Chapter VI — The Spirit as Seal

Secondly, another effect of the Holy Spirit as the Comforter of the Church, is that by him believers are sealed (2 Corinthians 1:21, 22). He who anointed us is God, who has also sealed us. And how this is done, the same Apostle declares (Ephesians 1:13): In whom also after you believed you were sealed with that Holy Spirit of Promise. And chapter 4, verse 30: And grieve not the Holy Spirit of God whereby you are sealed to the day of redemption. In the first place, it is expressly said, that we are sealed with the Spirit, whereby the Spirit himself is expressed as this seal, and not any of his especial operations; as he is also directly said himself to be the pledge of our inheritance. In the latter, the words are, [〈 in non-Latin alphabet 〉], in whom, in and by the receiving of whom, you are sealed. Therefore no especial act of the Spirit, but only an especial effect of his communication to us, seems to be intended hereby.

The common exposition of this sealing is taken from the nature and use of sealing among men. The sum whereof is this, sealing may be considered as a natural or moral action, that is, either with respect to the act of it as an act, or with respect to its use and end. In the first way it is the communication of the character or image that is on the seal to the thing that is sealed, or that the impression of the seal is set to. In answer hereunto, the sealing of the Spirit should consist in the communication of his own spiritual nature and likeness to the souls of believers: so this sealing should materially be the same with our sanctification. The end and use of sealing among men is two-fold. (1) To give security to the performance of deeds, grants, promises, testaments and wills, or the like engaging signification of our minds. And in answer hereunto, we may be said to be sealed when the promises of God are confirmed and established to our souls, and we are secured of them by the Holy Ghost. But the truth is, this were to seal the promises of God, and not believers. But it is persons and not promises that are said to be sealed. (2) It is for the safe-keeping or preservation of that which a seal is set upon. So things precious and highly valuable, are sealed up, that they may be kept safe and inviolable. So on the other hand, when Job expressed his apprehension that God would keep an everlasting remembrance of his sin, that it should not be lost or out of the way, he says, his transgression was sealed up in a bag (chapter 14, verse 17). And so it is that power which the Holy Ghost puts forth in the preservation of believers, which is intended. And in this respect they are said to be sealed to the day of redemption.

These things have been spoken to and enlarged on by many, so that there is no need again to insist upon them. And what is commonly delivered to this purpose, is good and useful in the substance of it, and I have on several occasions long since myself made use of them. But upon renewed thoughts and consideration I cannot fully acquiesce in them. For, (1) I am not satisfied that there is such an allusion herein to the use of sealing among men, as is pretended. And if there be, it will fall out as we see it has done, that there being so many considerations of seals and sealing, it will be hard to determine on any one particular which is principally intended. And if you take in more, as the manner of the most is to take in all they can think of, it will be unavoidable that acts and effects of various kinds will be assigned to the Holy Ghost under the term of sealing, and so we shall never come to know what is that one determinate act and privilege which is intended therein. (2) All things which are usually assigned as those wherein this sealing does consist, are acts or effects of the Holy Ghost upon us whereby he seals us; whereas it is not said that the Holy Spirit seals us, but that we are sealed with him: he is God's seal to us.

All our spiritual privileges, as they are immediately communicated to us by Christ, so they consist wholly in a participation of that head, spring and fullness of them which is in him. And as they proceed from our union with him, so their principal end is conformity to him. And in him in whom all things are conspicuous, we may learn the nature of those things, which in lesser measure, and much darkness in ourselves, we are made partakers of. So do we learn our unction in his. So must we enquire into the nature of our being sealed by the Spirit in his sealing also. For as it is said, that he who has sealed us is God (2 Corinthians 1:21, 22), so of him it is said emphatically, For him has God the Father sealed (John 6:27). And if we can learn aright how God the Father sealed Christ, we shall learn how we are sealed in a participation of the same privilege.

I confess there are variety of apprehensions concerning the act of God whereby Christ was sealed, or what it is that is intended thereby. Maldonate on the place reckons up ten several expositions of the words among the Fathers, and yet embraces no one of them. It is not suited to my design to examine or refute the expositions of others, whereof a large and plain field does here open itself to us. I shall only give an account of what I conceive to be the mind of the Holy Ghost in that expression. And we may observe,

First, that this is not spoken of Christ with respect to his divine nature. He is indeed said to be the character of the person of the Father in his divine person as the Son, because there are in him, communicated to him from the Father, all the essential properties of the divine nature; as the thing sealed receiveth the character or image of the seal. But this communication is by eternal generation and not by sealing. But it is an external, transient act of God the Father on the humane nature, with respect to the discharge of his office. For it is given as the reason why he should be complied withal and believed in in that work. Labor for that bread which the Son of Man shall give to you; for him has God the Father sealed. It is the ground whereon he persuades them to faith and obedience to himself.

