2. Of the sealing of the Spirit
Of the Sealing of the Spirit The individuals who are sealed are, firstly, Christ, and then those who are given to Christ.
I. Christ is sealed, 1. By the Father. Christ was ordained by Him to be a saviour in our human nature, predestined to be the head of the church.
Therefore, He often said He came to do His Father's will: "Him the Father has sealed" (John 6:27), anointing Him, calling Him, commissioning Him, sanctifying Him by the Spirit, and equipping Him with all the necessary grace to be a saviour.
2. He was sealed by the fullness of the divine nature dwelling in flesh, humbled and exalted for us, so that His flesh is the flesh of the Son of God, and His blood is the "blood of God" (Acts
20:28).
3. Sealed by a testimony from heaven given by all three persons: by the Father, who declared, "This is My beloved Son"; by the Holy
Spirit, descending like a dove; by Christ Himself, who, in His human nature, dwells fully in Him. Christ is sealed by the miracles performed upon Him and by Him, by His baptism and inauguration into His office, and by His willingness to shed His blood for sin, through which the covenant is established and sealed.
4. By being justified in the Spirit, raised from the dead, and "declared to be the Son of God with power" (Romans 1:4), then exalted to the right hand of God, so that through Him our faith and trust might be in God (2 Peter 3:14). His eternal presence there assures us not only of His ability and willingness to save us but also that it has already been accomplished. We can see everything we could hope for in ourselves fulfilled in our head, bringing us comfort.
II. Just as Christ was sealed and prepared for us, we are also sealed and prepared for Christ. There is a secret seal in predestination. This is known only to God Himself: "The Lord knows those who are His"
(2 Timothy 2:19). This knowledge of God regarding us remains hidden, like a river flowing underground, until He calls and separates us from the rest of humanity. It is at this point, through His Spirit, that He convicts us of our true condition and reveals to us the cursed state in which we find ourselves. This leads to sorrow and humility for sin as the greatest evil. At this stage, pardon means more to us than a crown; we begin to wait for mercy and continue to do so.
We beg for mercy, basing our requests on Christ's own terms, by denying and renouncing anything of our own. It is then that Christ becomes Christ to us. After this, it pleases Christ, by His Spirit, to open "a door of hope" and give us glimpses of His mercy. He allows some beams of love to enter and, at the same time, raises the soul through the spirit of faith to embrace the specific mercy that is revealed and offered by the Spirit. This causes the soul to seal its acceptance of the truth of the promise. As John 3:33 states,
"Whoever believes in Him has set his seal to this, that God is true." It is astonishing that God should stoop so low as to receive confirmation through our belief. Yet, this is how God condescends, as described in Scripture, just as we are said to help God: "Curse
Meroz, says the angel of the Lord, curse its inhabitants thoroughly,
because they did not come to the help of the Lord" (Judges 5:23).
God stoops to be helped by us and to have His truth, power, goodness, and wisdom ratified and confirmed by us. When we believe in the promise of God through Christ—though it is by the help of the Spirit—we confirm the truth of God. Then God honors our sealing by sealing us with His Spirit. As the apostle says, "Having believed, you were sealed with the promised Holy Spirit" (Ephesians
1:13). This further confirms the gracious love of Christ towards us.
Among all the graces, God honors faith the most. Why? Because it honors God above all else. It gives God the honor of His mercy, goodness, wisdom, power, and truth. Above all, those who believe in God, by believing, confirm that God is true. In turn, God honors that soul by sealing it until the day of redemption. God has promised,
"Those who honor Me, I will honor" (John 12:26). Therefore, "Whoever believes in the Son of God has the testimony in himself" (1
John 5:10). That promised grace belongs to him, for he carries within his heart the evidence of the promises. He who confesses and believes will receive mercy. The soul says, "I believe; therefore, the promise belongs to me." My faith affirms God's love in the promise to me. The Spirit not only reveals Christ and the promises in general but also, through the means of attending to the ordinances, illuminates our understanding with a heavenly light. The Spirit reveals to us our specific interest in God's salvation and says to the soul, "God is your salvation." The Spirit enables the soul to declare,
"I am God's. I am my beloved's, and my beloved is mine" (Song of Solomon 2:16). "Christ loved me and gave Himself for me" (Galatians
2:20). Where did Saint Paul's voice come from? It was the quiet voice of the Spirit of God, who, together with the general truth of the gospel, specifically revealed Christ's love to him. It is not a general faith that will lead us to heaven. Rather, there is a special work of the Spirit, accomplished through the use of means, that discloses and
seals God's good intentions toward us and convinces our hearts to believe in God and love Him as our God and Christ as our Christ.
