Thomas Manton · 38 of 57

The Sixth Verse. · Part 5

But you say, I could take comfort in these things if I knew that my sins were laid upon Christ; it is only the sins of the elect are laid upon Christ.

Ans. The text saith, ‘The iniquities of us all.’

Doct. That Christ is set forth in the gospel, as having all men’s sins laid upon him. The word carrieth it in such a general way, that none is excepted, and there are very many other places to confirm it, where Christ is said to reconcile the world: 2 Cor. v. 19, ‘God was in Christ, reconciling the world to himself;’ and to ‘taste death for every man.’ Heb. ii. 9; and to ‘die for all,’ It is good to mark that: 2 Cor. v. 14, ‘If one died for all.’ I shall come to the reasons why Christ is proposed so generally.

1. Because all men in some sort have benefit by him. So far Christ suffered his Father’s wrath that was due to all men’s sins, that in a large sense they have benefit by him. All the common mercies we enjoy we have by virtue of Christ’s death. You know how the threatening ran, ‘In the day thou eatest thereof, thou shalt die,’ Gen. ii. 17; nay, it is ‘surely die.’ And all mankind might have been lost; but yet you see the absolute accomplishment of the sentence, even to wicked men, is referred to the day of judgment. The worst, at least, enjoy a reprieve by Christ. In this sense it is said, 1 Tim. iv. 10, ‘We trust in the living God, who is the Saviour of all men, especially of them that believe.’ Such as is spoken of, Ps. xxxvi. 6, ‘O Lord, thou preservest man and beast;’ by a common salvation and preservation. And the word σωτῆρ, which is usually applied to Christ as Mediator, is used there to hint that it cometh by Christ; though it be a common mercy, it is from him. Thus it is said, Eph. i. 10, ‘That in the dispensation of the fulness of time he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.’ Some understand it of collecting the scattered parts of the world, and renewing the creature, which, had it not been for Christ, would have been lost. As an orator collects the heads of a discourse, that nothing be lost, and bringeth it into one sum. So the heathens, all their mercies come to them swimming in the blood of Christ; so the word, ordinances, covenant, and outward graces to the church. Thus he suffered for the sins of the whole world, that the whole should enjoy these common favours and blessings by him.

2. Because there is a sufficiency in the merits of Christ for all, so that if it had pleased God to give Christ to all mankind, his justice had been sufficiently satisfied. For there is no defect in the Redeemer, and therefore there are so many general expressions in scripture to set out the value of Christ’s sacrifice; so that if there were ten thousand times more sins committed than there are, here is enough to expiate them all, the person that suffered being so eminent, and the sufferings so great and infinite. Those that perish do not perish out of any defect or insufficiency in the merit of Christ, as if enough were not done to save them; but out of their own fault, because they did not believe it. Thus it is said, 1 Cor. xv. 22, ‘For as in Adam all die, so in Christ shall all be made alive;’ that is, as there was a sufficiency in Adam, the first common person, to ruin all his posterity, so there was a sufficiency in Christ to save all that Adam ruined; for it must needs be understood so, for take it literally and it is against all common experience. Many know not Christ, many hate him and will not come unto him: ‘Ye will not come unto me, that ye may have life;’ Rom. v. 18, ‘Therefore, as by the offence of one judgment came upon all to condemnation; even so by the righteousness of one the free gift came upon all men to justification of life.’ The text proveth nothing but that there was as much sufficiency in Christ to justify, as there was in Adam to condemn. That we may not have too low and undervaluing thoughts of Christ’s sufferings, the scripture speaks thus generally: there is enough for me and thee, and all the world. It is a great in jury done to Christ to lessen and extenuate him beneath Adam, as if he were not as able to recover as the other to ruin us.

3. Therefore it is expressed thus generally, that all conditions of men might be included. God would not have any enclosure of his mercy within the bounds of any nation, persons, and conditions of men, that he might take off all outward exceptions, and comprise every believer, of what condition and rank soever; and therefore he expresseth himself promiscuously to all of every state, every nation, every order. It is the nature of man to confine privileges to their own nation and order. We would be singular and shine alone, and have none share with us; envy, I say, grudgeth at the commonest mercies. We see in common things nothing is so welcome to us as that which we enjoy alone. The Romans would be the only civil nation, all else were barbarians. The Romish clergy would have all learning and knowledge confined within their function; and the Jews could not endure to hear of a general salvation for other nations. It was the harshest note that could be sounded in their ears, that Christ died for all. It is much urged by the apostle, because of the rage of the Jews, for the enlargement of the pale of God’s church. Therefore I conceive the apostle did inculcate, and so largely insist upon it, to meet with this perverseness of the Jews, as that which they would never hear of. In this sense it is said, Heb. ii. 9, he ‘tasted death for every man;’ and so 1 John ii. 2, ‘And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world;’ that is, not only for us Jews, but for all the world, even of all places, orders, and ranks. God would not have the creatures envy it to any man, he proposeth it so generally to take away that Jewish indignation against the Gentiles. Therefore the apostles do so plentifully abound in these expressions.

