How a Tale by the 'Spurgeon of France' Became a Russian Christmas Classic

Ruben Saillens (1855-1942), a Baptist minister known for his evangelistic, missionary, and poetic endeavors, nicknamed the "Spurgeon of France," wrote a short Christmas story in 1882, which he called "Le Père Martin," about a cobbler who learns a lesson about faith in God after his son dies. The story was republished in Russian without attribution to anyone in 1884 by a journal called the Russian Worker under the title "Diadiu Martyn" ("Uncle Martin"). A friend of Leo Tolstoy's showed him the story, and encouraged him to adapt it for retelling. Tolstoy did so, publishing it largely unchanged, except for differences in the setting, in 1885 under the title "Where Love Is, God Is." He thought it was an anonymous English work, and stated that he was "adapting it from the English." It was a few years later that Saillens came across Tolstoy's version and recognized it as his own story. Saillens wrote to Tolstoy to complain, asserting that he was the original author, and Tolstoy wrote back apologizing for his "unintentional plagiarism." Although Tolstoy freely gave credit where credit was due, the story has been retold so often that it has both become a Russian Christmas classic, and a part of the Tolstoy anthology, often lacking in attribution to Saillens. Thus, a French tale, republished in Russian, thought to be English, was adapted by one of Russia's greatest writers, and, having been adapted once again by Mig Holder, is known to Americans today as "Papa Panov's Special Day."

Historical footnote: Ruben Saillens' daughter Madeleine Blocher-Saillens (1881-1971) went on to become the first female pastor in France. She, herself, is the grandmother of the French Baptist Henri Blocher.

Leisler's Rebellion

The Dominion of New England in America was a administrative union of the New England colonies (at that time including Massachusetts/Maine, Plymouth Colony, Rhode Island, Connecticut, New Hampshire, New York and New Jersey) instituted by King James II, which lasted from 1686-1689. When the Glorious Revolution of 1688 took place in England, it had repercussions across the pond. Dominion Governor Edmund Andros had not endeared himself to the Puritan colonial citizens by his promotion of the Church of England (he revoked the Puritan ban on celebrating Christmas, for example) and other expressions of centralized power. Soon after the overthrow of James II and the assumption of power by William and Mary, Andros was arrested in Boston on May 18, 1689, and shipped back to England as prisoner. The following month, his Lieutenant Governor, Francis Nicholson, was deposed in New York City by what became known as Leisler's Rebellion.

Jacob Leisler was the German-born son of a French Huguenot minister. After serving as a soldier, taking up the fur and tobacco trade, being captured by Moorish pirates, and paying a significant ransom to be freed, freeing a Huguenot family in New York which was about to be sold into slavery, and brokering the settlement of the French Huguenot colonial settlement of New Rochelle, New York, he was appointed a judge, or commissioner, of the court of admiralty in New York, a justice of the peace for New York City and County, and a militia captain. When William and Mary assumed the throne, the aristocratic Jacobite party attempted to retain power in the New England colonies, but with Andros arrested, and upon request by an angry mob, as captain of the militia, Leisler took control of Fort James in Manhattan, renamed it Fort William, and Lt. Gov. Nicholson having fled to England, Leisler assumed his title, and was to rule the Province of New York from 1689-1691. His tenure was opposed by the largely upper class and Jacobite Albany Convention. He advocated the Protestant succession and direct rule. He initiated the first intercolonial congress in the American colonies, on May 1, 1690, an effort to take joint action against the French and Indians.

But although he fought for his Protestant king, William sent Henry Sloughter to govern New York, having appointed him in 1689, though he did not arrive until 1691. His emissary, Richard Ingoldesby, tried unsuccessfully to retake Leisler's fort, with casualties, but Leisler eventually surrendered to Sloughter, after confirmation of his identity, who then took Leisler prisoner upon charges of treason and murder. He and his son-in-law were tried, found guilty and condemned to death. They were hanged, and then behead, while alive, on May 16, 1691. It appears to have been a gross miscarriage of justice. The British Parliament later rescinded the attainder against Leisler, and his estate, forfeited to the crown upon the conviction of treason, was restored to his heirs. His name was cleared, and his bones were reinterred in the cemetery of the Dutch Reformed Church, but Leisler, though vindicated, has remained both a controversial, and yet largely-forgotten, figure in a chapter of American history with important consequences for the ongoing colonial American fight against tyranny. His statue in New Rochelle remains as a witness to the Huguenot governor who ruled New York and fought for "for the present Protestant power that reigns in England," until his death at the hands of servants of the same crown.

MHCC 18: Easter or the Lord's Day?

Matthew Henry writes on Ex. 13.3:

The remembrance of their coming out of Egypt must also be perpetuated: "Remember this day, v. 3. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod." Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The scripture tells us not expressly what day of the year Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the week it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly.

And elsewhere on Acts 12.4:

He would do this after Easter, meta to pascha—after the passover, certainly so it ought to be read, for it is the same word that is always so rendered; and to insinuate the introducing of a gospel-feast, instead of the passover, when we have nothing in the New Testament of such a thing, is to mingle Judaism with our Christianity.

Henry on New Year's

It was the practice of both Philip Henry and his son Matthew to reflect at New Year's on the year past and the year to come. Here are some extracts from their diaries containing New Year's meditations and resolutions for consideration as we close one decade and enter into another. Diary of Philip Henry, January 1, 1661:

This day begins the new year, the Lord make it a year of mercy.

January 2, 1670:

Vows renewed this day of better obedience. Lord, give a new heart this year that the life may be new also.

January 1, 1671:

Covenants of new obedience solemnly renewed with God, and sealed, this new year's day, in the blood of Jesus Christ. Amen! Lord, be surety for thy servant for good! I yield myself, and all my concerns, to be at thy disposal; and I am heartily glad that my times are in thy hand, and not my own. Do with me, and mine, this year, as seemeth good in thine eyes! So be it!

January 1, 1673:

At Moston at John Lawrence's. Col. I. 18. That in all thee might have the pre-eminence, Lord Jesus, thine it is, I give it thee this day, beginning the year with thee, Lord, make it to me a year of mercy.

