3. Of the day of redemption
and then, based on solid grounds, we can discern our redemption and election.
As previously mentioned, the Holy Spirit serves as both a spirit of revelation and sanctification, for in addition to unveiling the love of the Father and the Son, He also prepares us by His grace to commune with them.
Due to self-love, some individuals entertain ideas about the love of the Father and the Son that are detached from the work of the Spirit in their hearts, which can be a perilous illusion. While the entire work of grace by the Spirit originates from the love of the Father and the Son, which the Spirit testifies to, the proof of the Father's love for us individually arises from some understanding of the Spirit's work.
The error lies not in contemplating the love of the Father and the Son but rather in relying on a pleasing yet powerless thought of it to resist the work of grace by the Spirit, which their corrupt nature opposes. Thus, they shape their understanding of the Trinity to align with their desires. However, if their hearts were upright, they would think of God's love and Christ's love for the very purpose of invigorating them for duty and equipping them to combat corruption.
To the Day of Redemption 1. There is a twofold redemption: the redemption of the soul through Christ's initial coming, where He shed His blood for us, and the redemption of our bodies from corruption through His second coming. We do not experience the complete fulfillment
and accomplishment of what Christ achieved in His first coming until His second coming. At that time, there will be a complete redemption of our souls, bodies, and circumstances. The concept of twofold redemption parallels the two comings of Christ: the first to redeem our souls from sin and Satan and grant us access to heaven, and the second to redeem our bodies from corruption when Christ comes "to be glorified in His saints" (2 Thessalonians 1:10). Similarly, there is a twofold resurrection, the first and the second, and a twofold regeneration of the soul and body.
In times of sickness and physical weakness, or as we approach old age when our time on earth grows shorter and the prospect of the grave, a dark abode, presents itself to us, let us remember that there will be a redemption not only of our souls but also of our bodies. Just as Christ came to effect the redemption of our souls from sin and death, He will also redeem our bodies from corruption. He who redeems our bodies from the grave will also redeem His Church from misery. He will restore the Jews as well, for if He can accomplish the greater task, He can surely achieve the lesser. As we hear of this, let us draw comfort from all the promises that are yet to be fulfilled.
2. Secondly, full redemption has not yet taken place. I need not provide scriptural evidence to prove this; it is a fact that every person's experience attests to. Alas! Let our bodies speak for themselves: we are not free from sickness and disease.
Moreover, what is our life but a journey towards corruption?
The sentence has been passed upon us: "For dust thou art, and unto dust shalt thou return" (Genesis 3:19). Until death, we are progressing towards death. Thus, in addition to the presence of sickness and physical weakness in this life, we must ultimately face death and succumb to corruption. The apostle refers to our
bodies as "vile bodies" (Philippians 3:21). As for our souls, although they have been freed from the guilt and damnation of sin, remnants of corruption remain and generate fear and dread.
While our souls are liberated from Satan's dominion, they are still subject to his harassment and temptations. In a nutshell, our entire state and condition in this world is one of misery. We are beset by numerous afflictions, so there is no complete redemption yet, whether we consider the body, soul, or overall condition. The body is vulnerable to disease, the soul to infirmities, and the state to misery.
However, there is a designated "day" for complete redemption.
When we speak of a "day," we are not referring to a period of twentyfour hours measured by the course of the sun. In the scriptural sense, a day signifies a predetermined time of mercy or judgment. Just as there was a momentous day, the "fulness of time," for the accomplishment of the first redemption, there is also an appointed time for the second redemption. During this time, all the children of God will be gathered together, and those who lie in the dust will be raised and eternally glorified. It is the ultimate day, referred to as "that day" with unparalleled eminence in the Scriptures and as "the day of the Lord" (Matthew 12:8). We should contemplate this day every day, particularly during sickness, trouble, adversity, temptation from the wicked world, and in the awareness of the remnants of corruption. The day of redemption, which will compensate for everything, should be a frequent source of comfort, preventing us from faltering in the face of affliction and trouble. It should motivate us to conduct ourselves in a manner consistent with our hopes and instill in us a desire for the necessary preparation for that great day.
