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Of the Lord’s Day, Sermons, and Weekdays

OF THE LORD’S DAY, SERMONS, AND WEEKDAYS

HAVE a special care to sanctify the Lord’s day; for as thou keepest it, so will it be with thee all the week long.

Make the Lord’s day the market for thy soul, let the whole day be spent in prayer, repetitions, or meditations; lay aside the affairs the other parts of the week: let the sermon thou hast heard be converted into prayer. Shall God allow thee six days, and wilt not thou afford him one?

In the church be careful to serve God: for thou art in his eyes, and not in man’s.

Thou mayest hear sermons often, and do well in practicing what thou hearest; but thou must not expect to be told thee in a pulpit all that thou oughtest to do, but be studious in searching the Scriptures, and reading good books. What thou hearest may be forgotten; but what thou readest may be better retained. Forsake not the public worship of God, lest God forsake thee, not only in public but in private.

In the week-days when thou rises, in the morning, consider,

1. Thou must die.

2. Thou mayest die that minute.

3. What will become of thy soul. Pray often.

At night consider,

1. What sins thou hast committed.

2. How often thou hast prayed.

3. What hath thy mind been bent upon

4. What hath been thy dealing.

5. What thy conversation.

6. If thou callest to mind the errors of the day, sleep not without a confession to God, and a hope of pardon. Thus, every morning and evening, make up thy accounts with Almighty God, and thy reckoning will be the less at last.

Mr. John Bunyan’s Dying Sayings

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Does a rejection of infant baptism require a rejection of the Lord’s Day Sabbath as well? John Tombes answers

James Renihan:

The popular 17th century Presbyterian preacher Stephen Marshall stated that rejecting infant baptism necessitated a rejection of the Lord’s Day Sabbath as well. Here is the reply from John Tombes.

John Tombes: An examen of the sermon of Mr. Stephen Marshal about infant-baptisme in a letter sent to him. 1645

“You say, . . . I see that all that reject the baptizing of Infants, do & must upon the same grounds reject the religious observation of the Lord’s day, or the Christian Sabbath, viz., because there is not (say they) an expressed institution or command in the New Testament.

Give me leave to take up the words of him in the Poet . . . What a word hath gotten out of the hedge of your teeth! They doe, They must. Though I doubt not of your will, yet I see you want some skill in pleading for the Lord’s day, that others have the truth in that it is neither so, nor so, They neither doe, nor must reject upon the same ground the Lords Day. That they doe not I can speake for one; and your owne words delivered after with more caution, Verily I have hardly either knowne, or read, or heard, intimate that though few, yet you cannot say, but you have heard, or read, or knowne of some, that have not with baptizing of Infants rejected the Lord’s Day; but you have, I presume heard or read of whole, and those reformed Churches, that have upon such a ground rejected the Lords day as not of divine institution, who yet are zealous for paedobaptisme. Nor must they, And to make that good, let us consider their ground as you mention it. Their ground you say is, because there is not an expresse institution or command in the New Testament: this then is their principle, that what hath not an expresse institution or command in the New Testament is to be rejected. But give me leave to tell you, that you leave out two explications that are needful to be taken in; First, that when they say so, they meane it of positive instituted worship, consisting in outward rites, such as Circumcision, Baptisme and the Lord’s Supper are, which have nothing morall or naturall in them, but are in whole and in part Ceremoniall. For that which is naturall or morall in worship, they allow an institution or command in the old Testament as obligatory to Christians, and such doe they conceive a Sabbath to be, as being of the Law of nature, that outward worship being due to God, days are due to God to that end, and therefore even in Paradise, appointed from the creation; and in all nations, in all ages observed: enough to prove so much to be of the Law of nature, and therefore the fourth Commandment justly put amongst the Morals; and if a seventh day indefinitely be commanded there, as some of your Assembly have endeavoured to make good, I shall not gainsay; though in that point of the quota pars temporis which is moral, I do yet [epekein — (original is Greek)] suspend my judgement. Now Circumcision hath nothing moral in it, it is meerely positive, neither from the beginning, nor observed by all nations in all ages, nor in the Decalogue, and therefore a Sabbath may stand, though it fall. 2. The other explication is, that when they require expresse institution or command in the New testament, they doe not meane that in positive worship there must be a command totidem verbis, in so many words, in forme of a precept, but they conceive that Apostolicall example, which hath not a meere temporary reason, is enough to prove an institution from God, to which that practice doth relate. And in this, after some evidences in the Scripture of the New Testament, they ascribe much to the constant practice of the Church in all ages. Now then if it be considered, that when Paul preached upon the first day of the weeke, and Paul was at Troas, Acts 20.7 [Open in Logos Bible Software (if available)] the Disciples came together to breake bread, and Paul, 1 Cor. 16.1 [Open in Logos Bible Software (if available)] ,2 [Open in Logos Bible Software (if available)] as he had appointed in the Churches of Galatia, so he appoints at Corinth collections for the poore the first day of the week, & Revel. 1.10 it hath the Elogium or title of the Lord’s day; and it was so Sacred among Christians, that it was made the question of inquisitors of Christianity, ‘Dominicum servatis?’ hast thou kept the Lords Day? To which was answered , Christianos sum, intermittere non possum, I am a Christian, I may not omit it. It is clear evidence to me, that either Christ or the Apostles, having abrogated the old Sabbath, Col. 2.16 [Open in Logos Bible Software (if available)] subrogated the first day of the week instead of it. Now if a moity of this could be brought for Paedobaptisme, in the stead of Circumcision of infants, I should subscribe to it with you. But Paedobaptisme not consisting with the order of Christ in the institution, being contrary to the usage of it by John the Baptist, & the Apostles, there being no foote-steps of it, til the erroneous conceit grew of giving God’s grace by it, and the necessity of it to save an infant from perishing, some hundreds of yeares after Christ’s incarnation; I dare not assent to the practice of it upon a supposed analogy, equity or reason of the rule of Circumcision, and imaginary confederation with the believing parent in the Covenant of Grace. For to me it is a dangerous principle upon which they that so argue: to wit, that in meere positive things (such as Circumcision and Baptism are) we may frame an addition to God’s worship from analogy or resemblance conceived by us between two ordinances, whereof one is quite taken away, without any institution gathered by precept or apostolical example. For if we may doe it in one thing, why not in another? Where shall we stay? They that read the Popish expositors of their Rituals, doe know that this very principle hath brought in Surplice, Purification of women, &c. that I mention not greater matters. I desire any learned man to set me downe a rule from Gods Word, how far I may go in my conceived parity of reason, equity or analogy, and where I must stay; when it will be superstition and will worship, when not; when my conscience may be satisfied, when not? That which Christ and his Apostles have taken from the Jewes, and appointed to us, we receive as they have appointed; but if any other man, if a Pope, or Oecumenical Councel take upon them to appoint to mens Consciences any rite in whole or in part, upon his owne conceived reason from supposed analogy with the Jewish ceremonies, it is an high presumption in such against Christ, and against the Apostles command to yeeld to it Col. 2.20 [Open in Logos Bible Software (if available)] though it hath a show of wisdome, v. 23. And the Apostles example, Gal. 2.3 [Open in Logos Bible Software (if available)] ,4 [Open in Logos Bible Software (if available)] ,5 [Open in Logos Bible Software (if available)] binds us to oppose it, when it is likely to bring us into bondage.”

