old that they may live unto God F That as the humanity of Christ knew no Law but the presence of the Godhead in it was unto it instead of all Law and it lived unto God by living in God through union and communion with the divine Nature so the Saints God dwelling in them and they in God do by this means live unto God G and God himself who dwels in them is the new law according to which they live they doing all in God and for God and so live unto God indeed And now it follows ANIMADVERSION 3. A THis being a Scripture expression cannot be excepted against if it be not racked to speak contrary to the plain and general tenour of Scripture doctrine It is very considerable what two worthies have written concerning partaking of the divine nature namely Naturam non vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed certas ut ita loquar qualitates quas dei virtus in nobis efficit ut hactenus dei imago simus Nam hoc ipsum postea indicat quum definit naturae divinae participem fieri idem esse atque mundi corruptionem effugisse Itaque non modo impii sed plane etiam ridiculi sunt qui ex hoc loco Divinae essentiae in nos transfusionem imaginantur ut impius ille Servetus praefracte ad mortem usque defendit He cals nature not the very essence but certain qualities as I may so speak which the power of God worketh in us that thus far we may be the Image of God For this very thing he afterwards declares when he defineth to be made partaker of the Divine Nature to be the self same thing which having escaped the corruption of the world Therefore they are not only impious but altogether ridiculous who from this place raise an imagination of the transfusion of the divine essence into us as that wicked Servetus obstinately defended even unto death Beza in 2 Pet. 1.4 Notemus ergo hunc esse Evangelii finem ut aliquando deo conformes reddamur id vero est quasi deificari ut ita loquamur Let us observe that this is the end of the Gospel that we should be at last made conformable unto God that is that we may so speak to be in a kind deified Calv. in Locum B Gospel liberty from the Law according to the Scripture is doubtlesse to be declared as an high priviledge and prerogative of the sons of God and I hope it is so declared by them whom Mr Dell in contempt calleth ignorant and carnal Christians in the former page Rom. 2.1 Freedom of heart unto the Law as a divine rule is as I take it a great part of Gospel liberty from the Law as a yoak of bondage Do not these Scriptures teach as much Rom. 6.14,15,16 and 7.22 Psal 119.45 James 1.25 It is an high priviledge of the Gospel and an excellent prerogative and branch of the glorious liberty of the sons of God to be set free from sin made the servants of God to have their fruit unto holinesse and the end everlasting life Rom. 6.21 The sons of God established with his full spirit cannot but speak in Davids language I will run the way of thy commandments when thou shalt enlarge my heart Psal 119.32 C It is dangerous and unwarrantable distinguishing upon the Scriptures without the Scriptures If that liberty be indulged unto men they will have a bridle in the mouth of Scripture to make it turn and speak at pleasure Evill doers without distinction are made the objects of Magistratical restraint Rom. 13.4 1 Pet. 2.14 And the corrupters of Gods truth and worship are expresly called evil doers Phil. 3.2 When therefore men manifestly appear to be such they cannot plead or expect exemption from magistratical restraint by Scripture authority The Parliament hath lately published an Act against blasphemy and revived and enlarged some Acts for the due observation of the Lords Day and I think therein have discharged a duty which belongs to Christian Magistrates Should any attempt to introduce surcisme Paganisme Judaisme or Socinianisme into our Land would the governours thereof do well like Gallio to sit down and care for none of these things would they be able to satisfie their conscience that they did satisfie their duty towards God in case they should look on stand still and cry God help I think there are few who would have a face though it be much to be feared that many have a heart to professe so much which is the necessary result of Mr Dells principles Blessed be God that the present heads of our State in Parliament by what they have lately done about the Turkish Alcaron and the Sociman Catechism towards the suppressing of them have declared themselves to be of more sound judgement I cannot yet otherwise apprehend but that they who hold that Magistrates may not at all Judg and do justice in case of manifest immediate injury done to God are not through strength of reason but by reason of the Magistrates strength only held to an acknowledgement that they may Judge and do justice in point of injury towards men For the reason taken from Gods being alwayes present in the world as moderatour and governour himself to prove that he is the immediate Judge in all things that immediately concern himself and his kingdom being pressed home will prove him to be immediate Judg also in all things pertaining to Judgement and Justice amongst men seeing his throne is in the heavens and his kingdom rules overall and so a fair way will be made to an utter extirpation of Magistracy from the very foundations And as for tender-hearted Magistrates who may be staggered at the use of their power for the suppressing of such as in the judgement of their conscience regulated by the word of God are manifest and pernicious offenders in such affairs as immediately concern God and his kingdom I would offer these things briefly to their judicious consideration 1. That the tendernesse of good Magistrates to act for God will breed no tendernesse in evil Magistrates to act against God when they have power in their hands 2. That the abuse of Magistratical authority by evil men doth not make that authority void in the hands of good
