Holy Ghost and Holy Spirit

“…first, that the Holy Ghost is God, otherwise we might not beleeve in him. Secondly, that he is a distinct person from the Father, and the Sonne…and thirdly, that he proceedeth from the Father, and the Sonne, infolded in the Title, Holy Ghost. For albeit the Father is holy, the Sonne holy; the Father a Spirit, and the Sonne a Spirit, in respect to their nature; yet onely the third person is the Holy Spirit, in regard to his office. The holy, because beside the holinesse of nature, his special office is to make the Church holy…Againe, the third person is termed the Spirit, not only in regard to his nature, which is spirituall; but because he is spired, or breathed from the Father and the Sonne: in that he proceeds from them both. How, I cannot say, you need not search, only beleeve.”

John Boys, The Workes of John Boys, Doctor in Divinitie and Deane of Canterburie, London: Imprinted for William Aspley, 1622, p. 23.

I have scanned some of the writing of John Boys (1571-1625), an Anglican cleric who preached in the end of the 16th century and into the first quarter of the 17th century. Brett Mahlen pointed out to me an idea posited by Boys, that the difference between choosing using Holy Spirit and Holy Ghost in the English Bible is a difference of emphasis (as one word is used in the original languages; Hebrew ruah and Greek pneuma). “Holy Ghost emphasizes his name and identity, but Spirit emphasizes his procession (spiration) from the Father and the Son.” Brett felt that, on inspection, this distinction generally fits the way “Holy Ghost” and “Holy Spirit” are found in the King James translation. I think this is interesting enough to pass along to my readers.

Holiness and Pentecostal Baptists in the USA

The Holiness movement emphasizes a doctrine of sanctification as a post-conversion experience, often called a second blessing. Born out of pietism and revivalism, some Holiness may accept divine healing and the Pentecostal experience of speaking in tongues, but without the same kind of emphasis as the Pentecostal bodies. Baptists who have embraced the second work of grace have founded their own denominations, such as the Holiness Baptist Association and Ohio Valley Association of the Christian Baptist Churches of God.

Pentecostalism emphasizes direct personal experience of God through baptism with the Holy Ghost, accompanied by speaking in tongues. Pentecostals commonly agree on seeking and having an experience with the Holy Spirit similar to the one experienced on the day of Pentecost. Usually, though perhaps not always, they believe that speaking in tongues signifies the initial evidence of the baptism of the Holy Ghost. Baptists who have embraced tongues as the evidence of the baptism of the Holy Ghost have founded their own denominations, such as the Pentecostal Free Will Baptist Church. It appears that in some cases groups moved from first accepting the Holiness doctrine to also embracing the Pentecostal doctrine.

 

All of the bodies included below either use (or used) Baptist in their names, and/or withdrew from or were excluded from Baptist bodies. Bethel Ministerial Association at one time identified as “Baptist” in its organizational name, but otherwise are not Baptist historically.[i] Most of these groups do not consider themselves Baptists in the way most people think of Baptists. They usually look to other Holiness and Pentecostal bodies for their fellowship, rather than to Baptists (if they maintain fellowship outside their own ranks). It is difficult to obtain current information on some of the smaller bodies, but all the groups below are presumed to still exist as Holiness and Pentecostal “Baptists.” First listed is the group name with a link to more information, followed by the location of their headquarters (if known) or the general location of the churches (if known), ending with the date of their organization as an autonomous body (if known).

 

Holiness “Baptists

1.1 Calvary Holiness Association, Broxton, Georgia (org. 1977)

1.2 Christian Baptist Church of God, Wheelersburg, Ohio (org. 1931)

1.3 Church of Christ (Holiness) U.S.A., Jackson, Mississippi (org. 1920)

1.4 Evangelical Free Baptist Church, Addison, Illinois (org. 1978) [ii]

1.5 Full Gospel Baptist Fellowship International, Atlanta, Georgia (org. 1994)

1.6 General Conference of the Evangelical Baptist Church, Inc., Also Here, Tucson, Arizona (org. 1935) [iii]

1.7 Holiness Baptist Association of Georgia and Florida, Also Here, and Here (org. 1894)

1.8 Holy Church of Christ, Alabama and Mississippi [iv]

 

Pentecostal “Baptists”

1.1 Baptist Purity Association, Salem, Florida (org. 1934) [v]

1.2 Bethel Ministerial Association, Floyds Knobs, Indiana (org. 1934) [vi]

1.3 Church of God General Assembly (org. 1914)

1.4 Church of God Mountain Assembly, Inc., Jellico, Tennessee (org. 1907) [vii]

1.5 Church of God of the Original Mountain Assembly (org. 1946)

1.6 Church of God of the Union Assembly, Dalton, Georgia (org. 1920)

1.7 Free Will Baptist Pentecostal Faith Conference, Also Here, Turbeville, South Carolina (org. 1961)

1.8 Pentecostal Free Will Baptist Church, Dunn, North Carolina (org. 1959)

1.9 Trent River Free Will Holiness Association, Inc. Clinton, North Carolina (org. 1946) [viii]

1.10 Unaffiliated Free Will Baptist Holiness Churches [ix]

 

