The Preeminence of Scripture in George Whitefield's Life

Whitefield’s spiritual devotion was established upon his immovable commitment to the Bible. Once he was converted, the Scripture immediately became his necessary food and fueled the fire in his soul for God. The more he immersed himself in the Bible, the deeper he grew in his dedication to know God and to advance His kingdom. The flame in his soul spread quickly, setting his newly regenerated life ablaze in a relatively short period of time. Within two years, the Word transformed him from a simple student at Oxford into a powerful pulpiteer.

Whitefield’s spiritual devotion was established upon his immovable commitment to the Bible

Biographer Arnold Dallimore described Whitefield’s early days as a believer, when the only visible light in town would be beaming from his second-story window as he ingested the truths of Holy Writ. Dallimore writes, “We can visualize him at five in the morning in his room over Harris’s bookstore. He is on his knees with his Bible, his Greek New Testament, and a volume of Matthew Henry spread before him.” With books open before his willing heart, Whitefield gazes back and forth from the English Bible to the Greek to Matthew Henry’s commentary, seeking to discern and digest Scripture’s divine truths.

Reflecting upon these early days in Christ, Whitefield recalled, “I began to read the Holy Scriptures upon my knees… . This proved meat indeed and drink indeed to my soul. I daily received fresh light and power from above.” As one who has gone without food devours meat, he described how the Scripture became his “soul’s delight.” Whitefield confessed how his daily devotion to the Scripture became like fire upon the altar of his soul, fueling his love for Christ.

After reading the text, young Whitefield prayed over “‘every line and every word’ in both the English and Greek, feasting his mind and his heart upon it till its essential meaning became a part of his very person.” Whitefield devoured the words and truths of Scripture like a feast spread before his hungry soul. Little did he realize at the time that God would use his newly kindled heart as a torch whose fire would engulf two continents. As the candle flame flickered in that second-story window, Whitefield was being prepared to be loosed upon the world with the good news of Jesus Christ. His private acquaintance with the Word is most clearly seen in the scriptural vocabulary of his preaching. He readily used biblical metaphors, drew biblical analogies, and illustrated biblical truths with other biblical passages. Cross-references in Scripture flowed freely from his lips as he prayed that the Holy Spirit would sear the truth upon souls in need of divine grace.

The Word of God became so all-consuming in Whitefield’s daily life that he confessed to having little time to read anything else: “I got more true knowledge from reading the Book of God in one month, than I could ever have acquired from all the writings of men.” He was deeply troubled by those who viewed the Scripture as an antiquated book of irrelevant writings. In a day when many evangelicals spent considerable time reading secular philosophy, rhetoric, and logic, Whitefield devoured the divine revelation. He grieved over the eclipse of Scripture in his generation, boldly asserting, “If we once get above our Bibles and cease making the written Word of God our sole rule both as to faith and practice, we shall soon lie open to all manner of delusion and be in great danger of making shipwreck of faith and a good conscience.” Whitefield resolved that nothing would displace the preeminence of Scripture in his life.

As Whitefield lived for Christ, the Word of God became the ruling authority over his life. It marked the trail upon which he constantly discovered beautiful vistas of redemption, sacrifice, love, and joy. The Scripture caused him to love God yet more. “Study to know Him more and more, for the more you know, the more you will love Him,” he said. Whitefield desired to become more like his Lord with every word he read, and he was forged and formed upon the anvil of Scripture. His great devotion to Scripture became God’s descending communion with him.

This excerpt is from Steven Lawson’s new title from Reformation Trust, The Evangelistic Zeal of George Whitefield.

The Inspiration and Authority of Scripture — J.C. Ryle

J.C. Ryle,

We must take heed to our doctrine about the inspiration and authority of the Holy Scriptures. Let us boldly maintain, in the face of all gainsayers, that the whole of the Bible is given by inspiration of the Holy Ghost,—that all is inspired completely, not one part more than another,—and that there is an entire gulf between the Word of God and any other book in the world.—We need not be afraid of difficulties in the way of the doctrine of plenary inspiration. There may be many things about it far too high for us to comprehend: it is a miracle, and all miracles are necessarily mysterious. But if we are not to believe anything until we can entirely explain it, there are very few things indeed that we shall believe.—We need not be afraid of all the assaults that criticism brings to bear upon the Bible. From the days of the apostles the Word of the Lord has been incessantly “tried,” and has never failed to come forth as gold, uninjured, and unsullied.

We need not be afraid of the discoveries of science. Astronomers may sweep the heavens with telescopes, and geologists may dig down into the heart of the earth, and never shake the authority of the Bible: “The voice of God, and the work of God’s hands never will be found to contradict one another.”—We need not be afraid of the researches of travellers. They will never discover anything that contradicts God’s Bible. I believe that if a Layard ¹ were to go over all the earth and dig up a hundred buried Ninevehs, there would not be found a single inscription which would contradict a single fact in the Word of God.

Furthermore, we must boldly maintain that this Word of God is the only rule of faith and of practice,—that whatsoever is not written in it cannot be required of any man as needful to salvation,—and that however plausibly new doctrines may be defended, if they be not in the Word of God they cannot be worth our attention. It matters nothing who says a thing, whether he be bishop, archdeacon, dean, or presbyter. It matters nothing that the thing is well said, eloquently, attractively, forcibly, and in such a way as to turn the laugh against you. We are not to believe it except it be proved to us by Holy Scripture.

Last, but not least, we must use the Bible as if we believed it was given by inspiration. We must use it with reverence, and read it with all the tenderness with which we would read the words of an absent father. We must not expect to find in a book inspired by the Spirit of God no mysteries. We must rather remember that in nature there are many things we cannot understand; and that as it is in the book of nature, so it will always be in the book of Revelation. We should draw near to the Word of God in that spirit of piety recommended by Lord Bacon many years ago. “Remember,” he says, speaking of the book of nature, “that man is not the master of that book, but the interpreter of that book.” And as we deal with the book of nature, so we must deal with the Book of God. We must draw near to it, not to teach, but to learn,—not like the master of it but like a humble scholar, seeking to understand it.

taken from: Knots Untied: Being Plain Statements on Disputed Points in Religion from the Standpoint of an Evangelical Churchman.

¹ Sir Austen Henry Layard – English archaeologist whose excavations greatly increased knowledge of the ancient civilizations of Mesopotamia.

Testing All Teachers, and Teachings, by Scripture – A.W. Pink

Pink,

There are three basic truths which the battle of the Reformation recovered for Christendom: the sufficiency and supremacy of the Scriptures, the right of private judgment, and justification by faith without the deeds of the law. Each of those was flatly denied by the Papacy, which taught, and still insists, that human “traditions” are of equal authority with God’s Word, that the Romish church alone is qualified to explain the Bible or interpret its contents, and that human merits are necessary in order to our acceptance with God. Having treated at some length, in recent years with the first, we are now considering the second. Rightly did Luther affirm that man is responsible to none but God for his religious views and beliefs, that no earthly power has any right to interfere in the sacred concerns of the soul—to be lord of his conscience or to have dominion over his faith. But while the Reformers contended vigorously for the right and privilege of each individual to read the Scriptures for himself, and, under the illumination and guidance of the Holy Spirit, to form his own opinions of what they teach. . .

