46. Chapter VI.

Chapter VI. The Spirit is a seal, and how.

Secondly. Another effect of the Holy Spirit as the comforter of the church is that, believers are sealed by him: 2 Corinthians 1:21-22, "He who anointed us is God, who has also sealed us." And the same apostle declares how this is done, Ephesians 1:13, "In whom also after you believed, you were sealed with that Holy Spirit of promise." And Ephesians 4:30, "Do not grieve the Holy Spirit of God, by which you are sealed to the day of redemption." In the first place, it is expressly said that we are sealed with the Spirit, meaning the Spirit himself is expressed as this seal, and not any of his special operations. He is also directly said to be, himself, the "earnest of our inheritance." In the latter, the words are En tou esphragisthete,585 "In whom," i.e., in and by the receiving of whom, "you are sealed." Therefore, no special act of the Spirit, but only a special effect of his being communicated to us, seems to be intended by this. The common exposition of this sealing is taken from the nature and use of sealing among men, the sum of which is this: sealing may be considered as a natural or moral action — 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 on the seal, to the thing that is sealed, or what the impression of the seal is set to. In answer to this, 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 as our sanctification. The end and use of sealing among men is twofold:

1. To give security to the performance of deeds, grants, promises, testaments, and wills, or the similar engaging signs of our minds. And corresponding to this, we may be said to be sealed, when the promises of God are confirmed and established to our souls, and we are secured about them by the Holy Ghost. But the truth is, this would be sealing the promises of God, and not believers themselves. 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 that are precious and highly valuable are sealed up, so that they may be kept safe and inviolable. On the other hand, when Job expressed his apprehension that God would keep an everlasting remembrance of his sin, that it would not be lost or put away, he says, "his transgression was sealed up in a bag," Job 14:17. And so what is intended is that power which the Holy Ghost exerts in the preservation of believers. 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 to insist on them again. What is commonly delivered to this purpose is good and useful in the substance of it, and on several occasions long since, I myself have 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 in this to the use of sealing among men as there is pretended to be. And if there is, it will fall out (as we’ve seen) that there being so many considerations of seals and sealing, it will be hard to determine which in particular is principally intended. And if you take in more — as the way of 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 "sealing." And so we will never come to know what that one determinate act and privilege is, which is intended in this sealing.

2. All things which are usually assigned as those in which this sealing consists, are acts or effects of the Holy Ghost upon us — those by which he seals us. And yet it is not said that the Holy Spirit seals us, but that we are sealed with him;586 he is God’s seal to us. Ephesians 1:13

All our spiritual privileges are immediately communicated to us by Christ; and so they consist wholly in a sharing of that head, spring, and fullness which is in him. And just 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 with much darkness in ourselves, we are made partakers of. So we learn our unction, in his unction. So we must inquire into the nature of our being sealed by the Spirit, in his sealing also. For just as it is said that "he who has sealed us is God," 2 Corinthians 1:21-22, so it is said emphatically of Christ, "For God the Father has sealed him," John 6:27. Thus, if we can learn rightly how God the Father sealed Christ, we will learn how we are sealed in sharing the same privilege.

I confess there are variety of apprehensions concerning the act of God by which Christ was sealed, or what is intended by it. Maldonate,587 on the passage, reckons ten separate expositions of the words among the fathers; and yet he embraces no one of them. It is not suited to my design to examine or refute the expositions of others, of which a large and plain field opens itself to us here. I will 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, just as the thing sealed receives the character or image of the seal. But this communication is by eternal generation, and not by sealing. It is an external, transient act of God the Father on the human nature, with respect to the discharge of his office. For it is given as the reason why he should be complied with and believed on in that work: "Labor for that bread which the Son of man will give you; for God the Father has sealed him." John 6:27 It is the ground on which he persuades them to faith and obedience to himself.

