An Expository Comment on 2 Corinthians 1, Exposition · Sermon 135
SERM. CXXXV.
A further Diſcovery of the Spirits ſealing the People of God.
2 COR. 1. 22.
Who hath alſo ſealed us.
THe third particular in the Deſcription of the Spirits ſealing, cometh to This ſealing of Gods ſpirit is in the hearts of the ſanctified.be conſidered, and that is the ſubject thereof, which is two-fold,
1. Of Inheſion. And
2. Of Predication.
Firſt, Of Inheſion; ſo it is ſaid to be the work of Gods Spirit upon the hearts of the godly. For after this manner the Scripture ſpeaketh, He hath ſent his Spirit into our hearts, Gal. 4. 6. And in this Text, He hath given the earneſt of the Spirit in our hearts. By this expreſſion is denoted that deep, radicated and full poſſeſſion, which the Spirit of God hath upon the hearts of true believers. So that hereby is excluded that vaniſhing and ſuperficial perſwaſion, which may be in a temporary believer, of his intereſt in Chriſt. As a temporary believer hath ſomething like true faith, like true joy, and like true grace upon the ſoul: ſo he hath alſo ſomething like this ſealing, and like this aſſured perſwaſion upon his heart. Therefore as the former is much diſputed, and it doth greatly exerciſe tender hearts, viz. How they may know when they are carried on in the work of ſanctification, beyond thoſe inchoate and imperfect workings, which an hypocrite may have: So this latter alſo doth cauſe great ſollicitude and care of ſpirit in many gracious ſouls. How ſhall they know their aſſurance is not a deluſion, is not a falſe perſwaſion ariſing out of an inordinate love to their own ſelves? For the Devil doth not only transform himſelf into an Angel of light, as light is taken for holineſſe; but alſo as it is taken for comfort. Now amongſt other characteriſtical differences, this is one, the perſwaſion of a godly man is more full, plenary and powerfull. Even as ſanctifying grace entereth efficaciouſly into the heart, ſo alſo doth this ſealing grace; whereas what hypocrites feel is in a confuſed general and flaſhy way; neither is it drawn out upon permanent and enduring motives. Although doctrinal characters given by the moſt able Miniſters of the Goſpel, are not enough to make us find out this difference in our ſelves, without a rectified conſtitution of the powers of the ſoul within, unleſſe we attain to that qualification ſpoken of by the Apoſtle, Heb. 5. 14. who by reaſon of uſe or habit, or perfection, as the word may be rendred, have their ſenſes exerciſed to diſcerne between good and evil. This Text is much to be preſſed upon you. For it is not every godly man at firſt that can ſeparate the precious from the vile in his ſoul; but there muſt be an habitual uſe of the ſenſes this way. Where mark alſo the Apoſtle attributeth to the ſoul foreign, in a metaphorical manner: That as the taſte, when well conſtituted, is able to diſcern between bitter and ſweet; the eye between white and black, the ear between what is melodious, and what is harſh and diſpleaſing: Thus the ſoul of a godly man, being uſed to heavenly and ſpiritual things, can know what is of God, and what is of Satan, or of nature in him. For you muſt know, there may be four principles of operations in us.
1. Nature, and that when poliſhed with education, and moral principles, may appear very glorious.
2. Satan, inſinuating himſelf as a ſubtil Serpent, as an Angel of light, imitating the works of God, though he cannot efficaciouſly work the heart to any thing; all that he doth is by ſuggeſtion, and moving the imaginative and ſenſitive part of a man.