In a matter so momentous as my obtaining a correct understanding of God’s will for me, and where the eternal interests of my soul are concerned, it deeply concerns me to obtain first-hand information of the same, and not to accept blindly what others say and do, or receive without question what any church teaches. I must rigidly examine and test by God’s Word all that I hear and read. “Every one of us shall give account of himself to God” (Romans 14:12). Religion is an intensely personal thing which cannot be transacted by proxy. It consists of immediate dealings between the individual soul and its Maker. No one can repent for me, believe for me, love God for me, or render obedience to His precepts on my behalf. Those are personal acts which God holds me responsible to perform. Every man is responsible for his beliefs. Neither ignorance nor error is merely a misfortune, but something highly culpable, since the Truth is available unto us in our mother tongue. If some be deceived by false prophets, the blame rests wholly on themselves. Many complain that there is so much difference and contrariety among preachers, they scarcely know what to believe or what to do. Let them do as God has bidden: “seek ye Out of the book of the Lord”!

God has given me that precious Book for the very purpose of making known to me what I am to believe and do, and if I read and search it with a sincere desire to understand its meaning and be regulated by its precepts, I shall not be left in the dark. If I so act, there will be an end to my perplexity because of the “confusion of tongues” in the religious world, for there are no contradictions, no contrarieties in God’s Word. He holds me responsible to test everything preachers say: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa. 8:20). That Word is the sole standard of faith and practice, the “sure word of prophecy” to which we do well to give heed as unto a light shining in a dark place (2 Pet. 1:19). Faith rests not upon the testimony of any man, nor is it subject to any man. It rests on the Word of God, and it is amenable to Him alone. “He that builds his faith upon preachers, though they preach nothing but the Truth, and he pretends to believe it, hath indeed no faith at all, but a wavering opinion, built upon a rotten foundation” (John Owen). Then “cease ye from man . . . for wherein is he to be accounted of?” (Isa. 2:22), and “Trust in the Lord with all thine heart, and lean not unto thine own understanding.” (Prov. 3:5).

Each one of us is directly responsible to God for the use he makes and the compliance he renders to His Word. God holds every rational creature accountable to ascertain from His living oracles what is His revealed will and to conform thereunto. None can lawfully evade this duty by paying someone to do the work for him. Whatever help may be obtained from God’s ministers, we are not dependent on them. To understand and interpret the Scriptures is not the prerogative of any ecclesiastical hierarchy. We have the Bible in our own mother tongue. The throne of grace is available, whither we may turn and humbly make request, “Teach me, O Lord . . . Thy statutes . . . Give me understanding . . . Make me to go in the path of Thy commandments” (Ps. 119:33-35). We have the promise of Christ to rest upon: “If any man will do His will, he shall know of the doctrine” (John 7:17). Hence there is no valid excuse either for spiritual ignorance or for misconception of what God requires us to believe and do. Unto His children God has graciously imparted His Spirit that they may “know the things that are freely given to us of God” (1 Cor. 2:12). Yet it is only as God’s Word is personally received into the heart that it “effectually worketh also in you that believe” (1 Thess. 2:13).

There is an urgent need for each person who values his soul and its eternal interests to spare no pains in making himself thoroughly familiar with God’s holy Word and prayerfully endeavoring to understand its teaching, not only for the pressing reason stated above, but also because of the babble now obtaining in Christendom, and particularly in view of the numerous emissaries of Satan, who lie in wait at every corner, ready to seduce the unwary and the indolent. As pointed out before, the conflicting teaching which now abounds in the churches renders it all the more imperative that each of us should have strong and scripturally formed convictions of his own. Our Lord has expressly bidden us, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matt. 7:15). That solemn warning points a definite duty, and also implies our being qualified to discharge the same. That duty is to examine closely and test carefully by God’s Word all that we read and hear from the pens and lips of preachers and teachers; and that, in turn, presupposes we are well acquainted with the Word, for how else can we determine whether an article or a sermon be scriptural or unscriptural?. . .

Now this right of private judgment, and the duty of each person to determine for himself what God’s Word teaches, is categorically denied by Rome, which avers that “ignorance is the mother of devotion,” and that the highest form of service is that of “blind obedience.” The Papacy insists that the Church is absolutely infallible in all matters of Christian Faith. During Session IV the Council of Trent (1563) decreed that “No one, relying on his own skill, shall, in matters of faith and of morals pertaining to the edification of Christian doctrine, wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church—whose it is to judge of the true sense and interpretation of the Holy Scriptures—hath held and doth hold; or even contrary to the unanimous consent of the Fathers.” This was ratified and repeated in the Dogmatic Decrees of the Vatican Council (chapter 2): “We, renewing the said decree, declare this to be their sense, that in matters of faith and morals, appertaining to the building up of Christian doctrine, that is to be held as the true sense of Holy Scripture, which our holy mother Church hath held and holds, to whom it belongs to judge of the true sense of the Holy Scripture; and therefore that it is permitted to no one to interpret the sacred Scripture contrary to this sense.”. . .

Let us briefly notice one verse to which appeal is made by Romanists in support of their contention that the laity have no right to form their own views of what God’s Word teaches: “Knowing this first, that no prophecy of the scripture is of any private interpretation” (2 Pet. 1:20). On the basis of those words it is insisted that the Bible must be officially interpreted, and that “holy mother Church” is alone authorized and qualified to discharge this duty and to render this service. But that verse affords not the slightest support of their arrogant claim. Those words, as their context clearly shows, treat of the source of prophecy and not its meaning. The very next sentence explains what is signified by verse 20: “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit.” Thus, verse 20 manifestly imports, Be assured at the outset that what the prophets delivered proceeded not from their own minds. The Greek word for “private” is never again so rendered elsewhere in the New Testament, but is translated scores of times “his own.” Consequently the “interpretation” has reference to what was delivered by the prophets and not to the explication of it: had the “interpretation” which the prophets delivered issued from themselves, then they had been “by the will of man,” which the next verse expressly denies.

