Advent

[Peter]

You're a gentleman, Rich, thank you. Emotive language can be used inappropriately yet it is a powerful rhetorical tool we should avail ourselves of as Jesus and the apostle Paul did.

 

[Semper Fidelis]

To all, here is an excerpt from Page 8 of Ligonier Ministries Christmas Catalog:

the advent season is a time of great anticipation and celebration of the birth of our Savior. The coming of the Messiah that was prophesied in the Old Testament was fulfilled in a tiny manger two-thousand years ago, when God became flesh and dwelt among us for more than thirty years. Our delight in this special season grows as we mature in our knowledge of the person and work of Jesus. The following resources celebrate His birth and His life on earth.

 

[gwine]

I wish more people posted their birth dates in their profiles so I can get a feeling on how old they are. Unfortunately although the word prudence can be found in the dictionary it is not as easy to practice it as to define it.

Well, I will be 53 in about 3 weeks and I do know what the word means. We will all have to give an account for every idle word and thought and quite frankly, I could be doing a lot better.

I appreciate your defense of my stand, Rick, and I wish you well in everything you do. May God continue to bless you with wisdom.

 

[VirginiaHuguenot]

Thomas Vincent, The Shorter Catechism of the Westminster Assembly Explained and Proved from Scripture:

LVIII. Ques. What is required in the fourth commandment?
Ans. The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to himself.

Q. 1. What is the difference between the worship required in this fourth commandment, and the worship required in the first, second, and third?
A. The first commandment hath a respect unto the object of worship; the second commandment hath a respect unto the means of worship; the third commandment hath a respect unto the manner of worship; but this fourth commandment hath a respect unto the time of worship.

Q. 2. What time for worship doth the fourth commandment require?
A. The fourth commandment doth require such set times for worship to be kept holy unto God as he hath appointed in his Word.

Q. 3. May not the Popish holidays be observed?
A. The Popish holidays ought not to be observed, because they are not appointed in the Word: and, by the same reason, no other holidays may be kept, whatsoever pretence there be of devotion towards God, when there is no precept or example for such practice in the Holy Scripture.

John Flavel, An Exposition of the Assembly's Shorter Catechism on the Fourth Commandment:

Q. 9. Is there any other day holy besides this day?
A. No day but this is holy by institution of the Lord; yet days of humiliation and thanksgiving may he lawfully set apart by men on a call of providence; but popish holidays are not warrantable, nor to be observed; Galatians 4:10. Ye observe days, and months, and times, and years.

John Willison, An Example of Plain Catechising, Upon the Assembly's Shorter Catechism:

Q. Hath God appointed any other set times to be kept holy to the Lord, besides the sabbath?
A. None but the Jewish festivals or ceremonial sabbaths, which being only shadows of things to come, they expired with Christ's coming; but the command for the weekly sabbath being moral, it continues still in force, Col. 2:16,17; Gal. 4:9-11; 1 Cor. 16:1,2.
Q. Are we bound to keep the holy-days observed by others, such as days for Christ's birth, passion and ascension; days dedicated to angels, as Michaelmas; to the virgin Mary, as Candlemas; besides many others dedicated to the apostles and other saints?
A. Though it be pretended that these days serve to promote piety and devotion, yet we have no warrant from God to observe any of them; nay, it appears to be unlawful to do it: for 1st, God doth quarrel men for using any device of their own for promoting his service or worship, without having his command or warrant for it, as in Deut. 12:32; Isa. 1:12; Jer. 7:30. 2ndly, the apostle Paul doth expressly condemn the Galatians for observing such holy days, Gal. 4:10,11. 3dly, It is a disparaging of the Lord's day which God hath appointed, and a usurping of his legislative power, for men to set days of their appointing on a level with his day, as the institutors do, by hindering people to labor thereupon. 4thly, It is an idolatrous practice to consecrate days to the honor of saints and angels, for commemorating their acts, and publishing their praise; such honor and worship being due to God alone.
Q. Were not these days appointed by the ancient church, and authorized by great and holy men?
A. It was will-worship in them, seeing they had no power to institute holy-days: for, 1st, Under the law, when ceremonies and festivals were in use, the church appointed none of them, but God himself. 2dly, We read nothing of the apostles appointing or observing such holy-days; not a word of their consecrating a day for Christ's birth, his passion, or ascension; nor a day to Stephen the proto-martyr, nor to James, whom Herod killed with the sword. We read of the apostles observing the Lord's day, and keeping it holy, but not of any other. 3dly, These other days are left unrecorded, and uncertain, and so are concealed like the body of Moses, that men might not be tempted to abuse them to superstition. 4thly, These days have not the divine blessing upon them; for they are the occasions of much looseness and immorality. 5thly, Though the observing of these days had been indifferent or lawful at first, yet the defiling of them with superstition and intemperance should make all forbear them.

