Isaiah 53:11

DISCOURSE: 974
CHRIST’S SATISFACTION IN HIS PEOPLE

Isaiah 53:11. He shall see of the travail of his soul, and shall be satisfied.

THE prospect of saving a ruined world was a strong inducement with our Lord to undertake the office of mediating between God and them, and afforded him rich consolation under the heavy trials he was called to endure in the execution of that office. And, now that his expectations are in a measure realized, he feels an inexpressible complacency in a retrospect upon all that he had done and suffered for our sake. It had been declared in the foregoing verse, that, after making his soul an offering for sin, he should see a seed, who should be, as it were, his spiritual offspring. In the words before us, the same promise is repeated, though with a remarkable variation in the terms; and it is foretold that, in the accomplishment of this promise, he should feel the most abundant satisfaction.
The promise of a successful issue to his undertaking having been already considered, we shall wave every thing relating to that, and make some remarks upon the representation which is here given of believers, and the satisfaction which our blessed Lord takes in them in that particular view.

I. The representation here given of believers—

Of all the numberless descriptions given of believers in the Holy Scriptures, there is not any one so interesting as that before us. Similar ideas indeed are suggested in many passages, where mankind are spoken of as begotten of God, and as sons and daughters of the Lord Almighty: but there is a tenderness in the expression before us, which well deserves our most attentive consideration.
The image of a travailing woman is very commonly used by the inspired writers to illustrate different topics. As applied to the ungodly, it expresses the fear and terror, the distress and anguish, which they either do experience under the Divine chastisements [Note: Isaiah 26:16; Jeremiah 30:6.], or will experience, when death and judgment shall come upon them [Note: 1 Thessalonians 5:3.]. As applied to the godly, it declares the relation which they bear to the church [Note: Isaiah 54:1. with Galatians 4:27.], to ministers [Note: Galatians 4:19.], and to Christ himself [Note: The text.]. It is in this last view that we are now called to notice it.

Without entering too minutely into so delicate a subject we may observe, that believers are justly represented as the fruit of the Redeemer’s travail, both on account of their being brought into the family of God by means of his sufferings; and on account of his watching over them continually with more than maternal care and anxiety.

It is solely by means of his sufferings that they are brought into the family of God. They were indeed prepared from eternity in the womb of the divine counsels: they were “given to Christ,” and “chosen in him from the foundation of the world [Note: John 17:2; Ephesians 1:4.].” Long before the Gentiles were actually called, our Lord spake of his having many, who were not of the Jewish fold, whom yet he must in due season bring into his church [Note: John 10:16.].” And the Apostle Paul, though he was so long ignorant of God, and a bitter persecutor of the Church, yet speaks of himself as a chosen vessel, that had been “separated to God from the womb [Note: Galatians 1:15.].” But that whereby men are really brought into the family of God, is the crucifixion of Christ. If Christ had not “borne their sins in his own body on the tree,” and “made his soul too an offering for sin,” not one of them could ever have enjoyed the Divine favour, not one of them could ever have presumed to cry, Abba, Father I But by his stripes they obtain healing, and peace by his chastisements, and life by his death. By his vicarious sufferings they are exempt from all the penal effects of sin, and have the power and privilege of becoming sons of God [Note: John 1:12.]. To this one source is the whole of their salvation continually traced in the inspired volume. Are they redeemed from the curse of the law? It is by his having become a curse for them [Note: Galatians 3:13.]. Are they made the righteousness of God in Christ? It is by his having been first made a sin-offering for them [Note: 2 Corinthians 5:21.]. The troubles of his soul, whether in the garden or on the cross, were the travail, of which their salvation is the fruit. And as a parent, looking on her numerous family, may call to mind the pangs which she endured at each successive birth; so may the Lord Jesus, when he beholds the various members of his family, well recollect the sufferings which he endured by means of each; there not being so much as one among them, who has not occasioned him many bitter pangs, not one, for whom he did not endure the wrath of an offended God.

