Friday, August 11, 2006
C.H. Spurgeon
"Man is utterly and entirely averse to everything that is good and right. “The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be” (Romans 8, 7). Turn you all Scripture through, and you will find continually the will of man described as being contrary to the things of God. What said Christ in that text so often quoted by the Arminian to disprove the very doctrine which it clearly states? What did Christ say to those who imagined that men would come without Divine influence? He said, first, “No man can come unto Me, except the Father which hath sent Me draw him”; but He said something more strong-“Ye will not come unto Me that ye might have life.” Herein lies the deadly mischief: not only that he is powerless to do good, but that he is powerful enough to do that which is wrong, and that his will is
desperately set against everything that is right. Men will not come; you cannot force them to by all your invitations. Until the Spirit draw them, come they neither will, nor can."
Related Tags: C.H. Spurgeon, God, sin, free will
Continue reading!
desperately set against everything that is right. Men will not come; you cannot force them to by all your invitations. Until the Spirit draw them, come they neither will, nor can."
Related Tags: C.H. Spurgeon, God, sin, free will
Continue reading!
Thursday, August 10, 2006
"The Attributes of God" by A. W. Pink
"“O give thanks unto the Lord: for He is good, for His mercy
endureth forever” (Psalm 136:1).
For this perfection of the Divine character God is greatly to be praised. Three times over in as many verses does the Psalmist here call upon the saints to give thanks unto the Lord for this adorable attribute. And surely this is the least that can be asked for from those who have been such bounteous gainers by it. When we contemplate the characteristics of this Divine excellency, we cannot do otherwise than bless God for it. His mercy is “great” (1 Kings 3:6), “plenteous” (Psalm 86:5), “tender” (Luke 1:78), “abundant” (1 Peter 1:3); it is “from everlasting to
everlasting upon them that fear Him” (Psalm 103:17). Well may we say with the Psalmist, “I will sing aloud of Thy mercy” (Psalm 59:16).
Wherein differs the “mercy of God from His grace”? The mercy of God has
its spring in the Divine goodness. The first issue of God’s goodness is His
benignity or bounty, by which He gives liberally to His creatures as
creatures; thus has He given being and life to all things. The second issue
of God’s goodness is His mercy, which denotes the ready inclination of
God to relieve the misery of fallen creatures. Thus, “mercy” presupposes
sin.
Though it may not be easy at the first consideration to perceive a real difference between the grace and the mercy of God, it helps us thereto if we carefully ponder His dealings with the unfallen angels. He has never exercised mercy toward them, for they have never stood in any need thereof, not having sinned or come beneath the effects of the curse. Yet, they certainly are the objects of God’s free and sovereign grace. First, because of His election of them from out of the whole angelic race
(1 Timothy 5:21). Second, and in consequence of their election, because of His preservation of them from apostasy, when Satan rebelled and dragged down with him one-third of the celestial hosts (Revelation 12:4)."
Related Tags: A. W. Pink, God, mercy, sin, grace
Continue reading!
endureth forever” (Psalm 136:1).
For this perfection of the Divine character God is greatly to be praised. Three times over in as many verses does the Psalmist here call upon the saints to give thanks unto the Lord for this adorable attribute. And surely this is the least that can be asked for from those who have been such bounteous gainers by it. When we contemplate the characteristics of this Divine excellency, we cannot do otherwise than bless God for it. His mercy is “great” (1 Kings 3:6), “plenteous” (Psalm 86:5), “tender” (Luke 1:78), “abundant” (1 Peter 1:3); it is “from everlasting to
everlasting upon them that fear Him” (Psalm 103:17). Well may we say with the Psalmist, “I will sing aloud of Thy mercy” (Psalm 59:16).
Wherein differs the “mercy of God from His grace”? The mercy of God has
its spring in the Divine goodness. The first issue of God’s goodness is His
benignity or bounty, by which He gives liberally to His creatures as
creatures; thus has He given being and life to all things. The second issue
of God’s goodness is His mercy, which denotes the ready inclination of
God to relieve the misery of fallen creatures. Thus, “mercy” presupposes
sin.
Though it may not be easy at the first consideration to perceive a real difference between the grace and the mercy of God, it helps us thereto if we carefully ponder His dealings with the unfallen angels. He has never exercised mercy toward them, for they have never stood in any need thereof, not having sinned or come beneath the effects of the curse. Yet, they certainly are the objects of God’s free and sovereign grace. First, because of His election of them from out of the whole angelic race
(1 Timothy 5:21). Second, and in consequence of their election, because of His preservation of them from apostasy, when Satan rebelled and dragged down with him one-third of the celestial hosts (Revelation 12:4)."