that the law of grace and of the spirit within us is infinitely more powerful to keep us from sin then the Law of Moses without us and that the love of righteousnesse put into our hearts by the spirit is infinitly more able to make us to do righteousnesse and avoid sin then any outward commands or threatnings whatsoever which yet have their subordinate place in this work If this be all Mr Dell contends for he will not find an enemy amongst his despised brethren But if by saying that the coming of the new law is a sufficient discharge from the old he intend that all who receive the spirit to be in them the root of obedience are sufficiently discharged from taking the outwardly revealed Law of God to be unto them the rule of obedience It is true that the brethren whom he glanceth at do not understand or at least do not believe that but are very confident that when the Law of the Spirit comes into the heart the heart is brought to delight in the outward Law of God and to chuse it for a light to a mans feet and a lamp to his path Psal 119.97 and 105. F Our Lord Christ in his humanity did know and acknowledge the written Law of God for a law and â—ule unto him and did fulfil it Mat. 4.4,7,10 and 5.17 how confident soever Mr Dell â—e of the contrary G That is not the tenour of the Covenant according to Mr Dells words I will be in their hearts for their law but I will put my law in their inward parts and write it in their hearts Jer. 31.33 It is dangerous tampering with the Covenant of God when the words thereof are plain That the Lord is the Law-giver I have often read Esay 32.22 but that he is the law of his people I never saw affirmed in Scripture SECT IV. I am Crucified with Christ c. I Am crucified with Christ who through this new Law was dead to the old For Christ our brother of the same flesh and bloud with us having the living word and law of God within him A he owed nothing to the law of Moses by way of debt neither was he justified by the works of the Law but by the righteousnesse of the eternal Son or Word of God that dwelt and wrought in him and he again in it B And this living Word and Spirit of God that dwelt in the flesh of Christ was the true crucifying of his flesh and in this crucifying of Christs flesh all his Saints partake with him as Paul here saith I am crucified with Christ. C Now this cannot be understood of Christs outward crucifying upon the material Cross for thus Paul was not crucified with him neither are all the Saints But this is to be understood of Christs inward and spiritual crucifying through the Word of righteousness and life that dwelt in him and according to this all the faithful through all ages are crucified with him indeed And now here it wil be needful to speak something more fully both touching Christs own crucifying and the crucifying of all his Saints with him on the same crosse And the rather because as men generally in the outward Church have a carnal understanding of all the things of Christ so also of his Crosse and Death And not the Papists only but many among our selves who greatly adore the outward cross and crucifying of Christ are yetignorant of the true cross and crucifying of Christ and his Christians with him whereby they are truly crucified and dead to themselves to sin to the world D and to whatever is not God himself And so under the open profession of the outward crosse and death of Christ do live in all manner of sin and wickednesse equally with the very heathen amongst whom the Name of Christ hath not been named Wherefore to remove this gross ignorance from all that love the light I shall speak something first of Christs own crucifying and then of our crucifying together with Christ ANIMADVERSION 4. A VVHat did not Christ owe something to the Law so much as for us How then was he made under the Law Gal. 4.4 Did not his submitting of himself to Circumcision make him a debter to do the whole Law Gal. 5.3 Did not our Lord Christ by submitting himself to the state of a servant in relation to his Father become obliged to fulfil all his righteous commands It seems to me that those two Scriptures joyned together prove so much Esay 42.1 Mat. 3.15 Again did not we owe to God perfect obedience to his Law and full satisfaction for our disobedience against his Law And did not our Saviour as our surety transfer and take upon himself our whole debt It would be ill with us if he had not done so me thinks Dr. Vshers words in his Sermon of the Incarnation hath much light and strength in them namely Our Mediator took upon him the part of an advocate to plead full satisfaction made by himself as our surety unto all the debt wherewith we any way stood chargeable Now the satisfaction which our surety bound himself to perform in our behalf was of a double debt the principal and the accessary The principal debt is obedience to Gods most holy Law if this stand true as I believe it will then Christ did owe the debt of obedience to the Law at least in our stead B Where doth the Scripture speak this language Doth not that Scripture speak otherwise 1 Pet. 3.18 which ascribeth not the crucifying but quickning of Christ to the spirit C Why may not the Apostle when