Nothing is more central or basic than union and communion with Christ. . . .

Union with Christ is really the central truth of the whole doctrine of salvation not only in its application but also in its once-for-all accomplishment in the finished work of Christ. Indeed the whole process of salvation has its origin in one phrase of union with Christ and salvation has in view the realization of other phases of union with Christ.

John Murray, Redemption – Accomplished and Applied, 161.

Given God’s intention to rule the church by a written document consisting of his personal words, it would be anomalous in the extreme if he put them in a place where we couldn’t find them. Through OT History, God has taken pains to put these words in an obvious place, the tabernacle, and later the temple. Josephus says that the books kept in the temple, before its destruction in A.D. 70, were the books recognized as canonical by the Jews. Although the Jews read other books for edification, the temple books were those with fully divine authority. So there is no mystery about the extent of the OT canon. God put the books in a place where they could function as he intended, where they would be recognized as his.

John Frame, The Doctrine of the Word of God, 135.

Preaching is central, not because we value the intellect to the exclusion of the emotions and the will, but because it is God’s action rather than our own. The God who accomplished our salvation now delivers it to us. So the argument that an emphasis on preaching tilts toward intellectualism is wide of the mark. The real issue is not whether we give priority to a particular human faculty (intellect, will, or emotion) but whether we give to God’s action over ours. In preaching, we are addressed—we are not in charge but are seated to be judged and justified.

Michael Horton, Christless Christianity: The Alternative Gospel of the American Church, 218.

God gives himself by giving us his word.

Stephen J. Wellum, God the Son Incarnate: The Doctrine of Christ, 202.

God’s word is so closely identified with God himself that Scripture presents his word as eternal (Ps. 119:89).

Stephen J. Wellum, God the Son Incarnate: The Doctrine of Christ, 202.

The two Testaments are the two lips by which God has spoken to us.

Thomas Watson, A Complete Body of Divinity, 18.

The doctrine of the three forms of the Word of God in the sketch attempted here is not new. We have seen in detail how revelation, Scripture and proclamation have from the very first stamped themselves on Christian thought as special forms of God’s Word.

Karl Barth, Church Dogmatics, I/1, sec. 4. 1-4.

Among Reformed theologians, therefore, the following proposition returns again and again: ‘the principle into which all theological dogmas are distilled is: God has said it.

Herman Bavinck, Reformed Dogmatics, Vol. 1, 30.

These people who make an empty profession of faith in Christ are like wooden legs or arms on a man, which may be covered over with pants and sleeves for a time, but shall not be raised at the resurrection with the other parts of the man’s body. Neither shall these professors be raised to glory with Christ, though they may be covered over with the pants and sleeves of profession of faith, and seem to be members.

William Gouge, Building a Godly Home: A Holy Vision for Family Life, 127.

Many students, preachers, lawyers, tradesmen, farmers, laborers, and others transgress, when they do not allow for regular times of refreshment and rest to their bodies, but fast, watch, and toil too much in their calling. They who by such means disable themselves, make themselves guilty of the neglect of as much good as they might have done if they had nourished and cherished their bodies. Some are so eager for their business that they think all the time wasted which is spent nourishing and cherishing their bodies. Then they will that their bodies needed no food, sleep, or other similar means of refreshment.

These thoughts and desires are foolish and sinful in many respects, for they:

1) Manifest a secret discontentment and complaint against God’s providence, who has made us this way for the clearer manifestation of man’s weakness and God’s care over him.

2) Take away opportunities for calling upon God and giving praise to Him. For if we stood not in such need of God’s providence, would we so often pray to Him for His blessing? If by the good means which He affords to us we felt not the sweetness and comfort of His providence, would we be so thankful to Him?

3) Take away the means of mutual love, for if by reason of our weakness we had not need of assistance and help one from another, what test would their be of our love?

William Gouge, Building a Godly Home: A Holy Vision for Family Life, 104-105.