Works (theological treatises)

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, En ho esphragisthete, "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, —

First, That this is not spoken of Christ with respect unto 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 unto 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 human nature, with respect unto the discharge of his office; for it is given as the reason why he should be complied withal and believed on in that work: "Labour for that bread which the Son of man shall give unto you; for him hath God the Father sealed." It is the ground whereon he persuades them to faith and obedience unto himself.

Secondly, It is not spoken of him with an especial respect unto his kingly office, as some conceive; for this sealing of Christ they would have to be his designation of God unto his kingdom, in opposition unto what is affirmed, verse 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, verse 26, he takes occasion from thence to propose unto them the spiritual mercies that he had to tender unto them; and this he doth, in answer unto the bread that they had eaten, under the name of "meat," and "bread enduring to everlasting life," which he would give unto 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 unto that inquiry he gives this account of himself, "For him hath God the Father sealed," — namely, unto this end.

Thirdly, Wherefore the sealing of God unto this end and purpose must have two properties and two ends also annexed unto it:— 1. There is in it a communication of authority and ability; for the inquiry is, how he could give them that meat which endureth unto everlasting life, as afterwards they ask expressly, "How can this man give us his flesh to eat?" verse 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 unto any end, none is obliged to make application unto him for it, or depend upon him therein, unless it be evidenced that he hath that authority and ability. This the Jews immediately inquired after. "What sign," say they, "showest thou then, that we may see, and believe thee? what dost thou work?" verse 30; — "How shall it be demonstrated unto us that thou art authorized and enabled to give us the spiritual food of our souls?" This also belonged unto his sealing; for therein there was such an express representation of divine power communicated unto him as evidently manifested that he was appointed of God unto this work. These two properties, therefore, must be found in this sealing of the Lord Christ with respect unto the end here mentioned, — 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 of him to be his. "Him hath God the Father sealed," unto 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," Matt. iii. 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 afterward renewed again, at his transfiguration on the mount: chap. xvii. 5, "Behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye 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 Pet. i. 17, 18. 2. To manifest that God would take care of him, and preserve him in his work unto the end, Isa. xlii. 1-4.

Fifthly, Wherefore, this sealing of the Son is the communication of the Holy Spirit in all fullness unto him, authorizing him unto, 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 his approbation of him, as the only person that was to distribute the spiritual food of their souls unto 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 unto his approbation of any person than by the great seal of his Spirit, and this was given unto Christ in all the fullness of it. He was "declared to be the Son of God, according to the Spirit of holiness," Rom. i. 4; and "justified in the Spirit," or by his power evidencing that God was with him, 1 Tim. iii. 16. Thus did God seal the Head of the church with the Holy Spirit; and thence, 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 unto him is the design of all gracious communications unto us.

Sixthly, Wherefore, God's sealing of believers with the Holy Spirit is his gracious communication of the Holy Ghost unto them, so to act his divine power in them as to enable them unto all the duties of their holy calling; evidencing them to be accepted with him both unto themselves and others, and asserting 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 unto them. They are sealed with the Spirit. And farther to evidence the nature of it, with the truth of our declaration of this privilege, we may observe, —

1. 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; unto Jesus Christ, as his members; unto all saints and angels in the families of God above and below, as brethren; 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 passed away; behold, all things are become new." So it is with every one that is made a new creature in Christ Jesus, 2 Cor. v. 17. In this state and condition, wherein a man hath new principles put within him, new relations contracted about him, new duties presented unto 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?" Wherefore, —

2. In this state God owns them, and communicates unto them his Holy Spirit, to fit them for their relations, to enable them unto their duties, to act their new principles, and every way to discharge the work they are called unto, even as their head, the Lord Christ, was unto his. God doth not now give unto them "the spirit of fear, but of power, and of love, and of a sound mind," 2 Tim. i. 7. And hereby doth God seal them; for, —

(1.) Hereby he gives his testimony unto 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 unto them. And herein consists the greatest testimony that God doth give, and the only seal that he doth set, unto any in this world. That this is God's testimony and seal, the apostle Peter proveth, Acts xv. 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 confirmeth that he did with this argument: "God," saith he, "which knoweth the hearts, bare them witness" How did he do it? how did he set his seal to them as his? Saith he, "By giving them the Holy Ghost, even as he did unto us." Hereby God gives testimony unto them. And lest any should suppose that it was only the gifts and miraculous operations of the Holy Ghost which he had respect unto, 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 unto them: "And put no difference between us and them, purifying their hearts by faith."