 

Source [Confessing Baptist]

The Translation of the Phrase “the Lord’s Day”

Copyright © 2016 Richard C. Barcellos. All rights reserved.

Note the translation of the particular phrase under consideration—“the Lord’s day.” It is not translated “the day of the Lord,” as in 2 Peter 3:10, because it is a different construction and uses a different word for “Lord.” Second Peter 3:10 reads, ἡμέρα κυρίου (hēmera kyriou [“the day of the Lord”]). The word κυρίου (kyriou [“of the Lord”]) is a genitive masculine singular noun. It comes from κύριος (kyrios), a noun meaning “Lord.” In the context of 2 Peter 3, “the day of the Lord” clearly refers to the eschatological day of the Lord, “the day of God, because of which the heavens will be destroyed by burning” (2 Pet. 3:12). Peter is clearly referring to the last day judgment, the day of the resurrection (see John 5:28-29 and 6:40).

Revelation 1:10, however, reads τῇ κυριακῇ ἡμέρᾳ (tē kyriakē hēmera [“the Lord’s day”]). The word κυριακῇ (kyriakē), translated “Lord’s,” is a dative feminine singular adjective, agreeing in case and gender with the noun it modifies…

 

 

 

Read the entire article here.

A Brief Catechism of Bible Doctrine-20-The Sabbath

The Sabbath

 

1. What is the Sabbath?

It is one day of the week, which God requires to be kept as a day of rest, and holy to Him.

2. What day of the week did the Jews observe?

The seventh, which we commonly call Saturday.

3. What day do Christians keep?

The first day of the week or Sunday.

4. Why do Christians keep Sunday as the Sabbath?

Because it was on that day of the week that Christ rose from the dead.

5. What name is given to it on this account?

The Lord’s Day.

6. Did the Apostles and the Christians of their day observe the first day of the week?

They did, and that is our authority for observing the first instead of the seventh day.

7. What truth was the Sabbath appointed to commemorate?

The completion of God’s work of Creation.

8. What additional truth does the Christian Sabbath teach?

The triumphant completion of the still more glorious work of Redemption.

 

James P. Boyce-A Brief Catechism of Bible Doctrine

Concerning the Fourth Commandment

M. Let us now see how far this command has reference to us.

S. In regard to the ceremony [the resting one day in seven], I hold that it was abolished, as the reality existed in Christ.

M. How?

S. Because, by virtue of his death, our old man is crucified, and we are raised up to newness of life.

M. What of the commandment then remains for us?

S. Not to neglect the holy ordinances which contribute to the spiritual polity of the Church; especially to frequent sacred assemblies, to hear the word of God, to celebrate the sacraments, and engage in the regular prayers, as enjoined.

M. But does the figure give us nothing more?

S. Yes, indeed. We must give heed to the thing meant by it; namely, that being engrafted into the body of Christ, and made his members, we cease from our own works, and so resign ourselves to the government of God.

Calvin’s Catechism for the Church atGeneva. – on the Fourth Commandment