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. Novemb. vicessimo, 1652. Imprimatur John Owen Vicecan. Oxon.

The Crucified and Quickned CHRISTIAN.

SECTION I.

GAL. 2.20.

I am Crucified with Christ; neverthelesse I live; yet not I, but Christ lives in me; and the life I now live in the flesh, I live by the faith of the Son of God who loved me, and gave himself for me.

IN this Chapter, we have one Apostle contending against ano∣ther, Paul against Peter, and that about the truth of the Gospel, in a very chief point. For Peter, in the absence of the Jews, lived amongst the Gentiles, after the manner of the Gentiles, for outward conversation, wholly laying aside the Mosaical Rites and Ceremonies. But when cer∣tain Jews came from James, Peter did withdraw from the Gentiles, and from the use of that freedom and liberty of the Gospel, wherein he had walked with them, and lived again with the Jews, after the manner of the Jews, in the use of the Jewish Ceremonies.

By which practise of his, he laid a stumbling block before the believing Gentiles, giving them occasion to think and judge, That Christ alone, re∣ceived by Faith, was not enough to Justification and Salvation; unlesse they did also come in to live as the Jews, after Moses Law.

Hereupon (A) Paul (who had a very clear knowledg in the mysterie of Christ

and the Gospel) did exceedingly blame Peter for this his un-even walking, (B) and tels him, that by thus doing, he committed a greater errour then he was aware; for hereby he made Christ the Minister of sin. For, if Christ re∣ceived by Faith, be abundantly sufficient and enough to all Christians, both for righteousnesse and life, and that without the Law; why doth Peter bring the Gentiles that had believed on Christ, back again to the Law? Is not this (saith Paul) to argue Christ of weaknesse and insufficiency, and to make him the Author and Teacher of a Doctrine that leaves men still in sin, it not being able to conser upon them, by it self alone, full, perfect, and sufficient Righteous∣nesse.

And by reason (C) of this grosse mistake of Peter, of so dangerous a con∣sequence, Paul according to the wisdome of the Spirit, takes occasion to discourse of that great point of Justification, which is the very marrow and substance of the Gospel: (D) and he shows, that we must not do the works of the Law, thereby to be made righteous: but we must first be made righ∣teous, ere we can do aright any work of the Law. For, as it is not good fruit can make a good tree, but it is a good tree that must bring forth good fruit; (E) so neither are we made righteous by working righteousnesse, but by receiving righteousnesse, out of which afterwards we work. And so the Law, that com∣mands Righteousnesse, but doth not communicate Righteousnesse, can never justifie us; But faith, that makes us righteous before we can work righteous∣nesse; 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 Righteous∣nesse 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 af∣firmed 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 A∣postle without clear evidence. In suam ipsius conscientiam pec∣cabat, 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 sanctificati∣on? 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 pro∣fesse, that as to the seeking of righteousnesse by the Law, we are wholly dead to it, through the faith of the Gospel, which hold∣eth 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, tran∣scending, 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 obedi∣ence 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 writ∣ten 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 Be∣lievers, 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 righte∣ousnesse, 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 righteous∣nesse 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 ac∣knowledged; 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 despe∣rationem, 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 de∣pendence 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 unquesti∣onably 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 per∣petual 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 be∣lievers to be dead unto, through the Law of the Spirit; and fast∣neth 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 de∣gree 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 do∣ctrine, 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 zea∣lous 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 Li∣centious persons as these, are to be restrained and punished by the Civil Ma∣gistrate, 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 immedi∣ate 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 licen∣tiousnesse. (D) For such men, being carnal themselves, and knowing no re∣straint 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 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 con∣siderable what two worthies have written concerning parta∣king of the divine nature; namely, Naturam non vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 at{que} mundi cor∣ruptionem effugisse. Ita{que} 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 qua∣lities (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 par∣taker 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 Evan∣gelii 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 Scri∣pture, is doubtlesse to be declared as an high priviledge and pre∣rogative 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 in∣dulged unto men, they will have a bridle in the mouth of Scri∣pture to make it turn, and speak at pleasure. Evill doers, with∣out 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 dis∣charged 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, to∣wards 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 founda∣tions.

And as for tender-hearted Magistrates, who may be stag∣gered 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 men, else all authority of Magistrates, in things relating as well to men as God, would be extinguished.

3. That whilest Magistrates, not only neglect but refuse, and that out of conscience to act for God in all such affairs, as immediately concern him and his kingdom, they may provoke him to set up others in their stead, who will make conscience to be zealous and valiant for him, his truth and worship upon earth, against manifest offenders.

4. That it is a fruit of carnal wisdom in Gods people to pro∣ject, and folly to expect freedom from persecution for truth, and righteousnesse, when wicked men are exalted, specially considering that suffering patiently and joyfully for righteous∣nesse, when God calleth them thereunto, is a part of the pecu∣liar happiness and honour of Gods servants upon earth.

5. That the nourishing of the open corrupters of Gods truth and worship, by Magistrates in any state, is not only by way of provocation in regard of God, but preparation also in regard of men, a very ready course to ripen such a state to the

hottest persecution for truth and righteousnesse; He that nou∣risheth a serpent is likely to be bitten thereby.

6. That the Law of God is open to the consciences of Chri∣stian Magistrates, as well in things immediately concerning God as men, and they are deputies for God towards men, in relation to his whole Law.

7. That no godly governour of a family holdeth himself bound to permit such to abide unrestrained under his roof, who are openly corrupt and corrupters of others, in things immedi∣ately concerning God and his kingdom, Josh. 24.15. and that oeconomical and political governours are to proceed by the same rules in their several administrations, as we are plainly taught, from that much to be regarded Scripture, Psal. 101.

8. That Christian Magistrates are in the same manner to seek the happinesse of their states, as of their own persons, even by seeking first the kingdom of God and his righteousness, Mat. 6.33. Ne{que} enim aliunde beata civitas, aliunde homo, cum aliud civitas non sit quam concors hominum multitudo, as Austin truly speaks: A society is no otherwise made happy, then a man, seeing a society is nothing else but a combined multitude of men. De civit. dei lib. 1. cap. 15.

9. That it would greatly sadden the hearts of many of God; people, who have often, and earnestly, in publike and private, importuned the Lord by prayer, happily to carry on in the Land the work of a Scripture reformation in the things of God, by and under Godly Magistrates, ruling in the fear of the Lord, and who did, and do still hope that the spirit it self did then make intercession in them, according to the will of God, to see all these prayers buried in the grave of a sad resolution, that Christian Magistrates must make conscience to do nothing for God in things immediately concerning himself, and his king∣dom; how much soever they are corrupted by corrupt pre∣tenders to light and conscience.

10. That amongst all disputers against Magistrates power in the things of God and his kingdom, never any one of them, for ought I know, have pretended to shew Magistrates a plain discharge from that part of their duty, to look that sound and nourishing food be afforded to Gods people, Isaiah 49.23. in

open words under the Lords hand. I know the parable of the ta••es hath been much insisted upon by some, & as often & fully an∣swered by others; But (to say no more of that at present) methinks Christian Magistrates should be affraid to adventure the neglect of so great a part of their trust, in relation to God, upon the disputable, and (to say the least) doubtful interpretation of a parable; the main scope whereof (for certain) is not to set out the limits of Civil Magistracy: I humbly conceive that those words uttered by the wisdom of God, which is God, Prov. 8.15 16. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth, are a fair and full commission granted by the Lord, as it were, under his hand and seal, to all Magistrates, both Jewish and Gentile, to decree and act according to their place from him, and for him in all righteous wayes, for the good both of the bodies and souls of those who are subject to them; and for the execution of this divine commission; I believe that all Magistrates, spe∣cially Christian, when they that seek to word and wooe them out of the most honourable part of their charge, have spo∣ken their last, shall be called to an account before the Lord of lords, at his appearing and his kingdom; verbum sapienti: I know Christian Magistrates of tender spirits, who have tasted of the grace of the Gospel, know a wide difference between rigour and righteousnesse, Christian zeal and antichristian seve∣rity, and will be as they ought to be, duly careful not to grieve the w••ak in things questionable, whilest they restrain the wicked in things unquestionably evil, and opposite to the word of God. Must such as are professed libertines, and all other misbe∣lievers (as Mr Dells words are), be left by Magistrates to them∣selves, according to their own notions to speak and act as they list, immediately against God and his kingdom, provided they act not wickedly and presumptuously (of which a Magistrate can very hardly, if possibly judge in any case) against their neigh∣bour, and civil society? Must Christian Magistrates let spiritual Jezabels alone to seduce and corrupt as many of Gods servants as they can, in all things immediately concerning God and his kingdom, and make conscience not to restrain them? Should this be their duty, they would prove poor healers to the peo∣ple

committed to their charge, Esay 3.7. having not so much power, or liberty of conscience, as to make use of Gods sword in their hand, to restrain such as have spiritual plague sores running upon them, from maliciously intermixing themselves with, and desperately infecting of those that are sound, 2 Tim. 2.17. I would but propose one question in the fear of God, to the serious thoughts of such as would clip the wings of civil Christian Magistrates, as to all affairs and offences, how open and odious soever, immediately relating to God and his kingdom. Why should it be thought more unsutable to Gods goodnesse, greatness, all-filling presence in the world, and zeal of his own glory, in the time of the Gospel then of the Law, to have Christian Magistrates whom he makes his substitutes, in the government of such a people, amongst whom his Name is pro∣fessed, imployed for him, & under him in the judicial suppressing of manifest corruptions and corrupters of his truth and worship, & so in the wel managing of such affairs as immediately concern himself and his kingdom? It is certain that with the Lord is no shadow of turning; he is still as truly and as 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 af∣fairs 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? Doubt∣lesse, neither Great Constantine, and those other Christian go∣vernours 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 pra∣ctise, 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 Eu∣rope, ever heard of any such thing; which had it been dis∣covered 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, who∣soever 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 immedi∣ately concerning God and his kingdom, from concluding a like authority upon Christian Magistrates, by saying that those ma∣gistrates 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 consi∣der, 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 de∣terminable at the death of Christ; for if it did not, as all know∣ing 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 dis∣charge 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 be∣ing 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 up∣on 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 Magi∣srrates, 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 under∣standing 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 com∣mand 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 com∣mand 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 disho∣nour, 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 Ma∣gistrates, 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 di∣vine light unto the feet of Gods people, do certainly know o∣ther 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 there∣fore 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 ho∣nour of the Law of God, as an outward divine light unto our feet, 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 acknow∣ledge the written Law of God, for a law and ••ule unto him, and did fulfil it, Mat. 4.4,7,10. and 5.17. how confident soever Mr Dell ••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 Cove∣nant 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 cru∣cifying 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 touch∣ing 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 out∣ward 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 Cir∣cumcision, 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 Scri∣ptures 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 him∣self our whole debt? It would be ill with us if he had not done so: me thinks Dr. Ʋshers words in his Sermon of the Incar∣nation, hath much light and strength in them, namely, Our Me∣diator took upon him the part of an advocate, to plead full satis∣faction made by himself, as our surety, unto all the debt where∣with 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 obe∣dience 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 ascri∣beth 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 crucify∣ing 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 perempto∣rily deny, that Pauls crucifying with Christ, could be under∣stood in relation to his outward crucifying, since in Sect. 5. (K) he confesseth very truly that there was an infinite worth, excel∣lency, and efficacy in our Saviours outward crucifying, which unquestionably is imparted to those who believe, and was im∣parted 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, pas∣sable, or else—.

SECT. V. 1. Of Christs own crucyfying.

NOw Christs true crucifying, I mean his inward and spiritual crucifying, in which all his Saints, without any exception, have their fellowship with him, it was this. (A) It was the taking up his humane nature into his di∣vine nature, or the taking up his flesh into the Word; in such sort, that (B) the flesh of Christ, did not live the life of the flesh, in the reason and under∣standing, and wisdom, and will, and affections, and desires, and delights, and ends of the flesh; but the flesh or humanity of Christ, being crucified and dead to all these things, did live in it self the life of the eternal Word, in the nature, righteousnesse, life, minde, will, and in all the things of God. And this was the Full and perfect crucifying of the flesh of Christ indeed.

And thus you see, th t the Living word, and Spirit of God, which dwelt in the flesh of Christ, did truly Crucifie and destroy the proper will and affecti∣ons, and the whole life of his flesh.

(C) And thus was Christ crucified before his crosse; and his outward cru∣cifying, was but a sign of what was done before within; (D) and if Christs flesh had not thus been crucified before his Crosse, he had not after given it up, so freely, cheerfully, and desirously, to be crucified so shamefully, pain∣fully, and bleedingly on the Crosse.

(E) The Divine Nature of Christ, was the constant crosse of his Humane Na∣ture; and his humane nature was fully crucified in his Divine; in such sort, that the Humane nature of Christ, had not the least freedom of its own pro∣per will lest to it self; but when it was to undergo the heaviest and bitterest

things, that any creature was capable to undergo, even Death and Hell, and the sense of the whole wrath of God: yet even then he said, not my will, but thine be done: Which was the most full and perfect crucisying that could be. (F) For the Man Christ, lost all his own things in God, through immediate union with God, and was filled again with all the things of God in his huma∣nity: which took away his humanity wholly from it self, to God, to be, do, and suffer all in the will of God; and this was his crucifying.

(G) And this now, is the most excellent and glorious crucifying of Christ, that is to be preached to all Nations for the obedience of faith. (H) For to preach the outward crucifying of Christ barely and alone, without this in∣ward and Spiritual crucifying of him (which is not onely the original and the cause, but also the perfection and glory of the other) is no great matter, nei∣ther will it make the world much in love with him, seeing two Thieves were thus crucified with him, at the same time, outwardly as he was. But to preach Christ crucified by the living Word and Spirit of God that dwelt in him, through which he was wholly dead to himself and the world, and lived wholly in the will of God, so that though he were the Son of God, yet he made himself of no reputation, but gave up his flesh and outward man to be crucified among thieves, at the will of his Father. This I say is the glorious crucifying of Christ, which the Gospel preaches in all the world, even the crucifying of Christs flesh by the Spirit and Divine nature. (I) For Christs dying had been nothing, if the life of God within him had not offered up his humane life; (K) and his crucifying had been nothing, if God in Christ had not humbled his humane nature to the death of the Crosse, and he had not of∣fered up that flesh of his to God without fault by his Eternal Spirit, as Paul speaks, Heb. 9.14. But this did put such an infinite worth, excellency, and efficacy on his outward crucifying; and thereby he is said to redeem us unto God, even by his bloud; and by that one offering of himself, to perfect for ever them that are sanctified Heb. 10.14.