Taking verses 20 and 21 together, nothing could more emphatically affirm the absolute inspiration of the prophets. They spoke from God, and not from themselves. The force, then, of verse 20 is that no prophetic utterance was of human origination. It is the Divine authorship of their words, and not the explanation of their messages, that is here in view—the act of supplying the prophecy, and not the explaining of it when supplied. So far from lending any color to the view that there inheres somewhere in the Church and its ministers an authority to fix the sense of Holy Writ, this very verse, as it is rendered in the Authorized Version, obviously refutes the same, because for any man—be it the Roman pontiff or a Protestant prelate—to determine the meaning of God’s Word would be of “private interpretation”! Alas, that is the very thing which has happened throughout Christendom, for each church, denomination, party, or “circle of fellowship” puts its own meaning on the Word, and in many instances contrary to the Truth itself. Let the Christian reader be fully persuaded that there is nothing whatever in 2 Peter 1:20, which forbids him weighing the words of Scripture, exercising his own judgment, and, under the guidance and grace of the Holy Spirit, deciding what they signify.

Not only is private judgment a right which God has conferred upon each of His children, but it is their bounden duty to exercise the same. The Lord requires us to make full use of this privilege, and to employ all lawful and peaceful means for its maintenance. Not only are we responsible to reject all erroneous teaching, but we are not to be the serfs of any ecclesiastical tyranny. “Be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven” (Matt. 23:8, 9). Those words contain very much more than a prohibition against according ecclesiastical titles unto men; yea, it is exceedingly doubtful whether such a concept is contained therein; rather is Christ forbidding us to be in spiritual bondage to anyone. In verse 2 He had stated, “The scribes and the Pharisees sit in Moses’ seat”: that is, they have arrogated to themselves the power of religious legislation and demand entire subjection from their adherents. In the verses that follow, our Lord reprehended them for usurping authority and setting up themselves as demagogues; in view of which the Lord Jesus bade His disciples maintain their spiritual liberty and refuse all allegiance or subservience to any such tyrants.

“But be ye not called Rabbi: for one is your Master, even Christ; and all ye are brethren” (Matt. 23:8). In every generation there are those of an officious spirit who aspire to leadership, demanding deference from their fellows. Such men, especially when they are endowed with natural gifts above the average, are the kind who become the founders of new sects and parties, and insist upon unqualified subjection from their followers. Their interpretation of the Scriptures must not be challenged, their dicta are final. They must be owned as “rabbis” and submitted to as “fathers.” Everyone must believe precisely what they teach, and order all the details of his life by the rules of conduct which they prescribe, or else be branded as a heretic and denounced as a gratifier of the lusts of the flesh. There have been, and still are, many such self-elevated little popes in Christendom, who deem themselves to be entitled to implicit credence and obedience, whose decisions must be accepted without question. They are nothing but arrogant usurpers, for Christ alone is the Rabbi or Master of Christians; and since all of His disciples be “brethren” they possess equal rights and privileges.

“Call no man your father upon the earth: for one is your Father, which is in heaven” (verse 9). This dehortation has ever been needed by God’s people, for they are the most part simple and unsophisticated, trustful and easily imposed upon. In those verses the Lord Jesus was enforcing the duty of private judgment, bidding believers suffer none to be the dictators of their faith or lords of their lives. No man is to be heeded in spiritual matters any further than he can produce a plain and decisive “thus saith the Lord” as the foundation of his appeal. To be in subjection to any ecclesiastical authority that is not warranted by Holy Writ, or to comply with the whims of men, is to renounce your Christian freedom. Suffer none to have dominion over your mind and conscience. Be regulated only by the teaching of God’s Word, and firmly refuse to be brought into bondage to “the commandments and doctrines of men,” with their “Touch not, taste not, handle not” (Col. 2:21, 22). Instead, “stand fast therefore in the liberty wherewith Christ hath made us free” (Gal. 5:1); yet “not using your liberty for a cloak of maliciousness, but as the servants of God” (1 Pet. 2:16)—yielding unreservedly to His authority. Rather than conform to the rules of the Pharisees, Christ was willing to be regarded as a Sabbath-breaker!

“Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand” (2 Cor. 1:24). Weigh well those words my reader, and remember they were written by one who “was not a whit behind the very chief of the apostles,” and here be disclaims all authority over the faith of these saints! In the previous verse he had spoken of “sparing” them, and here “lest it should be thought that he and his fellow ministers assumed to themselves any tyrannical power over the churches or lorded it over God’s heritage, these words are subjoined” (John Gill). The word “faith” may be understood here as either the grace of faith or the object thereof. Take it of the former: ministers of the Gospel can neither originate, stimulate, nor dominate it: the Holy Spirit is the Author, Increaser, and Lord of it. Take it as the object of faith—that which is believed: ministers have no Divine warrant to devise any new articles of faith, nor to demand assent to anything which is not plainly taught in the Bible. “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11), neither withholding anything revealed therein nor adding anything of his own thereto.

Paul’s work was to instruct and persuade, not to lord it over his converts and compel their belief. He had written his first letter to the saints in answer to the queries they had sent him, and at the beginning of this second epistle explains why he had deferred a further visit to them, stating that he was prepared to stay away until such time as they had corrected the evils which existed in their assembly. He refused to oppress them. “Faith rests not on the testimony of man, but on the testimony of God. When we believe the Scriptures, it is not man, but God whom we believe. Therefore faith is subject not to man, but to God alone . . . The apostles were but the organs of the Holy Spirit: what they spake as such they could not recall or modify. They were not the lords, so to speak, of the Gospel . . . Paul therefore places himself alongside of his brethren, not over them as a lord, but as a joint believer with them in the Gospel which he preached, and a helper of their joy, co-operating with them in the promotion of their spiritual welfare” (C. Hodge). If Paul would not, then how absurd for any man to attempt to exercise a spiritual dominion in matters of faith or practice!

“The elders which are among you I exhort . . . Feed the flock of God which is among you . . . not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock” (1 Pet. 5:1-3). These are part of the instructions given unto ministers of the Gospel as to how they are to conduct themselves in the discharge of their holy office, and we would earnestly commend them to the attention of every pastor who reads this article. They are Divinely forbidden to abuse their position and to assume any absolute authority or rule imperiously over the saints. Their task is to preach the Truth and enjoin obedience to Christ, and not unto themselves. They are not to act arbitrarily or in a domineering spirit, for though they be set over believers in the Lord (1 Thess. 5:12) and are to “rule” and therefore to be submitted unto in their lawful administration of the Word and the ordinances (Heb. 13:17), yet they are not to arrogate to themselves dominion over the consciences of men nor impose any of their own inventions; but instead, teach their flock to observe all things whatsoever Christ has commanded (Matt. 28:20).

The minister of the Gospel has no right to dictate unto others, or insist in a dogmatic manner that people must receive what he says on his bare assertion. Such a spirit is contrary to the genius of Christianity, unsuited to the relation which he sustains to his flock, and quite unbecoming a follower of Christ. No arbitrary control has been committed to any cleric. True ministerial authority or church rule is not a dictatorial one, but is a spiritual administration under Christ. Instead of lording it over God’s heritage, preachers are to be “ensamples to the flock”: personal patterns of good works, holiness, and self-sacrifice; models of piety, humility, charity. How vastly different from the conduct enjoined by Peter has been the arrogance, intolerance, and tyrannical spirit of his self-styled successors! Nor are they the only ones guilty thereof. Love of power has been as common a sin in the pulpit as love of money, and many of the worst evils which have befallen Christendom have issued from a lusting after dominion and ecclesiastical honors.

