(1.) It is called a sign, in which, by a visible action, some spiritual benefits are signified: This is undoubtedly true; and it is a reproach cast on God’s holy institutions, in some who deny sacraments to be divine ordinances, when they style them all carnal ordinances, beggarly elements, or a re-establishing the ceremonial law, without distinguishing between significant signs, that were formerly ordinances to the Jewish church, but are now abolished; and those that Christ hath given to the gospel church. In this idea of the sacraments, we must consider, that they agree, in some things, with the preaching of the word; namely, that hereby Christ and his benefits, are set forth as objects of our faith; and the same ends are desired and attained by both, _viz._ our being affected with, and making a right improvement of the blessings purchased by him, together with our enjoying communion with him; and they are, both of them, sacred ordinances, instituted by Christ, and therefore to be attended on in an holy manner: But, on the other hand, they differ, with respect to the way or means by which Christ and his benefits are set forth; inasmuch, as in the preaching of the word, there is a narration of what he hath done and suffered; and, upon this account the apostle says, _Faith cometh by hearing, and hearing by the word of God_, Rom. x. 17. whereas, in the sacraments, there is a representation thereof by signs; in which case we may apply the words of the prophet, _Mine eye afflicteth mine heart_, Lam. iii. 51. as there is the external symbol of Christ’s dying love, which is an inducement to us to love him again. They also differ, in that the sacraments are not only designed to instruct; but, by our act and deed, we signify our engagement to be the Lord’s.