This is excellently expressed in the beautiful union of marriage. The Spirit acts as the wedding intermediary, the matchmaker, between Christ and the soul. It is not enough to know that God and Christ have goodwill towards all believers (though that forms the foundation and general basis of everything, and it greatly prepares us for the special sealing of the Spirit). However, it is when the Spirit comes and declares, "Christ has a special goodwill towards me," and stirs within me an affectionate response towards Him, prompting me to accept Him on His own terms despite the conflicts with corruption and the world's scorn, and so the mutual marriage is established between Christ and us. This work is the "sealing of the Spirit."
There are many privileges that a Christian receives through this sealing, as the use of a seal in human affairs is diverse.
1. Seals serve for confirmation and validation. They are used to seal measures for that purpose. God is said to seal instruction
(Job 33:16).
Confirmation can be achieved through empowerment or through the authority of those who are capable of fulfilling their promises and are willing to do so. They demonstrate this by putting their seal, which possesses the same power to confirm to the one to whom the promise is made as they have the will and ability to fulfill it. Among people, there is the writing, and there is the seal affixed to the writing. When the seal is added to the writing, it becomes a complete ratification.
Similarly, there are numerous gracious promises in the Scriptures. However, when the Spirit comes and seals them to the soul, they become sure to us. The Spirit affixes the seal to the promises.
2. Furthermore, seals are used for distinction from others who do not bear that mark. Similarly, the sealing of the Spirit distinguishes a Christian from all other individuals. There is a distinction among people in God's eternal purpose, but it is not for us to delve into it beyond knowing it in a general sense. God
"knows those who are His" (2 Timothy 2:19) and those who are not His. However, in time, the Holy Spirit distinguishes and classifies people as they were distinguished before the creation of the world and as they will be on the Day of Judgment. The beginning of that distinction, which will be fully realized later on, takes place in this life.
A seal impresses an image, and the image of the ruler is typically found in their seal. Similarly, God's image is present in His seal, which destroys the old image and imprint that existed within us previously. Through the work of the Spirit, holy and good individuals are distinguished in the following ways:
1. They are distinguished from secular individuals by the work of holiness, which purely secular individuals do not possess and even despise.
2. They are also distinguished from superficially pious individuals by the depth of their spiritual work. The Spirit of God works a new nature within them, setting them apart. Every creature's nature is inclined more towards one thing than another. A pious individual has a distinct inclination towards God, grace, and goodness. Their goals and aspirations are distinct, and as a result, their hearts are more expansive, suited to their lofty aims.
They look beyond the world and those who are solely concerned with worldly matters. Even the best among them have narrow, low, and base spirits.
3. Natural things operate from within. This is how painted hypocrites are distinguished from genuinely devout Christians.
The latter work from an inward principle, while the former are moved like automata, mechanical objects such as clocks and other similar devices that are set in motion by external weights.
If they do any good, it is because of external factors that influence their aims and objectives, rather than an internal principle. Nature operates from an inner principle, with light things moving upward and heavy things moving downward naturally. Artificial things, on the other hand, are compelled.
Thus, good individuals are distinguished from those who only appear to be holy. A new nature is formed within them.
4. Nature is constant. What occurs naturally is constant. Heavy objects always move downward, and light objects move upward.
Every creature operates according to its nature. A holy individual is consistently engaged in holiness because they do so from an inward principle, from a work and impression within.