But believers may also be called the travail of the Redeemer’s soul on account of his watching over them with more than maternal care and anxiety. St. Paul speaks of himself, not only as having travailed in birth with the Galatian Christians at their first conversion, but as “travailing in birth again with them, until Christ should be formed in them.” He saw that they were in danger of being drawn away from the faith of Christ by the false teachers who had crept in among them; and he illustrates his anxious concern for their welfare by this affecting image. Well therefore may we apply it unto Christ, whose love to the very meanest of his children so infinitely exceeds all that the most exalted creature is capable of feeling. He sees all the dangers to which they are exposed, and all the perverseness which they manifest. He well knows how much more ready they are to follow the counsels of their deceitful adversary, than to adhere resolutely to the truth of God. How often, alas! do they grieve his Spirit by their evil deeds! How often do they even “crucify him afresh, and put him to au open shame,” by acting unworthily of the relation they bear to him! If even earthly parents are sometimes so distressed by the follies and indiscretions, or by the troubles and miseries of their dear children, that all the pangs of child-birth were as nothing in comparison of the sorrows they afterwards conflict with, much more may we consider the sympathy of Christ in our afflictions, and his grief at our misconduct, as a renewal of the troubles he sustained on Calvary. Nor are his labours destitute of their desired effect: “he heals that which was sick, and binds up that which was broken, and brings back that which was driven away [Note: Ezekiel 34:15.],” and, by his almighty power, “keeps them unto his heavenly kingdom.” Thus, in whatever light we view believers, whether as purchased by his blood, or as preserved by his grace, we see how just is the representation given of them, as the fruit of the Redeemer’s travail.

While we stand amazed at this endearing description of the Lord’s people, let us consider,

II.

The satisfaction which Christ takes in them in this particular view—

Our blessed Lord himself, advertising his disciples of the troubles which they were to sustain by means of his removal from them, and the permanent joys that they should afterwards experience, as soon as he should renew his visits to them, illustrates his discourse by the very simile before us: “A woman,” says he, “when she is in travail, hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world: and ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you [Note: John 16:21.].” Such is the satisfaction also which Christ himself is here represented as feeling, in the sight of those who are born to God through him.

He is satisfied, first, when he beholds any penitent sinner returning unto God. Were there but one in the whole universe, and he the meanest and the vilest of the human race, that should “bethink himself, saying, What have I done?” and should tremble at the denunciations of God’s wrath, and turn to the Lord with sorrow and contrition, our compassionate Lord would instantly fix his eyes on him; according to that promise, “To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word [Note: Isaiah 66:2.].” When his people of old began to repent of their transgressions, he was attentive to the first motions of their hearts, and declares to us with what pleasure he noticed the smallest risings of good in them; “Ephraim said, What have I to do any more with idols!” upon which the Lord immediately adds with exultation, “I have heard him, and observed him [Note: Hosea 14:8.].” So, on another occasion, as though he had been listening unobserved to the lamentations of his servant, he says, “Surely I have heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was as a bullock unaccustomed to the yoke; Turn thou me, and I shall be turned.” Upon which his whole soul is moved with pity; and he exclaims, “Is not this my dear son? is he not a pleasant child? for since I spake against him, I do earnestly remember him still; yea my bowels are troubled for him, I will surely have mercy upon him, saith the Lord [Note: Jeremiah 31:18; Jeremiah 31:20.].” To illustrate the pleasure which he takes in the return of one sinner unto God, he expatiated upon it in three different parables. He sets forth a shepherd rejoicing over a lost sheep, and calling upon all his friends and neighbours to sympathize with him on so joyful an occasion. Then, changing the illustration to that of a woman finding a piece of silver after a long and careful search; and afterwards, to that of a father receiving his prodigal child, and making merry with him on account of the happy alteration of his state, and the blessed change wrought upon his soul, he declares, in terms as strong as language can afford, the delight he feels, when one single person is recovered unto God through him. He forgets at once all the labour and travail he has endured, or rather he looks back upon it with most heart-felt satisfaction, as soon as ever he sees it brought to a successful issue.