Related Tags: A. W. Pink, God, mercy, sin, grace
Continue reading!
Wednesday, August 09, 2006
"Man’s Total Depravity" by A. W. Pink
"The depravity of mankind makes evident the infinite patience of God. “The LORD is slow to anger, and great in power” (Nahum 1:3). How significant is the conjunction of those divine perfections! It is not because God is indifferent to men’s wickedness that He does not speedily take vengeance on them; still less because He lacks the ability to do so God is not at the command of His passions as men are. He can restrain His anger when under great and just provocation to exercise it. His power over Himself is the cause of His slowness to execute wrath; nevertheless, His might to punish is as great as His patience to spare. What fearful provocations, insults and injuries God meets with daily from mankind. Charnock well states:
How many millions of practical atheists breathe every day in God’s air and live upon His bounty, who deserve to be inhabitants of hell rather than possessors of earth! An infinite holiness is opposed, and infinite justice provoked, yet an infinite patience forbears the punishment, and infinite goodness relieves our wants.
What a wonder it is that God has protracted human history until now, and that He still “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and unjust.” Patience is as truly a divine attribute as are holiness, wisdom and faithfulness.
What a mercy that God does not strike dead those who brazenly defy Him and take His holy name in vain! Why does He not suddenly cut off every blatant infidel, as He did Ananias and Sapphira? Why does He not cause the earth to open her mouth and swallow the persecutors of His people, as He did when Dathan and Abiram rebelled against Moses and Aaron? ‘Why does He tolerate the countless abominations in Christendom which are being perpetrated under the holy name of Christ? Only one answer is
possible: Because He endures “with much longsuffering the vessels of wrath fitted to destruction” (Romans 9:22)."
What Pink wrote is good. We should be thankful God has mercy on us when we sin. God is more patient with us than we would be towards others.
Related Tags: A. W. Pink, Man’s Total Depravity, God, mercy, grace, sin, wrath, Stehpen Charnock, practical atheists
Continue reading!
How many millions of practical atheists breathe every day in God’s air and live upon His bounty, who deserve to be inhabitants of hell rather than possessors of earth! An infinite holiness is opposed, and infinite justice provoked, yet an infinite patience forbears the punishment, and infinite goodness relieves our wants.
What a wonder it is that God has protracted human history until now, and that He still “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and unjust.” Patience is as truly a divine attribute as are holiness, wisdom and faithfulness.
What a mercy that God does not strike dead those who brazenly defy Him and take His holy name in vain! Why does He not suddenly cut off every blatant infidel, as He did Ananias and Sapphira? Why does He not cause the earth to open her mouth and swallow the persecutors of His people, as He did when Dathan and Abiram rebelled against Moses and Aaron? ‘Why does He tolerate the countless abominations in Christendom which are being perpetrated under the holy name of Christ? Only one answer is
possible: Because He endures “with much longsuffering the vessels of wrath fitted to destruction” (Romans 9:22)."
What Pink wrote is good. We should be thankful God has mercy on us when we sin. God is more patient with us than we would be towards others.
Related Tags: A. W. Pink, Man’s Total Depravity, God, mercy, grace, sin, wrath, Stehpen Charnock, practical atheists
Continue reading!
Tuesday, August 08, 2006
"Saved by Grace" by John Bunyan
"QUESTION. I. — WHAT IS IT TO BE SAVED?
This question supposeth that there is such a thing as damnation due to man for sin; for to save supposeth the person to be saved to be at present in a sad condition; saving, to him that is not lost, signifies nothing, neither is it anything in itself. “To save, to redeem, to deliver,” are in the general terms equivalent, and they do all of them suppose us to be in a state of thraldom and misery; therefore this word “saved,” in the sense that the apostle here doth use it, is a word of great worth, forasmuch as the miseries from which we are saved is the misery of all most dreadful.