Yet, how little of our time is spent contemplating this! If we were to frequently reflect upon the day of redemption, our lives would be different, both in terms of gracious behavior and comfort. Why should we be disheartened by every loss, setback, illness, and the thought of death, knowing that we will return to our original state, the earth, when we consider the day of redemption, when everything will be restored, and all the effects of decay and the image of God will be perfectly renewed? The contemplation of this truth would enable us to willingly embrace our graves, recognizing that all of this is mere preparation for the great day of redemption. The first day of redemption, when Christ came to redeem our souls and grant us access to heaven, was eagerly anticipated by all the faithful before Christ's incarnation. They were described as "waiting for the consolation of Israel" (Luke 2:25). Similarly, the distinguishing mark of believers today should be their anticipation of the second coming of Christ. It is frequently emphasized in the epistles of St. Paul:
"There is a crown of righteousness laid up for me, and not for me only but also for all who have loved his appearing" (2 Timothy 4:8).
There was a year of jubilee among the Jews every fifty years. During this time, all those who were in bondage were set free. Similarly, in this blessed jubilee, this glorious day of redemption, all those who are in the bondage of death and under corruption will be set free for eternity. Undoubtedly, the poor servants who were vexed by harsh masters thought of the jubilee, and those who had their possessions taken away looked forward to the jubilee as a day of restoration. So let us frequently contemplate this everlasting jubilee when we will regain all that we have lost, keeping it forever without ever losing it again as we did in the first creation. Let us often meditate on this day. It will infuse vigour and strength into all our conduct. However, for the ungodly, it is not a day of redemption but a "day of judgment"
and the "revelation of the just wrath of God," when their sins will be exposed and they will receive a corresponding sentence.
Alas! There is such a great amount of atheism in the world, and even the best individuals carry the seeds of it unless they continually work it out. We forget the God of vengeance and the day of vengeance.
Would people persist in their sins against their conscience if they constantly thought about this final day? It is impossible. Such behavior stems from the abominable root of atheism and unbelief. If they possessed even a slight faith, it would be effective in altering their course to some extent. Thus, Scripture rightly calls them fools, although they may consider themselves the only wise ones. "The fool hath said in his heart, There is no God" (Psalm 14:1). What follows?
"Corrupt are they, and abominable." The cause of all this is that the fool insists in his heart that there is no God, hell, heaven, or judgment. Abominable behavior springs from such beliefs.
"Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption" (Ephesians 4:30).
From the considerations discussed earlier regarding the sealing of the Spirit until the day of redemption, we can draw the following four conclusions:
First, we can attain knowledge that we are in a state of grace.
Second, based on our present knowledge of our state in grace, we can be assured of our future complete redemption.
Third, this assured knowledge is wrought by the Spirit.
Fourth, contemplating this assurance wrought by the Spirit serves as a compelling argument against grieving the Spirit.
1. Regarding the first conclusion, we can know that we are in a state of grace because the apostle would not have used an argument to discourage grieving the Spirit if it were based on something unknown or mere speculation. It is illogical to argue from an unknown premise.
2. Sealing by the Spirit is not for God's sake but for our own. God knows who belongs to Him, but we do not know that we belong to Him except through the sealing.
3. The purpose of the Scriptures, inspired by the Spirit, is to provide comfort. The apostle explicitly states this. However, what comfort can be found in an uncertain condition where a person does not know whether they may be reprobates? Why did our Savior come into the world and assume our nature? Why did
He become a curse for us? Why did He ascend to heaven with our human nature and intercede for us until He brings us home to Himself? It is so that, once we have received Him by faith, we may be free from any doubt regarding His love for us. Why are there commands to believe, rebukes for unbelief, commendations for those who believe, and reproaches for doubting, if we are meant to doubt God's love, especially when, in addition to the sealing of the promises given to us, we are also sealed by the Spirit of promise?
Objection: This is true if we know that we do believe.
Answer: It is the role of the Spirit not only to work faith and other graces but also to reveal them to us. Every grace of God is like a light that comes from the Father of lights. It is the nature of light not only to illuminate other things but also itself. Likewise, it is the role of the Spirit to shed further light on His own grace within us. An excellent passage that supports this is 1 Corinthians 2:12: "Now we have
received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God." In the mouth of two or three witnesses, every matter shall be established.
One witness is the spirit of man, which knows the things that pertain to man, and the other witness is the Spirit of God, who testifies to our spirits that we are children of God (Romans 8:14). Here, one light is added to another, one witness to another, with the greater witness of the Spirit affirming the lesser witness of our spirits. The apostle combines both: "My conscience bears me witness in the Holy
Spirit" (Romans 9:1).