4. That no man might accuse God as if he had not made sufficient provision for his soul. Men are apt to transfer their guilt; though they will not charge Christ with it in a way of faith, they will charge God with it in a way of censure; as Prov. xix. 3, ‘The foolishness of man perverteth his way, and his heart fretteth against the Lord.’ It is their own folly and unbelief, and we are apt to impute it to God, as if he did not intend Christ to us. Now there would be more occasion offered, if the Lord should have pointed out by name those to whom he intended Christ. God keepeth it secret what he will do with men, that he may provoke them to endeavours after duty, leaving themselves to his good pleasure. No man can plead now, as an excuse for his negligence, that God left him out; it is we leave out ourselves; and therefore the proposal and offer of Christ is general. God hath expressed enough of his will to show man his duty, though not enough of his will to tell man his pleasure and secret intention. Now the will of God concerning any particular person is hidden. Men would fain excuse themselves of duty by prying into God’s secrets. God giveth a check to such curious impudence, by making the proposal and offer of Christ general, though his intentions to give Christ may be particular; yet we must not meddle with that. Foolish curiosity proceeds from an innate desire in the creature to charge God with all its miscarriages: Deut. xxix. 29, ‘Secret things belong unto the Lord, but those things which are revealed belong to us, and our children for ever.’ The proposal of Christ in the gospel, that is a revealed thing, and it belongeth to the creatures. God would have it carried so as rather typing out duty to them than revealing his own purposes; he would not give the creature such an occasion to murmur.

5. To denote the multitude that should come into Christ, especially in the latter times; they are as good as a whole world: he ‘so loved the world,’ John iii. 16. It is understood by many of mundus credentium; they were but a world when Christ saved them. God’s elect, compared with the wicked world, are but a little flock by themselves, but they are accounted in the scripture as innumerable: Rev. vii. 9, ‘I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands.’ Mark, it is a multitude which none can number; the sheep of Christ’s flock are so many that it is innumerable: in a sort especially, there shall be a great increase in the last times. And thus you may expound that place: Heb. ii. 9, ‘He tasted death for every man.’ In the next verse it is so intended, ‘in bringing many sons unto glory.’ So Ps. ii. 8, ‘Ask of me, and I will give thee the heathen for an inheritance, and the uttermost parts of the earth for thy possession.’ The gospel shall then be spread far and near. God hath given Christ to have and to hold all the world: Heb. i. 3, ‘Whom he hath appointed heir of all things.’ And it is said in the 10th verse of this Isa. liii., that ‘the pleasure of the Lord shall prosper in his hands.’ Therefore the scripture speaketh this generally, to comprise the vast multitude that should embrace the doctrine of Christ.

6. To denote the oneness, or the one way by which all are reconciled to God: all that have it have it by Christ. I say, many times the expressions are general, to show that God disposeth of the sins of all his people one way. Such expressions are rather exclusive of other ways, than inclusive and comprising all persons. God is said to lay the iniquities of us all upon Christ, because all those whose iniquities are disposed in a merciful way, they are disposed this way. Let me exemplify this a little:—The philosophers define good thus: καλὸν Ἐστιν δε παντες ἐφιλεται—good is that which all things desire. It is not to be understood as if all things in the world did desire good; for stones and timber, and many other things, have no appetite. The meaning is, all things that desire, desire that which is good. But I will give you instances in scripture: Col. i. 20, ‘And having made peace through the blood of his cross, by him to reconcile all things unto himself.’ Not that everything is reconciled, but everything that is reconciled, is reconciled this way, by the blood of Christ’s cross. So Titus ii. 11, ‘The grace of God that bringeth salvation hath appeared to all men;’ that is, to all to whom salvation is brought, it is brought by the grace of God; it rather noteth Christ’s merits than the persons that enjoy it. Divers such expressions there are in scripture. Thus, John i. 9, ‘That was the true light which lighteth every man that cometh into the world.’ Not that every man that cometh into the world is enlightened, there are many that perish and die in their ignorance: the meaning is, every man that is enlightened, is enlightened by him. As, for example, such a man cured all the city; not that every particular man was cured, but all that were cured were cured by him: so Christ is the Saviour of all men, that is, of all that are saved. These expressions are exclusive of all other ways, not inclusive of every person. Thus you have the reasons.