Matthew Henry seems to have made a special point to begin memorializing his anniversary reflections at the turn of the 18th century. Diary of Matthew Henry, [presumably January 1, 1700]:

This new-year's day, I have solemnly renewed the resignation and surrender of my whole self to God, as my God, deliberately, and upon good considerations. I have renounced the world and the flesh, as knowing they cannot make me happy; and have devoted my whole self to the blessed Spirit, to be enlightened, and sanctified, and so recommended to the Son, as qualified for an interest in his mediation, according to the tenor of the gospel. I likewise devote myself, through the Spirit, to the Lord Jesus Christ, as my Advocate with the Father, and my way to him; by him to be recommended to the grace and favor of God the Father, relying upon Christ's righteousness alone; for without him, I am less than nothing, worse than nothing. I, likewise, devote myself, through the Lord Jesus Christ, to God the Father, as my chief good and highest end; as the author of my being, to whom I am obliged in duty; and the felicity of my being, to whom I am obliged in interest. O Lord, truly I am thy servant; may I ever be free in thy service, and never desire to be free from it. Nail my ear to thy door posts, and let me serve thee forever.

January 1, 1701:

I solemnly renew the dedication of myself unto God, thankfully acknowledging and admiring his patience and forbearance towards me, that he has continued such a dry and barren tree as I am in his vineyard for so many years, and continued to me the gifts of his bounty and grace; and particularly acknowledging the last year to have been a year of much mercy especially in the encouragement given to my ministry. Lamenting and bewailing my great unfruitfulness, and that I have governed my thoughts, appetites, passions, and words, no better; that I have husbanded my time and opportunities no better; and improved so little in knowledge and grace, and done so little to the honor of my great Creator and Redeemer. But being also more and more confirmed in my belief of the being and attributes of God, of the mediation of the Lord Jesus Christ between God and man, and of the reality and weight of invisible things, and being more and more satisfied that this is the true grace of God, wherein I stand, and am resolved, in the strength of God, to stand in it. I do solemnly resign and give up my whole self to God in Jesus Christ. I commit my soul and all the concerns of my spiritual state to the grace of God. and to the word of his grace, subjecting myself to the conduct and government of the blessed Spirit, and to his influences and operations, which I earnestly desire and depend upon for the mortifying of my corruptions, the strengthening of my graces, the furnishing of me for every good word and work, and the ripening of me for heaven.

I commit my body, and all the concerns of my outward condition, to the providence of God, to be ordered and disposed by the wisdom and will of my heavenly Father. Not knowing the things which may befall me this year, I refer myself to God. Whether it shall be my dying year or no, I know not; but it is my earnest expectation and hope, that the Lord Jesus Christ shall be magnified in my body, whether it be by life or death, by health or sickness, by plenty or poverty, by liberty or restraint, by preaching or silence, by comfort or sorrow. Welcome, welcome the will of God, whatever it be. The Lord give me grace to stand complete in it.

December 31, 1701:

Believing prayer to be an instituted way of communion with God, and fetching in mercy and grace from him, I have comfort in it daily; my daily prayers are the sweetest of my daily comforts. Having of late had my body feasted above the ordinary meals, I desire this day to have my soul fed more plentifully with the duty of prayer, and thus to close the year, which (Janus-like) looks both ways. I have not had this year such remarkable afflictions as some other years. The greatest has been the death of my dear and honorable friend, Madam Hunt of Boreatton. But my errands to the throne of grace to-day are,

1. By way of lamentation and humiliation.

I have reason to lament greatly the strength of my own corruptions, and weakness of my graces. By reason of the former I am as smoking flax, by reason of the latter as a bruised reed. I am still full of vain thoughts, and empty of good thoughts; many of my secret prayers are wretchedly disfigured and spoiled, by a multitude of distractions and diversions of mind; the flesh, and the things of the flesh still minded, to the prejudice of the Spirit, and the neglect of the things of the Spirit.

I have lost a great deal of precious time, and not filled it up, or else I might have gone forwarder in my notes on the Evangelist John. [This was written before Matthew Henry began to write his famous Commentary on the Bible.] Sins easily beset me, and I do not do the things that I would.

I have very much reason to bewail my manifold defects in my ministerial work, my coldness in prayer, that I speak not of the things of God with more clearness and concern. O, how many, how great, are the iniquities of my holy things! 

I bewail the little success of my ministry, and the miscarriages of some this year, for hereby my God will humble me. Grief also, great grief for this sin of ------; some of the young ones whom I have catechised and taken pains with are no comfort to me. Lord, show me wherefore thou contendest with me? 

The low condition of the church of God ought to be greatly lamented; the protestant interest small, very small; a decay of piety; attempts for reformation ineffectual. Help, Lord!

2. By the way of prayer and supplication. I have many errands at the throne of grace this day. 

The pardon of sin, victory over my corruptions and temptations, mortifying of my lusts, which go not forth but by prayer and fasting. In reference to sin, I desire I may be enabled to act faith upon Rom. vi. 14. 'Sin shall not have dominion over you, for ye are not under the law, but under grace;' and Ezek. xxxvi. 25, 26, 27. 'Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from your idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you,' &c.

The increase of my ministerial gifts, a sound judgment, a clear expression, a door of utterance, readiness in the Scriptures; in reference to which I desire I may be helped to act faith upon Exod. iv. 12. 'Go, and I will he with thy mouth, and teach thee what thou shalt say;' and John xiv. 26, ' He shall teach you all things.'

The success of my ministerial labors, that sinners may be converted, saints built up, and the congregation flourish; in reference to this, I desire to act faith on Matt, xxviii. 20. 'Lo, I am with you always;' and Isaiah iv. 10, 11. 'As the rain cometh down,' &.c.

The blessing of God upon my wife and children; that God will give his grace to my dear little ones, and drive out the foolishness bound up in their hearts; in reference to which I desire to act faith on Isaiah xliv. 3. 'I will pour out my Spirit upon thy seed, and my blessing upon thine offspring.'