And thus much touching Christs own Crucifying; the next thing, is

ANIMADVERSION V.

(A) VVHere is any Scripture that speaketh thus, and gi∣veth us such a description of our Saviours crucify∣ing. To the Law and to the testimony, Esay 8.20. It is I con∣fesse, beyond my knowledge, if ever any Christian, ancient or modern, did define the crucifying of Christ, to be the taking up of his flesh into the word, before Mr Dell.

(B) If the humanity of our Saviour did live in it self the life of the eternal word, in the nature of God, then it will follow, as I apprehend, that our Lord Christ had no humane life distinct from the life of the eternal word in him, from the very first in∣stant

of his assuming of our humanity, and so could have no hu∣mane will to deny, or life to lay down for us: And where is the doctrine of the Crosse then? If Mr Dell hath any reserved sence of his words, and doth not mean as he speaks, which I a mind ned to believe, he should do well to speak as he means. Whereas Mr Dell writeth that the flesh of Christ did not live the life of the flesh in the reason and understanding, and wisdom, & wil and affections, and desires, and delights, and ends of the flesh, if he means thereby that our Saviour was not in the course of his life, guided by the reason, understanding, and wisdom of his humane nature, to will, affect, desire, delight in, or pursue any humane ends sutable to the liking of flesh and bloud, but did altogether resign himself to the will of God his Father, that it might be perfectly done by him, and upon him, how crosse soever it was to his humane will and wisdom, in the native propensity thereof, this is a very clear and sound truth; and I should so understand Mr Dell, and put such a sence upon the fol∣lowing words, sc. that the flesh or humanity of Christ did live in it self the life of the Eternal word, in the nature, righteousnesse, life, minde, will, and in all the things of God, as that they should import no more, but that our Saviour obedientially ordered himself in the whole course of his life, in doing, and suffering according to the minde and will of God his Father, which is very good Gospel doctrine, generally acknowledged: Did not the laying of the present words to those which follow in this book, seem plainly to put a more sublimate in∣terpretation upon them, and to evidence that Mr Dell intended in them, to set himself above the pitch of the old ordinary Chri∣stian Doctrine, sc. That our Lord Christ in his humanity, lived a humane life, ordered wholly according to the divine rule of the wil of God his Father. Yet if Mr Dell will so interpret himself in his high-flown expressions, as to come down to the plain, na∣ked, known truth of the Gospel, concerning our Saviours obediential living and dying too, according to the will and wis∣dom not of his humane nature, but of God his Father which sent him; I shall most gladly so understand him for the future, and shall say of him, as Austin once wrote of another, Lin∣guam corrigat sententiam teneat, Let him correct his expression and retain his opinion.

(C) Where doth the Scripture speak of our Saviours cru∣cifying before his crosse? or so slight our Lords outward crucify∣ing, as to call it but a sign of what before was done, as Mr Dell here doth. I think the Scripture giveth no countenance to such new doctrine; but ascribeth far greater honour to our Lords outward crucifying, then to be but a sign of somewhat else; and sets it forth as an effectual means of the healing of Gods people, 1 Pet. 2.24.

(D) That our Lord Christ did deny himself in his humane will, wholly resigning himself to the will of the Father, and thereupon did freely give up his flesh to the crosse, is most cer∣tain. John 5.30. and 6.38. But where is this, or the taking up of Christs flesh into the word, which Mr Dell speaks of, called or made the crucifying of Christs flesh? A proof for that.

(E) That our Saviours Divine nature was his crosse, and that his humane nature was crucified in his divine, are bold, strange, and peremptory affirmations, for which I know not any shew of proof in the Scripture, which speaketh of no other proper crosse of our Saviour, but the tree on which he suffered, Phil. 2.8. 1 Pet. 2.24. nor crucifying, but that which is charged upon the Jews as the Authors of it, by the Apostle Peter, Acts. 2.36.

(F) Did the man Christ lose all his own things in God, through immediate union with God? What, his humane life too? This indeed is fully accordant with Mr Dels former words, if not with his meaning, that the humanity of Christ did live in it self the life of the eternal word. And what life then did our Lord give for his sheep? John 10.11. Certainly not the life of the eternal word.

(G) This crucifying of our L rds humane nature in his di∣vine nature, here mentioned by Mr Dell (for all his confidence) was never, as I think, read of in the Scriptures, or heard of un∣to this day, amongst those nations, who by the preaching of the Gospel, have been brought to the obedience of Faith: And I trust he would not have men now to take up any new go∣spel.

(H) The outward crucifying of Christ, is not preached barely and alone, as Mr Dell here intimateth; but together with his self-denying obedience, as the original, and the glory of it, by

those who never learned from the Scriptures, to call his in∣ward prostrating of his will, at the feet of his Fathers will, his crucifying. Though two Thieves were outwardly crucified with our Lord Christ, yet is his outward crosse most glorious before the eyes of all that believe the Gospel, Gal. 6.14. And it seems very strange and derogatory to the honor of our Saviours death, that a Christian should judge of the lovelinesse of the outward crosse of our Mediator, by the crosse of malefactors, though crucified with him.

(I) These words shew that our Lord Christ had a humane life distinct from the life of God in him, which seems directly contrary to Mr Dels former doctrine, if his meaning be accord∣ing to his words, and proveth that the man Christ did not lose al his own things through immediate union with God, but after that union retained his own humane life to be offered up for us; which is good and Gospel truth, steadfastly to be embraced by all true Christians.

(K) What is here asserted is very true, but hath no affinity with Mr Dels foregoing words. Our Saviours crucifying had been nothing, if God in Christ had not humbled his humane na∣ture to the death of the crosse, and he had not offered up that flesh of his to God without fault, by his eternal spirit, as Paul speaketh, Heb. 9.14. These words, and those which immediately fol∣low, are sweeter then honey, and the honey comb: They ex∣presse the constant Doctrine of those men whom Mr Dell de∣spiseth, as grosly ignorant of the crosse of Christ, and they shew that the humanity of Christ did not live in it self the life of the eternal word, but that life which appertaineth to the nature of man, which he gave for the life of the world.

SECT. VI. Our crucifying with Christ.

I Am (saith Paul) crucified with Christ, that is, with that Humane nature of his that was taken up into the Word. Now as the most excellent crucifying of Christ, was through the Word and spirit that dwelt in him: so likewise the true and glorious crucifying of all the faithful, is through the same Word and Spirit of Christ dwelling in them. (A) For to have the Word and Spirit of

Christ, that is, the Word and Spirit that is true God, dwelling in us, is the greatest crucifying of flesh and bloud that can be. And when we are thus cruci∣fied with Christ, by his Word and Spirit dwelling in us, then afterwards, the body will be ready and willing to suffer the crosse, or fire, or Lions, or racks, or torments, or any thing, as we see in the blessed Martyrs, who if they had not been first crucified with Christ, through the Word and Spirit, had never deli∣vered up their bodies so readily as if they had not known them, to suffer so many grievous and intollerable things for Christ. For that flesh that is truly cru∣cified by the Spirit, is fitted for all sufferings, though never so grievous and in∣tollerable to it self.

Wherefore let us learn, (B) That no outward sorrows, or tribulations, or prisons, or rackings, or killings, are such real crucifyings to a believer, as his faith, hope, and love, the fruits of the Word and Spirit in him, which will not suffer him to live in himself, or in the creature, but do carry him with great force out of all these things to live in God; which thing is the greatest mortification and crucifying of the flesh that can be.

And as Christs outward crucifying on the crosse, without his inward crucify∣ing by the Word of God, had been nothing worth; no more would all the sufferings and Martyrdoms of all the believers in the world, be of any worth in themselves, or of any account with God, without this inward, spiritual, daily, and constant crucifying, suffering and Martyrdom of theirs. (C) Seeing no∣thing doth so truly and throughly restrain, hamper, mortifie, crucifie, kill, and destroy the flesh, and all the corruptions, lusts and affections of it, as the living Word and spirit do. (D) And this is the glorious crosse of the Church, the Body, as well as of Christ the Head; without which, all Martyrdom is nothing; and of which, all the bodily sufferings and torments of the Saints, have been but a demonstration to the world for the glory of God, and for the comfort, sup∣port and encouragement of other Christians. And where this inward crucifying hath not been first wrought and accomplished, Christians could suffer nothing outwardly: as hath been very evident in many Christians, who having in times of persecution been called forth to witnesse the truth with their lives, have at first, for fear and dread of the outward crosse, abjured the truth to save their lives. But afterwards when the Word and Spirit within them, had truly and fully crucified them, they would then come forth again of their own accord, and willingly offer up their bodies to fire and death.

And thus also I have declared what is our crucifying with Christ, (E) Paul saying here, I am crucified with Christ; because his sins were subdued, and his nature conquered through the living word and Spirit of Christ dwelling in him.

(F) Now that both these things are so in truth, and that they are no fond notions, speculations, and glosses of mine own devising, I will yet make it more evident by some few other plain Scriptures: as by that of Paul, in Rom. 8.10. where he saith, If Christ be in you, the body is dead because of sin; that is, the presence of Christ that is the living Word of God within us, is the killing and crucifying of the body to all sin. And in Gal. 5.24. The same Apostle saith, That they that are Christs, have crucified the flesh, with the affections and lusts of it: and ver. 25. he shews, that this crucifying of the flesh of Christi∣ans, is not brought about by any outward sorrows and sufferings, but by the

presence of the Spirit in it, saying, if we live in the spirit, let us also walk in the spirit: and verse 16. of the same chapter, he saith, This I say then, walk in the spirit and ye shall not fulfil the lusts of the flesh; and Rom. 8.13. If ye through the spirit do mortifie the deeds of the body, ye shall live. So again, Rom. 6.5. If we have been planted together in the likenesse of his death, we shall be also in the likenesse of his resurrection. Now all believers, without exception, are planted with Christ into a likenesse of his death; which is not so to be understood, as if all should be crucified on a material Crosse, as he himself was: but that all of them are buried with him by Baptism into his death, that is, by the baptism of the spirit; and the baptism of the Spirit, is the death of the flesh; it is the death of our flesh with Christs: for thus was Christs flesh made dead to it self, to sin, and the world, to wit, through the Baptism of the spirit; and thus also is ours: wherefore Paul adds, vers. 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: So that it is plain, that the destruction of sin in our bodies by the living Word and Spirit of God, is our crucifying with Christ. And verse 11. the Apostle would have those that are thus crucified with Christ, to reckon themselves dead to sin, for as the Word and Spirit of God in Christ made him wholly dead to sin, and sin had no place in him: So likewise, as far as the same Word and Spirit of Christ prevail in us, they will make us dead to sin for the time past, and present; and for the future will preserve us from sin.

And now we shall make some Ʋse of this point.

Ʋse 2. (G) First, Then let us know that it is not enough to Salvation to believe, That Jesus Christ according to his humane nature, was outwardly crucified on a crosse for us at Jerusalem, except we also our own selves be crucified with him, through his living Word and Spirit dwelling in us: through which we must be powerfully planted into a true likenesse of his death, in such sort that we must be dead unto all sin whatsoever, even to all our own corruptions and lusts; and to all the Corruptions that are in the world through lust; and we must be dead to our selves; to our own fleshly reason, understandig, will, desires, ends, and to our whole humane life; and we must be dead to the world, and to all that is in it, and of it; to all the pleasures, profits, and honours of it: we must thus truly be dead with Christ, ere we can live with him. And with this kind of crucifying must whole Christ be crucified, from the Head to the lowest members: & thus also must we be crucified with him, if we will have any part in him; I say, we must have fellowship with him in his sufferings, and be made conformable to him in his death, ere ever we can attain to his Resurrection from the dead.

ANIMADVERSION 6.

(A) I Take it, that by the word of Christ is here intended the Word, the Son, or Godhead of our Saviour which was made flesh: If so, I demand a Scripture which teacheth that the Word or Godhead of our Saviour is otherwise in his people then

in and by his Spirit, the holy Ghost which dwelleth in them: As for the holy Ghost, the spirit which without measure of operation was in our Saviour as the head of his Church, John 1.33. and 3.34. called therefore the spirit of Christ, Rom. 8.9. that it is in several measures of operation shed forth by, and through our Lord Christ upon all his, who are by faith united unto him, 1 Cor. 6.17. Gal. 3.14. and that it is in them the powerful and only root of mortification or crucifying of the flesh, Rom. 8.13. is very well known and acknowledged by those whom Mr Dell slighteth as ignorant of the mysteries which he hath discovered; were so much spoken in usual words, it would appear no unusual doctrine. But if Mr Dell decline this sence of his words, I believe the doctrine comprised in them hath no footing, at all in the Scripture.

(B) That faith hope and love, together with other fruits of the spirit of Christ in believers are real crucifyings, that is, real originals of the mortification or crucifying of the flesh in them, is a plain truth of it were plainly expressed. Neither do these fruits of the spirit suffer a believer to live to himself, or the lusts of men, 1 Pet. 4.1,2. which is, no doubt, the true cruci∣fying of the flesh, with the affections and lusts thereof. This Scripture doctrine is full of comfort, and is neither new nor strange.

(C) The Scripture ascribeth the mortification or crucifying of the flesh, to the spirit of Christ which dwelleth, and where∣by he dwelleth, in believers; This is plain and old truth: But where is this spoken of as the work of the living Word or God-head of Christ, any otherwise dwelling in them th••n by the Spirit. That Scripture would be shewed.

(D) Where is the living word and spirit in believers called their crosse? Scripture language is most proper for Scripture doctrine, 1 Cor. 2.13. the sufferings of Christians are in the Scripture called their crosse, Mat. 16.24. But the living Word and Spirit in them is never expressed by that name, that I know. And how should we dare to speak of the things of God, other∣wise then as we are taught by the word of God?