Secondly, it is not spoken of him with an especial respect to his kingly office, as some conceive. For this sealing of Christ they would have to be his designation of God to his kingdom, in opposition to what is affirmed, Ver. 15, that the people designed to come and make him a king by force. For that is only an occasional expression of the sense of the people; the principal subject treated on is of a nobler nature. But whereas the people did flock after him on the account of a temporal benefit received by him, in that they were fed, filled and satisfied with the loaves which he had miraculously increased, Ver. 26, he takes occasion from there to propose to them the spiritual mercies that he had to tender to them. And this he does in answer to the bread that he had eat, under the name of meat, and bread enduring to everlasting life, which he would give to them. Under this name and notion of meat he did comprise all the spiritual nourishment in his doctrine, person, mediation and grace that he had prepared for them. But on what grounds should they look for these things from him? How might it appear that he was authorized and enabled thereunto? In answer to that enquiry, he gives this account of himself, For him has God the Father sealed; namely, to this end.

Thirdly, therefore the sealing of God to this end and purpose, must have two properties, and two ends also annexed to it. (1) There is in it a communication of authority and ability. For the enquiry is, how he could give them that meat which endured to everlasting life: as afterwards they ask expressly, How can this man give us his flesh to eat? Ver. 52. To this it is answered, that God the Father had sealed him; that is, he it was who was enabled of God the Father to give and dispense the spiritual food of the souls of men. This therefore is evidently included in this sealing. (2) It must have evidence in it also; that is, somewhat whereby it may be evinced that he was thus authorized and enabled by God the Father. For whatever authority or ability any one may have to any end, none is obliged to make application to him for it, or depend upon him therein, unless it be evidenced that he has that authority and ability. This the Jews immediately enquired after. What sign (say they) do you then, that we may see and believe you? What do you work? Ver. 30. How shall it be demonstrated to us that you are authorized and enabled to give us the spiritual food of our souls? This also belonged to his sealing; for therein there was such an express representation of divine power communicated to him, as evidently manifested that he was appointed of God to this work. These two properties therefore must be found in this sealing of the Lord Christ with respect to the end here mentioned; namely, that he might be the Promuscondus, or principal dispenser of the spiritual food of the souls of men.

Fourthly, it being God's seal, it must also have two ends designed in it. (1) God's owning of him to be his. Him has God the Father sealed to this end, that all may know and take notice of his owning and approbation of him. He would have him not looked on as one among the rest of them that dispensed spiritual things, but as him whom he had singled out and peculiarly marked for himself. And therefore this he publicly and gloriously testified at the entrance; and again, a little before the finishing of his ministry: for upon his baptism there came a voice from heaven, saying, This is my beloved Son in whom I am well pleased (Matthew 3:17), which was nothing but a public declaration that this was he whom God had sealed, and so owned in a peculiar manner. And this testimony was afterwards renewed again at his transfiguration in the mount (Matthew 17:5): Behold a voice out of the cloud, which said, This is my beloved Son in whom I am well-pleased, hear you him: This is he whom I have sealed. And this testimony is pleaded by the Apostle Peter, as that whereinto their faith in him as the sealed one of God was resolved (2 Peter 1:17, 18). (2) To manifest that God would take care of him, and preserve him in his work to the end (Isaiah 42).

Fifthly, therefore, this sealing of the Son is the communication of the Holy Spirit in all fullness to him, authorizing him to, and acting his divine power in all the acts and duties of his office, so as to evidence the presence of God with him, and approbation of him, as the only person that was to distribute the spiritual food of their souls to men. For the Holy Spirit by his powerful operations in him and by him, did evince and manifest, that he was called and appointed of God to this work, owned by him, and accepted with him, which was God's sealing of him. Hence the sin of them who despised this seal of God was unpardonable. For God neither will nor can give greater testimony to his approbation of any person, than by the great seal of his Spirit. And this was given to Christ in all the fullness of it. He was declared to be the Son of God according to the Spirit of holiness (Romans 1:4), and justified in the Spirit, or by his power evidencing that God was with him (1 Timothy 3:16). Thus did God seal the head of the Church with the Holy Spirit; and from there undoubtedly may we best learn how the members are sealed with the same Spirit, seeing we have all our measures out of his fullness, and our conformity to him in the design of all gracious communications to us.

Sixthly; therefore, God's sealing of believers with the Holy Spirit, is his gracious communication of the Holy Ghost to them, so to act his divine power in them, as to enable them to all the duties of their holy calling, evidencing them to be accepted with him both to themselves and others, and asserting their preservation to eternal salvation. The effects of this sealing are gracious operations of the Holy Spirit in and upon believers; but the sealing itself is the communication of the Spirit to them. They are sealed with the Spirit. And further to evidence the nature of it with the truth of our declaration of this privilege, we may observe,

That when any persons are so effectually called as to become true believers, they are brought into many new relations, as to God himself, as his children, to Jesus Christ, as his members, to all saints and angels, in the families of God above and below; and are called to many new works, duties and uses which before they knew nothing of. They are brought into a new world, erected by the new creation, and which way soever they look or turn themselves, they say, Old things are past away, behold all things are become new. So it is with every one that is made a new creature in Christ Jesus (2 Corinthians 5:17). In this state and condition wherein a man has new principles put within him, new relations contracted about him, new duties presented to him, and a new deportment in all things required of him, how shall he be able to behave himself aright, and answer the condition and holy station wherein he is placed? This no man can do of himself, for who is sufficient for these things? Therefore,

In this state God owns them and communicates to them his Holy Spirit, to fit them for their relations, to enable them to their duties, to act their new principles, and every way to discharge the work they are called to, even as their Head the Lord Christ was to his. God does not now give to them the spirit of fear, but of power, of love, and of a sound mind (2 Timothy 1:7). And hereby does God seal them.