John Brown, of Haddington, An Essay Towards an Easy, Plain, Practical, and Extensive Explication of the Assembly's Shorter Catechism:

Q. May the church appoint holy days, to remember Christ's birth, death, temptation, ascension, etc.?
A. No; as God hath abolished the Jewish holy days of his own appointment, so he hath given no warrant to the church to appoint any: but hath commanded us to labour six days, except when Providence calls us to humiliation or thanksgiving; and expressly forbids us to observe holy days of men's appointment, Col. 2:16; Gal. 4:10,11.
Q. What is the difference between a fast day and a holy day?
A. The day of a fast is changeable, and esteemed no better in itself than another day; but a holy day is fixed to a certain time of the week, year, or moon, and reckoned better in itself.

Fisher's Catechism:

Q. Is there any warrant for anniversary, or stated holidays, now, under the New Testament?
A. No: these under the Old, being abrogated by the death and resurrection of Christ, there is neither precept nor example in scripture, for any of the yearly holidays observed by Papists, and others: on the contrary, all such days are condemned in bulk, Gal. 4:10; Col. 2:16,17.
Q. What crimes doth the observation of them import?
A. The observation of them imports no less than an impeachment of the institutions of God, concerning his worship, as if they were imperfect; and an encroachment upon the liberty wherewith Christ hath made his church and people free, Col. 3:20.

Henry Belfrage, A Practical Exposition of the Assembly's Shorter Catechism:

Under the old dispensation, there were a number of days appointed for ceremonial observances. The Jews kept thirty-five in the year, but of these some fell on the Sabbath. While the Mosaic economy lasted, and while they remained in Palestine, these were to be observed; but at the death of Christ they passed away. Hence the apostle says to the primitive Christians, "Let no man judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath day" (Col. 2:16), or the Jewish Sabbath, on the seventh day of the week, which was now merged in the first. This shews how little they understand the liberty of the gospel, who prescribe for the observance of Christians, a variety of holy days, which are unauthorized in Scripture, and are found in experience to be lost in idleness, or abused in folly. Such days, originating in secular policy, or superstitious excitement, may be marked by names and rites solemn and imposing; yet, wanting the sanction of Jehovah, and the animating breath of heaven, they are soon disregarded as empty forms, hated as encumbrances on public industry, and welcomed only by those whose situation makes them wish for a season and a pretext for amusement and dissipation.

James R. Boyd, The Westminster Shorter Catechism:

Under the Jewish economy there were other set times and modes of worship, which were abolished when the Christian economy was introduced. Since then no holidays (holy days) but the Sabbath, are of divine authority or obligation. . . .

James Harper, An Exposition in the Form of Question and Answer of the Westminster Assembly's Shorter Catechism:

Q. 7. Is it not a daring intrusion upon the prerogative of God to appoint as a stated religious festival any other day or season, such as Christmas or Easter?
A. It is an impeachment of the wisdom of God and an assertion of our right and ability to improve on his plans.

[Edited on 12-5-2005 by VirginiaHuguenot]

 

[Arch2k]

 

[Semper Fidelis]

Originally posted by VirginiaHuguenot
Thomas Vincent, The Shorter Catechism of the Westminster Assembly Explained and Proved from Scripture:

LVIII. Ques. What is required in the fourth commandment?
Ans. The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to himself.

Q. 1. What is the difference between the worship required in this fourth commandment, and the worship required in the first, second, and third?
A. The first commandment hath a respect unto the object of worship; the second commandment hath a respect unto the means of worship; the third commandment hath a respect unto the manner of worship; but this fourth commandment hath a respect unto the time of worship.

Q. 2. What time for worship doth the fourth commandment require?
A. The fourth commandment doth require such set times for worship to be kept holy unto God as he hath appointed in his Word.

Q. 3. May not the Popish holidays be observed?
A. The Popish holidays ought not to be observed, because they are not appointed in the Word: and, by the same reason, no other holidays may be kept, whatsoever pretence there be of devotion towards God, when there is no precept or example for such practice in the Holy Scripture.

John Flavel, An Exposition of the Assembly's Shorter Catechism on the Fourth Commandment:

Q. 9. Is there any other day holy besides this day?
A. No day but this is holy by institution of the Lord; yet days of humiliation and thanksgiving may he lawfully set apart by men on a call of providence; but popish holidays are not warrantable, nor to be observed; Galatians 4:10. Ye observe days, and months, and times, and years.

