II. To consider the unwashed or unsanctified sinner's having no part with Christ.
II. To consider the unwashed or unsanctified sinner's having no part with Christ.
In discussing this head, I shall shew,
1. What the unwashed sinner's having no part with Christ supposeth; and,
2. Wherein it lies.
First, We shall shew what the unwashed sinner's having no part with Christ supposeth. It supposeth,
1. That Christ himself is happy. He is not only happy as he is God, Rom. 9:5, who is therefore styled "God blessed for ever;" but as he is Mediator, the head of the body, the church. Hence it is said of him, Psal. 72:17, "Men shall be blessed in him, all nations shall call him blessed." All mankind were brought to misery and ruin by Adam's fall: but the man Christ was an exception from that rule. He was happy from the moment of the incarnation, all along, notwithstanding what he suffered: and from his resurrection and ascension his happiness was completed: Phil. 2:9, "Wherefore God also hath highly exalted him, and given him a name which is above every name." Heb. 10:13, "From henceforth expecting till his enemies be made his footstool." There are two things wherein Christ is completely happy.
1st, In having fully done the work he undertook to do. Hence he says to his Father, John 17:4, "I have glorified thee on the earth: I have finished the work which thou gavest me to do." He had a great work to do, for the glory of his Father, and the salvation of sinners. It was the hardest work that ever was taken in hand. All hardships from heaven, earth, and hell, met together upon him; and his work was to go through them all in a course of perfect obedience. And now it is done; he was born holy, lived righteous, satisfied completely by his death: now he is got to the joy set before him: Rom. 6:9, "Christ being raised from the dead, dieth no more; death hath no more dominion over him." Rev. 3:21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."
2dly, In having received the reward of his work. Our Lord, "for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God," Heb. 12:2. Never was there such a reward of work, as Christ has received; it bears proportion to the work, which was of infinite value. All the promises of the covenant, whether respecting himself, or his people, are now in his hand. They are won by him, and he is put in possession of the things promised, which make an inexhaustible treasure. Hence the apostle, (Eph. 3:8.) speaks of "the unsearchable riches of Christ."
2. There is enough in him to make others happy too: Col. 1:19, "For it pleased the Father, that in him should all fulness dwell." There is a fulness of a fountain in him, whereby others may be supplied from him, may have part with him, and yet he have no lack. The first Adam was a spring of ruin to all his posterity: but the gospel points out Christ the second Adam as a spring of happiness for wretched sinners.
3. Sinners may have part with Christ in his fulness; it is lodged in him to be communicated. Hence our Lord himself says, Matth. 11:27, 28, "All things are delivered unto me of my Father: and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour, and are heavy laden, and I will give you rest." He is the bowl on the top of the candlestick, (Zech. 4:2.) the immediate receptacle of the oil, from whence it is conveyed to the seven lamps. Joseph was sent to Egypt, and exalted there, to provide for Jacob's family in the dearth: so Christ is great Steward of heaven, for the behoof of poor sinners; that he having all in his hand, they may be happy in having part with him.
4. All that are sanctified are happy in having part with Christ: Col. 2:9, 10, "For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him." They have part in his work, by imputation; even as they had part with Adam in his sin: Rom. 5:19, "For as by one man's disobedience many were made sinners: so by the obedience of one, shall many be made righteous." They have part in his reward, by a real communication thereof to them; even as they had part with Adam in the corruption of his nature: John 1:16, "And of his fulness have all we received, and grace for grace." 1 Cor. 15:22, "For as in Adam all die, even so in Christ shall all be made alive." This, it is true, is but imperfect as yet; but it is so begun that it will undoubtedly be perfected. But such as it is, their sanctification is not the cause of it, but it is the cause of their sanctification. This appears from 1 John 1:3, 7, "That which we have seen and heard, declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
5. Lastly, Unholy sinners are miserable in the want of part with Christ. They are "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world," Eph. 2:12. Therefore this struck Peter, when he saw how deep it drew: for he said, Acts 4:12, "Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved." It is true, all that hear the gospel are externally called to the fellowship of his Son: but most men love the fellowship of the world lying in wickedness, and will not take part with Christ. So they are without it, though it lies open to them: and to each one of them may be said what Peter said to Simon Magus, Acts 8:21, "Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God." Meanwhile their unholiness is not the thing that bars them from having part with Christ; but their want of part with Christ is that whereby they keep themselves unholy.
Secondly, I shall show wherein the unwashed sinner's having no part with Christ does lie or consist. This will appear, with the misery of the case, in taking a view, 1. Of Christ's work; and, 2. Of his reward; in neither of which the unholy have part with him.