he wrote that he was crucified with Christ be understood of Christs outward crucifying on his material crosse Is not the vertue of Christs outward crucifying applyed to all believing Saints is not the flesh in the Saints crucified through the power of that redemption which our Saviour finished on his material crosse and by participation of that redemption finished on the Crosse are not all believers crucified and dead with him what else do those Scriptures teach Rom. 6.5,6,7,8,9,10,11 1 Pet. 2.24 and 4.1,2 Tit. 2.14 It is very strange to me that Mr Dell should here so peremptorily deny that Pauls crucifying with Christ could be understood in relation to his outward crucifying since in Sect. 5. K he confesseth very truly that there was an infinite worth excellency and efficacy in our Saviours outward crucifying which unquestionably is imparted to those who believe and was imparted to the Apostle Paul who might therefore truly write as he did that he was crucified with Christ in reference to Christs outward crucifying on his material crosse D Are Christians dead to the Scriptures both to the Law and Gospel and to all Gods outward ordinances of none of which it can be affirmed that they are God himself I hope Mr Dell hath some limitations in store to make this strange assertion of his that believers are dead to whatsoever is not God himself passable or else SECT
we believe we shall also live with him spiritually in this life gloriously in that which is to come Rom. 6.8 But that believers shall live with Christ that very life which the word and spirit of God did communicate to his flesh when it raised him from the grave and fully translated him into the immediate kingdom of God is a position raised by Mr Dell to a very high pitch wherein yet I shall not oppose him if he admit as I hope he will a preheminency of life unto our Saviour as being the head of the Church anointed with the oyl of gladnesse above his fellows Heb. 1.8,9 For whilst our Saviour hath his peculiar preheminence of degree allowed him as the head I take it we may safely believe that his members shall be sharers with him in that very life of blessednesse and glory which is communicated to his flesh or humane nature since the Apostle teacheth us that God hath raised us up together and made us sit togother in heavenly places in Christ Jesus Ephes 2.6 and again that if whilst we live we are delivered to death for Jesus sake the life also of Jesus shall be made manifest in our mortal body 2 Cor 4.11 for when Christ who is our life shall appear we also shall appear with him in glory Colos 3.4 SECT VIII WHence it is evident that all that flesh which the Word and Spirit do crucifie with Christ they shall also rise up together with him and sit in the same heavenly places in him which is the sure hope of all Believers Now seeing all these things are truth and are no lye let us willingly give up our selves to be thus crucified how bitter and grievous soever it be to the flesh Quest A Now if any man shall say How shall I know that I am thus crucified with Christ that I may have interest in all these advantages Answ I answer There are many Trials of this some of which I wil name very briefly and so conclude this matter As First If though findest thine own Nature truly subdued and changed by another Nature that is from God and if thou findest thy own life put to an end by another life that is from God then art thou crucified with Christ indeed 2. If thou canst deny thy self in all things of flesh and bloud and findest a new self within thee to have power over thy old self which is daily withering and decaying at the presence of the new creature then art thou crucified through the Word 3. If thou art dead to sin even to all those corruptions and lusts which have delighted themselves in thee and thou again in them if thou findest thy self dead to them and they killed in thee then art thou crucified by the Word 4. If thou art dead to the world and to the things of it which are the lust of the flesh the lust of the eyes and the pride of life then art thou crucified by the Word 5. If thou dost not mind the praise and applause of men on the one hand nor their reproaches and indignities on the other hand but art truly dead to both then art thou crucified by the Word 6. If thou at deceased and departed from thine own will and works and canst do and delight to do the will and works of God then is his Law within thy heart and thou art crucified by the Word 7. If thou art ready prepared to bear and endure any sufferings and persecutions for Christ with patience and over and above with willingnesse and joy and dost not draw back for any evils but doest stand to them and overcome them then also art thou crucified by the Word and that is crucified with Christ B Now this our crucifying with Christ is the chief and greatest matter that we are to mind in this world wherefore Paul saith to the Corinthians 1 Cor. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did not judg it worth the while to know any thing among you or to behold any thing in you but Jesus Christ and him crucified Seeing in this present state of ours this is our chief businesse to be crucified with Christ and to be taken out of our selves and all our own things till we be altogether reduced to nothing that we may receive our selves and all things anew in Jesus Christ This is the chief work of God by his Word and Spirit upon the faithful here in this world as it was also his chief work upon Christ in the dayes of his flesh For though there were in Christ many clear Demonstrations of the presence of God through which he wrought many of the great works of God C yet our main businesse that concerned Christs life in the flesh was daily and throughly to crucifie him by the Word and Spirit which dwelt in him and thereby to prepare him and make him fit for the outward crosse and for that sad hour and power of darknesse that was to overtake him D And so this also is to be the chief businesse of our lives after we do believe even to be daily crucified and mortified and killed by the Word and Spirit of Christ till our will be perfectly subdued to Gods and by this means we be fitted and prepared for that tribulation and crosse whatever it is that the Lord shall please to appoint unto us either in life or in death And thus having spoken something of the Crucified Christian we proceed to speak in the next place of the Quickned Christian from the following words ANIMADVERSION VIII A ALl these notes of trial whether a man be crucified with Christ laid down by Mr Dell are very good and found and fully to be discovered in those who are crucified with Christ through the Word of the Gospel and the Spirit of Christ according to the old Scripture doctrine of Protestant teachers Great pitty it is that so good words as these wherein Mr Dell hath laid down these notes of trial should ever be misplaced B The Apostle in the words here alledged spake of Christs being crucified for us as the main subject of his Gospel doctrine which he preached amongst the Corinthians as appeareth by comparing the 23. verse of the former chapter with this text Here is therefore no intimation of that our crucifying which Mr Dell speaks of for all his admirable confidence in the strange allegation and interpretation of the place now before us C If the Printer have done his part in these words they are extreamly obscure if at all intelligable otherwise then by guesse D These words of Mr Dell I understand and in plain Scripture sence yield full assent to them as to their main intent praying that the Lord would pour out more abundantly the spirit of mortification and self denial on his people that we may indeed live the rest of our time in the flesh not to the lusts of men but to the will of God both by doing and suffering with cheerfulnesse according to his good pleasure The
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
much the author of peace and righteousnesse of purity in doctrine and worship amongst such as are called by his Name as in the dayes of old And it is most evident that the godly Magistrates of Judah laid out themselves with Gods special approbation in the suppressing of open corruptions and corrupters in point of divine worship and acted zealously as Magistrates for the well ordering of affairs immediately concerning God and his kingdom amongst the people the histories of Asa Jehoshaphat Hezekiah Josiah and Manasseh after his repentance plainly evidence so much And who can shew when God razed that branch of the divine commission by which these servants of God were guided and warranted in their actings out of the grant which Christian Magistrates have now from him for their authority Doubtlesse neither Great Constantine and those other Christian governours whom the Lord made glorious in the Primitive times by being instrumental to introduce and settle Christianity in the world who oft-times called and presided in councels for the well ordering of matters of religion both in doctrine and practise nor any of those Christian Princes by whom the Lord hath in later times graciously demolished Antichristianity and restored Gospel truth and worship in several places of Europe ever heard of any such thing which had it been discovered unto them would have bound up their hands from that blessed work wherein they travelled as Gods vicegerents upon earth for the good of his Church and the glory of his Name And I confidently believe that his eyes will fail whosoever looks after it before he find it in the book of God Whereas some go about to put off the argument which is taken from the actings of the Magistrates of Judah in things immediately concerning God and his kingdom from concluding a like authority upon Christian Magistrates by saying that those magistrates were types of Christ and therefore that their actings in the things of God are to be looked upon as typical and determinable at the death of Christ Before such men boast much of and rest in this their answer they should well consider 1. Whether admitting the Magistrates of Judah as the Magistrates of that peculiar people to have been types of Christ to come reigning over the house of Jacob for ever Magistracy in general became thereby legally typical and determinable at the death of Christ for if it did not as all knowing men acknowledge but Magistracy retained the nature of a perpetual ordinance in the hands of typical Magistrates so also their Magistratical actings might and did retain the nature of perpetual moral duties in general though in the particular discharge of them by such persons they were some way typical 2. Whether those Magistrates of Judah who unquestionably were types of our Saviour in his regal soveraignty as David and Solomon were not representative figures of him as well in their righteous actings towards men as in their religious actings towards God The Scripture is most plain that they were Psal 72,1,2,3,4 Esay 32.1 Jer. 23.5 and therefore their being types of Christ doth no more take them off from being a cloud to conduct Christian Magistrates