He is satisfied, next, when he sees his redeemed people walking uprightly with God. The pleasure, which a parent enjoys at the first sight of her new-born infant, is increased, when she beholds it growing up to maturity in the full enjoyment of all its faculties, and the uniform discharge of all its duties. Thus our “Lord taketh pleasure in his people;” and every grace they exercise, every service they perform, every sacrifice they offer, is “pleasing and acceptable in his sight.” The beloved Apostle knew no greater joy than to see his children walk in truth. So our Lord, when his people grow in grace, and make their profiting to appear, “rejoices over them with joy, and rests in his love, and joys over them with singing [Note: Zephaniah 3:17.].” So delighted is he with the view of them, that “he rejoices over them to do them good,” and engages “with his whole heart and with his whole soul,” in securing to them the everlasting possession of his heavenly kingdom [Note: Jeremiah 32:41.]. Though he is so high, yet hath he respect unto them, “coming to them,” “manifesting himself to them as he does not unto the world” in the most intimate and endearing manner, shedding abroad his love in their hearts, und maintaining fellowship with them, as a parent with her dear children. This is opened by the prophet in terms so accommodated to the text, and so beautifully descriptive of the truth before us, that we cannot refrain from quoting his words. After repeating several times that Zion should travail in birth, and have a numerous issue, Christ calls on all of them to rejoice in their happy lot, and “to suck and be satisfied with the breasts of her consolation:” and then in direct reference to himself, he says, “then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees; as one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem [Note: Isaiah 66:7.].”

But most of all will our adorable Lord be satisfied, when he shall behold all his family surrounding his throne in glory. While they are here, he is too often grieved with them, and constrained to hide his face from them. But, when they shall be exalted to heaven, there will be an end of all their imperfections; they will all be pure as God is pure, and holy as God is holy: they will shine forth as the sun in the kingdom of their father; never to suffer an eclipse, never to set again. If a parent finds all her joys consummated, when she sees those, with whom she has travailed, and over whom she has so long watched, comfortably at last settled in the world, how must Jesus rejoice, when he sees all his children settled beyond the reach of harm, in the full enjoyment of that kingdom which was provided for them from the foundation of the world! With what satisfaction must he reflect upon the travail of his soul, when he shall see myriads, countless as the sands upon the sea-shore, surrounding his throne, and hear them all acknowledging with one voice, that they were washed from their sins in his blood, and that all their happiness is the fruit of his obedience unto death! If, even in the clays of his humiliation, he was so transported with this joy set before him, that, in consideration of it, he cheerfully endured the cross, and despised the shame, much more, when he shall see the full accomplishment of his gracious purposes, will he look back upon his troubles with complacency and delight. He will then wholly occupy himself in making them happy, “feeding them” with all the fruits of Paradise, and “leading them to living fountains of waters,” that they may drink of those rivers of pleasure, which are at God’s right hand for evermore [Note: Revelation 7:17 and Psalms 16:11; Psalms 36:8.].”

By way of improving this subject, we may further observe,
1.

How must the Lord Jesus be grieved when he sees sinners utterly regardless of him!