Different things may appear similar, such as wild herbs that may resemble cultivated plants in terms of appearance and form, but there is a difference in their properties. The apparent graces and actions of a hypocrite have no virtue in them, similar to how there are some drugs devoid of virtue, lifeless objects. However, there is a distinguishing virtue in the faith of a Christian, enabling them to overcome the world and their desires. This faith enables them to perform all their duties, pray, listen, and lead a fruitful life. All their graces possess a comforting and empowering virtue. True gold possesses the virtue of comforting and strengthening the heat, which alchemical gold lacks. True grace possesses a working, comforting virtue. The formal and artificial actions of another person have no virtue in them, nor is it intended, as they are only carried out to serve a purpose. Two
individuals may perform the same actions, yet there can be a significant difference: one does them by the seal of the Spirit, from a deeper die and impression of the Spirit, while the other, even if they are influenced by the Spirit, does so only through a common work at best. Some dyes cannot withstand weather conditions and rapidly change color, while others possess a deeper tint that remains intact. The graces of a genuine
Christian endure all types of weather, be it winter or summer, prosperity or adversity, whereas superficial counterfeit holiness will falter. Thus, we see that the seal of the Spirit serves for distinction.
3. The purpose of a seal also includes ownership. Merchants seal their goods to establish their exclusive rights to them.
A Christian belongs to God in a more distinctive manner than others.
It is not only a testimony of the Spirit that God is his, but the Spirit also works within him an agreement to accept God in return. There is a mutual sense of ownership: "I am my beloved's, and my beloved is mine" (Song of Solomon 2:16). When the soul can say, "You are my
God," it is not in vain, for God declares beforehand, "I am your salvation" (Psalm 35:3). Where the Spirit seals, God appropriates.
"God chooses the righteous person for Himself" (Psalm 4:3). And we can recognize this ownership through our own appropriation of God.
"Whom have I in heaven but You? And there is none upon earth that I desire besides You" (Psalm 73:25). Every action that God performs in the soul is met with a reciprocal action by the Spirit towards God.
If God chooses and loves us, we choose and love Him in return. God appropriates us first. We belong to Him, and we belong to Christ. We are God's because He has given Christ for us. We are Christ's because
He has given Himself for us. As the apostle says, we are a people acquired, a people purchased (Acts 20:28) — purchased at a great
cost by the blood of Christ. The Spirit appropriates those who belong to Christ. This appropriation happens through sealing.
4. Furthermore, we usually set our seal only on things that we hold in high esteem. The church in the Song of Solomon exclaims,
"Set me as a seal upon your heart, as a seal upon your arm"
(Song of Solomon 8:6), desiring to be valued and cherished. The witness and work of the Spirit demonstrate God's estimation of us. The Scriptures abundantly express the great value that God places on His children. They are referred to as His children, His spouse, His friends, His portion, His treasure, and His coin. He sets His mark, His likeness, on them. They are consecrated and set apart. They are the first fruits. "Israel is a holy thing"
(Jeremiah 2:3). Their titles reveal the esteem that God holds for them. He values them more than anything else in the world, which is compared to chaff and dross. "The righteous person is more excellent than his neighbor" (Proverbs 12:26). Just as there is a distinction in excellence between precious stones and common stones, or fruitful trees and barren trees, there is also a distinction among people. For this reason, God places a higher value on some individuals, which is why they receive honourable and glorious titles in Scripture, such as "sons," "heirs," "kings," and "co-heirs with Christ." Meanwhile, others are described as "dross," "dung," and "thorns," receiving all sorts of derogatory terms.
This estimation, through sealing, becomes evident to us through the grace that God works within us. Common gifts, privileges, and worldly favours are not a seal of God's estimation. If God were to grant a person kingdoms and great monarchies, it would not seal
God's love for them at all. However, when God makes a person a spiritual ruler who triumphs over their base desires, this becomes a
seal of God's valuation of them above others. Therefore, we should learn to value others and ourselves not based on common things that anyone can possess, but based on the stamp of God placed upon us by the Spirit. This stamp is evidence that God intends to store us as treasures for another treasury — heaven. It is a common and grave error of our time to be led astray by false evidence. Many think that God loves them because He spares them, exercises patience with them, and enables them to prosper in the world. But are these the fruits of God's special love? What grace has He worked in their hearts through His Spirit? "He gives His Spirit to those who pray"
(Luke 11:13), implying that, next to the gift of His Son, the greatest gift is the Spirit, who shapes and prepares us to be members of His
Son. This is an indication of God's love and esteem.
5. Seals are also employed for secrecy, such as in letters. Similarly, the seal of the Spirit is a hidden work. God knows who belongs to Him. They are known only to Him and to their own hearts.