in their righteous eminent exemplary actings in the things of God then in those which appertain to men wherein all of understanding look upon them as obliging presidents to Christian Magistrates This being considered sheweth that their answer who would not have Christian Magistrates obliged by the divinely approved practise of Godly Magistrates amongst the Jews to mind and act for God according to the mind of God revealed in his word in all things immediatly concerning him and his kingdom when they say that the Magistrates of Judah were types of Christ and therefore are not to be looked upon by Christian Magisrrates as presidents to which they are to conform themselves in their Magistratical actings is but a blind put before the eyes of the weak who are not able to discern a moral duty under a typical use and application of the same which understanding Christians may easily do Upon the whole I cannot but apprehend that Christian Magistrates in their place have a special part belonging to them in the honourable discharge of that command of our Saviour for the good of his Church Song 2.15 Take us the foxes the little foxes which spoil the vines for our vines have tender grapes And I believe that if any prevailingly intice or terrifie Christian Magistrates by fair or menacing words from the conscience of yielding obedience to this command of Christ they will not be their sufficient advocates at the bar of the Lord Jesus when they shall be there impleaded for sinful neglect of that their duty towards God to his dishonour and the damage of his people I can therefore as yet judge no otherwise of their attempt but as very pernicious and antiscriptural who that they may not seem to idolize Magistrates stick not to make meer idols of them as to all things immediately respecting God and his kingdom not suffering them though they have eyes and ears and feet and hands to see or hear or stir or act any thing magistratically for God in such affairs as immediately concern himself and his kingdom If such studious obstructers of magistratical administrations in the things of God according to truth charity and righteousness do look for thanks from God or men for their attempt I am greatly mistaken if they be not greatly disappointed of their hope when they look with strongest expectation to have it accomplished unto them Besides if as Mr Dell here affirms the Lord is alwayes immediate moderatour and governour himself in all such affairs as immediately concern himself and his kingdom then not only civil magistrates but all Churches and Church officers whatsoever are discharged from attempting under God in Ecclesiastical ways to protect the truth and worship of God and endeavouring the suppression of what is contrary to the same which is certainly very dissonant from the judgement and practise of the Apostle Paul 1 Tim. 1. vers 3 4. and vers 19 20. D It is a known maxime Calumniare audacter They who are zealous of the honour of the Law as an outward divine light unto the feet of Gods people do certainly know other restraints from sin then the Law of Moses even the love of Christ 2 Cor. 5.14 the grace of God Tit. 2.11,12 the spirit of life Rom. 8.2 their love towards God 1 John 5.3 the hope of heavenly glory 1 John 3.3 and the like Mr Dell therefore should have bethought himself of a truer charge to lay in against those who are so zealous of the Law that they love not to hear that the new Law is given us to make us quite dead to the old if he would needs be their accuser E It is understood how confident soever Mr Dell be of the contrary and believed by those who are zealous of the honour of the Law of God as an outward divine light unto our feet
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
touched by his Word make it their business to seek from God in Christ another life then their own a life infinitely better and stronger then their own and a life which at the will of God will offer up their own that we may say in our experience as Paul in his We are crucified with Christ yet neverthelesse we live Now the Apostle having named this blessed life doth further enlarge himself on this matter in the words following saying ANIMADVERSION 10. A THat a Christian is by faith really knit to Christ and engraffed into him and made one with him and so hath eternal life from him as the sience from the stock is old scripture doctrine acknowledged by all Protestant Divines But that this life which is received through union unto Christ is the life of justification as Mr Dell here affirmeth by way of eminence at least if not exclusion and doth not equally carry in it the life of sanctification also out of which a believer bringeth forth fruits of righteousnesse to the glory of God seemeth not to hold accordance with John 15.4,5,8 or if Mr Dell in his notion confound Justification and Sanctification me thinks the Apostle plainly teacheth another doctrine ascribing Justification to Faith in the Name of the Lord Jesus and Sanctification to the Spirit of our God 1 Cor. 6.11 B If by Union with God in Christ the righteousnesse of God be made ours truly and everlastingly and therein we be justified How then are we made righteous through the obedience of our one mediator Jesus Christ Rom. 5.19 yea how are we justified freely by Gods grace through the redemption which is in Christ Jesus Rom. 3.24 I fear this passage of Mr Dell inclineth too much towards the preaching of another gospel For the Lords acquitting of a sinner from his sins through the forgivenesse of them is plainly laid down by the Apostle as an act of justification Rom. 4.5,6.7,8 which according to the Gospel the Lord who justifieth doth not passe upon men in relation to their being one with God in Christ or the communication of his righteousnesse everlastingly to them or as he afterwards speaks Christ living his own life in them but in relation to the ransoming death of Christ for them only and wholly This is the Gospel which the Apostles have preached to us which also we have received and wherein we stand by which also we shal be saved how that Christ died for our sins 1 Cor. 15. 