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Man's Righteousness, NO Cause or

Part of his JUSTIFICATION.

BEING A

SERMON

On Epzés, ii. 8.
For by Grace are ye saved, through

Faith,

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.
Wisdom is justified of her Children, Mat. xi. 19.

LONDON:
Printed by J. Hart, in Popping's-Court, Fleetstreet;

and Sold by J. Lewis, in Bartholomew-Close,
near IVefi-Smithfield, 1745.

Br. from Tyrrell, July 19,17

READER, THE

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,

WILLIAM CUDWORTH.

*******************

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

true.

J. CENNICK,

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SERMON I.

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EPHES. ii. 8.
For by grace ye are saved, through faith.
HERE are two things which men ought chiefly
to know, their misery by fin; and their happiness
by the

grace of God in Chrift. And by the wick
ed unfaithfulness of our memories we are more apt to for-
get these two things, than to forget any other points what-
ever. Tvw@. reculóv, Know thyself, is a lesson as difficult,
as it is old and common. How hard a matter is it for a
man to remember himself, as to know what he is in him.'
self? the king of Macedonia thought it needful, that his :
page should every morning put him in remembrance, thati
he was a mortal man. And every spiritual man doth.
find it neceffary, that the spirit daily thould become luis
remembrancer, to put him in mind that he is a finfal.
man. So likewise it is a hard matter, without the power,
and afiftance of the spirit, always to know, the rich, full,
and free grace of God, as it is held forth in the gospel to
poor finners. The last of these, as it is the most sweet and
excellent leffon, so with the greater difficulty it is retained in
our memories. This is a doctrine, which if it were preached
unto us every day, we should forget it every day. The
daily teaching and hourly learning of it, cannot wholly
free us from the ignorance of this truth. But as far as
we are carnal and fehly, we are strangers to the know-,
ledge.of it. So that he that thinks he perfectly knows the
doctrine of justification by faith alone, I dare profess to ;
that man, that he knows nothing of this doctrine of justi-
fication as he ought to know. As long as we live upo!
the earth, we may be lcarners of this doctrine. Paul al-,
ter he had been a scholar, and an aged teacher in the
school of Christ many years, did then profess, that he en-

deavoured to forget his own works, and legal righteoul. * The femoris old mom. Sveinatuurve change within tharker

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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

sus.

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

fins

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

away

many lovers

B2

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