3. There is the Spirit of God, and that worketh in us either in a common way by gifts and aſſiſtance, or by a ſanctifying way. Now is there not required much ſpiritual skill and experience to diſcern which is which of all theſe? So that it is no wonder, if he require theſe ſenſes to be exerciſed foreign, a word from thoſe who did exerciſe themſelves in the Heatheniſh games, and that naked, thereby to fit and prepare themſelves to be more agile, and expedite for that ſervice. In this diſpute therefore, enquire not onelyonly for doctrinal ſymptomes, and ſignes of this ſealing of Gods Spirit, but heartily pray for theſe exerciſed ſenſes in ſpiritual things. The other ſubject is, the ſubject of predication, of whom it is affirmed, that they have this ſealing of Gods Spirit, and that is ſanctified perſons. We ſpeak of adult perſons; for it is plain, that infants, though they may be ſanctified, yet becauſe not having actual faith, they neither have this ſealing. And if you ask, Have all the ſanctified perſons of God this ſealing? Have none the ſanctification of the Spirit, but they muſt alſo have the witneſſing of the Spirit? I anſwer this Queſtion, becauſe of great practical importance, ſhall (God aſſiſting) be handled by it ſelf, after the deſcription hath been explained. That which I ſhall here take notice of, is, That ſanctification is neceſſarily preſuppoſed to this ſealing. A great Prince will not ſet his ſeal to dung, to make an impreſſion there; neither will God to an heart unſanctified. For as in matter of Doctrine, God will not vouchſafe miracles to confirm that which is a lie; neither in practicals will the Spirit of God witneſſe to that heart, which is not made holy. For indeed it ſhould witneſſe a lie in ſuch a caſe, informing ſuch they are the ſonnes of God, when indeed they are the children of the Devil. This order of Gods Spirits firſt ſanctifying, and then ſealing is clear, Epheſ. 1. 13. In whom after ye believed ye were ſealed. Thoſe eminent Divines, who defined faith to be aſſurance, making it the ſame with the ſealing of Gods ſpirit, are gravelled at this Text, and therefore make this Objection, If faith be aſſurance, be the ſealing, how doth the Text ſay, After we believed, we were ſealed. To this therefore Piſcator anſwereth, not yeelding that the word foreign, ſhould be rendred, Having beleeved, as of a thing paſt, but beleeving, as in the preſent: but there is too much forcing in this interpretation. Others, they conſider of faith, as it hath two parts, Illumination of minde, and fiducial aſſurance. Now (ſay they) the Apoſtle meaneth by faith, the former work of faith; and ſo the meaning is, After you were enlightned to know the truth, you were confirmed and aſſured: but that opinion making faith juſtifying to be an aſſurance, that Chriſt is mine, is juſtly refuſed. It is plain then, that when the Spirit of God hath in order of nature (for in time they may be both together) ſanctified a man throughout, whereby he is made a new creature, then the Spirit of God, maketh this glorious ſtamp upon him, then he giveth him this ſeal, as an honourable priviledge, whereby he may know himſelf to be the Lords. Even as in antiquity, none might have ſeals, but perſons of honour and dignity. So that the natural and unregenerate perſon is to ſtand aloof off; thou haſt nothing to do in this priviledge; thou art not the man, whom the great King of Heaven and earth, doth purpoſe thus to honour.
We proceed in the Deſcription, and there we meet with the formal Nature of it, wherein it doth eſſentially conſiſt with the object thereof. The Nature of 4. It confirms and eſtabliſheth the heart.it is, In confirming and eſtabliſhing the heart of a man. For this is the chief and uſual end of ſeals, to ratifie a thing, and to make it no longer uncertain and doubtfull: And to this property doth the Scripture chiefly attend. For whereas the ſoul, though ſanctified; is apt to be in daily fears and doubts, about Gods favour and grace towards it; it fluctuateth up and down, having no ſubſiſtency; the Spirit of God cometh and conſolidateth the ſoul, inabling it to reſt ſatisfied in this, that God is his God, that his ſinnes are pardoned, that he is become a reconciled Father in Chriſt. And if you ſay, Why do we not need the Spirit of God to do this? Cannot we by our graces, by our repentance and holy life, ſufficiently eſtabliſh our own ſouls in peace? No, by no means; we need the Spirit of God to comfort, as you heard, as well as to ſanctifie; and that for theſe Reaſons,
Firſt, It is very hard for a man, whoſe guilty conſcience doth preſſe him Reaſons why we cannot confirm our ſelves. 1.and condemn him daily, telling him, that he hath deſerved at Gods hands to be eternally tormented in hell; not to thinke, becauſe God may doe thus, that therefore he will do ſo. In ſuch terrours and affrights we look more to what we have deſerved, we look more to what God may do, then what he will: we are naturally ſuſpicious, and think the worſt of God, even as we doe to man. If we have offended a man greatly, and it lieth in his power to undo us, we are never quiet, we cannot but think, when ever the opportunity is, he will be avenged, and therefore we dare not truſt him. Yea though we have given no juſt cauſe, if others have taken up an unkind ſpirit towards us, we expect nothing elſe from them, but our ruine, when it is in their power. Therefore for all Saul's tears and good works to David, yet he would never truſt him. Now although there be no cauſe for us to have ſuch ſuſpicious thoughts about God; for he hath graciouſly promiſed that he will receive us: inſomuch as not to believe him herein, is to give more credit to a man, whoſe words many times ſatisfie us, than to God, who is truth it ſelf: yet the heart being guilty and full of fears doth work in this doubtfull manner about God. How hard is it to bring the afflicted ſinner to good perſwaſions about God, and that though by promiſes, and other wayes God hath ſo abundantly provided againſt ſuch diſtruſt? Here then is the reaſon, why we need the ſealing of Gods Spirit, we cannot perſwade our ſelves but God will doe what he may do, and what we have deſerved. And
A ſecond Reaſon followeth upon the former, We can hardly be perſwaded, that the great and good things which we ſtand in need of, God will ever beſtow upon 2.us, who are ſo unworthy of them. Can a beggars daughter be perſwaded, that a great King will marry her? But here is a farre greater diſproportion. What will the great God of Heaven, ſo holy, ſo full of majeſty, look graciouſly upon me, and not only forgive me my ſinnes, but advance me to eternal glory? Theſe things are very improbable. Shall Joſeph be freed not only from the priſon, but promoted to the greateſt honour in the Land, next to the King? Who would have believed it? And thus it is here; the ſoul having low and humble thoughts of it ſelf, cannot be perſwaded, that the great God of Heaven will look upon ſuch deſpicable wretches as they are.