Such is poor human nature that good men find it hard to keep from being puffed up and misusing any measure of authority when it be committed unto them, and from not doing more harm than good with the same. Even James and John so far forgot themselves that, on one occasion, they asked Christ to grant them the two principal seats of power and honour in the day of His glory (Mark 10:35-37). Mark well this part of His reply: “Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them”—they love to bear sway, and, like Haman, have everybody truckle to them. “But so shall it not be among you” says Christ to His ministers—eschew any spirit of domineering, mortify the love of being flattered and held in honour because of your office. “But whosoever will be great among you shall be your minister; and whosoever of you will be the chiefest, shall be servant of all”—those who are to be accounted the greatest in Christ’s spiritual kingdom are the ones characterized by a meek and lowly heart, and those who will receive a crown of glory in the day to come are those who most sought the good of others. “For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many”—then make self-abnegation and not self-exaltation your constant aim.

“Prove all things: hold fast that which is good” (1 Thess. 5:21). This is yet another verse which, by clear and necessary implication, teaches the privilege and right of private judgment, and makes known the duty and extent to which it is to be exercised. Linking it with what has been before us in the preceding paragraphs, it shows that if it be unwarrantable for the servants of Christ to usurp an absolute power, it is equally wrong for those committed to their care to submit thereto. Church government and discipline are indeed necessary and scriptural, yet not a lordly authority but a rule of holiness and love, wherein a spirit of mutual forbearance obtains. God does not require the minds and consciences of His children to be enslaved by any ecclesiastical dominion. Each one has the right to exercise his own judgment and have a say and vote upon all matters pertaining to his local assembly; and if he does not, then he fails in the discharge of his responsibility. Well did one of the old divines say on Psalm 110:1, “Christ is Lord to employ, to command, whom and what He will. To Him alone must we say, ‘Lord, save me, I perish.’ To Him only we must say, ‘Lord, what wilt Thou have me to do?’ To Him only must we go for instruction—’Thou hast the words of eternal life.’

It scarcely needs to be said that the right of private judgment certainly does not mean that we are at liberty to bring the Word of God to the bar of human reason and sentiment, so that we may reject whatever does not commend itself to our intelligence or appeal to our inclinations. The Bible does not submit itself unto our opinion or give us the option of picking and choosing from its contents: rather is it our critic (Heb. 4:12). The Law of the Lord is perfect and, the best of us being very imperfect, it is madness to criticize it. But when we hear preaching from it, we must try what is said whether or not it accords with the Word, and whether the interpretation be valid or strained. It is a fundamental truth that “Christ Jesus came into the world to save sinners,” yet even in the days of the apostles there were those who, while acknowledging Him as the only Saviour, taught that there was no salvation apart from circumcision. Accordingly the church met at Jerusalem “for to consider of this matter” (Acts 15:4-11). So must we “consider” all we hear and read, whether it agrees with the Divine Rule, taking nothing for granted.

“Prove all things.” This is not optional but obligatory: we are Divinely commanded to do so. God’s Word is the only standard of truth and duty, and everything we believe and do must be tested by it. Thousands have sought to evade this duty by joining Rome and allowing that system to determine everything for them. Nor are the majority of the members of non-popish churches much better, being too indolent to search and study the Bible for themselves, believing whatever their preachers tell them. Beware, my reader, of allowing any influence to come between your soul and God’s Word. How early did the Holy Spirit have occasion to say to one of the primitive churches which had given way to a spirit of partisanship and bigotry, “Who then is Paul? and who is Apollos?” When the mind rests upon the human instrument, not only is spiritual progress in the Truth immediately arrested, but the living power of what Truth is already attained dies out of the enslaved heart, being displaced by dogmas received on human authority. Divine Truth then degenerates into a party distinction, for which many zealously contend in naught but a sectarian spirit.

The origin of all sectarianism is subjection to men, human authority supplanting the authority of God, the preacher becoming the dictator. We must not suffer any to arrogate the place and office of the Holy Spirit. No human system can feed the soul: it has to come into immediate and quickening contact with the living and powerful Word of God in order to be spiritually nourished. Even where real Christians are concerned, many had their religious beliefs formed before they were converted, receiving them from their parents or the churches they attended, and not directly from God and His Word. Therefore they too need to heed this Divine injunction: “Prove all things: hold fast that which is good.” Bring your beliefs to the test of the Scriptures, and you are likely to discover that it is much harder and more painful to unlearn some things than it is to learn new ones. Very few think for themselves, and fewer still are really willing to “buy the Truth” and set aside their former opinions, no matter what may be the cost. Much grace is needed for that! Since the eternal interests of our souls are involved, it is the height of folly for us to depend upon the judgment of others, for the ablest ministers are fallible and liable to err.

“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so” (Acts 17:11). Those Bereans sat in judgment upon the teaching of the apostles! They are commended for doing so! Not only was it their privilege and duty, but it is recorded to their honour. But mark how they discharged this duty. They brought all that they heard from the spoken discourse to the test of the written Word. They did not judge by their own preconceptions, views, prejudices, feelings, or partialities, but by God’s Word. If what they heard was in accord therewith, they were bound to receive and submit to it; but if it was contrary thereto, they were equally bound to refuse and reject the ministry that taught it. That is recorded as an example to us! It reveals how we are to exercise this privilege of private judgment. The apostles claimed to be sent of God, but were they really preaching the Truth? The Bereans gave them a ready hearing, but took the trouble to examine and try their teaching by the Scriptures, and searched them daily whether they were so. Do thou likewise, and remember that Christ commended the Ephesian saints because they had tried those who said they were apostles and “found them liars” (Rev. 2:2).

The right of private judgment does not mean that each Christian may be a law unto himself, and still less lord over himself. We must beware of allowing liberty to degenerate into license. No, it means the right to form our own views from the Scriptures, to be in bondage to no ecclesiastical authority, to be subject unto God alone. Two extremes are to be guarded against: slavery to human authority and tradition; the spirit of self-will and pride. On the one hand we are to avoid blind credulity, on the other hand an affectation of independence or the love of novelty, which disdains what others believe, in order to obtain a cheap notoriety of originality. Private judgment does not mean private fancy, but a deliberate conviction based on Holy Writ. Though I must not resign my mind and conscience to others, or deliver my reason and faith over blindfold to any church, yet I ought to be very slow in rejecting the approved judgment of God’s servants of the past. There is a happy medium between limiting myself to what the Puritans and others taught, and disdaining the help they can afford me. Self-conceit is to be rigidly restrained. Private judgment is to be exercised humbly, soberly, impartially, with a willingness to receive light from any quarter. Ponder the Word for yourself, but mortify the spirit of haughty self-sufficiency; and be ready to avail yourself of anything likely to afford you a better understanding of the Truth. Above all, daily beg the Holy Spirit to be your teacher. “Prove all things”: when listening to your favorite preacher, or reading this book. Accord your brethren the same right and privilege you claim for yourself.

taken from: Practical Christianity by A.W. Pink

The Greater Parts of Scripture?

