SERMON
XVI.
In whom also, after that ye
believed, ye were sealed with that Holy Spirit of promise, which is the earnest
of our inheritance, etc. - Ver. 13, 14.
The coherence of these words with the former, as I have
shewed you, is easy and natural. He had spoken of an inheritance; he had spoken
of it in the 11th verse, and he speaks of it likewise in the 14th verse; an
inheritance unto which they were predestinated by Gods eternal purpose,
so ver. 11 in which inheritance they had, by faith and by believing, as I
shewed, obtained an interest : we obtained an inheritance who first
trusted in Christ, ver. 11, 12. Now then, having been thus appointed to
it, having obtained an interest in it, and the thing itself being made thus
sure, and this by faith ; now, saith he, After ye believed, ye were
sealed with that Holy Spirit of promise. This inheritance, as it was made
sure in itself, so you had the inheritance made good to you by a work of
sealing: ye were sealed with that Holy Spirit of promise.
I shewed the last
time, in opening of the work of sealing, first what it was not, which some
interpreters would have to be meant in this place.
It is not, first, the
gift of the Spirit only, abstractedly considered, for it importeth a work of
the Spirit upon the heart, which sealing always must needs do, and impression
likewise. Indeed, the gift of the Spirit may be the earnest of the inheritance,
merely and alone considered, as I shall shew you anon ; but the sealing of the
Spirit importeth an impression, a work upon the heart.
It is not, secondly,
a work of faith, as some would have it; for besides that he doth not say,
Believing ye were sealed, (as elsewhere he speaks; so the apostle
Peter speaks, 1 Pet. i. 5, Believing, ye rejoice, in the present
tense ; but it is having believed, or, as our translation well rendereth it,
after ye believed; which at least implieth is a distinct thing from
faith.
Then, thirdly, I shewed it was not sanctification or regeneration;
which though it be an image, yet the use of the metaphor of sealing, though it
implieth an image, is taken principally from the use of a seal, which primarily
is not so much to stamp an image, though it doth that, as it is to assure.
I shewed by this what it was not. I shewed, secondly, what I conceived it to
be.
You must fetch the notion of it from the use of a seal amongst men, and
you must confine it likewise to the use of a seal in matters of inheritance,
for that is properly the Apostles scope, he followeth that metaphor;
therefore, though there he many uses of a seal, - for service, and propriety,
and the like, - yet, I take it, they are not the proper scope here.
The use
of a seal in point of inheritance is, first, to make the thing sure, to convey
an inheritance, that the inheritance should be thereby conveyed, and made sure
in itself. Now, though that is not excluded, - for every work of the Spirit
doth make the thing over and over sure, still engageth God more and more, - yet
that is not the proper and primary scope of sealing here. Why? Because there is
an ancienter seal than that, the original seal of all, whereby salvation is
made sure in itself, even Gods eternal purpose. And this sealing is a
distinct thing from that 2 Tim. ii. 19, The foundation of the Lord
remaineth sure, having this seal, The Lord knoweth who are his, speaking
of eternal election; that is, rather a setting of us upon Gods heart as a
seal, (as the expression is, Cant. viii. 6, Set me as a seal upon thine
heart,) than Gods sealing our hearts by his Spirit. This is not the
meaning here, for he had spoken of that before; he had spoken how by
predestination they were appointed to it, ver. 11, and how by faith they had
obtained it, and the thing was conveyed; they had obtained an
inheritance, ver. 11.
There is therefore another use of a seal. It is
to ascertain the parties, or others, to whom the thing is made over unto, that
they might have that to shew for it for ever. So, indeed, sealing is taken in
the Scripture, not only so much for making salvation sure in itself; as to
assure our hearts, as the phrase is that the Apostle useth in his epistles. It
is parallel to what is in 2 Cor. i. 21, 22. He which stablisheth us with
you in Christ, and hath anointed us, is God, who hath also sealed us.
Sealing and anointing is there put for stablishing us, making us sure of
it, not making the thing sure.
Now, because there are two ways of making us
sure of salvation; the one mediate, by the witness of our graces and the
witness of the blood of Christ sprinkled upon the conscience, and laid hold
upon by faith; and the other immediate, which is an immediate testimony of the
Holy Ghost, as I shewed out of 1 John v. 8, where there are said to be three
that bear witness that we have eternal life, as it followeth afterward, ver. 11
; there is the water, blood, and Spirit. Now by Spirit there is meant the Holy
Ghost, by water is meant our graces and sanctification, and by blood is meant
the blood of Jesus Christ, looked upon by faith; when faith hath a recourse
unto it, it leaveth a witness behind itself. A mart never cometh to Christ but
he goeth away somewhat quieted, somewhat comforted; he never layeth hold upon
that blood but it easeth or pacifieth the conscience more or less. Now when
Spirit is made a distinct thing from the other two, it must needs be an
immediate witness of the Spirit distinct from the other two. Why? Because the
Holy Ghost witnesseth with the blood and water; therefore when he saith Spirit
as a third witness, it is differing from both these ; it must be the Holy Ghost
witnessing without these.