3. The way of evangelical confidence, with the comfortable effects thereof, are wholly ſupernatural. And therefore no wonder, if we need the Spirit of God 3.to help us therein. Not only holineſſe and grace is ſupernatural, but aſſurance and joy are likewiſe ſupernatural. As we cannot pray without the Spirit helping our infirmities; ſo neither are we able to call God Father. If faith in Chriſt, by which we are juſtified be ſupernatural, then alſo is the comfort and peace flowing from the knowledge thereof. As the Doctrine of the Goſpel is by divine revelation, fleſh and blood hath not revealed this unto us, that Chriſt is the Sonne of God: ſo neither can fleſh and blood enable us to the perſwaſion of this Mediator, as loving me, and giving himſelf for me. Certainly, if it be the gift of God, to have a dogmatical faith, to be kept from hereſie: it's no leſſe to have this fiducial application with the ſenſe thereof upon our ſouls. Wonder not then, if we make it the Spirits worke to have this aſſurance.
4. We need the Spirit to confirm us, becauſe the fleſh within us, is full of objections, 4.and bringeth many plauſible arguments againſt it. Inſomuch that what Bellarmine and other ſubtil Papiſts bring as Engines to demoliſh this foundation, are very ſutable to the corrupt heart. For they think, the heart is very deceitfull, there is much hypocriſie; I may think I do that for God, which I do for vain-glory; that I am humbled for ſinne, when worldly motives only afflict me. Again, fleſh doth doth ſuggeſt, there may be much unknown evil in thee, thy heart may be worſe than thou takeſt it to be. Though the Sea ſeeme calme ſometimes, yet there are dangerous Rocks under the water: and thus though outwardly there may appear much tenderneſſe, yet there may be a rock in the bottome. Furthermore, the fleſh may ſuggeſt, Wilt thou be perſwaded of Gods favour to thee in particular? Is not this to enter into Gods ſecrets? Is not this to climb up into Heaven in an arrogant manner? Yea, is not this the way to nouriſh ſecurity in thee, and make thee preſume of Gods favour, though thy iniquities be never ſo many and groſſe? Laſtly, The fleſh telleth thee of former ſins, thou didſt once wallow in, as alſo the preſent failings, that thy own ſoul doth frequently condemn thee for. Now are not theſe very plauſible? Do they not importune to diffidence? And certainly theſe would overwhelme thee, did not the Spirit of God overcome all, and ſupport thee againſt them. Yea
5. We need the Spirit of God to ſeal us, becauſe the Devil is very buſie 5.and active in deſtroying this perſwaſion. He knoweth that thoſe who enjoy this priviledge, walk with joy, peace, thankfulneſſe, with ſtrength and activity in the wayes of God; therefore to weaken them herein, that their graces may wither, he tempteth about their comforts, that they may wither: thus the Devil as he oppoſeth the Spirit of God in its holineſſe, called therefore the unclean ſpirit; ſo he doth alſo in its comforting effects, and therefore is called the tempter. Yea 2 Cor. 2. we reade how active he was to have the inceſtuous perſon humbled for his ſinnes, even ſwallowed up with too much ſorrow. And do not many of Gods people feel this experimentally? Doe they not ſee they ſhould ſink and fall into all horrour and deſpair, did not the Spirit of God ſupport? Little doe the natural men of the world apprehend what the agonies and ſpiritual conflicts are, which a tempted ſoul endureth in this caſe.
Laſtly, The Spirit of God muſt ſeal us, becauſe this aſſurance is not obtained in 6.a natural way, as if we had perfectly obeyed the will of God, and therefore we merited pardon; but it is by the gracious promiſes of God made to a believer, though accompanied with infirmities. Indeed if it were thus, that we could purge out all ſinne from our ſelves, and be perfect in every good work, then aſſurance would naturally follow: as the Saints in Heaven, becauſe cleanſed from all ſinne, cannot doubt of Gods favour: but our eſtabliſhment is more upon the promiſes of grace without us, than any thing that is within us; while we behold our own unworthineſſe, and are deeply humbled under it, yet even then are we inabled to aſſure our ſelves of the grace of God towards us.