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, Disputation 2 Paragraph 30.

By Holy Scripture we here mean not the actual characters of the alphabet but the word that is signified and expressed in those characters and letters. For all scripture is a sign and indicator of the word; in fact, the word is a sign and indicator of the thoughts and concepts conceived in the mind.

Synopsis of a Purer Theology, Disputation 2 Paragraph 2.

Even though the Old and New Testaments differ with respect to some of the tools whereby the teachings are administered (and also their circumstances), yet they agree as far as the substance is concerned. And the same Theology is advanced in both Testaments: God’s single will to redeem the human race and the one basic promise that salvation must be obtained through Christ (Gen 3:15 and Acts 22:18; Acts 15:11, and 10:43, etc.).

Synopsis of a Purer Theology, Disputation 1 Paragraph 27.

The glory of God is the highest goal of Theology, whereby He has prepared this glory only for himself, because He is all-sufficient unto himself and is in want of nothing, and because not a thing can be added to Him by our doing.

Synopsis of a Purer Theology, Disputation 1 Paragraph 21.

God commended King Josiah for his zeal and impartiality in completing the reformation of religion (1 Kings 23:25). This is a rule for all princes and magistrates how they should reform.

Jus Divinum Regiminis Ecclesiastici, 76.

In addition to its work in unveiling the sin of the human heart, the law in the New Testament continues to instruct God’s people in their growth in holiness. As considered in the previous chapter, conformity to God’s law continues to produce in God’s people a holiness analogous to God’s. When God’s people live out a life of both external and internal obedience to His law, they “shall be perfect,” just as their Father in heaven is perfect (Matt. 5:48). In this dim reflection of God’s holiness, His people will win praise to His name from others (v. 16). Given this capacity of the law to instruct God’s people in righteousness, it is not surprising that the New Testament authors are comfortable citing the Decalogue and assuming that it still should guide the lives of God’s people (e.g., Eph. 6:1–4).

Stephen G. Myers, God To Us: Covenant Theology in Scripture, 311.

The work of the Triune God is obvious at every important point of history: creation, incarnation, resurrection, and also Pentecost. Exalted by the Father (v. 33), Christ poured out His Spirit (v. 33), and the Spirit testified of Christ (v. 31) while the Lord added to the church (v. 47). Blessed be the triune God (Eph. 1:3).

Thoughts for Personal/Family Worship: Acts 2 (Reformation Heritage KJV Study Bible).

It will conclude that the heart of Covenanter identity is to be found most broadly in a persistent commitment to the “attainments” of the Second Reformation in Scotland from 1638-1653. Only in the context of the Second Reformation did memories of martyrs, political dissent, weekly worship and Sabbath keeping, and even Reformed theology make sense and help to maintain the Covenanters’ conviction that they were the true, continuing Church of Scotland, which alone upheld all facets of the Second Reformation.

From the Preface to William J. Edgar, History of the Reformed Presbyterian Church of North America, 1871-1920, x.

God’s glory must trump all other considerations, including personal and family honor. Christians must not become family-centered in an idolatrous manner. Teach your children that life is more about God than about self or family. You want to build a close family, but you don’t want to build a family that is its own be-all and end-all. Live in such a way that everything in personal and family life revolves around the glory of God. Teach your children that your family is just one of many families serving God around the globe, and they all exist for the honor of our Lord.

JOEL R. BEEKE, HOW DO WE PLANT GODLY CONVICTIONS IN OUR CHILDREN?, 20.

Our children are not robots that we can program to follow our every directive. Nor should we try to take the place of God, who alone can give our children new hearts and put His Spirit within them so that they willingly do what He commands. Fathers and mothers, however, have a unique opportunity to cultivate in their children the basic convictions by which to navigate their way through life’s opportunities and perils. We cannot save them or work faith in them, but we can plant seeds of Bible truth in their hearts and minds that, by God’s grace, may bear fruit when they grow to maturity.

JOEL R. BEEKE, HOW DO WE PLANT GODLY CONVICTIONS IN OUR CHILDREN?, 5.