Objection: The human heart is deceitful.
Answer: However, the Spirit of God in the human heart is not deceitful. It is too holy to deceive and too wise to be deceived in this matter of assurance. We plow with the Spirit's heifer, otherwise, we would not be able to solve this riddle (Judges 14:18). Where there is an object to be seen, an eye to see, and light to reveal the object to the eye, sight will naturally follow. In a true believer, once they have been enlightened, they can see the grace within them, aided by the eye of faith, as well as the light of the Spirit revealing that grace to their inward sight. In the depths of a clear river, a clear-eyed individual can see anything. Nothing can be seen where there is nothing to be seen. It is evident that the proponents of doubt have little grace within them and great audacity in making themselves a standard for others. Those who are of lowly birth know their mothers better than their fathers. The Roman Catholic Church is focused on the mother, but the children of Christ know their Father. The remnants of corruption may indeed breed doubts, but it is the role of the Spirit of faith to quell them as they arise. During times of temptation, we are prone to doubt, but we should not aid the tempter
by considering doubt a duty. That would be like lighting a candle for the devil, as the saying goes.
Question: Can doubts exist in the presence of true faith? Can a genuine believer lack assurance?
Answer: There are three categories of Christians: First, some who are still under the spirit of bondage and, like little children, do everything out of fear. Second, those who are under the spirit of adoption and do many things well but are not entirely free from fear.
They are like children who obey their parents out of reverence but find their commands somewhat burdensome. The third category includes those who, through the love of God poured into their hearts by the Spirit of adoption, are driven with willing spirits to obey their
Father. They are akin to children who not only obey but delight in obedience based on the judgment that both obedience itself and the thing in which they obey are good. This is what we should strive for.
However, we find many Christians in the second category. They truly believe in Christ to some extent due to the light shed into their hearts by the Spirit of adoption, but they are not yet fully assured of the love of Christ. There is an act of faith and the fruit of faith. The act of faith is to cast ourselves upon God's mercy in Christ, while the fruit of faith is the assurance that comes from believing. We must understand that faith and assurance are two different things. A person may have faith but lack a twofold assurance: first, the assurance of their faith, as they may not always be able to discern their own act; and second, the assurance of their state in grace, especially during times of desertion and temptation. At such times, the soul casts itself upon Christ, knowing that comfort can be found there even if it is not certain for themselves. The soul does this out of obedience, even without experiencing it fully, like the father in the Gospel who said, "Lord, I believe; help my unbelief" (Mark 9:24).
The soul often cries out from the depths and trusts in God in the midst of darkness, based on the knowledge that comfort can be found there. This is the bold venture of faith, whose first object is
Christ revealed in a promise, rather than assurance, which arises from the first act when God is pleased to shine upon the soul.
Assurance is God's seal, while faith is our seal. When we set our seal by believing, He sets His seal, assuring us of our condition. We give our consent and assent through faith, and then God confirms the agreement. A good title must precede confirmation, planting before rooting and establishing, the bargain before the earnest. Some may argue that faith is an overpowering light of the soul, through which individuals undoubtedly believe themselves to be Christ and Christ to be theirs. However, this is more the result of strong faith than the act of weak faith, which struggles with doubt until it gains the upper hand. It is true that a sufficient amount of light must be shed into the soul for the soul to rely on Christ. This light must be revealed by the Spirit and must demonstrate a special love of Christ towards the soul. It is also true that we should not rest in the light until the heart is further subdued. Many are too quick to conclude about their good condition based on uncertain signs before they have obtained full assurance. However, we must not deny faith in cases where this strong assurance is lacking. We should not conclude against ourselves, especially when there are desires to resist unbelief, engage in conflict, and place a high value on God's favor in Christ, considering it above all else. Degrees may vary, but they do not change the nature. Weakness may coexist with truth, but where truth exists, there will be an incessant desire for further sealing.
2. The second conclusion: We may, based on the knowledge of our present state of grace, be assured for the future, as this sealing is until the 'day of redemption,' which signifies our complete possession of what we currently believe. Furthermore, sealing is
intended for securing the future, and our Savior's promise is that even though He departed from them, the Comforter would remain with them forever (John 14:16). So why are we certain of God's favor for our present comfort if we doubt it for the future?
