An Expository Comment on 2 Corinthians 1, Exposition · Sermon 137
SERM. CXXXVII.
Whether all the People of God are his Sealed ones?
2 COR. 1. 21.
Who hath alſo ſealed us.
THe nature of this ſealing being largely deſcribed, I ſhall conclude with an anſwer to that Queſtion, Whether all ſanctified ones are Gods ſealed Whether all Gods people be his ſealed ones.ones? for it might ſeem to be true of all, ſeeing the Apoſtle ſpeaketh univerſally in the perſon of beleevers, who hath ſealed us; and Eph. 1. 13. thoſe that beleeved were ſealed: there is no difference made, neither are any exempted. And not only by Scripture, but by the teſtimony of many learned Proteſtants it ſhould alſo ſeem ſo, eſpecially of ſuch who defined faith to be an aſſurance; for then, if no aſſurance, no faith. To this purpoſe Calvin ſeemeth to ſpeak on this very Text, which Stapleten looketh upon as depraving the meaning of the Apoſtle. Whoſoever ſaith Calvin, hath not the ſpirit of God a witneſſe within him, ſo that he can ſay Amen to God calling him to the certain hope of ſalvation; he doth falſo Chriſtianum nomen obtendere, pretend only to a Chriſtian name; not being ſo indeed. To the ſame ſenſe alſo in his Inſtitutions, lib. 3. cap. 2. par. 16. Vere fidelis non eſt, &c. he is not truly a beleever who is not perſwaded with a ſolid perſwaſion, that God is a propitious and reconciled Father to him, whereby he doth promiſe to himſelf all things from his bounty. By theſe paſſages you would think, that unleſſe a man hath this aſſurance that he is not truly godly, yea, that the very difference between an hypocrite and a true beleever lyeth in this particular about a ſolid perſwaſion of Gods love in Chriſt. Then on the other ſide, if you do conſult with the experiences of theſe whom we have cauſe to judge truly godly, we ſhall meet with few that ſay they have this ſealing. They have good hopes (they will tell you) in the favour of God, and ſometimes they finde ſuch ſupports of ſoul, that they walk with much peace and comfort; but to ſay that they have ordinarily this ſealing of Gods Spirit, that they dare not, what then ſhall be anſwered to the Objection? I ſhall not in this place enlarge on it, only I ſhall ſpeak ſome things to ſatisfie the doubting ſoul in this Point.
And firſt, You are to know, That this priviledge of ſealing is ſpoken of in the 1. It belongs to all the godly.Scripture as belonging to all the godly. There is none excluded: It is the duty of every one to endeavour after it, to make all diligence in prayer, and in other means to obtain it. We are not to conceive, as Papiſts do, that ſome may have it by a ſpeciall revelation, as Paul, and other eminent Saints, although we grant, that whoſoever hath this ſealing, hath it by a ſpeciall revelation, but not in the Popiſh ſenſe. that is, the Spirit of God doth in a ſpecial manner evidence unto a beleever, by the fruits of faith, that he doth belong unto Chriſt. This ſealing then the Scripture ſpeaketh of as a mercy vouchſafed to every ſanctified perſon, at leaſt, that he may be made partaker of it: for not only the Texts fore-mentioned, but that alſo Gal. 4. 6. doth demonſtrate this truth; Becauſe yeare Sons. he hath ſent the Spirit of Adoption into your hearts: Becauſe you are Sonnes, now a quatenus ad omne valet conſequentia, is a known Rule: and Rom. 8. The Apoſtle ſpeaketh generally, The Spirit witneſſeth with our ſpirits, that we are the Sonnes of God. You are not then to think that this admirable favour is deſtined only for ſome choice ſervants of God: No, this ſcep…er is held out to every beleever, ſuch honourall his Saints may have.