The miseries from which they that shall be saved shall by their salvation be delivered, are dreadful; they are no less than sin, the curse of God, and flames of hell for ever. What more abominable than sin? What more insupportable than the dreadful wrath of an angry God? And what more fearful than the bottomless pit of hell? I say, what more fearful than to be tormented there for ever with the devil and his angels? Now, to “save,” according to my text, is to deliver the sinner from these, with all things else that attend them. And although sinners may think that it is no hard matter to answer this question, yet I must tell you there is no man, that can feelingly know what it is to be saved, that knoweth not experimentally
something of the dread of these three things, as is evident, because all others do even by their practice count it a thing of no great concern, when yet it is of all other of the highest concern among men; “For what is a man profited if he shall gain the whole world, and lose his own soul?” (Matthew 16:26).
But, I say, if this word “saved” concludeth our deliverance from sin, how can he tell what it is to be saved that hath not in his conscience groaned under the burden of sin? yea, it is impossible else that he should ever cry out with all his heart, “Men and brethren, what shall we do?” — that is, do to be saved (Acts 2:37). The man that hath no sores or aches cannot know the virtue of the salve; I mean, not know it from his own experience, and therefore cannot prize, nor have that esteem of it, as he that hath
received cure thereby. Clap a plaster to a well place, and that maketh not its virtue to appear; neither can he to whose flesh it is so applied, by that application understand its worth. Sinners, you, I mean, that are not wounded with guilt, and oppressed with the burden of sin, you cannot —I will say it again — you cannot know, in this senseless condition of yours, what it is to be saved."
This is a book by Bunyan which should be read by more people.
Related Tags: John Bunyan, Saved by Grace, salvation, deliverance from sin
Continue reading!
This question supposeth that there is such a thing as damnation due to man for sin; for to save supposeth the person to be saved to be at present in a sad condition; saving, to him that is not lost, signifies nothing, neither is it anything in itself. “To save, to redeem, to deliver,” are in the general terms equivalent, and they do all of them suppose us to be in a state of thraldom and misery; therefore this word “saved,” in the sense that the apostle here doth use it, is a word of great worth, forasmuch as the miseries from which we are saved is the misery of all most dreadful.
The miseries from which they that shall be saved shall by their salvation be delivered, are dreadful; they are no less than sin, the curse of God, and flames of hell for ever. What more abominable than sin? What more insupportable than the dreadful wrath of an angry God? And what more fearful than the bottomless pit of hell? I say, what more fearful than to be tormented there for ever with the devil and his angels? Now, to “save,” according to my text, is to deliver the sinner from these, with all things else that attend them. And although sinners may think that it is no hard matter to answer this question, yet I must tell you there is no man, that can feelingly know what it is to be saved, that knoweth not experimentally
something of the dread of these three things, as is evident, because all others do even by their practice count it a thing of no great concern, when yet it is of all other of the highest concern among men; “For what is a man profited if he shall gain the whole world, and lose his own soul?” (Matthew 16:26).
But, I say, if this word “saved” concludeth our deliverance from sin, how can he tell what it is to be saved that hath not in his conscience groaned under the burden of sin? yea, it is impossible else that he should ever cry out with all his heart, “Men and brethren, what shall we do?” — that is, do to be saved (Acts 2:37). The man that hath no sores or aches cannot know the virtue of the salve; I mean, not know it from his own experience, and therefore cannot prize, nor have that esteem of it, as he that hath
received cure thereby. Clap a plaster to a well place, and that maketh not its virtue to appear; neither can he to whose flesh it is so applied, by that application understand its worth. Sinners, you, I mean, that are not wounded with guilt, and oppressed with the burden of sin, you cannot —I will say it again — you cannot know, in this senseless condition of yours, what it is to be saved."
This is a book by Bunyan which should be read by more people.
Related Tags: John Bunyan, Saved by Grace, salvation, deliverance from sin
Continue reading!
Monday, August 07, 2006
"Man’s Total Depravity" by A. W. Pink
"The doctrine of total depravity is a very HUMBLING one. It is not that man leans to one side and needs propping up, nor that he is merely ignorant and requires instructing, nor that he is run down and calls for a tonic; but rather that he is undone, lost, spiritually dead. Consequently, he is "without strength," thoroughly incapable of bettering himself; he is exposed to the wrath of God, and unable to perform a single work which can find acceptance with Him. Almost every page of the Bible bears witness to this truth. The whole scheme of redemption takes it for granted. The plan of salvation taught in the Scriptures could have no place on any other supposition. The impossibility of any man's gaining the approbation of God by works of his own appears plainly in the case of the rich young ruler who came to Christ. Judged by human standards, he was a model of virtue and religious attainments. Yet, like all others who trust in self-efforts, he was ignorant of the spirituality and strictness of God's law; when Christ put him to the test his fair expectations were blown to the winds and "he went away sorrowful" (Matthew 19:22).