"The white stone and the hidden manna" (Revelation 2:17) are known exclusively by the one who possesses them. No one can know the state of grace as infallibly as those who have experienced the work of grace themselves. Holy individuals are somewhat known to one another, making the communion of saints more delightful. There is a great deal of spiritual likeness among Christians, with one person having strong confidence in the salvation of another. However, the absolute certainty of one's spiritual state is known only to God and the individual themselves. Sometimes it may even be hidden from the individual. Due to the abundance of weaknesses, humiliations, and trials in the world, this life is described as a "hidden life" in Scripture. "Our life is hidden with Christ in God" (Colossians
3:3). It is unknown to the saints themselves at times and
perpetually unknown to the world. "They neither know Him who begets, nor those who are begotten" (1 John 5:1).
6. Moreover, seals are used to ensure inviolability. Thus, the church is compared to a "sealed fountain" (Song of Solomon
4:12). Sealing demonstrates a commitment to preserving something from common harm. By sealing, the Spirit of God secures His children, just as the blood sprinkled on the doorposts protected the Israelites from the destroying angel. In Ezekiel 9:4, a mark was placed on those who were to be preserved, providing them with security. In Revelation 7:3, the "sealed ones" are not to be harmed. Therefore, when the seal of the Spirit is present, it signifies that God intends to protect such an individual from eternal destruction and from prevailing dangers in this world. They are God's sealed ones, and no one can harm them without wronging God Himself. "Touch not My anointed ones, and do My prophets no harm" (Psalm 105:15).
They are also safeguarded from devouring sins and perilous apostasy. A person who is genuinely sealed by the Spirit of God never becomes a member of antichrist, a branded papist (for antichrist also has its own seal). They are kept safe from souldestructive errors, assured by the work and testimony of God's
Spirit. Whatever purposes a seal serves in human affairs, God wants us to apply them in our heavenly relationship between Him and us.
Whereby you are sealed Now there are different degrees of the Spirit's sealing.
1. Faith; "He who believes has the witness in himself" (1 John 5:10). The believer carries in their heart the confirmation of all the promises. This grace is initially planted in the heart and
corresponds to God's love and purpose towards us in granting eternal life. The act of believing is also a seal to us, as it is among the gifts that "accompany salvation" (Hebrews 6:9), which God never revokes. It is a "seed that abides forever."
2. The work of sanctifying grace upon the heart is a seal. Whom the Spirit sanctifies, He saves. "The Lord knows those who are His"
(2 Timothy 2:19). But how can we know it? Through this seal:
"Let everyone who names the name of the Lord depart from iniquity" — not only in heart and affection, but also in conduct.
This will serve as a seal of their sonship. Only those who are children of God by adoption are also children through regeneration. Only those who are born anew are heirs of heaven.
"Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope" (1 Peter 1:3). This seal of sanctification leaves upon the soul the likeness of Jesus Christ, grace upon grace.
However, during times of desertion and temptation, when we find ourselves in a fog, we cannot discern our own faith and graces. At that time, it pleases Christ, after some trial and exercise, to shine upon His own graces in our hearts, enabling us to recognize our belief and love. Until then, the heart sees nothing good within itself and seems to be nothing but objections and doubts. We may find ourselves in a state similar to Paul and his companions in the ship
(Acts 27:20), when they "saw neither sun nor stars for many days."
Hope may be almost lost. Similarly, a Christian may go through many days without seeing any light from heaven or within their own heart, with no grace emanating from God and no grace carrying their soul to God. Yet, even in those times, God sends a beam of light through the thickest clouds, giving the soul enough to prevent utter despair, though not enough to bring peace. In this dark condition, if
we, like St. Paul and his companions, cast anchor even in the dark night of temptation and continue to pray for daylight, God will appear, and everything will become clear. We will see light both externally and internally, as the day-star arises in our hearts.
Though we can discern a spirit of faith by reflecting upon our souls, God may hide Himself from the soul in terms of comfort. Moreover, a Christian may know themselves to be in a state of grace yet still experience affliction. Just as in Job's case, he knew that his
Redeemer lived, and he resolved to trust in Him, even if it meant his death (Job 13:15). He knew he was not a hypocrite, and he knew his graces were genuine. Despite the accusations of his friends, they could not dispute his sincerity: "You shall not take my uprightness from me" (Job 27:6). Yet, at that time, he saw no heavenly light until
God chose to reveal Himself in special favor to him. There is always peace and joy in believing, but not to the extent that satisfies the soul, until by continuing to believe in God and waiting for His timing, He bestows upon us a further sense of His favor and pours out His Spirit upon us, manifesting His special love. This is an advanced degree of sealing, which strengthens our confirmation.