Secondly. It is not spoken of him with a special respect to his kingly office, as some conceive. For they would have this sealing of Christ to be his designation by God to his kingdom, in opposition to what is affirmed in John 6:15, 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 is of a nobler nature. But because the people flocked after him on account of a temporal benefit received by him — in that they were fed, filled, and satisfied with the loaves which he had miraculously increased, John 6:26 — he takes occasion from that to propose to them the spiritual mercies that he had to tender to them. He does this in answer to the bread they had eaten, under the name of "meat," and "bread enduring to everlasting life," which he would give to them. John 6:27 Under this name and notion of meat, he comprised all the spiritual nourishment that he had prepared for them in his doctrine, person, mediation, and grace. But on what grounds should they look for these things from him? How might it appear that he was authorized and enabled to do this? In answer to that inquiry, he gives this account of himself: "For God the Father has sealed him," — namely, sealed him 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 a communication of authority and ability in it. For the inquiry is how Christ could give them that meat which endures to everlasting life, as they expressly ask afterwards, "How can this man give us his flesh to eat?" John 6:52. To this it is answered that God the Father had sealed him; that is, he was enabled by 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 also have evidence in it— that is, something by which it may be evinced that he was thus authorized and enabled by God the Father. For whatever authority or ability anyone may have to any end, none is obliged to apply to him for it, or depend on him in this, unless it is evidenced that he has that authority and ability. This is what the Jews immediately inquired after. "What sign," they ask, "do you then show, that we may see it and believe you? What do you work?" John 6:30; — "How will 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 there was an express representation of divine power communicated to him, and it was evidently manifested in this: that he was appointed by God to this work.

These two properties, therefore, must be found in this sealing of the Lord Christ with respect to the end mentioned here — namely, that he might be the promus condus, 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 him to be His. "God the Father has sealed him" to this end: that all may know and take notice of his owning and approving of Christ. He would not have him looked at as one among the rest of them that dispensed spiritual things, but as the one whom he had singled out and uniquely marked for himself. And therefore God publicly and gloriously testified to this at the entrance, and again a little before the finishing, of Christ’s 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. This was nothing but a public declaration that this was the one whom God had sealed, and so he was owned in a unique manner. And this testimony was later renewed again, at his transfiguration on 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 him;" — or, "This is the one whom I have sealed." And this testimony is pleaded by the apostle Peter as that into which their faith in him was resolved, as the sealed one of God, 2 Peter 1:17-18.

2. To manifest that God would take care of him, and preserve him in his work to the end.588

Fifthly. Therefore, this sealing of the Son is the communication of the Holy Spirit in all fullness to the Son, authorizing him for, and acting his divine power in, all the acts and duties of his office. This is so as to evidence the presence of God with him, and His approval 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 Christ and by him, evinced and manifested that he was called and appointed by God to this work, owned and accepted by him — this was God’s sealing of him. Hence the sin of those who despised this seal of God was unpardonable. For God neither will nor can give greater testimony to his approval of any person, than by the great seal of his Spirit; and this was given to Christ in all its fullness. He was "declared to be the Son of God, according to the Spirit of holiness," Romans 1:4; and he was "justified in the Spirit," or by his power evidencing that God was with him, 1 Timothy 3:16. Thus God sealed the Head of the church with the Holy Spirit. And undoubtedly, we may best learn from this how the members of Christ are sealed with the same Spirit, seeing that we all have our measures out of his fullness, and our conformity to him is 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, to act his divine power in them so as to enable them for all the duties of their holy calling. This evidences that they are accepted with him both for themselves and others; and it asserts their preservation unto 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 to further evidence the nature of it, with the truth of our declaration of this privilege, we may observe —

1. That when any persons are so effectively called as to become true believers, they are brought into many new relationships — such 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, as brethren. And they are called to many new works, duties, and uses, which they knew nothing of before. They are brought into a new world, erected by the new creation; and whichever way they look or turn, they say, "Old things have passed away; behold, all things have become new." So it is with everyone who is made a new creature in Christ Jesus, 2 Corinthians 5:17. In this state and condition — in which a man has new principles put within him, new relationships contracted about him, new duties presented to him, and a new deportment in all things required of him — how will he be able to behave himself rightly, and respond to the condition and holy station in which he is placed? No man can do this of himself, for "who is sufficient for these things?" 2 Corinthians 2:16 Therefore —