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[i] Some of the bodies did not directly withdraw from the Baptists, but rather split from a parent body that initially came out of the Baptists. These include Calvary Holiness Association (from the Holiness Baptist Association), as well as Church of God General Assembly, Church of God of the Original Mountain Assembly, and Church of God of the Union Assembly (from Church of God Mountain Assembly, Inc.). Baptist preacher Charles Price Jones separated from the Baptists and started a new denomination around 1900. It was chartered under the name “Church of Christ (Holiness) U.S.A.” in 1920.
[ii] Organized in DuPage County, Illinois in 1978 by churches that withdrew from the Southern Baptist Convention.
[iii] Organized in 1935 as the Church of the Full Gospel, Inc, by members of several Free Will Baptist churches, under the leadership of William Howard Carter.
[iv] This body has Methodist and Baptist roots, tending toward Wesleyan holiness, but possibly not technically a Holiness denomination. The Holy Church of Christ churches are located in Northwest Alabama and Northeast Mississippi. The original churches have origins in the Baptists, churches of Christ, and Methodist churches. They tend toward “old time” worship, practicing immersion baptism, extemporaneous preaching, open communion, and feet washing. The articles of faith do not address spiritual gifts. They are largely unknown to academic and historical church research. More research needs to be done for their more certain and accurate classification.
[v] The Baptist Purity Association, under the leadership of Luther Turner, was formed from the Holiness Baptist Association over the issue of using water rather than wine or juice in communion. More Pentecostal than their parent body, the Baptist Purity Association emphasizes divine healing and tongues as the initial evidence of the baptism of the Holy Ghost. See also Sawdust Trail, Ida Turner Guitterez, 1987.
[vi] Organized circa 1934 as the Apostolic Bible Conference, under the leadership of Albert Franklin Varnell. Varnell attended the Azusa Street revivals. The name of the group was changed to Evangelistic Ministerial Council, then in 1958 to Bethel Baptist Assembly, in hopes the organization might appeal to Baptists. This group shares with Baptists the doctrine of believer’s baptism by immersion – and temporarily shared the name Baptist – but apparently has never been affiliated with any other Baptist denomination.
[vii] Organized in 1907 by ministers and churches excluded from the South Union Association of United Baptists because of doctrinal differences.
[viii] This group appears to have Free Will Baptist roots, but they may not have come directly from them. More research needs to be done on this body.
[ix] Pentecostal Holiness churches or groups not affiliated with others in the listing.

Baptism of the Holy Ghost

The following is an excerpt from Circular Letter on the “Baptism of the Holy Ghost,” by T. B. Montanye. It appears in the minutes of the Philadelphia Baptist Association in 1802. The entire letter can be read HERE.

The narrow limits of a letter call us to a close. We must, therefore, leave you to gather further instruction from the few inferences deducible from the whole.

1. That though regeneration and sanctification be essential to the character of a Christian; yet neither of them constitute the baptism of the Holy Ghost.

2. However much you may enjoy of the Spirit, as the Spirit of life, light, and love; you have no Scripture grounds to call this inward baptism, and so the one baptism, and thereby live in the neglect of the appointments of Jesus Christ.

3. That as the baptism of the Holy Ghost was given for the confirmation of the gospel dispensation, it has effected its design; the sacred prophecy is fulfilled, and it has ceased.

4. That as the extraordinary work, and no other, is known in the gospel as the baptism of the Holy Ghost, and that took place after faith in Christ, or regeneration, we have no right to call regeneration baptism.

5. Though we are the hopeful subjects of divine grace, and live in the smiles of heaven; it is both our duty and privilege to submit to the appointments of Jesus Christ, as laid down in his word.

And now, dear brethren, you may perceive, that our intention is not to deny any of the blessed operations of the holy Ghost upon the human mind; but to distinguish between truth and error.

Circular Letter, by T. B. Montanye, October 5-7, 1802, in Minutes of the Philadelphia Baptist Association, from A. D. 1707 to A. D. 1807, A. D. Gillette, editor, Philadelphia, PA: American Baptist Publication Society, 1851, p. 376.

All uninspired writings are liable to contain error

The Scriptures accompanied by the aids of the Holy Spirit are the only source, which the servant of God can derive or desire that instruction which is requisite to qualify him for teaching the great truths of Religion...as all uninspired writings are liable to contain error, though the productions of pious men, they should be consulted with great caution, lest errors be imbibed with truth...in case one wishes to consult any of these helps on any significant point, he should first examine the Scripture thereon, carefully comparing Scripture with Scripture, and thus get as good understanding upon it as possible himself, unaided by any other book other than the Bible. He will then be prepared to read to advantage men's views; and will know far better to receive his truth and reject his error...the establishment of a Theological School which shall require any given amount of knowledge to be acquired, and any specific length of time, to be spent in Biblical studies, will not tend to promote the scriptural prosperity of the connection. 

