« AnteriorContinuar »
Man's Righteousness, NO Cause or
Part of his JUSTIFICATION.
On Epzés, ii. 8.
Extracted from the Works of
Mr. JOHN SIMPSON.
The Fire shall try every Man's Work, of what Sort
it is, 1 Cor. iii. 13.
and Sold by J. Lewis, in Bartholomew-Close,
Br. from Tyrrell, July 19,17
HE Author preach'd and printed the Works out of
which this is extracted, nigh an hundred Years ago, and by them, he, tho? Dead, get speaketh. And however sirange the Doctrine herein contained, may seem to those who build their Hopes upon inherent Righteousness. Yet it is none other than the Gospel of the Lord Jesus Christ, the Doctrine of the Reformation, and the only Doctrine that tends (contrary to the Judgment of carnal Reason) to Uprightness of Heart and Life, and whoever conceives otherwise of thès Doctrine understands.it not. It is founded upon this Principle, that we must discover God's Love to us in Christ Jesus, that he has already saved us, before we can truly love God or our Neighbour. This aur Sa, viour inculcates ta Simon the Pharisee in the Parable of the two Debtors, Luke vii. 41. and in many other Places of Seripture. I purpose foortly (with our Saviour's Leave) to print two more of this Author's Sere mons on the same Text; may he prinkle this with his Blood; and explain it by his Spirit to the Heart of every Reader,
So wishes your Servant,
In the Lord Jesus Christ,
I have read the following Sermon, and recommend it
with all my Heart, to all, as the most wholefome Doctrine of Jesus Christ, of which Doetrine, I am also a Witness, and fet' to my Seal that it is
EPHES. ii. 8.
grace of God in Chrift. And by the wick
deavoured to forget his own works, and legal righteoul. * The femoris old mom. Sveinatuurve change within tharker
sinca tean, it comes
ness, in reference to his justification, and pressed forward to know more of the mystery of Christ, labouring to be found in the righteousness which is of God by faith, Pbil. 3. 10.
From these Words, First, I shall endeavour to prove negatively, that there is no juftification by works. And then shew how it is by grace; and then how it is in a way of believing.
At this present, I shall observe this method.
First, I will thew that we are not saved by works, I mean, by, the works of the law.
Then I fall fhew, that we are not faved and justified by works, which are the fruits of faith, or done under the covenant of grace.
Thirdly, I fhall fhew, that we are not faved by works, in which we yield obedience to any gospel ordinances, though they be ordinances appointed by the Lord Jesus Chrilt himfelf to be practised by the faints. I. take in this, because I have found in my own spirit, and in many
hat I have dealt with, a secret and subtle kind of Popery, by which we are apt to attribute fomething to the practice of ordinances, in reference to our justification. And. hence it is that people are ready to run into every new. way of worship, which is brought to light, thinking that unless they find out the right discipline, and government of Jesus Christ, the right baptism, and ordinances, they are not true Saints, nor fufficiently justified. Therefore I: Thall take in this too, to thew, that as we are not justified by more inward, and spiritual works; fo neither are we justified by any outward obfervation of ordinances, or sub-, mitting to any command of the Lord Jesus Christ, but only by our obedience to the first and principal command of the gospel, by which we believe justification by grace through Christ without works.
For the first of these heads, I shall briefly few, r. We are not faved by works, and I shall only lay down four or, five considerations for the confirming of this, that we are faved, and justified before God, and in the court of our own conscience, without any works whatsoever.
The first confideration may be this ; we cannot be justi.' fied by works, or by the law; because there was never any man had a legal righteousness, but the man Christ Je
Secondly, the works ohin
fus. This is Paul's undeniable conclufioni, laid down in Rom. iii. 23. All have finned, and come part of the glory of God. The devout yow as well as the prophane Gentile, is brought 'in, before the tribunal of God, as a guilty finner, coming short of such a glorious righteoufness, which the law doth require of him, that he may be justified under it. The Gentile never walked according to the written law of nature, which is written in his heart, aor the Jew, according to the law of his Maker, written in tables of stone.
· All the works of the law may be reduced to two. heads.
The first are thofe works that we do in obedience to God, to fhew our love to
we do, to thew our love to our neighbour.
Now, if we take works, in either of these two respects, I shall fhew, that all the men and women in the world, come short of such a legal righteousness, and perfection, that the holy, just, and pure law of God requires,
It will be clear, that no man ever loved God as he ought. God doth command us, that we should love him with all our heart, and with all
Ill our strength, with the whole stream of our affections. But what man did ever love God in that manner ? suppose a wife should entertain many thousand lovers besides her husband, could any fay, that that wife loved her husband ? so many
as we have, fo many lovers we have, so the Scripture calls then, fer. iii. 1. Thou hast play'd the harlot with
j that is, thou haft followed many sins and lusts, bafe and vile corruptions. Now, it is thus with all the men in the world; we have all gone a whoring from our God; so that though all men, yea, even Turks and Heathers pretend to love God, the great God that made them, yet there is no man that ever loved God as he ought. That mạn that thinks he ever loved God as he ought, and as the law requires, he is very blind, and not enlightned to this day, to see the purity, and spirituality of the righteous law of the just and high God.
Suppofe a subjc&t fhould always contrive rebellion, and conspire againit the person cf his king, as dcsirous to take