Duty of Living and Walking in the Holy Spirit: Office of the Holy Spirit- Book Sixth- Chapter 3

Book Sixth

CHAPTER III.

OFFICE OF THE HOLY SPIRIT.

THE HOLY SPIRIT IS THE SANCTIFIER AND COMFORTER OF GOD’S PEOPLE.[1]

The Holy Spirit is the author of holiness in all those who are saved: “Through sanctification of the Spirit.”[2] “Ye are washed, ye are sanctified by the Spirit of our God.”[3] He is the author of the new or spiritual life which is produced in regeneration.[4] Not only the beginning of the new life, but its whole progress, is dependent on the Spirit: wherefore, believers are said to live in the Spirit,[5] to walk in the Spirit, to be led by the Spirit,[6] and be filled with the Spirit;[7] and, for this reason David prayed, “Take not thy Holy Spirit from me.”[8] As it is his office to change the soul, and from a state of death in trespasses and sins, bring it into a new life, so it is his office to change our vile body, and fashion it like the glorious body of Christ: “He that raised up Jesus from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”[9] As both body and spirit are redeemed by Christ, so both body and spirit are changed by the Holy spirit, and fitted for the presence and enjoyment of God.

The Holy Spirit is the Comforter of God’s people. By his teaching, the knowledge of salvation by the remission of sins is obtained. The Saviour promised: “He shall take of mine, and shall show it unto you.”[10] In fulfilment of this promise, the Spirit makes known the sufficiency and suitableness of Christ as Saviour, and the efficacy of his blood to cleanse from sin. By the Holy Spirit the promises of the divine word are applied to the heart. Hence, peace and joy are called the fruit of the Spirit.[11] These spiritual enjoyments, which are a foretaste of heaven, are called “the earnest of the Spirit.”[12] And, as the earnest is given by him, we have reason to conclude that the full possession will be given by him. As Christ will be the medium through which the felicity of the future world will be bestowed; so, the Holy Spirit will be the immediate agent in bestowing it. The first comfort here below, and the full bliss and glory of heaven, are alike his work.

[1] Ps. li. 10-12; Ezek. xxxvi. 27; John xiv. 26; Acts ix. 31; Rom. v. 5; viii. 13, 16, 26; 1 Cor. vi. 11; 2 Cor. i. 22; iii. 18; Gal. v. 22; 2 Thes. ii. 13.

[2] 1 Pet. i. 2.

[3] 1 Cor. vi. 11.

[4] John iii. 6.

[5] Gal. v. 25.

[6] Gal. v. 18.

[7] Eph. v. 18.

[8] Ps. li. 11.

[9] Rom. viii. 11.

[10] John xvi. 15.

[11] Gal. v. 22.

[12] Eph i. 13, 14; 2 Cor. i. 22.

John L. Dagg- Manual of Theology

Fuller and the Atonement (Part 4): Limited Atonement and Free Offer

Tom Nettles

Editorial note: This is the seventh post in a series on Andrew Fuller’s theology. Here is the series so far: Fuller the Non-Calvinist? (Part 1), Fullerite: Doctrine of Inability (Part 2), Fuller and Irresistible Grace (Part 3), Fuller and the Atonement – 1/4 (Part 4), Fuller and the Atonement – 2/4 (Part 5), Fuller and the Atonement – 3/4 (Part 6), and Fuller and the Atonement 4/4 (Part 7).

Fuller’s rejection of the commercial understanding of moral justice was two-fold (at least). One, such a limitation, that is, forgiveness dependent on the enumeration of sins and their commensurate guilt, was impossible by the very nature of Christ’s infinite excellence. Christ’ infinite fullness of worthiness necessarily offered to the Father a complete satisfaction, rendering salvation, especially forgiveness as an intrinsic necessity of salvation, a matter of divine sovereignty, eternally determined, in its application. So, the reason for Christ’s incarnation and his fulfillment of the office of priest as a ransom, reconciliation, propitiation,…..

 

 

 

Read the entire article here.

