Bluelaws's Xanga

Some companies make religion part of the business plan

Sun, 13 Apr 2008 20:36:57 GMT

For customers of some local outlets of national chains, trying to buy something on Sundays may seem like traveling back in time to the days of the old Blue Laws.

When customers try to walk into Chick-fil-A on Sundays, they can't. It's closed.

read the whole story (click here)

Durham: The Change of the Day

Sun, 13 Apr 2008 18:08:09 GMT

We now come the third general question concerning the change, to wit, the change of the seventh day into the first day of the week; where first, we shall sum up what is moral in this command, and then secondly by some propositions clear the change and its consistency with this command.

1. To the first then this command does morally and perpetually oblige to these: (1) That there is a solemn time set apart and observed for worship. (2) That this should be one day of seven. (3) That it should be such a day, the very day, which God commands, the Sabbath of his appointment, whatever day it should be. (4) That it is a whole natural day of twenty-four hours, yet having an artificial day together undivided. (5) That six, and no more but six, working days intervene, and that these are together in a week. And therefore (6), that the Sabbath is a bounding day, dividing one working week from another; if then six working days must be in one week, and go together, this will follow also, that the Sabbath must be the first or last day of the seven.

2. As for the propositions clearing the change and consistency of it with this command, the first shall be this:

Proposition One. The Sabbath may be changed from the last or seventh day to the first day of the week without any derogation to this command or inconsistency with it; for all that is moral in it, to wit, a day and one day of seven, and a bounding seventh day, leaving six for work together, remains untouched by the change. Besides, the seventh day not having its institution from this command expressly and directly, but only accidentally (the particular day whether the Jews’ seventh day, or the Christians’ first day of the week being supposed by the fourth commandment as instituted, or to be instituted elsewhere), as is said, and its first institution (Gen. 2) being only a positive and temporary law may be therefore changed, and yet the fourth commandment kept entire. We need not insist in further prosecution of this proposition, much being spoken to it on the matter already.

Proposition Two. Not only may the seventh be altered from what it was under the law to another seventh day under the gospel, but it is meet and convenient from good reasons (even in the command) that it should be so.

Argument One. If these two ages, before Christ, and after him, are looked on as diverse worlds, and if the redemption by Christ at his coming is accounted the making of the one, as God’s creation was of the other, then it’s meet that when the world is renewed by redemption, the Sabbath day should be changed for memory of that, as well as it was instituted at first for the memory of the former, there being the same reason for both. But they are looked on as two distinct worlds, and called so in the plural number (Heb. 1, 2), and this last world distinguished from the former (Heb. 2:5), and the redeeming of the one is looked upon as the making of the other; therefore from that day forth the day of rest is to be such as may relate to both. Now the day being changed to the first, it reminds us of God’s rest at the creation by distinguishing six days from the seventh, and it reminds us of the new creation by putting Christ’s resurrection in the room of the former.

Argument Two. If the new world is a work as much for the glory of God, and as comfortable to men, when it’s begun and closed or finished by the work of redemption, as the making of the old world was, then the day of rest of the new world is to be made to relate to that; much more if the redemption of the world is more for the glory of God, and for the comfort of men. Then by the ground on which the seventh day was at first instituted, it’s also again to be changed, to wit, the memory of God’s great work. But both the former are true. Ergo, or thus, if the ground that made the seventh to be chosen for the Sabbath in the old world is changed in the new, and that ground agrees better to another than to it, then it is to be changed. But the ground whereupon the old seventh day was preferred is now changed, and there are grounds to prefer another day to it for the same ends; therefore it is meet the day be changed also. Or thus, if the perfecting of the work of redemption, and the rest of the Mediator after it, is as much to be remembered as the work of creation and God’s resting after it, then the day is to be changed, but so it is, Ergo.

Argument Three. If by Christ all the Levitical services are changed in the new world, and the ceremonial worship of that day; then it is meet that the day also should be changed. (1) For showing the expiration of that worship and law, it being hard to keep that day, and to distinguish it from the Jewish former worship. (2) To keep Christians more from Judaizing, and to abstract them even from former services of the Sabbath now abolished; just as now no particular family has the priesthood, as Levi had it before, nor no particular nation has the Church confined in it, as that of the Jews had (though these were not typical properly); yea, it would be such a day as would point out the evanishing of former ceremonies, which the in-bringing of the first day abundantly does.

Argument Four. If the worship and ordinances of the new gospel world is eminently to hold their institution of Christ the Mediator, and to be made some way relative to his redemption past, then it is meet for that end that the Sabbath day be changed, so as it may be dependent on him as all other worship is that is moral-positive or positive moral, and that cannot be done well, if the former day is kept unchanged, at least not so well, as when it is changed. But the former is true — all gospel-worship holdeth of him sacraments, prayers, praises, ministry, etc. (now sacraments as they seal are not ceremonial, for the tree of life was instituted to be a seal of the Covenant of works in the state of innocency before the fall, while there were no typical institutions of a Savior to come, and so sacraments as they are seals may be continued, as perpetual pieces of worship, without hazard of typifying a savior to come); therefore he instituted new ones, and that with relation to his work of redemption, considered as past. Hence also his prayer or pattern is called the Lord’s Prayer, and his sacrament of the supper is called the Lord’s Supper, because instituted by him and relating to him. In this sense it is peculiarly said (Heb. 2:5), that God put in subjection to him the world to come different from what was before, and he is put as the Son in the New Testament in the place of Moses, who was the law-giver and faithful servant in the Old (Heb. 3). Upon this ground we think that day is called (Rev. 1:10), the Lord’s Day, to bring it in dependence on Jesus Christ, and to make it respect what is past of the work of redemption.