My other dear relations I would recommend to God's protection and blessing in prayer; my friends, acquaintance, brethren in the ministry, in London, in Dublin, in Cheshire, and Lancashire particularly; and the congregation at Broad Oak, and their minister, some Members of Parliament, and other gentlemen of my acquaintance.

January 1, 1702:

The covenant of grace being a new covenant, because ever new, and often to be renewed, I have, this new year's day, early in the morning, while it is yet dark, solemnly renewed it upon my knees; and be it a memorandum indeed, ever remembered, and never forgotten. 

Humbly acknowledging my dependence upon God, as my Creator and the Author of my being; my obligations in duty to him as my Sovereign Lord and Ruler, and my engagements in gratitude to him as my Protector and Benefactor; and mentioning, with thankfulness, the many mercies of my life hitherto, and particularly those of the year past; during which, I have found myself the care of a very kind Providence, which has made the steps of my pilgrimage comfortable; which has preserved to me the use of my reason and understanding, limbs and senses; hath continued my liberty and opportunity to exercise my ministry; hath provided plentifully for me and my family, and loaded me daily with his benefits. For all which I praise his name, and for the mediation of Jesus Christ, to which I owe all. 

Acknowledging, also, and lamenting the remaining strength of my corruptions, and my bent to backslide from the living God, taking to myself the shame of my many defects and follies, notwithstanding my frequent renewing of my covenant with God, and flying to Christ for righteousness, pardon, and peace.

I once more bind my soul with a bond to be the Lord's wholly, and only, and for ever his. Into thy hands, O God, I commit my spirit, to be ruled, cleansed, and sanctified throughout, qualified for thy service in this world, and for the fruition of thee in the other. My body I present unto thee a living sacrifice, holy and acceptable for it is my reasonable service. My ministry I devote to thy honor, and the continuance and success of it I submit to thy will. All my worldly comforts I lay at thy feet, to be disposed of as thou pleasest. My life itself is thine; O God of my life, 'my times are in thy hand.' Whatever maybe the events of this year, let divine grace be sufficient for me, to enable me to accommodate myself to the will of God in them; and then nothing can come amiss. If God will be with me, and keep me in the way that I go, throughout the remaining part of my pilgrimage, in the world where I am but a stranger, and will gfve me bread to eat and raiment to put on, and a heart to love him, and serve him, and live to him, so that I may come at last to my heavenly Father's house in peace, then shall the Lord be my God, my Lord, and my God forever. Amen. Hallelujah.

December 31, 1702:

1. As to myself and family, the days of another year are numbered and finished, a year not made particularly remarkable by any great change in my circumstances; no new thing created, but, as usual, (1.) The usual matter of complaint against myself; folly is still found, yea, bound up, in my heart; though I hope, through grace, corruption is dying, yet not without some struggles, and much opposition from a naughty heart. I desire to lament my unskillfulness, and unreadiness in scripture, my dullness in holy duties, particularly in secret. I wish I had prayed more for the success of my ministry, but sometimes I have thought I should pray for more grace, to make me faithful myself, that I may be accepted of God, though not of men; but, perhaps, I should pray more for the prosperity of the work of God, even in my hand, though most unworthy; vain thoughts, crowds of them, are matter of complaint daily; never was more corrupt soil more fruitful in weeds. (2.) The usual matter of thanksgiving to God. I have had great measure of health, few of my brethren so much. I note it, because, perhaps, the ensuing year may bring sickness or death with it. I have not ailed any thing considerable, and sometimes the highest degree of health is the next degree to sickness. I have not so many sensible memorandums of my frailty, as those have that are often ailing. The Lord grant I may, by the power of grace, be kept more mindful of it. Ever since brother Radford died, which is now three years ago, death has made no breach among my relations. Since I set out in the world, I never was so long without the death of children, or others near and dear to me. My children are very healthful, and have had no ill accident. My dear wife, though often indisposed, yet, blessed be God, under no languishing distemper ; and my dear mother still continued in usefulness. As to my ministry, that which has been most discouraging this year is, that few young ones have come into communion, I think fewer than any other year.

As to my estate, I have lived comfortably upon it with what I have received here, but while in these circumstances I cannot expect to lay by much; perhaps troubles may come which may sweep away all. I have some comfort, that I hope I do some good with what I have, and spend none of it ill.

2. As to the public, the death of the king [King William III] this year has made a great change in the face of things, though not yet such a change as many feared. Our successes abroad, both by sea and land, have been very great, which magnifies the present government, and that we have reason to rejoice in. The discontented in the last reign are now pleased. I wish they may ever be so. The high-church are very high, both against the low, and dissenters. Now, Lord, behold their threatenings. We are alarmed to think of sufferings, and we need such alarms.

I have heartily wished that the bigotry of some violent conformists, on the one side, and of some dissenters, on the other, might drive the sober, moderate, and peaceable on both sides, nearer together, and prepare things for a coalescence when God's time is come, which I earnestly pray for, and which, perhaps, might he effected if they could disentangle themselves as much from the high-church as I think we are from the high dissenters, or I wish we were.

January 1, 1703:

'Looking for the blessed hope.' This new-year's day I have in much weakness, and compassed about with many infirmities, upon my knees, made a fresh surrender of myself, my whole self, all I am, all I have, all I can do, to God the Father, Son, and Holy Ghost, my Creator, Owner, Ruler, and Benefactor; all my affections to be ruled by the divine grace, and all my affairs to be overruled by the divine providence, so that I may not come short of glorifying God in this world, and being glorified with him in a better.

Confirming and ratifying all former resignations of myself to God, and lamenting all the disagreeableness of my heart and life therewith, and depending upon the merit of the Redeemer to make this and all my other services acceptable, and the grace of the Sanctifier to enable me to make good these engagements, I again bind my soul with a bond to the Lord, and commit myself entirely to him; particularly as to the events of this year which I am now entering upon, not knowing the things that may abide me in it.

If this year should be a year of continued health and comfort, I commit myself to the grace of God, to be preserved from carnal security, and to be enabled in a day of prosperity to serve God with joy. 