This, therefore, is that whereby God giveth his testimony unto believers, namely, when he seals them with his Spirit, or by the communication of the Holy Spirit unto them. And this he doth in two respects; for, —

(2.) This is that whereby he giveth believers assurance of their relation unto him, of their interest in him, and of his love and favour to them. It hath been generally conceived that this sealing with the Spirit is that which gives assurance unto believers, — and so indeed it doth, although the way whereby it doth it hath 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, whence 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 unto us. This the apostle plainly testifieth. 1 John iii. 24, "Hereby we know that he abideth in us, by the Spirit which he hath given us." That God abideth in us and we in him is the subject-matter of our assurance. "This we know," saith the apostle; which expresseth the highest assurance we are capable of in this world. And how do we know it? Even "by the Spirit which he hath given us." But, it may be, the sense of these words may be, that the Spirit which God gives us doth, by some especial work of his, effect this assurance in us; and so it is not his being given unto 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 afterward declared, but I judge that it is the communication of the Spirit himself unto us that is here intended; for so the apostle declares his sense to be, chap. iv. 13, "Hereby know we that we dwell in God, and he in us, because he hath given us of his Spirit." This is the great evidence, the great ground of assurance, which we have that God hath taken us into a near and dear relation unto himself, "because he hath given us of his Spirit," that great and heavenly gift which he will impart unto 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," Rom. viii. 9. Hereon alone depends the determination of our especial relation unto God. By this, therefore, doth 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.

(3.) Hereby God evidenceth them unto 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 unto their measure. And there are two ways whereby God's sealing doth evidence them unto the world. The one is by the effectual operation of the Spirit, communicated unto 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 sealeth, 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 evidenceth 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 unto the sacrifice of Abel was testified by some visible sign, which Cain also might take notice of; and that there was an empurismos, the kindling of his sacrifice by fire from heaven; which was the type and resemblance of the Holy Ghost, as hath 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 followeth 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 unto whom they do belong.

(4.) Hereby God seals believers unto the day of redemption or everlasting salvation; for the Spirit thus given unto 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 iv. 14, vii. 38.

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

The Spirit an earnest, and how.

Thirdly, Again, the Holy Spirit, as thus communicated unto us, is said to be an "earnest." Arrhabon, the word in the original, is nowhere used in the New Testament but in this matter alone, 2 Cor. i. 22, v. 5; Eph. i. 14. The Latin translator renders this word by pignus, a pledge; but he is corrected therein by Hierom on Eph. i. "Pignus," saith he, "Latinus interpres pro arrhabone posuit. Non id ipsum autem arrhabo quod pignus sonat. Arrhabo enim futuræ emptioni quasi quoddam testimonium, et obligamentum datur. Pignus vero, hoc est enechuron pro mutua pecunia apponitur, ut quum ilia reddita fuerit, reddenti debitum pignus a creditore reddatur." And this reason is generally admitted by expositors; for a pledge is that which is committed to and left in the hand of another, to secure him that the money which is borrowed thereon shall be repaid, and then the pledge is to be received back again. Hence it is necessary that a pledge be more in value than the money received, because it is taken in security for repayment. But an earnest is a part only of what is to be given or paid, or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind. And this difference must be admitted if we are obliged to the precise signification and common use of pledges and earnests among men, which we must inquire into. The word is supposed to be derived from the Hebrew rvvn?; and the Latins make use of it also, arrhabon and arrha. It is sometimes used in other authors, as Plutarch in Galba: Ephthakei proeilephos arhrhabosi megalois ton Obinion. He prepossessed Obinius with great sums of money, as an earnest of what he would do afterward. Hesychius explains it by prodoma, a gift beforehand. As to what I apprehend to be the mind of the Holy Ghost in this expression, I shall declare it in the ensuing observations:—

