[2.] To ourselves, holy conversation and godliness is the surest note of our regeneration.. We judge others by external works alone, ' For the tree is known by its fruit,' Mat. vii. 16. Charity forbids us to pry any further ; but we judge ourselves by internal and external works together. If within we have faith in Christ, a love to God, and hatred of evil, a delight in holiness, a deep sense of the world to come, all which graces make up the new nature, then these things issue out into a holy conversation. This breedeth joy and peace of conscience : 2 Cor. i. 12, ' This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the Avorld ;' 1 John iii. 18, 19, ' Let us not love in word, neither in tongue ; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.'
[3.] That good works must not be opposed to God's mercy and free grace, or Christ's satisfaction, merit, and righteousness, either in the matter of justification or salvation, but kept in a due subordination to God's grace and Christ's merits. This is the business of this context, to reconcile the grace of God with the necessity of good works, et e contra ; and very well it may be, for they are part of the grace obtained. He is most beholden to God, and indebted to grace, who is enabled to do most good, for all is from him: P^nl. ii. 13, ' He w^orketh in us
404 THE TWENTIETH SERMON. [EpH. II. 10.
both to will and to do, of his own good pleasure;' so that our very doing is receiving. But because there are a sort of men that may be called justiciaries, who trust, and teach others to trust, to their own virtues and works, without a Saviour, or ascribe the part of a Saviour to them ; and on the other side, the libertines, who teach men not to look at anything in themselves at all, not as an evidence, condition, or means, but to trust to Christ's blood to be instead of faith, repentance, and obedience, which is their duty to be performed by them, there- fore it will be necessary to be well acquainted with what is truly the part and ofhce of Christ, what is truly the office of faith and repent- ance, what of works, that j'ou may be sure to give everything its due, and may wholly trust Christ for his part, and not join faith, or any of your works and duties, in the least degree, of that trust and honour which belongeth to our Saviour, but regard them according to that use for which they are commanded in the gospel.
First, Our works, whatever they are, either duties to God or man, are not the first moving cause or inducement to incline God to show us favour, or to bring about our salvation. No ; this honour must be reserved for the grace of God, which moveth and stirreth all in the business of our salvation. It was his grace to provide us a Saviour : John iii. 16, ' God so loveth the world, that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.' And the giving of faith or converting grace to some before others, is the mere effect of his mercy aijd good pleasure : Eph. ii. 4, 5, ' God, who is rich in mercy, for his great love wherewith he hath loved us, when we were dead in trespasses and sins, hath quick- ened us together with Christ : by grace ye are saved.' Then the bene- fits consequent upon conversion are from God's love and mercy. As justification : Rom. iii. 24, ' Justified freely by his grace ;' not only hj his grace, but freely ; that is, not excited by our works, but acting freely of its own accord. Then for eternal life, we have it from the grace of God and the mercy of our Redeemer : Jude 21, ' Looking for the mercy of our Lord Jesus Christ unto eternal life.' So that grace is the first mover and principle in the whole business of our salvation ; it is originally from grace, and all along by grace.
Secondly, Our works before or after conversion are not that right- eousness, not any part of that meritorious righteousness, by virtue of which sins are expiated, the wrath of God appeased, all blessings of heaven purchased, and we reconciled to God. For this is only to be ascribed to the merit and satisfaction of our Lord Jesus Christ. ' When we were enemies, we were reconciled by his death, and are saved by his life,' Rom. v. 10. He is our propitiation ; we live by him : 1 John iv. 9, 10, * In this was manifested the love of God towards us, because that God sent his only-ljegotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.' It is Christ's office and honour to be a sacrifice for sin and a propitiation for us, and a perfect Saviour and intercessor ; to obtain the Spirit, to fit us for our present duty and future happiness. We are his work- manship in Christ.