(E) That Paul was crucified with Christ because his sins were subdued, and his nature conquered through the spirit of Christ dwel∣ling

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 suffer∣ing 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 Spi∣rit, 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 Apo∣stle, 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 en∣force 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 questi∣ons, 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 ingraft∣ed 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word of the crosse; and that not only be∣cause 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 tse••f, but also because the Spirit of God dwels in it. And this Word thus apprehe••d••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 accord∣ing to his mind, will, and affect••o••s; (E) for this Word of God is quick and powerful, and sharper then any two edged sword, and is piercing to the divi∣ding asunder both of the soul and spirit, and of the joynts and marrow, and is a cu∣rious discerner of the thoughts and intents of the heart, &c. And all the Tribula∣tions 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, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I die daily: for the word of righte∣ousnesse 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 ef∣ficacy against both. That as in the first break of day, the light is still morti∣fying the darknesse, till it have wholly dispelled it; so the Word of righteous∣nesse

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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Ʋnbelieving 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 cruci∣fied 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 ha••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, where∣in 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 Belie∣vers, 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 inte∣rests.

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 meek∣ness 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 righte∣ously. 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 eter∣nity 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 im∣mediate 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, under∣standing 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 chri∣stians 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 cōviction 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 Scri∣ptures, 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 hypo∣crites and carnal christians, is certainly to condemn the gene∣ration of Gods children, Psal. 119.11. Col. 3.16.

(C) It is as clear as light from the text, that by the er∣grafted 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 Go∣spel outwa••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 confi∣dently applied to the living word of God, or Godhead of our Savi∣our, 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 affirm∣eth 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, in∣tended 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 dy∣ing 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 there∣fore lost not all its power over him at that time, as is here perem∣ptorily asserted by Mr Dell.

(H) So also (how boldly soever Mr Dell affirms the con∣trary) 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 glad∣ly therefore understand Mr Dell in this place, of the extinguish∣ing

only of the life of sin in believers, and the then refining, purifying and spiritualizing of their humane life and faculties, by the spirit of Christ, unto a new life of holinesse, wherein Christ may be truly said to live in them, and they to live to God; but that the native intent of Mr Dels words here looks to a much higher, and his after words in this book contain a plain and peremptory refusal of so low a sense.

(K) Paul in the place here alledged, Rom. 7. teacheth that the condemning and sin irritating power of the Law ceaseth, to∣wards those who are spiritually dead with Christ, which is no doubt a branch of their true freedom from the Law acknow∣ledged, and joyed in by those whom Mr Dell sleights, as Jew∣ish zelots: what more Mr Dell fetcheth from that Scripture is of his own putting into it, as I think.

(L) It is an acknowledged truth, that they who are cruci∣fied with Christ are freed from sin, and the indwelling of the Gospel, Col. 3.16. James 1.18. together with the spirit of Christ, carrieth on this blessed freedom in them: If this would content Mr Dell he might have the company of his brethren in the old way of truth: But if this seem too low for him, he must not think strange that he obtains not general applause amongst men of understanding in his sublime notions.

(M) Sin hath not its full power in the humane life of belie∣vers (as is here affirmed by Mr Dell) and this the texts here pro∣duced by himself, do infallibly prove, which teach that the old man of sin is crucified in believers, to be destroyed, and the dominion of it removed from them, and therefore it doth not retain its fulpower in their humane life in any sence.

(N) If Christ and sin cannot live together in strength (which I believe) Then sin hath not its ful power in their humane life, in whom Christ lives, which yet Mr Dell in this same paragraph hath affirmed, Ipse viderit.

(O) Hath a believer two fleshes then, one Christs, another his own? I take it that the Scripture teacheth the direct con∣trary; namely, That a believer hath but one flesh or body in pro∣perty of speech, which is a member of Christ, the temple of the holy Ghost; and as to right of possession not his own, 1 Cor. 6.15,19,20. Colos. 2.1.5. In which body or flesh of a believer,

death reigneth not in any sence, though as an enemie, bodily death shall for a while imprison it in the grave, 1 Cor 15.25,26.

(P) The Devil finds so much corruption in Christs crucified ones, that he too often prevaileth by temptation, to lead them into sin, Gal 6.1. 1 John 2.1,2. Now sin is very hurtful to the people of God, at least in point of comfort, Psal. 51.8,12. the Devil therefore, whatever Mr Dell saith, can do Christs crucified ones harm, though not destroy them.

(Q) This is plainly opposite to Scripture doctrine; name∣ly, That the flesh which is crucified with Christ, is the old man, Rom. 6.6. which lusteth contrary to Christ and his spirit, Gal. 5.17. and therefore cannot possibly be Christs own flesh, as Mr Dell here affirms.

(R) Let Mr Dell shew one Scripture which teacheth, that the flesh which is crucified in believers, is the flesh of the second Adam: Believers themselves, not the flesh which is crucified in them, are intended by the Apostle, when he writes that we are of his flesh and of his bones, Ephes. 5.30.

(S) Mr Dell should produce that Scripture, which calleth the flesh which is crucified in a believer, the temple and habitation of God: As to the text here alledged it speaketh to, and of the persons of believers themselves, not of the flesh crucified in them, which are things of a very different consideration; as all know who know any thing of Scripture doctrine.

(T) That flesh which is crucified in believers, doth never keep the true sabbath, understanding thereby, as Mr Dell doth, a ceasing from our own works of sin, but it opposeth the keeping of that sabbath continually, Gal. 5.17. Eph. 2.3.

(V) Let Mr Dell shew a Scripture which speaketh any of these things, of the flesh crucified in believers, which are in this place heaped together by him; Indeed all that is here said, is true of believers, in whom the flesh is crucified; But believers and the flesh crucified in them, are things as much different, as Saints and the body of death in them, which I think no ratio∣nal Christian can mistake for the same thing.

(W) In direct opposition to this position, it is as apparant as the noon-light, that the flesh which is crucified in a believer,

in the reliques of it, which are daily to be mortified, Col. 3.5. doth by all possible means oppose suffering for Gods name, Rom. 8.7. and a believer, so far as he is inabled by the spirit of God, to mortifie the deeds of the body, and resist the lusts of the flesh which is crucified in him, so far he is carried on in cheerful readinesse to bear the crosse of Christ, and no further; Is it possible that Mr Dell should all along mistake the flesh cru∣cified in believers, for believers themselves, in whom the flesh is crucified? If that may be imagined to be his meaning, con∣trary to his words; I would then say of the difference between Mr Dels strange positions concerning the crucified flesh, and the doctrine of other Divines; what Austin spake (de predestina∣tione Dei, cap. 5.) in another case: If the book be his, His op∣positionibus in literatura nulla est reconciliatio, in intelligentia, nulla est repugnantia. There is no reconciling of these opposi∣tions in word, no repugnancy between them in deed.

(X) If Mr Dell had minded the old language and doctrine of the Scriptures, he would never, I think, have broken out into these new and strange commendations of the flesh crucified in believers; A little Scripture proof amidst this confident affirm∣ing would do wel.

(Y) Mr Dell should shew a Scripture which affirmeth, that the flesh crucified in believers, hath the very glory of Jesus Christ upon it; which is a position so new and strange, that it needs to be well proved before it be received. The flesh which is cru∣cified in believers is called the old man, and the body of sin, Rom. 6.6. which hath no part nor portion in the glory of Jesus Christ.

(Z) This position of Mr Dell is clearly opposite to the form of Scripture doctrine, which teacheth that the flesh in believers is crucified with Christ, to be more and more mortified in them till it be utterly destroyed; and therefore it cannot possibly be the subject of the glorious resurrection: And to take the mortal body of a believer, which shall be the subject of the glorious resurrection, 1 Cor. 15.44. for the flesh which is crucified in him, and in reference whereunto, he is said to be crucified with Christ, seems to be such a mistake, as no man could be subject to, who taketh any heed to the old language of the Scripture.

(A) If we be dead with Christ, 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 transla∣ted 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 mem∣bers 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 toge∣ther, and made us sit togother in heavenly places in Christ Je∣sus, Ephes. 2.6. and again, that if whilst we live we are deli∣vered 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 Be∣lievers▪

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 brief∣ly, 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 in∣deed.
• 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 persecu∣tions 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 up∣on 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 ma∣ny 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 where∣in 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 ap∣peareth by comparing the 23. verse of the former chapter with this text: Here is therefore no intimation of that our crucify∣ing, which Mr Dell speaks of, for all his admirable confidence in the strange allegation and interpretation of the place now be∣fore 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 in∣tent; 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 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 huma∣nity

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 com∣municated 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 E∣ternal 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: see∣ing the same Word that kils our life, communicates Christs: and Christ cruci∣fies 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 un∣to life.

And here again we may note this also, That the true life of a Christian, be∣gins 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 insepa∣rably 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 manife∣station, 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 de∣stroyed 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 com∣municated 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 hu∣manity 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 judge∣ment 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 dar∣kens 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 ap∣prehensions 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 Chri∣stian which ever looked into the Scriptures, should upon se∣cond thoughts say so: The one is evidently the material body, and the other the body of sin, which are things vastly diffe∣rent.

(E) That Christ by his Spirit in believers destroyeth the pro∣per 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 in these words, if Mr Dell understand by flesh, the nature, or natural body of man, then they carry in them a falshood throughout; for neither doth Christ dwelling in us by his Spirit, destroy the proper life of our humane nature, or natural body; neither is our humane nature or natural body taken up into the life of the Word and Spirit, as is here confidently affirmed: And to say, 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, is to make believers the sons of God, and partakers of the divine nature, in the same manner as our Lord Jesus was, which cannot be mentioned without trembling; and me thinks should not be the judge∣ment of any Christian. Doubtlesse the Apostle Paul understood that God was manifested in the flesh in the person of our Savi∣our, in a special, peculiar, and incommunicable manner, when describing the mysterie of Godlinesse, relating to our Saviour, he made the first branch of it God manifested in the flesh, 1 Tim. 3.16.

(F) This is the great mystery of the Gospel: for certain? would it be a degree of infidelity to doubt, or deny that this is Gospel? It seems Mr Dell thinks so, by adding, Let them re∣ceive it who can receive it. But who gave him warrant with

such absolute peremptorinesse to impose his notions upon others as Gospel, the great mysterie of the Gospel? I cannot but stand amazed at the strange confidence of some men, who dare assume unto themselves our Saviours authority, or at least, the boldnesse to make use of his authoritative words, without any preface, in pressing of their new and strange doctrines, to say no worse, upon others, as high points and great mysteries of the Gospel. Such high confidence in points wherein men may possi∣bly be brought to an after conviction of their errour, I take to be one of the most dangerous pinacles upon which men are liable to be tempted to cast themselves down through the medium of scepticisme, into the bottome of Atheism; wherein we have many sad examples before our eyes. Who can but love and reverence the learned Christian modesty of aged Austin? who wrote thus of himself, Lib. de bono perseverantiae, cap. 21. Quamvis neminem velim sic amplecti omnia mea, ut me sequatur, nisi in tis in quibus me non errare perspexerit. Though I would have no man so to imbrace all that I affirm, as to follow me in any other points, but such only wherein he perceiveth that I do not go astray. And again in the same chapter, Quandoqui∣dem arrogantiùs loquor quam veriùs si vel nunc dico me ad perfe∣ctionem, ut sine ullo errore scriberem jam in istâ aetaete venisse. I shall speak more arrogantly then truly, if I shall even now say that I am at this age arriv'd to that perfection that I do write without all errour. How happy would it be if such a spirit were more commonly to be discerned in our dayes.

SECT. X.

NOw this new and Spiritual life which a crucified Christian partakes of;

He hath it,

• 1. In Ʋnion.
• 2. In Manifestation.

First, (A) A Christian hath this life in Vnion, when through Faith of the operation of God, he is really knit unto Christ, and ingraffed into him, and made one with him. For before we are united to Christ, we are without life; but as soon as we are united to him, we have life from him, as John saith in his Epistle, He that hath the Son hath life (even that life which the Son hath) and he that hath not the Son hath not life. Now this life and union which

a Christian hath through faith is more hidden and secret, as that life is that proceeds from the first real union and complyance between the Stock and sience or graft: and this is the life of Justification. (B) For as soon as ever we are by faith made one with God in Christ, the righteousnesse of God is made ours truly and everlastingly, and in this we are justified even before God.

2. A true Christian, hath this life of Christ not onely in Vnion, but also in Manifestation. For when a Christian partakes of Christs life by faith, this life will not be idle in him (which is against the nature of all life, but especially of this) but most active and operative, and it will manifest it self especially two wayes, viz.

Both in

• Holinesse and
• ...Comfort.

1. (C) This life will manifest it self in Holinesse, in the very holinesse of Christ, which is the holiness of the Divine Nature, communicated to the Humane Nature; the Spirit it self which is given to a Believer as the outgoing of the life of God within him, worketh its own works of grace and sanctifica∣tion in him, and communicates the same holiness to him a Member as to Christ the Head, though in a far different degree.

2. This life of Christ in a Christian will manifest it self in comfort as well as in holinesse. And this is the life of our life, and the next and necessary result of holinesse; wherefore it is said, that the Kingdom of God stands first in righ∣teousnesse, and then presently in peace and joy: and the same Spirit that is given for a Sanctifier, is also given for a Comforter; and Paul saith, Rom. 8. That to be spiritually minded, is not only life, but life and peace. (D) For when a Be∣liever findes in himself a new nature through a new birth, and the Law of God within his heart, and some strength to obey God, and to do his will, then he begins to finde also a sweet and heavenly peace within him, and many times, joy unspeakable and glorious. And thus is a crucified Christians new life manife∣sted both in holiness, and also in Spiritual peace and joy.