But yet in the ſecond place, It is no wonder, if the primitive Chriſtians, who 2. Primitive Chriſtians did more partake of it then Chriſtians do uow.lived in the Apoſtelical daies, did partake of it more powerfully and plentifully then beleevers generally do in this latter age. The Apoſtle in his Epiſtles might ſpeak of this ſealing as partaked of by all, becauſe then beleevers had a greater meaſure, not only of extraordinary gifts (many of them I mean) but alſo of the ſanctifying graces of Gods ſpirit; They lived up to higher degrees of fervency, of zeal, of heavenly-mindedneſſe, then ordinari y we do. Again, their converſion was more eminent and remarkable, and that by the Apoſtolical Miniſtry, which was accompanied by ſignes and wonderful miracles; ſo that as their dogmaticall faith had greater means to heighten it then ours, ſo likewiſe their ſalvifical and ſpeciall faith. They were wonderfully coverted from Gentiliſm, both from idolatry and prophaneneſſe, whereby their change was the greater, and ſo were more ſenſible of Gods Spirit working upon them. Laſtly, They were expoſed to great perſecutions, they lived under conſtant tribulations, there were no outward encouragements for them. Now it's Gods way to vouchſafe this inward comfort and peace moſt to thoſe that are bereaved of all outward. Thus the Martyrs even in theſe latter daies, did in a great meaſure enjoy this Sealing of Gods Spirit; elſe they could not have been carried through thoſe bitter trials with ſuch unſpeakable joy and conſolatton, as they were. Theſe things conſidered, no wonder if the primitive Chriſtians might have an higher meaſure of this ſealing then we have; although it muſt be confeſſed, that even in thoſe daies there were many hypocrites, and ſeveral temporary beleevers, who had only vaniſhing apprehenſions in theſe great things, not ſolid perſwaſions.
Thirdly, Although this ſealing be propounded in the Scripture as common to 3. It is not ſo neceſſary to happineſſe as ſanctification.all, yet it is not of the ſame abſolute connexion with eternal happineſſe, as ſanctification is, without holineſſe no man ſhall ſee God: without this ſealing a man may; Inſomuch that the promiſes of pardon and glory are not made to this aſſurarce and conſolation, but to grace and holineſſe. It is not ſaid, Thou ſhalt not be ſaved, unleſſe thou have this; for if it were ſo, then many of Gods Children had cauſe to be greatly amazed, but it is not in the ſame way of neceſſity as ſanctification is. Seeing therefore it is more than a temporall mercy, and yet not ſo high as an abſolute ſpirituall mercy to ſalvation; it is to be reckoned in the number of ſuch mercies that are ſpirituall, but yet not of peremptory neceſſity; ſuch are degrees of grace: Theſe are promiſed to the godly; but not as abſolutely neceſſary, for then all beleevers ſhould be equally godly: but they are diſtributed according to the wiſedom of God. Thus it is alſo in this matter of ſealing.
Hence in the fourth place, Sealing doth not follow ſanctification as a naturall, 4. Sealing doth not follow ſanctification of neceſſity, but by Gods appointment.neceſſary property, but by divine appointment and order. It is not as when there is fire, there muſt neceſſarily be heat; or as when there is the Sun, there might be light, only God hath appointed ſuch an order. There is a great aptneſſe and fitneſſe, for ſealing to follow ſanctifying. Hence it is commonly Gods way, to make one follow the other, but yet this chain may ſometime be broken; if God ſometimes hinder naturall agents from their effects, as when the fire did not burn the bodies of the three Worthies. No wonder, if in meer poſitive and inſtituted waies of God, ſometimes there may be an interruption made, ſo that experience doth unqueſtionably demonſtrate this, that many truly ſanctified ones may yet for a ſeaſon at leaſt want this ſealing; yea, go bowed down and afflicted with thoughts clean contrary, as if they had received the ſpirit of bondage only: Their love is ſo farre from caſting out tormenting fea…, th… their ſlavish fears do caſt out Evangelical love. But how may this honey-comb ceaſe to drop? how may this Conduit of wine come to How may this ſealing be ſtopt. 1. On Gods part, for reaſons known to himſelf.be ſtopped? I anſwer.
