And we think that one cannot state that the essence of God is imparted as something whole to the three divine persons, or that the persons exist in that essence like parts in a whole that they share. For since God’s essence is infinite, and utterly incapable of being parted, it cannot be predicated of the divine persons as a whole is of its parts.

Therefore, as it cannot be explained by human reason, the mode of this mystery should be adored in humble faith, rather than be defined by risky statements.

Disputation 7.13 & 14 in Synopsis of a Purer Theology, 71.

This Trinity of divine persons cannot, unlike the unity of the essence of God, be demonstrated from documented proofs in nature, but from what we can learn from Scripture alone.

Disputation 7.33 in Synopsis of a Purer Theology, 74.

Even before there was sin to be remedied, God was condescending via covenant in order that He might be the “blessedness and reward” of His covenant people.

STEPHEN G. MYERS, GOD TO US – COVENANT THEOLOGY IN SCRIPTURE, 22.

The Old Testament is peppered with instances of berith, but God’s covenants with human beings are distinct. In them, God is sovereignly fostering “friendship” with humanity and declaring the parameters within which that “friendship” can flourish. Berith is God making His people.

STEPHEN G. MYERS, GOD TO US – COVENANT THEOLOGY IN SCRIPTURE, 16.

As the Holy Spirit led the authors of the New Testament in their writing, He always chose diathēkē to speak of “covenant,” and He always chose diathēkē to express in Greek what He previously had expressed by berith in Hebrew. What berith meant in the Old Testament, diathēkē means in the New Testament.

STEPHEN G. MYERS, GOD TO US – COVENANT THEOLOGY IN SCRIPTURE, 19.

When we understand covenant theology, our knowledge of God, our peace in our relationship with Him, and our grasp of what it means to live as His people grow deeper and richer.

Stephen G. Myers, GOD TO US – Covenant Theology in Scripture, 13.

So then this Scripture alone is the fundamental principle by which, and the material from which, every saving truth must be drawn. It is the rule and standard by which every true and also every false teaching about the things of God must be determined (Isa 8:20; Luke 16:29; Acts 17:10, 11). In sum, it is a self-convincing and irrefutable witness and Judge, namely by virtue of its own demonstrated proof by which every controversy which arises over divine matters must be judged (John 5:39, 45).

Synopsis of a Purer Theology, Vol. 1, 23.

God the Father, in the Son and through the Holy Spirit, is the first efficient cause of the writing of these individual books by his order and instigation (Exod 17:14; Jer 36:1[-4]; Rev 1:1, chapter 2, etc.). The ministers or instruments are holy servants of the Lord, ‘called by God and breathed upon by Him,’ and ‘driven’ by the Holy Spirit. Hence Scripture is called “God-breathed” (2 Tim 3:16; Rom 16:26; 2 Pet 1:20).

Synopsis of a Purer Theology, Vol. 1, 20.

. . . the divine law can depend on no-one except God himself, who is dependent on no creature. . . . so too Holy Scripture, the supernatural principle of all sacred teaching, and the unmoved rule of faith and moral conduct, can depend on nothing but God who has granted it, and on its own light, which He has put into it.

Synopsis of a Purer Theology, Vol. 1, 17.

For we admit freely that it is the Church’s duty to guard Holy Scripture, to preserve its integrity with all reverence and care, to vindicate it from people’s corrupting influence, to exhibit and prove its divine quality to others, whence it is called, “the pillar and bulwark of the truth,” by Paul in 1 Tim 3 [:15]. Be that as it may, from this no authority over Scripture should be drawn for the Church, but only service and proclamation, just as the edicts of leading civic officials do not get their authority from the heralds and servants, even though by these men they are made known and published.

Synopsis of a Purer Theology, Vol. 1, 16.