And now (to speak one word by way of Application) let us each one seri∣ously consider, whether he do indeed partake of such a life as is risen to him out of death? whether he finde that he hath parted with his own life, and gotten another life then his own, in his own soul and body? and whether the life of the first Adam be crucified in him, & he live the life of the second Adam? that is, not a natural, but a spiritual life; not a humane, but a divine life; not an earthly, but a heavenly life; not a temporal, but an eternal life: for thus do all live that are truly crucified with Christ. (E) And I desire we all would the rather minde this, because if we part with this life ere we partake of that, the second death which is everlasting death in sin, and the wrath of God, must needs swallow us up: and because if we do not partake of Christs life here, we can never live with him in his Kingdom: and also because we can never have true and immediate communion with the Father, but in the life of his Eternal Son: Wherefore let all such whose hearts God hath 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 him∣self on this matter in the words following, saying,

ANIMADVERSION 10.

(A) THat a Christian is by faith really knit to Christ, and en∣graffed into him, and made one with him, and so hath eternal life from him, as the sience from the stock, is old scri∣pture 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 emi∣nence 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 Justifi∣cation to Faith, in the Name of the Lord Jesus; and Sanctifica∣tion 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 justi∣fied, 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 incli∣neth too much towards the preaching of another gospel. For the Lords acquitting of a sinner from his sins, through the for∣givenesse 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 communi∣cation of his righteousnesse everlastingly to them, or (as he afterwards speaks) Christ living his own life in them; but in re∣lation to the ransoming death of Christ for them, only and whol∣ly. 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 holi∣nes 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 ab∣solve Mr Dels words from being very dangerous, and deroga∣tive from the peculiar honour of our Saviour. Was not the holinesse of the divine nature, or which is all one, the holy di∣vine 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 dwel∣leth 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 cruci∣fied in believers, and the life of the second Adam imparted to be∣lievers, 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 par∣take 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 pu∣risied 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 pro∣per 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 di∣stinct 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 ex∣cellent 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 un∣der 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 con∣demn 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 per∣son.

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: see∣ing 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 ob∣taining 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 rea∣son, judgement, prudence, wil, &c. is refined and spiritu∣alized 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 pre∣sent Paradox from appearing very heterodox to judicious ob∣servers: 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 re∣fined; 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 thank∣ed that you were the servants of sin, but you (the self-same you) have obeyed from the heart, that form of doctrine which was deli∣vered 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, vi∣vification,

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 belee∣vers 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 ani∣mi 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 com∣mandeth 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 be∣lievers 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 acknow∣ledged 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 belie∣ver through faith doth lose his personality, and lives in the per∣son & 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 belie∣ver 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 per∣son 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 mystical∣ly 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 rea∣son 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 judg∣ment 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, be∣ing 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 righte∣ousness, but that which is through the faith of Christ, the righte∣ousnesse which is of God by faith, Phil. 3.9. at what time they may in their particulars, comfortably and confidently say with the Apostle, It is no more I.

SECT. XII. Yet not I.

ANd here I must needs note one thing more, e're I conclude this matter, and that is this,

Note. (A) That a believer must be so much taken up into Christ by faith, that as Christ must work all in him, so he must attribute all Christs works unto Christ, and none to himself, still saying in the midst and exercise of all Graces and Vertues, It is not I, It is not I that live, but Christ himself that lives in me this life of Grace, Righteousnesse, Wisdom, Meeknesse, Goodnesse, Humi∣lity, Patience, Power, Love, &c. It is not I that live it in my self, but Christ that lives it in me; as he saith elsewhere, I laboured more abundantly then they all; yet not I, but the Grace of God that dwelleth in me.

After the same manner, as every Christian must keep his Rest in Christ, and must suffer Christ to work all his own works in him, so he must still attribute all Christs works unto Christ, and be still saying, It is not I, but Christ in me that hath done these works, that hath endured and overcome these evils.

(B) And thus we must keep our Sabbath in Christ, as Christ kept his Sab∣bath in God. For Christ was so taken up into God, and filled with him, that he said of his humanity, I can do nothing of my self; and again, the Father within me he doth the works; and again, the words that I speak are not mine, but his that sent me; and so Christ in all great works said, not I, but the Father in me; so we in all our works that are truly spiritual must say, not we, but Christ in us. (C) And this onely a mortified Christian can truely perform: for others will be attributing the works of Christ to themselves, rather then to Christ, and be glorying in themselves more then in him.

It follows,

ANIMADVERSION 12.

(A) A Greed, agreed, if as Mr Dell speaks Scripture language, so he will hold to the plain Scripture meaning of the

words. Christ by his spirit is questionlesse the fountain of all good in his members, and they must and will attribute all Christs works unto Christ, and none to themselves; still say∣ing in the midst of the exercise of all graces and vertues; It is not I, but Christ himself that lives in me this life of grace.

(B) Though this be besides the main point now in hand; yet I would see a Scripture which calleth our Saviours univer∣sal submission to his Fathers will, or if Mr Dell likes not this ex∣plication, then to use his own words; his being taken up into God, and filled with God, his sabbatisme, or sabbath-keeping. If Mr Dell do here glance at the conscionable observation of the weekly sabbath as unnecessary, as it is doubtful likewise whe∣ther he doth under the name of the sabbath, Sect. 7. (T) and under the name of the Lords day, Sect. 15. (C) he should do well to speak out, that his minde may be known; and his judgement in this point considered of by the word of God.

(C) To my certain knowledge, very many who find no sweetnesse in Mr Dels new doctrine of no distinct personality in believers from the Son of God, are by this mark, which he makes infallible, to be judged mortified Christians, for they dare not attribute the works of Christ unto themselves, and therefore glorie not in themselves but in Christ; acknow∣ledging that without him they can do nothing and joying in this with the Apostle, that they can do all things through Christ who strengthneth them, Phil. 4.13.

SECT. XIII. But Christ lives in me.

(A) FOr least any should think that Paul had a new habit of life created in him, he adds this, that we must know it was Christ himself within him that was his life, even that Word of life, and Son of God that made the world, and no created habit of life. That as that Word that was with God, and was God, and dwelt in the humanity of Christ, was that very life of his humanity; So the same Word of God dwelling in us through Christ, is also our life as it was his. And as the body hath no habit of life in it self distinct and apart from the reasonable soul; but the soul it self that dwels in the body, is the life of the body; and when the soul withdraws the body is dead, and

hath no habit of life in it self afterwards; so the life of a Christian doth as immediately flow from Christ, as the life of the body from the soul; and if Christ should withdraw, all Spiritual life would leave him, and the Second death would swallow him up. And as the very presence of the soul in each member, is the Life of it, so is Christs presence in all his Members their true and very life. Wherefore saith Paul here, Christ lives in me, as God lived in Christ, and as the Soul lives in the Body.

And so as Paul had affirmed before, That it was not he that lived, so here he shows Who it was that did live in him, and that is Christ;

Christ lives in me.

(B) Indeed the Soul and Body were Pauls, but Paul did not live in his own Soul and Body, but Christ himself did live in them; and so Paul lived the life of another in himself, the life of Christ in his own soul and body: and the soul and body of Paul were but a Temple in which Christ lived more then himself, as the humanity of Christ was but a Temple in which God lived more then himself.

(C) So that it is Christ himself that lives in a true believer, and he is, and doth, and suffers, and overcomes all in him.

(D) Now that we may not mistake in this great matter, we must rightly understand, What this Christ is that lives in a believer: now this is not the flesh of Christ; for that being a Creature, and in all things like unto our flesh, sin excepted, 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. This is the Christ that lived in Paul, and lives in every believer.

ANIMADVERSION 13.

(A) HOw Mr Dell will expound these words of his, sc. That as that word that was with God, and was God, and dwelt in the humanity of Christ, was that very life of his humani∣ty: So the same word of God dwelling in us through Christ, is also our life as it was his: How, I say, he will expound these words, and not confesse that the Godhead dwelleth in us as it doth in Christ, and so that we are God as he is, I see not: Yet I am willing to hope that he doth not so apprehend, although his words (as far as I can judge) import so much. But I very much doubt that in this paragraph, he puts asunder those things which God hath inseparably put together, sc. A new habit of life created in a believer by Christ, and Christ himself dwelling in a believer by his spirit; for I take it, through the Spirit of

Christ dwelling in a believer; he is born again to a new habit of a spiritual life, which is called the spirit born of the spirit, John 3.6. I see no cause therefore why we may not think that Paul had a new habit of life created in him, and yet that Christ lived in him by his spirit as the fountain of that life. The Phi∣losophie whereby Mr Dell illustrateth his divinity, seems as strange to me, as what he intendeth to explain by it: for though the body hath no habit of life in it apart from the soul, yet I think, it hath a habit of life in it distinct from the soul, even that habit of life which floweth from the soul, even as the ha∣bit of spiritual life flows from Christ, dwelling as the fountain of this life in his believing people by his spirit.

(B) I take it that in these words those things are made to clash which do sweetly accord, sc. Pauls living a natural and per∣sonal life in his own soul and body, and Christs living in Paul by his spirit as the fountain and (as I may say) the soul of a spi∣ritual life. I conceive that this position hath no self contradicti∣on in it, Christ by his spirit lived in Paul, whilest Paul lived in his own soul and body a natural and personal life. For notwith∣standing Mr Dels confidence (I take it) it will hold for truth, that when Christ lived in Paul, Paul then lived in his own soul and body: that text assureth so much, 2 Cor. 4.11.

(C) These words of Mr Dell are very sound being not over∣strained; for questionlesse Christ himself, by his spirit, lives in a true believer, and by reason of the spiritual and mystical union of a believer, as a member to Christ as his head; the Lord Christ is originally, as to the being of the new creature, and doth, and suffers, and overcomes all in him.

(D) Doth not Mr Dell in these words, too much divide the Godhead from the manhood in our blessed Saviour, whilst he maketh the eternal word and Son of God, in opposition to his flesh, that Christ, which lived in Paul and liveth in belie∣vers. Me thinks it is evident that the Apostle spake not of Christ under the notion of the eternal Word alone, but as the word made flesh, when he wrote that Christ lived in him, and that he lived by the faith of the Son of God; seeing he imme∣diately added, who loved me and gave himself for me; for it is clear that it was Christs flesh which he gave for the life of the

world, John 6.57. And though the flesh or humane body of our Saviour in the Capernaits sence carnally partaken of, could pro∣fit nothing, John 6.63. yet our Lord Jesus, as the word made flesh, is the mediatour, head and saviour of his people, who dwelleth in them, and acteth in them by his spirit, as the foun∣tain of their spiritual life. And therefore our Saviours flesh is not to be put by in the matter of believers vivification through him, as if it had no part or place in that work; for the flesh or humane nature of our Saviour, having an incomprehensible worth put upon it, and power into it by his Godhead or divine nature united to it, became in and through these sufferings, which it sustain'd, the effectual means of eternal life to all those who believe on the name of the Lord Jesus, as our Saviour him∣self hath fully testified, saying, The bread that I will give, is my flesh which I will give for the life of the world, John 6.51. And again, Except you eat the flesh of the Son of man, and drink his bloud, you have no life in you: who so eateth my flesh and drinketh my bloud hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and my bloud is drink in∣deed: He that eateth my flesh and drinketh my bloud dwelleth in me and I in him, vers. 53, 54, 55, 56. upon the last of which verses, Calvin hath thus written; Neque enim ad Christum Deum unquam perveniet qui Hominem negligit; quare si tibi vis cum Christo aliquid esse commune, cavendum inprimis nè carnem ejus fastidias. He shall not come to Christ as God, who neg∣lecteth him as man: wherefore if thou wouldst enjoy any com∣munion with Christ, thou must especially beware that thou despise not his flesh.

SECT. XIV.

Ʋses. NOw if we rightly understand this point, we may learn from it many ex∣cellent things.

4. (A) And first we may perceive the mistake of those who look for all the life of Christ in that humanity which was born of the Virgin, whereas Christ truly lived in Paul, and lives in all the faithful, and his very life is to be seen in them, as the life of the Soul is not confined to the Head, but disperses it self through all the Members, and is manifest in them in measure, as in the head in fulnesse.

5. (B) We may learn that Christ in a believer, is to him instead of all cred∣ted habits of Grace. Christ who is the true God, is all in all in a Christian; and so a Christian partakes of that righteousnesse which is Christ; of that wisdom, which is Christ; of that power, truth, goodnesse, &c. which is Christ; and Christ that dwels in believers, is truly all Grace to them. And herein they are like unto Christs humanity, unto whom the fulnesse of the Godhead that dwelt in him, was instead of all created Grace. Wherefore let us know, that the created habits of grace in a Christian, which the Schoolmen have invented and taught, and others have received from them, are nothing but the Empty notions, and Vain speculations of carnal and unbelieving hearts, ignorant of the true mystery of the Gospel. For Christ that lives in a believer, is all Grace to him; and thus the Apostle Paul expresly teacheth in 1 Cor. 1.30. where speaking of Christ, he saith, He is made unto us of God wisdom, righte∣ousnesse, sanctification, and redemption; and so a Christian hath that Wisdom, Righteousnesse, &c. which is Christ himself. And this grace which is Christ himself, is infinitely more high and holy, then all created habits of Grace, (C) and this is the only Grace that is acceptable to God, and that makes us accepted in it self, (D) and this is the only grace against which the Gates of hell cannot prevail; and the only grace that can make us meet for the Fathers Kingdom. And thus you see that Christ that lives in a believer is all grace in him, and all-sufficient grace for him.

3. (E) If Christ live in believers, then certainly whatever evils, and tri∣bulations, and persecutions are brought upon believers, by the World and the false Church, for the word of faith, they are brought upon Christ himself, and Christ himself is still persecuted in the flesh throughout all Ages and Ge∣nerations: and the faithful in all Ages are filling up the remainders of the sufferings of Christ in his body. For believers have all along suffered, and do still suffer from the World, because God is in them of a truth; and the evil done to them is against God himself, who dwells in them. And against this Rock have all the unbelievers dash'd themselves in pieces all along.

4. Christ who lives in believers, lives in them like himself, that is, like the Son of the living God, and so those in whom he lives,

• 1. He frees them from their own evil things, and
• 2. He confers upon them all his own good things.

1. He frees them from their evil things: And in reference to these, he lives in them as their Redeemer and Saviour; and so Christ within them abo∣lishes the Law, takes away sin, and destroyes death; for none of these things can dwell in his presence, in that soul wherein he lives. (F) For he is our new Law, to make void the Old; and he is our new Righteousnesse to take away sin; and our new life, to destroy death; and the Law, Sin, and Death can have no place nor power where Christ our new Law, Righteousnesse, and Life dwels and lives.