First, It is not any act or work of the Holy Spirit on us or in us that is called his being an "earnest." It is he himself who is this earnest. This is expressed in every place where there is mention made of it: 2 Cor. i. 22, Dous ton arrhabona tou Pneumatos; — "The earnest of the Spirit," — that earnest which is the Spirit, or the Spirit as an earnest, as Austin reads the words, "Arrhabona Spiritum." Chap. v. 5, "Who hath also given unto us the earnest of the Spirit." The giving of this earnest is constantly assigned to be the act of God the Father, who, according to the promise of Christ, would send the Comforter unto the church. And in the other place, Eph. i. 14, it is expressly said that the Holy Spirit is the "earnest of our inheritance." Everywhere the article is of the masculine gender, hos estin arrhabon and Pneuma, the Spirit, is of the neuter. Some would have it to refer unto Christ, verse 12. But as it is not unusual in Scripture that the subjunctive article and relative should agree in gender with the following substantive, as hos here doth with arrhabon, so the Scripture, speaking of the Holy Ghost, though Pneuma be of the neuter gender, yet having respect unto the thing, — that is, the person of the Spirit, — it subjoins the pronoun of the masculine gender unto it, as John xiv. 26. Wherefore, the Spirit himself is the earnest, as given unto us from the Father by the Son. And this act of God is expressed by giving or putting him into our hearts, 2 Cor. i. 22. How he doth this hath been before declared, both in general and with respect in particular to his inhabitation. The meaning, therefore, of the words is, that God gives unto us his Holy Spirit to dwell in us, and to abide with us, as an earnest of our future inheritance.

Secondly, It is indifferent whether we use the name of an earnest or a pledge in this matter, and although I choose to retain that of an earnest, from the most usual acceptation of the word, yet I do it not upon the reason alleged for it, which is taken from the especial nature and use of an earnest in the dealings of men; for it is the end only of an earnest whereon the Holy Ghost is so called, which is the same with that of a pledge, and we are not to force the similitude or allusion any farther. For precisely among men, an earnest is the confirmation of a bargain and contract made on equal terms between buyers and sellers or exchangers. But there is no such contract between God and us. It is true, there is a supposition of an antecedent covenant, but not as a bargain or contract between God and us. The covenant of God, as it respects the dispensation of the Spirit, is a mere free, gratuitous promise; and the stipulation of obedience on our part is consequential thereunto. Again; he that giveth an earnest in a contract or bargain doth not principally aim at his own obligation to pay such or such a sum of money, or somewhat equivalent thereunto, though he do that also; but his principal design is to secure unto himself that which he hath bargained for, that it may be delivered up unto him at the time appointed. But there is nothing of this nature in the earnest of the Spirit, wherein God intends our assurance only, and not his own. And sundry other things there are wherein the comparison will not hold nor is to be urged, because they are not intended.

The general end of an earnest or a pledge is all that is alluded unto; and this is, to give security of somewhat that is future or to come. And this may be done in a way of free bounty as well as upon the strictest contract; as if a man have a poor friend or relation, he may, of his own accord, give unto him a sum of money, and bid him take it as a pledge or earnest of what he will yet do for him. So doth God, in a way of sovereign grace and bounty, give his Holy Spirit unto believers, and withal lets them know that it is with a design to give them yet much more in his appointed season; and here is he said to be an earnest. Other things that are observed, from the nature and use of an earnest in civil contracts and bargains between men, belong not hereunto, though many things are occasionally spoken and discoursed from them of good use unto edification.

Thirdly, In two of the places wherein mention is made of this matter, the Spirit is said to be an "earnest," but wherein, or unto what end, is not expressed, 2 Cor. i. 22, v. 5. The third place, affirms him to be an "earnest of our inheritance," Eph. i. 14. What that is, and how he is so, may be briefly declared. And, —

1. We have already manifested that all our participation of the Holy Spirit, in any kind, is upon the account of Jesus Christ, and we do receive him immediately as the Spirit of Christ; for "to as many as receive Christ, the Father gives power to become the sons of God," John i. 12. "And because we are sons, he sends forth the Spirit of his Son into our hearts," Gal. iv. 6. And as we receive the Spirit from him, and as his Spirit, so he is given unto us to make us conformable unto him, and to give us a participation of his gifts, graces, and privileges.

2. Christ himself, in his own person, is the "heir of all things." So he was appointed of God, Heb. i. 2; and therefore the whole inheritance is absolutely his. What this inheritance is, what is the glory and power that is contained therein, I have at large declared in the exposition of that place.