If my opportunities, as a minister, should be this year continued, I commit my studies, and ministerial labors at home and abroad, to the blessing of God; having afresh consecrated them all to his service and honor, earnestly desiring mercy of the Lord to be faithful and successful.

If I should be this year at any time tried with doubts concerning my duty, I commit myself to the divine conduct, with an unbiased desire, praying to know what God will have me to do, with a fixed resolution by his grace to follow his direction in the integrity of my heart.

If I should this year be afflicted in my body, family, name, or estate, I commit my all to the Divine disposal. The will of the Lord be done; only begging that the grace of God may go along with the providence of God in all my afflictions, to enable me both to bear them well, and to use them well.

If this year I should be disturbed or molested in the exercise of my ministry, if I should be silenced, or otherwise suffer for well doing, I commit the keeping of my soul to God as a faithful Creator; depending upon him to guide me iu my call to suffer, and to make that clear, and to preserve me from perplexing snares : depending upon him to support and comfort me under my sufferings, and to bring glory to himself out of them; and then, welcome his whole will.

If this year should be my dying year, as perhaps it maybe, I commit my spirit into the hands of my Redeemer, to .be washed with his blood, and presented in his arms with exceeding joy. My wife and children I commit to him to be owned, blessed, and preserved by him when I am gone. 'In thee, O Lord, have I put my trust, let me never be ashamed.'

December 31, 1703:

[After reciting, as on some former occasions, his sins and mercies, and observing that, even under the gospel, there must be a remembrance of sins every year, he proceeds—] Not such as speaks any deficiency in the sacrifice, as that under the law did, but such as speaks deficiency in my daily repentance,—which ought, therefore, to be renewed,—and the imperfection of the work of sanctification,

Unfixedness of thought, a wretched desultoriness. Some speak of time well spent in thinking, but I find, unless in speaking, reading, or writing, my thinking doth not turn to much account. Though I have had comfort in some broken good thoughts, yet I can seldom fix my heart to a chain of them. O that the thought of my heart may be forgiven.

I have oft bewailed my barrenness in good discourse, and unskillfulness in beginning it, and coldness of concern for the souls of others ; and in reflection on this year, I find it has not been much better. I bless God I love good discourse, and would promote it, but I want zeal. The Lord pity me.

I have great reason to be thankful for continued health, for comfort in my soul, not made a terror to myself. I have oft thought this year, what a mercy it is to be kept out of the horrible pit and miry clay.

I have had much satisfaction this year in my nonconformity, especially by reading Mr. Hoadly's books, in which I see a manifest spirit of Christianity unhappily leavened by the spirit of conformity.

January 1, 1704:

Acknowledging my continued dependence upon God as my Creator, Preserver, and chief good; and my continued obligations to him in duty as my Lord and Ruler; and in interest, as my Benefactor and Protector; believing that he is, and that he is the rewarder of them that diligently seek him.

Relying upon the merit, mediation, and everlasting righteousness of my dear Lord and Saviour Jesus Christ, who loved me and gave himself for me, as my way to the Father, and the spotless robe wherein alone lean appear before him.

And submitting my soul to the operation and influences of the blessed Spirit of grace, without which, l am nothing, and can do nothing.

Thankfully owning God's goodness to me the last year, in lengthening out my life, health, comfort in soul, peace, plenty, settlement, relations, liberty, and opportunity: and admiring his patience, forbearance, longsuffering, in sparing me in his vineyard, who deserved to have been cut down and cast into the fire as a barren tree.

Lamenting my foolishness, the foolishness which is still bound up in my heart, and that which still breaks forth in my life; and particularly that my improvements in grace and usefulness last year did not answer the covenants which began it.

Because of all this I make a sure covenant and write it.

In the strength of the grace of Jesus Christ, on which alone I depend to work all my works in me and for me, I covenant for this new year, for my whole life, to walk closely with God in all holy conversation, to keep my heart with all diligence; and to thee, O my God, I commit the keeping of it. To take heed to my ways, that I sin not with my tongue; and do thou set a watch, O Lord, before the door of my lips. I covenant to redeem my time, and to thee, O God, do I consecrate this year, and all the hours of it. The Lord enable me to fill it up with good according as the duty of every day requires. I bind myself to follow the spirit of God in all my affections, and the providence of God in all my affairs, whatever God shall appoint me. to this year; to health or sickness, to plenty or loss, to evil report, or good report, to liberty or restraint, to the house of mourning or the house of rejoicing, to life or death. Behold, here I am, let him do with me as seemeth good in his eyes. Only, whatever the providence of God allots for me, let the grace of God be sufficient for me, to enable me to accommodate myself to it; and then welcome the will of God.

January 1, 1705:

Not renouncing, but repeating and ratifying., all my former covenants with God, and lamenting that I have not lived up more closely to them, I do, in the beginning of this new year, solemnly make a fresh surrender of myself, of my whole self, body, soul, and spirit, to God the Father, Son, and Holy Ghost; my Creator, Redeemer, and Sanctifier; covenanting and promising, not in any strength of my own, for I am very weak, but in the strength of the grace of Jesus Christ, that I will endeavor this year to stand complete in all the will of God. I know this is the will of God, even my sanctification. Lord grant that this year I may be more holy, and walk more closely than ever in all holy conversation. I earnestly desire to be filled with holy thoughts, to be carried out in holy affections, determined by holy aims and intentions, and governed in all my words and actions by holy principles. O that a golden thread of holiness may run through the whole web of this year.

I know it is the will of God that I should be useful, and by his grace I will be so. Lord, thou knowest it is the top of my ambition in this world to do good, and to be serviceable to the honor of Christ, and the welfare of precious souls. I would fain do good in the pulpit, and good with my pen; and, which I earnestly desire to abound more in, to do good by my common converse. O that the door of my opportunities may be still open, and that my heart may be enlarged with holy zeal and activity for God this year; and that I may be thoroughly furnished with knowledge, wisdom, and grace, for every good word and work.