2. Christ living in believers, confers upon them his own good things (G) For Christ the Son of God hath nothing in himself, that is, in his Divine nature, which he will not communicate to our flesh, as he hath done to his own, ac∣cording to our place and use in his body; and so he communicates to all those in whom he dwells, of all the things of God, till at last he fill them with all the fulnesse of God. And thus is Christ glorified in his Saints, and admired in them that believe.

5. (H) If it be Christ the true God that lives in believers, then we learn hence what true justification is; and that 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 to us, and our nature may be taken up into his: for we cannot be Justified before God by our own living, but by Christs living in us his own life; and his righteousnesse which is the righteousnesse of God, must dwell in us e're we can be Justified before God.

(I) Lastly, seeing Christ himself lives in all true believers, let us all who professe our selves to be such, so live that Christ may be seen to live in us, more then our selves; that they that have known us may know us no more, but may know Christ in us; and that they that have communion with us, may acknow∣ledge Christ himself speaking, working, and living his whole life in us, in all self-denyall, humility, holinesse, love, resignation of our selves to the will of God, and in all diligence to do the work of God, and readinesse to suffer the will of God: for thus Christ lived in his own flesh; and thus also he will certainly live in ours, if he live there at all: and when Christ lives in our flesh, as he did in his own, something of his glory will be seen upon us.

Now such a Christian in whom Christ lives, and he lives not himself, how amiable would he be in the spiritual Church? but how unlike would he be to all the men in the world, yea, to the most Professors in that which is called the vi∣sible Church? but I proceed to that which follows.

ANIMADVERSION 14.

(A) MAster Dell should do well to name the men, who look for all the life of Christ in his humanity, and do not acknowledge that Christ lived truly in Paul; and doth live in all the faithful by his spirit. If none such appear, as I am confident there will not, amongst knowing Protestants; he might have saved his use of rectification, at least wise in respect of them.

(B) That Christ the true God, is instead of all created ha∣bits of grace, yea, that he is truly all grace unto believers, seems to be a position very dissonant from Scripture doctrine, and which, to my best remembrance, I never saw Printed, nor heard uttered until now. Paul fully distinguished the spi∣rit in believers, from the sanctifying graces of believers, which he calleth the fruits of the spirit, Gal. 5.22,23. and in divers places he teacheth, that the graces flow by way of creation from Christ through his spirit, 2 Cor. 5.17, Ephes. 2.10. and 4.24. Might the Scriptures be heard, I think, created graces and

Christ in believers, would not be opposed or confounded; but Christ dwelling in believers by his spirit be acknowledged, not to be all grace, but the fountain of all created graces in them; for of his fulnesse have we all received, and unto every one of us is grace given, according to the measure of the gift of Christ, Ephes. 4.7. That the Godhead which dwelt in our Saviour, was in him instead of all grace, as Mr Dell confidently affirmeth, needs proof before it be believed. The fear of the Lord, fiducial hope in God, and other holy graces, seem plainly, according to Scripture doctrine, to have been wrought habitually in our Saviours humane nature by the Spirit, which was given him without measure, Esay 11.2. and 61.1. Acts 10.38. It is quickly af∣firmed that created habits of grace in a Christian, are empty no∣tions and vaine speculations of School-men, and of carnal and un∣believing hearts. But doubtlesse, men of holy and believing hearts, have conceived that God in the Scripture, makes men∣tion of the habitual grace of righteousnesse, wrought by the Lord Christ in his people, Phil. 1.11. Eph. 4.24. as also the habi∣tual graces of faith and love, 1 Tim. 1.14. Acts 18.27. and of patience, James 1.4. and the like, flowing all from the Lord Christ, as the vine which hath the sap of all grace originally in himself: But that the Lord Christ is all grace to a believer, I never yet read in any Scripture. As to the place here produ∣ced by Mr Dell, as expresly teaching the same, sc. 1 Cor. 1.30. I find it not there said, that Christ is all grace to a believer; nor do I imagine how it should be convincingly argued from that text; which as far as I yet see, only setteth forth our Saviour as made by God to his believing people, the author and object of saving wisdom, the treasure of Gods righteousnesse unto justifi∣cation, the root of sanctification through his spirit, and the worker of the ful redemption of his people; All which may be granted, and is believed of those who yet believe that there is habitual operative grace, wrought by ••hrist through his Spirit, in his believing people, enabling them in some measure, unto every good work, acording to 1 Cor. 15.10.

(C) It is certain that our Lord Christ is the only ground of acceptation with God unto believers; but that he is the only acceptable grace to God, as Mr Dell here affirmeth, is never, as I

know, said in Scripture. Love acting towards the Saints, is pointed at as acceptable to God, Heb. 6.10. and called a grace, 2 Cor. 8.7. which yet certainly is not Christ.

(D) Questionlesse there is the grace of Gods eternal love, whereby we are saved; against which the gates of hell cannot prevail; which though believers are partakers of in Christ, yet is not the Lord Christ this grace, but the chief gift of it, John 3.16. and the 4^th 10.

(E) The third use made here by Mr Dell of his doctrine, standeth in full force for the comfort of believers, upon the ground of the doctrine, of Christs living in his people by his spi∣rit; as it is taught by those who see no footing for his doctrine in the Word of God; for they all know that Christ is afflicted in his members according to the Scriptures.

(F) If Christ being himself our new law within us, makes void the law of God without us, as old, as Mr Dels words in this place seem to import, then both the law of works and faith too, as it is outwardly dispensed; yea, the whole Scripture, as to the mandatory legislative part of it, is made void to believers; which whether Mr Dell will nakedly affirm, I know not; If he do, I doubt not but it will appear an anti-scriptural affirma∣tion, and an open road to a state beyond ordinances, and above duties; in which men are apt in a mist of imaginary perfection to lose their way to that real perfection of righteousnesse and blessednesse which believers enjoy in Christ Jesus, according to the Gospel, Col. 1.28.

(G) These words, as I conceive, in a sound Scripture sence may be admitted: for it is certain that our Lord Christ doth communicate himself wholly to believers according to their place and use in his body; and will do so, till at the last he fill them with all the fulnesse of God: yet is it not to be admitted for truth, that the divine nature is communicated to our flesh as it was to his own; that is to say, after the self same manner: If Mr Dell decline this sence of his words, I will not presse it, or the dangerous consequences of it upon him: If he own it, I see not how he can avoid the avowing of believers to be God, even as our Lord Christ is God; which I hope he will not af∣firm.

(H) It seems to me by these words, that Mr Dell either hath not learned, or (which I rather think) doth not like the Protestant doctrine of justification; justified by so many of our worthies against Popish advocates. Protestant Divines gene∣rally (having learned from the Apostle Paul, that Justification is verbum forense, a word taken from humane judicatories, and opposed to comdemnation, Rom. 8.33,34.) Do teach that we are justified freely by Gods grace, through the redemption that is in Christ Jesus. But Mr Dell here teacheth, that we are ju∣stified by Christs living in us his own life, and by his righ∣teousnesse, even the righteousnesse of God dwelling in us; which as I know it not to be down-right Popery, so I am sure it coasteth much nearer upon Popish, then upon Protestant; which I trust I may call Scripture doctrine, since it acknowledgeth the righ∣teousnesse whereby believers are justified, to be resident in their own persons; which is a position very wide from the apprehen∣sion of Protestants, who believe that we are justified freely by Gods grace, through the redemption which is in Christ Je∣sus.

(I) This exhortation directed to believers, as to the mat∣ter of it, is very sound and good: But I would ask, to what persons Mr Dell intends to give this exhortation? If to the per∣sons of believers, he would perswade us that there are none such, for he teacheth, that believers have lost their own persona∣lity, and are taken up into the nature and person of the Son of God, Sect. 11. (B) (C) And I believe M Dell doth not look upon the person of the Son of God, as one that needs his exhorta∣tion.

SECT. XV. And the life I live in the flesh, I live by the faith of the Son of God.

(A) ANd here note in the first place, That Paul sometimes saith, Christ lives in him, and sometimes that He lives; I live, saith he; yet not I, but Christ lives in me; and again, The life I live. The life I live (saith he) of that

very life which Christ lived in him. All which shows the near Ʋnion and Com∣munion betwixt Christ and a believer; Christ and a true Christian being so much one, that what the one doth, the other may be truly said to do.

(B) So that as God and Christ were so united, that the very works of God in Christ sometimes were attributed to God, and sometimes to Christ, (as is manifest in divers places in the Gospel) and it made no difference whether they were attributed to God in Christ, or to Christ in God. Just so it is be∣twixt Christ and believers, who are as nearly united as God and Christ, as Christ himself (whom we may safely believe) affirms in Joh. 14.20. saying, In that day ye shall know that I am in my Father, and you in me, and I in you.

(C) In that day, that is, when the Spirit is given, and comes into the heart, which makes the true Lords-day in a believer; in that day when the Spirit is the light whereby we see and know aright all the things of God; in that Day, Ye shall know this great mystery, which the World and the Worldly Church can∣not know, but will be greatly offended at it, when they hear it; to wit, that I am in my Father, and you in me, and I in you. (D) And in John 17.21. Christ who was heard in all things, in his last solemn prayer for his elect Church, in the dayes of his flesh intreats his Father, that this may be accomplished in all the Believers; praying, that they all may be one, as thou Father art in me, and I in thee; that they also may be one in us. From which Scriptures we may see and perceive, that as Christ is in the Father, and the Father in Him, so Believers are in Christ, and Christ in Them; And hereupon, the works of Believers are sometimes attributed to Christ, and sometimes to Them; And it is no matter, whether they be attributed to Christ in them, or to Them in Christ; seeing it is Christ in believers that is all, and doth all, and hath the Glory of all.

(E) Now this Ʋse, we who are believers may make of this; to wit, that it is our Dutie so to live in Christ, that every part of our life may be attributed to Him, and may be such that Christ may not be ashamed to own it, but that it may be a praise to Christ, He doing all in us, and we doing nothing but in him, and of him, and for him.

ANIMADVERSION 15.

(A) THe former part of this paragraph, in a sound sence is true; but that Christ and a Christian are made so much one, that what the one doth the other may be said to do, being laid down by Mr Dell as universally and without all limitation true, is an anti-scriptural, and anti-evangelical position: For do not believers find a law in their members rebelling against the law of their minde, and leading them captive to the law of sin, which is in their members? Doth Christ so too? Do not believers

groane in their earthly tabernacles, desiring to be cloathed with their house which is from heaven? Doth our Lord Christ so too? Doth not our Saviour ever live to make intercession for his peo∣ple, and to save all those to the uttermost who come to God by him? Do all believers so too? I cannot but believe that Mr Del hath limitations in store for this boundlesse position, though he omitted to expresse them at the publishing thereof.

(B) That it is just so between Christ and believers, as it is be∣tween God the Father and Christ; and that believers are as nearly united to Christ, as God and Christ, cannot be truly affirmed, unlesse Christ the eternal Word and Son of God and believers, be one God essentially, or that God and Christ be not one God essentially; neither of which positions, I hope, Mr Dell will adhere unto upon deliberation. The words of our Saviour, whom we may safely, nay, whom we must surely believe, which are here alledged by Mr. Dell, speak not home to his af∣firmation. For we may know and believe that Christ is in the Father, as being together with him one God blessed for ever: and that believers are in Christ, as members of his mystical body; and that Christ is in them by his spirit which dwelleth in them, and yet neither know nor believe that it is just between Christ and believers, as between God and Christ; and that Christ and believers are as nearly united as God and Christ; which are high affirmations, and very strange and dangerous.

(C) Whether this be not close girding at the conscionable observation of the weekly Lords day, let Mr Dell judge.

(D) In John 17.21. it appeareth that our Saviour prayed, and was no doubt heard therein; that all believers might be brought into a blessed unity amongst themselves in God, and the Lord Christ through the Spirit of God which is given unto them, 1 John 3.24. By the inhabitation of which Spirit of God in believers, it cometh to passe, that as the Father is in the Lord Christ, and Christ in the Father, in a divine unity; so believers become one amongst themselves in the Father and the Lord Christ in a blessed spiritual unity, and so united, they are one, as to the truth, though not to the manner and degree of unity, as the Father and the Lord Christ are one. This is all, for ought I see, which can be perceived from the Scripture alledged by

Mr Dell, which falleth very short of his purpose and doctrine, or if our Saviours words, John 17.21,22. be to be understood of that celestial unity which is between the Father, the Son, and Believers, through the reciprocal actings of special love; to which sence the 23. verse seems to give countenance; our Lords words admit of a clear interpretation, without the least intimation of the same, or as near a union through the Word or Godhead of our Saviour between him and believers, as is between him and the Father.

(E) Doth not Mr Dell here forget himself, whilest he mindeth believers so to live, that Christ may not be ashamed to own every part of their lives; for this intimateth that believers may possibly so live, that Christ may be ashamed to own some part of their lives; and then in those parts of their lives, at least believers must needs be distinct persons from the eternal Word and Son of God, which is plainly and confidently denied by Mr Dell, Sect. 11. (B) (C).

SECT. XVI. And the life I live (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the flesh.

This Paul speaks, to shew that the life he lived after he was a Believer, was not out of the flesh in the Religion of Angels, in strange Raptures and Revelations, and in high and wonderful things above himself, but that the life he lived in Christ, and Christ lived in him, was in the flesh (that is) in his humane soul and body. (A) There are a sort of People (which also have been Professors of the Gospel) so deluded by the Devil, that they say they live the life of Christ, yea a life far above Christ in the Spirit, and that they live im∣mediately in God, and have often visions of, and intercourse with Angels, whilst yet these very people live the life of sin and Satan, in the flesh, in all man∣ner of filthinesse, and uncleannesse, and loosenesse, and abominable pro∣phanesse.