The question is then, Which of these are meant
here, when he saith, Ye are sealed with the Spirit of promise?
I answer, If you take it in a large sense, every witness, and all assurance ?
salvation by any of those witnesses, may be called a sealing of the Spirit; if
you take sealing in a large sense, for testifying or witnessing a thing that is
true, as John iii. 33, where the word is used, he that believeth, saith he,
hath set to his seal that God is true. If ou will take it for
witnessing anything, every one of these witnesses, in such a metaphorical
sense, may be called a seal. Yet I take it, that which is principally aimed at
here is an immediate testimony of the Holy Ghost. The metaphor of sealing an
inheritance implieth as much; for you know, in conveying inheritances, as I
shewed out of Jeremiah, there are witnesses that are as standers-by; but the
act of sealing is the immediate act of the party that conveyeth it. And the
seal of great persons is set to without witnesses; the seal of the king is
without hand, as the broad seal amongst us, you know, is. And so, Esth. viii.
8, the seal of the king Ahasuerus was without a hand; there was no other
witness but the kings seal to it. So now, when the great God of heaven
and earth, when his Spirit will witness over and above water and blood, he will
do it himself. My brethren, every seal is a witness, but every witness is not a
seal, in a strict sense.
Now then, concerning this seal of the Spirit, we
having found what is principally meant; for all this is but to find out the
meaning of it; I gave you these three things The first was, that it was a
distinct light from the ordinary light of faith, a light beyond that light. It
is indeed faith elevated, though not to vision, where faith shall cease, as it
is in heaven; yet as Stephens bodily eye was raised to see Christ beyond
what the power of the ordinary sight could have done, so here is a light beyond
what the ordinary light can reach unto.
In the second place, this immediate
seal must have an impress that it stampeth upon the heart. Now I told you, that
the motto, or the impression that this beareth, - to follow still the metaphor
of a seal, - is the impress, it is the copy of that great seal in heaven, which
God did set to our salvation before all worlds. Now what was that great seal,
that original seal of all Gods heart? Saith the Apostle, The
foundation of God standeth sure, having this seal, The Lord knoweth who are
his; that is, he chooseth them out of love. Now then this immediate seal
of the Holy Ghost beareth the impress of this original seal, stampeth this upon
the heart, - The Lord knoweth thee to be his, and he hath known thee so from
everlasting. And as God chooseth us, not looking to works or anything in us, so
this light cometh in without reference to graces, or anything else.
Then,
in the third place, as in a seal, the wax, you know, is passive unto the stamp
of the seal, so is the heart, the understanding, and the will and affections to
this work of sealing. That is a third thing I add now, still keeping to the
metaphor of sealing, as being proper to the text. It is a light that doth not
leave you to think, This may be my own thoughts, but an
overpowering light; for when the Holy Ghost will speak as a sealer, he will do
his office, and therefore a mans own spirit is not active in it. He is
active in it in the effect indeed, but in the light itself and in the receiving
of it, he is passive, as at the first conversion.
Having opened what the
work is, I shewed in the second place the order of it; it is after believing. I
gave you that one instance in the apostles themselves, which I shall repeat,
because I should have use it afterward. You may read, John xiv. 1 - 4, that
they believed in Christ; yea, at the 17th verse, they had the Holy Ghost in
them yet at the 16th verse, he promiseth them, when he was ascended he would
give them the Comforter; and, ver. 20, At that day, saith he,
ye shall know that I am in you, and you in me. The apostles had not this
seal of the Spirit till Christ ascended; they had the Holy Ghost before, they
had some assurance before; for you know Peter appealeth to Christ,
Lord, saith he, thou knowest that I love thee, and
Christ telleth Peter, that he did believe so as flesh and blood had not
revealed to him, Matt. xvi. 17. He had the witness both of blood and
water, yet the Holy Ghost was to come down as a Comforter. And in that day,
saith he, ye shall know your immediate union with me, that I am in you,
and you in me.
III. The third thing concerning this sealing in
the text is, the person in whom we are sealed. There is, first, the work of
sealing, that hath been opened. Secondly, there is the order of it, it is after
believing. Then, thirdly, the person in whom, or the virtual cause in whom we
are sealed. It is in Christ In whom, after ye believed, ye were
sealed.
The words translated here, in whom, iv 5, are
exceeding ambiguous in their reference, as in the Greek they are. They may
refer unto the gospel, spoken of just before, and so Piscator would have it;
that is, by which gospel ye believed; Or, secondly, they may refer to Christ,
in whom, as our translation readeth it; and so they have a double
reference : either that the meaning is, in whom, after ye believed,
and so it referreth to faith, to believing in Christ; or, secondly, they may
refer to sealing, in whom, after ye believed, ye were sealed,
sealed in him after believing.
My brethren, there is not a verse but there
are such ambiguities as these are; so comprehensive and vast a writer in his
scope and aim is the Holy Ghost, yet still aiming at something peculiar. There
is no book written so ambiguously, in that comprehensive way, as the
Scripture.
