Evening Prayer (1662 Book of Common Prayer)

LECTIONS. John Calvin on the Psalms. Keil & Delitzsch: Joshua. Matthew Henry: Isaiah. Jamieson, Fausset & Brown: Gospels. Matthew Henry: Revelation. Dr. Robert Reymond: Systematic Theology. Prof. Berkhof, Systematic Theology: Soteriology. Dr. Philip Schaff, Apostolic Christianity, Medieval Christianity and Swiss Reformation. Dr. Philip Schaff: Creeds. Westminster Larger Catechism, 33-35. For Psalm 10, Prof. Calvin talks about “robbers.” The petty kind who ambush unsuspecting travelers at turns in the road. Thieves. Robbers from God’s Word. He, then, rightly and wisely speaks of another robber, “great robbers who hide their wickedness under titles of honour, and pomp and splendor…and have converted their royal mansions into places of robbery…ready to cut the throats of their unhappy victims.” For Joshua 10, Prof. Keil discusses Joshua’s prayer of vengeance on the southern Amorites with God answering and taking pleasure in the destruction of these Canaanites, long-time abusers of the covenant of grace and recipients of divine, retributive justice. Theological cut-throats, robbers of God’s attributes and other violent trimmers will not like this message. For Isaiah 1.21-31, Prof. Henry notes that God has had it with these Jerusalemites. That is, God is all His omnipotence and holiness, able to subdue these wild cut-throats and theological robbers, does not do that, but will wipe the mud of the reprobates off His feet. “I will ease Myself” of them. Get rid of them. Spue them out of My Mouth (Rev. 3.16). I will take pleasure in the day of My Vengeance (Is. 63.4): “For the day of vengeance is in mine heart, and the year of my redeemed is come.” For the Introduction to the Gospels, Prof. Jamiesson begins his discussion on the uncials and cursive manuscripts of the New Testament. He claims there are 1000, but we understand there to be about 5476 as memory serves. ??. For Revelation 5, Prof. Henry notes that nobody, but nobody, on earth or in heaven is able to open the Book of God’s decrees, but only the Son of God. Not archangels, not angels, not departed saints in heaven, not the Devil and his filthy crew…nobody but nobody makes the decrees or executes the decrees but the Sovereign Redeemer who holds and opens. Bye, bye Papal sacerdotalists and other idolaters. Jesus opens the kingdom to believers and hold the keys to open and close. For Bibliology, Prof. Reymond employs Prof. Murray, that old and godly Scots Presbyterian of old Princeton, in the utter finality and relevance of God speaking in, by and through His Word. Prof. Murray cites the sufficiency of Scripture to address all modern issues. Yes, we have Confessions, books and history. But with all that, the Volume itself is adequate to the times. For Soteriology, Prof. Berkhof elaborates on the subjective role or work of Christ in the believers, in union with Christ, the only font of regeneration and justification in history, predicated on the eternal counsel before the foundation of the earth, so hotly contested by self-righteous Arminians and their sisters, the Tridentists. For Apostolic Christianity, Mr. Schaff finished his discussion of the role of the church historian, a “mediator” between varying confessions. Ah, really, Schaff? Who made you the Canon of theology as a Mediator? Have a seat, Professor, while your proud claim is given due process and is adjudicated at Princeton. For Medieval Christianity, Mr. Schaff makes a start in discussing Irish or Celtic Christianity, more independent than the Gregorianistic Roman controls of Canterbury. Whitby 664 didn’t end that independence and it certainly does not represent the introduction of Christianity to the British Isles. I was there for centuries before then as Tertullian of the late 2nd century noted. For the Swiss Reformation, Mr. Schaff further discusses the latitudinarianism in Glarus effected in that day and, apparently, operational in 1890. To wit, the Papist Mass and a Reformed pulpiteer for the morning service. For the Creeds, Mr. Schaff discusses the damnatory clauses of the Athanasian Creed. Ever heard that read in a soft, American Episcopal service? This 8th-9th century was dismissed in 1789 in Philadelphia. The only “hardness” noted among them came with the Proud Prelates of NYC and CT, where they were rock hard about their authority. Like all fads, that too passed into oblivion although some trace elements are noted here-and-there. For the WLC, 33-35. Q. 34. How was the covenant of grace administered under the Old Testament? A. The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised messiah, by whom they then had full remission of sin, and eternal salvation.