If it be the will of God that this year should be a year of affliction to me, a year of sickness or reproach, or loss; if my family should be visited, if my liberties should be cut short, if public troubles should arise, if any calamity should befall me, which I am least apprehensive now, I earnestly desire to submit to the divine disposal. Welcome, the holy will of God. Let me have God's favor, and the assurances of that, and by his grace nothing shall come amiss to me.

If it be the will of God that I should finish my course this year, let me be found of Christ in peace, and by the grace of God, death shall be welcome to me. My wife and children, and relations, my congregation, which is very dear to me, my ministry, myself, and my all, I commit to God, whose I am, and whom I desire to serve. Let me be the Lord's only, wholly, and forever. Amen. The Lord say Amen to it.

December 31, 1705:

We bring our years to an end, like a tale that is told. Lord teach us to number our days.

In the review of the year I find,

1. That I have as much reason as ever to be thankful to God. It has been a year of much mercy. My life has been continued to the end of it, though many of my brethren in the ministry have been removed in the midst of their days, who, had they lived, would have done God more service than I can; particularly my dear brother Mr. Chorlton. I have had a good measure of health for my ministry and study; no returns or remains of my last year's illness.

God has this year brought my children through the small-pox, and borne up my dear wife under great weakness.

My mother also, though brought low, has been helped.

My door of opportunity continues open at home and abroad; and I am willing to hope some good is done.

That which is especially remarkable, as the mercy of this year, is the nappy posture of our public affairs, particularly at home. After a mighty struggle moderate counsels have prevailed. God has wonderfully inclined the queen's heart to such counsels; and useth her as an instrument of great good to the land, that the excellency of the power may be of God. Patrons of our liberty have been strangely raised up among those who have no kindness for us, or our way. The intemperate acts of bigots have proved to make mightily against themselves; there are many adversaries, and yet the door continues open. Great endeavors used to render us contemptible, odious, dangerous, and what not, and yet we live and go on, and young ones are coming in, and some hopeful ones. O that the power of godliness, holiness, seriousness, and heavenly-mindedness, might prevail more among us, and then we should have a very hopeful prospect. And who can tell but Infinite Wisdom may yet find out a way for comprehending us, though the present temper of our neighbors rather sets it at a greater distance than ever.

2. I have reason to make the old complaint of dullness and weakness, and coldness of affection to divine things. The Lord strengthen the things which remain!

Care about my children, providing something for them, has been often in my head; and perhaps, more than it should be. Lord, I cast the care upon thee, who hast provided well for me; the Lord care for them, and teach me my duty, and then with him I will leave the event.

January 1, 1706:

It is of the Lord's mercy that I am not consumed. By night, on my bed, I endeavored to seek him whom my soul loveth; and now I begin this new year,

1. Earnestly praying for the graces of the year with a humble subjection of soul to the blessed Spirit of God, that I may, some way or other, eminently honor and glorify God this year; that I may live this year to some purpose; to better purpose than I did the last. O that no temptation may so overtake me this year as to overcome me. To the conduct of divine grace, which is, I know, sufficient for me, I here solemnly resign myself, my thoughts, my affections, my will, and all the intents of my heart, to be directed into the right way, and kept and quickened in it Let me this year receive grace for grace.

2. Patiently waiting for the events of the year, with a humble submission to the holy will of God. I know not what the year shall bring forth; but I know it shall bring forth nothing amiss to me, if God be my God in covenant; if it bring forth death—that I hope shall quite finish sin, and free me from it—Lord let thy servant depart in peace, according to thy word. I commit my family to my heavenly Father, to God, even my own God, my father's God, my children's God. O pour out thy Spirit upon my seed, thy blessing, that blessing, that blessing of blessings, upon my offspring, that they may be praising God on earth when I am praising him in heaven. Amen, amen.

January 1, 1707:

My own act and deed, through the grace of God, I have made it many a time, and now I make it the first act of this new year, to resign myself afresh unto the Lord, not only for the year ensuing, but for my whole life, and forever.    

1. To thee, O God, I give up myself, to be used and employed for thee. I desire to live no longer than I may do thee some service. Make what use of me thou pleasest, only let me obtain mercy of the Lord, to be found diligent, humble, and faithful. O that the work of this year may be better done than that of the last, and my time more filled up; and that I may never grow weary of well doing.

2. To thee, O God, I give up myself, to be disposed of by thee as thou pleasest. I know not what the year may bring forth to me, or to my family. But welcome the holy will of God; and God, by his grace, make me ready for it. If it be the last year of my life, my dying year, may I but finish my course with joy; and farewell this world. Whatever afflictions may this year befall me, I desire none of them may move me from God and my duty.

December 31, 1707:

As to the year past I have as much reason as ever to lament my barrenness, and unfruitfulness, that I have not made a better proficiency in knowledge and grace. I find myself growing into years, being now turned forty-five. I begin to feel my journey in my bones, and I desire to be thereby loosened from the world, and from the body. The death of my dear and honored mother this year, has been a sore breach upon my comfort; for she was my skillful, faithful counsellor; and it is an intimation to me that now, in the order of nature, I must go next. My estate is somewhat increased: the Lord enlarge my heart to do good with it; but as goods are increased, they are increased that eat them. My children are growing up, and that reminds me that I am going down. As to my ministry here, Mr. Mainwaring's leaving me, and his wife, has been very much my discouragement. But Providence so ordered it that Mr. Harvey's congregation are generally come in to us, or else we begin to dwindle, so that I should have gone on very heavily.

January 1, 1708:

early. Christ is a Christian's all, and he is my all.

Unto thee, O blessed Jesus; my only Saviour and Redeemer, do I make a fresh surrender of my whole self this morning, body, soul, and spirit; to me to live is Christ, particularly this ensuing year. 

All my time, strength and service, I devote to the honor of the Lord Jesus; my studies and all my ministerial labors, and even my common actions. It is my earnest expectation and hope, and I desire it may be my constant aim and endeavor, that Jesus Christ may be magnified in my body.

In every thing wherein I have to do with God, my entire dependence is upon Jesus Christ for strength and righteousness; and whatever I do in word or deed, I desire to do all in his name, to make him my Alpha and Omega. The anointed of the Lord is the breath of my nostrils; through his hand I desire to receive all my comforts. I have all by him, and I would use all for him.

