Morning Prayer and the Litany (1662 Book of Common Prayer)

LECTIONS. John Calvin on the Psalms. ISBE: Genesis. Keil: Genesis. Keil & Delitzsch: Joshua. Matthew Henry: Isaiah. ISBE: Matthew. Jamieson, Fausset & Brown: Gospels. Romans: Prof. Hodge. Matthew Henry: Revelation. Prof. Hodge: Systematic Theology. 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, 1-4.

For Psalm 16, Prof. Calvin notes that God invites the reprobates and the elect to His good graces. But, he comments on the manglers who bray about the free will in the choosing or rejecting God’s grace—that “basely mangle” that grace, revealing their “ignorance and impiety.” The words in quotes are ones that recur frequently with Messieur Jean.

ISBE on Genesis: Prof. R. K. Harrison puts ordnance on Graff-Wellhausen. He cites Prof. Robert Dick Wilson of old Princeton, to wit, his analysis of the Koran showing alternating uses of the names Allah and Rab; yet, Islamist scholars deny the Graff-Wellhausian method for the Koran, an integrated compositional unit. Also, he drops another grenade down the chimney. To wit, citing the biography of Uni (Egyptian, 2400 BC) and the analysis of Prof. Kenneth Kitchen, the ancient volume shows a flowing narrative of J, E, P, and H (hymnal soure) yet is an integrated compositional unit with no oral or literary pre-historical sources, yet, is executed by an individual within that individual’s lifetime. But, the Germans and British and American acolytes did not have ears to hear.

For Genesis 1: Prof. Keil discusses the varied names of the Pentateuch, one of which is Sepher Moseh or “Book of Moses” (2 Chron.25.4; 35.12; Ez.6.18; Neh.13.1).

For Joshua 15, Joshua discusses more land-issues.

For Isaiah 4.2-7, Prof. Henry stresses God alone as the author of reformation in Judah and Jerusalem.

ISBE on Matthew: Dr. Dagner suggests that Matthew is a midrash, or, an interpretation and commentary on Jesus. Somewhat obvious.

For Mathew 3.13-17, Prof. Jamiesson focuses on the impulsion, compulsion and leadership of Jesus by the Spirit from his baptism into the wilderness.

For Romans, Prof. Hodge concludes the section on Jews in Rome in Paul’s time, noting their sense of greater superiority of Gentiles, the high ideas of their own dignity, and their contempt for others. Also, time of the Epistle: 58 AD and place of authorship: Corinth before his final traipse through Macedonia towards Jerusalem with the collection for the poor in Jerusalem.

For Revelation 11.1-2, Prof. Henry tells how John is directed to measure the temple, altar, worships, people, and their thoughts and affections.

For Systematic Theology, Prof. Hodge continues to discuss mysticism.

For Theology Proper, Prof. Reymond discusses YHWH and Lord of Hosts as two of the ten names for His Majesty.

For Soteriology, Prof. Berkhof discusses the confusion, conflation and failure to distinguish justification and sanctification, including Trent’s declarations and anathemetizations.

For Apostolic Christianity, Prof. Schaff begins outlines sources and literature for the First Period, 1-100 including Gospels, the NT, and apocryphal Gospels. He reminds us of F.C. Baur and his Tubingen crew.

For Medieval Christianity, Prof. Schaff describes Alcuin’s gentle protest to Charlemagne program of “missionary work by the sword and coercion.” Rather, evangelism is by instruction, persuasion, and catechesis.

For the Swiss Reformation, Prof. Schaff informs us that Zwingli’s body was quartered, burned and ashes spread in “accordance with Roman and Imperial law.”

For the Creeds of Christendom, Prof. Schaff describes Clement XI’s Unigenitus denying total depravity, bondage of the will, free grace, and Bible reading.

Westminster Larger Catechism 1-4:

Q. 1. What is the chief and highest end of man?
A. Man's chief and highest end is to glorify God, and fully to enjoy him forever.

Q. 2. How doth it appear that there is a God?
A. The very light of nature in man, and the works of God, declare plainly that there is a God; but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.

Q. 3. What is the Word of God?
A. The Holy Scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience.

Q. 4. How doth it appear that the Scriptures are the Word of God?
A. The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God.