First, Christ is happy, in that he has done out the work he undertook for the salvation of sinners: and all that are his have part with him therein; it is imputed to them, as if they had done it, Gal. 2:20. And,
1. He has been born holy, and answered the demand of the law for holiness of nature, by his bringing a holy human nature into the world with him, as a public person. Hence in Luke 1:35, he is called "that holy thing born." Heb. 7:26, "For such an high priest became us, who is holy, harmless, undefiled, separated from sinners." So that demand of the law for salvation for all that are his, is answered; for in Col. 2:10, 11, they are said to be complete in him; and to be circumsised in him. The law cannot stop their salvation for want of a perfectly holy nature; for they have part with him, in the holiness of his nature, and that holy nature is communicated to them.*
But unholy sinners have no part with Christ in this matter: the holiness of Christ's nature is not imputed to them, or reckoned theirs. There is a holy birth of the second Adam, to take away the guilt of sin that we are born in: but such as are not washed by Christ from their sin, have no share in it.
The evidence of this is, that whosoever have part in the holiness of Christ's birth by imputation, are really born again in their own persons: because Christ's holy birth is the efficient meritorious cause of the new birth of his members. Hence the apostle saith, 2 Cor. 5:17, "If any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new." Col. 2:11, "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ." Now, the unholy are not born again; therefore they have no part with Christ in his holy birth: and so they have nothing to answer the law's demand for holiness of nature.
2. Christ has lived a righteous life, in perfect obedience to the law's commands: Philip. 2:8, "He became obedient unto death." He did it as a public person: and all his have part with him in it; they obeyed in Christ, as they sinned in Adam, Rom. 8:3, 4, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Hence are these epithets of the church, undefiled, without spot, complete in him. So the law's demand of obedience, as the condition of life, is answered as to them: their part in Christ's obedience answers it fully.
But the unholy have no part with Christ in the obedience of his life. For Christ's obedience being meritorious of our sanctification, the want of the latter is a plain evidence of no part in the former; and that upon the ground of justice, which requires the delivering of the thing purchased, upon the application of the price, Rom. 8:1–4. If ye have obeyed legally in Christ, ye obey really in your own persons; for Christ's obedience hath a conforming virtue in those to whom it is imputed, Rom. 8:29, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son." 1 John 2:6, "He that saith he abideth in him, ought himself also so to walk, even as he walked." Inherent righteousness necessarily follows imputed righteousness. An unholy life argues no part in the holiness of Christ's life: therefore there is a bar between heaven and the unholy.
3. He has suffered, to the full satisfaction of the law in its threatening and curse for sin, Philip. 2:8, "He humbled himself, and became obedient unto death, even the death of the cross. Gal. 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." And Christ suffering as a public person, all that are his suffered in him, having part with him in his sufferings. They were legally crucified with him, Gal. 2:20, died with him, Rom. 6:10, 11, and were buried with him, Col. 2:12. So the law's demand of satisfaction is answered for them, since they have part with Christ.*
But the unholy have no part with Christ in his sufferings. An undeniable evidence whereof is their not being conformed to him in his death, Philip. 3:10. The death of Christ will infallibly prove the death of sin, when one has part with Christ in it; 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." Gal. 5:24, "They that are Christ's, have crucified the flesh, with the affections and lusts." As sure as Christ died for the sins of the elect, they will die to sin that have communion with him in it: for as death made its way from the members to the head, till it laid him in the grave; so the merit of his death will make its way from the head to them to their sanctification. So that demand of the law lies on their heads unanswered.
4. He has brought in everlasting righteousness. In what he was, did, and suffered, he fully satisfied what the law had to demand, coming up, as a public person, to an exact conformity thereto. This is the righteousness he has wrought, sufficient to cover every sinner in the sight of God, and to render him accepted as righteous. All that are his have part with him in it, Psal. 45:13; Cant. 6:10; Rev. 3:18. So they that have a righteousness that is law-biding.
But the unholy have no part with him in it. For wherever righteousness imputed is on any man, inherent holiness is in him. By the former satisfying the law, the strength of sin is taken away: so that the man cannot be living in sin as formerly. Hence the, apostle saith, Rom. 6:2, "How shall we that are dead to sin, live any longer therein?"
Secondly, Christ has received the reward of his work; and so he as an inexhaustible treasure; and all that are his have part with him is it.
Christ is risen again from the dead. By the authority of the Father he is discharged from the grave; death is never to seize him more: Acts 2:24, "God raised him up, having loosed the pains of death: because it was not possible that he should be holden of it." And all his have part with him in his ressurrection: Eph. 2:6, "God hath raised us up together, and made us sit together in heavenly places in Christ Jesus: forasmuch as he rose as a public person. But the unholy have no part with him in his resurrection. For,
1st, They are still dead in their sins, while they live in them. Where is there part then in Christ's resurrection? They that have part with him are risen with him, risen by virtue of his resurrection; the power of the resurrection of the head raising the members from death in sin, Col. 2:12; and 3:1. Alas! the grave-clothes of the sins of the flesh, which ye are not putting off, but keeping on, and the ties whereof are still as fast upon you as ever, speak you destitute of any part with Christ in this matter.
