The chief end for which Israel had been created was not to teach the world lessons in political economy, but in the midst of a world of paganism to teach true religion, even at the sacrifice of much secular propaganda and advantage” (Geerhardus Vos, Biblical Theology, 125).

The theocracy, the abode of Israel in Canaan, typified the perfected kingdom of God, the consummate state of heaven where there no longer will be a distinction between church and state (Danny E. Olinger, Geerhardus Vos: Reformed Biblical Theologian, Confessional Presbyterian, 152).

But we are to enjoy God, as well as to glorify him — 1. By choosing him as the portion of our souls, and seeking and finding our highest happiness in Him. . . . 2. God is enjoyed, as well as honored, by trusting him. . . . 3. God is to be enjoyed perfectly and eternally, by all who make the glorifying and enjoying of Him their chief end. This is expressly stated, in the answer we consider, as that at which we ought constantly to aim. The present is but the bud of being–the smallest part, the incipient stage of our existence (Ashbel Green, Lectures on the Shorter Catechism of the Presbyterian Church in the United States of America: Addressed to Youth, 31-32).

If we would glorify God, we must be reconciled to him through Jesus Christ his Son, our Saviour. We must accept of Christ as he is offered in the gospel; rely on him alone for our acceptance with God; know the power of the Holy Spirit, the Sanctifier, in forming us into the likeness of Christ; and always approach the Father of mercies, through the mediation of the Redeemer, by the aids and influence of the blessed Spirit. It is in the work of redemption by Christ, that it is the purpose of God to glorify Himself, more than in all his other works: and it is utterly vain to think of glorifying Him, if we do not humbly and thankfully receive Christ for all the purposes for which he was given; and do not see and admire the glory of God, as it shines transcendently in the great work of our redemption (Ashbel Green, Lectures on the Shorter Catechism of the Presbyterian Church in the United States of America: Addressed to Youth, 31).

Let us beware lest we in our pride accept the erroneous notion that idolatry consists only in kneeling before visible objects of adoration, and that civilized peoples are therefore free from it. The essence of idolatry is the entertainment of thoughts about God that are unworthy of Him (A. W. Tozer, The Knowledge of the Holy, 3).

The Presbyterian church in this country, derives its origin from that of Scotland, and has taken its Confession of Faith, with some important alterations relative to magistrates and civil government, and its catechisms, with only one slight alteration,* from the Scottish model. The present standards of our church were adopted by the Synod of New York and Philadelphia, sitting in this city, in May, 1788. You will understand, my young friends, that I am no advocate for national churches, or ecclesiastical establishments of any kind; nor is any thing of this sort, in the slightest degree, countenanced, but on the contrary, it is expressly disclaimed, in our church standards, and cordially disapproved, I know, by the clergy, as well as the laity of our church. In this we certainly differ from the Westminster Assembly of divines. What we esteem their error, in regard to national religious establishments, was, however, rather the error of the day in which they lived, than any thing peculiar to the men who composed this assembly.

*The single alteration, or omission rather, was in the larger catechism; where, in stating what is forbidden in the second commandment, the original framers of the catechism, among many things which they specify, mention this — “tolerating false religions.” This clause, the writer, who was a member of the Synod that adopted our standards, remembers was rejected very promptly — he thinks without debate, and by a unanimous vote (Ashbel Green, Lectures on the Shorter Catechism of the Presbyterian Church in the United States of America: Addressed to Youth, 18).

Without debate, unanimous vote? That is interesting.

Assurance of faith is the conviction that one belongs to Christ through faith and will enjoy everlasting salvation. A person who has assurance not only believes in Christ’s righteousness as his salvation but knows that he believes and that he is graciously chosen, loved, and forgiven by God the Father for the sake of Christ Jesus, who has died for him and continues to pray for him in heaven. Such a person knows that the Holy Spirit has regenerated him and continues to sanctify him. In other words, he believes not only the facts of the gospel that Jesus Christ saves sinners by His Spirit merely of grace, but he also believes that the facts apply to him personally — that he has a personal interest in the gospel and that all the blessings proclaimed in that gospel are his (Joel R. Beeke, Knowing and Growing in Assurance of Faith, 11).

Since Christ built the church, he alone can tell us how we are to recognize it (Barry York, Hitting the Marks, 3).

Pray to the Lord fervently and continually before entering marriage so that you do not by a foolish and rash marriage get yourself entangled in many snares that can no longer be removed, or can only be removed with great difficulty later. If it pleases the Lord in his providence to lead you to marriage, then pray that you may glorify him in it by dedicating yourself, your spouse, and the children he may give you to his service. Pray that the Lord will grant you an able and devoted companion, “for house and riches are the inheritance of fathers, but a prudent wife [and therefore a prudent husband] is from the LORD” (Prov. 19:14). Thus, the saints implored the Lord before marriage (Gen. 24:12, 50; 28:2-4). This matter is very important (Jacobus Koelman, The Duties of Parents, 35).

Again and again you ask me, my dear Nepotian, in your letters from over the sea, to draw for you a few rules of life, showing how one who has renounced the service of the world to become a monk or a clergyman may keep the straight path of Christ, and not be drawn aside into the haunts of vice. . . . Read the divine scriptures constantly; never, indeed, let the sacred volume be out of your hand. Learn what you have to teach. “Hold fast the faithful word as you have been taught that you may be able by sound doctrine to exhort and convince the gainsayers. Continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them;” and “be ready always to give an answer to every man that asketh you a reason of the hope and faith that are in you.” Do not let your deeds belie your words; lest when you speak in church someone may mentally reply “Why do you not practice what you profess? Here is a lover of dainties turned censor! his stomach is full and he reads us a homily on fasting. As well might a robber accuse others of covetousness.” In a priest of Christ mouth, mind, and hand should be one.

Jerome, Letter/Epistle 52