It is therefore a most UNPALATABLE doctrine. It cannot be otherwise, for the unregenerate love to hear of the greatness, the dignity, the nobility of man. The natural man thinks highly of himself and appreciates only that which is flattering. Nothing pleases him more than to listen to that which extols human nature and lauds the state of mankind, even though it be in terms which not only repudiate the teaching of God's Word but are flatly contradicted by common observation and universal experience. And there are many who pander to him by their lavish praises of the excellency of civilization and the steady progress of the race. Hence, to have the lie given to the popular theory of evolution is highly displeasing to its deluded
votaries. Nevertheless, the duty of God's servants is to stain the pride of all that man glories in, to strip him of his stolen plumes, to lay him low in the dust before God. However repugnant such teaching is, God's emissary must faithfully discharge his duty “whether they will hear, or whether they will forbear" (Ezekiel 3:11)."
What Pink wrote on the doctrine of total depravity is still true today. There are many who do not like this teaching.
Related Tags: A. W. Pink, The doctrine of total depravity, doctrine, God, redemption, pride of man
Continue reading!
It is therefore a most UNPALATABLE doctrine. It cannot be otherwise, for the unregenerate love to hear of the greatness, the dignity, the nobility of man. The natural man thinks highly of himself and appreciates only that which is flattering. Nothing pleases him more than to listen to that which extols human nature and lauds the state of mankind, even though it be in terms which not only repudiate the teaching of God's Word but are flatly contradicted by common observation and universal experience. And there are many who pander to him by their lavish praises of the excellency of civilization and the steady progress of the race. Hence, to have the lie given to the popular theory of evolution is highly displeasing to its deluded
votaries. Nevertheless, the duty of God's servants is to stain the pride of all that man glories in, to strip him of his stolen plumes, to lay him low in the dust before God. However repugnant such teaching is, God's emissary must faithfully discharge his duty “whether they will hear, or whether they will forbear" (Ezekiel 3:11)."
What Pink wrote on the doctrine of total depravity is still true today. There are many who do not like this teaching.
Related Tags: A. W. Pink, The doctrine of total depravity, doctrine, God, redemption, pride of man
Continue reading!
"Saved by Grace" by John Bunyan
"I COME now to answer the fifth question; namely, to show why God saveth those that he saveth by grace, rather than by any other means.
First. God saveth us by grace, because since sin is in the world, he can save us no other way; sin and transgression cannot be removed but by the grace of God through Christ; sin is the transgression of the law of God, who is perfectly just. Infinite justice cannot be satisfied with the recompense that man can make; for if it could, Christ Jesus himself needed not to have died; besides, man having sinned, and defiled himself thereby, all his acts are the acts of a defiled man; nay, further, the best of his performances are also defiled by his hands; these performances, therefore,
cannot be a recompense for sin. Besides, to affirm that God saveth defiled man for the sake of his defiled duties — for so, I say, is every work of his hand — what is it but to say, God accepteth of one sinful act as a recompense and satisfaction for another? (Haggai 2:14). But God, even of old, hath declared how he abominates imperfect sacrifices, therefore we can by no means be saved from sin but by grace (4>
Romans 3:24).
Second. To assert that we may be saved any other way than by the grace of God, what is it but to object against the wisdom and prudence of God, wherein he aboundeth towards them whom he hath saved by grace? (Ephesians 1:5-8). His wisdom and prudence found out no other way, therefore he chooseth to save us by grace.
Third. We must be saved by grace, because else it follows that God is mutable in his decrees, for so hath he determined before the foundation of the world; therefore he saveth us not, nor chooseth to save us by any other way, than by grace (Ephesians 1:3,4; Ephesians 3:8-11; Romans 9:23)."
Related Tags: John Bunyan, Saved by Grace, Salvation, God, sin, grace
Continue reading!