2dly, They are still members of the congregation of the dead, Eph. 2:1, 2, 3. When our Lord rose, he left the congregation of the dead in their graves; yea, he conversed not with the world thereafter, as before his death. And so, whenever a soul gets part with Christ, it leaves the world lying in wickedness, comes out from among them, and walks no more according to the course of this world. Hence the apostle saith, Rom. 6:4, 5, "We are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his resurrection." What shadow of ground have they then to pretend to a part with him, that are not walking in newness of life, but just according to the course of the world.
2. Christ is now ascended up into glory, where he sits at the Father's right hand, Mark 16:19. He ascended into it, as a public person, to take possession of it for us, Heb. 6:20. And all his have part with him in it, as the members of the glory of the head: Eph. 2:6, "God hath raised us up together, and made us sit together in heavenly places in Christ Jesus."
But the unholy have no part with him in it. For,
1st, They are yet lying in the filth of their natural state, through original and actual sin, Psal. 14:3; all over defiled, Tit. 1:15. They may have worldly glory, outside glory, such as ariseth from bravery, wealth, and honour; yea they may glory in wickedness, that is really their shame. But there is no heavenly glory or any, but by sanctifying grace, 2 Cor. 3:18; that only makes a glorious inside, Psal. 45:13; in so far as thereby the purity of the divine image is on the soul.
2dly, Neither is their heart there, nor are they making forward to it. Our Lord tells us, Matth. 6:21, that "where the treasure is, there will the heart be also." And therefore the apostle urges, Col. 3:1, 2, to "seek those things which are above, where Christ sitteth on the right hand of God; to set our affection on things above, not on things on the earth." What part then have they with Christ in his glory, whose affections are not on things above, but on the earth, Phil. 3:19, "who mind earthly things?" They carry themselves as natives of the world, not as pilgrims in it. Their great aim is, to compass designs of worldly profits and pleasures, but not to be fitted for glory, 1 John 3:3.
3. Christ has the Spirit of life and holiness dwelling in him, as tho head of his body mystical. So the Spirit of life is in him, to be communicated; and it is the purchase of his death, Rev. 3:1, "He hath the seven Spirits; seven Spirits answerable to the seven golden candlesticks; enough to quicken and actuate them all. Hence he is said to quicken, John 5:21, 26. And all his have part with him therein, Philip. 2:1. The same Spirit that is in the head, is in the members too, in so much that "the Spirit of God dwells in them; and if any man have not the Spirit of Christ he is none of his."
But the unholy have no part with him in his Spirit For,
1st, He is the holy Spirit, "the Spirit of holiness," Rom. 1:4; so called not only from the work of sanctification ascribed peculiarly to him, but from the holiness of his nature, in opposition to the unclean spirit, Mark 3:29, 30, to attest all the works of God without himself, whereof he is the immediate worker, to be holy. So that in whomsoever he dwells, and actuates, they must needs be made holy: Rom. 8:2, "For the law of the Spirit of life, in Christ Jesus, hath made them free from the law of sin and death." Since then the unholy are under the law of sin as the subjects thereof, and under the law of spiritual death, they have no part with Christ.
2dly, They have the spirit of the world in them, conforming them to the world, in their frame of heart, way, and walk, 1 John 4:4. It is an unclean, unholy spirit, whereby they cannot relish nor favour the holy things of God: but things that are fleshy, sensual, carnal, and earthly, Jude ver. 19; not without a secret enmity at true holiness, Rom. 8:7, and cannot hold on in the way of God, as Caleb did, Num. 14:24.
3dly, They live in the state wherein Adam left them, without a saving change. 1 Cor. 15:45, Adam was made "a living soul," but Christ "a quickening spirit." What men derive from Adam, they have; a natural life, a life of reason, gifts of knowledge, &c. But what men derive from Christ, they have not; they are not quickened by him with the Spirit of life unto God. But if they had part with Christ, they would be spiritually quickened souls; as sure as having part with Adam, they are living souls.
4. There is a fulness of grace in the man Christ: Col. 1:19, "For it pleased the Father, that in him should all fulness dwell." John 1:14, "The Word was full of grace and truth." Grace is given him without measure, John 3:4; and all that are his partake with him in it, it being in him as in the storehouse; it is so poured on him as the head, that it runs down to the skirts of his garment, John 1:16.
But the unholy have no part with him in his grace. For,
1st, They are not partakers of the divine nature, that new nature which is derived from Christ, by the communication of grace from him by the Spirit into his mystical members, whereby they escape the corruption of the world, 2 Pet. 1:4. Instead of that, the old nature reigns in them, which is enmity against God, and serious religion. The old man with his deeds is still in his vigour, has not yet got his deadly wound.