Argument Five. If the day of solemn public worship is a piece of God’s worship, capable of bearing a relation to Christ to come, and falling out under the Mediator’s kingdom properly; then when he comes in the new world, it is meet it should be changed. (1) To show he is come. (2) To show he is absolute over the house and worship of God. (3) Some way to preach his grace and redemption in the very change of it. But it is a piece of worship and tribute of our time (as is said before), and a piece of worship capable of his institution and remembrance (therefore called the Lord’s Day), which could not be, were not a day of worship capable of that, and it falls under the power of Christ, who (Mat. 12), Even as the Son of Man is Lord of the Sabbath. And why is that power pleaded in that particular of the day so often, if it were not to show that there is reason by his coming to look on the Sabbath as under him, even as all other worship was, which stood by God’s positive command, even as this did?

Argument Six. If by this command the day of rest from God’s most solemn work is to be our day of rest; then after Christ’s coming (not so before), not the seventh, but the first day is to be observed; but by the command the former is true. Again, if that day is to be kept in reference to any solemn work of God, which was the first day after his perfecting it, then the first day is to be kept. But by the command the former is true, because our resting day is to be kept in reference to the work of redemption, and therefore must be on the first day, which was the day after its closing and perfecting, as to Christ’s suffering and labor, though not as to its application, even as the seventh was of God’s resting from the work of creation, though not from his works of Providence.

Argument Seven. If the seventh day which the Jews kept, had any peculiar tie or motive unto them, which by Christ is not taken away, then it was meet that at Christ’s coming that day should be changed. We would understand here, that there might be some[thing] peculiar or typical in their seventh day, and yet nothing so in the fourth command, which commands one of seven, but not the seventh. And though we could not particularly pitch upon what is typical or peculiar in it, yet may we conceive that something there is, as in tithes, offerings, etc., though the particular thing which is typified is hardly instructed.

As (1), if its beginning was on the evening to them (as some think) the reason of it was peculiar, to wit, their coming out of Egypt at evening (Ex. 12). And in so far at least it would be peculiar to them, and by Christ’s rising in the morning is changed.

(2) It’s pressed peculiarly on the account of God’s redeeming them from Egypt. They had that to think on, that sometime they were where they got no liberty to rest any day; therefore should they ease their servants (as it is Deut. 5:14, 15). This holds especially if it was on the seventh day that their freedom from Egypt began (which was after that, made the first day of their year, that is, the morrow after they did eat the Passover) as it’s made probable by some (Ex. 12).

(3) It was peculiarly discovered to them by God’s raining manna from Heaven six days, and by his withholding it from them the seventh.

(4) It was peculiarly accompanied with special ceremonial services beyond other days.

(5) God’s manner of dealing with them before Christ, was to press duties by temporal and external advantages expressly, and more implicitly by spiritual mercies; therefore it was most agreeable to that way and time to press the seventh day on them which minded them of the benefit of creation. But it’s otherwise with the church under the gospel. Hence their sacraments had respect (externally) to their deliverance from Egypt and temporal things, whereas ours have respect purely to what is spiritual.

(6) The Apostle (Col. 2:16) takes in their Sabbaths with their other days, and though he takes not in all days alike, yet it can hardly be denied but their seventh-day Sabbath comes in there, where all the Jewish times are put together. Therefore it would seem there is a type, not in the command, but in that day, though not properly, yet accidentally in respect of its worship, end, application, etc., complexly taken; and that therefore this seventh-day Sabbath is expired at least, if not repealed, seeing that days and times kept by the Jews are enumerated with their other services which were antiquated; even as when the Apostle condemns difference about meat or drink, his meaning is not to condemn, what difference is made in the Lord’s Supper in the New Testament, but what is from the Old. So may the same be said of days. It’s their old difference he cries down.

Proposition Three. As it’s meet that the day of worship under the gospel, should be another than what was under the Law, and should therefore be changed; so it’s meet that the change should be into the first day of the week, and to no other day. For:

(1) No other day has been honored with so many gospel privileges. As [1], with Christ’s resurrection (Matt. 28). It was the first day of his victory and rest. [2] With Christ’s appearing twice, at least, on it to his disciples, singling it out from other days; or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day, if there were not something remarkable in it besides what is in another day. [3] The Spirit’s giving at Pentecost (Acts 2), will be found to be on the first day of the week. Now no other day can claim so many privileges, and so many ways relate to Christ.