Surely if a mother, after all her pain and anguish, behold a lifeless corpse, where she had expected a living child, her disappointment must be great. And must not Jesus be grieved, when he beholds “those, for whom he died, perishing” in their sins? If when the Jews alone were offered him as the fruit of his travail, he so regretted the loss of the Gentile world, that he exclaimed, “Then have I laboured in vain, I have spent my strength for nought, and in vain [Note: Isaiah 49:4.],” doubtless it must be painful to him, after having had a promise of the heathen also for his inheritance, to see myriads, even of his professed followers, as unconcerned about him, as if he had never come into the world. And are there not many such amongst us? many, whose voice he never yet heard in fervent prayer? many, who have never yet expressed any desire after him, any concern about him? The Apostle Paul could appeal to God that he had “great heaviness, and continual sorrow in his heart for his brethren’s sake:” and Jeremiah, in the view of the troubles that were coming on his nation, cried out, “My bowels, my bowels! I am pained at my very heart!” much more therefore must the compassionate Jesus, who wept and prayed for his very murderers, be afflicted at the guilt and danger of the unbelieving world. It is true, that, strictly speaking, he is incapable of sorrow in his present state: but the Scripture, to accommodate itself to our feeble apprehensions, represents him as exercising human passions, because, with respect to us, he will act as if he were either gratified by our attention, or grieved by our neglect. Careless sinners are spoken of as grieving and vexing his Holy Spirit, yea, moreover, as crucifying him afresh, and trampling under foot his precious blood. Let not then such aggravated guilt be found in us. Let us not so requite our gracious and adorable benefactor. He yet waiteth to be gracious unto us: he seeks us, as he did the Samaritan woman, that vile notorious adulteress, that he may turn us from the error of our ways, and save our souls alive. And, as on that occasion “he had meat to eat which the world knew not of [Note: John 4:18; John 4:29; John 4:32.],” so will his soul be refreshed and comforted with the first prospect of delivering us from sin and death.

2. What obligations lie on all of us to repent and turn to God!

There is one way, and only one, in which we can afford any satisfaction to our blessed Lord; and that is, by going to him for his benefits, and receiving at his hands the blessings he has purchased for us. And shall we hesitate to do this? shall not a sense of gratitude impel us, strengthened as it is, and confirmed by a concern for our eternal interests? If our Lord had required some great thing of us, ought we not to do it? How much more then when he only says, Wash, and be clean! Had he required that we should spend our whole lives in such a state of pain and travail as he himself endured, we ought gladly to comply with his will, and account ourselves happy in such an opportunity of testifying our love to him. But when he desires only, that we should seek our own truest interests, and declares, that he finds his happiness in making us happy, we should turn to him without delay, and give ourselves up to him without reserve. Hear his own word; “The Lord taketh pleasure in them that fear him, in them that hope in his mercy.” Now if you cannot love him as you would, yet if you can fear him; if you cannot rejoice in an assurance of his mercy, yet if you can only hope in it, you will thereby afford him pleasure. And will you think this too much to do for him who travailed, as it were, in birth for you? Repentance indeed must precede a sense of favour and reconciliation with God. But the deeper our contrition, the more exalted will be the joy that follows it. Let us then look on him whom we have pierced, and mourn, and be in bitterness for our manifold transgressions. So shall Jesus be recompensed for all that he has endured for us; and we shall participate his glory and blessedness for ever and ever.

3. How securely may we commit ourselves into the Saviour’s hands!

If a child can be safely trusted with any one, surely it may with her, who travailed in birth with it, and who must therefore be most deeply interested in its welfare. But infinitely more secure are we in the hands of Jesus, as he himself tells us by the prophet: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Can such a monster be found? Yea, says our Lord, they may forget; yet will not I forget thee: behold, thou art graven on the palms of my hands [Note: Isaiah 49:14.].” We need only commit ourselves to him, and he will approve himself faithful to his promises. He will keep us by his power; he will “guide us by his eye:” “he will carry the lambs in his bosom, and gently lead them that are with young.” “Nor shall any weapon formed against us prosper.” “Our place of defence shall be the munition of rocks: bread shall be given us, and our water shall be sure.” He will “keep us as his garden; he will water it every moment; lest any hurt it, he will keep it day and night.” Let us then “commit ourselves to him in well-doing, as into the hands of a faithful Redeemer,” assured that he will “keep that which we have committed to him, and preserve us unto his heavenly kingdom.”