3. Man by his sin had universally forfeited his whole right unto all the ends of his creation, both on the earth below and in heaven above. Death and hell were become all that the whole race of mankind had either right or title unto. But yet all the glorious things that God had provided were not to be cast away; an heir was to be provided for them. Abraham when he was old and rich had no child, and complained that his steward, a servant, was to be his heir, Gen. xv. 2-4; but God lets him know that he would provide another heir for him of his own seed. When man had lost his right unto the whole inheritance of heaven and earth, God did not so take the forfeiture as to seize it all into the hands of justice and destroy it; but he invested the whole inheritance in his Son, making him the heir of all. This he was meet for, as being God's eternal Son by nature; and hereof the donation was free, gratuitous, and absolute. And this grant was confirmed unto him by his unction with the fulness of the Spirit. But, —

4. This inheritance, as to our interest therein, lay under a forfeiture; and as unto us it must be redeemed and purchased, or we can never be made partakers of it. Wherefore, the Lord Christ, who had a right in his own person unto the whole inheritance by the free grant and donation of the Father, yet was to redeem it from under the forfeiture, and purchase the possession of it for us; hence is it called "The purchased possession." How this purchase was made, what made it necessary, by what means it was effected, are declared in the doctrine of our redemption by Christ, the price which he paid, and the purchase that he made thereby. And hereon the whole inheritance is vested in the Lord Christ, not only as unto his own person and his right unto the whole, but he became the great trustee for the whole church, and had their interest in this inheritance committed unto him also. No man, therefore, can have a right unto this inheritance, or to any part of it, not unto the least share of God's creation here below, as a part of the rescued or purchased inheritance, but by virtue of an interest in Christ and union with him. Wherefore, —

Fourthly, The way whereby we come to have an interest in Christ, and thereby a right unto the inheritance, is by the participation of the Spirit of Christ, as the apostle fully declares, Rom. viii. 14-17; for it is by the Spirit of adoption, the Spirit of the Son, that we are made children. Now, saith the apostle, "If we are children, then heirs, heirs of God, and joint heirs with Christ." Children are heirs unto their father; and those who are children of God are heirs of that inheritance which God hath provided for his children, "heirs of God." And all the good things of grace and glory which believers are made partakers of in this world or that which is to come are called their "inheritance," because they are the effects of free, gratuitous adoption. They are not things that themselves have purchased, bargained for, earned, or merited, but an inheritance depending on and following solely upon their free, gratuitous adoption. But how can they become "heirs of God," seeing God hath absolutely appointed the Son alone to be "heir of all things," Heb. i. 2; he was the heir, unto whom the whole inheritance belonged? Why, saith the apostle, by the participation of the Spirit of Christ we are made joint heirs with Christ. The whole inheritance, as unto his own personal right, was entirely his by the free donation of the Father, all power in heaven and earth being given unto him; but if he will take others into a joint right with him, he must purchase it for them, which he did accordingly.

Fifthly, Hence it is manifest how the Holy Spirit becomes the "earnest of our inheritance;" for by him, that is, by the communication of him unto us, we are made "joint heirs with Christ," which gives us our right and title, whereby our names are, as it were, inserted into the assured conveyance of the great and full inheritance of grace and glory. In the giving of his Spirit unto us, God making of us co-heirs with Christ, we have the greatest and most assured earnest and pledge of our future inheritance. And he is to be thus an earnest "until" or unto "the redemption of the purchased possession;" for after that a man hath a good and firm title unto an inheritance settled in him, it may be a long time before he can be admitted into an actual possession of it, and many difficulties he may have in the meantime to conflict withal. And it is so in this case. The "earnest of the Spirit" given unto us, whereby we become co-heirs with Christ, whose Spirit we are made partakers of, secures the title of the inheritance in and unto our whole persons; but before we can come unto the full possession of it, not only have we many spiritual trials and temptations to conflict withal in our souls, but our bodies also are liable unto death and corruption. Wherefore, whatever "first-fruits" we may enjoy, yet can we not enter into the actual possession of the whole inheritance, until not only our souls are delivered from all sins and temptations, but our bodies also are rescued out of the dust of the grave. This is the full "redemption of the purchased possession;" whence it is signally called the "redemption of the body," Rom. viii. 23.

Thus as the Lord Christ himself was made "heir of all things" by that communication of the Spirit unto him whereby he was anointed unto his office, so the participation of the same Spirit from him and by him makes us co-heirs with him; and so he is an earnest given us of God of the future inheritance. It belongs not unto my present purpose to declare the nature of that inheritance whereof the Holy Spirit is the earnest; in brief, it is the highest participation with Christ in that glory and honour that our natures are capable of.