(B) Wherefore (saith Paul) I live the life of Christ in the flesh, in this soul and body of mine: I live in the flesh, but not after the lusts and requiring of the flesh; but I live Christs life in my own flesh, in all righteousnesse, holi∣nesse, cleannesse, purity, meeknesse, goodnesse, love, patience, heavenli∣nesse; this is the life I now live in the flesh.

2. Note hence again, That the life of Christ is to fill a Christian; not his spi∣rit only, but his flesh; it is to fill his soul, and his senses, his inward and out∣ward

man; his thoughts, words, works, and his whole conversation; the life of Christ is to fill them all.

(C) The life of Christ is first communicated to the spirit of our minde; there it is first kindled and rooted; and from thence by degrees it spreads it self into the flesh; and to this the flesh is most unwilling; but at last the Spi∣rit overcomes the flesh, and leads it forth into its own righteousnesse and life.

Ʋse 1. (D) And hence we may learn, that our present natural life doth not hin∣der us, but that we may live a spiritual and heavenly life, or the very life of Christ in our flesh, if we be true Belivers: Wherefore Paul elsewhere speak∣ing of Believers, saith, the Father hath quickned us with Christ, and raised us up together with him, and set us in heavenly places in him, and that whilst we live a Natural life according to the body.

(E) So that here in this present world, we may partake of eternal life, and may live (not in notion but in deed) the life of the Spirit in the flesh, and the life of heaven on earth, and the life of the Son of God in our humanity, if we do not deprive our selves of so great happinesse through unbelief.

Ʋse 2. (F) Again, we may learn hence, That the life of the Son of God, is not to be confined only to that Humanity that was born of the blessed Virgin, which was the Head of the Elect, but that it extends it self to all true believers, in whom Christ lives as in his own flesh; as Paul saith, Christ lives in me, even in my flesh; which through this life of Christ in it, became Christs more then Pauls. So that the life of the Son of God is communicated truly to all the faithful, and is to be seen in their flesh in some measure, as well as in his in all fulnesse: as the life of the soul, in a man, is not confined to the Head, but di∣sperseth it self to all the members, and is truly manifest in them.

ANIMADVERSION 16.

(A) SEeing there are such a sort of people, as Mr Dell here de∣scribeth; How careful should the servants of God be not to take away old, and sure foundations, and give them new grounds to build upon. He should do well to consider how far he is from saying, that believers live the life of Christ, and that they live immediately in God; who saith that Christ liveth in be∣lievers as in his own flesh; and that the life of the Son of God was communicated to Christs flesh, instead of his proper humane life, and is likewise to be seen in all believers, as the life of the soul in a man is not confined to the heart, but disperseth it self to all the members, and is truly manifest in them; Is not the self same life of the soul in head and members? doth not every member live immediately in the life of the soul? If Mr Dell say that he disliketh not the profession of the men he pointeth at, for af∣firming

according to his own doctrine, that they live the life of Christ, and that they live immediately in God, but only for some higher notions, wherein they soar above the pitch of his disco∣veries, and for walking unanswerably in regard of what they teach in common with himself; then he should do well to lay this seriously to his heart, whether it can possibly be said of any creature whatsoever in truth, that it lives immediately in God. It is true that every man, even the worst of men, do live and move and have their being in God, Acts 17.28. in this regard, that through the acting of Gods Almighty power in them, and towards them, they are acted unto life, motion, and being; yet so that they live, move, and be, not immediately in God, but in those natural principles which God works; and where∣by he works in them to live, and move, and be. And again, it is true that the humanity of our Saviour, through the grace of personal union, was immediately joyned unto God; yea, so far into God, that by communication of properties, his hu∣mane bloud was the bloud of God, Acts 20.28. and his humane life the life of God, 1 John 3.16. yet had the humanity of our Saviour a proper life of its own, distinct from the life of the Eter∣nal Word, which humane life he laid down for us: our Saviour had not been in all things made like to us his brethren, which is affirmed, Heb. 2.17. if he had not in his humane nature lived an humane life, immediately resulting from the union of his humane soul and body, as all other children of men do: If his humane nature had lived immediately in God, and so necessarily the life of God, it would have been, not only as it was, the nature of God, but the divine nature, which certainly it was not, being both passible, and mortal. Now if it be not true of our blessed Saviours manhood or humane nature, that it lived im∣mediately in God, how much lesse can this be truly affirmed of any other man or creature whatsoever? And when men are so far besotted with ignorance, and puffed up with spiritual pride, as to vaunt that they live the life of Christ, even the life of the eternal Word, and Son of the living God, and so live immedi∣ately in God, the life of God; it is no strange thing to me to see such lofty ones, who, if they be true to their most false princi∣ples, must needs own themselves, as divers of them have done,

to be God, though they have been professors of the Gospel, left by God in a way of righteous judgement under hellish dotage and delusion, to live the life of sin and Satan in the flesh, in all manner of filthinesse, and uncleannesse, and loosnesse, and abomi∣nable profanenesse; for the meek, God will guide in judge∣ment, and the meek he will teach his way, Psal. 25.9. Though the Lord be high, yet hath he respect to the lowly, but the proud he knoweth afar off, Psal. 138.6.

(B) Can Mr Dell make this to consist with his own words in the former part of this book, sc. Sin hath its ful power in our humane life: And again, when he saith that when we are made members of Christs body, then life reigns in Christs flesh, as death in ours. If sin and death have full power, and do reign in our own flesh, how then, as Mr Dell here affirms, do we live Christs life in our own flesh? Is it not true that it is impossible that Christ and sin should live together in strength in the same flesh? that is elsewhere (and I think very justly) laid down by Mr Del for an unquestionable position.

(C) If the life of Christ be first communicated to the spirit of our mind, as Mr Del here affirmeth, and I believe, then I con∣ceive that it will necessarily follow, that our reason, judgement, prudence, &c. is refined and spiritualized unto new life, in which believers live unto God; which he seems unwilling to have men think to be so, in the former part of this Treatise, Sect. 11. (A). For doth not the minde of man denote his reason and rational faculties, which have not only an influential, but regulative power also over the whole man? And how can the life of Christ be communicated first to the reason and rational faculties, but by purifying, refining, and spiritualizing of them, that they may act under the spirit of Christ, for the dispersing of holinesse through the whole man, and so subjecting every inferiour facul∣ty in man, unto the holy will of God? I like his doctrine in this place very well, if he can make it consist with what he hath before affirmed, I should be glad to see it effected in consistency with Scripture doctrine.

(D) As our present natural life (by Mr Dels own confes∣sion) doth not hinder, but that we may live a spiritual and hea∣venly life, or the very life of Christ in our flesh, if we be true be∣lievers,

no more doth our natural personality which is founded in this our natural life hinder, but that believers according to the Apostle, may be quickned together with Christ, and raised up together with him, and seated in him in heavenly places. There seems therefore no cause, in relation to their union unto Christ, to deny their personality, as is done by Mr Del. Sect. 11. (B) (C).

(E) This in a sound Scripture sence, is no new or strange doctrine; for it is certain that God hath given to his people eternal life, and this life is in his Son. He that hath the Son, hath life, and he that hath not the Son hath not life, 1 John 5.11,12. Believers have eternal life begun in them through Jesus Christ the Son of God, in this life, and shall receive the perfection of it for ever; when Christ who is their life shall appear, and they shall also appear with him in glory, and in all fulnesse go into life eternal, Mat. 25.46.

(F) That the life of the Son of God is not confined to our Sa∣viours humanity, but hath an influence into all believers, for the quickning of them vnto God, is an acknowledged truth: But that the life of the Son of God is communicated to, and to be seen in the flesh of believers, as in the flesh of Christ, with a difference of measure only allowed between Christ and believers, is (as I take it) to ascribe Godhead to believers in measure as to the Lord Christ in fulness, which is new and strange doctrine in∣deed: I should be glad to see how Mr Del can avoid the infe∣rence; for I hope he will not hold to the conclusion. Was not the life of the Son of God so communicated to, and seen in our Saviours flesh by reason of the union of his natures, as that he was God manifested in the flesh? Is this to be affirmed of any other? I am very loath to conceive that he thinks so, though his words seem to speak so much.

SECT. XVII. I live through the faith of the Son of God.

HEre the Apostle shews the way or means how Christ came to live in him, and he in Christ, and that is, through Faith.

Christ (saith he) so lives in me, that yet I live in the flesh, but the life I live in the flesh, is not the life of the flesh, but I live in the flesh the life of faith in the Son of God.

Now touching this excellent Grace of Faith, much might be said; but I shall endeavour to give you the sum of all in as few words as may be.

And first I shall shew you, That the right faith is not any work of ours, but it is wholly the work of God in us: and therefore it is called by Paul, Col. 2.12. Faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the operation of God, and that according to that mighty power which he put forth in Christ when he raised him from the dead; as the same Apostle speaks in Ephes. 1.19.20. It was a work of the mighty power of God to unite Christs humane Nature to the Divine, though it were wholly free from sin, But it is a greater work of power to unite us to God in Christ, who are full of sin; and yet God doth this through faith in all true Believers, as I shall shew in the next place.

2. As faith is wrought in us by God, and is his constant work in us, so this faith doth apprehend God in Christ, even the Divine nature of Christ in the Humane; and the Son of the living God in the Son of man, as the Apostle shews here, saying, I live by the faith of the Son of God: Shewing that the chief thing that faith respects, and apprehends in Christ, is the Son of God. And Peter in 1 Pet. 1.21. saith that the faithful, through Christ, do believe in God who raised him from the dead. (A) So that that only is true faith, which doth apprehend and receive the true God in Jesus Christ.

And thus from these two things we may in some measure understand the true nature of faith, which is nothing but this. The Fathers laying hold on 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. So that through true faith we have the nearest union and conjunction with the Son of the living God, that any Creature can have, next after the Humanitie of Christ.

Now from this Ʋnion, which we have with the Son of God through faith, do flow many excellent advantages to Believers; some of which I shall name now; As,

1. (B) Hereby they are made the Sons of God, as John saith, John 1. As many as received him, that is, the Word that was with God, and was God, and was made flesh; as many as received him by believing, to them he gave power to be∣come the sons of God. As that Word or Son of God, coming into the Humanity of Christ (which was in all things like ours, sin excepted) 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.

And so through faith, we have not only the Name, but also the Nature of Sons. For faith uniting us to Christ, changeth us into a new Nature, and takes from us what we are in regard of sin, and makes us what Christ is in re∣gard of righteousnesse, and so it makes us new in heart, minde, will, affections, ends, and in our whole conversation; for it brings Gods Nature into ours, and this changeth our nature into its own likenesse, (C) so that whatsoever we do, or whatever our condition in the world is, we shall still carry our selves in all things as the children of God in some demonstration of the Divine Nature.

2. (D) Through this faith in the Son of God, we are made not only Sons, but Heirs; Heirs of God, and joynt-Heirs with Christ: That as Christ according to his Humane nature, being made One with the Son of God, by whom, and for whom all things were made, was in Him made Heir of all things; so we through that faith whereby we receive the Son, are made Heirs with Christ in such sort, that all things are ours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are ours whilst we are Christs, as all is Christs whilst He is Gods. Now, this is a very glorious inheritance, which as faith onely apprehends, so faith onely un∣derstands.

And this inheritance happens to us, not through the works of the Law, that is, not through any outward works of outward righteousnesse whatsoever, but through the righteousnesse of faith, through which faith we are truly made one with the Son of God in Christ (as hath been said) and in and with Him, do truly inherit both God and the Creature.

3. (E) This true faith carrying us into the Son of God, and placing us in him to abide in him, doth truly carry us out of the utmost reach of all evil things; out of the reach of the Law, Sin, Death, and Hell, seeing these can have no place nor presence in the Son of God; and though these evils may reach us whilst we dwell in our selves; yet we are got out of their reach so far forth as by faith we dwell in Him.

4. (F) This right faith carries us into the Son of God; and doth carry us into all his Perfections and Excellencies, into his nature, and life, and righte∣ousnesse, and wisdom, and power, and glory, and into all the fulnesse of the Son of the living God; and so true faith inriches a Believer in Christ with greater treasure then the heart of a carnal Christian can possibly give credit to; for through faith we are carried into the Son of God, to have all that He hath, and He again comes and fills us with all that he is and hath.

5 True faith carries us into Christ, and makes us one with him, as the Author and Original of all our good works. For through this, God dwels in us, and works his own works in us, and we again dwell in him, and work his own works in him; and those only are true good works, which God that dwels in us works in us, and which we dwelling in God work in him.

(G) Yea, a Believer who is one with Christ, not only doth good works, but doth them continually: for Christ in him is alwayes active, and whilst he is in Christ, he must be alwayes active, and therefore saith Christ, Joh. 15. He that abideth in me, and I in him, the same bringeth forth much fruit: For through this mutual abiding of Christ and a Christian in each other, a Christian as na∣turally, and as necessarily doth the works of God, as the fire burns, or the Sun shines.

And these are some of the Advantages a Christian hath, through faith in the Son of God.

ANIMADVERSION 17.

(A) THat that only is true faith which doth apprehend and re∣ceive the true God in Jesus Christ: And also that true faith is not of our selves, but is wrought in us by the Father through the Spirit, is very true and certaine: But to define faith, or describe it as Mr Dell here doth, only and wholly by acts of God the Father, is plainly to make God not only the authour, but the sole actor of faith, and so to deny any acting of the hearts of believers to Christ-ward by faith, which (as I conceive) is doctrine very new and strange, from the truth of the Gospel, Gal. 2.16. Eph. 1.13. Rom. 10.10. It is true that here is mention made by Mr Dell of believers receiving of Christ, but he saith not (as he might) that therein stands the nature of faith; but in Gods inabling a man to receive Christ, which is wholly and solely Gods act as is also his making us one with the Son, to live and abide in him for ever; which being one with, and abiding in the Son, though it be an effect, yet containeth nothing in it of the nature of faith.

