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.
This is not the sense in which we are to understand the word as applied to the sacraments; since if we call them confirming seals, we intend nothing else hereby, but that God has, to the promises that are given to us in his word, added these ordinances; not only to bring to mind this great doctrine, that Christ has redeemed his people by his blood; but to assure them, that they who believe in him, shall be made partakers of this blessing; so that these ordinances are a pledge thereof to them, in which respect God has set his seal, whereby, in an objective way, he gives believers to understand, that Christ, and his benefits, are theirs; and they are obliged, at the same time, by faith, as well as in an external and visible manner, to signify their compliance with his covenant, which we may call their setting to their seal that God is true; as we may allude to that expression of our Saviour, He that hath received his testimony, hath set to his seal that God is true, John iii. 33. The sacraments are God’s seals, as they are ordinances given by him for the confirmation of our faith, that he would be our covenant-God; and they are our seals, or we set our seal thereunto, when we visibly profess, which ought to be done also by faith, that we give up ourselves to him, to be his people, and desire to be made partakers of the benefits which Christ hath purchased, in his own way. Thus concerning the sacraments, as being signs and seals of the covenant of grace.
There is another expression, used in this answer, that needs a little explication; namely, when the sacraments are said, not only to signify and seal, but to exhibit the benefits of Christ’s mediation. To exhibit, sometimes signifies to shew, or present to our view; which word, if it be so understood in this place, imports the same as when it is said, that the sacraments are signs or seals thereof, or significant ordinances for the directing and exciting our faith, as conversant about what we are to understand thereby. Again, to exhibit, sometimes signifies to give, communicate, or convey; and because it is not only distinguished from signifying and sealing in the definition which we have of a sacrament in the Shorter Catechism; but is described as that by which Christ and his benefits are applied unto believers; therefore, I am inclined to think, that it is in this latter sense that the word is to be taken in the answer which we are explaining; and if so, we must distinguish between Christ’s benefits being conveyed, made over, exhibited, or applied, by the gift of divine grace, through the effectual working of the Spirit; and this being done by an ordinance, as an external means of grace; accordingly I am bound to conclude, that as the Spirit of God gives these blessings to believers, who engage in a right manner therein; so this grace is represented, and God’s people have ground to expect, as far as an ordinance can be the means thereof, that they shall be made partakers of these benefits.
We may also observe, that, though the sacraments are appointed to signify to all that partake of them, that Christ has purchased salvation for his people; or, that the work of redemption is brought to perfection: Yet it is they alone that engage herein by faith, who can look upon them as signs or seals to confirm their faith, that they have a right to the benefits of Christ’s redemption, as not only signified, but exhibited or applied to them: In this sense the sacraments are signs to them that believe, in such a way as they are to no others.
4. We are now to consider the persons to whom the sacraments are given; and these are described as those who are within the covenant of grace. To be within the covenant of grace, implies in it, either a being externally in covenant with God, or a being internally and spiritually so, as interested in the saving blessings thereof.
(1.) They who are externally in covenant, are such as are visibly so; who are called by his name, professedly devote themselves to him, and lay claim to him as their God: These, if they are no otherwise in covenant, are said to be in Christ, as the branch which beareth no fruit, is said to be in the vine, John xv. 2. like those whom the prophet speaks of, when he says, Hear ye this, O house of Jacob, which are called by the name of Israel, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness, Isa. xlviii. 1. they have, indeed, the ordinances which must be reckoned a very great privilege; they have the external overtures of divine grace, the convictions and strivings of the Spirit; and accordingly they are, in God’s way, in which he is sometimes pleased to work special grace, which, when he does, they may conclude themselves to have more than the external blessings of the covenant, which is what we are next to consider: Therefore,
(2.) Others are internally or spiritually in covenant, children of God by faith: These are such as are true and real members of Jesus Christ, by a federal or conjugal union with him: They have the same mind as was in him, and receive vital influences from him, being made partakers of the Spirit. They have, not only professedly, but by faith, embraced him in all his offices, surrendered up themselves unto him, to be entirely his; their understandings to be guided and directed, their wills and affections to be governed by him, and are desirous to be disposed of by him, in the whole conduct of their lives. And, as to the privileges which they partake of, they have not merely a supposed, but a real interest in all the benefits which Christ hath purchased, have a right to his special care and love, which will render them safe and happy, both here and hereafter.
Now, with respect to both these; they are, each of them, supposed to attend on the sacraments: The former, indeed, have not a right to the saving blessings signified thereby, and therefore, if they know themselves to be strangers to the covenant of promise, they profess, by engaging in this ordinance, to lay claim to that which they have no right to: However, if this be not discernible in their conversation, which is blameless in the eye of the world, men, who are not judges of their hearts, have no warrant to exclude them from the sacraments. But, on the other hand, they who are savingly, or internally in covenant, have not only a right to those ordinances in common with others; but Christ and his benefits, as was before observed, are exhibited and applied to them, as they have ground to conclude, by faith, that they have an interest in all the blessings which he has purchased.
5. We are now to consider, what those benefits are that Christ communicates to his people in the sacraments, which are signified thereby: These are either,
(1.) Such as are common to the whole church, which are relative and external, rather than internal, as hereby they are distinguished from those that are without. These are advantages, though not of a saving nature: Thus the apostle says, What advantage hath the Jew, or, what profit is there in circumcision, Rom. iii. 1, 2. To which he replies, much every way, or in many respects, q. d. it is an honour which God has put on the church, as taking them into a visible relation to himself, and giving them the means of grace, in which they are more favoured than the rest of the world: Or,