cherishing of presumption, and so turn Aaron's rod into a serpent, but that you may be helped in the great work of believing.
I go on in the text to the next circumstance, and that is the object or subject of justification, that is many. He shall 'justify many.'
1. It is put here exclusively, to shut out the universality of man- kind; it is but many that he justifieth, it is not all.
2. It is put inclusively, to take in the whole company of the faithful. Look upon those that are called of Christ in all ages, and they will come to such a number.
I shall handle the first acceptation, as it excludeth the greater pari of the world.
Observe, then, that all are not justified by Christ. The privilege that God bestowed upon Christ was, that he should justify many.
The reasons of the point are : —
1. Because of his sovereign pleasure, to pass by some for their sins, and for the glory of his justice, and not to bestow upon them the grace of election ; he may do with his own as it pleaseth him. And indeed, usually in this matter, the scriptures make God's pleasure to be all in all. Tliere are some whose names are not written in the book of life of the Lamb slain before the foundation of the world. Some transla- tions read it, ' Whose names are not wi'itten before the foundation of the world in the Lamb's book of life.' God never gave Christ a charge to save such men whose names are not in the Lamb's book, God dealeth out of absolute sovereignty r Prov. xvi. 4, ' God hath made all things for himself, and the wicked for the day of evil' You would overlook that, but it is for the glorifying of his justice. It is observable, he doth not say he made the elect for the day of evil. There are many who grant that the wicked are for the day of evil, who do not grant eternal reprobation and preterition ; these cavil at God's prerogative: Rom. ix. 18, 'Whom he will he hardeneth ;' i.e., with- draws the influences of his grace from them. They are hardened as water is freezed by the absence of the sun. The preterition of God is not the cause of sin, but the antecedent: 2 Tim. ii. 20, 'In a great house there are not only vessels of gold and silver, but also of wood and earth ; and some to honour, and some to dishonour.' And Jude 4, speaks of ' some who were of old ordained to this condemnation, before the world was.'
2. Because all do not believe. It is a visible argument that all are not justified, because all do not apply themselves to Christ for justifi- cation. The righteousness of Christ will bear this limitation, none have a share in it but believers : Rom. iii. 22, ' Even the righteousness which is by faith of Jesus Christ, unto all and upon all that believe, for there is no difference.' All thev, and none but they. Now, all are not be- lievers: 'All have not faith,' 2 Thes. ii. 12, 13 ; Mat. xx. 16, ' Many are called, but few are chosen.' The preaching of the gospel doth not work upon all ; they have the outward means, but not the inward grace. Scarce all have the outward means.
Use 1. This checketh that wild charity that was in Origen, who thought that all should be saved at last, even the devils themselves. And this opinion was revived in Germany by a man of an obscure name, and by some in our days. Now, consider that the general drift
454 A PRACTICAL EXPOSITION UPON [ISA. LIII. 11.
of the scriptures eaith, ' Depart from me, I know you not,' Mat. vii. 23. That there are jjjoats as well as sheep ; some to whom Clirist will say, ' Go ye cursed,' Mat. xxv. 41. Some that are without : Rev. xxii. 15, 'Without are dogs, and sorcerers, and whoremongers, and mur- derers, and idolaters, and whosoever lovi'th and maketli a lie.' The main places whereupon they build their conceit are these : Rom. v. 18, ' Wherefore as by the offence of one judgment came upon all men to condemnation ; even so by the righteousness of one, the free gift came unto all men to justification of life;' where Ciirist and Adam are compared together, and the one's sin and the other's sufferings are made equivalent : 1 Cor. xv.22, ' As in Adam all die, even so in Christ shall all be made alive.' But in these places Christ and Adam are com- pared as two common roots, and the one should be as able to save, as the other to ruin those that belong to him. The other place is 1 Cor. XV. 28, * That God may be all in all,' which they understand of God's presence and glory in all. But the apostle speaketh there only of those holy ones who shall have a glorious manifestation of the presence of God, so tliat God will be all in all to them. But I shall no longer rake in this dirt.
Use 2. Is to teach you : —
1. Not to be contented with those common privileges which all men may enjoy, for you may have all these and not be saved. All men are not justified, and therefore not saved. As in creation, because God bestowed a human form upon you, therefore you think he will save you ; but God doth not save all those he hath made: Isa. xxvii. 11, * It is a peo})le of no understanding ; and therefore he that made them will not have mercy on them, and he that formed them will show them no favour.' It is ill trusting to that. Men will say, I hope to be saved as well as others, and the like. The covenant of works was made with all men, as being in Adam's loins ; but not that of grace, that is made to those that are given to Christ. Hath he given you a mind to know him ? Heb. viii. 10, and a heart to receive him ? John i. 12 ; then it is well. It is no privilege to be an intellectual creature, only to be wiser than the beasts to our own destruction. So for an estate ; surely God loveth and favoureth me, because he blesseth me with worldly good things: Eccles. ix. 1, 2, 'No man knoweth love or hatred by all that is before them. All things come alike to all, and there is one event to the righteous, and to the wicked.' This all men may have, but you must have some privilege that is distinct. So for good meanings ; they thank God they have a good heart towards him, and ever had, and that they know they have done their best; as the young man said, Mat. xix. 20, ' All these iiave 1 kept from my youth.' I tell you, whatever you have by nature, every man may have; and therefore, till }ou have faith and other graces, it is as nothing.