(B) That by faith through Christ, believers are adopted to be the Sons of God, is certainly true: But that [as the Word or Son of God coming into the humanity of Christ, gave it autho∣rity 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 power to be light and hot] is plainly to take off believers son-ship, in relation to God, from the ground of adoption through grace, and to found it upon the communica∣tion of the Divine nature to them in the same manner, though not so immediately, nor in the same measure as to the huma∣nity of our Saviour; which is a doctrine of such ill consequence, that still me thinks Mr Dell should tremble and abhor to own it nakedly: For if the Son of God coming into believers as into the humanity of our Saviour, give them power to become the sons of

God, as it gave him power to be the Son of God, as the fire gives the iron in which it dwels, power to be light and hot; then it follows, that though believers have the Son of God in them through Christ, yet having the Son of God in them, they have power to be the Sons of God immediately and in themselves, as the iron hath immediate power from the fire to be light and hot: which being granted, overthrows the doctrine of believers adoption by Christ, and putteth all believers into the peculiar honour of the immediate Sonship of our Lord Christ.

(C) Do believers in whatsoever they do, stil carry themselves in all things in some demonstration of the divine nature, as Mr Dell here peremptorily affirmeth? I do believe the Apostle, that in many things we offend all; and that the best of believers have their sad miscarriages, as the Apostle Peter had, Gal. 2. and give too often demonstration of the reliques of corrupt nature in them: If Mr Dell can reconcile these things together, I shall leave that labour to him.

(D) Believers, no doubt, through faith in the Son of God, are made heirs of God, and joynt heirs with Christ of all things: But that as our Lord Christ, according to his humane nature was made heir of all things, by being made one with the Son of God, so believers likewise receive the Son, understanding thereby, the Godhead of our Saviour, and so are made heirs with Christ of all things; though it consent will with Mr Dels former do∣ctrine, yet I find no Scripture doctrine agreeing thereunto. The scripture doctrine in this point (as I apprehend) is this, that all true believers, through faith in Christ, are gratiously adopted to be the sons of God; and if sons, then are they heirs of God, and joynt heirs with Christ of all things, and specially of the eternal heavenly glory which is to come.

(E) That true faith uniting us as members to the Lord Je∣sus, doth carry us out of the reach of the law, sin, death, and hell, so far, that none of them shall prevail against us, being be∣lievers, unto destruction, is doubtlesse a sweet Gospel truth: But that faith putteth us out of the reach of these evils, by putting us in∣to the Son of God, or Godhead of our Saviour, is barely Mr Dels assertion without the Scripture; which teacheth that believers are carried out of the destroying reach of the law, sin, death, and

hel, through the redemption which is in Christ Jesus; not through any such union into the Son of God, as he here drives at.

(F) That right faith carrieth believers into the Son of God, into all his perfections and excellencies, into his nature, life, wis∣dom and glory, and into all the fulnesse of the Son of the living God, is a position which before this time, I think never drop∣ped from the tongue or pen of any Christian. Mr Del seems not to have arrived to the height of such an apprehension by what we read, Sect. 16. (F). sc. So that the life of the Son of God is com∣municated truly to all the faithful, and is to be seen in their flesh in some measure, as wel as in his in all fulnesse; But it is here plain∣ly and peremptorily affirmed, that believers are carried into all the fulness of the Son of the living God, the necessary consequences whereof, how dreadful they are, I leave to him to consider; I trust he doth not believe, that in believers dwelleth all the fulness of the Godhead bodily, which the Apostle pointed at as the peculiar incommunicable honour and excellency of our Lord Jesus the Son of the living God, Col. 2.9.

(G) Where is that believer that doth good works continually? The Apostle Paul found not in himself a continual ability to do good works, Rom. 7.15,18. and pointed at the same impoten∣cy in the believing Galathians, Gal. 5.17. And me thinks, to affirm that a Christian, as naturally and necessarily doth the works of God, as the fire burneth and the Sun shineth, which crea∣tures we know have no seeds of opposition against their native operations in them, is plainly to make a Christian perfectly spiritual and holy, free from all reliques of native corruption, opposing in him the willings of grace: And if any such Chri∣stian be to be found, according to Mr Dels doctrine, he must needs exceed the measure of the Apostle Pauls holinesse, which I think, no true humble Christian will pretend unto.

SECT. XVIII.

BY all which we may perceive, that true faith is a greater matter then the most are aware of. (A) For men usually think, that when they hear the Gospel in the outward Ministry, and assent to it that it is true, that this is Faith, and that then they do believe; but the true faith of Gods elect is a greater matter then so; for through that we are truly made one with the Son of the living God, and do abide and live in him for ever. (B) And so this right faith is a most high and precious grace, and is the first manifestation of the Fathers eternal love to the Soul, and the first grace whereby we have entrance into the Kingdom of God: it is the Sabbath of Sabbaths: it is the greatest and highest worship of God: (C) it is infinite and everlasting righteousnesse; it is the mor∣tification of the flesh, the quickening of the spirit; our mighty victory over the Law, Sin, Death, Hell, the World, and Devil; it is the first and last, and all in all, in the Kingdom of the Son: And he that believes as the Scriptures have said, is already truly passed from sin to righteousnesse, from death to life, and from Satan to God.

So that right faith is a most precious grace, and is found in very few of the common Professours of the worldly Church; So that Christ himself makes this question, The Son of man when he comes, shall he finde faith upon earth? And therefore it concerns all to inquire and try, Whether we partake of this Faith or no? And whether the life we live in the flesh, be in the Faith of the Son of God? otherwise we must know, that as he that believes shall be saved, so he that believes not shall be damned.

It follows,

ANIMADVERSION 18.

(A) MAster Dell, I suppose, whatever he intimateth in these words, cannot but know that the generality of Pro∣testant Divines, place the nature of saving faith, not in a bare assent to the Gospel, but in an act of the whole heart receiving Jesus Christ, according to the Gospel, John 1.12. And as for such men who wrest the nature of saving faith, short of the re∣ceiving of Jesus Christ with their whole heart, their doctrine is as unsatisfactory to the generallity of understanding Prote∣stants, as to Mr Dell.

(B) If true faith be a most high and precious grace, as is here affirmed by Mr Dell; How then is Christ in believers truly all grace? which is asserted by him, Sect. 14. (B) Is Christ

a believers right faith too? That were very strange.

(C) The praise of a right faith is very great in the book of God: But to say of faith that it is infinite and everlasting righ∣teousnesse; and again, that it is the first and the last, and all in all in the kingdom of the Son, is no Scripture expression, and these positions seem to trench very far upon the glory of the Lord Jesus, of whom alone these high things are, and can be truly affirmed, Jer. 23.6. Rev. 1.11. Colos. 3.11.

SECT. XIX. Who loved me, and gave himself for me.

THe Apostle having shewed that all true Christians are truly crucified with Christ, and are also truly quickned with him, by the same living Word and Spirit of life which crucified them; and so do receive a Spiritual and Divine life, instead of their humane and carnal life: and having also shewed the Means by which they attain to this blessed death, and blessed life, and that it is by faith in the Son of God: (A) Here he proceeds to shew us two main and chief things, which faith regards and apprehends in Christ, to wit, his infinite love, and the incomparable fruit of it; saying, who loved me, and gave himself for me.

And so in these words, I shall take notice of these three things.

• 1. Of Christs special and peculiar Love to his Elect, from these words, who loved me.
• 2. Of his special and peculiar Redemption, being the fruit of his speci∣al love, in these words, and gave himself for me.
• 3. Of Faiths particular Application of both these speciall Graces to a Believer.

The first thing here considerable, is Christs special love to some above others; Who loved me.

Most certain it is from the word of the Gospel (which is the truest and clearest light that ever shone in the Church of the faithful) that Christ doth not love all Mankinde alike, but he loves some and not others.

There is indeed a general and common love of Christ, wherein he compre∣hends all Mankinde alike, which he manifests to them in making (as he himself saith, Matth. 5.24.) his sun to rise on the evil, and on the good; and sending his rain on the just, and on the unjust; and as Paul saith Acts 14.17. He doth good to all Nations, though they walk in their own wayes; giving them rain from heaven, and fruitful seasons, filling their bodies with food, and their hearts with gladnesse; and supplying them with the common things of this life, sutable to their Humanity.

But he hath a special love to his Elect, to the Church which is his Body;

these he loves as his own flesh; yea, as partakers of the same Divine Nature with himself; and according to this love he communicateth to these, of all that very fulnesse of God which he hath received from his Father.

Now with this special love, he loves not all Mankinde alike, but onely some, passing by the rest.

The Grounds and Reasons of which special love of his to some, and not to others, are these;

1. Because the Son, as he is of the same Nature with his Father, so he is also of the same operation with him, and so he only doth that which his Father doth first; as Christ himself testifieth of himself, John 5.19. saying, Verily, verily, I say unto you, the Son can do nothing of himself, but whatsoever he sees the Father do. For whatsoever things he doth, these doth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doth: So that the Father sheweth to the Son all those whom he loves; and whom the Son sees the Father loves, those also doth He love: and whom the Father doth not love, neither doth the Son love them, because he can do nothing of himself, but what he sees the Father do.

So that the Sons love is full as large as the Fathers, but no larger, seeing both love with the same Spirit. For if the Father should love such onely, and the Son love others over and above; or if the Father should love more then the Son, or the Son love more then the Father, this would breed a difference in God, which cannot be imagined without highest blasphemy. And there∣fore those whom the Father loves with this special love, the Son loves likewise, and none but these.

2. As the Son loves those only whom the Father loves, so he loves them only upon this account because they are the Fathers: as Christ himself saith, John 17. Thine they were, and thou gavest them me; and all that are mine are thine, and all that are thine are mine; and so Christ owns no more then are the Fathers, and those which are the Fathers he takes them as his own, and loves them as the Father loves them.

3. As Christ loves them only with this special love, whom the Father loves, and loves them because they are the Fathers, so he loves them as dearly as the Father loves him: Now Christ saith of these to his Father, Thou hast loved them, as thou hast loved me: Again he saith, That the love wherewith thou hast loved me may be in them, and I in them. And so, as God loves these as he loved Christ (and he doth not love all Mankinde so) so Christ loves them as he loves himself; yea, he seems to love them more then himself; for he loves them, and gives himself for them.

And so having spoken of Christs special love, I proceed in the next place, to speak of the wonderful fruit of it, which is, his special Redemption: And gave himself for me.

(B) Christ could not love his as his Father loved him, even with the Infinite and most tender love of God, and still suffer them to remain under the Law, and Sin, and Death, and the power of the Devil: but he being the Son of God, and so able, the love of God within him made him willing, yea, even con∣strained him to redeem them. And this Redemption he could no otherwise bring about, then by giving himself for them: And so he gave himself for them indeed, even to be made Sin for them, and a Curse for them; yea, he

gave himself up to all the sorrows of Death, and pains of Hell for them, and to endure to the very utmost, the whole wrath of his Father for them.

And this was the greatest manifestation of the special love of Christ that could be: as John saith, Herein was love, not that we loved him, but that he loved us, and laid down his life for us.

Now further, we must know that as there is a general love, that Christ bears to all Mankinde: So also there is a general Redemption proportionable to that general Love; which is nothing else but this, the saving or rescuing of the fallen and lost world for a time, from the execution of that death and dam∣nation into which it had inwrapped it self through Sin. but this is rather a Reprieve then a Redemption; and if it be called a Redemption, it is but the common and temporary Redemption of the World, during the patience and long suffering of God towards the Vessels of Wrath, prepared for destruction.

But after the determined time of Gods Patience is expired, the wrath of God breaks forth upon them, and death and hell swalloweth them up.

But the special Redemption of the Church, is a full, perfect, and eternal Redemption of all the Elect of God from sin, and death, and hell, by the Righteousnesse, life, and Salvation of the Son of the living God communi∣cated unto them: And this Special Redemption begins here in this life, as soon as ever Christ dwells in our hearts by faith; and it is perfected at the day of the Revelation of the Sons of God.

Now this Special Redemption extends it self no further then the Special Love of the Son, and of the Father, as may appear thus.

Because the Special Redemption of Christ extends it self no further then the Fathers Election, as the Fathers Election extends it self no farther then his Good pleasure, or the Counsel of his Will which doth limit the Infinitenesse both of his Goodnesse, Mercy, Wisdom, and Power in all his outward Actions to∣wards the Creatures, both in their Creation and Government, as also in the Dispensations of all blessings towards them both bodily and spiritual.

So then as the Fathers Election is limited by his Love and good pleasure, so the Sons Redemption is limited by the Fathers Election, and so the Sons redem∣ption is full as large as the Fathers election, but no larger: for Christ himself saith, That he came not to do his own will, but the will of him that sent him: Now the Fa∣thers will was that Christ should redeem all that he had Loved, and Elected, and Given to him, but no more: And so we must necessarily know the latitude and extent of Christs Redemption; by knowing the Fathers love & will in his election.

And so Christ Redeems no more with his Special Redemption, then those he loves with this Special Love: and thus he loves no more then the Fa∣ther loves.

2. Christs Special Redemption of those whom he loves with this Special love may be farther evidenced out of John 17. where Christ distinguisheth all Mankinde into these two sorts. viz. The World, and they that were given him out of the World; and tels us that his intercession was not for the former, but onely for these latter; saying, vers. 19. I pray for them, I pray not for the world, but for those that thou hast given me out of the world.

Now we must know that the Priestly office of Christ, consisteth of two parts; His Oblation, and Intercession. For first he Offers himself a Sacrifice for his people, and then after that he prayes for them whom he had Redeemed

by his blood. And his Intercession is founded on his Oblation; and he never prayes for any but for those whom he hath first Redeemed; and whom he hath not Redeemed, he prayes not for; and whom he prayes not for, he Redeemed not. And so Christ not praying for the world, it is evident he never died for the world: for he of course and necessity performs the second part of his Priestly office, his Intercession for all those for whom he hath performed the first part of his Priestly Office, his Oblation or Sacrifice: And for whom he doth not per∣form his Intercession, it is most certain that he never performed his Redem∣ption for them: and this is so sure and certain a Truth, that the foolish and vain Reasonings and Discourses of men shall never be able to prevail against it, nor yet the very Gates of Hell.

And thus you have seen manifested to you, the Special Redemption of Christ, as well as his Special love, both which he extends not alike to all Man-kinde (as the Hereticks say) but only to those whom his Father hath given him, which are not all Kindreds, Tongues, People, and Nations; but some out of every Kindred, and Tongue, and People, and Nation, which he hath loved, and redeemed to God by his blood.

