2. Content not yourselves with only a cursory reading, without regarding the sense. When you read, observe what you read. Observe how things come in. Take notice of the drift of the discourse, and compare one scripture with another. For the Scripture, by the harmony of its different parts, casts great light upon itself.–We are expressly directed by Christ, to search the Scriptures, which evidently intends something more than a mere cursory reading. And, use means to find out the meaning of the Scripture. When you have it explained in the preaching of the word, take notice of it; and if at any time a scripture that you did not understand be cleared up to your satisfaction, mark it, lay it up, and if possible remember it.

3. Obtain, and diligently use, other books which may help you grow in this knowledge. There are many excellent books available, which might greatly forward you in this knowledge, and afford you a very profitable and pleasant entertainment in your leisure hours.

4. Improve conversation with others to this end. How much might persons promote each other’s knowledge in divine things, if they would improve conversation as they might; if men that are ignorant were not ashamed to show their ignorance, and were willing to learn from others; if those that have knowledge would communicate it, without pride and ostentation; and if all were more disposed to enter on such conversation as would be for their mutual edification and instruction.

5. Seek not to grow in knowledge chiefly for the sake of applause, and to enable you to dispute with others; but seek it for the benefit of your souls, and for the purpose of practice.–If applause be your end, you will not be so likely to be led to the knowledge of the truth, but may justly, as often is the case of those who are proud of their knowledge, be led into error to your own destruction. This being your end, if you should obtain much rational knowledge, it would not be likely to be of any benefit to you, but would puff you up with pride: “Knowledge puffs up, but love builds up” (1Cor 8.1).

6. Seek God, that he would direct you, and bless you, in this pursuit after knowledge. This is the apostle’s direction, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (James 1.5). God is the fountain of all divine knowledge: “For the LORD gives wisdom; from his mouth come knowledge and understanding” (Prov 2.6). Labor to be sensible of your own blindness and ignorance, and your need of God’s help, lest you be led into error, instead of true knowledge: “If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise” (1Cor 3.18).

7. Put into practice the knowledge you have acquired. This will be the way to know more. The psalmist warmly recommends this way of seeking knowledge in divine truth, from his own experience: “I understand more than the aged, because I keep your precepts” (Ps 119.100). Christ himself also recommends the same: “If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority” (Jn 7.17).

From Jonathan Edwards’ discourse, entitled The Importance and Advantage of a Thorough Knowledge of Divine Truth.

25. Since there is but one God, why do you speak of three: Father, Son, and Holy Spirit?
Because that is how God has revealed himself in his Word: these three distinct persons are one, true, eternal God.

Dt 6.4; 1Co 8.4,6
Mt 3.16-17; 28.18-19; Lk 4.18 (Isa 61.1); Jn 14.26; 15.26; 2Co 13.14; Gal 4.6; Tit 3.5-6

From the Heidelberg Catechism.

Evangelism may be defined as that dimension and activity of the church’s mission which seeks to offer every person, everywhere, a valid opportunity to be directly challenged by the gospel of explicit faith in Jesus Christ, with a view to embracing him as Savior, becoming a living member of his community, and being enlisted in his service of reconciliation, peace, and justice on earth.

From The Study of Evangelism: Exploring a Missional Practice of the Church.

Feel free to elaborate on any of your selections in the comments section! Why would you want to change such things? How would you change them? If you had the chance to go back and decide which seminary or other theological institution you’d attend, do you think you’d make the same choice? Why or why not?

Mt 7.14; Jn 3.16,18,36; Ro 11.16-21

21. What is true faith?
True faith is not only a knowledge and conviction that everything God reveals in his Word are true; it is also a deep-rooted assurance, created in me by the Holy Spirit through the gospel, that, out of sheer grace earned for us by Christ, not only others, but I too, have had my sins forgiven, have been made forever right with God, and have been granted salvation.

Jn 17.3,17; Heb 11.1-3; Jas 2.19
Ro 4.18-21; 5.1; 10.10; Heb 4.14-16
Mt 16.15-17; Jn 3.5; Ac 16.14
Ro 1.16; 10.17; 1Co 1.21
Ro 3.21-26; Gal 2.16; Eph 2.8-10
Gal 2.20
Ro 1.17; Heb 10.10

22. What then must a Christian believe?
Everything God promises us in the gospel. That gospel is summarized for us in the articles of our Christian faith–a creed beyond doubt, and confessed throughout the world.

