Animadversions on William Dells Book, Section 11 – Section 12
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 onelyonly his own humane life puriſied and refined. I ſay, leſt any one ſhould think he lived now the life of his own refined & ſpiritualized reaſon and judgement, and prudence, and will, &c. diſtinct and apart from Christ; therefore he adds, yet not I, but Christ lives in me. And each of theſe Clauſes are very conſiderable.
Yet not I.
(B) I live, yet not I. By which words it may appear, that a Christian is ſo crucified with Chriſt, that in this crucifying he loſes not onelyonly his own proper life, but (which muſt needs follow) his perſonality alſo. For through faith his ſoul and body live no more any proper life of their own as before, but are taken up into the nature and perſon of the Son of God; and in him he ſubſiſts, lives and acts as a Member in the Man, and as a Branch in the Vine; and ſo can truly ſay after faith is come, Vivo ego, non amplius ego, I live, yet no more I, but it is another that lives in me, and I in him: ſo that a true Chriſtian, through true faith doth loſe his perſonality, not his humanity; for his nature lives, but not in his own perſon, but in the perſon of Chriſt.
(C) Indeed every man by nature, and according to his firſt birth, is a diſtinct perſon by himſelf and lives a proper life of his own, in and by himſelf, till faith comes and knits him unto Chriſt; and then he ſubſiſts in Chriſts perſon, and is no more a perſon diſtinct by himſelf, ſo far as he is gathered up into Chriſt through faith and the Spirit, and lives and acts in him. For then Chriſt is made ſo one with a Chriſtian, and a Chriſtian with Chriſt, that there is no more distinction between them in this Vnity, then there is between the head and a member.
Now the knowledge of this point, through the Experience of faith, is of excellent uſe to a Chriſtian in the matter of his ſalvation.
(D) In as much as each man, as he is a distinct perſon by himſelf, is under the Law, and appertains to the Kingdom of the Devil, and is within the reach and power of death and hell: but as he is taken into Jeſus Chriſt by faith, that is, as he is taken into his Perſon as his member, and loſeth his own perſon, ſo he is free from the law, ſin, and death, as Chriſt is free. So that if the law, ſin, death, or the devil come to a believer, to accuſe, terrifie, or condemn him, he (becauſe of this moſt real and near union with Chriſt) may reply in truth, and ſay, It is not I; I am not I, I am through faith become a member of Chriſt, and I am he, and he is I; and if you have any thing to ſay, ſay it to the Perſon himſelf, for I am but a Member, and do live in his perſon.
The clear and ſpiritual knowledge of this matter, would be a great ſupport to us in all times of temptation, and in all deep ſenſe of ſin and wrath: ſeeing we commonly in ſuch ſad and painful hours, do look upon our ſelves as perſons by our ſelves, and distinct from Chriſt: and then we do truly both fear and feel ſin, and death, and hell within us; and then alſo the Devil, and our own evil conſciences are too mighty for us, when we conſider our ſelves in our ſelves. Wherefore at ſuch times we muſt needs prevail by faith; and know that we through faith are not perſons by our ſelves, but that we are Parts and Members of Chriſt, and live in his Perſon, and conſequently in ſo near union with him, that Chriſt cannot be ſaved without us, nor we periſh without him. And ſo none can lay any thing to our charge, but what Chriſt hath taken upon himſelf, and overcome for us: and ſo the Law, Sin, Death, Hell, and Devil, can as ſoon prevail againſt Chriſt, as againſt us who are ſo joyned to him, that we are one fleſh and Spirit with him.
(E) It is true, if we were perſons by our ſelves, theſe evils and enemies would be too hard for us; but being drawn unto Chriſt by the Father, and being by him alſo implanted in Chriſt, and made Branches of that Vine, and Members of that Perſon, we thus become one with him who is conquerour of all things, and we our ſelves alſo are more then Conquerours in him.
Wherefore let us all know that in the matter of our Adoption, Juſtification, Sanctification, and of our whole Salvation, (F) Prorſus abjicienda eſt perſona, as Luther ſaith, We must wholly caſt away our own perſon, and be united into one perſon with Chriſt, yea, and loſe our perſon in his: ſeeing out of this union Chriſt profits no body, either to the eſcaping ſin and death, or to the obtaining righteouſneſſe and life.
(G) Wherefore for the eſcaping theſe eternal evil things, and for the obtaining theſe eternal good things, we muſt neceſſarily be ſo taken up into Chriſt, that we muſt ſay with Paul, It is no more I.
ANIMADVERSION XI.