The reason why we cannot have the grace to believe, know that we believe, or enjoy comfort without a fresh new act of the Spirit is because the entire journey of the soul towards heaven is beyond natural capabilities. When the Spirit comes to a standstill, we also come to a standstill and can go no further. We cannot draw conclusions from correct grounds without the Spirit's assistance.
Doubts and fears may hinder our application to ourselves, just as those who engage in damnable sin cannot deny that those living in such sin will never inherit heaven. Their conscience tells them they are engaged in such sin, yet self-love blinds them from concluding
that they will be damned. Similarly, true believers cannot conclude for themselves without divine light and help.
God pleases to keep every degree and act of sealing in His own hands, ensuring our perpetual dependence on Him and cautioning us not to grieve the Spirit of grace or cause Him to suspend acts of grace or comfort.
Joy and strong comfort arise from an additional seal of the Spirit.
The works of the Spirit have a twofold nature: either within us, through the imprint of sanctifying grace, or upon us, by shining upon our souls with delightful feelings of joy. What the Spirit works within us is more constant, like a new nature that remains consistent and works uniformly. However, comfort and joy are privileges that God bestows at one time and not at another, upon some individuals and not others.
This degree of sealing, with regard to joy, also has various degrees.
Sometimes it is so clear and strong that the soul never questions its state of grace thereafter but continues triumphantly toward the glory it awaits. At other times, after this sealing, there may be interruptions in comfortable communion to the extent that we question our condition. However, this questioning does not come from the Spirit. Once the Spirit bears witness for us, He never bears witness against us. Rather, it is a result of the flesh, which is not yet fully subdued. It is a sin itself, typically stemming from a previous sin. While we should not doubt after a previous witness of the Spirit, there will be a weakening of our assurance commensurate with the extent to which we yield to any lust. The knowledge of our condition in grace and the comfort derived from it may be weakened by neglecting our vigilance, but it still carries the weight of an argument to assure us when the Spirit chooses to guide us to rely on it, for
God's love does not change as our feelings do. A temporary condition does not alter our state. Just as an unborn child does not always stir but still lives, this can be deduced from previous movements.
This degree of sealing by way of witness and comfort is attributed to the Holy Spirit. Each person in the blessed Trinity has their distinct work. The Father chooses us and establishes a decree regarding the foundation of our salvation. The Son carries it out completely. The Spirit applies it and testifies to our involvement in it by leading our souls to lay hold of Him, by raising our souls in assurance, and by fostering sweet communion with the Father and the Son, who both seal us through the Spirit. This joy and comfort are so closely associated with the Spirit that they bear His very name and are one of the three witnesses on earth, not only testifying that Christ is a Savior but our Savior (1 John 5:7). The three witnesses on earth are the "Spirit, water, and blood." To better understand this passage, we must recognize that the significant work of Christ's redemption and justification was foreshadowed in the Old Testament through blood, while the work of our sanctification was symbolized by washing. In correspondence with these symbols, when Christ's side was pierced, both blood and water flowed, indicating that Christ came not only by blood to justify us but by water to sanctify us. Therefore, blood and water have the power to bear witness. The blood of Christ, when sprinkled on the heart by the Spirit, pacifies the conscience, assuring it that God is pacified by the blood offered through the eternal Spirit
(Hebrews 9:14). This soothing power demonstrates that it was the blood of God, shed for me in particular.
The witness of water comes from the Spirit's ability to cleanse our nature, a task no creature can accomplish but the Spirit of God. The transformation of nature is unique to the Author of nature.
Therefore, if we sense that our natures have been changed and have
become holy to some extent, we may recognize that we are children of God, having been begotten by the Spirit of Christ, conforming us to His holiness. Our sanctified spirit can bear witness to us that we belong to Christ.
However, it often happens that our own sanctified spirits cannot withstand a subtly enforced temptation. In such instances, God adds
His own Spirit. Guilt often prevails over the testimony of blood, while the stirring corruptions disturb the witness of water.