If you ask now, to which I refer in whom? Plainly, I
say, unto sealing; and my reason is this, for he mentioneth sealing here as a
new benefit distinct from faith. And as he had said of all other benefits, that
they were in Christ; we are elected in Christ, adopted through him, redeemed
through him, in whom God abounded in grace to us; still mark it, to every
benefit, in Christ, is added. Now speaking of a new benefit of
sealing, this phrase, in whom, referreth to sealing; so that this
is the meaning of it, that the work of sealing is performed in Christ.
Now,
my brethren, in whom will still have a double reference, and a
double meaning, if we refer it to Christ and to sealing in him, and both is the
meaning and scope of the place.
First, In Christ you were sealed, that is,
you were sealed into Christ, into him : so it importeth that the matter made
known in the work of sealing, is a mans union with Christ. When the Holy
Ghost sealeth a man up, the thing he makes known, the thing he sealeth to him
is this, that he is in Christ, that he hath been elected in Christ by God the
Father from everlasting, that he is one in Christ; he was one with him from
everlasting, he was one with him when he hung upon the cross, he is one with
him now in heaven. Into whom, so the words will bear, you may read
either, one as well as another; I speak for the scope and meaning of it.
I
will give you a scripture for this interpretation: 2 Cor. i. 21, where he
speaks of establishing and sealing our hearts, he putteth in this phrase, saith
he, He who stablisheth us with you in Christ, is God. He hath
stablished us in Christ, or sealed us in Christ (for that followeth, ver. 22, )
into Christ. And, John xiv. 20, At that day ye shall know that I am in my
Father, and you in me, and I in you. So that a mans union with
Christ, his being in Christ, is the matter sealed up to him; in whom ye
are sealed. My brethren, in the work of sealing there is the love of all
the Persons manifested; God the Fathers love, and Christs love, and
our union with him, he leaveth not him out. Therefore you shall find, 1 John v.
8, there are three witnesses in heaven that witness love to us, as well as
three on earth. I remember that I shewed that the work of baptism is the
outward seal, to which this inward seal most principally referreth; for baptism
is not to work regeneration, that is a mistake, as circumcision was not. ibm.
iv 11, he calleth circumcision the seal of the righteousness of faith,
which Abraham had, being uncircumcised; so that it is not to work, but to
seal regeneration and salvation unto us. Now, as we are said to be
baptized into Christ, ibm. vi. 3, that is the outward seal: so this
is the inward work, whereby the Holy Ghost sealeth a man into Christ. whom we
are sealed; it may be as well i; as iv, as it is in that place of the
Corinthians which interpreteth it.
Or, in the second place, this phrase,
in whom ye are sealed, importeth, and the intent of it is to shew,
by virtue of whom this benefit is bestowed, that it is bestowed by virtue of
Christ. The work of sealing is wrought in us by virtue of Christ; it is in him
virtually, though by the Holy Ghost efficiently. The Holy Ghost is the author
of it, but Jesus Christ is the virtual cause. In that 2 Cor. i. 20, the place I
quoted even now for sealing and stablishing us, you shall find there, that
all the promises are yea and Amen in him.
Now as all the
promises are yea and amen virtually in Christ, they had been worth nothing
else, if he had not died to make them good, so the sealing of all the promises
unto the heart of a believer is in him too. So the words that follow, He
that stablisheth us, and sealeth us in Christ, will bear both senses, as
well as here it doth.
Now, my brethren, to open this a little, for it is a
point of useful consideration. The work of sealing of the Holy Ghost is done by
virtue of Jesus Christ. He, and his virtue, is left out in no work that is
done, for us. I remember that I gave you this rule in handling of the 10th
verse, and it is a thing I have largely elsewhere handled, that whatsoever work
God doth upon us, he doth unto Christ first. Now then, are we sealed virtually
in Christ? Why then, we must find the same work upon Christ himself first. We
died to sin, because he died; we rose from sin, because he rose; we are sealed,
because he once was sealed, and by virtue of that we come to be sealed. This is
necessary to be opened, if you will understand the full scope of this, in
whom ye are sealed. Now we read that Jesus Christ was sealed, John vi.
27, For him hath God the Father sealed. Mark it, this hath he
sealed. Now do but look into your margin, and see to what the translators have
referred this sealing of Christ; to Matt. iii. 17. Do but read there, and you
shall find that Jesus Christ, when he was baptized, which, as I told you, is
the outward seal, heard a voice from heaven, saying, This is my beloved
Son, in whom I am well pleased.
My brethren, as Christ did partake of
the same ordinances we do, so there was some effect that these ordinances had
upon him, which he was capable of, answerable and suitable to what they have
upon us. Therefore, as baptism is the outward seal, to seal up adoption to a
believer, and the witness of the Spirit is the inward work, the fruit of
baptism, to be waited for, (yet a man hath it not by virtue of his baptism;) so
when Christ was baptized, what was the fruit of it? What was the inward work
answerable to the outward upon him? This, This is my beloved Son, in
whom, &c. And as the inward seal of the Spirit to us is an immediate
witness, so was this from heaven to Christ. Not that ours is an immediate voice
from heaven, but a light of the Holy Ghosts superadded to the light of
faith; other revelations cease, and they are the revelations that the Papists
speak of.