First. God saveth us by grace, because since sin is in the world, he can save us no other way; sin and transgression cannot be removed but by the grace of God through Christ; sin is the transgression of the law of God, who is perfectly just. Infinite justice cannot be satisfied with the recompense that man can make; for if it could, Christ Jesus himself needed not to have died; besides, man having sinned, and defiled himself thereby, all his acts are the acts of a defiled man; nay, further, the best of his performances are also defiled by his hands; these performances, therefore,
cannot be a recompense for sin. Besides, to affirm that God saveth defiled man for the sake of his defiled duties — for so, I say, is every work of his hand — what is it but to say, God accepteth of one sinful act as a recompense and satisfaction for another? (Haggai 2:14). But God, even of old, hath declared how he abominates imperfect sacrifices, therefore we can by no means be saved from sin but by grace (4>
Romans 3:24).
Second. To assert that we may be saved any other way than by the grace of God, what is it but to object against the wisdom and prudence of God, wherein he aboundeth towards them whom he hath saved by grace? (Ephesians 1:5-8). His wisdom and prudence found out no other way, therefore he chooseth to save us by grace.
Third. We must be saved by grace, because else it follows that God is mutable in his decrees, for so hath he determined before the foundation of the world; therefore he saveth us not, nor chooseth to save us by any other way, than by grace (Ephesians 1:3,4; Ephesians 3:8-11; Romans 9:23)."
Related Tags: John Bunyan, Saved by Grace, Salvation, God, sin, grace
Continue reading!
Sunday, August 06, 2006
"Grace Abounding to the Chief of Sinners" by John Bunyan
"But one day, amongst all the sermons our parson made, his subject was, to treat of the Sabbath-day, and of the evil of breaking that, either with labor, sports or otherwise. Now I was, notwithstanding my religion, one that took much delight in all manner of vice, and especially that was the day that I did solace myself therewith, wherefore I fell in my conscience under his sermon, thinking and believing that he made that sermon on purpose to show me my evil doing; and at that time I felt what
guilt was, though never before, that I can remember; but then I was, for the present, greatly loaden therewith, and so went home when the sermon was ended, with a great burden upon my spirit.
This, for that instant, did benumb the sinews of my best delights, and did embitter my former pleasures to me; but behold, it lasted not, for before I had well dined, the trouble began to go off my mind, and my heart returned to his old course: but oh! how glad was I, that this trouble was gone from me, and that the fire was put out, that I might sin again without control! Wherefore, when I had satisfied nature with my food, I shook the sermon out of my mind, and to my old custom of sports and gaming I returned with great delight.
But the same day, as I was in the midst of a game at cat, and having struck it one blow from the hole, just as I was about to strike it the second time, a voice did suddenly dart from heaven into my soul, which said, Wilt thou leave thy sins and go to heaven, or have thy sins and go to hell? At this I was put to an exceeding maze; wherefore, leaving my cat upon the ground, I looked up to heaven, and was as if I had, with the eyes of my understanding, seen the Lord Jesus looking down upon me, as being very hotly displeased with me, and as if He did severely threaten me with some
grievous punishment for these and other my ungodly practices."
John Bunyan gives an account of his life before he believed. His book "Grace abounding" is his spiritual life story. This is a very good book to read.
Related Tags: John Bunyan, Grace Abounding to the Chief of Sinners, sin, religion, vice
Continue reading!
guilt was, though never before, that I can remember; but then I was, for the present, greatly loaden therewith, and so went home when the sermon was ended, with a great burden upon my spirit.
This, for that instant, did benumb the sinews of my best delights, and did embitter my former pleasures to me; but behold, it lasted not, for before I had well dined, the trouble began to go off my mind, and my heart returned to his old course: but oh! how glad was I, that this trouble was gone from me, and that the fire was put out, that I might sin again without control! Wherefore, when I had satisfied nature with my food, I shook the sermon out of my mind, and to my old custom of sports and gaming I returned with great delight.
But the same day, as I was in the midst of a game at cat, and having struck it one blow from the hole, just as I was about to strike it the second time, a voice did suddenly dart from heaven into my soul, which said, Wilt thou leave thy sins and go to heaven, or have thy sins and go to hell? At this I was put to an exceeding maze; wherefore, leaving my cat upon the ground, I looked up to heaven, and was as if I had, with the eyes of my understanding, seen the Lord Jesus looking down upon me, as being very hotly displeased with me, and as if He did severely threaten me with some
grievous punishment for these and other my ungodly practices."
John Bunyan gives an account of his life before he believed. His book "Grace abounding" is his spiritual life story. This is a very good book to read.
Related Tags: John Bunyan, Grace Abounding to the Chief of Sinners, sin, religion, vice
Continue reading!
