"Thus, then, we have a true account of the power of this, and so of other, sacraments, and a discovery of the error of two extremes. (1.) Of those who ascribe too much to them, as if they wrought by a natural, inherent virtue, and carried grace in them inseparably. (2.) Of those who ascribe too little to them, making them only signs and badges of our profession. Signs they are, but more than signs merely representing; they are means exhibiting, and seals confirming, grace to the faithful. But the working of faith and the conveying Christ into the soul, to be received by faith, is not a thing put into them to do of themselves, but still in the supreme hand that appointed them; and he indeed both causes the souls of his own to receive these his seals with faith, and makes them effectual to confirm that faith which receives them so. They are then, in a word, neither empty signs to them who believe, nor effectual causes of grace to them that believe not." Let me make the distinction very clear to your mind, for it is of great practical importance. The "mystery of iniquity" in Paul's time, and since his day, did not, and does not, consist in making too much of God's ordinances in their purity and proper use. That cannot be done, any more than you can intelligently love the Bible too much, or the Sabbath. But, to pervert them, or to make additions to them, or to rely upon them wholly, is Romanism. But can men make too much of having a seal on a deed? Is the deed good for anything without the seal? Can they make too much of having three witnesses to their wills? Those three witnesses, instead of two, make an otherwise worthless writing, a man's last will and testament. Thus, a true sign, ordinance, or seal, among men, has inherent efficacy of some sort. Shall we deny it to the ordinances and seals of Heaven? He who lays claim to the covenant, but rejects the seal, deceives himself. They must go together.