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.

The last thing godly parents should want for their children is that they should become little Pharisees, clean on the outside but rotten and dead within. It is important to stress not just their outward behavior but also their consciences, minds, and hearts.

Joel R. Beeke, How Do We Plant Godly Convictions In Our Children?, 6.

The nomina sacra are one of the earliest pieces of evidence for a Christian visual and material culture.  These abbreviations remind us that Christians communicated their theology not merely by the words on the page, but by visual symbols. The nomina sacra are essentially the earliest Christian art.

“One of the Most Remarkable Features of Early Christian Manuscripts” by Michael J. Kruger (https://michaeljkruger.com/one-of-the-most-remarkable-features-of-early-christian-manuscripts/)

Additionally, Christian manhood requires other characteristics like meekness, moderation, sobriety, and gravity. A godly man avoids “sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations” (Westminster Larger Catechism 136). Health and fitness are good things, but they are good things in relationship to other goals. They must enable one to achieve godly ends, including protection, provision, and service. A flashy or excessively “manly” notion of masculinity is actually an artifice standing in place of the real thing. Insofar as these artificial versions of manhood give in to vice by way of the soft motions of indulgence or intemperance, they become “effeminate.”

“What is Effeminacy?” by Steven Wedgeworth (https://www.desiringgod.org/articles/what-is-effeminacy)

40. And so let us always give the thanks that are due for the institution of the sacraments and be mindful of the oath of fidelity, whereby we are bound in receiving the sacraments. And like spiritual soldiers let us wage war constantly against Satan, our flesh and the world. In this warfare, wherein we are assisted by these aids, may we at last reach that point where, when the signs have ceased, we shall behold the very thing itself with blessed vision and possess it with everlasting enjoyment, when every war will have ended, and we shall live in everlasting peace with the prince of peace, Jesus Christ. To him be the glory forever.

Disputation 43, “On the Sacraments in General,” in Synopsis of a Purer Theology, 560.

37. But since the right worship of God is abundantly prescribed for us in Holy Scripture, we strive very much not to depart from the rule of Holy Scripture also in the administration of the sacraments.

Disputation 43, “On the Sacraments in General,” in Synopsis of a Purer Theology, 559.