And in like manner we are said to receive aparchen tou Pneumatos, Rom. viii. 23; that is, the Spirit himself as the first-fruits of our spiritual and eternal redemption. God had appointed that the first-fruits, which are called r'syt? and bkvrym?, should be a trvmh?, an offering unto himself. Hereunto aparche answereth, and is taken generally for that which is first in any kind, Rom. xvi. 5; 1 Cor. xv. 20; James i. 18; Rev. xiv. 4. And the "first-fruits of the Spirit" must be either what he first worketh in us, or all his fruits in us with respect unto the full harvest that is to come, or the Spirit himself as the beginning and pledge of future glory. And the latter of these is intended in this place; for the apostle discourseth about the liberty of the whole creation from that state of bondage whereunto all things were subjected by sin. With respect hereunto, he saith that believers themselves having not as yet obtained a full deliverance, as he had expressed it, Rom. vii. 24, do groan after its perfect accomplishment. But yet, saith he, we have the beginning of it, the first-fruits of it, in the communication of the Spirit unto us; for "where the Spirit of the Lord is, there is liberty," 2 Cor. iii. 17: for although we are not capable of the full and perfect estate of the liberty provided for the children of God whilst we are in this world, conflicting with the remainders of sin, pressed and exercised with temptations, our bodies also being subject unto death and corruption, yet where the Spirit of the Lord is, where we have that first-fruit of the fullness of our redemption, there is liberty in the real beginning of it, and assured consolation, because it shall be consummated in the appointed season.

These are some of the spiritual benefits and privileges which believers enjoy by a participation of the Holy Ghost as the promised comforter of the church. These things he is unto them; and as unto all other things belonging unto their consolation, he works them in them; which we must in the next place inquire into. Only, something we may take notice of from what we have already insisted on; as, — 1. That all evangelical privileges whereof believers are made partakers in this world do centre in the person of the Holy Spirit. He is the great promise that Christ hath made unto his disciples, the great legacy which he hath bequeathed unto them. The grant made unto him by the Father, when he had done all his will, and fulfilled all righteousness, and exalted the glory of his holiness, wisdom, and grace, was this of the Holy Spirit, to be communicated by him unto the church. This he received of the Father as the complement of his reward; wherein he "saw of the travail of his soul, and was satisfied." This Spirit he now gives unto believers, and no tongue can express the benefits which they receive thereby. Therein are they anointed and sealed; therein do they receive the earnest and first-fruits of immortality and glory; in a word, therein are they taken into a participation with Christ himself in all his honour and glory. Hereby is their condition rendered honourable, safe, comfortable, and the whole inheritance is unchangeably secured unto them. In this one privilege, therefore, of receiving the Spirit, are all others inwrapped; for, — 2. No one way, or thing, or similitude, can express or represent the greatness of this privilege. It is anointing, it is sealing, it is an earnest and first-fruit, — every thing whereby the love of God and the blessed security of our condition may be expressed or intimated unto us; for what greater pledge can we have of the love and favour of God, what greater dignities can we be made partakers of, what greater assurance of a future blessed condition, than that God hath given us of his Holy Spirit? And, 3. Hence also is it manifest how abundantly willing he is that the heirs of promise should receive strong consolation in all their distresses, when they flee for refuge unto the hope that is set before them.

With respect unto the dispensation of the Spirit towards believers, and his holy operations in them and upon them, there are sundry particular duties, whereof he is the immediate object, prescribed unto them; and they are those whereby on our part we comply with him in his work of grace, whereby it is carried on and rendered useful unto us. Now, whereas this Holy Spirit is a divine person, and he acts in all things towards us as a free agent, according unto his own will, the things enjoined us with respect unto him are those whereby we may carry ourselves aright towards such an one, namely, as he is a holy, divine, intelligent person, working freely in and towards us for our good. And they are of two sorts, the first whereof are expressed in prohibitions of those things which are unsuited unto him and his dealings with us, the latter in commands for our attendance unto such duties as are peculiarly suited unto a compliance with him in his operations; in both which our obedience is to be exercised with a peculiar regard unto him. I shall begin with the first sort, and go over them in the instances given us in the Scripture:—