John Willison, An Example of Plain Catechising, Upon the Assembly's Shorter Catechism:

Q. Hath God appointed any other set times to be kept holy to the Lord, besides the sabbath?
A. None but the Jewish festivals or ceremonial sabbaths, which being only shadows of things to come, they expired with Christ's coming; but the command for the weekly sabbath being moral, it continues still in force, Col. 2:16,17; Gal. 4:9-11; 1 Cor. 16:1,2.
Q. Are we bound to keep the holy-days observed by others, such as days for Christ's birth, passion and ascension; days dedicated to angels, as Michaelmas; to the virgin Mary, as Candlemas; besides many others dedicated to the apostles and other saints?
A. Though it be pretended that these days serve to promote piety and devotion, yet we have no warrant from God to observe any of them; nay, it appears to be unlawful to do it: for 1st, God doth quarrel men for using any device of their own for promoting his service or worship, without having his command or warrant for it, as in Deut. 12:32; Isa. 1:12; Jer. 7:30. 2ndly, the apostle Paul doth expressly condemn the Galatians for observing such holy days, Gal. 4:10,11. 3dly, It is a disparaging of the Lord's day which God hath appointed, and a usurping of his legislative power, for men to set days of their appointing on a level with his day, as the institutors do, by hindering people to labor thereupon. 4thly, It is an idolatrous practice to consecrate days to the honor of saints and angels, for commemorating their acts, and publishing their praise; such honor and worship being due to God alone.
Q. Were not these days appointed by the ancient church, and authorized by great and holy men?
A. It was will-worship in them, seeing they had no power to institute holy-days: for, 1st, Under the law, when ceremonies and festivals were in use, the church appointed none of them, but God himself. 2dly, We read nothing of the apostles appointing or observing such holy-days; not a word of their consecrating a day for Christ's birth, his passion, or ascension; nor a day to Stephen the proto-martyr, nor to James, whom Herod killed with the sword. We read of the apostles observing the Lord's day, and keeping it holy, but not of any other. 3dly, These other days are left unrecorded, and uncertain, and so are concealed like the body of Moses, that men might not be tempted to abuse them to superstition. 4thly, These days have not the divine blessing upon them; for they are the occasions of much looseness and immorality. 5thly, Though the observing of these days had been indifferent or lawful at first, yet the defiling of them with superstition and intemperance should make all forbear them.

John Brown, of Haddington, An Essay Towards an Easy, Plain, Practical, and Extensive Explication of the Assembly's Shorter Catechism:

Q. May the church appoint holy days, to remember Christ's birth, death, temptation, ascension, etc.?
A. No; as God hath abolished the Jewish holy days of his own appointment, so he hath given no warrant to the church to appoint any: but hath commanded us to labour six days, except when Providence calls us to humiliation or thanksgiving; and expressly forbids us to observe holy days of men's appointment, Col. 2:16; Gal. 4:10,11.
Q. What is the difference between a fast day and a holy day?
A. The day of a fast is changeable, and esteemed no better in itself than another day; but a holy day is fixed to a certain time of the week, year, or moon, and reckoned better in itself.

Fisher's Catechism:

Q. Is there any warrant for anniversary, or stated holidays, now, under the New Testament?
A. No: these under the Old, being abrogated by the death and resurrection of Christ, there is neither precept nor example in scripture, for any of the yearly holidays observed by Papists, and others: on the contrary, all such days are condemned in bulk, Gal. 4:10; Col. 2:16,17.
Q. What crimes doth the observation of them import?
A. The observation of them imports no less than an impeachment of the institutions of God, concerning his worship, as if they were imperfect; and an encroachment upon the liberty wherewith Christ hath made his church and people free, Col. 3:20.

Henry Belfrage, A Practical Exposition of the Assembly's Shorter Catechism:

Under the old dispensation, there were a number of days appointed for ceremonial observances. The Jews kept thirty-five in the year, but of these some fell on the Sabbath. While the Mosaic economy lasted, and while they remained in Palestine, these were to be observed; but at the death of Christ they passed away. Hence the apostle says to the primitive Christians, "Let no man judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath day" (Col. 2:16), or the Jewish Sabbath, on the seventh day of the week, which was now merged in the first. This shews how little they understand the liberty of the gospel, who prescribe for the observance of Christians, a variety of holy days, which are unauthorized in Scripture, and are found in experience to be lost in idleness, or abused in folly. Such days, originating in secular policy, or superstitious excitement, may be marked by names and rites solemn and imposing; yet, wanting the sanction of Jehovah, and the animating breath of heaven, they are soon disregarded as empty forms, hated as encumbrances on public industry, and welcomed only by those whose situation makes them wish for a season and a pretext for amusement and dissipation.

James R. Boyd, The Westminster Shorter Catechism:

Under the Jewish economy there were other set times and modes of worship, which were abolished when the Christian economy was introduced. Since then no holidays (holy days) but the Sabbath, are of divine authority or obligation. . . .

James Harper, An Exposition in the Form of Question and Answer of the Westminster Assembly's Shorter Catechism:

Q. 7. Is it not a daring intrusion upon the prerogative of God to appoint as a stated religious festival any other day or season, such as Christmas or Easter?
A. It is an impeachment of the wisdom of God and an assertion of our right and ability to improve on his plans.

[Edited on 12-5-2005 by VirginiaHuguenot]

I completely agree that there ought to be no holy days or stated religious festivals set by the Church that obligate its members participation.