Morning 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, Swiss Reformation and Creeds of Christendom. Westminster Larger Catechism, 83-86. For Psalm 11.4-6, Prof. Calvin notes that the wicked will drink “the cup of wrath.” They will not do it by sips with starts and stops, but will drink it--long and full--to the bottom with the dregs. This type of thinking is amputated from the minds, sermons, and lectures in many places. This is done by cut-throats, thinking they can do neck surgery on God. For Joshua 11.16-23, Joshua or his historian gives a retrospective view of the war. Some say it was a 7-year affair. Josephus claims it was a 5-year war. For Isaiah 2.6-8, Prof. Henry comments on Jerusalem’s affections for the things, fashions, dress, and beliefs of surrounding nations. For Mathew 2.1-11, Prof. Jamiesson briefs the story of the magi, the visit, the interview with Herod, and the background on the magi. This shows that Bethlehem as the expect site for Messiah's birth predated the Christians' celebration of that famous text from Micah. For Revelation 6.3-8, Prof. talks about the martyrs’ prayers for justice. First, they are in heaven. They live above, though their bodies were killed. Second, their cause is cited to the Redeemer: their death was for the Word of God. Third, their prayers are heard and answered by the Redeemer. Fourth, the promise of justice by the Redeemer is reaffirmed. Five, justice is coming under the King's command, but patience. For Bibliology, Prof. Reymond notes that, given Dr. Van Til’s epistemology, Van Til would have been unable to conduct systematic theology. Prof. Frame shows that Van Til was extremely systematic and logical, notwithstanding the issues raised by Reymond. Reymond presses against the notions of antinomies and paradoxes. We'll see where he goes with that. For Soteriology, Prof. Berkhof discusses the Greek terms for regeneration. It''s brief and modest. For Apostolic Christianity, Prof. Schaff discusses further the copious productions of the historian, August Neander. A warrantable author for placement in the queue. For Medieval Christianity, Prof. Schaff talks about how, finally, the Irish Celts began a slow submission to Rome. One issue was the dating of the Easter celebration, atop the hair-cut matter and minor liturgical differences. By the time of the Norman Conquest with William I, Ireland is under the Roman jurisdiction. For the Swiss Reformation, Prof. Schaff notes that the Diet of Ilanz directs preaches to preach only from the Scriptures. For the Creeds of Christendom, Prof. Schaff tells the horrible story of Patriarch Cyril Lucar, Patriarch of Constantinople. Exiled five times, restored to office five times, undermined by Jesuits, subverted by vacillating friends, accused of treason by the Sultan, assassinated in his bed, tossed into the Bosphorus, recovered and given a decent burial by his successor, his views were finally condemned by a Synods of Beoria, Constantinople and Jerusalem. Another martyr for the Reformed faith. Westminster Larger Catechism, Q. 86. What is the communion in glory with Christ which the members of the invisible church enjoy immediately after death? A. The communion in glory with Christ which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.