First, We have a negative precept to this purpose: Eph. iv. 30, Me lupeite to Pneuma to hagion, — "Grieve not the holy Spirit;" — "Consider who he is, what he hath done for you, how great your concern is in his continuance with you, and withal that he is a free, infinitely wise, and holy agent in all that he doth, who came freely unto you, and can withdraw from you; and grieve him not." It is the person of the Holy Spirit that is intended in the words, as appears, — 1. From the manner of the expression, to Pneuma to hagion,— " that holy Spirit." 2. By the work assigned unto him; for by him we are "sealed unto the day of redemption." Him we are not to "grieve." The expression seems to be borrowed from Isa. lxiii. 10, where mention is made of the sin and evil here prohibited: vhmh mrv vtsvv 'trvch qdsv?, — "But they rebelled, and vexed his holy Spirit." tsv? is to "trouble" and to "grieve;" and it is used when it is done unto a great degree. The LXX. render it here by paroxuno; which is so to grieve as also to irritate and provoke to anger and indignation, because it hath respect unto the rebellions of the people in the wilderness, which our apostle expresseth by parapikraino and parapikrasmos, words of the same signification. To "vex," therefore, is the heightening of grieving by a provocation unto anger and indignation: which sense is suited to the place and matter treated of, though the word signify no more but to "grieve;" and so it is rendered by lupeo, Gen. xlv. 5; 2 Sam. xix. 2.

Now, grief is here ascribed unto the Holy Spirit as it is elsewhere unto God absolutely: Gen. vi. 6, "It repented the Lord that he had made man on the earth, and it grieved him at his heart." Such affections and perturbations of mind are not ascribed unto God or the Spirit but metaphorically. That intended in such ascriptions is, to give us an apprehension of things as we are able to receive it; and the measure we take of them is their nature and effects in ourselves. What may justly grieve a good man, and what he will do when he is unjustly or undeservedly grieved, represent unto us what we are to understand of our own condition with respect unto the Holy Ghost when he is said to be grieved by us. And grief in the sense here intended is a trouble of mind arising from an apprehension of unkindness not deserved, of disappointments not expected, on the account of a near concernment in those by whom we are grieved. We may, therefore, see hence what it is we are warned of when we are enjoined not to grieve the Holy Spirit; as, —

1. There must be unkindness in what we do. Sin hath various respects towards God, of guilt, and filth, and the like. These several considerations of it have several effects. But that which is denoted when it is said to "grieve him" is unkindness, or that defect of an answerable love unto the fruits and testimonies of his love which we have received that it is accompanied withal. He is the Spirit of love; he is love. All his actings towards us and in us are fruits of love, and they all of them leave an impression of love upon our souls. All the joy and consolation we are made partakers of in this world arise from a sense of the love of God, communicated in an endearing way of love unto our souls. This requires a return of love and delight in all duties of obedience on our part. When instead hereof, by our negligence and carelessness, or otherwise, we fall into those things or ways which he most abhors, he greatly respects the unkindness and ingratitude which is therein, and is therefore said to be grieved by us.

2. Disappointment in expectation. It is known that no disappointment properly can befall the Spirit of God; it is utterly inconsistent with his prescience and omniscience. But we are disappointed when things fall not out according as we justly expected they would, in answer unto the means used by us for their accomplishment. And when the means that God useth towards us do not, by reason of our sin, produce the effect they are suited unto, God proposeth himself as under a disappointment. So he speaks of his vineyard: "I looked that it should bring forth grapes, and it brought forth wild grapes," Isa. v. 4.

Now, disappointment causeth grief: as when a father hath used all means for the education of a child in any honest way or course, and expended much of his estate therein, if he, through dissoluteness or idleness, fail his expectation and disappoint him, it fills him with grief. They are great things which are done for us by the Spirit of God; these all of them have their tendency unto an increase in holiness, light, and love. Where they are not answered, where there is not a suitable effect, there is that disappointment that causeth grief. Especially is this so with respect unto some signal mercies. A return in holy obedience is justly expected on their account; and where this is not, it is a thing causing grief. This are we here minded of, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." So great a kindness should have produced other effects than those there mentioned by the apostle.

3. The concernment of the Holy Spirit in us concurs to his being said to be grieved by us; for we are grieved by them in whom we are particularly concerned. The miscarriages of others we can pass over without any such trouble. And there are two things that give us an especial concernment in others:— (1.) Relation, as that of a father, a husband, a brother. This makes us to be concerned in, and consequently to be grieved for, the miscarriages of them that are related unto us. So is it with the Holy Spirit. He hath undertaken the office of a comforter towards us, and stands in that relation to us. Hence he is so concerned in us as that he is said to be grieved with our sins, when he is not so at the sins of them unto whom he stands not in especial relation. (2.) Love gives concernment, and makes way for grief upon occasion of it. Those whom we love we are grieved for and by. Others may provoke indignation, but they cause not grief, I mean on their own account; for otherwise we ought to grieve for the sins of all. And what is the especial love of the Holy Ghost towards us hath been declared.