If this should prove a year of affliction, a sorrowful year upon my account, I will fetch all my supports and comforts from the Lord Jesus, and stay myself upon his everlasting consolations, and the good hope I have in him through grace.

And if it should be my dying year, my times are in the hand of the Lord Jesus; and with a humble reliance upon his mediation, I would venture into another world, looking for the blessed hope. Dying as well as living, Jesus Christ will, I trust, be gain and advantage to me.

Good Lord, keep this always in the imagination of the thought of my heart, and establish my way before thee.

January 1, 1713:

Firmly believing that my times are in God’s hand, I here submit myself and all my affairs for the ensuing year, to the wise and gracious disposal of God’s divine providence. Whether God appoints for me health or sickness, peace or trouble, comforts or crosses, life or death — may His holy will be done! 

 

All my time, strength, and service, I devote to the honor of the Lord Jesus–and even my common actions. It is my earnest expectation, hope, and desire, my constant aim and endeavor–that Jesus Christ may be magnified in me. In everything I have to do – my entire dependence is upon Jesus Christ for strength. And whatever I do in word or deed, I desire to do all in His name, to make Him my Alpha and Omega. 

I have all from Him – and I would use all for Him. 

If this should prove a year of affliction, a sorrowful year to me – I will fetch all my supports and comforts from the Lord Jesus and stay myself upon Him, His everlasting consolations, and the good hope I have in Him through grace. 

And if it should be my dying year–then my times are in the hand of the Lord Jesus. And with a humble reliance upon His mediation, I would venture into the eternal world looking for the blessed hope. Dying as well as living – Jesus Christ will, I trust, be gain and advantage to me. 

Oh, that the grace of God may be sufficient for me, to keep me always a humble sense of my own unworthiness, weakness, folly, and infirmity – together with a humble dependence upon the Lord Jesus Christ for both righteousness and strength.

Winter

Anne Bradstreet wrote of "The Four Seasons of the Yeare" (1650) and today it seems appropos to take note of her tribute to the year's final season. I like her use of the term "Feastivity."

WINTER

Cold, moist, young flegmy winter now doth lye
In swaddling Clouts, like new born Infancy
Bound up with frosts, and furr'd with hail & snows,
And like an Infant, still it taller grows;
December is my first, and now the Sun
To th' Southward Tropick, his swift race doth run:
This moneth he's hous'd in horned Capricorn,
From thence he 'gins to length the shortned morn,
Through Christendome with great Feastivity,
Now's held, (but ghest) for blest Nativity,
Cold frozen January next comes in,
Chilling the blood and shrinking up the skin;
In Aquarius now keeps the long wisht Sun,
And Northward his unwearied Course doth run:
The day much longer then it was before,
The cold not lessened, but augmented more.
Now Toes and Ears, and Fingers often freeze,
And Travellers their noses sometimes leese.

Moist snowie Feburary is my last,
I care not how the winter time doth haste,
In Pisces now the golden Sun doth shine,
And Northward still approaches to the Line,
The rivers 'gin to ope, the snows to melt,
And some warm glances from his face are felt;
Which is increased by the lengthen'd day,
Until by's heat, he drives all cold away,
And thus the year in Circle runneth round:
Where first it did begin, in th' end its found.

L'Escalade

On the night of December 11-12, 1602, the winter solstice of the Julian calendar and the longest night of the year, Charles Emmanuel I, Duke of Savoy, attempted a surprise attack on the city of Geneva, Switzerland. It was an effort to both acquire a prestigious capital for his domain and to wipe out the center of Calvinism in Europe. His troops began their assault on the city-state at about 2 am by climbing the city walls with ladders (escalader means 'to climb using a ladder' in French) so that with a few advance soldiers inside the fortified city, the gate could be opened from within and the Duke's 2,000 or so troops could storm the city. However, the alarm was given and l'escalade was thwarted by the combination of bells which alerted the populace and civilians fighting alongside the militia to push back the Duke's army. Eighteen Genevans were killed in the conflict compared to 54 Savoyards.

According to Genevois legend, Catherine Cheynel, originally from Lyons and the wife of Pierre Royaume, ("Mère Royaume"), a mother of 14 children, seized a large cauldron of hot soup and poured it on the attackers. The Royaume family lived just above the La Monnaie town gate. The heavy cauldron of boiling soup landed on the head of a Savoyard attacker, killing him. The commotion that this caused also helped to rouse the townsfolk to defend the city.

The Duke of Savoy was never again able to take the city. Geneva was delivered and so was the bastion of Protestantism in continental Europe. After the captured Savoyards were executed, the rejoicing of the city was great. Long-lasting peace was later achieved by the Treaty of St. Julien of July 12, 1603. The event known as L'Escalade inspired an annual celebration called Fête de l'Escalade -- not unlike Guy Fawkes Night in England (celebrated as "Pope Day" in colonial New England) -- which is still observed each year on or about December 11 and is organized by La Compagnie de 1602. In remembrance of Mère Royaume, the festivities include the selling of a hot, tasty vegetable soup in the streets of Geneva as well as a large marmite or cauldron made of chocolate filled with marzipan vegetables and candies wrapped in the Geneva colours of red and gold all of which is prepared for the eldest and youngest in the room to smash the marmite (much like a piñata), while reciting, "Ainsi périssent les ennemis de la République! " ("Thus perish the enemies of the Republic!"). Adults and children often dress up in the fashion of the early 17th century, and some play historical character roles, while the festivities culminate in a procession through the streets by "hundreds of members of the 'Compagnie 1602' in full historical costume, horsemen, musketeers, crossbow marksmen, torch-bearers, a hangman and his assistant. The procession is accompanied by gun smoke, firecrackers and gun salutes. The annual procession ends in front of the Cathedral of Saint-Pierre with the proclamation of the Genevese victory." In 2005, the Meeter Center at Calvin College performed its first-ever reenactment of L'Escalade, with Karin Maag playing the role of Mère Royaume. Geneva has one of the earliest "national" anthems, composed anonymously in 1603, called Cé qu'è lainô ("The One Above"). The anthem, written originally in 1603 in Genevan Patois, is 68 stanzas long, but only stanzas one, two, four and sixty-eight are traditionally sung.