Sometimes in the name of zeal for biblical fidelity we can inadvertently correct others where no correction is needed. I’ve had the infelicitous experience, on numerous occasions, of being corrected for something for which I ought not to have been corrected. I have also been the culprit of such uninformed action. I have many times made assertions about certain portions of Scripture (e.g. certain chapters in Genesis, Romans, Galatians and Hebrews) being greater than others. On numerous occasions, well-meaning Christians have fired something back along the lines of, “Every portion of Scripture is important. We shouldn’t say one is greater than another.” Not long ago, I happened across a statement by J. Gresham Machen, in one of his sermons in God Transcendent, in which he explained how is it altogether right to insist that some parts of Scripture are greater than others. Machen wrote:

Some chapters of the Bible are certainly greater than others, and it is by no means derogatory to the authority of Scripture to recognize their special greatness. The doctrine of plenary inspiration does not mean, as its opponents often represent it as meaning, that all parts of the Bible are equally valuable–it only means that all parts of the Bible are equally true. Even the least valuable parts of the Bible have, indeed, their place. Lovers of poetry love the level lines of Shakespeare; so we Christians cherish the great level, prose chapters of the word of God. Even in the level pathways of Scripture we can walk with God and learn of Him. But then when we have passed through such a stretch in our reading of the Bible, where distinct scenes are concealed, suddenly we emerge sometimes as we read, as upon the brow of some hill, and discern before us with wondering eyes a wide, free prospect of the world and destiny and human duty. And there, through the great expanse stretched out before, may be seen a narrow path that leads over hill and dale until in the dim distance it loses itself in the mysterious brightness of the city of God.1

In addition to what Machen wrote, the first chapter of the Westminster Confession of Faith seems to suggest something similar when the Divines reflect on the clarity of the different portions of Scripture. When they speak of those places in Scripture that reveal “those things that are necessary to be known, believed and observed for salvation” they surely have in mind what we mind call “the greater parts of Scripture:”

All things in Scripture are not alike plain in themselves, nor alike clear unto all:yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.2

Believing fully that “all Scripture is God-breathed and is profitable for doctrine, reproof, correction and instruction in righteousness” (2 Tim. 3:16) and that no word that God has spoken will “return to Him void, but it shall accomplish what He pleases and it shall prosper in the thing for which He sent it” (Isaiah 55:11), I must admit that find myself in agreement with Machen: “Some chapters of the Bible are certainly greater than others.”

1. J. Gresham Machen God Transcendent (Wm. B. Eerdman’s: The Banner of Truth Trust, 1949) p. 116

2. Westminster Confession of Faith 1.7

Everything Taught Must be Examined by Scripture — J.C. Ryle

J.C. Ryle,

A man must make the Bible alone his rule. He must receive nothing, and believe nothing, which is not according to the word. He must try all religious teaching by one simple test,—Does it square with the Bible?—What saith the Scripture?

I would to God the eyes of the laity of this country were more open on this subject, I would to God they would learn to weigh sermons, books, opinions, and ministers, in the scales of the Bible, and to value all according to their conformity to the word. I would to God they would see that it matters little who says a thing, —whether he be Father or Reformer,—Bishop or Arch- bishop,— Priest or Deacon,—Archdeacon or Dean. The only question is,—Is the thing said Scriptural? If it is, it ought to be received and believed. If it is not, it ought to be refused and cast aside. I fear the consequences of that servile acceptance of everything which the parson says, which is so common among many English laymen. I fear lest they be led they know not whither, like the blinded Syrians, and awake some day to find themselves in the power of Rome. Oh! that men in England would only remember for what the Bible was given them!

I tell English laymen that it is nonsense to say, as some do, that it is presumptuous to judge a minister’s teaching by the word. When one doctrine is proclaimed in one parish, and another in another, people must read and judge for themselves. Both doctrines cannot be right, and both ought to be tried by the word. I charge them above all things, never to suppose that any true minister of the Gospel will dislike his people measuring all he teaches by the Bible. On the contrary, the more they read the Bible, and prove all he says by the Bible, the better he will be pleased. A false minister may say, “You have no right to use your private judgment: leave the Bible to us who are ordained.” A true minister will say, “Search the Scriptures, and if I do not teach you what is Scriptural, do not believe me.” A false minister may cry, “Hear the Church,” and “Hear me.” A true minister will say, “Hear the word of God.”

- J.C. Ryle (1816-1900)
taken from: Consider Your Ways: Being a Pastor’s Address to His Flock. 10th Thousand, Revised and Adapted to All Seasons. London: Hunt & Son, 1849.

How to Experience Scripture with Your Students

In the story of the transfiguration, Jesus takes his friends high atop a mountain to share with them an unfiltered expression of his glory. And yet, glorious as it was, they didn't remain there. Instead, they returned to the valley. This is an important lesson for those of us who, day in and day out, walk with students and witness their great desire to experience more of the Lord. While "mountaintop" experiences can be an valuable part of the Christian life, most of our relationship with God isn't lived out on the mountaintop. How, then, do we spend time with him on a daily basis? We do this through Spirit-led prayer and community, to be sure, but we experience his presence in these things most vividly and assuredly through the Bible.

As John Frame has said, "God's written word has the same power, authority, and divinity as the divine voice from heaven and the word of the prophets and the apostles." In light of this glorious definition, youth pastors have everything to gain, for ourselves and our young friends, when we open up God's Word as a community and experience the glory of Jesus.

Doing youth ministry in New York City means you're able to work alongside some interesting and accomplished lay leaders. For a teenager to sit across from any one of them is an enriching experience. Nevertheless, as a team we're aware that the friendship and "common sense" wisdom we provide won't be enough to sustain the next generation "when the days of trouble come" (Eccl. 12:1).

Our first prayer isn't that our students will grow to become well-rounded individuals but re-created ones. Therefore, parents, pastors, and lay leaders must joyfully prepare in advance and make the most of the opportunities involved in ministering to youth.

Youth leaders must be able to speak God's truth into the given circumstances of a student's life. If you're ready, this can occur spontaneously while riding in a car, playing Settlers of Catan, or taking part in a service project. No formulas. Just two people listening and responding to one another, their stories made sense through his.