That you may see your ground for this, look I John v. 9, compared
with the verses going before. He saith there are three witnesses in earth, and
three in heaven, that bear witness to two things (read the place, you will.
find it the scope.) First, that we have eternal life in Christ; and, secondly,
as appeareth by the 9th verse, that Jesus Christ is the Son of God; This
is the witness of God, saith he, which he hath testified of his
Son. There are three in heaven that bore witness that Jesus Christ is the
Son of God when he was baptized; there was God the Father, and God the Son, and
God the Holy Ghost, all these three did bear this witness. There was God the
Father; he speaks, the voice that came from heaven was his voice properly, for
he called him his Son, This is my beloved Son; there was God the
Fathers testimony. And, John i. 32, the Holy Ghost descended down
upon him like a dove; there is the Spirits witness, and all at his
baptism. And then, as he that believeth hath the witness in
himself, so Christ had the witness of his being Son of God from the
second Person also; he had it in himself. All these three witnesses concurred
then at his baptizing; and thus was Jesus Christ our Lord and Saviour then
sealed. Will you have me speak plainly? Though he had the assurance of faith
that he was the Son of God, he knew it out of the Scriptures by reading all the
prophets; yea, and as Adam had it written in his heart that he was the son of
God, so Christ had the like instinct and law in his spirit that he was the Son
of God; yet to have it sealed to him with joy unspeakable and glorious, by the
witness of all the three Persons, this was deferred to the time of his baptism.
He was then anointed with the Holy Ghost, as I remember the
expression is, Acts x. 38; anointed with the oil of gladness
-
that was the first beginning of it - above all his fellows, in a
more peculiar and transcendant manner. Now mark it, answerably (compare 2 Cor.
i. 22) he hath sealed and anointed us, just as he sealed and anointed Christ in
his baptism. We are conformed unto Christ; look what was wrought upon him, is
wrought upon believers. He did believe in God, and himself to be the Son of God
by faith from his mothers womb, so he telleth us, Ps. xxii. 9. But this
eminent, transcendant, heavenly witness of it from all three Persons, was
deferred till now. So now we see we are sealed in him, by virtue of him, and by
his being sealed.
IV. The fourth thing in the text is this, The
efficient cause by whom we are sealed. By the Spirit, the third Person in the
Trinity, who is described to us by two things. 1. That he is the Spirit of
promise. 2. A holy Spirit, and this as a sealer, for so you must understand it.
All these must be spoken to; for there is a mystery lieth in all these. First,
here is the Spirit by whom we are sealed, there is the person. Secondly, here
is his description as he is a sealer : 1. he is the Spirit of promise ; 2. he
is a holy Spirit. You shall find every one of these have their weight in the
matter of sealing.
First, For the person. Let us speak to
that a little. The Apostle had mentioned the work of the other two persons
before: he had mentioned the work of God the Father; Blessed be God the
Father, who hath blessed us with all spiritual blessings; so ver. 3 and
4. He had mentioned God the Son before; In whom we have redemption
through his blood, and we are chosen in him,. But he had not
mentioned the Spirit before; yet he had mentioned the work of the Spirit before
too, the work of faith and the work of vocation, working prudence and wisdom,
as I shewed before out of the 8th verse. What is the mystery of this?
Obs. - The thing I observe out of this is, That it is the special work
of the Holy Ghost to comfort and assure the hearts of believers of their
salvation. It s a most special work of the Holy Ghost. I will give you but two
evidences out of Scripture for it. The first is out of John xiv. 26. Our
Saviour Christ did forbear to comfort them, for he telleth them there is a
Comforter to come; But the Comforter, saith he, who is the
Holy Ghost, Whom the Father will send in my name, he shall teach you all
things,. Our Saviour Christ would not take the office out of his hands,
he is to be your Comforter, saith he, and I will refer all to him. As he is
called by the special name of the Comforter, to shew what is his special work
and office, so answerably you shall find that joy is called joy in the
Holy Ghost, 1 Thess. i. 6. It is the Fathers love which is sealed
up to us, it is the Son in whom we are sealed, so it is the Holy Ghost by whom
we are sealed. The Father prescribed all the cordials, the Son tempered them,
but the Holy Ghost applieth them. 1 Cor. ii. 10, 11, As the spirit of a man
only knoweth the things of a man, and he to whom this spirit in him will reveal
it: so, saith he, it is the Spirit of God that revealeth the deep things of
God, that everlasting love of his. Who else but he is to do it? It is his
office.
Therefore, my brethren, you must give the honour of all the comfort
you have to the Holy Ghost in a more special manner. Give it not to your
graces, thongh the Holy Ghost witnesseth with them; there is no comfort you
have but in the power of the Holy Ghost; there is an express place for it, Rem.
xv. 13. Therefore look not to your graces; I mean, do not ascribe it to your
graces, do not pore and dote upon them; it is the Holy Ghost always comforteth
when they comfort. As it would derogate from Christ to ascribe justification to
any other, so it derogates from the Holy Ghost to ascribe comfort to any other.