Therefore, the immediate testimony of the Spirit is necessary to witness the Father's love to us, individually proclaiming, "I am your salvation" (Psalm 35:3), "your sins are forgiven" (Matthew 9:2). The Word echoes this testimony, stirring and comforting the heart with indescribable joy. Thus, the witness of our own spirits and consciences, along with the witness of the Spirit of Christ, strongly testifies to our condition in grace, affirming that we are the children of God.
In this threefold testimony, the order is as follows: blood begets water; satisfaction through blood procures the Spirit from God as a witness of God's love; and by experiencing the power of blood and water, we come to have the Spirit testifying and sealing our adoption, establishing us in the state of grace against opposing storms of temptation. The Spirit persuades us to look to the blood, convinces our hearts of its efficacy, and then quiets the soul when it surrenders itself wholly to Christ and the complete work of Christ. As a result, the heart remains steadfast against carnal reasoning, as it can and does oppose Christ's blood to all arising guilt. This comforting witness of the Spirit is the most intimate and profound.
If we do not feel it, as often is the case, then, in the absence of this spiritual joy, we should turn our attention to water and examine the
work of the Spirit in cleansing our souls. And if we find that these waters do not flow clearly enough for us to discern our condition in them, then let us turn to the witness of blood and immerse our souls in it. In doing so, we will find peace in the free grace obtained through the blood. For there are times when a Christian is driven to a point where nothing, either within or outside of them, in heaven or on earth, can bring comfort except the free and infinite mercy of God in the blood of Christ. In such moments, the soul relies on the satisfaction accomplished by Christ's blood, even when it lacks inner peace, the work of the Spirit, or a visible sanctification. Then the soul must rest on the assurance of forgiveness procured by the blood of Christ, as it can say to God, "If we confess our sins, You are faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). Consequently, even if I do not experience inward peace or the work of the Spirit, I will cast myself upon Your mercy in Christ. In due time, God will make the witness of water and the Spirit more evident to us.
The Spirit testifies with blood and testifies with water, and through water, it testifies to whatever belongs to Christ and is applied to us by the Spirit. Yet, in addition to testifying with these witnesses, the Spirit provides a distinct testimony by expanding the soul, which is manifested in the joy derived from the apprehension of God's fatherly love and the liberation set forth by Christ. The Spirit does not always testify to our condition through arguments based on sanctification; sometimes it testifies immediately through presence, just as the sight of a friend brings comfort without the need for words. The joy derived from the sight itself surpasses the need for discourse.
This testimony of the Spirit encompasses the power of the Word, promise, oath, seal, and more. It surpasses the promise, just as a seal
surpasses a hand, and an oath surpasses a person's mere word. The same can be said of this sealing in comparison to other testimonies, as it serves to more abundantly assure the heirs of promise regarding their salvation. Just as God added an oath for that purpose (Hebrews
6:18), He also added the Spirit as a seal to the promise and other testimonies. Indeed, our own graces, if we were vigilant enough, would satisfy us. The fountain is open, as in the case of Hagar, but she does not see it (Genesis 21:17, etc.). However, if the Spirit arrives, it overcomes all doubts.
Just as God swears by Himself in His oath and does not involve anyone else, in this witness, He does not rely on any other testimony for confirmation but testifies by Himself.
Consequently, "unspeakable and glorious joy" (1 Peter 1:8) and "peace that surpasses all understanding" (Philippians 4:7) arise, for it is a glimpse of heaven when we perceive our state of grace, not only in its effects but also as being in the bosom of God Himself.
Question: How can we distinguish this witness from an enthusiastic imagination and illusion?
Answer: We can recognize this witness of the Spirit by its strong conviction, which weighs on the soul and compels it to believe.
However, it is true that there are strong delusions. Therefore, bring them to the test of discernment. Bring all your joy, peace, and confidence to the Word. They go hand in hand, like a pair of indentures where one complements the other. In the transfiguration of Christ on the mount, Moses and Elijah appeared together with Him. Therefore, in any experience of transformation and rapture, if Moses, Elijah, and Christ are not present—that is, if what we find within ourselves is not in accordance with the Scriptures—then we may rightly suspect it as an illusion.