Faith, love, and these graces never ultimately fail. Therefore, when the Scripture speaks of faith, it speaks of salvation by faith for the present, as if a person were in heaven immediately upon believing.
The Scriptures say, "We are saved by faith" (Ephesians 2:8). This means that we are placed into a state of salvation through faith. By being united with Christ through faith, we have been raised up with Him and seated in heavenly places (Ephesians 1:3). Faith makes future things present, and it believes that neither present nor future things can separate us from the love of God in Christ (Romans 8:39).
So our assurance is not only for the present but also for the future.
We are sealed "to the day of redemption," and who can reverse God's seal or His act or deed? Grace is the guarantee of glory. God has made a covenant and given us earnest money. He will not lose it. The earnest money is never taken away but fulfilled. If we are assured of grace for the present, we can be sure that it will be fully realized in glory in the future. If the Spirit of Christ is in us, the same Spirit that raised Christ from the dead will also raise us up and not leave us until we experience full redemption. We will awaken filled with His image (Romans 8:11; Psalm 17:15).
No opposition can prevail. God has set His seal on His right hand to keep us, and even on His breast (like the high priest with the twelve tribes) to love us, and on His shoulder to support us. The marked and sealed ones in Ezekiel 9:4 and Revelation 7:2 were protected from all destruction. If we are in Christ, our rock, temptations and oppositions are like waves—they may crash against us, but they break themselves.
Question: Why, then, do we pray for the forgiveness of sins?
Answer: We pray for a clear evidence of what we already have.
Secondly, as the end is ordained, so the means must be used. God does and will forgive sin, and therefore, we must pray for forgiveness as an ordained means. Thirdly, prayer does not undermine the certainty of a thing. Christ prayed for what He was most certain of: "I pray for them, for they are yours" (John 17:24).
An illustrative example of this point is found in Peter's words: "We have been born again to a living hope" (1 Peter 1:3-5). Oh, but we are weak! True, but "we are kept by the power of God." An inheritance is not only kept for us, but we are also kept for it.
Objection: But Satan is strong, and his malice exceeds his strength.
Answer: True, but we are kept as if by a garrison. We have a guard surrounding us.
Objection: All this is true as long as faith endures, but faith may fail.
Answer: No, we are kept by the power of God "through faith." God keeps our faith and keeps us by faith.
Objection: But the time between us and salvation is long, and many dangers may arise.
Answer: Even if the time is long, we are "kept unto salvation," until the "day of redemption." The Spirit, by virtue of the covenant, instills the fear of God in our hearts, ensuring that we will never depart from Him. God does not promise what we will do by ourselves, but what
He will do in us and through us. The Holy Spirit shields us against objections and helps us overcome the doubts that may arise against this blessed hope. Therefore, this state of assurance is not only sure
to us, but God has assured us of it. God's gracious indulgence is such that as we journey through the wilderness and face various troubles,
He wants us to be assured of the blessed condition that awaits us.
God not only provides a glorious way of redemption through the blood of His Son, but He also reveals it to us during our pilgrimage, so that we may glorify Him and give praise in advance for the good
He intends for us. Assurance of that blessed condition will stir up our spirits to bless God. Faith accomplishes in some measure what the thing itself would accomplish. Thus, Peter says, "Blessed be God who has caused us to be born again to a living hope of an inheritance that is imperishable, undefiled, and unfading, kept in heaven" (1 Peter
1:3-4). Why does he bless God before we possess it? Because we are as sure of it as if we already had it. What is revealed in advance is praised in advance. God wants us to be assured so that He may receive glory.
Partly, it is to comfort us. Faith is effective in producing the comfort that the actual possession would bring, to some extent. What comfort would the soul experience if it were to see heaven open and itself entering into it, knowing that redemption is near? Faith produces a similar effect to some extent. What is more certain than the thing itself? What is more comforting than faith in it?
When the Israelites were in the wilderness on their way to Canaan, they received many promises that they would enter Canaan, and they were provided with extraordinary help—the pillar, cloud, and angel— to lead them there. Out of indulgence and condescension to their weakness, God even gave them some grapes from Canaan. He influenced the spies to bring back fruits. In the same way, God gives us the work of His blessed Spirit, by which He assures and seals us until the day of redemption.
3. The third conclusion is that the Spirit seals us. It cannot be otherwise, for who can establish us in the love of God but the Spirit who knows God's mind towards us? And who knows God's mind except the Spirit of God?
