4. Not any thoughts that Christ was never intended for us. How do you know that ? Keprobation 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 ex- empt yourself out of the number of them that go astray, you may ex- empt 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 Kom. 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 accom- plish 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 sacri-
334 A TRACTICAL EXPOSITION UPON [ISA. LIII. 6.
fice of himself : Jolin xvii. 9, ' I pray not for tlie world, but for them which thou hast giveu me out of the world.' Christ was given for none hut for those tliat 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 sufiicient 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. Iv, 1, ' Ho, every one that thirsteth, come to the waters ; ' Rev. xxn. 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, 1 Tim. ii. 4, ' God will have all men to be saved, and to come to the knowledge of the truth ;' voluniate prcccepti, 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.