Cé qu'è lainô

GENEVAN "PATOIS" LYRICS

Cé qu'è lainô, le Maitre dé bataille,
Que se moqué et se ri dé canaille,
A bin fai vi, pè on desande nai,
Qu'il étivé patron dé Genevoi.

I son vegnu le doze de dessanbro,
Pè onna nai asse naire que d'ancro;
Y étivé l'an mil si san et dou,
Qu'i veniron parla ou pou troi tou.

Petis et grans, ossis an sevegnance:
Pè on matin d'onna bella demanze,
Et pè on zeur qu'y fassive bin frai,
Sans le bon Di, nos étivon to prai!

Dedian sa man il y tin la victoire,
A lui solet en démure la gloire.
A to zamai son Sain Non sai begni!
Amen, amen, ainsi, ainsi soit-y!

---
FRENCH LYRICS

Celui qui est en haut, le Maître des batailles,
Qui se moque et se rit des canailles
A bien fait voir, par une nuit de samedi,
Qu'il était patron des Genevois.

Ils sont venus le douze de décembre,
Par une nuit aussi noire que d'encre;
C'était l'an mil six cent et deux,
Qu'ils vinrent parler un peu trop tôt.

Petits et grands, ayez en souvenance
Par un matin d'un beau dimanche,
Et par un jour où il faisait bien froid,
Sans le bon Dieu, nous étions tous pris!

Dedans sa main il tient la victoire,
A lui seul en demeure la gloire.
A tout jamais son Saint Nom soit béni,
Amen, amen, ainsi, ainsi soit-il!

---
ENGLISH TRANSLATION

The one who is the highest, the Master of the battles,
The one who jokes and laughs about the rabbles
Has well tried to see, during one single Saturday night,
Whether he could be the ruler of the Genevans.

They came on 12th of December,
In a night as black as of ink;
It was the year 1602,
But they boasted a little bit too early.

Small and great, have in memory
This unique beautiful Sunday morning,
And this bright, cold day,
Without Good God, we all would have been taken!

In His hands He holds victory,
Only at Him remains glory about it.
Above all His Holy Name is blessed,
Amen, Amen, thus, thus is it!

Pastor and Prelate on the Fourth Commandment

David Calderwood, The Pastor and the Prelate, pp. 29-31:

15. THE PASTOR thinketh it no Judaism nor superstition, but a moral duty to observe the Sabbath.[1] Because, first, the observation of one day of seven, albeit it be positively divine, yet it is not ceremonial nor for a time, but unchangeable, and obligeth perpetually, as is manifest by the time when it was appointed before the fall, when there was no type of redemption by Christ, and by numbering it among the ten precepts of the moral law, written by the finger and proclaimed by the voice of God, which cannot be said of any changeable law. Neither can it be called perpetual and moral in this sense, that a certain time is to be allotted to divine worship; for then the building of the tabernacle and temple, the new moons, and other legal festivities, containing in them a general equity, might as well be accounted moral. Secondly, the change of the Sabbath from the last to the first day of the week is by divine authority, from Christ himself, from whom it is called the Lord's day, who is the Lord of the Sabbath, who did institute the worship of the day, and rested from his labours that day, whereon all things were made new by his resurrection, and sanctified it, even as in the beginning God rested from all his works on the seventh day, and blessed it. He thinketh it no more contrary to Christian liberty than it was to Adam, in his innocence, to keep one of the seven, and therefore he laboureth to make the Sabbath his delight, -- observeth it himself -- and by his doctrine, example and discipline, teacheth others to do the like; and to cease not only from all servile works which require great labour of the body, but from all our own works whatsoever, drawing our minds from the exercises of religion, and serving our own gain and commodity, except in the cases of necessity, caused by divine providence. He would have it well considered wherein the Jews were more strictly obliged than Christians, and what liberty we have that they had not. Beside the Sabbath he can admit no ordinary holidays appointed by man, whether in respect of any mystery, or of difference of one day from another, as being warranted by mere tradition, against the doctrine of Christ and his apostles, but accounteth the solemn fasts and humiliations unto which the Lord calleth, to be extraordinary sabbaths, warranted by God himself.

THE PRELATE, by his doctrine, practice, example, and neglect of discipline, declareth that he hath no such reverend estimation of the Sabbath. He doteth so upon the observation of Pasche [Easter], Yule [Christmas], and festival days appointed by men, that he prefereth them to the Sabbath, and hath turned to nothing our solemn fasts and blessed humiliations.

[1] Gen. ii.2, 3; Exod. xx.; Deut. v.; Numb. xv.32; Neh. xiii.15; Isa. lvi.2; lviii.13; Joel i.14; Psal. cx.3; John xx.16, 26; Acts ii.1; xx.7; 1 Cor. xvi.1; Gal. iv.9,10; Col. ii.16, 17; Rev. i.10.

Nadere Reformatie Contra Christmas

While the Dutch Reformed Church expressed opposition early on to the keeping of extra-Biblical religious holidays, gradually the practice became acceptable and commended. However, the Dutch Further Reformation (Nadere Reformatie) is noted for returning to the earlier Reformers' position on the lawfulness of celebrating religious holidays without warrant from Scripture.