Of course, there's no shortage of helpful methods for learning Scripture. One that's shaped me personally is regular group meditation. By "meditation" I mean part rote memorization (chapter and verse) and part prayerful imagination. Beginning on my own, I like to prayerfully consider a cluster of verses based around a particular biblical topic—say, the church.1 Over a week or so, a brief conversational narrative begins to form in my mind that sufficiently explains the topic in a way that's both orthodox and also unique to my personality. My primary purpose is to know God better through his text, then to share it with others doing the same thing. Once I can distill from a cloud of ideas one or two pithy thesis-like statements, I know I've spent transformative time with his Word and am ready to share and discuss with my leader friends.

Sharing is as an act of fellowship. It encourages accountability to the task and is an opportunity to learn from others. As I'm shaped by my time in Scripture, I'm sustained in the valley, and my functional trust in Scripture increases. When we experience and model rich biblical thinking, the incomparable wisdom and power of God's truth is made apparent not only to ourselves, but to others as well.

At the transfiguration Peter, James, and John witness for the first time what we never want to take for granted: that Jesus is the central figure in the story of redemptive history and therefore the central figure of our lives. Eventually they understand their own cultural narrative through him and interpret every problem—big or small—through the lens of his resurrection. So might our students.

Of course, we're able to see what that inner circle was only beginning to comprehend—that the glory of Jesus is greater than our own expectations for our lives. Youth communities that continually place the stories of students within the ultimate story of God may radically transform identities and usher teenagers into lives filled with grace, hope, and purpose.

I first met Davis when he was 15. Though he'd grown up in the church and professed faith in Christ, he recognized a difference between the more realized faith of certain friends and his own. Convicted by their joy, he began to wonder: What more can I do? Still, however, having had no recognizable "mountaintop" experience he walked hesitantly, believing he didn't possess the willpower to "center his life on Christ." Then he heard from Scripture that God's glory was already being displayed through him in ways he took for granted.

In Philippians 2, Paul exhorts the church at Philippi to unity as he repeats a single word: any. "If there is any comfort from love, any participation in the Spirit, any affection and sympathy," he writes, "complete my joy by being of same mind, having the same love, being of one accord and of one mind" (Phil. 2:1). Davis discovered in this word that even the smallest amount of God's grace is evidence enough to move forward, to be confident in faith, to do the work of ministry. Realizing Christ is already in the valley alongside him, Davis understood the onus wasn't on him to have some spectacular experience. Recognizing God's work, Davis has reflected God's grace ever since.

This wasn't only freeing for Davis but for many around him as well—even for the pastor. As a newly appointed Bible teacher I learned to trust that when the Lord shapes me through my own careful meditation on Scripture, he uses that process to shape others. As youth leaders, we must understand how our students struggle and think biblically about their lives. In doing so we can walk together through uncertain and often unstable terrain and, because of Christ, move forward with the surest footing and friendship.

1 The Chapel-Meeks Guide (PCA Ordination Material) is an excellent place to start for verses coordinated by topic. Its purpose is to help pastors-in-training develop a working knowledge of orthodox Christian themes.

Resolving Apparent Contradictions in Scripture

In this excerpt from a message at our 2010 National Conference, Derek Thomas gives two examples of how to resolve apparent contradictions in Scripture.

Matthew 28:1 says that at the resurrection, Mary Magdalene and another Mary are at the tomb when it begins to dawn. And Mark tells us in chapter 16, that Mary Magdalene, the mother of Jesus, and Salome was there. And John, not to be outdone, says Mary Magdalene was there. He doesn’t say only Mary Magdalene was there, but he does say Mary Magdalene was there but doesn’t mention anyone else. But then says that when Mary Magdalene went to the tomb it was still dark.

Contradictions—age-old, tiresome, weary contradictions.

If Mary Magdalene, and another Mary, and Salome were there, Mary Magdalene was there. So what John is saying isn’t contradicting anything. If they left their home when it was still dark and arrived at the tomb when the sun was coming up, there’s no contradiction here.

Or, 2 Samuel 24 says God provoked David to number the people. But Chronicles says Satan did it. Ok, Chronicles was written probably a long time after Samuel. God did it in Samuel, Satan did it in Chronicles. Maybe the author of Chronicles didn’t know what was in the book of Samuel? No. God did it, Satan did it.

Wait just a minute, didn’t the prince of preachers last night tell us from Acts 2 of Peter’s sermon on the day of Pentecost, with a huge crowd, and everything that he was saying was being written down and recorded because it was going to go into Scripture, and didn’t he say about the crucifixion of Jesus that “you,” pointing to Jews in Jerusalem, “you,” by wicked hands took him and slew him, but it was all by the determinate counsel and foreknowledge of God. You did it; it was all by God’s divine decree.

Who did it? Doesn’t Paul say in Philippians, “Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do of His good pleasure”? You do it; God does it. God moved David; Satan moved David. God moved David using Satan as His tool.

 

Scripture: Charles Spurgeon's Unshakable Foundation

Throughout his ministry, Charles Spurgeon’s preaching rested squarely on this impregnable rock—that the Bible is exactly what it claims to be, the inspired Word of the living God. As he stepped into the pulpit, he spoke with confidence in the infallible purity and saving power of God’s Word. For Spurgeon, when the Bible speaks, God speaks.

Spurgeon’s strong belief in the doctrines of grace was firmly rooted and grounded in this truth. He did not proclaim the doctrines of sovereign grace simply because the Reformers or Puritans affirmed them. Rather, he believed them because he found them clearly stated in the Bible. Though he considered himself a staunch Calvinist, Spurgeon asserted, “I believe nothing merely because [John] Calvin taught it, but because I have found his teaching in the Word of God.” He further stated: “‘Calvinism’ did not spring from Calvin; we believe that it sprang from the great Founder of all truth. Perhaps Calvin derived it mainly from the writings of Augustine. Augustine obtained his views, without doubt, through the Spirit of God, from the diligent study of the writings of Paul, and Paul received them of the Holy Ghost, from Jesus Christ.” Though he agreed, on the whole, with Calvin and other Reformed theologians, Spurgeon’s beliefs were founded exclusively on what he saw plainly taught in Scripture. He was, as it were, the embodiment of sola Scriptura—Scripture alone.

Voicing his sole allegiance to the Bible, Spurgeon renounced any confidence in the traditions of men or in the authorities of the church per se. He maintained:

The Holy Ghost revealed much of precious truth and holy precept by the apostles, and to His teaching we would give earnest heed; but when men cite the authority of fathers, and councils, and bishops, we give place for subjection, no, not for an hour. They may quote Irenaeus or Cyprian, Augustine or Chrysostom; they may remind us of the dogmas of Luther or Calvin; they may find authority in Simeon, Wesley, or Gill—we will listen to the opinions of these great men with the respect which they deserve as men, but having done so, we deny that we have anything to do with these men as authorities in the church of God, for there nothing has any authority, but “Thus saith the Lord of hosts.” Yea, if you shall bring us the concurrent consent of all tradition—if you shall quote precedents venerable with fifteen, sixteen, or seventeen centuries of antiquity, we burn the whole as so much worthless lumber, unless you put your finger upon the passage of Holy Writ which warrants the matter to be of God.