DISCOURSE: 975
THE MEANS OF OUR JUSTIFICATION BEFORE GOD

Isaiah 53:11. By his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

IT is not possible to conceive a more difficult question for unenlightened reason to resolve, or one in the resolution of which mankind are more deeply interested, than this, How shall a sinner be justified before God? Every man feels himself a sinner, and has, in a greater or less degree, a sentence of condemnation within his own bosom. And the more he considers his state, the more he feels an anxiety to know how he may escape the punishment he deserves, and secure the favour of his God and Judge. The words before us remove all doubt upon this subject: they represent Christ as God’s servant, sent and commissioned for this very end, to justify sinners by the knowledge of himself; and, while they thus declare the means of our justification, they specify also the ground of it; for however gratuitous this blessing is, as it respects us, it is altogether procured for us by the vicarious sacrifice of the Son of God.

Let us consider, then,

I. The means of our justification before God—

Christ is the person spoken of throughout this whole chapter: and here, as in the preceding chapter [Note: ver. 13.], he is denominated God’s “servant.” This title belongs to him only in his mediatorial capacity; for in his own nature, Christ is one with the Father, in glory equal, in majesty co-eternal. The appellation of “righteous,” which is here applied to him, is of peculiar force in this connexion. He was eminently righteous above every creature in earth or heaven. Of fallen men, “there is none righteous, no, not one.” And though the angels are holy, yet is their righteousness not originally of, and from, themselves; it is the gift of God: nor is it immutable, seeing that many have fallen from it; and the preservation of those who maintain their first estate, is also the effect of God’s distinguishing grace: but Christ is essentially, eternally, and immutably righteous. Moreover, angels are righteous for themselves alone; but Christ is righteous for us, having fulfilled all righteousness with the express view to impute that righteousness to us, that so we may have a righteousness wherein to appear before God, and God may be just in justifying us [Note: Romans 5:19; Romans 3:26.]. The particular application of the term “righteous” to him as justifying sinners, shews, that it is to be understood in this extent, and as equivalent to that name which is elsewhere given him, “The Lord our Righteousness.”

To “justify” sinners is the work assigned him by the Father. It is his office to take even the most sinful of the human race, and so to purge them from all iniquity that they may stand before God without spot or blemish, and be regarded by him as though they never had sinned at all. This is a work which none other can perform; nor, if God had not revealed a way in which it might be done, could we have conceived it possible that such a marvellous work should ever be accomplished.
By what means he makes us partakers of this blessing, we are told in the words before us; it is “by or through the knowledge of himself;”\ he enables us to behold him as he is revealed in the Scriptures, and leads us to embrace him as our all-sufficient portion. Knowledge in general has its seat in the understanding only; but the knowledge of Christ is seated both in the understanding and the heart. Hence, in order to be justified by Christ, we must not only view him as appointed of God to save us, but to this theoretical knowledge we must add the approbation of our hearts: we must have such a full persuasion of our inability to save ourselves, and of his sufficiency to save us, as determines us to renounce all dependence on an arm of flesh, and to glory in him alone. This is the knowledge of which our Lord speaks, when he says, “This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent:” and it is by this alone that any sinner can be justified.

Now by bringing men thus to know him and believe in him, he has justified many in all ages, and is yet daily communicating to thousands the blessings of salvation. It is true that, in comparison of the ungodly world, the justified have been but few in number, a little flock, a small remnant: but in the last day, when they shall all be collected together, they will be numberless like the stars of heaven, or the sands upon the sea shore. Nor is any one, however vile, excluded from the hope of justification, provided he be willing to embrace this Saviour. On the contrary, if all the people in the universe would but look to him for the ends and purposes for which he is revealed in the gospel, they should instantly experience in their souls what the wounded Israelites experienced in their bodies when they looked to the brazen serpent in the wilderness: they should be delivered from all the fatal consequences of their sins, and be endued with spiritual and eternal life.
To mark more clearly the connexion between the means and the end attained by them, it will be proper to advert to,

II.