And remember, that the special thing upon which mention of the Holy Ghost is
made is, when comforting, when assuring, when sealing cometh to be mentioned. -
So much for that observation.
Come we now to the description of the Holy
Ghost here, as he is a sealer. First, he is called the Spirit of promise.
Secondly, he is called the Holy Spirit. Ye are sealed, saith he,
with that holy Spirit of promise.
He is called the Spirit of
promise for two reasons and considerations. First, because, take him as he is a
sealer and comforter of them that believe, he is promised; we have a promise
that the Holy Ghost shall comfort us and seal us. Therefore, because the Holy
Ghost is the thing promised, and that as a sealer, we are said to be sealed by
the Spirit of promise. And, in the second place, he is called the Spirit of
promise as a sealer; because he never sealeth but by a promise, as I shall show
by and by; To speak of both these - The Holy Ghost is called the promise, and
that as a sealer, (that is the first thing,) because he is promised. Our
Saviour Jesus Christ was the great promise of the Old Testament, but the Holy
Ghost is the great promise of the New. I need not quote you places to shew you
that Christ was the great promise of the Old Testament. You have it Ac xiii.
32, and Heb. xi. 39. Many places might be brought. The Holy Ghost is the great
promise of the New; he is called the promise of the Father, Acts i.
4, ii. 33, and GaL iii. 14. That we may receive, saith he,
the promise of the Spirit. He is called the promise there, because
he is the thing promised.
My brethren, God doth give forth all three
Persons in promises, (it is a good observation by the way.) He hath a Son, he
promiseth him; well, he hath given him, that promise is ceased, - I mean
in the exhibition of Christ in the flesh, - is fulfilled. He hath a Spirit, you
shall have him one day fully; but in the meantime you have him under a promise.
He hath given us his Spirit also, saith he; that also cometh in 2 Cor. v. 5. He
had given us his Son before, he giveth us his Spirit too; he hath promised it.
There is God the Father, you have him promised too; for the time will come, as
it is 1 Cor xv. 28, that God will be all in all. You have all three
Persons us promises. God hath put forth all out of himself, he hath more
blessings than one, he hath promised all in himself. But the Holy Ghost is
called the Spirit of promise, as he is a sealer. That is the point I must stand
upon.
The word here is of that promise; he hath put the article to every
word, that Spirit, of that promise - namely, of sealing, to seal believers.
There is a special promise, my brethren, unto believers, that they shall have
the Spirit to seal them, if they sue it out. Many want it, but there is a
promise for it, that same 14th of John which I quoted before. The apostles,
they were believers, ver. 1; they had the Spirit dwelling in them, ver. 17; yet
he promiseth them the Spirit both in ver. 16, 20, and 26. He doth not promise
him as a sanctifier, but under the notion and in the name of a Comforter; not
only as one that should give gifts to them and make them apostles, but should
comfort them. They believed already; but that the Holy Ghost should come unto
them as a Comforter, here was a special promise yet to be fulfilled. Look into
Acts . 4, ö, and you shall find this to be true; he biddeth them there
wait at Jerusalem for the promise of the Father, which, saith he,
you have heard of me; for John baptized with water, but you shall be
baptized with the Holy Ghost, not many days hence. And still observe it,
for it is spoken of him as a Comforter; for so Christ promised him, though
indeed he came with enlargement of gifts upon them too as apostles.
You
will say, the apostles had this promise, who were extraordinary men, have
believers the same?
Read first Acts ii. 33. Saith he, Christ being
ascended, and having received of the Father the promise of the Holy
Ghost, he hath shed forth this which ye now see and hear. They were
filled with the Holy Ghost as with wine, as the Apostles expression is in
the Ephesians, so that they said they were drunk. But doth this belong to
believers? See what he saith to the men that were pricked in their heart, ver.
38, Repent, and he baptized every one of you, in the name of Jesus
Christ, for the remission of sins, - that is, for assurance of remission;
for otherwise a man must believe before he be baptized, for so they did, and so
they were, as appeareth, ver. 41, They that gladly received the word were
baptized, or, they should be baptized, that they might receive the
remission, or the assurance of the remission of their sins, - and ye
shall receive the gift of the Holy Ghost. For the promise (mark it, that
promise that was made to us, and you have seen fulfilled to us) is unto
you and to your children; and to all that are afar off, - to the Gentiles
afar off to the end of the world, - even to as many as the Lord our God
shall call. Mark that, to all believers. There is a promise of it, you
may sue it out; and therefore you shall find, Gal. iii. 14, there is mention of
the receiving of the promise of the Spirit after believing, That they
might receive, saith he, the promise of the Spirit through
faith. What promise of the Spirit is it that a man receiveth through
faith? A man must have the Spirit to work sanctification, (mark that;) then to
have the Spirit as a worker of faith, as a beginner of sanctification, cannot
be the meaning of it; but there is an eminent promise yet to be fulfilled to
believers, for they received the promise of the Spirit through faith. What
promise of the Spirit is that? The Spirit as a sealer, the Spirit as a
comforter; for so he was promised to the disciples after they believed.