2. In this state God owns them, and communicates his Holy Spirit to them, to fit them for their relationships, to enable them for their duties, to act their new principles, and in every way to discharge the work they are called to — even as their head, the Lord Christ, was fitted for his. God does not give them "the spirit of fear, but of power, and of love, and of a sound mind," 2 Timothy 1:7. And hereby God seals them; for —

(1.) Hereby he gives his testimony to them, that they are his, owned by him and accepted with him as 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 in this consists the greatest testimony that God gives, and the only seal that he sets to anyone in this world. The apostle Peter proves that this is God’s testimony and seal in Acts 15:8-9; for on the debate of that question — whether God approved and accepted the humble believers, even though they did not observe the rites of Moses — he confirms that God did approve and accept it, with this argument:

"God," he says, "who knows the hearts, bore them witness." How did he do it? How did he set his seal to them as being His? Peter says, "By giving them the Holy Ghost, even as he did to us." Hereby God gives testimony to them. And lest anyone suppose that it was only the gifts and miraculous operations of the Holy Ghost which Peter referred to — so that this sealing of God consists in this alone — he adds that the Spirit’s 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 by which 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 he does this in two respects; for —

(2.) This is that by which he gives believers assurance of their relation to him, of their interest in him, and of his love for and favor to them. It has been generally conceived that this sealing with the Spirit is what gives assurance to believers — and indeed it does so, although the way by which it does this has not been rightly apprehended. Therefore, none have been able to declare the special nature of that act of the Spirit by which he seals us, and from which such assurance ensues. But indeed, it is not any act of the Spirit in us that is the ground of our assurance, but the communication of the Spirit to us. The apostle plainly testifies of this in 1 John 3:24, "By this 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; this expresses the highest assurance we are capable of in this world. And how do we know it? Specifically, "by the Spirit which he has given us." But the sense of these words may be that the Spirit which God gives us, by some special work of his, effects this assurance in us. And so it is not his being given to us, but some special work of his in us, that is the ground of our assurance, and consequently of our sealing. I do not deny such a special work of the Spirit (as will be declared afterward); but I judge it is the communication of the Spirit himself to us that is intended here. For the apostle declares this is the sense of it, 1 John 4:13, "By this 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 dwells in us, then we are his; but "if any man does not have the Spirit of Christ, he is none of his," Romans 8:9. The determination of our special relation to God depends on this alone. And therefore, by this God seals believers; and in this he gives them assurance of his love; and this is to be the sole rule of your self-examination, as to whether you are sealed by God or not.

(3.) Hereby God evidences believers to the world; which is another end of sealing. Hereby he so marks them as his own, that the world in general cannot help but take notice of them. For where God sets this seal in the communication of his Spirit, it will so operate and produce such effects, that they will fall under the observation of the world. As it did in the Lord Christ, so also it will do in believers according to their measure. And there are two ways by which God’s sealing evidences believers 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 help but discover what a change is made in most of those whom God thus seals; and how, by the gifts and graces of the Spirit (which the world hates), believers are differentiated from other men. And this is what keeps up the difference and enmity that exists in the world between the seeds.Genesis 3:15 For God’s sealing of believers with his Spirit, evidences his special acceptance of them. This fills the hearts of those who are moved by the spirit of Cain, with hatred and revenge. Hence many think that the regard which God had for the sacrifice of Abel was evidenced by some visible sign, which Cain also might take notice of; and that there was an empurismos,589 the kindling of his sacrifice by fire from heaven; which was the type and resemblance of the Holy Ghost, as has been shown. All other causes of difference are capable of a composition;590 but this cause, about the seal of God, can never be composed. And what follows from it is that those who are thus sealed with the Spirit of God, cannot help but separate themselves from most of the world — by which it is more evidenced to whom they belong.

(4.) Hereby God seals believers for the day of redemption or everlasting salvation; for the Spirit thus given to them, as we have already shown, is to "abide with them forever," as a "well of water in them, springing up into everlasting life," John 4:14; John 7:38.

Therefore, his Holy Spirit is that seal which God grants to believers for the ends mentioned. And according to their measure, and for this work and end, it corresponds to that great seal of heaven which God gave to the Son, by communicating the Spirit to him in all its divine fullness, authorizing and enabling him for his whole work, and evidencing he was called by God to this.