“Solidarity works for good and for evil. It is scarcely necessary to be reminded of the beneficent influences which have emanated from its application in the realm of grace. Redemption in its design, accomplishment, application, and consummation is fashioned in terms of this principle. And in the realm of evil it is a fact of revelation and of observation that God visits “the iniquity of the fathers upon the children unto the third and fourth generation of them that hate” him (Exod. 20:5)” (John Murray, The Imputation of Adam’s Sin, 22).

“Jesus told those who believed in him: “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free” (John 8:31-32). He also said to them, “I am the way, and the truth, and the life” (John 14:6). Note that being formed as a disciple is prior to knowing the truth. As we submit to discipleship, we learn to be people who are truthful. Truth is not a set of propositions about the world; rather, truth is Jesus Christ. We know truth by coming to know this person and we know this person by learning to pray as he taught us” (William H. Willimon and Stanley Hauerwas, Lord, Teach Us: The Lord’s Prayer and the Christian Life, 16).

“We don’t start with the state’s curriculum, and then attempt to find a Bible passage to justify each part. Rather, we start with the Bible and go from there, learning evermore of who God is, of what he has done, and of what he requires of us” (R.C. Sproul Jr., When You Rise Up: A Covenantal Approach to Homeschooling, 96).

“Changed hearts is the goal, the function, the very purpose of education” (R.C. Sproul Jr., When You Rise Up: A Covenantal Approach to Homeschooling, 29).

“In simplest form, the covenant God has made with man is simply this: Love, trust, and obey God . . . and teach your children to do the same. And to take it one step further, we haven’t taught our children to do the same unless or until we have taught them to teach their children” (R.C. Sproul Jr., When You Rise Up: A Covenantal Approach to Homeschooling, 26).

“Thinking that education is something different from discipling our children is a sure sign that we have been “educated” by the state. Education is discipleship” (R.C. Sproul Jr., When You Rise Up: A Covenantal Approach to Homeschooling, 21).

“There really is no naked, simple gospel. It must be spoken in human language and argued carefully” (From the “Foreword” by William Edgar in K. Scott Oliphint, Covenantal Apologetics: Principles and Practice in Defense of Our Faith, 13).

“Through the preaching of the law, the Holy Spirit slays us, leaving us utterly destitute and helpless to save ourselves, and through the preaching of the gospel, he raises us up and seats us with Christ in heavenly places” (Michael Horton, A Better Way: Rediscovering the Drama of God-Centered Worship, 66).

From the “Preface” to Kuyper’s 1899 edition of The Work of the Holy Spirit:

Methodism was born out of the spiritual decline of the Episcopal Church of England and Wales. It arose as the reaction of the individual and of the spiritual subjective against the destructive power of the objective in the community as manifested in the Church of England. As such the reaction was precious and undoubtedly a gift of God, and in its workings it would have continued just as salutary if it had retained its character of a predominant reaction. It should have supposed the Church as a community as an objective power, and in this objective domain it should have vindicated the significance of the individual spiritual life and of subjective confessing [Emphasis CCS]. 

But it failed to do this. From vindicating the subjective rights of the individual it soon passed into antagonism against the objective rights of the community. This resulted dogmatically in the controversy about the objective work of God, viz., in His decree and His election, and ecclesiastically in antagonism against the object work of the office through confession. It gave supremacy to the subjective element in man’s free will and to the individual element in the deciding of unchurchly conflicts in the Church. And so it retained no other aim than the conversion of individual sinners; and for this work it abandoned the organic, and retained only the mechanical method. 

  . . .

The Work of the Holy Spirit may not be displaced by the activity of the human spirit (Abraham Kuyper, The Work of the Holy Spirit, xiii-xiv).

A lengthy one, but beautiful.

At this point it becomes increasingly difficult to give Ransom’s experiences in any certain form. How long he lay beside the river at the cavern mouth eating and sleeping and waking only to eat and sleep again, he has no idea. He thinks it was only a day or two, but from the state of his body when this period of convalescence ended I should imagine it must have been more like a fortnight or three weeks. It was a time to be remembered only in dreams as we remember infancy. Indeed it was a second infancy, in which he was breast-fed by the planet Venus herself: unweaned till he moved from that place. Three impressions of this long Sabbath remain. One is the endless sound of rejoicing water. Another is the delicious life that he sucked from the clusters which almost seemed to bow themselves unmasked into his outstretched hands. The third is the song. Now high in air above him, now welling up as if from glens and valleys far below, it floated through his sleep and was the first sound at every waking. It was formless as the song of a bird, yet it was not a bird’s voice. As a bird’s voice is to a flute, so this was to a cello: low and ripe and tender, full-bellied, rich and golden-brown: passionate too, but not with the passions of men” (C. S. Lewis, Perelandra, 185).