Evening Prayer (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, 33-35.

For Psalm 16, Prof. Calvin comments on the “assurance of salvation,” a theme Cardinal Bellarmine abominated—Rome selling its monetized book-keepers’ religion of anxiety, uncertainty and insults to the Trinity.

ISBE on Genesis: Prof. R. K. Harrison introduces form-criticism for Genesis.

For Genesis 1: Prof. Keil discusses the direct, indirect and clear allusions in other OT books, reflecting Mosaicity.

For Joshua 15, Joshua gives more real-estate discussions.

For Isaiah 5.1-7, Prof. Henry discusses Christ as the Keeper of the Vineyard.

ISBE on Matthew: Dr. Dagner discusses Matthew as the Gospel of Fulfillment and the Kingdom of Heaven.

For Mathew 4.1-11, Prof. Jamiesson comments on the second Temptation of Jesus.

For Romans, Prof. Hodge discusses Paul as the servant of Jesus, but also the apostle of Jesus.

For Revelation 11.3-13, Prof. Henry discusses the malice and murder that God allows against His own two Witnesses.

For Systematic Theology, Prof. Hodge long-talks the issue of appropriate inductions from the Bible.

For Theology Proper, Prof. Reymond wanders around in discussion God as being the totality of His attributes.  

For Soteriology, Prof. Berkhof floats around curiously on justification from eternity.

For Apostolic Christianity, Prof. Schaff discusses Christ as the God-man.

For Medieval Christianity, Prof. Schaff traces the development of Danish Christianity from Willbroad, c. 690, down to Charlemagne’s and Alcuin’s time, c. 800ish.

For the Swiss Reformation, Prof. Schaff discusses the Peace of Cappel, Nov 1531, which restrict the progress of the Reformation in Switzerland.

EDT on Anglo-Catholicism: Bishop Fitz Allison noted how Old High Churchmanship, essentially Erastianism and apostolic succession as the esse of the Church, morphed in the 1840s to the Tractaholics (my term).

For the Creeds of Christendom, Prof. Schaff discussed Rome’s virtual non-exegesis of Genesis 3.15, abysmally done, but as the sole support of the Papal presumption of the Immaculate Conception of Mary.

Westminster Larger Catechism 33-35:

Q. 33. Was the covenant of grace always administered after one and the same manner?
A. The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.

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.

Q. 35. How is the covenant of grace administered under the New Testament?
A. Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, and the administration of the sacraments of baptism and the Lord's supper; in which grace and salvation are held forth in more fullness, evidence, and efficacy, to all nations.