APPLICATION.

Use 1. This serveth to clear to us the mistake of the doctrine of universal grace, and to explain those expressions in scripture that are brought to favour this opinion: though you cannot conclude out of them universal grace, yet you may a universal necessity of believing this benefit. Solomon saith, Prov. xxiv. 26, ‘Every man shall kiss his lips that giveth a right answer;’ that is, ingenuous men will mightily prize and be taken with aright answer. Why, here now you have an answer against the patrons of universal grace. You see the reasons why the proposals of Christ are so general, and why there are so many expressions of it to all men: it is because all enjoy benefit by him. He is sufficient for all: God would not have any enclosure of his grace to any particular person; and it is to show the multitude of believers; and that God would have all men look to this, and to no other name, and to but one Christ.

Use 2. Is to inform us what little reason we have to refuse to come to God at his call, seeing he keeps open-house for all comers; yea, though you have no money for heaven: Isa. lv. 1, ‘Ho, every one that thirsteth, come to the waters, and he that hath no money: come ye, buy and eat; yea, come, buy wine and milk without money and with out price.’ The publication of the gospel is general to all men to all kinds of men:—nothing hindereth now but unbelief, or the refusal of Christ.

1. Not thy nation. Oh, how are we to praise God that he hath enlarged the bounds of mercy to us Gentiles now, as well as to the Jews formerly! You may look upon your iniquities as laid upon Christ: Rom. xv. 11, ‘Praise the Lord, all ye Gentiles.’ It is quoted out of Ps. cxvii. 1. All nations now share in this privilege. You know, in traffic or otherwise, peculiar nations have peculiar privileges, but here all alike.

2. Not thy condition. Art thou poor? Christ is as mindful of thee as of the rich. God taketh a great deal of care and knowledge of a poor soul. In the parable of Dives and Lazarus, the poor man hath a proper name, and the rich man hath an appellative; and it is a great favour, I can tell you, to be known to God by name. It is spoken as a great privilege that God knew Moses by name: Exod. xxxiii. 12, ‘I have known thee by name, and thou hast found favour in my sight;’ Acts xvii. 34, ‘Howbeit, certain men clave unto him, and believed, among which was Dionysius the Areopagite, and a woman named Damans.’ God took notice of the poor woman at Athens as well as the great scholars. So James ii. 5, ‘Hath not God chosen the poor of this world, rich in faith?’ Art thou a poor, neglected man or woman, or a poor servant? Yet your souls may be as dear to him as the richest man’s alive, and he is as tender over you. You read in the 16th verse of Philemon, that Onesimus, a servant, was above a servant in regard of his spiritual condition. Oh, brethren, it is a great fault in men, they do not look after the poor in the world, especially poor servants; if they mind the good of the higher servants, yet they neglect the other. I speak a homely word, and yet a true one; it may be the soul of the poor scullion-boy in the kitchen may be as dear and precious to Christ as yours. So it may be said of one deformed: Acts xiii. I and ‘Simon that was called Niger’ was a saint as well as Moses the fair.

3. Not your sins. Make no exceptions where the word maketh none. Christ came to die for the dissolute drunkard as well as for the devout hypocrite. Men in despair look upon their sins as Cain did, and cry out, ‘My sins are greater than I can bear.’ Why, did Christ upon the cross only except thy sins, thinkest thou? Did he say he would not die for such a one as thou art? Mat. xi. 28, ‘Come unto me, all ye that are weary and heavy laden, and I will give you rest.’ Those that have committed so many sins that they are even sunk down to hell by them, Christ calleth to himself; yea, the more unlikely it seemeth to you, God may have the greater regard to you: Luke xiv. 21, ‘The master of the house being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.’ A man would have thought a morsel at the door had been great preferment for them, and of all persons they should never have been invited. There is nothing exempted out of the call of the gospel but the sin against the Holy Ghost, and that is never pardoned, because the forgiveness thereof is never asked. Take heed of making exceptions where God hath made none; a feast may be intended for thee, though thou hast a poor, blind, lame soul.

4. Not any thoughts that Christ was never intended for us. How do you know that? Reprobation is God’s sealed book. It is not for creatures to look into it; you would fain justify your unbelief by God’s decree against you, but it argueth an ill spirit. If you can exempt yourself out of the number of them that go astray, you may exempt yourself out of the number of those whose iniquities are laid upon Christ. Let God alone with his secret judgments. Christians are to look to the revealed will of God—to directions in the scriptures, not to the secret that is in God’s bosom.