Obs. - What is the observation from thence? Plainly this: You that are
believers, wait for a further promise of the Holy Ghost as a sealer, and sue it
out with God; for you see here the great promise, it is the promise of the
Spirit as a sealer. So you shall find, Acts i. 4, that the apostles were to
wait for the promise of the Spirit: so do you. My brethren, those that did
receive the word gladly, as the text saith, Acts ii. 41, had a promise of the
Holy Ghost to be expected as a comforter, as a sealer, as the place there
evidently implieth. Though you have some joy wrought in you by faith, yet there
is some further promise still to be expected; For the promise,
saith he, is to you, and to all that are afar oft even to as many as the
Lord shall call. You shall find in John vii. 38 - that I may not stand
reckoning up many places - that our Saviour Christ saith, He that
believeth on me, as the Scripture saith, out of his belly shall flow rivers of
living water; of water to comfort and refresh him. But this spake he of
the Spirit, which they that believe on him should receive; for the Holy Ghost
was not yet given (mark,) because that Jesus was not yet
glorified. My brethren, let me vent that notion to you, for I believe it
will hold, that the giving of the Holy Ghost as a sealer with joy unspeakable
and glorious, was reserved to the times after Christ was glorified. Men had the
Spirit to work faith before, they had faith under the Old Testament; but for
the Spirit to come and work joy unspeakable and glorious in ordinary believers,
was not till Jesus Christ himself was glorified. It is true that David and some
other saints in the Old Testament had it, who were eminent types of Christ,
that was to be anointed with the oil of gladness; but the ordinary saints under
the Old Testament had a spirit of bondage upon them; there was a spirit of
adoption too, but not to seal up to a man his sonship. This is the great
promise of the gospel, which cometh to believers when Jesus Christ is
glorified, when he is ascended up to heaven, and there is anointed with
the oil of gladness above his fellows; then he poureth out the Spirit
upon men, which will sue out this promise.
My brethren, it is the great
fruit of your baptism ; you have not that great fruit of your baptism till you
have this. The circumcision of old was a seal of the righteousness of faith,
and of the promised seed, of Christ to come, of a bloody Saviour, to redeem by
blood; for so circumcision was by blood. Now as circumcision was then, so now
that Christ is come and glorified, our baptism is the seal of the Spirit; it is
the proper work that answereth to baptism. Therefore you shall find it is
called baptizing with the Holy Ghost, because it is that which is
the fruit of baptism, it answereth that outward seal; and therefore you may
read that Peter biddeth them be baptized, and they should receive this promise,
Acts ii. 38.
You that believe are to wait for this promise; as the Jews
waited for the coming of Christ, so are you to wait for the coming of the Holy
Ghost into your hearts. It is said that the fathers served God night and day,
waiting for the promise, namely, Christ to come, Acts xxvi. 6. Serve your God
day and night faithfully, walk humbly; there is a promise of the Holy Ghost to
come and fill your hearts with joy unspeakable and glorious, to seal you up to
the day of redemption. Sue this promise out, wait for it, rest not in believing
only, rest not in assurance by graces only; there is a further assurance to be
had. It was the last legacy Christ left upon earth. Look John xiv. 16; he saith
there that he would send the promise of the Father; this very promise of
sending the Comforter; read Luke xxiv. 49. Therefore sue out the will of
Christ, sue out that last legacy of his. It was the fruit of his ascension;
when he was ascended up and received this promise, then he poured it out
And let me add this too - I thought to make it a distinct observation - from
the persons here that were to be sealed. Ye were sealed; ye, who?
Ye Ephesians; they were ordinary believers, they were not apostles, they had
not all miraculous gifts, yet he saith of them, Ye were sealed with the
Spirit of promise after ye believed. Read over all the epistles, and you
shall find almost all the saints in the primitive times sealed; thus the
Corinthians they had it, 2 Cor. i. 22, God hath stablished us with you,
and hath also sealed us. The Ephesians had it you see, they were sealed; for
afterward, chap. iv. 30, he exhorts them not to grieve the Holy Spirit, by
which they were sealed. The Thessalonians had it, 1 Thess. i. 10. They received
the word with such joy, that he saith they waited for the coming of Jesus
Christ from heaven; for that is the next step, heaven is next unto it, and to
wait for Christ when you are thus sealed. Those that Peter wrote to had it, 1
Pet. i. 8, In whom believing, ye rejoice with joy unspeakable and full
of glory. Thus ordinary it was in the primitive times; where the defect
lies God knows; but certainly it might be more common if men would sue it out;
such a promise there is. He is therefore called the Spirit of promise, because
he is promised as a sealer.
