(2.) The sacraments are also said to seal the blessings that they signify; and accordingly they are called, not only signs, but seals. It is a difficult matter to explain, and clearly to state the difference between these two words, or to shew what is contained in a seal, that is not in a sign: Some think that it is a distinction without a difference. The principal ground which most divines proceed upon, when they distinguish between them is, what we read in Rom. iv. 11. in which the apostle, speaking concerning Abraham, says, _he received the sign of circumcision, a seal of the righteousness of faith_[53]. But the same thing might have been affirmed concerning it, or any other significant ordinance, if the words sign and seal were supposed to be of the like import; for it is not said he received the ordinance of circumcision, which is not only a sign, but a seal; but he received that which was a sign, or a seal of the blessing about which his faith was conversant. However, that we may explain this matter, without laying aside those words that are commonly used and distinguished in treating on this subject, it may be observed, that a sign is generally understood as importing any thing that hath a tendency to signify or confirm something that is transacted, or designed to be published, and made visible: Accordingly some signs have a natural tendency to signify the things intended by them; as the regular beating of the pulse is a sign of health, smoke the sign of fire. And other things not only signify, but represent that which they give us an idea of, by some similitude that there is therein, as the picture doth its original. Other things only signify as they are ordained or designed for that use, by custom or appointment; thus, in civil matters, a staff is a sign of power to exercise an office; the seal of a bond, or conveyance, is the sign of a right that is therein conveyed, or made over to another to possess: It is in this respect that the sacraments are signs of the covenant of grace: They do not naturally represent Christ and his benefits; but they signify them, by divine appointment. But, on the other hand, a seal, according to the most common acceptation of the word, imports a confirming sign[54]: Yet we must take heed that we do not, in compliance with custom, contain more in our ideas of this word, than is agreeable to the analogy of faith: Therefore, let it be considered, that the principal method God hath taken for the confirming our faith in the benefits of Christ’s redemption, is, his own truth and faithfulness, whereby the heirs of salvation _have strong consolation_, Heb. iv. 17, 18. or else the internal testimony of the Spirit of God in our hearts. The former is an objective means of confirmation, and the latter a subjective; and this the apostle calls our _being established in Christ, and sealed, having the earnest of the Spirit in our hearts_, 2 Cor. i. 21, 23.