(A) IT is ſuch plain Scripture doctrine, that our humane reaſon, judgement, prudence, wil, &c. is refined and ſpiritualized in us, through the ſpirit of Chriſt, and that in the ſtrength of that renovation through the ſpirit we live unto God in our humane life, and native faculties refin'd and ſpiritualliz'd, that to indeavour to take men off from thinking ſo is a very anti-ſcriptural attempt: See Rom. 12.2. Epheſ. 4.23. 1 Theſ. 5.23. If Mr Dell thinks he hath left himſelf a ſtarting hole in theſe words [diſtinct and apart from Chriſt.] He may know that all underſtanding Chriſtians acknowledge, that the refining and ſpiritualizing of our humane faculties to a heavenly diſpoſition, and life proceedeth only and wholly from union to Chriſt through his ſpirit, and cannot poſſibly be enjoyed diſtinct and apart from him. Theſe words therefore, diſtinct and apart from Chriſt, are not of ſufficient vertue to ſecure Mr Dels preſent Paradox from appearing very heterodox to judicious obſervers: If Paul had but one humane life in him, and were but one and the ſelf ſame man, as to his native faculties, before and after Chriſt lived in him, which I think is undeniable; then it will neceſſarily follow (or I am much miſtaken) that the life he lived after Chriſt lived in him, was onelyonly his own life purified and refined; the life of his own reaſon, judgement, prudence, and will, &c. refined and ſpirituallized through the ſpirit of life in Chriſt Jeſus: the Apoſtles writing of ſuch in whom Chriſt lives, ſet them forth as the ſelf-ſame perſons in reſpect of their humane life and faculties, but purified and refined, to be very different perſons from what they were formerly: God be thanked that you were the ſervants of ſin, but you (the ſelf-ſame you) have obeyed from the heart, that form of doctrine which was delivered you, Rom. 6.17. And again, ſeeing you have purified (not any other, but) your ſouls by obeying the truth through the ſpirit, 1 Pet. 1.22. And again, Every man that hath this hope in him purifies himſelf (not any other) as he is pure, 1 John 3.3. It ſeems to me moſt evident, that the nature of regeneration, renovation, vivification, and ſanctification, neceſſarily require that the ſubject of them, the man which is begotten again, renewed, quickned from the dead, and ſanctified, be the ſelf-ſame as to his humane life and faculties, before and after this bleſſed change be wrought in him: for if the ſubject in this change be not identically the ſame, what can be imaginably ſaid to be chang'd? The words of Zanchius on the 23. verſe of the 4. chapter to the Epheſians, ſeems to me to carry much light and reaſon in them; who ſhewing why the Apoſtle expreſſed the renovation of beleevers by the putting off of the old, and putting on the new man, writeth thus: ut ſignificaret, ſicut veſtis res eſt diverſa ab eo qui eam induit &c. The Apoſtle uſed this form of ſpeech, that he might ſhew, that as a garment is a different thing from him that putteth it on, ſo alſo the old and new man are different things from us who put off one wherewith we were clothed, and again put on the other which before we had not upon us. I take it that Auſtins words are fully conſonant to Scripture doctrine: Sit igitur in primis poſitum atque firmatum virtutem quâ rectè vivitur ab animi ſede membris corporis imperare, ſanctumque corpus uſu fieri ſanctae voluntatis: Let this be in the firſt place laid down, and firmly held unto, that the vertue whereby a man lives well commandeth over the members of the body from the throne of the minde, and that the body is made holy by the uſe of a holy will, Aug. de civ. dei lib. 1. cap. 16.
(B) By the words of the Apoſtle it doth appear, that a Chriſtian crucified with Chriſt, as to the life of the old man, liveth not unto God from a principle of life which is properly his own or from himſelf, but from a principle of life which he hath from Chriſt, and in Chriſt; namely, from the ſpirit of Chriſt which dwelleth in all his. But that a believer loſeth his perſonality by being crucified with Chriſt, it appeareth not from this or any other Scripture that I know, That [through faith a believers ſoul and body live no more any proper life of their own, but are taken up into the nature and perſon of the Son of God] underſtanding theſe words according to Mr Dels explication Sect. 13. (D) that Chriſt in a believer is not the fleſh of Chriſt, for that being a creature, can be but in one place at a time, but this Chriſt is the Eternal Word and Son of the living God, the power, wiſdom, and righteouſneſſe of God and the true God and eternal life, ſeems to me a very dreadful poſition; For if a believers ſoul and body be taken up into the nature and perſon of Chriſt the Son of God in diſtinction from his fleſh, then he muſt needs in nature and perſon be the Son of God, and the true God, as our Lord Jeſus Chriſt is; which I am not willing to believe that Mr Dell will poſitively and plainly affirm, though his words evidently ſpeak ſo much: Whereas it is here further aſſerted by Mr Dell, that in Chriſt a believer ſubſiſts, lives, and acts as a member in the man, & the branch in the Vine, that is acknowledged in a Scripture ſence, ſc. that a believer hath his ſpiritual life wholly in Chriſt, and from Chriſt as his head and mediatour, through his ſpirit, as a member hath its life from a man, and a branch from the Vine; but from hence to conclude that a believer through faith doth loſe his perſonality, and lives in the perſon & perſonality of the Son of God, is utterly inconſequent; for though a believer doth retain his humane nature and perſonality, and doth truly live and ſubſiſt in the ſame, yet is it likewiſe true, that that perſon ſubſiſts, lives, and acts in Chriſt, as to the life of God in him, as a member in the man, or as a branch in the Vine.