This fundamental commitment to the Bible was the cornerstone on which Spurgeon built his ministry. Those who stand in pulpits, he contended, must believe that the Bible is not the word of the men who recorded it. Rather, they must affirm that it is the written Word of the living God. Iain Murray explains: “They have a message to announce, that is not their own and they are sure of it. To entertain doubt over whether Scripture is all given by inspiration of God is instantly to lose the true authority that is required of a preacher and evangelist.” Murray then emphatically adds, “No man will preach the gospel aright who does not wholly believe it.” In just this manner, Spurgeon was convinced that the Bible is divine revelation, the very Word of God.

This excerpt is adapted from Steven Lawson’s The Gospel Focus of Charles Spurgeon.

Strange Fire Conference: Scripture Alone

It’s the subject of the Puritan commitment to Sola Scriptura. Sola Scriptura (Latin for “Scripture alone”) served as the foundation for the four other solas of the Reformation: sola gratia (by grace alone), sola fide (by faith alone), solus Christus (Christ alone), and soli Deo gloria (glory to God alone). These five all fit together as one statement of truth, one declaration of the true saving gosepl of Jesus Christ. Sola scriptura is the foundation upon which everything rests, everything we believe, embrace, and hold dear.

Rome said “We accept Scripture, but also Church tradition, ecclesiastical hierarchies, etc.” But the Reformers said “No, it’s sola scriptura. If anything else is added to the foundation of the church, the foundation will be split and unable to hold the rest of the doctrines of the gospel of Jesus Christ.

Upon the foundation of sola scripture are three massive pillars which frame and uphold the gospel in its most basic formulation—by grace alone, through faith alone, and in Christ alone. And when this foundation and these pillars are in place, the crown can be erected across which is written soli Deo gloria.

After the Reformers, the next giants of faith were the Puritans. These came around the time when Queen Elizabeth began to reign. Few movements in church history have ever been more Bible centered than was the Puritan movement.

I want to consider their view of sola Scriptura under 3 headings:

Defined by the Westminster DivinesDiluted by the QuakersDefended by John Owen

What are the distinguishing marks out of the Bible itself regarding sola scriptura?

First, it would have to begin with the inspiration of Scripture (2 Timothy 3:16). Every chapter, verse, and book in the canon is breathed out by God. The authors recorded exactly what God wanted them to write. Matthew 4:4 says every word of Scripture comes out of the mouth of God. Hebrews 4:12 says this book is alive. It has the life of God within it. In John 6:63 Jesus says the words I have spoken to you are spirit and life.

Secondly, the inerrancy of Scripture is included in the doctrine of sola scriptura. Since the Bible is God-breathed, and since God is holy, he cannot lie. Thus the God-breathed Bible is totally true. Hebrews 6:18 says it is impossible for God to lie.

Third, the infallibility of Scripture. All that is recorded in Scripture must come to pass. The words of the Lord cannot fail. In Matthew 5:18 Jesus says that until heaven and earth pass away nothing will pass from the Law and the Prophets until all is accomplished. The Scripture cannot be broken (John 10:35).

Fourth, the authority of Scripture. Being infallible, inerrant, and God-breathed, it comes as God’s very words, with sovereign authority. It is the law of the Lord and binding upon every man’s conscience and life.

Fifth, its perspicuity. Sola scriptura means the word of God is clear and understandable, a lucid revelation. In Matthew 19:4 Jesus asks, “Have you not read?” implying that God has so clearly spoken in his word that no man can render the excuse that he did not understand what God was saying. We need the illumination of the Holy Spirit, yes, but any shortcoming in understanding the Bible is not on the part of the Bible but on the part of man.

Sixth, sola scriptura implies the sufficiency of scripture. The word of God is able to accomplish all of God’s purposes here on earth as his word is brought to bear on the men and issues of this world. God’s word will not return to him empty or void. God’s redemptive purposes will be carried out in this world by the word of God which is powerful to convict, convert, conform, console, and correct. It is powerful, more powerful than any other object you and I will ever hold in our hand.

Seventh, sola scriptura implies the immutability of Scripture, that it will never change but always be the same. Psalm 119:160 - “Every one of your righteous ordinances is everlasting.” Right will always be right. Wrong will always be wrong. The way of salvation will forever be the way of salvation. God’s word is unchanging because God is unchanging.

Eighth, sola scriptura also implies the invincibility of Scripture. It is the superior weapon. Sharper than any two-edged sword.

Ninth, and finally, sola scriptura implies the finality of Scripture. That there is no new revelation to be given to man after the close of the canon of Scripture, the faith once and for all delivered to the saints (Jude 3).

All of these truths are inherent in the statement of “sola scriptura.” The ninth point is particularly important to our conference here: the exclusive finality of divine revelation in the written word of God.

The Puritans convened in 1643 to begin writing the Westminster Confession. In 1646 they completed their draft and ratification of the Westminster Confession of Faith. One hundred and twenty-one scholars, theologians, pastors and teachers held over 1100 sessions. They also wrote the Shorter and Longer Catechisms.

Chapter 1 of the Confession begins “Of the Holy Scriptures.” As new challenges had arisen since the Reformation, they had to be more explicit and detailed on this point than ever before. They saw it necessary at the very outset to defend the idea that revelation has ceased and has been captured in full in the Scriptures. They then go on to defend the inspired nature of the Scriptures and how they are now the rule of faith and life. After this they state that the Apocrypha is not part of the Bible, but that only the 66 books of the Old and New Testaments are.

The fourth section of Chapter 1 states that the authority of Scripture ought to be believed and obeyed. In the sixth section they write of its sufficiency. There is no need for appendixes to supplement what has been recorded in the Bible. Here in the sixth section is another cessationist statement. It says that nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men.

In sections 7 and 9 of Chapter 1 they deal with the perspicuity of Scripture—all the things that pertain to salvation are clearly propounded in the Bible. Everything you need to know to be saved and follow the will of God is clearly spelled out in this book. It’s not hard to understand, it’s just hard to swallow. They also go on to say that not only the learned but also the unlearned may attain to a sufficient understanding of them. Section 9 says that Scripture is the best interpreter of Scripture. If something is unclear in one place, another place in Scripture explains it. Finally, in section 10 is a summation of the chapter that states the authority of the word. The Holy Spirit himself speaks in the Scriptures. This is where he has chosen to speak.

This is the commitment of the Puritans in 1646. The church has always been the strongest when it takes this stand on the word of God. If the church takes one step off of sola scriptura, she puts her foot on the slippery slope leading to liberalism, ecumenicalism, agnosticism and eventually atheism. Every church, seminary, denomination that goes astray goes astray at this point. This is essential. We’re not just dogmatic about this; we’re bulldogmatic about it. It is not up for debate.