1,2,3 and in him we have redemption through his bloud the forgivenesse of our sins Ephes 1.7 and by him all that believe are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 Seeing our Lord Christ was delivered for our offences and raised again for our justification Rom. 4.25 Christians should have their hearts and ears closly stopt up against the hearing and receiving of any other Gospel or Doctrine of Justification whatsoever yea though brought by an Angel from heaven Gal. 1.8,9 C How can they which have the divine holiness the same holines of the divine nature in the same manner though not in the same degree as Christ had and hath not be in their degree God as he is I professe my present inability to answer this question and absolve Mr Dels words from being very dangerous and derogative from the peculiar honour of our Saviour Was not the holinesse of the divine nature or which is all one the holy divine nature by personal union so communicated to the humane nature in our Saviour that though he was man yet in his holy divine nature he was also God blessed for ever Will he affirm so much of any believer I hope not D These words of Mr Dell are so pure and precious that every believer cannot but imbrace them for truth And methinks they do so plainly shew that the wil of God which a believer doth obey that is to say his revealed will is the law of God within his heart put into his inward parts by the spirit as to the knowledge and love of it and strength in some degree to fulfil it that I can hardly believe that such words should proceed from him as we find in the 3. Section of this book viz. God himself which dwelleth in them is the new Law according to which they live For is the will of God which a believer hath some strength to do God himself It is very strange if any understanding man should so apprehend seeing the will of God which believers are strengthened to observe and obey is only his will of command made known to men as the rule of their sanctification which is a different thing from God himself as a Lord and his law differ 1 Thes 4.2,3 E The former words in this paragraph I conceive in a sound sence may be admitted But these words seem to carry in them an incredible mistake for if by this and that life in these words be meant the life of the first Adam which is crucified in believers and the life of the second Adam imparted to believers according to what immediately goeth before they then speak thus much to wit that the life of the first Adam crucified in believers is the natural life of man of which he is deprived in corporal death and with which a man may part ere he partake of the life of Christ whereas there is nothing more clear in the Scriptures then that the life of the first Adam crucified in believers is the life of sin with which no man can possibly part ere he partake of the life of Christ and which is a very different thing from that life with which a man parteth at the hour of death in relation to which life alone it is true according to Mr Dels words that if we part with it ere we partake of the life of Christ the second death must needs swallow us up SECT XI Yet not I but Christ lives in me A ANd this he speaks lest any one should think that the life he lived after his crucifying with Christ was onely his own humane life purisied and refined I say lest any one should think he lived now the life of his own refined spiritualized reason and judgement and prudence and will c. distinct and apart from Christ therefore he adds yet not I but Christ lives in me And each of these Clauses are very considerable Yet not I. B I live yet not I. By which words it may appear that a Christian is so crucified with Christ that in this crucifying he loses not onely his own proper life but which must needs follow his personality also For through faith his soul and body live no more any proper life of their own as before but are taken up into the nature and person of the Son of God and in him he subsists lives and acts as a Member in the Man and as a Branch in the Vine and so can truly say after faith
is come Vivo ego non amplius ego I live yet no more I but it is another that lives in me and I in him so that a true Christian through true faith doth lose his personality not his humanity for his nature lives but not in his own person but in the person of Christ C Indeed every man by nature and according to his first birth is a distinct person by himself and lives a proper life of his own in and by himself till faith comes and knits him unto Christ and then he subsists in Christs person and is no more a person distinct by himself so far as he is gathered up into Christ through faith and the Spirit and lives and acts in him For then Christ is made so one with a Christian and a Christian with Christ that there is no more distinction between them in this Vnity then there is between the head and a member Now the knowledge of this point through the Experience of faith is of excellent