2. It is the privilege of God’s power to appoint a day of rest, and to sanctify it to his honor, as our best divines maintain (Perkins, Gal. 4; Willet, Synopsis, page 501, and Romans 14 controversy 4; Kuchlein in catechis. Holland de diebus festis.). Zanchius (In 4 pr‘cept col. 655) affirms that it is proper to God to choose any person or any thing to consecrate and sanctify it to himself, as it belongs to him alone to justify. Catechismus Hollandieus says no wise man will deny that this sanctification belongs only to God, and that it is manifest sacrilege to attribute these things to men, which are only of divine ordination. Willet says, It belongs only to the Creator to sanctify the creature. In the book of Ecclesiasticus (cap. 33: 7, 8) it is demanded, Why doth one day excel another, when as the light of every day of the year is of the Sun? It is answered, By the Knowledge of the Lord they were distinguished, and he altered seasons and feasts. Some of them hath he made high days, and hallowed them; Some of them he hath made ordinary days.

The common tenet of the divines was acknowledged by the pretended Bishop of Galloway in his sermon at the last Christmass. It may offend you, he said, that this is an holy day. I say there is no power either civil or ecclesiastical can make a holy day: no King, no Kirk: only the Lord that made the day, and distinguished it from the night: he hath sanctified the seventh day. The like was acknowledged by M. P. Galloway in his Christmas Sermons. If the special sanctification of a day to an holy use depends upon God’s commandment and institution, then neither King nor kirk representative may make a holy day.

The observers of days will say they count not their anniversary days holier than other days, but that they keep them only for order and policy, that the people may be assembled to religious exercises. ANSWER. The Papists will confess that one day is not holier than another in its own nature, no not the Lord’s Day: for then the Sabbath might not have been changed from the last to the first day of the week. But they affirm that one day is holier than another in respect of sacred mysteries whereof they carry the names, as Nativity, Passion, Ascension, etc. And so do we. The presence of the festivity puts a man in mind of the mystery, howbeit he have not occasion to be present in the holy assembly. We are commanded to observe them in all parts, as the Lord’s Day, both in public assemblies, and after the dissolving of the same. Yea it is left free to teach any part of God’s word on the Lord’s Day; but for solemnity of the festival, solemn texts must be chosen: Gospels, Epistles, Collect, Psalms must be framed for the particular service of these days, and so the mystical days of man’s appointment shall not only equal, but in solemnity surpass the moral sabbath appointed by the Lord. Does not Hooker say that the days of public memorials should be clothed with the outward robes of holiness. They allege for the warrant of anniversary festivities the ancients, who call them sacred and mystical days.

If they were instituted only for order and policy, that the people may assemble to religious exercises, wherefore is there but one day appointed between the Passion and Resurrection? Forty days between Resurrection and Ascension? Ten between the Ascension and Pentecost? Wherefore follow we the course of the moon, as Bonaventura alludes (Lib. 2. Dist. 4. num. 48.). Wherefore is there not a certain day of the month kept for Easter, as well as for the Nativity? Does not Bellarmine give this reason out of Augustine, that the day of the Nativity is celebrated only for memory, the other both for memory and for sacraments (De Cultis Sanctorum, Lib. 3 Cap. 12.) Ille celebratur solum ob memoriam, & ideo semper die 25. Decembris: at iste celebratur ob memoriam & sacramentum, & ideo variatur [The one is celebrated only on account of memory, and therefore always on the 25th of December, but the other is celebrated on account of memory and sacrament, and so it changes].

If the anniversary commemorations were like the weekly preachings, as the two forenamed preachers made the comparison, why is the husbandman forced to leave his plough at the one, and not at the other? Why has the one proper service and not the other? Why did not M. Galloway curse the people for absence from the one, as well as from the other? Why are the days of the one changeable, and not the other? To make solemn commemoration of Christ’s nativity upon any other day, than upon the putative day of his nativity, would be thought a great absurdity; such like of his Passion, Ascension, etc. And last, how could M. Galloway affirm that the evidence of God’s Spirit appeared in the Christmas Sermons that are extant, more lively than in any other sermons?…

…Against this argument is first alleged that the Apostle compares with the observation of days, Rom. 14: 5, 6. Answer. The Apostle bears with the infirmity of the weak Jews, who understood not the fulness of the Christian liberty. And the ceremonial law was as yet not buried. But the same Apostle reproves the Galatians who had attained to this liberty, and had once left off the observation of days. Next, the Judaical days had once that honor, as to be appointed by God himself; but the anniversary days appointed by men have not the like honor.