Firſt, On Gods part, for ſome ſpeciall and peculiar reaſons not known to us alwaies. The Lord hath wiſ… and juſt reaſons to leave his people in darkneſſe; To bring them into the Whales belly, as it were, out of which they cannot finde any eſcape. It was thus with Chriſt his only begotten Sonne, that he might accompiſh the bitter work of redemption for us, he was left to thoſe ſtrong agonies and fears, the Scrip…ure ſpeaketh of; he had not conſolation nor joy, when he cried out, My God, My God, why haſt thou for ſaken me? his enemies gave him gall to drink, and his ſoul taſted of gall within: his enemies ſet a crown of thorns upon his head, and he had ſharp thorns in his heart, in ſomuch that an Angel was ſent to comfort him. This might make us wonder, that God ſhould not ſpare his own Sonne, but it was neceſſary for our redemption: for as he could not have wrought our reconciliation for us, unleſſe he had a paſſible body that could ſuffer death; ſo neither unleſſe he had a ſuffering ſoul by fears and grief, though all without ſinne. It was Jobs caſe likewiſe to be without ſealing, for he could have no comfort in his heart, while he complained, the Arrows of the Almighty did ſtick faſt in him; while he was terrified with dreams and viſions in the night. Thus the Lord ſtill doth exerciſe his ſoveraignty therein, he withdraweth the light of his favour from many choice ſanctified ones; They wander in a wilderneſſe, their lives are a burthen to them, they cannot meet God in any ordinance, as if they were become like ſo many rejected Sauls, when yet the favour of the Lord is exceeding great to them, only they perceive it not.
But then ſecondly, On our part many times, yea, too often when the cauſe is; 2. On our partthat we have not this ſealing. We may thank our ſelves for bloaching the Paper ſo, that no comfortable thing can be written upon it. I ſhall inſtance in one or two waies, how we come to keep off this ſealing.
And the firſt is. by falling into ſome grievous and groſſe ſinnes; if ſuch do 1. By falling into groſs ſins.drive away the naturall peace of a meer natural conſcience, as is plain in heathens, how much more the ſupernaturall peace of a tender enlightned conſcience? Davids penitentiall Pſalm 51. doth fully ſpeak to this; he there complaineth of his broken bones, he prayeth to have joy reſtored to him; all which argueth, that by ſinne he had loſt all comfortable enjoyment of God; That he was in a chaos and dark confuſion: and truly if there were no hell, no damnation to threaten the people of God with, to keep them from groſſe ſinnes: This of Gods iron turnace to be caſt into, is enough to make our hearts tremble. Oh the wofull condition that godly manis in, who in ſtead of the ſpirit of Adoption he once enjoyed, is now delivered up to Satan, to be under his fears, his black temptations; No outward comfort in the world can then give him a drop of caſe. Oh then come not near any groſſe ſinnes, fly from the appearance of it, for this ſealing cannot conſiſt with that.
Secondly, Any careleſſe and remiſſe walking, though we do not fall into 2. Careleſſe walking.groſſe ſins, is enough to put this Sunne into an Eclipſe: Any angry and bitter words to another will do it; Any looſe and wanton diſcourſe may bring thee into this deep dungeon: For ſo you may ſee, Eph. 4. 30. Grieve not the ſpirit by which yeare ſealed. But how is that done? for ſo you may ſee the verſe before, by corrupt communications, by unſavoury, graceleſſe words: and then ſee the ſubſequent Verſe; Let all bitterneſſe, all wrath and anger be put away. Doſt thou then complain thou haſt not this ſealing? how can it be otherwiſe? How many frothy, fooliſh ſpeeches haſt thou? How many angry, bitter words come from thee? If you hereby grieve Gods ſpirit, no wonder that he leave thee to thy grief.
Thirdly, By any inward ſecurity, and ſecret ſelf-confidence, we may deprive 3. Self-confidence.our ſelves of this ſealing. For ſeeing this is a Goſpel-privi edge, a ray from the Sunne of righteouſneſſe, it is only conveighed in an Evangelicall method: Now all Goſpel-diſpenſations are to the broken in heart, to the poor in ſpirit, to the humbled ſinner, renouncing all righteouſneſſe and worth of our own; ſo that as it is in the work of ſanctification, no ſooner hath a man any ſecret confidence in his own power, but ſanctifying grace in ſome meaſure leaveth him: As we ſee in Peter, when he ſaid, Though all men ſhould for ſake Chriſt, yet he would not. Thus it is alſo in the way of conſolation, no ſooner doth a man begin to be lifted up within, becauſe he hath theſe comfortable refreſhments, but preſently they are ſubſtrated from us. Thus David did but ſay, his mountain was eſtabliſhed that he ſhould not be moved; and immediately God hid his face, and he was troubled, Pſa. 30. 6, 7. Therefore that man who would enjoy this deſirable priviledge, muſt walk with a tender, humble, and yet an Evangelicall, fiducial frame of heart.