David D. Demarest traces this history from the 1574 Synod of Dordt to the 1618-1619 Synod of Dordt, History and Characteristics of the Reformed Protestant Dutch Church (1856), pp. 173-175:

The churches in the Netherlands, and also for a long time in this country, observed the feasts of Christmas, Easter and Whitsunday, commemorative of the birth and resurrection of the Saviour, and of the outpouring of the Holy Spirit on the day of Pentecost. In addition to these, the circumcision and ascension of Christ were commemorated in many churches, and it was. customary to celebrate the sacrament of the Lord's Supper on Christmas day and Easter Sunday. But the action of the various synods clearly shows that these days were not regarded as of Divine institution, but that since they were commonly observed by the people, it was thought best to turn them to edification, and make them promotive of good instead of evil. Thus the first Synod held at Dordrecht, in 1574, decreed (article 53), "concerning the feast-days on which, beside the Sunday, it has been customary to abstain from labor, and assemble in the church, it is resolved that we must be satisfied with the Sunday alone. However, the usual subjects on the birth of Christ may be handled in the churches on the Sunday before Christmas, and the people be admonished of the abolition of the feast-days. The same subjects may also be handled on Christmas, when it fells on a preaching-day. It is also left to the discretion of the ministers to preach on the subjects of the Resurrection of Christ, and the Sending of the Spirit on Easter and Whitsunday."

The Synod held at Middleburg, 1581, decreed (article 50), "The congregations shall petition their magistrates, that the feast-days, excepting Sunday, Christmas, and Ascension, may be abolished. But in places where by order of the magistracy, more feast days shall continue to be observed, the ministers shall endeavor by preaching, to change unprofitable and hurtful idleness into holy and edifying exercise."

The Synod held at the Hague, 1586, decreed (article 60), " The congregations shall, beside the Sunday, observe Christmas, Easter, and Whitsunday, and in places where most of the feastdays, in commemoration of the benefits of Christ (as the Circumcision and Ascension), are by order of the magistrates observed, the ministers shall endeavor by preaching to change the idleness of the people into holy and edifying exercise."

The Synod of Dort (1618), decreed (article 67), "The congregations shall besides Sunday observe Christmas, Easter, Whitsunday, and the day following; and since in most of the towns and provinces of the Netherlands, the feasts of Circumcision and Ascension are also observed, the ministers in all places, where this is not customary, shall labor with the magistrates for the establishment of conformity with the others."

We have quoted these successive decrees in order to show the history of ecclesiastical action on this subject. At first it was clearly the intention to abolish these days entirely. Then it was deemed better (as the people continued to take them for holidays), to turn them to a good account by the holding of religious services, and finally their observance was enjoined, doubtless on the ground of edification. Probably the magistrates, who are continually referred to as having authority in the matter, did not, for reasons springing out of the circumstances of the times, and the genius and habits of the people, deem it expedient to abolish, them. While they continued by authority, the Church, rightly aimed to make them promotive of piety. She brought them to this country as parts of her institutions, and the memory of many, now in middle life, can easily go back to the days in which they were wont on Christmas to accompany their parents to the house of God, and when on Easter and Whitsunday the subjects appropriate to those days were always handled by the preacher.

The conclusion that the toleration and promotion of the man-made ecclesiastical calendar (including even Saint Nicholas Day) is good for piety was not shared, however, by the Nadere Reformatie, which sought to limit the observation of such holidays to that alone which had warrant from Scripture -- the Lord's Day, and occasional extraordinary days of fasting and thanksgiving -- as will be seen by these quotes from leading representatives of the movement.

Willem Teelinck, The Path of True Godliness, p. 101:

[Rules that help distinguish between truth and lies, walking in divine truth promotes godliness] For example when debating whether to maintain Lenten Eve (Fat Tuesday), Epiphany (when the wiseman saw Christ), and other Roman Catholic holidays or to radically abolish them, some people may say yes and others no. However, the godly immediately know the right way, for they understand that Roman Catholic holidays have no basis in Holy Scripture and that regular observance of them offers occasion for much sin. The celebrations cause great disorder in the places or homes where they are observed and become a stumbling block to real holiness as they strengthen the old man. The godly swiftly conclude that Reformed Christians who would gladly abolish or ignore the feast days have the truth on their side.

Jacobus Koelman (who, it is reported, coined the term 'Nadere Reformatie'), The Duties of Parents, p. 73:

100. Do not allow your children to celebrate the days on which unbelief and superstition are being catered to. They are admittedly inclined to want this because they see that the children of Roman Catholic parents observe those days. Do not let them attend carnivals, observe Shrove Tuesday (Mardi Gras), see Santa Claus, or observe Twelfth Night, because they are all remnants of an idolatrous papacy. You must not keep your children out of school or from work on those days nor let them play outside or join in the amusement. The Lord has said, "After the doings of the land of Egypt, where you lived, shall ye not do: and after the doings of the land of Canaan, where I bring you, you shall not do: neither shall you walk in their ordinances" (Lev. 18:3). The Lord will punish the Reformed on account of the days of Baal (Hosea 2:12-13), and he also observes what the children do on the occasion of such idolatry (Jer. 17:18). Therefore, do not let your children receive presents on Santa Claus day, nor let them draw tickets in a raffle and such things. Pick other days on which to give them the things that amuse them, and because the days of Christmas, Easter, and Pentecost have the same character, Reformed people must keep their children away from these so-called holy days and feast days.

Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. I, pp. 38-39:

Objection #4:

The Jewish church also instituted various practices passing them on to subsequent generations which nevertheless were not commanded, such as fasting in the fourth, fifth, seventh, and tenth month (Zec. 7:5 and 8:19); the days of Purim (Est. 9:21-26); the feast of the dedication (John 10:22). In similar fashion the Reformed Church also has her traditions, which implies that also now we may and must uphold tradition.

Answer:

The practice of fasting was commanded by God; the determination of necessity, time, and circumstances was left to the church (Joel 2). Special days of thanksgiving are also commanded, the occurrence and frequency of which are to be determined by the church. There is no basis in the Word, however, upon which the church may legislate the observation of such days for subsequent generations. Such practices should be denounced and the church should not observe them. This is true also for our so-called feast days which ought to be eliminated. Regarding feast days consult Res Judicata by [Jacobus] Koelman, as well as his other scholarly and devotional writings. Other external religious ordinances and circumstances are principally commanded in the Word of God, the stipulations of which are left to each individual church, and consequently are alterable according to time and place. In doing so, however, all superstition must be avoided and such practices must not have an adverse effect upon doctrine and practice. Thus, the perfection of the rule of Scripture will not be violated, nor will the use of unwritten traditions be advocated.