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. EDT. CCC. Westminster Larger Catechism, 76.

For Psalm 17, Prof. Calvin comments on the skilled stratagems of deceit and malice against David.

ISBE on Genesis: Prof. R. K. Harrison comments on the Euphrates, Tigris, Pishon and Gihon Rivers, doing as he always does, by references to ANE sensibilities.

For Genesis 1: Prof. Keil gives a brief introduction and overview to Genesis as he preps to handle the commentary.

For Joshua 15, Joshua notes that Shiloh is set up as the tabernacle where it will remain until the Philistines grab the Ark of the Covenant in Eli and Samuel’s days.

For Isaiah 5.8-17, Prof. Henry, after having declaimed against covetousness, now declaims against drunkenness.

ISBE on Matthew: Dr. Dagner poorly (again) is shocked by the “particularism and universalism” to Matthew’s Gospel. Not impressed with Dr. Dagner.

For Mathew 4.1-11, Prof. Jamiesson continues to expatiate on the Temptation.

For Romans, Prof. Hodge comments on Paul’s sense of mission to the Greeks and barbarians, the wise and unwise, to all without classes or other distinctions.

For Revelation 12.1-11, Prof. Henry comments on the tribulations of the Church ( = the Woman) driven into the wilderness by the Red Dragon, and, yet, having the full security and protection of God.

For Systematic Theology, Prof. Hodge makes an unconvincing case that all infants are saved, unlike the greater caution noted in the WCF. Wonder where this is going?

For Theology Proper, Prof. Reymond further discusses God’s omniscience and eternity, warrantable reorientations to insensate, senseless repressions of the knowledge of God in Homo Religiosus.

For Soteriology, Prof. Berkhof discusses the distinction but inseparability of justification and sanctification.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff dates Christ’s birth about 4 BC.

For Medieval Christianity, Vol. 4 (590-1049), Prof. Schaff puts the solidification and establishment of Christianity in Norway about 1000 with no relapses to paganism, as had happened earlier.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff outlines the copious correspondence of Switzerland’s Pastor to the Reformed in the nations, Heinrich Bullinger. He lived through the reigns of Henry 8, Edward 6, Mary 1 and into Elizabeth’s reign. Absolutely bearing the genuine pastoral fruits of the Spirit combining genuine scholarship and compassion for Christ’s people. And this was what the Lil’ Imp of Canterbury, Lil’ Laud, abominated? A fruitful tree in Switzerland and a thorny Cactus in England.

EDT on John Henry Newmann: notes that the Evangelical Anglicans and Broad Churchmen were “appalled” by the revivalists and enthusiasts, the Tractarians. Goth Romanticists who had a few intelligent disciples, many shallow imitators, and romanticists.

For the Creeds of Christendom, Prof. Schaff notes that the Immaculate Conception became necessary as an item for salvation, thus silencing the internecine sniping, and, combined with the Episcopal submissiveness and ignorance, superstition, and indifference of the people, thus secured the triumph of the dogma.

CCC: notes that the Romish faith will be taught in an “organic way.”

Westminster Larger Catechism 76:

Q. 76. What is repentance unto life?
A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God's mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.