The ground of our justification—

The way appointed for our restoration to the divine favour is not a mere arbitrary institution of the Deity: there is a fitness in it, and a suitableness which deserves peculiar notice. It may be asked, Whence comes it that a knowledge of Christ should be the means of a sinner’s acceptance with God? What has Christ done, that he should be authorized to justify sinners by means so inadequate to their end? In other words, supposing these means effectual to their end, what is the ground on which they become so? To these questions the text affords us a precise and satisfactory answer.
The vicarious sacrifice of our blessed Lord has been repeatedly insisted on in the foregoing parts of this prophecy; and here it is again spoken of as the ground on which he justifies those who believe in him. For the elucidating of this point let two things be considered;
First, The sacrifice of Christ removes all the, obstacles to our salvation. When man had fallen, there were many things which seemed to render his restoration impossible. The law, which he had broken, denounced a curse against him; nor could the lawgiver, however desirous he might be to rescind his decree, revoke his word consistently with his own perfections: his justice demanded satisfaction for the breach of the law; his holiness rendered it necessary that he should shew his utter abhorrence of sin; and his truth was pledged for the execution of the sentence which he had annexed to the violation of his commands; and therefore there seemed no alternative for God, no hope for man. But Christ, in becoming our surety, and bearing our iniquities in his own body, removed all these difficulties at once: he magnified the law by enduring its penalties, and made it honourable by fulfilling its commands: he also satisfied the demands of his Father’s justice, truth, and holiness, and afforded to the whole creation a most awful proof, that sin could never be committed with impunity. There was, indeed, yet one more impediment to man’s recovery. Man, haying once fallen, had lost that righteousness which qualified him for the enjoyment of his God. But this also was removed in the very same way; for Christ’s obedience unto death not only rendered our salvation consistent with the rights of law and justice, but constituted also a righteousness which was capable of being imputed to us; and procured for us the Holy Spirit, by whose almighty agency we are renewed after the divine image in righteousness and true holiness. Thus every obstacle to our salvation being removed by the death of Christ, that death may properly be called the ground of our justification.

But, in the next place, the sacrifice of Christ has obtained for him a right to justify whom he will. We are often said to be “bought with a price;” and it is particularly specified, that the price paid was, the blood of Christ [Note: 1 Peter 1:19.]; yea, that “God purchased the Church with his own blood [Note: Acts 20:28.].” Now it is obvious, that he who purchases any thing, has a right to the thing purchased, as soon as ever he has paid the price. Thus then has Christ a right to us as “his purchased possession.” Moreover, Christ is represented as a surety who has discharged our debt; who may therefore demand our liberty, and deliver us out of the hands of our adversary, who threatens to cast us into prison. Nor is this all: for, as has been observed on a foregoing part of this prophecy, God had bound himself by covenant to give him a seed; and had promised that, “if he would lay down his soul an offering for sin, the pleasure of the Lord should prosper in his hand.” Christ therefore, having fulfilled his part of the covenant, may claim the fulfilment of the Father’s engagements, and, by virtue of the authority committed to him, may reveal himself to sinners in order to their eternal salvation. Thus, whether we consider the justification of sinners as obtained for them, or Imparted to them, the death of Christ must be acknowledged as the true and only ground of it.

These points being so fully opened in other parts of this chapter, we may wave any further discussion of them, and propose for adoption such a line of conduct as shall ensure to every one the blessing here spoken of.
1.

Let us read the Scriptures with care and diligence—

The Holy Scriptures are the only fountain of divine knowledge. They are a kind of map, whereby we may find our way through this trackless desert, and arrive in safety at our Father’s house. Our Lord says, “Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.” Let us then not merely read them, but attend particularly to the testimony which they bear to Christ. Nor let us peruse them in a cursory manner, as though they needed no study or investigation; but rather let us examine them with deep attention, as we would a will or testament by which our title to a large inheritance was to be determined. What a succession of hopes and fears would arise in our breast, when we read in such a will the passages that appeared prosperous or adverse; and what diligence should we use to make our title clear! How glad should we be to consult those who could give us information on the subject, and what a deep impression would their opinion make upon our minds, particularly if it were grounded on authentic records, and established cases! Such is the way in which we should search the holy oracles for ourselves, and hear them expounded to us by others: nor should we ever rest till we can prove out of them, by indisputable evidence, our right and title to the heavenly inheritance. Happy would it be for us, if we sought the knowledge of Christ! we should soon be guided into all truth: and be made wise unto salvation through faith that is in Christ Jesus.
But while we thus read the Scriptures,