Whenever God opens the heavens to bless his people, the devil opens his mouth to blast them. At the exact same time as the Westminster Divines were writing the Confession, the Quakers were forming. They claimed to be receiving new revelations and prophecies. They were lead by a man named George Fox. At the heart of their theology was this message, that one can be saved apart from the Scripture, that there is an inner light in all man, and this inner revelation makes salvation for all humanity possible. They called this light within the “indwelling spirit” which they claimed was even in unbelievers.

As they gathered together, the Quakers claimed that they had the Holy Spirit within them. Their worship services had no ordained pastors. They would all sit in a building like we’re sitting here and would be encouraged to meditate, and as you would feel prompted, you were encouraged to stand up and speak your thoughts to others. This commitment to be open and uncautious led them into all kinds of bizarre behaviors and beliefs, including going naked as a sign of judgment to others.

I’m telling you, if you take one step off of sola scriptura you have put your foot on a theological banana peel that will send you down till you hit bottom.

John Owen gave himself to address the fanaticism of the Quakers. In 1659 he responded by writing “A Defense of Sacred Scripture Against the Fanatics.” I want to zone in on chapter 3 “On the Perfection of Scripture”. Here he states his case for the lunacy of these charismatic excesses on the perfection of the written word of God.

He argues that Genesis to Revelation has everything necessary for the believer, that it is perfect as it stands, and that any attempt to add to it is an attack on the perfection of it.

He writes that the Scriptures are the settled, ordinary means of grace, a perfect and unshakable rule for divine worship that leaves no room for any new revelations. If you are seeking any of these charismatic new revelations it is because you have no understanding of the perfections of the word of God.

Owen asks what is the practical good of Scripture if it needs poor mortal man to continue to add to it? He then lists seven consecutive paragraphs in defense:

God has revealed everything that is needed in the Bible to lead you to Christ and godliness and on to heaven.All of this that is revealed in the Bible, whether explicit or implicit, is clearly stated and understandable.There is absolutely no room for new revelations (which is exactly how John the Apostle ends the book of Revelation).It is most supreme arrogance and pride for mere men to propose novel matters of faith or practice not revealed by God himself in his word.As the teachings of the fanatics contain matter alien to the Scriptures, shun them as diabolical, useless, groundless, and false. He says such teaching is from the devil.This inner light, this supposedly intuitive, subjective message from the Holy Spirit in you, not coming from the written word of God, would divert attention away from the perfection of the written word of God in the Bible.The Bible is a complete and perfect rule. Since the completion of the canon of Scripture there are no new revelations. None are to be expected or permitted. He then adds, if the Scriptures are perfect and complete then what need do we have for new revelations and uncontrolled enthusiasm? That is a rhetorical question whose answer is obvious. Zero.

1662 is a year that will live in infamy in church history. It was in this year, two years after Charles II came back to restore the monarchy in England, that the English parliament passed the Act of Uniformity. This required every preacher in the Church of England to conform to a prescribed set of doctrines and rites or else lose their ministries. And on August 24th, 1662 two thousand Puritan preachers were put out of their pulpits in what has become known as the Great Ejection. Two years later another act was passed by Parliament to prevent these preachers from preaching in private homes and other venues. Soon after they were even barred from coming within five miles of any city. This also meant they were now forbidden from being buried in church cemeteries.

Whenever I go to London I go to Smithfield, and soon after I visit Bunhill fields, where the Puritans were buried outside of the city limits. There you see the tombs of John Owen, John Bunyan, Isaac Watts, Thomas Goodwin, and many other Puritan giants, many of whom have no headstones as they died in anonymity. They were willing to pledge their life and their death on sola scriptura.

May we here tonight have a cessation clause in our personal statement of faith. May we not be given to the errors of this age. May the Word of God regulate all of our lives and ministries and be the only rule of our faith and standard of what is true in this world. May God give us much grace to stand upon the word of God.

Christ is All (Part 1): Christ the Center of All of Scripture — J.C. Ryle

“Christ is all” — Colossians 3:11

J.C. Ryle (1816-1900)

J.C. Ryle,

In every part of both Testaments Christ is to be found,—dimly and indistinctly at the beginning,—more clearly and plainly in the middle,—fully and completely at the end,—but really and substantially everywhere.

Christ’s sacrifice and death for sinners, and Christ’s kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ’s cross and Christ’s crown are the clue we must hold fast, if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not use the key.

It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar, was a practical confession that a Saviour was looked for who would die for sinners,—a Saviour who should take away man’s sin, by suffering, as his Substitute and Sin-bearer, in his stead. (1 Peter 3:18.) It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God!

It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission. (Heb. 11:4.)

It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood.—”Behold,” he said, “the Lord cometh with ten thousand of His saints, to execute judgment upon all.” (Jude 15.)

It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed,—in one born of his family,—all the nations of the earth should be blessed.. By faith he saw Christ’s day, and was glad. (John 8:56.)

It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that “gathering together” unto Him which is yet to be accomplished. “The sceptre shall not depart from Judah, nor the law-giver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be.” (Gen. 49:10.)

It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice,—the continual shedding of blood,—the altar,—the mercy seat,—the high priest,—the passover,—the day of atonement,—the scape-goat:—all these were so many pictures, types, and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them “Christ” line upon line, and, as we teach little children, by similitudes. It was in this sense especially that “the law was a schoolmaster to lead” the Jews “unto Christ.” (Gal. 3:24.)

It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them,—the manna from heaven which every morning fed them,—the water from the smitten rock which followed them,—all and each were figures of Christ. The brazen serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ. (1 Cor. 10:4; John 3:14.)

It was Christ of whom all the Judges were types. Joshua, and David, and Gideon, and Jephthah, and Samson, and all the rest whom God raised up to deliver Israel from captivity,—all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for examples of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come.

It was Christ of whom David the king was a type. Anointed and chosen when few gave him honour,—despised and rejected by Saul and all the tribes of Israel,—persecuted and obliged to flee for his life,—a man of sorrow all his life, and yet at length a conqueror;—in all these things David represented Christ.

It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and some times on His glory that should follow. (1 Peter 1:11.) They did not always mark out for us the distinction between Christ’s first coming and Christ’s second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Ghost to write of the times of Christ crucified, and sometimes of Christ’s kingdom in the latter days. But Jesus dying or Jesus reigning, was the thought you will ever find uppermost in their minds.

It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are “Christ” living, speaking, and moving among men. The Acts are “Christ” preached, published, and proclaimed. The Epistles are “Christ” written of, explained, and exalted. But all through, from first to last, there is but one Name above every other, and that is Christ.

I charge every reader of this paper to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which “Christ is all” If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system, and leaves out in his studies the sun, which is the centre of all. It is no wonder if you find your Bible a dull book!

from the J.C. Ryle Tract, Christ is All. (which can be found at Evangelical Tracts)

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