Only, my brethren, let me give you a direction
or two. First, believe this promise, wait for it by faith, make it the aim of
your faith; we are said to receive the promise of the Spirit through
faith, Gal. iii. 14. Believe there is such a thing, aim at it, wait for
it, and serve God day and night in all humility to obtain it, rest in no other
lower and under assurance; and in the end the Lord will give it. The reason
why men attain it not is, because they rest in other assurance, and they do not
aim at this; they content themselves with bare believing, and that their
consciences are quieted. But, my brethren, there is such a work as sealing
by the Spirit, if you have faith; there is a Spirit, and a Spirit of promise
made to believers, which you may receive by faith. This is the first reason why
he is called a Spirit of promise, because he is promised to believers as he is
a sealer.
I mentioned a second reason why he is called the Spirit of
promise as he is a sealer. What is that? Because he always sealeth by a
promise. These truths, my brethren, are worthy your laying up, not only to
clear the doctrine of this great work of the Spirit, (and I still speak what is
proper to the text,) but also to direct you, and to try whether you have it,
you that boast of it. It is always, I say, by a promise; when he sealeth he
bringeth a promise home to the heart He is therefore called the Spirit of
promise, because he useth a promise in sealing; as we say of a soldier, he is a
man of the sword, because a sword is the weapon he useth; so he is called the
Spirit of promise because he useth a promise. As we are said to be heirs of the
promise, because the promise belongeth to us, so he is called the Spirit of
promise because he comforteth us by a promise. There is a Spirit lieth hid and
dwelleth in the promise to comfort us, if faith could but draw him down to come
into our hearts and set them on.
My brethren, we heard that Jesus Christ
was sealed when he was baptized; but he was sealed by a promise, it was not by
an immediate revelation only, but by bringing home a truth to his heart. What
was it? This is beloved Son, in whom I am well pleased. This is a
Scripture pronuse, you shall find it in Isa. xlii. 1, This is my servant,
in whom I delight; my elect, in whom my soul is well pleased. That which
had been spoken before of the Messiah is brought home to his heart. He sealcth
not up his Son when he speaks from heaven immediztely, but he doeth it by a
promise; therefore much more, my brethren, doth he seal up you. The Word and
the Spirit are joined; they are joined in the new Jerusalem, much more now.
Isa. lix. 21, the promise there, that my Word and my Spirit shall not
depart out of thy mouth, is spoken of the calling of the Jews plainly,
for the Apostle quoteth it in Rem. xi. 26, and it is the only place he quoteth
for their call. The Redeemer shall come out of Zion, are the words
just before. When Jesus Christ gave the promise of the Holy Ghost as a sealer
and Comforter to the apostles, he calleth him a Comforter indeed; but how?
Saith he, He shall bring all things to your remembrance, for he shall
take of mine and shew it unto you; for if the Holy Ghost do not come with
a word, and take of Christs and set that upon your heart, it is a
delusion; he sealeth by a promise still, and therefore in all that discourse of
Christ, where he promiseth him as a Comforter, in John xiv., he calleth him a
Spirit of truth, as well as a Comforter. Therefore when we say, it
is an immediate testimony, the meaning is not that it is without the Word; no,
it is by a promise; but the meaning is, it is immediate in respect of using
your own graces as an evidence and witness: but he bringeth home a promise to
the heart, some absolute promise or other; he rideth upon the wings of a
promise, as you may read in the Book of Martyrs, concerning Bilney. He is
a Spirit of promise, my brethren, when he sealeth. Therefore let me tell you
this, all your revelations that are without the Word, or would draw you from
the Word, are naught and dangerous. We do not speak for enthusiasms; it is the
Spirit applying the Word to the heart that we speak of. It is not to write new
Scripture, to make words, to be guided by the Holy Ghost without the Word. No,
we detest all such; but it is to draw you to the Word; he fasteneth the Word
upon your hearts, sealeth you by a promise; therefore he is called a Spirit of
promise.
There is one thing more that I must make an end of; it was
necessary to open these truths unto you, for I could not open the words else.
The last thing he is described by as he is a sealer is, that he is a holy
Spirit. The Holy Ghost hath put a mighty emphasis upon this, as you shall see
by and by; he hath put an article upon every word, sealed with that
Spirit of that promise, that holy. There is not the like again in any
place. There is a special promise of him as a sealer; and he sheweth himself to
be a holy Spirit, if in any work, in sealing. And, which is more, he doth not
say, that Holy Spirit, indeed we translate it so, we put holy to
Spirit; but the truth is, the word holy cometh in divided from the other, and
promise cometh in between, it is that Spirit of that promise, that
holy. This is the true reading of it according to the original, to shew
that this title of holy is not given to the Spirit himself, but as an effect of
his in sealing. It is true, indeed, he is holy in himself and it argueth him to
be so, if he make us so when he sealeth us; for look what impress is left upon
the wax must needs be in the seal much more; if he make us holy when we are
sealed, he himself must be holy much more originally. But that is not the aim
of it, only to shew that he is holy; but to shew that when he seeth then he
works holiness; therefore the Holy Ghost here putteth an emphasis upon it, by
putting to the article that
Observe from hence this,
that all assurance that is true assurance, and the true seal of the Holy Ghost,
it makes a man holy. If ever anything makes him holy, this doth it. Is he a
holy Spirit in working faith? Doth he purify your hearts by believing? He will
purify your hearts much more when he sealeth you, when he works joy in
believing, unspeakable and glorious.