Distinguish between things that differ: Example 2

In like manner we must distinguish sharply between two totally different kinds of fear: the one which is becoming, spiritual, and helpful; the other carnal, worthless, hurtful. Believers are bidden to work out their own salvation with fear and trembling (Philippians 2:12), that is with a conscientious horror of displeasing the One who has been so gracious to them. Conversely, “perfect love casteth out fear” (John 4:18), namely that slavish dread which causes torment, those terrifying thoughts which make us look forward to the day of judgment with dismay. “God is greatly to be feared” (Psalm 89:7): that is, held in the highest esteem and reverence, the heart deeply impressed with His majesty, awed by His ineffable holiness. When we read of those who “feared the Lord, and served their own gods” (2 Kings 17:33), it means that out of a dread of His vengeance they went through the outward form of worshipping Him, but that the love of their wicked hearts was set upon their idols. Thus a filial fear inspires with a grateful desire to please and honor God, but a servile fear produces terror in the mind because of a guilty conscience, as was the case with Adam (Genesis 3:9, 10), and is so now with the demons (James 2:19). The one draws to God, the other drives from Him; the one genders to bondage and leads to despair; the other works humility and promotes the spirit of adoration.

Arthur W. Pink-Interpretation of the Scriptures

John Smyth

1570-1612

The earliest General Baptist Church was thought to be founded about 1608 or 1609. Its chief founder was John Smyth and it was located in Holland. Smyth’s history begins in England where he was ordained as an Anglican priest in 1594. Soon after his ordination, his zeal landed him in prison for refusal to conform to the teachings and practices of the Church of England. He was an outspoken man who was quick to challenge others about their beliefs but was just as quick to change his own positions as his own personal theology changed. Smyth continually battled the Church of England until it became obvious that he could no longer stay in fellowship with this church. Thus, he finally broke totally from them and became a “Separatist”.

In 1609, Smyth, along with a group in Holland, came to believe in believer’s baptism (as opposed to infant baptism which was the norm at that time) and they came together to form the first “Baptist” church. In the beginning, Smyth was on track with the typical orthodox church position; but as time passed, as was so typical, he began changing his positions. First, Smyth insisted that true worship was from the heart and that any form of reading from a book in worship was an invention of sinful man. Prayer, singing and preaching had to be completely spontaneous. He went so far with this mentality that he would not allow the reading of the Bible during worship “since he regarded English translations of Scripture as something less than the direct word of God.”5 Second, Smyth introduced a twofold church leadership, that of Pastor and Deacon. This was in contrast to the Reformational trifold leadership of Pastor-Elder, Lay-Elders, and Deacons.

Third, with his newfound position on baptism, a whole new concern arose for these “Baptists”. Having been baptized as infants, they all realized that they would have to be re-baptized. Since there was no other minister to administer baptism, Smyth baptized himself and then proceeded to baptize his flock. An interesting note at this point that should be brought to bear is that the mode of baptism used was that of pouring, for immersion would not become the standard for another generation. Before his death, as seems characteristic of Smyth, he abandoned his Baptist views and began trying to bring his flock into the Mennonite church. Although he died before this happened, most of his congregation did join themselves with the Mennonite church after his death.

Taken from:

A Primer on Baptist History

The True Baptist Trail

by Chris

Traffanstedt

 

Source [Reformed Reader]