It is secondly objected that seeing the Lord’s Day was instituted in remembrance of Christ’s resurrection, the other notable acts of Christ ought likewise to be remembered with their several festivities. Answer. (1.) It follows not that because Christ did institute in remembrance of one benefit, therefore men may institute for other benefits. (2.) Christ’s resurrection was a benefit including the rest, as an accomplishment of the work of redemption, and answered anagogically [allegorically] to the common benefit of creation by the beginning of a new creation. (3.) We deny that the Lord’s Day was appointed to celebrate the memory only of Christ’s resurrection. For then the Lord’s resurrection, the proper subject of all Homilies, Sermons, Gospels, Epistles, Collects, Hymns and Psalms belonging to the Paschal service should be the proper subject of divine service every Lord’s Day. Then the Lord’s Day should be a festival day: and it were unlawful to fast on it. It was instituted for the remembrance of all his actions, and generally for his worship. Athanasius says (Homilia de semente.) In Sabatho convenimus ut Dominum Sabathi Iesum adoremus. We convene on the Sabbath that we may adore Jesus the Lord of the Sabbath. Augustine (De Verbis Apostol. Serm. 15.) says Domino ut hic dies ideirco dicitur, quia eo die Dominus resurrexit, vel ut ipso nomine doceret illus Domino consecratum esse debere. It is called the Lord’s Day because the Lord rose that day, or that the name might teach us that it ought to be consecrated to the Lord. It is called the Lord’s Day, either because the Lord did institute it, as the days of Purim are called Mordecai’s days, in the second of the Maccabees, and communion is called the Lord’s Supper; or else because it was instituted to the Lord’s honor and worship. The Jewish Sabbath was the Sabbath of the Lord our God. The Christian Sabbath is the Sabbath of Christ our Lord, God and man.

“Less neatly the Jews speak about this matter. I will contend myself with briefly mentioning this, as far as the sense of shame allows to discuss it. It is a horrible thing to pour out seed besides the intercourse of man and woman. Deliberately avoiding the intercourse, so that the seed drops on the ground, is double horrible. For this means that one quenches the hope of his family, and kills the son, which could be expected, before he is born. This wickedness is now as severely as is possible condemned by the Spirit, through Moses, that Onan, as it were, through a violent and untimely birth, tore away the seed of his brother out the womb, and as cruel as shamefully has thrown on the earth. Moreover he thus has, as much as was in his power, tried to destroy a part of the human race. When a woman in some way drives away the seed out the womb, through aids, then this is rightly seen as an unforgivable crime. Onan was guilty of a similar crime, by defiling the earth with his seed, so that Tamar would not receive a future inheritor.”

By Rev. Benjamin P. Glaser

Pastor, Ellisville Presbyterian Church (Independent)

One of the most important things Christ calls for His Church to do is to communicate the good news of Christ to the lost and to train up disciples in His truth. There is much confusion in our day as to what is the best way to share the gospel with others. I have heard as many pitches for schemes and ideas for reaching folks for Christ as I have received mail from organizations claiming that if I just use their program and follow their 7-step process my church will be guaranteed to become the next “megachurch”. There is a great quotation that I heard from a Baptist writer by the name of James White that goes, “What you win them with is what you win them to.” There is much truth to what Dr. White notes here. The Apostle Paul when confronted with challenges to the way in which he preached the gospel, especially among the Gentiles, says that the best way to reach the lost is through the simple message of Christ Crucified. Paul did not rely on gimmicks or fancy oratory, but plainly spoke the gospel in love. The main reason for Paul’s simple approach for outreach is because he trusted in the power of the Word of God to save sinners. He did not think the message of the cross needed to be dressed up in fancy laser-light shows or attractive dress in order to see hearts and minds turned to Christ. In his letter to the Romans Paul says in Ch.10, v.15, “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” Through the plain act of preaching Paul says the many are saved, not by publicity stunts or sideshows, but by the power of God’s Word to men.

I want to begin this letter by again reminding you of the 125^th Anniversary year of Ellisville Presbyterian Church. We will soon put together a committee in order to plan some events in order to invite the community to join with us in celebrating this milestone. If you are interested in serving this committee in any capacity please feel free to let me know. Thanks!

The New Year has brought us to the beginning of John’s Gospel. After working our way through the 17^th Chapter of John in November and December in order to better understand the relationship between Jesus and the Father we now find ourselves at the genesis of the life of Christ. One of the things John is clear to direct our thoughts to in this 1^st chapter is the fact that not only is Jesus truly God come in the flesh, but that Jesus came to this Earth for a purpose; to be the Lamb slain for our sins. Nothing that we come across in our Christian life should take our eyes away from this basic truth. All that we do needs to be done with the Cross in central focus. We cannot love our neighbor as ourselves or Love God with all our heart, with all our soul, and with all our mind unless our hearts have been turned by the work of the Holy Spirit and the application of the love of Christ in the work done for His people upon the cross. We sin when we take our eyes off the victory won, yet we know that even though we still sin and fall short of the glory of God, we have an intermediary with the Father who not only has already paid the debt for our sin, but continues to protect His sheep and forgive us when we seek His forgiveness. May God Be Praised!