Yea, my brethren, God doth not give
this promise of his Spirit as a sealer till a man be very holy. John xiv. 21,
He that hath my commandments, and keepeth them, he it is that loveth me;
and he that loveth me shall be loved of my Father, and I will love him, and
manifest myself to him. God doth not put these cordials into a foul
stomach; and when a man hath these, they make him wonderful holy. Take the
apostles for an instance. The apostles, as I told you, were believers, they had
a promise of the Holy Ghost as a sealer and a Comforter; but they were to wait
for it, as you read in Acts i. 4. Now all the while they waited for it, what
did they? They continued all the while, till they had it, in prayer and
supplication; the text saith so; they were exceeding holy, especially before.
Well, when they had it, how holy did it make them! It is of purpose made the
preface to the Book of the Acts. You see how full of boldness they were, how
full of zeal, because full of the Holy Ghost, and full of the joy of the Holy
Ghost. The apostles were poor low Christians as any are, almost. When Jesus
Christ was to die, how sleepy were they! When Christ was administering the
sacrament to them, and told them what he should suffer, they talked presently
who should be the greatest amongst them.
Thus carnal were they,
they had not received the Spirit as a sealer; but when once they had received
him as a sealer, read the story of the Acts, read their Epistles, and see what
a spirit of boldness and zeal they had. When thou art converted,
strengthen thy brethren. It is a new conversion, it will make a man
differ from himself in what he was before in that manner almost as conversion
doth before he was converted. There is a new edition of all a mans
graces, when the Holy Ghost cometh as a sealer. Selflove bustleth before, and
keepeth a coil to secure itself; but when once selflove is secure, and the love
of God is shed abroad in a mans heart, it makes a man work for God ten
times more than before, or else at least more kindly. I know there are ways
wherein the soul can glorify God more, in a way of recumbency, when he hath not
assurance, by submitting himself to God whatsoever becometh of him, and by pure
trusting of God, though he know not whether he will save him or not, which is
the greatest trust in the world. But yet in matter of holiness and obedience,
the assurance of the love of God, when it is shed abroad in the heart, will
constrain a man, as the apostles phrase is. He that hath this
hope, he speaks of assurance in that 1 John iii. 3, purifieth
himself, even as he is pure. My brethren, it is the next thing to heaven,
therefore it must needs make a man heavenly. If there were nothing but
self-love in a man, it is true he would abuse it when he hath assurance; but
when this love shall stir up love to God, and bring a greater increase of love
to God above a mans self, how will that work! I appeal to you, good
souls, if Christ do but look toward you a little, how holy doth it make you!
Much more, then, when the Holy Ghost is poured out upon you, and when you are
baptized with the Holy Ghost as a Comforter. Look, as when the sun cometh near
to the earth, then is the spring; it was winter before; so when the Holy Ghost
cometh in this manner upon the heart, it was winter before, but it will be
spring now.
My brethren, to end this, therefore all those comforts, - mark
what I say, try yourselves, and try others by it, - all those revelations and
comforts that make men loose and unholy, unclean and carnal, are not these
comforts of the Holy Ghost. I confess, a holy man may, when they are gone,
abuse the remembrance of them; but while they are upon the heart, they do carry
a mans soul in all up to God. The apostle Jude doth not know how to speak
words bitter enough against those men that turn the grace of God into
wantonness. They are ordained of old, saith he, to this
condemnation. Read how bitterly he speaks of such men from the third
verse to the end of his epistle; especially when men shall be loose in their
opinions, as he saith, corrupt themselves in what they know
naturally to be sin. My brethren, he is a holy Spirit, nothing is more opposite
to this holy Spirit than looseness, than uncleanness, and such sins are.
If we say, saith he, 1 John i. 6, that we have fellowship
with God, and walk in darkness, we lie. What doth he mean by fellowship
here? He meaneth assurance plainly. These things we write to you, that you may
know ye believe in the Son of God; (it is the scope of that epistle,) he that
saith he hath fellowship with God, and walketh in darkness, lieth; let him be
what he will. The apostles are vehement, their spirits are up against no men
more. He is a holy Spirit of promise that sealeth men to salvation.
Let
this therefore be made a motive to seek it at Gods hands; urge him with
this, besides his promise; tell him it will make you holy. It is a great motive
to seek it, it is a motive to you to seek it, and it is a motive to you to urge
God to obtain it. I conclude with this: a seal hath two ends and uses, the
first is to assure and certify, and the other is to stamp an image; for so
always a seal doth. Now they are both here. He is called the Spirit of promise,
because he bringeth home the promise to a mans heart and assureth him of
an interest. He is called the Holy Spirit of promise in sealing, because he
stampeth the image of holiness upon you, and makes you more holy than
before.
So you have the meaaing of these words, In whom ye were
sealed with that holy Spirit of promise, with all those concurring
scriptures that were necessarily to be brought for the opening of them.
Return to Ephesians Index
Home | Links | Literature | Webrings | Photos