Many men are hardened in their sins by hearing the gospel

i. And the first sense is this. Many men are hardened in their sins by hearing the gospel. Oh! ‘tis terribly and solemnly true, that of all sinners some sanctuary sinners are the worst. Those who can dive deepest into sin, and have the most quiet consciences and hardest hearts, are some who are to be found in God’s own house. I know that a faithful ministry will often prick them, and the stern denunciations of a Boanerges will frequently make them shake. I am aware that the Word of God will sometimes make their blood curdle within them; but I know (for I have seen the men) that there are many who turn the grace of God into licentiousness, make even God’s truth a stalking-horse for the devil, and abuse God’s grace to pallate their sin. Such men have I found amongst those who hear the doctrines of grace in their fullness. They will say, “I am elect, therefore I may swear; I am one of those who were chosen of God before the foundation of the world, and therefore I may live as I list.” I have seen the man who stood upon the table of a public house, and grasping the glass in his hand, said, “Mates! I can say more tha any of you; I am one of those who are redeemed with Jesus’ precious blood:” and then he drank his tumbler of ale and danced again before them, and sang vile and blasphemous songs. Now, that is a man to whom the gospel is “a savor of death unto death.” He hears the truth, but he perverts it; he takes what is intended by God for his good, and what does he do, he commits suicide therewith. That knife which was given him to open the secrets of the gospel he drives into his own heart. That which is the purest of all truth and the highest of all morality, he turns into the panderer of his vice, and makes it a scaffold to aid in building up his wickedness and sin. Are there any of you here like that man-who love to hear the gospel, as ye all it, and yet live impurely? who can sit down and say you are the children of God, and still behave like liege servants of the devil? Be it known unto you, that ye are liars and hypocrites, for the truth is not in you at all. “If any man is born of God, he cannot sin.” God’s elect will not be suffered to fall into continual sin; they will never “turn the grace of God into licentiousness;” but it will be their endeavor, as much as in them lies, to keep near to Jesus. Rest assured of this: “By their fruits ye shall know them.” “A good tree cannot bring forth corrupt fruit; neither can an evil tree bring forth good fruit.” Such men, however, are continually turning the gospel into evil. They sin with a high hand, from the very fact that they have heard what they consider excuses their vice. There is nothing under heaven, I conceive, more liable to lead men astray than a perverted gospel. A truth perverted is generally worse than a doctrine which all know to be false. As fire, one of the most useful of the elements, can also cause the fiercest of conflagrations, so the gospel, the best thing we have, can be turned to the vilest account. This is one sense in which it is “a savor of death unto death.”

Charles H. Spurgeon- The Two Effects of the Gospel- A Sermon Delivered On Sabbath Morning, May 27, 1855

Free Ebook- God’s Decree and the Predestination of all Things

GOD’S DECREE

AND

THE PREDESTINATION OF ALL

THINGS

A Compilation of Twenty-Six Authors From 1696 to 2005 on the Subject OF THE

PREDESTINATION OF GOD

Published by:

The PREDESTINARIAN 1159 County Road 420 Quitman, Mississippi, 39355

A.D 2005

 

TABLE OF CONTENTS

Predestination, Jonas C. Sikes (1900)

A Discourse on the Decrees of God, Hercules Collins (1696)

God’s Determinate Counsel, Stanley C. Phillips

Article Seventeen, Anglican Communion

Chapter HI, Of God’s Decree, London Confession, (1689)

Predestination, Christopher Ness, (1700)

Predestination, John Gill (1752)

Particular Election and Perseverance, Isaac Backus (1789)

Sovereign Decrees of God, Isaac Backus (1773)

Chapter HI, Of God’s Decree, Abel Morgan (1775)

Absolute Predestination, Gilbert Beebe (1833 cf)

Absolute Predestination, Samuel Trott, (1833)

Predestination, James Wells (1839) 353

Predestination, Silas Durand (1901) 395

Absolute Predestination, Sylester Hassell (1902)

Absolute Predestination, William Smoot (1912)

Sovereignty Of God, J. B. Bowden (1926)

Absolutism Misrepresented, Joseph Fairchild (1926)

“Time Salvation” vs Predestination, P. IL James (1928)

Predestination, W. T. Judy (1929)

Predestination, J. R Hatcher (1929)

Predestination vs. Limited Predestination, J. W. Gilliam (1930)

Predestination, Frederick W. Keene (1930)

Predestination, John C. Hall (1936)

God’s Providence Over The Evil Acts of Men, Frank B. Beck (1963)

Exposition of the Doctrine, J. W. Gilliam (1932)

 

Download here (Pdf)

An Appendix To A Confession Of Faith- Appendix Point 10

10. Though we be not now sent to the Law as it was in the hand of Moses, to be commanded thereby, yet Christ in His Gospel teacheth and commandeth us to walk in the same way of righteousness and holiness that God by Moses did command the Israelites to walk in, all the Commandments of the second Table being still delivered unto us by Christ, and all the Commandments of the first Table also (as touching the life and spirit of them) in this epitome or brief sum, Thou shalt love the Lord thy God with all thine heart, &c. Matt. 22: 37, 38, 39, 40.. Rom. 13:8, 9, 10.

Benjamin Cox- An Appendix To A Confession Of Faith