4. Besides these internal means, there need external also, by which the Spirit is conveyed, and our hearts are wrought upon in a congruous way, which are the word and sacraments, that are the instruments by which the Holy Ghost doth work and confirm faith in us. All which showeth the necessary use of ordinances. Christ did not only purchase grace, but grace to be given out this way ; by ' the washing of water through the word.'
Secondly, These causes and means of salvation must not be separ- ated one from another, nor confounded one with another.
1. Not separated one from another. We cannot rest upon the grace of God without the satisfaction of Christ ; for how then shall we salve the honour of his justice? Still this thought will occur, that God is a just God, and breed in us the fears of death : Rom. i. 32, ' Who know- ing the judgment of God, that they which commit such things, are worthy of death.' Nor can we take comfort in the satisfaction of Christ without true conversion to him ; that is, without the true mortification of sin, and the life of holiness wrought in us by the ])ower of the Holy Ghost: Mat. xviii. 3, 'Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.' Neither can we expect the operation of the Holy Ghost without the use of the word working faith in us : John xv. 3, ' Now ye are clean through the word which I have spoken unto you ;' John xvii. 17, ' Sanctify them through thy truth ; thy word is truth.' And the gospel is the ministration of the Spirit, 2 Cor. iii. 8. Nor must the word be used with the neglect of sacraments, for that is to despise one of God's helps. And besides, there is somewhat in sacraments beyond the word for our use and benefit. They agree in this, that both concern faith ; that neither of
VeR. 26.] SERMONS UPON EPHESIANS V.^ 479
them work but as accompanied with the divine grace. But they differ in that the word belongeth to all : ' Go preach the gospel to every creature.' But the sacraments are confined within the limits of the church, and belong to those who have submitted to the Lord's cove=- nant. The word begets faith, the sacraments increase it. If they beget it, it is by accident, not by appointment, and by the help of the word which doth accompany them. The word shineth by its own light, neither doth it need the sacraments that it may be understood. Sacraments cannot be understood without the word, for they are not natural, but instituted signs ; not natural, as smoke is of fire, but in- stituted, as a badge and cognisance is of such a dignity, order, and profession. In short, the sacraments are a greater help to grace or communion with Christ than the bare word, and have their special use to show us how wonderfully condescending and exact God is to make all sure to us, and to excite and bind every one in particular to put in for a share in the grace offered to us, and also withal to perform the duties required of us, and solemnly to invest us into a right, and put us in possession of the blessedness promised to us ; there- fore these must not be neglected or despised.
Once more, one sacrament must not be separated from another, as to content ourselves with baptism without a religious and frequent use of the Lord's supper, as many do ; for though the washing of water be only mentioned, yet the other sacrament is also here implied. The one sealeth our making covenant with God, the other bindeth us to keep covenant with him, which a serious christian will see a need of, and not only find life, but growth and perseverance ; therefore all these things must not be separated.
2. These things must not be confounded one with another. We must not ascribe that to the word and sacraments which belongeth to the Spirit, nor that to the Spirit which belongeth to Christ, nor that to Christ which only belongeth to the eternal love of God, nor that to good works which belongeth to faith, nor that to the sacraments which be- longeth to the word, nor that to baptism which belongeth to the Lord's supper ; but all things must keep their proper place. Therefore we must distinctly consider —
[1.] What is proper to the grace of God. The first moving cause or inducement to incline God to show us favour, or bring about our salvation, was merely the love of God: John iii. 16, ' God so loved the ■ world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life.'
[2.] What is proper to the merits of Christ. That righteousness by virtue of which the wrath of God is appeased, our sins are expiated, blessings of the new covenant purchased, and we are reconciled to God, is the only sacrifice and satisfaction of our Lord Jesus Christ : 1 John iv. 9, 10, ' In this was the love of God manifested towards us, because that God sent his only-begotten 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 a propitiation for our sins.' This honour must be reserved to Christ, to be a sacrifice for sin, a propitiation for us, and a perfect saviour and intercessor to obtain the Spirit to fit us for our present duties and future happiness.