use to a Christian in the matter of his salvation D In as much as each man as he is a distinct person by himself is under the Law and appertains to the Kingdom of the Devil and is within the reach and power of death and hell but as he is taken into Jesus Christ by faith that is as he is taken into his Person as his member and loseth his own person so he is free from the law sin and death as Christ is free So that if the law sin death or the devil come to a believer to accuse terrifie or condemn him he because of this most real and near union with Christ may reply in truth and say It is not I I am not I I am through faith become a member of Christ and I am he and he is I and if you have any thing to say say it to the Person himself for I am but a Member and do live in his person The clear and spiritual knowledge of this matter would be a great support to us in all times of temptation and in all deep sense of sin and wrath seeing we commonly in such sad and painful hours do look upon our selves as persons by our selves and distinct from Christ and then we do truly both fear and feel sin and death and hell within us and then also the Devil and our own evil consciences are too mighty for us when we consider our selves in our selves Wherefore at such times we must needs prevail by faith and know that we through faith are not persons by our selves but that we are Parts and Members of Christ and live in his Person and consequently in so near union with him that Christ cannot be saved without us nor we perish without him And so none can lay any thing to our charge but what Christ hath taken upon himself and overcome for us and so the Law Sin Death Hell and Devil can as soon prevail against Christ as against us who are so joyned to him that we are one flesh and Spirit with him E It is true if we were persons by our selves these evils and enemies would be too hard for us but being drawn unto Christ by the Father and being by him also implanted in Christ and made Branches of that Vine and Members of that Person we thus become one with him who is conquerour of all things and we our selves also are more then Conquerours in him Wherefore let us all know that in the matter of our Adoption Justification Sanctification and of our whole Salvation F Prorsus abjicienda est persona as Luther saith We must wholly cast away our own person and be united into one person with Christ yea and lose our person in his seeing out of this union Christ profits no body either to the escaping sin and death or to the obtaining righteousnesse and life G Wherefore for the escaping these eternal evil things and for the obtaining these eternal good things we must necessarily be so taken up into Christ that we must say with Paul It is no more I. ANIMADVERSION XI A IT is such plain Scripture doctrine that our humane reason judgement prudence wil c. is refined and spiritualized in us through the spirit of Christ and that in the strength of that renovation through the spirit we live unto God in our humane life and native faculties refin'd and spiritualliz'd that to indeavour to take men off from thinking so is a very anti-scriptural attempt See Rom. 12.2 Ephes 4.23 1 Thes 5.23 If Mr Dell thinks he hath left himself a starting hole in these words distinct and apart from Christ He may know that all understanding Christians acknowledge that the refining and spiritualizing of our humane faculties to a heavenly disposition and life proceedeth only and wholly from union to Christ through his spirit and cannot possibly be enjoyed distinct and apart from him These words therefore distinct and apart from Christ are not of sufficient vertue to secure Mr Dels present Paradox from appearing very heterodox to judicious observers If Paul had but one humane life in him and were but one and the self same man as to his native faculties before and after Christ lived in him which I think is undeniable then it will necessarily follow or I am much mistaken that the life he lived after Christ lived in him was onely his own life purified and refined the life of his own reason judgement prudence and will c. refined and spirituallized through the spirit of life in Christ Jesus the Apostles writing of such in whom Christ lives set them forth as the self-same persons in respect of their humane life and faculties but purified and refined to be very different persons from what they were formerly God be thanked that you were the servants of sin but you the self-same you have obeyed from the heart that form of doctrine which was delivered you Rom. 6.17 And again seeing you have purified not any other but your souls by obeying the truth through the spirit 1 Pet. 1.22 And again Every man that hath this hope in him purifies himself not any other as he is pure 1 John 3.3 It seems to me most evident that the nature of regeneration renovation vivification and sanctification necessarily require that the subject of them the man which is begotten again renewed quickned from the dead and sanctified be the self-same as to his humane life and faculties before and after this blessed change be wrought in him for if the subject in this change be not identically the same what can be imaginably said to be chang'd The words of Zanchius on the 23. verse of the 4. chapter to the Ephesians seems to me to carry much light and reason in them who shewing why the Apostle expressed the renovation of beleevers by the putting off of the old and putting on the new man writeth thus ut significaret sicut vestis res est diversa ab eo qui eam induit c.