But still the soul replieth, If I knew that I belonged to the election of grace, then I would believe; otherwise, I know that I cannot change his purpose by any faith of mine. Doth God promiscuously intend Christ to every one? I reserved the discussion of this doubt, that I might answer it the more fully. I shall endeavour it in these propositions, by which I shall lay open the whole matter:—

1. Certain it is that there is enough in Christ’s death to merit pardon for all men in the world, though there were ten thousand times more men than ever there were or shall be; and so they would find it if they did believe. It is good to determine that first, for the defect is not on Christ’s part; but this I spoke to before in the reasons.

2. Though Christ’s death be sufficient for all, yet the efficacy and benefit of it is intended only to believers—to those that enjoy it by faith,—not only applied, but intended only. Mark, I say, that not only the efficacy of it is to believers, but the efficacy of it is intended to believers. See some proof of this from scripture: John x. 15, ‘I lay down my life for the sheep.’ There was the intent of God and Christ, that Christ should die only for those of his own flock; and therefore many times, where you find the expressions of God’s love very general, you shall see the intention of it is restrained to those that believe. As John iii. 16, ‘God so loved the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life.’ God intended him to the world of believers: whoever amongst them do believe, let him be whatever he will, or whatever he was, he should not perish. So Rom. iii. 22, ‘Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe, for there is no difference.’ Though it be to all, it is with this restraint and limitation, ‘to all that believe.’ And there is good reason for it; for if God intended it, he would effect it: Ps. cxv. 3, ‘Our God is in heaven, and doth whatsoever he will.’ If ever God willed it, certainly he would accomplish it—man cannot frustrate it. And if God intended the giving Christ to the whole world, Christ would have prayed for it. A man can not know what was God’s will or the Son’s duty better than by taking notice of his solemn prayer when he was about to offer up the sacrifice of himself: John xvii. 9, ‘I pray not for the world, but for them which thou hast given me out of the world.’ Christ was given for none but for those that were given to him; and for them he prayeth, ver. 20, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ Christ prayed only for those for whom he died, and he died only for believers.

3. God no doubt intended him such a sufficient sacrifice to the world. Christ did nothing but by the Father’s will, as was largely confirmed in the beginning of this discourse: John v. 30, ‘I seek not mine own will, but the will of the Father, which hath sent me.’ It was the Father’s intention as well as the Son’s. So far, then, we may safely say, God intended Christ as a sufficient sacrifice.

4. Though the efficacy and benefit be certainly intended to believers, yet God’s offer of Christ, and the publication of the gospel, is general: Isa. lv. 1, ‘Ho, every one that thirsteth, come to the waters;’ Rev. xxii. 17, ‘Whosoever will, let him take of the water of life freely.’ Such commands being rather an intimation of what he would have us do than what he intendeth we shall do; of the creature’s duty rather than of God’s will. It is the will of God’s pleasure that they ought to seek after an interest in Christ. So it is said, I Tim. ii. 4, ‘God will have all men to be saved, and to come to the knowledge of the truth;’ voluntate praecepti, by the will of his command: and by virtue of this we are bidden to preach the gospel to every creature, Mark xvi. 16. To the making it effectual, there is required not only God’s will, but God’s grace, still reserving to God the power of his own secret judgment.

5. God is serious and in earnest in these offers and publications of Christ to all. That he mocketh no man you shall see: do but try him, accept him, and he will be as good as his word. It is not made to you fraudulently, and with an intent to deceive, but God is serious. God is bound to no man, and wicked men refuse him out of their own perverseness. And indeed we should rather admire his mercy that he giveth Christ to any, than quarrel at his justice that he doth not give him to all.

That God is serious and in good earnest in these offers, appeareth—

1. By his entreaties. He beseecheth you to take him as well as offereth him: Ezek. xxxiii. 11, ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways; for why will you die, O house of Israel?’ 2 Cor. v. 20, ‘Now then we are ambassadors for Christ, as though God did beseech you by us.’ So God useth all these entreaties to show that he is sincere and in earnest with all men.

2. Because it suiteth more with his delight that you should take hold of these offers and not refuse them. God bindeth himself with a strong oath: Ezek. xxxiii. 11, ‘As I live, saith the Lord, I have no pleasure in the death of the wicked.’ Merely as it is the destruction of the creature, so God doth not any way approve of it, though, as a just punishment, he delighteth in it. If you look to God’s approbation or delight, your accepting grace more suiteth with it than your refusal.

3. Because he is angry that you do refuse: John v. 40, ‘Ye will not come to me that you may have life.’ He is grieved that men, through their own folly, neglect that which should do them good: Mat. xxiii. 37, ‘O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not?’ He meant by his outward ministry, though not inward call. He was mighty solicitous and earnest in that. So though God use all the means with us, and give us all the light that possibly can be into his will, except saving light, we turn unto our own way.