And now to make some Ʋse of both these Truths together.

Ʋse 1. And first, The World (as Christ terms Ʋnbelievers and Reprobates) will cer∣tainly be grievously offended at this Doctrine, when they shall hear that they have no part nor lot, neither in the special Love, nor in the special Redemption of Christ. But this we cannot help, nor be false witnesses of the minde of God, which he hath so clearly revealed in his Word. For they are not of God; neither hath Christ loved or redeemed them; neither do they much prize this Special Love and Redemption. But the Sins they have, they love them, and live in them, and do alwayes resist and oppose Christ and his Spirit; and so as they are rejected of God, so also they perish in their own sin and obsti∣nacie.

Ʋse 2. 2. The faithful may learn hence, that our Happinesse and Salvation in the first cause of it, doth far surmount the utmost capacitie of the highest reason of all men and Angels, seeing it is builded on no reason, or ground of reason in any Creature, but upon the meer will, and good pleasure of the Creator, which is not moved, directed, or ruled by any thing that is in the Creature, but by it self alone, and that freely, fully, and unchangably. Which good pleasure of his, as it is the Rule of all his works towards the Creature; so this also is to be the Rule of all reason in the Creature; and with this the Creature is to rest satisfied without farther questions and demands: otherwise it blasphemes at the highest rate, when it will needs be replying against God, and not rest satisfied with his good pleasure.

Wherefore Christ himself speaking of this special Grace of God to the Elect, gives him thanks for his good pleasure, which was the first Fountain of all, saying, Matth. 11.25.26. I thank thee, Father, Lord of Heaven and Earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them to babes. Even so Father, because thy good pleasure was such. Which shews us that the good will of the Father, is the Fountain and first Original of our Salvation, unto which the will and pleasure of the Son is fully confor∣med; and the Reason, and Prudence, and Knowledge, and Understanding of man, have no Place nor Ʋse here▪

Ʋse 3. 3. The free and special Love and Redemption of Christ, apprehended and

felt by Faith, tends to the great Refreshing and Comfort of the Faithful; and that in the midst of the greatest sense of sin and wrath. That the Lord, even the Father and Son, should by the Spirit, thus single them out of all man∣kind; and that the Father should freely set his love on them, and give them Christ to give himself for them, and should manifest the truth and certainty of all this to them by the Spirit, which only is the Faithful witness of the mind and counsel of God to all his people; I say the true and Spiritual sense of this Special Love and Redemption of God and Christ to them, cannot chuse but fill their hearts with joy unspeakable and glorious. So that the Soul can∣not chuse but say, Lord, what is thy poor servant that thou shouldest deal thus with me? That thou shouldst in thy deep and unsearchable counsel, and in thy most hidden, but most righteous Judgements, passe by so many thou∣sands and millions of people in every age and generation, and should set thy love on me, together with Christ and all his Saints, being in my self so wretched and unworthy a Creature. And this choiceness and speciality of thy love, the more endears it to me, and hath ravished and overcome my heart. After this manner, yea and beyond all expression must the Soul needs be affected, that is truly sensible of the Special love and redemption of Christ.

ANIMADVERSION 19.

(A) THese words speak of Faith, as an act of Believers to∣wards Christ, regarding and apprehending in him his infinite love, and the incomparable fruit of it, according to the old Protestant doctrine agreeing with the Scriptures; which I think cannot be brought into any good accord with the descri∣ption of the nature of Faith, set down by Mr Dell, Sect. 17. (A)

(B) This is old, good, and acknowledged doctrine, firmly believed by those who are wholly unsatisfied in much of Mr Dels former doctrine, as having no affinity with what is here delivered,

SECT. XX.

ANd this for Ʋse.

Object. Now if any say, If Christs Love and Redemption belong but to a few, why is the Gospel commanded to be preached to all Nations in the World?

Answ. I answer, That in all the world, among all Nations, it may find out the Elect of God, and bring them to the true knowledge, and enjoyment of what God of his free grace hath done for them in Jesus Christ: and when that word cometh, they hear the Joyful Sound, and believe; and according to their Faith, so is it to them.

And so I proceed to the third point, which is, Faiths particular application of this special love and redemption of Christ to believers, who loved me, and gave himself for me.

(A) It is the nature of true Faith, to apply Christ and all his Works to the believer, and to make them his own; for faith puts on Christ, and cloaths us with Christ; yea, it eats and drinks him who is the Son of the living God, and so makes Christ its own indeed.

Through faith Christ is formed in us, and we again are formed in him; and Christ and we are so made one another through faith, that Christ Appropriates us to himself, and we again appropriate Christ to us.

Other men content themselves with a General conceit that Christ loved them; but a Christian hath a Particular faith. Other men believe that he loved Paul, and Peter, and John, & such eminent Saints; but true faith saith in our hearts, he loved Me, even Me together with them, and that with the self same love; and gave himself for Me, as he did for them.

Quest. But some will say, Had not Paul a special Revelation of this love of Christ be∣sides faith?

Answ. I Answer, Paul had a special Revelation of this love, but yet no other then all believers have who have received the Spirit, as the same Apostle shews, 1 Cor. 2.12. where he saith, We have not received the spirit of the world, but the spirit that is of God, that we may know the things that are freely given to us of God: So that the Spirit of God within us, shews us the things that God hath freely given us; among which Christs Love and Redemption are the chief. And the same Apostle prayes for the Ephesians, that God would give them the spirit of wisdom and Revelation to know Christ. Now this spirit of Revelation doth not only shew us that there is a Christ, and what he is, but also that this Christ is Ours, whatsoever he is; and that he hath loved Ʋs, and given himself for Ʋs. And this Revelation all the Faithful have together with Paul.

Ʋse 1. (B) And thus having answered this Objection, we shall proceed to make some Use of this Point also.

And first we may observe what an excellent apprehension, and vision of Christ true faith hath; namely, it looks on Christ, not as a Severe Judge, or Law∣giver, but as one who hath truly loved us, and given himself for us. And such a Discovery and Vision of Christ as this, will uphold our souls mightily in all our saddest, and darkest hours; and will preserve us, that we be not swallowed up of Despair. Yea when we see Christ thus, nothing is so sweet, lovely, and de∣sirable to us, as He is.

Now Satan and our evil Consciences, will ever be representing Christ other∣wise to us, to make him Dreadful and Terrible to our Souls: as Luther reports of a certain Doctor in his time, who apprehended that Christ stood at the right hand of his Father accusing him for his sins; and with the very horror, and agony of this apprehension, he pined away and died.

Wherfore let us not see Christ as Satan and our evil Consciences represent him in the hour of Temptation, but as the Gospel holds him forth, and then we shall see him to be such an one who hath loved us, and given himself for us: And such a knowledge of Christ will support, and establish us again in the worst assaults that sin, and death, and hell can make against us.

Ʋse 2. 2. We may learn, That faith carries nothing to Christ of its own, but it goes empty, and naked to him, and expects to receive all things from him: Faith saith, Christ loved me, and gave himself for me, when I did not love him, nor give my self for him; yea when I was an Eenemy to him, and Crucified him.

Faith saith, I have no righteousnesse, nor wisdom, nor goodnesse, nor any worth at all to carry to Christ; but I expect all from him, being in my self poor and miserable, and blind, and naked.

Ʋnbelief is altogether looking at what we have done for Christ; but faith is altogether beholding what Christ hath done for us.

Ʋnbelief would fain bring something to Christ, for which Christ might ac∣cept it; but faith brings us unto Christ, destitute of all good, and full of all evil, and even then casts us with confidence and assurance, on his free love and mercy.

Ʋnbelief when it finds no good in it self, dares not go to Christ, nor trust in him: but faith can trust in Christ in the midst of all sin and evil, as well as in the midst of all graces and vertues; for else no flesh could be saved. And thus unbelief makes void the Gospel, but faith establishes it.

For when a man would first find in himself a love to Christ, and readiness to give himself for him e••re he can conceive any hope that Christ did love him, and gave himself for him, this man abolishes the Gospel, and makes Christ void, who came to save sinners, and to justifie the ungodly. But now he that feels no∣thing but sin and death and hell in himself, and all manner of evil and enmity against God: and yet notwithstanding all this, can go to Christ by faith, and can believe that Christ hath loved him even in this condition, and given him∣self for him, this is the man that magnifies the Gospel, and hath the right un∣derstanding and knowledge of Christ: Yes this is the man that gives God the greatest glory that any creature on earth can give him, yea greater then all the Angels in Heaven can give him; for they being full of the righteousness of their first Creation, believe the Love of God to them; but for men that have lost all that righteousnesse, and are besides filled with all manner of sin, even then to believe the love of God in Christ, this is the precious faith of the Gospel, and the greatest glorification of God that can be. Wherefore Paul saith here, he loved me, and gave himself for me; as if he had said, he found in me no Free-will; or Natural abilities; no good desires, affections or ends; but he saw me wholly estrayed from God, wicked, abominable, and the captive of the Devil; and yet such was his goodness, that notwithstanding all this, he loved me, and gave himself for me. And this was the victory and triumph of Pauls faith.

Now by this that hath been last said, we may perceive that every man na∣turally would find something in himself to bring to Christ, to make him ac∣ceptable unto him; and that very few can believe That he loves Ʋs whilst we are sinners, and that whilst we are yet sinners, Christ died for the ungodly.

Ʋse 3. 3. In that Christ loved us, and gave himself for us, we may hereby come to understand how strong, mighty, and unconquerable our sin was, even so mighty that the whole world and all the creatures were unable, and unsufficient to take it away: but the Son of God must give himself for it, and must become a Sacrifice for it, or it had remained upon us for ever.

Wherefore let us know that our Free-will, and Natural abilitise, and works, and duties were of no force at all to take away our sin, but Christ must do that by giving himself for them: And insomuch as Christ the Son of the living God, hath given himself for them, we rest assured that they are done away for ever, and that none can lay any thing to our charge if do we believe in him.

Ʋse 4. 4. Let us labour for this particular faith, and assurance in our hearts, that Christ hath loved us, and given himself for us.

There is nothing that the Devil does more labour to hinder us from, then this particular application: For he well knows, that if we once truly believe that Christ hath loved us, and given himself for us, then we cannot chuse but forthwith love him again, and give our selves for him; and also be most ready and resolved to do, or to suffer any thing for Christ; the Spiritual sense of this special love is so constraining. Wherefore as it is the great policy of the Devil to labour to hinder us from the sense of Christs special Love, so it must be our especial care to endeavour to attain unto it. For the true and Spiritual attainment hereof will be of great concernment to ut in all things.

For first, the Spiritual taste of this Special Love, will make us forward to do any thing for Christ: (as I said) it will make us fruitful, and abundant in his work; and we can never be Idle, when we shall comprehend with all Saints, what is the height, and breadth, and length, and depth, and shall know this Love of Christ which passeth knowledge.

2. It will make us ready and forward to suffer any thing for Christ: any reproches, slanders, oppositions, persecutions, prisons, torments; nothing be∣ing bitter or grievous to that soul where the Love of Christ is tasted.

3 The Spiritual taste of this Special Love, wil sweeten all the mercies of God which he gives us to enjoy in this world, which would not be truly sweet, if we did not taste his special love in them: yea the taste of this love will make every ordinary mercy extraordinary, and every small blessing a great one; for no∣thing is ordinary or small, where the special love of God is tasted.

4. And lastly this spiritual taste of the special love of God, will cause us con∣stantly to put our trust in him, seeing God who hath given us Christ, and Christ who hath given us himself, can afterwards deny us nothing, nor suffer any thing to do us any prejudice.

Wherefore let these considerations move us to labour for this particular faith, that we may believe that Christ hath loved us, and given himself for us.

Yea, let us known that such is Christs love to his Elect, that he would not have refused to have given himself for any one single person of them, and to have suffered the same things for any one of them, as he hath done for all of them; that each of us may know that we are as much engaged to be thankful to Christ, as if he had given himself for us onely, seeing each Christian by true faith, may say with Paul, he loved me, and gave himself for me. And this is all the hope and comfort we have in this World, and we desire to live and dye with this faith rooted in our hearts.

ANIMADVERSION XX.

(A) THis is a very good discovery of the nature of right sa∣ving faith, which how it can consist with Mr Dels for∣mer description of the nature of faith, Sect. 17. (A) I see not.

(B) The doctrine delivered by Mr Del in the following uses which he maketh of the point before him, is old, sound and good, and needs not any new notions to support or inforce it. If that passage following, faith can trust in Christ in the midest of all

sin and evil, as wel as in the midst of all graces and vertues, be understood with some grains of Gospel salt, which it much need∣eth, as intending that when a man seeth nothing in himself but sin and evil, he may yet, and should then, being burdened, come to Christ for rest, and trust on Christ for life, as much as if he saw himself in the middest of all graces and vertues, saying with the Apostle, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of which I am chief: It may then (as I conceive) be admitted for a truth, which yet had need be delivered with much cauti∣on, and many Gospel provisoes, lest otherwise it might occasi∣on in men a boldnesse to continue in sin, that grace may abound; which is a dreadful abuse of the Gospel noted and renounced by the Apostle, Rom. 6.1. I think that much of that reproach of Antinomianism, which many have drawn upon themselves in our dayes, hath proceeded from an Antinomian liberty of lan∣guage, which they have affected and taken to themselves, hold∣ing to no ordinary rule or law of words in their expressions, but loving to deliver old and sound doctrines in new and dange∣rous terms and forms of words, which have (no doubt) mis∣guided multitudes into wicked, and wretched errours, which I am apt to conceive, their leaders did not (as their disciples do) apprehend to be Scripture truths: It would be very happy if (at the length) that Apostolical rule might obtain amongst us, both in words and deeds: Let us not judge one another any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way: Rom. 14.13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Quicunque ista lecturi sunt, non me imitentur errantem, sed in melius proficientem.

August. Retract.

FINIS.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Ezech. 34.7,8,9,10. See Burroughs on Hosea, chap. 1. verse 11. And Phil. 1.29. 1 Pet. 4.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Cor. 15.31.
• 1 Cor. 3.21.