Morning Prayer and the Litany (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, 98-99. For Psalm 12.5-6, Prof. Calvin is eclipsed by the clarity of 12.6 itself: “And the words of the LORD are flawless, like silver purified in a crucible, like gold[a] refined seven times.” For Joshua 12, more from the list of conquered areas and kings. For Isaiah 2.10-22, it cannot be described in any other way that being a “teeth-smashing, head-butting” take-down of human pride. Brutal. Reminds on of the Patriarch of Constantinople calling himself “mediocre,” yet pontificating. Or, the Papes’ term “servant of servants” while pontificating. Or, "I'm proudly humble." Isaiah clears the deck. For Mathew 1.1-18, Prof. Jamiesson comments on the gifts by the magi to the holy family. “Gold” was one gift that would be valuable as the family heads to Egypt. For Revelation 6.3-8, Prof. Henry struggles again to understand any historical period attached to the opening of the sixth seal. For Bibliology, Prof. Reymond ends his rather rantish chapter against Van Til and Packer with a noble ending calling for reasonable and rational systematic theology. For Soteriology, Prof. Berkhof defines regeneration as “that act of God by which the principle of the new life is implanted in man, and the governing disposition of the soul is made holy” (469). For Apostolic Christianity, Prof. Schaff talks more about church historians. For Medieval Christianity, Prof. Schaff begins a discussion of Scotland. For the Swiss Reformation, Prof. Schaff is getting tedious in his inexplicable extension of the handling of Grissons, Switzerland, which gets more ink that Zurich, Basel and Geneva thus far. For the Creeds of Christendom, Prof. Schaff discusses the Confession of Mogilas, 1643, that opens with a blatant disclaimer of justification by faith alone. This puts the Greeks in the Tridentist camp and opposed the Reformation. Westminster Larger Catechism, 98-99: Q. 99. What rules are to be observed for the right understanding of the Ten Commandments? A. For the right understanding of the Ten Commandments, these rules are to be observed: 1. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures. 3. That one and the same thing, in divers respects, is required or forbidden in several commandments. 4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included. 5. That what God forbids, is at no time to be done; what he commands, is always our duty; and yet every particular duty is not to be done at all times. 6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto. 7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places. 8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.