From what hath been spoken, it is evident what we are warned of, what is enjoined unto us, when we are cautioned not to grieve the Holy Spirit, and how we may do so; for we do it, —

(1.) When we are not influenced by his love and kindness to answer his mind and will in all holy obedience, accompanied with joy, love, and delight. This he deserves at our hands, this he expects from us. And when it is neglected, we are said to grieve him, because of his concernment in us; for he looks not only for our obedience, but also that it be filled up with joy, love, and delight. When we attend unto duties with an unwilling mind, when we apply ourselves unto any acts of obedience in a bondage or servile frame, we grieve him, who hath deserved other things of us.

(2.) When we lose and forget the sense and impression of signal mercies received by him. So the apostle, to give efficacy unto his prohibition, adds the signal benefit which we receive by him, in that he seals us to the day of redemption; which what it is, and wherein it doth consist, hath been declared. And hence it is evident that he speaks of the Holy Spirit as dwelling in believers; for as such he seals them. Whereas, therefore, in and by sin we forget the great grace, kindness, and condescension of the Holy Spirit in his dwelling in us, and by various ways communicating of the love and grace of God unto us, we may be well said to grieve him. And certainly this consideration, together with that of the vile ingratitude and horrible folly there are in neglecting and defiling his dwelling-place, with the danger of his withdrawing from us on the continuance of our provocation, ought to be as effectual a motive unto universal holiness and constant watchfulness therein as any that can be proposed unto us.

(3.) Some sins there are which in an especial manner above others do grieve the Holy Spirit. These our apostle expressly discourseth of, 1 Cor. vi. 15-20. And, by the connection of the words in this place, he seems to make "corrupt communication," which always hath a tendency unto corruption of conversation, to be a sin of this nature, Eph. iv. 29, 30.

Secondly, That which we have rendered to "vex him," Isa. lxiii. 10, is but the heightening and aggravation of his being grieved by our continuance, and, it may be, obstinacy, in those ways whereby he is grieved; for this is the progress in these things:— If those whom we are concerned in, as children or other relations, do fall into miscarriages and sins, we are first grieved by it. This grief in ourselves is attended with pity and compassion towards them, with an earnest endeavour for their recovery. But if, notwithstanding all our endeavours, and the application of means for their reducement, they continue to go on frowardly in their ways, then are we vexed at them, which includes an addition of anger and indignation unto our former sorrow or grief. Yet in this posture of things we cease not to attempt their cure for a season; which if it succeed not, but they continue in their obstinacy, then we resolve to treat with them no more, but to leave them to themselves. And not only so, but upon our satisfaction of their resolution for a continuance in ways of sin and debauchery, we deal with them as their enemies, and labour to bring them unto punishment. And for our better understanding of the nature of our sin and provocation, this whole scheme of things is ascribed unto the Holy Ghost with respect unto them. How he is said to be "grieved," and on what occasion, hath been declared. Upon a continuance in those ways wherewith he is grieved, he is said to be "vexed," that we may understand there is also anger and displeasure towards us. Yet he forsakes us not, yet he takes not from us the means of grace and recovery. But if we discover an obstinacy in our ways, and an untractable perverseness, then he will cast us off, and deal with us no more for our recovery; and woe unto us when he shall depart from us! So when the old world would not be brought to repentance by the dispensation of the Spirit of Christ in the preaching of Noah, 1 Pet. iii. 19, 20, God said thereon that his Spirit should give over, and "not always strive with man," Gen. vi. 3. Now, the cessation of the operations of the Spirit towards men obstinate in ways of sin, after he hath been long grieved and vexed, compriseth three things:— 1. A subduction from them of the means of grace, either totally, by the removal of their light and candlestick, all ways of the revelation of the mind and will of God unto them, Rev. ii. 5; or as unto the efficacy of the word towards them, where the outward dispensation of it is continued, so that "hearing they shall hear, but not understand," Isa. vi. 9, John xii. 40: for by the word it is that he strives with the souls and minds of men. 2. A forbearance of all chastisement, out of a gracious design to heal and recover them, Isa. i. 5. 3. A giving of them up unto themselves, or leaving them unto their own ways; which although it seems only a consequent of the two former, and to be included in them, yet is there indeed in it a positive act of the anger and displeasure of God, which directly influenceth the event of things, for they shall be so given up unto their own hearts' lusts as to be bound in them as in "chains of darkness" unto following vengeance, Rom. i. 26, 28. But this is not all. He becomes at length a professed enemy unto such obstinate sinners: Isa. lxiii. 10, "They rebelled, and vexed his holy Spirit; therefore he was turned to be their enemy, and he fought against them." This is the length of his proceeding against obstinate sinners in this world. And herein also four things are included:— 1. He comes upon them as an enemy, to spoil them. This is the first thing that an enemy doth when he comes to fight against any; he spoils them of what they have. Have such persons had any light or conviction, any gift or spiritual abilities, the Holy Spirit being now become their professed enemy, he spoils them of it all: "From him that hath not shall be taken away even that which he seemeth to have." Seeing he neither had nor used his gifts or talent unto any saving end, being now at an open enmity with him who lent it him, it shall be taken away. 2. He will come upon them with spiritual judgments, smiting them with blindness of mind and obstinacy of will, filling them with folly, giddiness, and madness in their ways of sin; which sometimes shall produce most doleful effects in themselves and others. 3. He will cast them out of his territories. If they have been members of churches, he will order that they shall be cut off, and cast out of them. 4. He frequently gives them in this world a foretaste of that everlasting vengeance which is prepared for them. Such are those horrors of conscience, and other terrible effects of an utter desperation, which he justly, righteously, and holily sends upon the minds and souls of some of them. And these things will he do, as to demonstrate the greatness and holiness of his nature, so also that all may know what it is to despise his goodness, kindness, and love.