2dly, Whatever good or grace may seem to be in them, it is but in some one or few particulars. There are still several black buts in their religion; they never make thorough work of it, Psal. 119:6, They have not respect unto all God's commandments. For they are never made new creatures; though some things, yet never are all things become new with them: An evidence that they have no part in the grace of Christ; for then should they have grace for grace.
3dly, Hence they do not bear Christ's image: they are not like him, in the set of their spirit, and tenor of their walk: 1 John 2:6, "For he that saith he abideth in him, ought himself also so to walk, even as he walked." They look like the old Adam, sinful, sensual, and averse from God. But O how unlike the holy crucified Jesus, and how quite unconcerned to be like him, their own consciences bear witness. But the having part with Christ makes a person like him.
5 Lastly, Christ is anointed of the Father with the Spirit to be the Prophet, Priest, and King of his church. Hence he says himself, Is. 61:1. "The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound." And the apostle Peter saith, Acts 10:38, that "God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil: for God was with him." This is the honour put on him, to bear these offices, signified by his names Messias and Christ, i. e. anointed. And as he is Christ, all that are his are Christians, anointed with the same Spirit, Psal. 45:7, having part with him in his offices.
1st, Christ is a prophet: and all that are his, have part with him in his prophetical office, are prophets too, Psal. 105:15. They are let into the knowledge of the things of God by the Spirit. Hence the apostle saith, 1 John 2:20, 27, "But ye have an unction from the Holy One, and ye know all things. But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you: But, as the same anointing teacheth you of all things, and is truth and is no lie: and even as it hath taught you, ye shall abide in him." They are on the secret of heaven: For (Psal. 25:14,) "the secret of the Lord is with them that fear him: and he will shew them his covenant," Matt. 11:25. And they teach them to others too, though they cannot make them effectual. Hence David saith, Psal. 51:13, "I will teach transgressors thy ways, and sinners shall be converted unto thee." Not only ministers, but every true Christian has this office; the former in a public, the latter in a private captivity, Philip. 2:15, 16.
But the unholy have no part with him in his prophetical office.
(1.) They are not illuminated by the Spirit of holiness, savingly to know the things of God, 1 Cor. 2:12, 14. They may be taught by men, but are not taught of God: they may know the literal sense of the words of the gospel; but the things thereof in their suitableness to the divine perfections and sinner's case, are are hid from them, Matt. 11:25. They never get into the secret of religion.
(2.) Neither do they by the Spirit of holiness enlighten the world. Being dark themselves, they darken the world by their ungodly, profane, or formal lives. Most of them see no tie on them to be their brother's keeper. Such as teach others the things of God, do it by a gift, for their own glory; not by the Spirit, out of love to Christ and his glory. So they have no part with him in his prophetical office.
2dly, He is a Priest: and all his have part with him in that venerable office. They are priests too, 1 Pet. 2:9, a royal priesthood: Rev. 1:6, priests unto God. They are consecrated to God to serve him in his spiritual temple, in their robes of Christ's imputed righteousness and inherent holiness. They offer sacrifices of thanksgiving unto God, which are accepted of God through Christ, their only altar. They offer to him themselves, Rom. 12:1, their service to him in acts of worship and duty, Heb. 13:15; Acts 10:4, and in suffering or bearing the cross, Philip. 2:17; 2 Tim. 4:6.
But the unholy have no part with Christ in his priestly office.
(1.) They are not of the line, not descended from our great High Priest, as born of his Spirit. They were never truly consecrated, or made holy persons; they are destitute of imputed and implanted righteousness: they are wholly polluted and defiled, as being of the world lying in wickedness: so if they pretend to the spiritual priesthood, they will be, as polluted, put from it.
(2.) They do not, nor cannot offer acceptable sacrifices to God. They never offer themselves to God as a sacrifice, but to the world and their lusts. If they offer prayers or other services to him, they never offer them on the right altar, Christ. Hence they, and all they do, even their best things, are an abomination, Prov. 28:9.
Lastly, Christ is a King: and all his have part with him in that honourable office. They are kings too, Rev. 1:6, "Kings unto God." They have the right of dominion over their spiritual enemies, the rule of their own spirits governing themselves by the laws of Christ, and the lordship of the world, Rom. 4:13; and they are heirs of the kingdom of heaven. They do not yet peaceably possess their kingdom; the rebels and their open enemies are making constant wars against them; but they do overcome, and are "more than conquerors, through him that loved them," 1 John 4:4; Rom. 8:37.
But the unholy have no part with Christ in his kingly office.
They are servants and slaves to sin and Satan, Rom. 6:16. They are under the power of Satan, Acts 26:18; led captive at his will, 2 Tim. 2:26. They have no gracious management of their own spirits, Prov. 25:28. They are the servants of corruption; they can neither think nor do any service acceptable to God.