(C) This aſſertion here reiterated by Mr Dell, that a believer after faith comes, is no more a perſon diſtinct from Christ, needs not again to be propoſed peremptorily, but to be proved ſufficiently by Scripture, and me thinks thoſe words, ſo far as he is gathered up into Chriſt, do utterly overthrow the former aſſertion, and prove that a believer in ſome degree or reſpect, is not gathered up into Chriſt, and therefore muſt needs be a perſon diſtinct from Chriſt: If here be not contradictio in adjecto, a contrariety in the end, to the beginning of this ſentence, I am much miſtaken.
(D) I utterly deny, and doubt not but the Scripture will bear me out in it, that a believer though admitted to be a diſtinct perſon from Chriſt, is within the reach and power of death and hell; for the humane perſon of a believer being by faith, and the Spirit united unto Chriſt, as his member, truly and yet myſtically is through Chriſt as his head and mediatour, fully put out of the reach of death and hell, and of the Law and ſin as binding over thereunto, ſo that if the law, ſin, death, or the Devil come to a believer, to accuſe, terrifie or condemn him, he, by reaſon of his moſt real and near union into Chriſt, may reply in truth, and ſay, It is not I, I am not I, I am through faith a member of Chriſt; I am in him, and of him; If you have any thing to ſay, ſay it to Chriſt my head and mediatour, for I am a member of his, and do live in him. And this doctrine I doubt not, is as full and effectual as what Mr Dell here ſuggeſts, to bring on that concluſion in regard of believers, that none can lay any thing to their charge, but what Chriſt hath taken upon himſelf, and overcome for them, and ſo the law, ſin, hell, and the Devil, can as ſoon prevail againſt Chriſt, as againſt them who are ſo nearly joyned to him, as to be one fleſh and ſpirit with him, in a Scripture ſence; much different from the mind and meaning of Mr Dell in this point.
(E) Thoſe words being not overſtrained beyond Scripture meaning, are very true and good, and conformable to the judgment of thoſe who judg Mr Dels doctrine of a believers having no perſonality, but in the perſon of the Son of God, to be very unſound and dangerous. Indeed if we were perſons by our ſelves, that is, perſons not united unto Chriſt as our head and mediatour, we ſhould be very miſerable; but bleſſed be the Lord, though we know believers to be diſtinct perſons from Chriſt, yet we alſo know them to be perſons ſpiritually and myſtically united unto, and even into Chriſt as their head, being made parts of that body which is his fulneſſe who filleth all in all, Eph. 1.23. and that is unto them matter of everlaſting and invincible rejoycing.
(F) Where to look this place in Luthers works, I know not; but upon what I know of the general tenour of Luthers doctrine, I dare adventure the reproach of a groſſe miſtake, if the words being duly weighed, do import more then this; that all perſonal works, worth, merit, and righteouſneſſe, is to be wholly diſclaimed, by thoſe who partake of the ſpiritual benefits of Chriſt: And this is very ſweet Goſpel doctrine aſſuredly, which hath no affinity with Mr Dels new paradox.
(G) Agreed, if theſe words be taken in the plain Scripture ſence of them; there is no doubt but for the eſcaping of eternal evils, and obtaining eternal good things, believers muſt be taken up into Chriſt; and found in him not having their own righteouſneſs, but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith, Phil. 3.9. at what time they may in their particulars, 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, Humility, 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 Sabbath 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 onelyonly 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 ſaying 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 univerſal ſubmiſſion to his Fathers will, or if Mr Dell likes not this explication, 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 whether 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; acknowledging 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.