And the consideration of these things belongs unto us. It is our wisdom and duty to consider as well the ways and degrees of the Spirit's departure from provoking sinners, as those of his approach unto us with love and grace.

These latter have been much considered by many, as to all his great works towards us, and that unto the great advantage and edification of those concerned in them; for thence have they learned both their own state and condition, as also what particular duties they were on all occasions to apply themselves unto; as in part we have manifested before, in our discourses about regeneration and sanctification.

And it is of no less concernment unto us to consider aright the ways and degrees of his departure, which are expressed to give us that godly fear and reverence wherewith we ought to consider and observe him. David on his sin feared nothing more than that God would take his holy Spirit from him, Ps. li. 11. And the fear hereof should influence us unto the utmost care and diligence against sin; for although he should not utterly forsake us, — which, as to those who are true believers, is contrary to the tenor, promise, and grace of the new covenant, — yet he may so withdraw his presence from us as that we may spend the remainder of our days in trouble, and our years in darkness and sorrow. "Let him," therefore, "that thinketh he standeth," on this account also "take heed lest he fall." And as for them with whom he is, as it were, but in the entrance of his work, producing such effects in their minds as, being followed and attended unto, might have a saving event, he may, upon their provocations, utterly forsake them, in the way and by the degrees before mentioned. It is therefore the duty of all to serve him with fear and trembling on this account. And, —

Secondly, It is so to take heed of the very entrances of the course described. Have there been such evils in any of us as wherein it is evident that the Spirit is grieved? as we love our souls, we are to take care that we do not vex him by a continuance in them. And if we do not diligently and speedily recover ourselves from the first, the second will ensue. Hath he been grieved by our negligence in or of duties, by our indulgence unto any lust, by compliance with or conformity to the world? let not our continuance in so doing make it his vexation. Remember that whilst he is but grieved, he continues to supply us with all due means for our healing and recovery: he will do so also when he is yet vexed; but he will do it with such a mixture of anger and displeasure as shall make us know that what we have done is an evil thing and a bitter. But have any proceeded farther, and continued long thus to vex him, and have refused his instructions, when accompanied, it may be, with sore afflictions or inward distresses, that have been evident tokens of his displeasure? let such souls rouse up themselves to lay hold on him, for he is ready to depart, it may be forever. And, —

Thirdly, We may do well to consider much the miserable condition of those who are thus utterly forsaken by him. When we see a man who hath lived in a plentiful and flourishing condition, brought to extreme penury and want, seeking his bread in rags from door to door, the spectacle is sad, although we know he brought this misery on himself by profuseness or debauchery of life; but how sad is it to think of a man whom, it may be, we knew to have had a great light and conviction, to have made an amiable profession, to have been adorned with sundry useful spiritual gifts, and had in estimation on this account, now to be despoiled of all his ornaments, to have lost light, and life, and gifts, and profession, and to lie as a poor withered branch on the dunghill of the world! And the sadness hereof will be increased when we shall consider, not only that the Spirit of God is departed from him, but also is become his enemy, and fights against him, whereby he is devoted unto irrecoverable ruin.