-- "Proceedings of the Freewill Baptist Convention," Acton Maine, January 15, 1840

Good point

Acts 2...was not the only “outpouring of the Holy Spirit” recorded in Acts. Similar events occurred with each of the geographic people groups Christ included in Acts 1:8. An outpouring occurred in Jerusalem and Judea with Jewish believers. (See Acts 2) It also occurred for the Samaritans and “God fearers.” (See Acts 8:14-17; Acts 10:44-48, Acts 11:13). Finally, it came to the Gentiles, notably under the ministry of the Apostle Paul. (See Acts 19:1-7). 

-- Bud Ahlheim

All God's children

"All thy children shall be taught of the Lord." Isaiah 54:13 

"God's teaching does not leave a man where it found him, dead, stupefied, worldly, unfeeling, and carnal. If he is in distress, it does not leave him in distress; if he feels guilty, it does not leave him guilty; if he is in darkness, it does not leave him in darkness; but it lifts him out of these evils." -- J. C. Philpot

Mirror, mirror

"The Scriptures are compared to a mirror, or looking-glass. But light must shine upon the glass. Of what use is a looking-glass in a dark night? It reflects no image; it presents to you no likeness; you discern not your features therein; it might be nothing else but a naked board, as far as any reflection it gives of your face. But let light come into the room, or let the sun rise and shine upon it, and your countenance is reflected therein. So with the word of God; it is utterly ineffectual until the Spirit shines upon it; and when he shines upon it, he casts at the same time a ray of light into your heart; and as he shines with this twofold ray, first upon the word, and then into your soul, he reflects from the word your very image, and you see yourself just as you are, clearly portrayed." -- J. C. Philpot

Philpot on the witness

"He that believeth on the Son of God hath the witness in himself." 1 John 5:10

The grand point to have decided in a man's bosom is, whether he is Christ's or not; and this is a problem which none but the Lord himself can solve. Blessed is he who has the witness in himself; and this he can only have by believing on the Son of God, as John speaks, "He that believeth on the Son of God hath the witness in himself." This is the internal witness of the Spirit, as the Apostle declares, "The Spirit itself beareth witness with our spirit, that we are the children of God." -- J.C. Philpot (1802-1869)

Tongues, Cessation and the Holy Spirit

Back in May of 2007, I put together a series of posts on the subject of tongues and the baptism of the Holy Ghost. The topic of tongues, personal prayer language, cessationism and continuationism has recently resurfaced on SBC Voices. Because of that, I decided to post links to these posts for ease of access to anyone who might be interested.

Tongues and the baptism of the Holy Ghost
Testimony on tongues -- history in the book of Acts
Testimony on tongues -- the filling of the Spirit
Testimony on tongues -- the baptism of the Holy Ghost
Testimony on tongues -- direct Scripture references
Testimony on tongues -- Biblical evidence of true disciples
Tongues -- an evangelistic tool?

In 2009 I published the introduction, 5 main posts and two appendices in booklet form. I tweaked, edited expanded and updated at that time, but the above links are as originally posted.

The thaw

The thaw.

The ice and snow we lately saw,
Which covered all the ground;
Are melted soon before the thaw,
And can no more be found.

Could all the art of man suffice
To move away the snow,
To clear the rivers from the ice,
Or make the waters flow?

No, 'tis the work of GOD alone;
An emblem of the pow'r
By which he melts the heart of stone,
In his appointed hour.

All outward means, till he appears,
Will ineffectual prove;
Though much the sinner sees and hears,
He cannot learn to love.

But let the stoutest sinner feel
The soft'ning warmth of grace;
Though hard as ice, or rocks, or steel,
His heart dissolves apace.

Seeing the blood which JESUS spilt,
To save his soul from woe,
His hatred, unbelief, and guilt,
All melt away like snow.

Jesus, we in thy name entreat,
Reveal thy gracious arm;
And grant thy Spirit's kindly heat,
Our frozen hearts to warm.

John Newton (1725-1807)
Olney Hymns, 1779

The Sum and Substance of Religion, By J. C. Philpot

"There is no true religion independent of the inward work and witness of God the Spirit in the conscience. Take away the Spirit’s work, and what is left? Nothing but a dead carcass of forms. If a man deny the inward teachings of the Spirit of God to be the sum and substance of religion, he has no other refuge but Popery; and, to be thoroughly consistent, he should declare himself a Papist at once; for there is no real stopping–place between vital religion wrought in the heart and conscience by the power of God the Spirit, and that which stands in external forms, rites and ceremonies." -- As printed in the “Old Faith Contender”, November 1965

Joseph Charles Philpot (1802-1869) was an English Baptist minister born in Kent. According to "Gospel Standard, he was the son of a clergyman (evidently Anglican), and "he became a fellow of Worcester College Oxford. In 1828 he was appointed a curate at Stadhampton. He seceded from the Church of England in 1835 and cast in his lot with those who later became known as the Gospel Standard Baptists, becoming sole editor of their magazine in 1849."

Thomas Bradbury said...

"I may preach to the ear, but I cannot reach the heart. My words are but as empty vapour without the Spirit’s power. Joseph Irons' hymn is painfully, yet pleasantly, true:--

'We have listen’d to the preacher,
Truth by him has now been shown;
But we want a greater Teacher,
From the everlasting throne;
Application is the work of God alone.'"

-- From The Masters of Assemblies, by Thomas Bradbury, April 13, 1879