I am sealed when I not only believe but also, through a reflective act of the soul, know that I believe. This reflection, though enabled by reason, is empowered by the Spirit. Only our spirits, by the Spirit, can discern spiritual acts. We cannot comprehend things beyond nature without a cause that is beyond nature. None can understand the meaning of our broken desires and help us in our weaknesses except the Spirit who stirs up those desires. Likewise, no one knows the troubles of our spirits except our own spirits and the Spirit of God, who knows every aspect of the soul.
Who can mortify the strong corruptions that hinder us on the path to heaven but the Spirit, who clothes our spirit with heavenly power?
Who purifies the conscience except the One who is above conscience? Who can elevate our spirits above all temptations and troubles but the Spirit of power, who is above them all?
The strength and vitality of any creature come from the spirits, and the strength of the spirits of all living beings comes from this Spirit, whose role is to infuse our spirits with His power.
Just as God redeemed us with His blood, He must also apply this blood to quiet our conscience. Only He can subdue the rebellion of our spirits, soften our hearts, and make them ready for sealing. Only the Spirit can report God's mercy to our souls in such a way as to persuade and work in our hearts to attain this assurance. Otherwise, we would never yield. The matter is so great, and our deserving is so small that it cannot be achieved without the glorious Spirit of God.
How earnest and desirous then both the Father and the Son are to save us! They are pleased to send such an eloquent speaker and ambassador who is equal to them in order to persuade us, assure us, and prepare us for salvation. The Spirit, in His grace, deigns to have communion with our sinful spirits. Shouldn't this move our hearts to be careful not to grieve the Holy Spirit? Thus, we come to the fourth conclusion.
4. The fourth conclusion is that the sealing of the Spirit for salvation should serve as a compelling argument not to grieve the Spirit, which means not to sin, for sin is the only thing that grieves the Spirit. Paul says to Titus, "For the grace of God has appeared, bringing salvation" (Titus 2:11-12). Christ has appeared, and what is Christ if not grace? Christ's appearance and the free favor of God in Christ assure us of salvation and instruct us to deny ungodliness and worldly lusts and to live soberly, righteously, and godly in the present age. Even the consideration of the past benefits of Christ, which came with His first coming, calls for this care of holiness. But it doesn't end there. In verse 13, it says, "Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ."
The anticipation of Christ's second coming also enforces the same pursuit of holiness. Our conduct is heavenly, as stated in Philippians 3:20, in contrast to those mentioned in the preceding verse whose end is damnation, whose god is their belly, and who set their minds on earthly things. No, we set our minds on heavenly things. These heavenly desires spring from the certain expectation of our Savior, the Lord Jesus Christ, who will transform our lowly bodies, etc. (Philippians 3:21). In other words, He will fully redeem us, both our bodies and souls.
5. It is a compelling argument, whether we have not yet been sealed or have been sealed. If we haven't been sealed, then let us not grieve Him whose sole purpose is to seal us. Let us welcome
His promptings, give Him room to work, and not oppose His reasons. Let us not heed any advice that contradicts His counsel.
Let us no longer resist His persuasions but surrender our spirits to Him, lest He bring an end to His patience. He is longsuffering but not infinitely so. If He abandons us to our own spirits, we will only be clever in working out our own damnation.
We are not given up to our own spirits until after many rejections of the Holy Spirit, and eventually, what now fails to persuade us will be used later as an argument to torment us. The Spirit will help our spirits recall all the motions for our good that we previously rejected. When conscience speaks in us, we should consider it as God speaking, and when the Spirit moves us, it is
God who moves us. Every excuse will be cut off, and the answer will be, "Didn't I inform you of this through conscience, my representative? Didn't I prompt you to this good through my
Spirit?" Beware of shutting out any light because where light does not enter and soften, it hardens. Those on whom the light has shined are the hardest-hearted. We can hope for more from a person with only a natural conscience than from someone whose heart and spirit have been exposed to many blows. It is just for God to seal up those who refuse to be sealed for their salvation to their own destruction. The soul without the Spirit is full of darkness and confusion, filled with self-accusation and self-tormenting thoughts. If we allow the Spirit to enter, it will dispel all darkness and bring a sweet calmness to the soul.