2. Let us pray for the teaching of the Holy Spirit—

To unenlightened man, the Scriptures are “a sealed book;” nor, however learned he may be in other sciences, can he attain the knowledge of Christ, unless the Holy Spirit shine into his heart to give him that knowledge [Note: 2 Corinthians 4:6.]. If we look at a sun-dial, we may understand the use and import of the figures; yet can we not attain a knowledge of the time unless the sun shine upon it. So it is with respect to the word of God: we may understand the general meaning of the words; yet can we not receive its spiritual instructions, unless we have that “unction of the Holy One, whereby we may know all things.” The words of Christ “are spirit and life;” and a spiritual discernment is necessary in order to a just apprehension of their import [Note: 1 Corinthians 2:14.]. St. Paul had studied the Scriptures diligently, but could never find Christ in them, till the light shone upon him from heaven, and the scales fell from his eyes. The Apostles had been instructed by our Lord himself between three and four years; and yet could not enter into the truths which the prophets and Christ himself had declared, till “he opened their understandings to understand the Scriptures.” Nor, with all our advantages, have we any more power to comprehend his truth; for he expressly tells us, that “no man knoweth either the Father or the Son, except the Holy Spirit reveal him unto us [Note: Matthew 11:27.].” Hence for the attainment of divine knowledge we are directed to combine a dependence on God’s Spirit with our own researches; “If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God; for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding [Note: Proverbs 2:3.].” Let us then not presume to separate what God has thus united, but pray with David, “Open thou mine eyes that I may behold wondrous things out of thy law.”

There is yet another direction, which it is of infinite importance to attend to, namely,

3. Let us guard against self-righteousness—

There is no evil that cleaves more closely to our nature than self-righteousness. We are always wanting to be justified by some other way than that proposed in the text. Like Naaman, if some great thing were required of us, we should gladly do it; but when it is said to us, “Wash and be clean,” “Believe and be saved,” we turn away in disgust. The very simplicity of this fundamental truth offends us. Were we told that we must work diligently, and become godly in order to obtain justification, we should think the direction safe and proper: but the Scripture account of the way of being justified is directly opposite to this: St. Paul says, that “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness [Note: Romans 4:5.]:” and this appears so strange, that men cannot, and will not, admit it. But the Apostles themselves could not obtain justification in any other way, than by renouncing all their own righteousness, and by going as ungodly and perishing sinners unto Christ, that they might be accepted through him alone. This is affirmed by St. Paul himself, who says, “We, who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified [Note: Galatians 2:15.].” Let us then guard against every species and degree of self-righteousness, and look for justification solely through the knowledge of Christ, and by faith in his all-atoning sacrifice.

4. Let us, however, be careful to shew forth our faith by our works—

Because we say, That we are not to work at all with a view to obtain justification by our works, but that we must accept justification freely as ungodly and perishing sinners, must we be understood to say, That men need not to work at all, but are at liberty to continue ungodly? No; by no means. We maintain the absolute necessity both of diligence and universal godliness: we only deny to these things the office of justifying the soul. We declare to all, that they must be daily “working out their salvation with fear and trembling,” and that “faith without works is dead.” Let this then be borne in mind; There is, and can be, but one way of a sinner’s justification before God, and that is, by the knowledge of Christ, and faith in his name: but this free salvation, so far from giving any licence for sloth and wickedness, is the strongest incentive to holiness, and the greatest possible obligation to good works. Let us then shew forth our faith by our works. In this way we may be justified by our works, even as Abraham and Rahab were [Note: James 2:21; James 2:25. compared with Romans 4:2; Romans 4:6.]; that is, we may evince the reality of our faith, and the sincerity of our hearts. Thus shall we assign to faith and works their proper offices, and adorn the doctrine of God our Saviour in all things.