cation. 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 signification 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 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 fulness 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 thing sealed receiveth the character or image of the seal. is communication is by eternal generation and not by But it is an external, transient act of God the on the human nature, with respect unto the discharge office. For it is given as the reason why he should. mplied withal and believed in, in that work. 'Labour that bread which the Son of man shall give unto you; for th God the Father sealed.' It is the ground whereon les them to faith and obedience unto himself. y, It is not spoken of him with an especial respect agly office, as some conceive. For this sealing of would have to be his designation of God unto

his kingdom, in opposition unto what is affirmed, ver. 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, ver. 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 eat, 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 endured unto everlasting life:' as afterwards they ask expressly, 'How can this man give us his flesh to eat?' ver. 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, 'dost thou then, that we may see and believe thee? What dost thou work?' ver. 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

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 fulness 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 in, 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, ver. 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, ver. 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 eat, 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 endured unto everlasting life:' as afterwards they ask expressly, 'How can this man give us his flesh to eat?' ver. 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, 'dost thou then,' that we may see and believe thee? What dost thou work?' ver. 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