6. As for those who have been sealed by the Spirit but not fully to the point of silencing all doubts about their condition, they should, based on the beginning of comfort they feel, strive to be
pliable to the Spirit for further growth. The Spirit seals us gradually. As our concern for pleasing the Spirit increases, so does our comfort. Our light will increase like the morning light until it reaches full day. Yielding to the Spirit in one holy motion will prompt Him to lead us to another, and so on, until we become more deeply acquainted with the entire plan of God regarding our salvation. Otherwise, if we give in to any contrary lust, darkness will grow on our spirits without us realizing it, and we will be left in an unsettled condition, like travelers in the twilight who cannot find their way perfectly. We will be inconstant, not daring to fully yield to our lusts because of the work of grace that has begun, nor fully yielding to the Spirit because we have allowed some unruly affection to gain too much strength within us. As a result, our spirits will lack comfort, and our profession will lack glory.
We will be vulnerable to Satan if he is allowed to sift our faith, for if our condition comes into question, we will have nothing to rely on but the truth of our graces. If we haven't treated the Spirit well, we won't have the power to assert them or to focus on any grace wrought in us; instead, we will fixate on those lusts and sins by which we have grieved the Spirit. They will be arranged before us, staring us in the face, and we cannot help but fix our thoughts on them. And Satan will not miss such an opportunity but will tempt us to doubt the work of grace, which, though true, cannot be seen for our comfort due to the lack of the Spirit's illuminating light. Yet, if the Spirit were to testify to us the truth of our condition and the sincerity of our graces, we would be able to stand firm, and those temptations would vanish.
3. As for those on whom the Holy Spirit has placed a clearer and stronger seal, those who do not doubt their condition, they, above all others, should not grieve the Spirit.
(1.) A spirit of integrity will prevent and cause shame in them at the thought of repaying such a good friend so poorly. There is nothing as genuine as grace. What troubles our spirits more than the consciousness of being unkind to a friend who has done us well, making us unsure how to face them? And shouldn't unkindness towards the Spirit make us ashamed to lift our faces to heaven?
(2.) Benefits create obligations, and the greater the favor, the stronger the obligation. Now, what greater favor is there than for the Spirit to renew us according to the image of our glorious Savior, who formerly bore the image of Satan? By doing so, He appropriates us to God, to be stored in His treasure as those carrying His seal. This separates us from the vile condition of the world, even though we still carry within us the seeds of the same corruption as the worst sinners, differing from them only by God's free grace and its fruits.
God esteems us in such a way that He makes our unworthiness a foil to highlight the freeness of His love in making us worthy, though we were not so by nature. The sealing of the Spirit secures us in the midst of all spiritual dangers and conceals us as His secret ones, so that the evil one cannot harm us. These favors, being of high nature, require increased diligence to walk worthy of them. We cannot forget ourselves and yield to anything that goes against the dignity to which the Spirit has sealed us.
(3.) Nature, aided by proper education, compels every person to conduct themselves in accordance with their position. A magistrate behaves as a magistrate, a subject as a subject, a child as a child. We consider it disgraceful to do otherwise. So, shouldn't it be even more disgraceful for those renewed by the Spirit to behave contrary to their new nature? In fact, we cannot grieve the Spirit to the extent that we are renewed (1 John 3:9). Our new nature prevents us from pretending, being worldly, or being carnal like the world. We cannot
help but pursue holiness, be devoted to God and His truth, and express who we are and to whom we belong.
It is impossible for a person to care about heaven if they do not care about the initial stages of heaven. One cannot claim to care about full redemption and glory if they do not care about the Spirit of grace.
The abundance of grace is the greatest aspect of glory. Other things such as peace and joy are merely manifestations of this abundance of grace in glory.
Furthermore, when the Spirit assures us of God's love in its greatest expressions, as it does when assuring us of redemption, that love ignites love within us. Love compels us, by a sweet necessity, to willingly and cheerfully obey in all things. Love is an active and inventive affection, and it focuses on pleasing. It fears nothing more than causing discontent. It is a delicate emotion that cannot tolerate anything offensive, whether to itself or to the spirit of those we love.
The Spirit teaches the heart this love, which not only teaches us our duty but also how to perform it in a loving and acceptable manner.
Love carries the entire flow of the soul with it, ruling over everything and not allowing the soul to divert to other matters, let alone contradictory ones.
Moreover, the graces that pertain to the condition assured to us by the Spirit, such as faith and hope, are purging and purifying graces.