Hereby he gives his testimony to them that they are his, owned by him, accepted with him, his sons or children; which is his seal. For if they were not so, he would never have given his Holy Spirit to them. And herein consists the greatest testimony that God does give, and the only seal that he does set to any in this world. That this is God's testimony and seal, the Apostle Peter proves (Acts 15:8, 9). For on the debate of that question, whether God approved and accepted of the humble believers, although they observed not the rites of Moses, he confirms that he did, with this argument; God, says he, which knoweth their hearts bare them witness; How did he do it? How did he set his seal to them as his? Says he, By giving them the Holy Ghost, even as he did to us. Hereby God gives testimony to them. And lest any should suppose that it was only the gifts and miraculous operations of the Holy Ghost which he had respect to, so as that this sealing of God should consist therein alone, he adds, that his gracious operations also were no less an effect of this witness which God gave to them; And put no difference between us and them, purifying their hearts by faith. This therefore is that whereby God gives his testimony to believers, namely when he seals them with his Spirit, or by the communication of the Holy Spirit to them. And this he does in two respects.

This is that whereby he gives believers assurance of their relation to him, of their interest in him, of his love and favor to them. It has been generally conceived that this sealing with the Spirit, is that which gives assurance to believers; and so indeed it does, although the way whereby it does it, has not been rightly apprehended. And therefore none have been able to declare the especial nature of that act of the Spirit whereby he seals us, from where such assurance should ensue. But it is indeed not any act of the Spirit in us that is the ground of our assurance, but the communication of the Spirit to us. This the Apostle plainly testifies (1 John 3:24). Hereby we know that he abides in us, by the Spirit which he has given us. That God abides in us and we in him, is the subject matter of our assurance; this we know, says the Apostle; which expresses the highest assurance we are capable of in this world. And how do we know it? Even by the Spirit which he has given to us. But it may be, the sense of these words may be, that the Spirit which God gives us does by some especial work of his, effect this assurance in us; and so it is not his being given to us, but some especial work of his in us, that is the ground of our assurance, and consequently our sealing. I do not deny such an especial work of the Spirit, as shall be afterwards declared; but I judge that it is the communication of the Spirit himself to us that is here intended. For so the Apostle declares his sense to be (chapter 4, verse 13): Hereby know we that we dwell in God, and he in us, because he has given us of his Spirit. This is the great evidence, the great ground of assurance which we have, that God has taken us into a near and dear relation to himself, because he has given us of his Spirit; that great and heavenly gift which he will impart to no others. And indeed on this one hinge depends the whole case of that assurance which believers are capable of. If the Spirit of God dwell in us, we are his; but if any man have not the Spirit of Christ he is none of his (Romans 8:9). Hereon alone depends the determination of our especial relation to God. By this therefore does God seal believers; and therein gives them assurance of his love. And this is to be the sole rule of your self-examination whether you are sealed of God or no.

Hereby God evidences them to the world, which is another end of sealing. He marks them so hereby for his own, as that the world cannot but in general take notice of them. For where God sets this seal in the communication of his Spirit, it will so operate and produce such effects as shall fall under the observation of the world. As it did in the Lord Christ, so also will it do in believers according to their measure. And there are two ways whereby God's sealing does evidence them to the world. The one is by the effectual operation of the Spirit communicated to them both in gifts and graces. Though the world is blinded with prejudices, and under the power of a prevalent enmity against spiritual things, yet it cannot but discover what a change is made in the most of those whom God thus seals, and how by the gifts and graces of the Spirit which they hate, they are differenced from other men. And this is that which keeps up the difference and enmity that is in the world between the seeds. For God's sealing of believers with his Spirit evidences his especial acceptance of them, which fills the hearts of them who are acted with the Spirit of Cain, with hatred and revenge. Hence many think that the respect which God had to the sacrifice of Abel was testified by some visible sign, which Cain also might take notice of. And there was an [illegible], the kindling of his sacrifice by fire from heaven, which was the type and resemblance of the Holy Ghost, as has been showed. All other causes of difference are capable of a composition, but this about the seal of God, can never be composed. And that which follows from hence is, that those who are thus sealed with the Spirit of God, cannot but separate themselves from the most of the world, whereby it is more evidenced to whom they do belong.

Hereby God seals believers to the day of redemption, or everlasting salvation. For the Spirit thus given to them, is, as we have showed already, to abide with them for ever, as a well of water in them springing up into everlasting life (John 7).

This therefore is that seal which God grants to believers, even this Holy Spirit for the ends mentioned, which according to their measure, and for this work and end, answers that great seal of heaven which God gave to the Son, by the communication of the Spirit to him in all its divine fullness, authorizing and enabling him to his whole work, and evidencing him to be called of God thereunto.