Fourthly, When we ſpeak of Gods ſealing, you muſt rightly underſtand the 4. This ſealing doth not exclude all doubts.meaning of it; It is not as if thereby ſuch a certainty were wrought in the ſoul, that it doth exclude all fears and doubts. No, that is a proper priviledge to heaven: as the fleſh luſteth againſt the ſpirit in matter of ſanctification, ſo it doth alſo in conſolation. As therefore when the ſpirit of God ſanctifieth on the ſpirits part, grace is pure and perfect, but on the ſubjects part which doth receive it; ſo it hath much droſſe and imperfection cleaving to it. Thus it is alſo in this ſealing, though the teſtimony and witneſſe on the ſpirits part be infaliible and undoubted; yet as we receive it, ſo there is much unbeleef and doubting adhering to us. This ſealing therefore, and many fears and doubts may conſiſt together, becauſe it is not abſolutely predominant and prevalent; only here is a conflict; we are to ſtrive againſt theſe doubts, we are to pray againſt theſe fears, till the Lord cauſe light to ariſe out of this darkneſs: Therefore the godly may have this ſealing, and yet not attend to it, nor perceive it, becauſe the corruptions of our heart are moſt perceived by us, and we are ſo exerciſed by them, that we do not conſider what the ſpirit of God doth witneſſe at that time, This then maketh the godly think they have not this ſealing at all, becauſe they have it not with that dominion, as they deſire to exclude all conflicts and troubles within; and ſo, as in reſpect of ſanctification there is ſome grace under much corruption, ſo there is alſo this certainty under many fears. And if you ſay, that it is a contradiction, that a man ſhould be aſſured, and doubt alſo. I anſwer, No, no more than that a man ſhould be ſanctified, and yet have ſome corruption in him, for they do not reſpect the ſame thing; Certainty ariſeth from the Promiſes of God, ſet home by his ſpirit upon us; ahd fears ariſe from the ſence and feeling of our own weakneſſes. So that what the holy Apoſtle ſpeaketh concerning the work of grace in him, with the oppoſitian thereunto, the good he would do he doth not, and he findes evil preſent with him. Thus it is here; the ſealing, the aſſurance, the comfort he would have he cannot obtain, but the doubts and ſlaviſh fears which he hateth, they carry him away captive.
Laſtly, Suppoſe a godly man hath not this ſealing, yet let him not limit God to 5. They that have it not are to ſubmit to God.the times and ſeaſons he would, but leave all to the merciful diſpenſation of a wiſe and righteous God. Thou haſt not aſſurance, yet no more thou haſt not perfect grace yet, thou haſt not perfect holineſſe yet, but thou waiteſt upon the Lord till it be accompliſhed, and ſo do here. Oh but I am afraid I ſhall never have it, I ſhall dye without it! that is more than thou knoweſt: how ſuddenly and graciouſly doth God uſe to rebuke theſe windes and waves, when we little think of it? yet know thy intereſt to heaven is not ſhaken: Thou wilt indeed want much comfort, but not thy title to heaven; Thou art as ſure to go to heaven, as if thou wert aſſured of it: And withall remember, that the faith of dependance and recumbency upon Chriſt only, is more noble than aſſurance, in that thou giveſt God moſt glory. In this thy own intereſt is ſatisfied. And laſtly know, that heaven is coming to thee, and thou going to it, when not only ſin, but all fears ſhall be removed away; Thou ſhalt then diſpute thy condition no more, thou ſhalt not then queſtion thy graces, or Gods grace to thee, but ſhall put on the Crown of glory, never to be moleſted, and diſquieted any more.