Bonhoeffer uses a similar phrase 'worldly Christianity'. It's J Gresham Machen that I want to line up most closely with. See his Christianity and culture here. Having done commentaries on Proverbs (Heavenly Wisdom) and Song of Songs (Heavenly Love), a matching title for Ecclesiastes would be Heavenly Worldliness. For my stance on worldliness, see 3 posts here.

Gatiss on Toplady

While at the Affinity Conference my attention was drawn to this relevant article by Lee Gatiss that appeared in the Gospel Magazine at the end of last year. See here.


THERE is great debate in parts of the Evangelical world at present over the inerrancy of the Bible. This was, of course, a matter of controversy several decades ago in the so-called “Battle for the Bible”. One might be forgiven for thinking, therefore, that the doctrine of the Bib1e’s utter trustworthiness had been adequately defined and defended already. Yet scholars unhappy at the traditional teaching, such as Peter Enns with his recent controversial book, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, and another book by Andrew McGowan called The Divine Spiration of Scriptare: Challenging Evangelical Perspectives, have brought the subject back onto the agenda.
The esteemed former Editor of the Gospel Magazine, the Rev Augustus Montage Toplady, held to the traditional view of God’s Word. In his day, the word “unerring” was a far more common term than “inerrancy” or “inerrant” which, while not entirely unknown from as early as the 1650s, only seem to have entered common theological use among Protestants in the l9th century. Toplady often spoke warmly of “God’s unerring oracles”, asserting plainly that “the Bible is the unerring Word of God”. For him it was the rock of faith, “an authority which cannot err”, and “that unerring standard” by which all doctrines and practices were to be judged.
Moreover, Toplady did not downplay or ignore the human aspect of the Word, as advocates of inerrancy are often accused of doing. Instead, he recognized that God worked through the human writers of Scripture. At one point he speaks of, “The Holy Spirit, making the apostle’s pen the channel of unerring inspiration”,
adding that the epistles and the Gospels were “written under the unerring influence of the same Holy Spirit”. He also used the word “infallible”, more common in British Evangelical circles.
Where did Toplady learn this allegedly rationalistic and supposedly much later doctrine? He was certainly not the only Reformed Evangelical Anglican of the 18th century to hold to such a view of the Bible. George Whitefield speaks in one of his sermons of “the unerring rule of God’s most holy Word.” James Hervey, in
his Contemplation on the Starry Heavens, speaks of the Word of God as “this unerring directory”, and of its “infallible guidance”. John Newton writes in his letters of “the unerring Word of God”; eg Letters 20 and 32 in Letters, Sermons, and a Review of Ecclesiastical History (1780).
While researching Toplady for my book The True Profession of the Gospel: Augustus Toplady and Reclaiming our Reformed Foundations (Latimer Trust, 2010), I recently discovered another possible source of his view on the Bible. It turns out that some editions of the Book of Common Prayer; including those published in Dublin in I750, 1753, and 1757 (while Toplady was a student at Trinity College), spoke of God’s “unerring Word” in their version of the Psalms; eg at Psalm l.l9:8l, 114, and 144:

My soul with long expectance faints
to see thy saving grace;
Yet still on thy unerring word
my confidence I place.

My very eyes consume and fail
with waiting for thy word;
O when wilt thou thy kind relief
and promised aid afford.

My skin like shriveled parchment shows,
that long in smoke is set,
Yet no affliction me can force
thy statutes to forget.

Did young Augustus Toplady pick up this phrase, and this confidence in the unerring Word of God, from singing Psalms in church on a Sunday?
Readers of the Gospel Magazine will no doubt be aware, however, that the thirty-nine Articles themselves indicate the confidence we can have in God’s trustworthy Word. Article 21 reminds us of the non-inerrant nature of church authorities:
General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together (forasmuch. as they be an assembly of men, whereof will be not governed with the Spirit and Word of God), they may err; and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of/ Scripture.
The last line of the Article is most interesting here, as it appears to simply assume that alongside erring and errant General Councils, the holy Scripture itself is alone to be considered as finally trustworthy. Naturally this is because it is “God’s Word written” as Article 20 so straightforwardly puts it, and yet the implication is that the Word itself is, by contrast to human authority, without error and cannot lead us astray. This view is also shared by the Homilies of the Church of England; see for example Homily 22 which describes the Bible as “His infallible Word.” So Toplady may have learned from other Evangelicals, from Anglican tradition
and Anglican formularies to speak of God’s Word as “unerring.” But ultimately, we must acknowledge that this is in line with the Bible’s own presentation of itself. “Every word of God is pure,” says Proverbs 30:5, “he is a shield unto them that put their trust in him” (KJV). The flawless, tested, genuine, refined Word of
God is utterly trustworthy. What Scripture says, God says (as Augustine famously put it), and when we believe and trust in the Word, God Himself will be our shield, and will vindicate that trust.
This no doubt was why, when he wrote in his Journal that he “burnt with zeal, for the glory of God, and for the spiritual welfare of my flock”, Toplady declared, “I wished to spend and be spent in the ministry of the Word, and had some gracious assurances from on high that God would make use of me to diffuse His gospel, and call in some of His chosen that are yet unconverted”.
Many seem to have dropped this vital adjective, “unerring,” in recent years, perhaps embarrassed by allegations of “fundamentalism” or obscurantism in the debates over inerrancy. Have we also lost confidence in the dependability of the Word of God to bring spiritual life and growth to God’s people? May we recover once again the joy and delight of the writer of Proverbs 30, the Reformers of the Church of England, and the Evangelicals of the l8th century in the unerring Word of our unerring God.

1 comment:

Anonymous said...

What a great article.