They work to make the soul suitable for the things believed and hoped for. The excellence of the things believed and hoped for has such an effect on the soul that it will not allow itself to be defiled. Our hopes set on high will lead us to walk on high paths. Therefore, when these graces are exercised in relation to these objects, the soul cannot help but be in a pleasing disposition.
There has long been a complaint that certainty of salvation breeds complacency and loose living. But what is there that a wicked soul cannot twist into poison? One might as well say that the sea burns or the fire cools. Nothing enlivens a soul more to cheerful obedience than the assurance of God's love and the knowledge that our labor in the Lord will not be in vain (1 Corinthians 15:58). This is the logic and rhetoric of Scripture, compelling a holy life through the knowledge of our present state in grace. "I beseech you therefore, brethren, by the mercies of God," says St. Paul (Romans 12:1). What mercies? The ones he had spoken of before—justification, sanctification, assurance that all things work together for good, and that nothing can separate us from the love of God in Christ. All duties lead to assurance or spring from assurance.
God's intention is to bring us to heaven through love and cheerfulness, as all His ways toward us in our salvation are based on love. This is the purpose of the covenant of grace, and for this reason,
He sends the Spirit of adoption into our hearts so that we may have a childlike freedom with God in all our approaches to Him. When He presents Himself to us as a Father, it is fitting that we offer ourselves to Him as children. Nature teaches a child that the more they desire their father's love, the more they fear displeasing him. And anyone who would venture to offend their father because they know he cannot and will not disinherit them is considered devoid of grace.
Certainly, the more surely we know that God has begotten us to such a glorious inheritance, the more it will deeply affect us and cause us to take to heart anything that may in any way touch Him. This had an effect on David. When the prophet told him what God had done for him and what more He would have done if it had been too little (2
Samuel 12:8), David was immediately moved to humble confession.
Those who have experienced the power of the Spirit of adoption in their hearts, guided by both divine instinct and sound reason, will be
inclined to pursue all those courses that will please their Father.
Instinct strengthened by reason has great persuasive force.
In conclusion, let Christians be careful to preserve and nurture the work of assurance and sealing within them.
Means:
1. What God does for us, He does through grace within us. He will preserve us from falling away by instilling the grace of fear within us (Jeremiah 32:40). He will keep us, but by what means? "The peace of God, which surpasses all understanding, will guard our hearts" (Philippians 4:7). God makes our calling and election sure by stirring our hearts to diligently cultivate and grow in every grace (2 Peter 1:5). Therefore, we must attend to all spiritual means of growth and vitality. By doing so, we will have a greater assurance of our entrance into the kingdom of grace here and in the kingdom of glory hereafter. Those who neglect to do so will find no comfort in the past, as they will forget that they were cleansed from their sins, nor will they have a hopeful outlook for the future, as they will "not be able to see things far off."
2. Even if assurance is in a lesser degree, do not yield to temptations and carnal reasoning. Even if our evidence is not as clear, we will not relinquish our inheritance. Even old groats that have little of the original stamp left are still considered valid currency. We often lose our comfort because we yield too easily and do not have a strong and clear seal of salvation as we desire.
It is a great weakness to be completely devoid of it. Therefore, exercise the little faith you have by contending against such objections, and it will help preserve the seal of the Spirit.
3. Since this sealing occurs gradually, we should pray, like Paul did in Ephesians 1:17, for a spirit of revelation that we may be more sealed. The Ephesians, for whom Paul prayed, were already sealed, as were the Colossians. Yet, he prays for God to reveal to their spirits more about their excellent condition. There are
"riches of assurance" (Colossians 2:2), and the apostle desires them to labor not only for assurance but for the abundance of it.
This will bring rich comfort, joy, and peace. Times of temptation and trial may come, and if we lack strong assurance, we may be greatly troubled and question everything. This may be the sad condition of God's own children who, during times of peace, contented themselves with a lesser degree of assurance and sealing.
4. Lastly, be watchful over your own hearts and ways so that, in accordance with what you have now learned, you do not grieve the Spirit, "by whom you were sealed" (Ephesians 4:30). This implies that if we resist and grieve the Spirit in anything, we will harm ourselves and suffer in the comfort and evidence of our sealing.
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MONERGISM BOOKS
A Fountain Sealed (Modernized) by Richard Sibbes, Copyright ©
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