We will also continue our Sunday evening Bible Study at 5:00pm in the Pastor’s Study. We have been enjoying the study through the book of Isaiah and hope that you will consider meeting with us. We are of course always looking for more and varied ways in which to increase our fellowship with one another as we continue to grow in grace and in the love of Christ. With that in mind I want to ask the congregation if there is sufficient interest in starting a mid-week prayer meeting in the evening. The elders already meet every Tuesday morning for prayers, but I want there to be an opportunity for those who work or have other responsibilities during the day to gather together for prayer, bible reading, and encouragement during the week.

As always if there is anything I can do for you do not hesitate to give me a ring or stop by the study during the week.

In God’s Love,

Rev. Benjamin P. Glaser, M. Div.

Pastor, Ellisville Presbyterian Church (Independent)

www.ellisvillepres.org

But it may be asked, Whether God approves ornaments of this kind, which pertain not so much to neatness as to pomp? I answer, that the things related in Scripture are not always proper to be imitated. Whatever the Lord commands in general terms is to be accounted as an inflexible rule of conduct; but to rely on particular examples is not only dangerous, but even foolish and absurd. Now we know how highly displeasing to God is not only pomp and ambition in adorning the body, but all kind of luxury. In order to free the heart from inward cupidity, he condemns that immoderate and superfluous splendor, which contains within itself many allurements to vice. Where, indeed, is pure sincerity of heart found under splendid ornaments? Certainly all acknowledge this virtue to be rare. It is not, however, for us expressly to forbid every kind of ornament; yet because whatever exceeds the frugal use of such things is tarnished with some degree of vanity; and more especially, because the cupidity of women is, on this point, insatiable; not only must moderation, but even abstinence, be cultivated as far as possible. Further, ambition silently creeps in, so that the somewhat excessive adorning of the person soon breaks out into disorder. With respect to the earrings and bracelets of Rebekah, as I do not doubt that they were those in use among the rich, so the uprightness of the age allowed them to be sparingly and frugally used; and yet I do not excuse the fault. This example, however, neither helps us, nor alleviates our guilt, if, by such means, we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is excessively difficult to restrain. The women who desire to shine in gold, seek in Rebekah a pretext for their corruption. Why, therefore, do they not, in like manner, conform to the same austere kind of life and rustic labor to which she applied herself? But, as I have just said, they are deceived who imagine that the examples of the saints can sanction them in opposition to the common law of God.

John Calvin on Genesis 24:22

I. A remonstrance of the abuse. The law of the sabbath was very strict and much insisted one, and with good reason, for religion is never in the throne while sabbaths are trodden under foot. But Nehemiah discovered even in Judah, among those to whom sabbaths were given for a sign, this law wretchedly violated. His own eyes were his informers. Magistrates who are in care to discharge their duty aright will as much as may be see with their own eyes, and accomplish a diligent search to find out that which is evil. To his great grief it appeared that there was a general profanation of the sabbath, that holy day, even in Jerusalem, that holy city, which was so lately dedicated to God. 1. The husbandmen trod their wine-presses and brought home their corn on that day (v. 15), through there was an express command that in earing-time, and in harvest-time, they should rest on the sabbaths (Exod. xxxiv. 21), because then they might be tempted to take a greater liberty, and to fancy that God would indulge them in it. 2. The carriers loaded their asses with all manner of burdens, and made no scruple of it, though there was a particular proviso in the law for the cattle resting (Deut. v. 14) and that they should bear no burden on the sabbath day, Jer. xvii. 21. 3. The hawkers, and pedlars, and petty chapmen, that were men of Tyre, that famous trading city, sold all manner of wares on the sabbath day (v. 16); and the children of Judah and Jerusalem had so little grace as to buy of them, and so encourage them in making our Father’s day a day of merchandise, contrary to the law of the fourth commandment, which forbids the doing any manner of work. No wonder there was a general decay of religion and corruption of manners among this people when they forsook the sanctuary and profaned the sabbath.

II. The reformation of it. Those that are jealous for the honour of God cannot bear to see his sabbath profaned. Observe in what method this good man proceeded in his zeal for the sabbath.

1. He testified against those who profaned it, v. 15, and again v. 21. He not only expressed his own dislike of it, but endeavoured to convince them that it was a great sin, and showed them the testimony of the word of God against it. He would not punish it till he had laid open the evil of it.

2. He reasoned with the rulers concerning it, took the nobles of Judah to task, and contended with them,v. 17. The greatest of men are not too high to be told of their faults by those whose proper office it is to reprove them; nay, great men should be, as here, contended with in the first place, because of the influence they have upon others.

