The Spirit a seal, and how.
Secondly, Another effect of the Holy Spirit as the comforter of the church is, that by him believers are sealed: 2 Cor. i. 21, 22, “He who anointed us is God, who hath also sealed us.” And how this is done the same apostle declares, Eph. i. 13, “In whom also after that ye believed, ye were sealed with that Holy Spirit of promise.” And chap. iv. 30, “Grieve not the Holy Spirit of God, whereby ye are sealed unto 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 “earnest of our inheritance.” In the latter, the words are, Ἐν ᾧ ἐσφραγίσθητε, “In whom,” in and by the receiving of whom, “ye are sealed.” Wherefore, no especial act of the Spirit, but only an especial effect of his communication unto 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 unto the act of it as an act, or with respect unto its use and end. In the first way, it is the communication of the character or image that is on the seal unto the thing that is sealed, or that the impression of the seal is set unto. In answer hereunto, the sealing of the Spirit should consist in the communication of his own spiritual nature and likeness unto the souls of believers; so this sealing should materially be the same with our sanctification. The end and use of sealing among men is twofold:— 1. To give security unto the performance of deeds, grants, promises, testaments, and wills, or the like engaging significations of our minds. And in answer hereunto, we may be said to be sealed, when the promises of God are confirmed and established unto 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 saith, “his transgression was sealed up in a bag,” chap. xiv. 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 unto the day of redemption.”
These things have been spoken unto and enlarged on by many, so that there is no need again to insist upon them. And what is commonly delivered unto 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 unto the use of sealing among men as is pretended; and if there be, it will fall out, as we see it hath done, that, there being so many considerations of seals and sealing, it will be hard to determine on any one in 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 unto 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 doth 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 unto us.
All our spiritual privileges, as they are immediately communicated unto 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 unto 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 inquire into the nature of our being sealed by the Spirit in his sealing also; for as it is said that “he who hath sealed us is God,” 2 Cor. i. 21, 22, so of him it is said emphatically, “For him hath God the Father sealed,” John vi. 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 embraceth no one of them. It is not suited unto my design to examine or refute the expositions of others, whereof a large and plain field doth here open itself unto 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, —