Effects of the knowledge of God illustrated

Effects of the knowledge of God illustrated by the examples,

1. of holy patriarchs;

2. of holy angels;

3. of the sun and moon.

Hence that dread and amazement with which as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God. When we see those who previously stood firm and secure so quaking with terror, that the fear of death takes hold of them, nay, they are, in a manner, swallowed up and annihilated, the inference to be drawn is that men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God. Frequent examples of this consternation occur both in the Book of Judges and the Prophetical Writings; so much so, that it was a common expression among the people of God, “We shall die, for we have seen the Lord.” Hence the Book of Job, also, in humbling men under a conviction of their folly, feebleness, and pollution, always derives its chief argument from descriptions of the Divine wisdom, virtue, and purity. Nor without cause: for we see Abraham the readier to acknowledge himself but dust and ashes the nearer he approaches to behold the glory of the Lord, and Elijah unable to wait with unveiled face for His approach; so dreadful is the sight. And what can man do, man who is but rottenness and a worm, when even the Cherubim themselves must veil their faces in very terror? To this, undoubtedly, the Prophet Isaiah refers, when he says, (Isaiah 24:23,) “The moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign;” i. e., when he shall exhibit his refulgence, and give a nearer view of it, the brightest objects will, in comparison, be covered with darkness.

But though the knowledge of God and the knowledge of ourselves are bound together by a mutual tie, due arrangement requires that we treat of the former in the first place, and then descend to the latter.

John Calvin-Institutes of the Christian Religion-Henry Beveridge Translation

Confession statement 15

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

XV CONCERNING the prophecy of Christ, it is that whereby He hath revealed the will of God, whatsoever is needful for His servants to know and obey; and therefore He is called not only a prophet and doctor, and the apostle of our profession, and the angel of the covenant, but also the very wisdom of God, in whom are hid all the treasures of wisdom and knowledge, who for ever continueth revealing the same truth of the gospel to His people.

John 1:18. 12:49,50, 17:8; Deut.18:15; Matt.23:10; Heb.3:1; Mal.3:1;1 Cor.1 :24; Col.2:3.

The First London Baptist Confession 1644/46

Question 4-Puritan Catechism

Q. What is God?

A. God is Spirit, (John 4:24) infinite, (Job 11:7) eternal, (Psalm 90:2; 1 Timothy 1:17) and unchangeable (James 1:17) in his being, (Ezekiel 3:14) wisdom, power, (Psalms 147:5) holiness, (Revelation 4:8) justice, goodness and truth. (Ezekiel 34:6,7)

Charles Haddon Spurgeon-A Puritan Catechism

Confession statement 6

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

VI. ALL the elect being loved of God with an everlasting love, are redeemed, quickened, and saved, not by themselves, nor their own works, lest any any man should boast, but, only and wholly by God, of His own free grace and mercy, through Jesus Christ, who is made unto us by God, wisdom, righteousness, sanctification, and redemption, and all in all, that he that rejoiceth, might rejoice in the Lord.

Jer.31:2; Eph.1:3,7, 2:8,9; 1 Thess.5:9; Acts 13:38; 2 Cor.5:21; Jer.9:23.24; 1 Cor.1:30.31; Jer.23:6.

The First London Baptist Confession 1644/46

Confession statement 5

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

V. GOD in His infinite power and wisdom, doth dispose all things to the end for which they were created; that neither good nor evil befalls any by chance, or without His providence; and that whatsoever befalls the elect, is by His appointment, for His glory, and their good.

Job 38:11: Isa.46:10,11; Eccles.3:14; Mark 10:29.30; Exod.21:13; Prov.16:33; Rom.8:28.

The First London Baptist Confession of 1644/1646

True wisdom that comes from God delivers us from evil

“When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee” (Prov. 2:10, 11). For wisdom to enter into our hearts means that the things of God have such an influence upon us as to dominate our affections and move our wills. For knowledge to be pleasant to our souls, signifies that we delight in the Law of God after the inward man (Rom. 7:22), that submission to God’s will is not irksome but desirable. Now where such really be the case, the individual possesses a discernment which enables him to penetrate Satan’s disguises and perceive the barb beneath the bait, and is endowed with a discretion which makes him prudent and cautious, so that he shuns those places where alluring temptations abound and avoids the company of evil men and women. Thereby is he delivered from danger and secured from making shipwreck of the faith: see also Proverbs 4:6; 6:22-24.

Arthur W. Pink—Studies in the Scriptures April, 1937 The Spirit Preserving

Confession statement 1

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

I. THE Lord our God is but one God, whose subsistence is in Himself; whose essence cannot be comprehended by any but Himself, who only hath immortality, dwelling in the light, which no man can approach unto; who is in Himself most holy, every way infinite, in greatness, wisdom, power,love: merciful and gracious, longsuffering, and abundant in goodness and truth; who giveth being, moving and preservation to all creatures.