To discern the voice of the Spirit of God from the carnal confidence of our own spirits, consider the following:
1. What precedes it.
2. What accompanies it.
3. What follows after this ecstatic joy.
4. The Word must come before it, accepted by faith and followed by obedient actions. "In whom, after you believed" the promise of the Word, "you were sealed." Thus, if there is no:
(1.) Belief in the promise of the Word, there is no sealing. "The God of peace gives you joy in believing" (1 Thessalonians 5:23). Belief and walking in accordance with the Word are necessary for joy and peace to be present. If we cannot align the Word with our hearts, then the sealing is not from God but from Satan, leading to groundless presumption that eventually leads to despair. Just as Christ came by water and blood, this testimony follows the other two. First, the heart is drawn to the blood, finding quietness there; then comes the water, washing and transforming our nature; and after that comes the testimony of the Spirit. Though it is not based on their testimony, it follows after them. When we find this progression of work, we can recognize its correctness by its order.
(2.) It comes after deep humility and abasement. Although we know ourselves to be children of God to some extent, such that we would not trade our condition for anything in the world, we desire more evidence and a greater manifestation of God's favor toward us. We are not satisfied but wait. After a prolonged period of fasting, with melted and softened hearts, God pours water upon the dry
wilderness, satisfying and comforting the hungry soul. God will not allow the spirit of His children to fail.
(3.) Similarly, it follows self-denial of things that please us. This denial is accompanied by inward comfort. If this self-denial arises from a desire for closer communion with God, He will not disappoint that desire. There are people in the world who indulge their sinful nature without restraint. If they have a tendency towards pride, they will be proud. If they have a lust for wealth, a desire to live in pleasure, or an inclination to follow worldly vanities, they will do so.
They will not resist corrupt nature in anything. Will God grant true joy or spiritual comfort to such individuals? No. Those who unleash their nature without restraint will never taste of this hidden manna.
However, when we deny ourselves and refuse to listen or delight in that which feeds our corruption, when we deny ourselves the pleasures that we could indulge in if we followed the ways of the world, there is a corresponding measure of joy, peace, and comfort of a higher nature bestowed upon the soul. God is so good that we lose nothing by parting with anything for His sake.
(4.) It is usually found after conflict and victory, serving as a reward.
"To him who overcomes, I will give to eat of the hidden manna"
(Revelation 2:17). God's children, after engaging in fierce battles against temptations or inward corruptions, especially those that align with their dispositions and temperaments, experience sweet spiritual enlargement. Struggling against these temptations is a sign of grace, but gaining victory over them, subduing the enemies that rise up against us, brings true peace and joy.
(5.) After we exert our spiritual strength in holy duties, God crowns our efforts with increased comfort. A Christian who diligently tends to their heart and refuses to serve God with what costs them nothing
enjoys what the spiritually sluggish long for but do not attain. God is just, and those who strive to live according to the principles of nature find a contentment commensurate with their efforts. Pleasure accompanies every good action as a reward before the ultimate reward.
2. Besides these preceding factors, there are also accompanying factors if this joy and testimony are genuine:
(1.) This spiritual comfort expands our hearts and increases our appreciation for the ordinances. It does not detract from our dependence on them. Since it finds comfort from God in the Word and other means, it delights in continually meeting God through His appointed ways. The eyes of the soul are strengthened, enabling us to grasp truths more deeply and understand them more spiritually. The Spirit by which we are sealed is the Spirit of illumination, revealing nothing different from the Word but granting a greater understanding and internal knowledge of the same truths we already knew.
(2.) It grants us freedom and boldness in our relationship with God.
"Where the Spirit is, there is gracious liberty." This freedom extends beyond the realm of law, guilt, and the fear of God's wrath. We can approach God's throne with confidence, freely opening our souls in prayer before Him. This does not depend on an abundance of words or specific expressions but rather on a son-like boldness in our prayers. The hypocrite, especially in times of extremity, cannot pray; their conscience silences them. However, where the Spirit provides its seal, it grants this liberty to openly and honestly present our case before God, even under a sense of displeasure.
(3.) This sealing of the Spirit is usually accompanied by the malice and opposition of Satan, who, having been cast down from heaven
himself, envies the heavenly joy experienced by creatures of lower rank than himself. We should not expect to enjoy pure joy without facing opposition. If there is a danger of being exalted too highly, we should anticipate some messenger of Satan.