"Confession of the Christian Religion" by Jerome Zanchius
"V. The rules of faith can be proved only by the canonical books.
And therefore we use only the canonical books for proof of the rules of faith, and with the fathers we teach that they are to be used; but we think the rest to be of great force to confirm the same rules, being before sufficiently proved.
VI. The Canonical Scriptures take not their authority from the church.
Wherefore this we hold without all controversy, and we think it is to be holden that although the church being taught of the first fathers, namely prophets and apostles, who received their doctrine immediately from God, and committed the same to writing and being also instructed by the Holy Ghost, hath delivered to the posterity by a continuing and perpetual tradition which are canonical and which are not canonical books; yea and hath given and shall always give testimony unto them of the holy and heavenly truth. Yet that these writings have not received their authority from the same church, but of God only, their only proper Author, and therefore that of themselves, because they are the Word of God, they have power over all men and are worthy to be simply believed and obeyed of all.
VII. Yet that the church's authority doth much avail to make men believe the Holy Scriptures.
Although we deny not by the way, but that the authority of the church hath an especial force to move men to the hearing and reading of the Holy Scriptures as the Word of God--according to that of Augustine, "I had not believed the gospel (for so he meant) unless the authority of the church had moved me."--Yet the same Augustine, notwithstanding in all places pronounceth that his belief came not from the church, but from the Holy Spirit, whose gift faith is.
VIII. That the church hath no power over the Holy Scriptures.
But to dispute whether the authority of the church be greater than that of the Holy Scriptures--yea and much more to set down the affirmative part, as though the church over and above the gift of knowing the Spirits, and of discerning Canonical Scriptures from others, and of testifying of them and of interpreting of them, should have also authority either of adding to or diminishing anything from them, and of dispensing with them--we judge it more than sacrilege. For God commandeth that no man shall add or diminish, nor anyone shall decline to the right hand or to the left (Deut. 4:2; 5:31; 12:32; Rev. 22:18-19), but all together [altogether] shall simply obey Him speaking unto them in the Holy Scriptures, in all manner of things."
We need to get back to trusting the Word of God. We need to stop adding our own thoughts and feelings to what we think God wants us to do.
Related Tags: Jerome Zanchius, Confession of the Christian Religion, The Word of God, church
Continue reading!
And therefore we use only the canonical books for proof of the rules of faith, and with the fathers we teach that they are to be used; but we think the rest to be of great force to confirm the same rules, being before sufficiently proved.
VI. The Canonical Scriptures take not their authority from the church.
Wherefore this we hold without all controversy, and we think it is to be holden that although the church being taught of the first fathers, namely prophets and apostles, who received their doctrine immediately from God, and committed the same to writing and being also instructed by the Holy Ghost, hath delivered to the posterity by a continuing and perpetual tradition which are canonical and which are not canonical books; yea and hath given and shall always give testimony unto them of the holy and heavenly truth. Yet that these writings have not received their authority from the same church, but of God only, their only proper Author, and therefore that of themselves, because they are the Word of God, they have power over all men and are worthy to be simply believed and obeyed of all.
VII. Yet that the church's authority doth much avail to make men believe the Holy Scriptures.
Although we deny not by the way, but that the authority of the church hath an especial force to move men to the hearing and reading of the Holy Scriptures as the Word of God--according to that of Augustine, "I had not believed the gospel (for so he meant) unless the authority of the church had moved me."--Yet the same Augustine, notwithstanding in all places pronounceth that his belief came not from the church, but from the Holy Spirit, whose gift faith is.
VIII. That the church hath no power over the Holy Scriptures.
But to dispute whether the authority of the church be greater than that of the Holy Scriptures--yea and much more to set down the affirmative part, as though the church over and above the gift of knowing the Spirits, and of discerning Canonical Scriptures from others, and of testifying of them and of interpreting of them, should have also authority either of adding to or diminishing anything from them, and of dispensing with them--we judge it more than sacrilege. For God commandeth that no man shall add or diminish, nor anyone shall decline to the right hand or to the left (Deut. 4:2; 5:31; 12:32; Rev. 22:18-19), but all together [altogether] shall simply obey Him speaking unto them in the Holy Scriptures, in all manner of things."
We need to get back to trusting the Word of God. We need to stop adding our own thoughts and feelings to what we think God wants us to do.
Related Tags: Jerome Zanchius, Confession of the Christian Religion, The Word of God, church
Continue reading!