(1.) He charges them with it: You do it. They did not carry corn, nor sell fish, but, [1.] They connived at those that did, and did not use their power to restrain them, and so made themselves guilty, as those magistrates do who bear the sword in vain. [2.] They set a bad example in other things. If the nobles allowed themselves in sports and recreations, in idle visits and idle talk, on the sabbath day, the men of business, both in city and country, would profane it by their worldly employments, as more justifiable. We must be responsible for the sins which others are led to commit by our example.

(2.) He charges it upon them as an evil thing, for so it is, proceeding from a great contempt of God and our own souls.

(3.) He reasons the case with them (v. 18), and shows them that sabbath breaking was one of the sins for which God had brought judgments upon them, and that if they did not take warning, but returned to the same sins again, they had reason to expect further judgments: You bring more wrath upon Israel by profaning the sabbath. Thus Ezra concluded, If we again break thy commandments, wilt not thou be angry with us till thou hast consumed us? Ezra ix. 14.

3. He took care to prevent the profanation of the sabbath, as one that aimed only at reformation. If he could reform them, he would not punish them, and, if he should punish them, it was but that he might reform them. This is an example to magistrates to be heirs of restraint, and prudently to use the bit and bridle, that there may be no occasion for the lash. (1.) He ordered the gates of Jerusalem to be kept shut from the evening before the sabbath to the morning after, and set his own servants (whose care, courage and honesty, he could confide in) to watch them, that no burdens should be brought in on the sabbath day, nor late the night before, nor early in the morning after, lest sabbath time should be encroached upon, v. 19. Those that came in to worship in the courts of the temple were no doubt admitted to pass and repass, but none that came to sell goods; they were forced to lodge without the city (v. 20), where no doubt they wished the sabbath were gone, that they might sell corn. (2.) He threatened those who came with goods to the gates, who pressed hard for entrance, telling them that, if they came again, he would certainly lay hands on them (v. 21), and this deterred them from coming any more. Note, If reformers will but put on resolution, more may be done towards the breaking of bad customs than they can imagine. Vice connived at is indeed a daring thing, and will bid defiance to counsel and reproof; but it may be made cowardly, and will be so when magistrates make themselves a terror to it. The king that sits on the throne of judgment scatters away all evil with his eyes. (3.) He charged the Levites to take care about the due sanctifying of the sabbath, that they should cleanse themselves in the first place, and so give a good example to the people, and that they should some of them come and keep the gates, v. 22. Because he and his servants must shortly return to court, he would leave this charge with some that might abide by it, that not only when he was present, but in his absence, the sabbath might be sanctified. Then there is likely to be a reformation, in this and other respects, when magistrates and ministers join their forces. The courage, zeal, and prudence of Nehemiah in this matter, are here recorded for our imitation; and we have reason to think that the cure he wrought was lasting; for, in our Saviour’s time, we find the Jews in the other extreme, over-scrupulous in the ceremonial part of sabbath-sanctification.

4. He concludes this passage with a prayer (v. 22), in which observe, (1.) The petitions: Remember me(as the thief on the cross, Lord, remember me); that is enough. God’s thoughts to us ward are very precious,Ps. xl. 5. He adds, Spare me. So far is he from thinking that what he had done did properly merit a reward in strict justice that he cries earnestly to God to spare him, as Jeremiah (ch. xv. 15), Take me not away in thy long-suffering (ch. x. 24), Correct me not in anger, and (ch. xvii. 17), Be not a terror to me. Note, The best saints, even when they do the best actions, stand in need of sparing mercy; for there is not a just man that doeth good and sinneth not. (2.) The plea: According to the greatness (or multitude) of thy mercies. Note, God’s mercy is what we must depend upon, and not any merit of our own, when we appear before God.”

Matthew Henry on Nehemiah 13:15-22

Matthew Henry on Nehemiah 13:10

Matthew Henry on Nehemiah 9:13

“The source of unbelief is this — when men confine God’s power to their own understanding; and the source of faith is — when they ascribe to God the praise due to his infinite power, when they regard not what is easy, but being satisfied with his word alone they are fully persuaded that God is true, and that what he promises is certain, because he is able to fulfill it. So Paul teaches us, who says, that Abraham’s faith was founded on this assurance — that he doubted not but that he who had spoken was able really to accomplish his word. (Romans 4:20.) Hence, that the promises of God may penetrate into our hearts and there strike deep roots, we must bid adieu to our own judgment; for while we are wise in ourselves and rely on earthly means, the power of God vanishes as it were from our sight, and his truth also at the same time disappears. In a word, we must regard, not what is probable, not what nature brings, not what is usual, but what God can do, what his infinite power can effect. We ought then to emerge from the confined compass of our flesh, and by faith, as we have said, ascend above the world.”

– John Calvin on Zechariah 8:6