The Apostle used this form of speech that he might shew that as a garment is a different thing from him that putteth it on so also the old and new man are different things from us who put off one wherewith we were clothed and again put on the other which before we had not upon us I take it that Austins words are fully consonant to Scripture doctrine Sit igitur in primis positum atque firmatum virtutem quâ rectè vivitur ab animi sede membris corporis imperare sanctumque corpus usu fieri sanctae voluntatis Let this be in the first place laid down and firmly held unto that the vertue whereby a man lives well commandeth over the members of the body from the throne of the minde and that the body is made holy by the use of a holy will Aug. de civ dei lib. 1. cap. 16. B By the words of the Apostle it doth appear that a Christian crucified with Christ as to the life of the old man liveth not unto God from a principle of life which is properly his own or from himself but from a principle of life which he hath from Christ and in Christ namely from the spirit of Christ which dwelleth in all his But that a believer loseth his personality by being crucified with Christ it appeareth not from this or any other Scripture that I know That through faith a believers soul and body live no more any proper life of their own but are taken up into the nature and person of the Son of God understanding these words according to Mr Dels explication Sect. 13. D that Christ in a believer is not the flesh of Christ for that being a creature can be but in one place at a time but this Christ is the Eternal Word and Son of the living God the power wisdom and righteousnesse of God and the true God and eternal life seems to me a very dreadful position For if a believers soul and body be taken up into the nature and person of Christ the Son of God in distinction from his flesh then he must needs in nature and person be the Son of God and the true God as our Lord Jesus Christ is which I am not willing to believe that Mr Dell will positively and plainly affirm though his words evidently speak so much Whereas it is here further asserted by Mr Dell that in Christ a believer subsists lives and acts as a member in the man the branch in the Vine that is acknowledged in a Scripture sence sc that a believer hath his spiritual life wholly in Christ and from Christ as his head and mediatour through his spirit as a member hath its life from a man and a branch from the Vine but from hence to conclude that a believer through faith doth lose his personality and lives in the person personality of the Son of God is utterly inconsequent for though a believer doth retain his humane nature and personality and doth truly live and subsist in the same yet is it likewise true that that person subsists lives and acts in Christ as to the life of God in him as a member in the man or as a branch in the Vine C This assertion here reiterated by Mr Dell that a believer after faith comes is no more a person distinct from Christ needs not again to be proposed peremptorily but to be proved sufficiently by Scripture and me thinks those words so far as he is gathered up into Christ do utterly overthrow the former assertion and prove that a believer in some degree or respect is not gathered up into Christ and therefore must needs be a person distinct from Christ If here be not contradictio in adjecto a contrariety in the end to the beginning of this sentence I am much mistaken D I utterly deny and doubt not but the Scripture will bear me out in it that a believer though admitted to be a distinct person from Christ is within the reach and power of death and hell for the humane person of a believer being by faith and the Spirit united unto Christ as his member truly and yet mystically is through Christ as his head and mediatour fully put out of the reach of death and hell and of the Law and sin as binding over thereunto so that if the law sin death or the Devil come to a believer to accuse terrifie or condemn him he by reason of his most real and near union into Christ may reply in truth and say It is not I I am not I I am through faith a member of Christ I am in him and of him If you have any thing to say say it to Christ my head and mediatour for I am a member of his and do live in him And this doctrine I doubt not is as full and effectual as what Mr Dell here suggests to bring on that conclusion in regard of believers that none can lay any thing to their charge but what Christ hath taken upon himself and overcome for them and so the law sin hell and the Devil can as soon prevail against Christ as against them who are so nearly joyned to him as to be one flesh and spirit with him in a Scripture sence much different from the mind and meaning of Mr Dell in this point E Those words being not overstrained beyond Scripture meaning are very true and good and conformable to the judgment of those who judg Mr Dels doctrine of a believers having no personality but in the person of the Son of God to be very unsound and dangerous Indeed if we were persons by our selves that is persons not united unto Christ as our head and mediatour we should be very miserable but blessed be the Lord though we know believers to be distinct persons from Christ yet we also know them to be persons spiritually and mystically united unto and even into Christ as their head being made parts of that body which is his fulnesse who filleth all in all Eph. 1.23 and that is unto them matter of everlasting and invincible rejoycing F Where to look this place in Luthers works I know not but upon what I know of the general tenour of Luthers doctrine I dare adventure the reproach of a grosse mistake if the words being duly weighed do import more then this that all personal works worth merit and righteousnesse is to be wholly disclaimed by those who partake of the spiritual benefits of Christ And this is very sweet Gospel doctrine assuredly which hath no affinity with Mr Dels new paradox G Agreed if these words be taken in the plain Scripture sence of them there is no doubt but for the escaping of eternal evils and obtaining eternal good things believers must be taken up into Christ and found in him not having their own righteousness but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3.9 at what time they may in their particulars