The modern trend toward cutting down on “theoretical” studies in preparation for the ministry, and increasing “practical” studies, is deplorable and should be resisted. There are in America two kinds of theological seminaries and Bible institutions. In one kind, the aim is to equip the student with a certain amount of prepared material, which he can go out and preach. In the other kind, the aim is to place the tools of Bible study and theological research in the student’s hands, and train him in their proper use. He can then go out and preach, and will never run out of material to the end of his life. We believe the latter is the proper and only adequate type of training for the work of the ministry . . . God sometimes calls to the office of the ministry a man who has had little formal education, and in such exceptional cases, where the divine call is evident, the church should not hesitate to ordain the candidate to the ministry. Such cases will, however, be quite rare, especially in times when there are normal opportunities for gaining an education. The exception should not be allowed to become the rule.

J. G. Vos, The Westminster Larger Catechism: A Commentary, 449.

Q. With what love must we read and hear the word of God? — A. With an ardent love to it as the word of God, and mean of our salvation, Psalm 119:97.

John Brown of Haddington, Questions and Answers on the Shorter Catechism, 306.

Q. On what should we meditate before reading or hearing the word of God? — A. On the greatness and goodness of God its author; on its own excellency, stability, and fulness; on the excellency of Christ, the matter and confirmer of it; and on our vileness, etc. Psalm 45:1.

John Brown of Haddington, Questions and Answers on the Shorter Catechism, 305.

“The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof.” The Lord reigneth. This is the Gospel’s note. it is a truth prolific of holy joy. All events obey His sceptre. In every circumstance, therefore, joy should wave its tranquil wand throughout the heart. Every occurrence should whisper, It is the Lord: let Him do what seemeth Him good. Events may sometimes show a frowning aspect, but happy believers receive them as blessings in foreign guise.

Henry Law, Daily Prayer and Praise: The Book of Psalms Arranged for Private and Family Use, Vol. 2, 79.

“Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” It is a natural tendency to be influenced by external show. Hence it is a common fault to court the favour of the rich and great. We are prone to lean on their support, and to look to them for help. But every man in his best estate is empty worthlessness. The Lord speaks, and thrones crumble. The Lord speaks, and the palace is exchanged for the grave. Tibni dies — Omri reigns [1 Kings 16]. The grandest prince is but dust: and unto dust he must return.

Henry Law, Daily Prayer and Praise: The Book of Psalms Arranged for Private and Family Use, Vol. 2, 280.

Christ’s manifestation in the flesh cannot be the basis for His Sonship, for His incarnation renders the second Person neither divine nor the only-begotten, proper, and first-begotten Son of God — He was already Son, the eternal Son of the eternal Father. He has been eternally begotten, thus prior to His manifestation in the flesh. Of necessity He had to be the Son of God; otherwise He could neither have assumed the human nature as the Son of God nor have manifested Himself in the flesh. “I was brought forth; when there were no foundations abounding” (Prov. 8:24). Since He was then already the begotten Son of God, His Sonship did not commence at the moment of His incarnation . . . When it is said of Christ that “God was manifest in the flesh” (1 Tim. 3:16), this expresses beyond the shadow of a doubt that He was God prior to that moment and that He did not become God by virtue of this manifestation. Since it is also stated that the Son has been manifested in the flesh, and that the Son has been sent and was made of a woman, this undoubtedly expresses that He was the Son of God prior to His incarnation — not as a result of His incarnation.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 150.

Man is a creature who functions within the parameters of time. However, when the words “this day” are used, relative to God (who is without chronological dimensions) — as is the case here, “This day have I begotten Thee” [Psalm 2:7] — then it must be interpreted in a manner congruent with the nature of God for whom everything is simultaneously in the present and for whom a thousand years are but as yesterday (Psa. 90:4). God continually exists in the present. This Son, having been generated eternally, is ordained and sent forth to be the King of Zion. To Him the heathen have been given as a heritage. This Son would rule the people of God and punish His enemies. This Son we must honor, fear, and kiss with humility and love. All of this has been entrusted to Him as a consequence of His Sonship. He did not become the Son because He had all the aforementioned entrusted to Him.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 160.

Q. Do Christ’s ordinances become effectual in any degree, from any virtue in themselves? — A. No: for the scripture declares, the word preached did not profit; and that it is to some savour of death: and daily experience shews, that the persons may receive all these ordinances, and yet be openly wicked, Heb. 4:2, Isa. 6. 9-10.

John Brown of Haddington, Questions and Answers on the Shorter Catechism, 301.

“I remember the days of old; I meditate on all Thy works; I muse on the work of Thy hands.” There is sweet consolation in pious meditation. Let this be our chosen pleasure-ground. Let all God’s mercies pass before our adoring eyes. Especially let His wondrous exploits in accomplishing salvation for us in the redeeming sufferings of Christ fix our happy graze.

Henry Law, Daily Prayer and Praise: The Book of Psalms Arranged for Private and Family Use, Vol. 2, 272.

What does the catechism mean by “prayer”? By “prayer” the catechism means Christian prayer. There are two things necessary to make a prayer a Christian prayer: (a) It must be a prayer addressed to the true God, the God revealed in the Bible; (b) it must be a prayer in the name of Jesus Christ, who is the only real way of approach to the throne of God. Thus prayers to the gods of the heathen religions, and prayers to the Virgin Mary, the saints and angels, etc., are both useless and wrong; and any prayer which attempts to reach God’s presence directly without faith in Christ as Mediator is not a Christian prayer.

J. G. Vos, The Westminster Larger Catechism: A Commentary, 434.