Mt 28.18-20; Jn 20.30-31

23. What are these articles?
I believe in God, the Father almighty, creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit and born of the virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell [sic]. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic [i.e., universal] church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

From the Heidelberg Catechism.

See also, The Apostles’ Creed.

1. Theologically, the most general and basic reason is simply the lordship of Jesus Christ. For the follower of Christ, there is no ‘exclusion zone,’ no ’secular’ territory outside the scope of his saving work, no value-free or neutral area of human life. This applies as much to music as to any other cultural activity.
2. Music is pervasive in our culture. We do not have to find it; it finds us. Even if we never go near a concert hall, or switch on a radio or TV, or go to films, music will seek us out in airports and train stations, in doctors’ clinics and dentists’ chairs, at the hairdresser’s, and in shopping malls, pubs, and clubs. ‘Music is the ocean we swim in.’ It would be odd if Christians were never to think in depth about something so omnipresent.
3. Music seems to be universal. We know of no culture without something akin to music. ‘There have been cultures without counting, cultures without painting, cultures bereft of the wheel or the written word, but never a culture without music. Music spans the full range of wealth and privilege. Even the most poverty-stricken peoples will sing. Music may not be necessary for biological survival–on a desert island we could subsist without it–but it does seem vital to human flourishing. Would it not be strange, to say the least, if there were no distinctively Christian comment to make on so prevalent a feature of the human race?
4. Music also cries out for attention simply because of the immense power it can have in many people’s lives–something memorably celebrated in movies such as The Pianist, Sister Act, Music of the Heart, and Les Choristes. Few doubt that music can call forth the deepest things of the human spirit and affect behavior at the most profound levels. Study after study has shown that music often plays a pivotal part in the formation of young people’s identity, self-image, and patterns of behavior. Any Christian who cares about the good of human society ought to be concerned with what kind of power music might possess and how such power might be used responsibly.
5. The importance that many are prepared to grant music into their lives. George Steiner recounts that for the philosopher Ludwig Wittgenstein, ‘the slow movement of Brahm’s third Quartet pulled him back from the brink of suicide.’ The singer Sting has said: ‘I think music is the one spiritual force in our lives that we have access to, really. There are so many other spiritual avenues that are closed off to us, and music still has that, is still important, is important to me. It saved my life. It saved my sanity.’
6. There are very close links between music and–for want of a better term–religious impulses. An ethnomusicologist comments: ‘I seriously doubt, in fact, that one could find any religion, large or small, that does not concern itself with the ways ‘music’ is…vital to conveying the word of God….Music,’ he continues, is ‘a preferred medium for expressing religious meaning.’

From Resounding Truth: Christian Wisdom in the World of Music.

Ro 5.12,15; 1Co 15.21; Heb 2.14-16
Heb 7.26-27; 1Pe 3.18

17. Why must he also be true God?
So that, by the power of his divinity, he might bear the weight of God’s anger in his humanity and earn for us and restore to us righteousness and life.

Isa 53; Jn 3.16; 2Co 5.21

18. And who is this mediator–true God and at the same time truly human and truly righteous?
Our Lord Jesus Christ, who was given us to set us completely free and to make us right with God.

Mt 1.21-23; Lk 2.11; 1Ti 2.5
1Co 1.30

19. How do you come to know this?
The holy gospel tells me. God himself began to reveal the gospel already in Paradise; later, he proclaimed it by the holy patriarchs and prophets, and portrayed it by the sacrifices and other ceremonies of the law; finally, he fulfilled it through his own dear Son.

Ge 3.15
Ge 22.18; 49.10
Isa 53; Jer 23.5-6; Mic 7.18-20; Ac 10.43; Heb 1.1-2
Lev 1-7; Jn 5.46; Heb 10.1-10
Ro 10.4; Gal 4.4-5; Col 2.17

From the Heidelberg Catechism.