3. Following this witness, the soul becomes more humble. None are more self-abased than those who have the closest communion with God. As we see in the example of the angels who stand before God and cover their faces, and as illustrated by Isaiah in his response to encountering God's glory (Isaiah 6:2ff),
Job, after God had revealed Himself to him, abhorred himself and repented in dust and ashes (Job 42:6). The witness of the Spirit engenders a greater desire for sanctification and heavenlymindedness. Just as Elijah ascended to heaven, leaving behind his cloak, the more our spirits are raised, the more we shed affections for earthly things.
(2.) Furthermore, this further manifestation of the Spirit aims to encourage us in our duties and to endure suffering for a good cause.
It strengthens the soul, infusing it with increased spiritual mettle.
Those who are sealed find themselves fortified against opposition.
With the wind filling their sails, they move forward swiftly and are not frightened by obstacles in their path. Look at how believers triumph in the witness of the Spirit to their spirits, affirming that they are children of God (Romans 8:16-33, etc.). God usually reserves such comforts for the most challenging times, as it is written, "Give wine to those who are of heavy heart" (Proverbs 31:6).
The sense of Christ's love is better than wine. Paul experienced this refreshing in the dungeon and sang praises at midnight. Therefore, after this witnessing, anticipate being called to some form of service or trial.
Much must be entrusted to God's paternal wisdom in this matter. He knows whom to encourage, when to do so, in what degree, and for what purpose and service. Remember always that these spiritual enlargements are occasional refreshments along the way, not daily sustenance. We maintain our spiritual life by faith, not by sight or feeling. Feasting is not for every day, except for the feast of a good conscience, which is continuous. However, I refer here to grand occasions and elevated feasts. Such experiences are ordained by God according to His discretion.
(3.) Where the sealing of the Spirit occurs, there is also an anticipation of our future end. It prompts us to think joyfully about the times to come, as the Holy Spirit mentions the day of redemption as a motive for not grieving the Spirit. This implies that we should contemplate the day of redemption with great joy and comfort. The saints are described in Scripture as those who "look for the appearing of Christ" (2 Peter 3:12). They belong to Christ, and in Him, their accounts are settled. Therefore, they can often meditate upon and delight in the blessed times that lie ahead.
There are various levels of sealing that correspond to different degrees of revelation. Initially, God reveals His goodwill to all believers through His promises. This is a privilege of the Church, particularly in these later times. Then, by His Spirit, He reveals saving truths to those who belong to Him, illuminating their understanding with divine light. As a result, they can confirm, based on the power they feel from these truths, their divine nature in searching secrets, casting down, raising up, and sustaining the soul.
The same Spirit that reveals the power of the Word to me also reveals my personal connection to all those truths when I hear them.
Consequently, they are etched in my heart as if they were specifically
designed for me. The comforting truths in the Word are transcribed into my heart in accordance with its content. Thus, God in Christ becomes mine, forgiveness becomes mine, grace becomes mine. This confirms my adoption in Christ, which God further seals to my soul by increasing my comfort as He deems fit for encouragement. The same Spirit that manifests the truth of God's Word in me, both in what I hear and read, also teaches me to apply it and seals it within me.
Therefore, we should desire to be sealed by the Spirit, seeking a holy impression upon our hearts. We should also desire the Holy Spirit to shine upon His own graces within us so that we may clearly see the supernatural work happening within us. Since this is facilitated by the revelation of God's love in Christ and our adoption, we should ask God to grant us the Spirit of revelation to unveil the mysteries of His truth to us, our personal portion in them, and our adoption.
Meanwhile, we must wait and attentively engage in all the proper means. As we wait, God will progressively reveal His love to us, assuring us of His affection and igniting our love in return. The same
Spirit who reveals Himself through revelation will also sanctify us and confirm our adoption. Dignity and the fitting qualities corresponding to that dignity go hand in hand.
In the significant inquiry about our condition, there is a great error when people begin with the first work of the Father in election, then proceed to Christ's redemption, proclaiming, "I belong to God, and Christ has redeemed me," without considering the action of the third person in sanctification. This third person, who is closest to us, has the nearest impact on the soul. Consequently, they initiate their search where they should conclude it. Instead, we should commence our inquiry with the work of the third person, who is nearest to us,