1 Cor.8:6; lsa.44:6. 46:9; Exod.3:14; 1 Tim.6:16; Isa. 43:15; Ps.147:5; Deut.32:3; Job 36:5; Jer.10:12; Exod.34:6.7; Acts17:28; Rom.11:36.

The First London Baptist Confession of 1644/1646

Changed into the same Image

Not only does the Spirit give that soul to behold “the glory of the Lord” as it shines first in the “glass” of the Law, and second in the “glass” of the Gospel, but He also causes him to be “changed into the same image,” that is, He begets within him corresponding principles and affections, to the one and to the other. In other words, He brings his heart to a conformity to the Law and to a compliance with the Gospel. He causes the believer to “set to his seal” (John3:33) to the whole Truth of God. He brings him to a full acquiescence with the Law, consenting to its righteous claims upon him, and working in him a desire and determination to adopt the Law as his rule of life or standard of conduct. So too the Spirit causes him to gladly embrace the Gospel, admiring the consummate wisdom of God therein, whereby the perfect harmony of His justice and mercy are blessedly exhibited. He brings him to renounce all his own works, and rest alone on the merits of Christ for his acceptance with God.

Arthur W. Pink-Studies in the Scriptures January, 1937  The Spirit Transforming.

Thinking of God is the Greatest Endeavor

He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe. He may be a naturalist, boasting of his ability to dissect a beetle, anatomize a fly, or arrange insects and animals in classes with well nigh unutterable names; he may be a geologist, able to discourse of the megatherium and the plesiosauras, and all kinds of extinct animals, he may imagine that his science, whatever it is, ennobles and enlarges his mind. I dare say it does, but after all the most excellent study for expanding the soul is the science of Christ, and him crucified, and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity.

Charles H. Spurgeon-The Immutability of God- A Sermon January 7, 1855

All of Grace—My Redeemer Liveth

Chapter Thirteen

My Redeemer Liveth

CONTINUALLY have I spoken to the reader concerning Christ crucified, who is the great hope of the guilty; but it is our wisdom to remember that our Lord has risen from the dead and lives eternally.

You are not asked to trust in a dead Jesus, but in One who, though He died for our sins, has risen again for our justification. You may go to Jesus at once as to a living and present friend. He is not a mere memory, but a continually existent Person who will hear your prayers and answer them. He lives on purpose to carry on the work for which He once laid down His life. He is interceding for sinners at the right hand of the Father, and for this reason He is able to save them to the uttermost who come unto God by Him. Come and try this living Savior, if you have never done so before.

This living Jesus is also raised to an eminence of glory and power. He does not now sorrow as “a humble man before his foes,” nor labor as “the carpenter’s son”; but He is exalted far above principalities and power and every name that is named. The Father has given Him all power in Heaven and in earth, and he exercises this high endowment in carrying out His work of grace. Hear what Peter and the other apostles testified concerning Him before the high priest and the council:

The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance toIsrael, and forgiveness of sins (Acts5:30, 31).

The glory which surrounds the ascended Lord should breathe hope into every believer’s breast. Jesus is no mean person — He is “a Savior and a great one.” He is the crowned and enthroned Redeemer of men. The sovereign prerogative of life and death is vested in Him; the Father has put all men under the mediatorial government of the Son, so that He can quicken whom He will. He openeth, and no man shutteth. At His word the soul which is bound by the cords of sin and condemnation can be unloosed in a moment. He stretches out the silver scepter, and whosoever touches it lives.

It is well for us that as sin lives, and the flesh lives, and the devil lives, so Jesus lives; and it is also well that whatever might these may have to ruin us, Jesus has still greater power to save us.

All His exaltation and ability are on our account. “He is exalted to be,” and exalted “to give.” He is exalted to be a Prince and a Savior, that He may give all that is needed to accomplish the salvation of all who come under His rule. Jesus has nothing which He will not use for a sinner’s salvation, and He is nothing which He will not display in the aboundings of His grace. He links His princedom with His Savior-ship, as if He would not have the one without the other; and He sets forth His exaltation as designed to bring blessings to men, as if this were the flower and crown of His glory. Could anything be more calculated to raise the hopes of seeking sinners who are looking Christward?

Jesus endured great humiliation, and therefore there was room for Him to be exalted. By that humiliation He accomplished and endured all the Father’s will, and therefore He was rewarded by being raised to glory. He uses that exaltation on behalf of His people. Let my reader raise his eyes to these hills of glory, whence his help must come. Let him contemplate the high glories of the Prince and Savior. Is it not most hopeful for men that a Man is now on the throne of the universe? Is it not glorious that the Lord of all is the Savior of sinners? We have a Friend at court; yea, a Friend on the throne. He will use all His influence for those who entrust their affairs in His hands. Well does one of our poets sing:

 

He ever lives to intercede

Before His Father’s face;

Give Him, my soul, Thy cause to plead,

No doubt the Father’s grace.

Come, friend, and commit your cause and your case to those once pierced hands, which are now glorified with the signet rings of royal power and honor. No suit ever failed which was left with this great Advocate.

Charles H. Spurgeon—All of Grace

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