(2) If the grounds upon which the seventh day under the Law was preferred during that world, do in this renewing of the world agree only to the first day of the week; then is the first day to succeed. But these grounds proportionally agree only to the first day under the gospel, which agreed to the seventh under the Law. Ergo:

That which make the seventh day preferable was [1], that God had ended all his works on the sixth, and rested the seventh. It was the first day after the creation; so the first day of the week is that day on which Christ rose (having perfected the work of redemption, and obtained victory over death, under whose power some way for a time his body was before that) and was thereby manifestly declared to be the Son of God, to wit, by his resurrection from the dead (Rom. 1:4).

[2] The force of the example will hold here — God made the world in six days, and rested the seventh, therefore rest you with him. So Christ having for a time suffered, fully overcame [on] the first day, and began his estate of exaltation, therefore rest with him, and rejoice that day, it being the beginning of this new joyful world.

[3] No other day can be substituted in place of the old seventh day, reserving entire the morality of this command; therefore it must be this that is put in the place of that. For this command requires one day of every seven, allowing six of every seven to work, and that together. Now if the day had gone beyond the Sabbath ensuing, it had not been one day of seven. If it had been the second, third, or fourth day, then the six working days had not gone together. But now the first being appointed for God next to the seventh, God has his part or tribute called for, and then came six working days together unto us of that same week, and so still they run; God has one, and we have six of the same week.

If it is here objected, that this way, the new world is begun with a Sabbath, whereas the Sabbath closed and ended the creation of the old world.

Answer. (1) Thus God has no loss of what he required; for this way, no week [lacks] its Sabbath. (2) It’s most suitable that the old world should end in a Sabbath, and the new begin in a Sabbath, that so the worship of the new (which most distinctly discovers the change) might the more immediately and convincingly preach the change, which could not so well have been done if working days of both had met together, or a working day of the one, and the Sabbath of the other. (3) Though the old Sabbath was the seventh in order from the creation, yet it was the first day after man’s creation, God beginning as it were, and entering him with that; even so when men are brought into this new world or change, God will begin it with gladness and joy to them.

Proposition Four. The day of solemn public worship required to be observed by this command, was really changed from the seventh or last day to the first day of the week, according to the former grounds. That it was really changed, may be made out by these.

(1) That the apostles and primitive Christians after Christ’s resurrection and ascension, had their solemn day for meeting to worship God; yet neither did they by themselves together in practice keep the seventh, nor by command appointed it to be kept, nor gave it the title of the Lord’s Day. It’s true, that often they kept it in a sort with the Jews, as they did Pentecost, for the opportunity of the multitude coming together on these days, or to bury it with honor; as they did practice for a time several of the Jewish rites antiquated for their gaining, and till they were fully informed of their abolition. But in constituted churches of the Gentiles, we never read that they kept it, but another day.

(2) The apostles and primitive Christians kept and esteemed the first day for their solemn day, beyond and above all days, yea, and it only as the Christian Sabbath. For [1], on that day they used to meet ordinarily, and that not occasionally, but purposely and determinately, as [in] John 20:19, 26, which is clearly the first day. [2] They are purposely together, and not for fear (for fear scatters) but while they are together, they do for fear shut the doors, being very probably led from the news of the resurrection to be together; and so again (v.26) they meet, and Christ with them. And though it may possibly be, that on other days they met; yet doubtless this holds forth something peculiar to this day, and some lesson to be taken from it. That [1], Christ’s coming to them is especially trysted on that day, and that while they are together. [2] That when they met at any other time, ‘ere he came to them it’s never said, they were or came together the second, third or fourth day of the week, but on the first. And wherefore does the Holy Ghost record that day, or their meeting on that day, when he omits the naming of other days, but that day in its exercises may be especially taken notice of. And though other days had been much alike in exercises to them, yet the recording of this day so often, and omitting the other, intimates a difference, surely they are not alike in this. So much for the 20th of John, which is the first place of Scripture we make use of.

The second is Acts 2:1, 2. Here they are said to be, all with one accord in one place when Pentecost came. Where it’s clear, [1] that Pentecost was on the first day of the week, for it was the fiftieth day after the feast of unleavened bread. Now according to the Jews’ account, their Passover day was on the Sabbath (called, John 19:31, a high Sabbath) in which Christ lay all the day in the grave. As appears, for that day is called their preparation for the feast, wherein Christ suffered, which is our Friday. Reckon now what will be the fiftieth day after, or Pentecost, and it will be found to be the first day of the week. And it’s not only observable for their meeting, but for God’s sending the Spirit on them, as a special blessing of that day, and his countenancing of their worshipping him on it, according to his promise. [2] It is clear that they did meet together on this day. [3] That this meeting together was not a daily or ordinary meeting together (for John 21 we see they went to fishing, and no question sometimes they went asunder), for (v. 1) it’s marked as a thing not ordinary to every day, that on that day they were altogether in one place. [4] It was not a meeting in reference to the Pentecost feast; for (a), they only are together, distinct from the people. (b) It’s not in the Temple, but in some other house fit for their meeting together at public worship. It must be therefore, because that day was the time of their solemn meeting, even their Christian Sabbath.

The third place is Acts 20:7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them, etc. Where it is clear:

[1] That this meeting was for public worship, as the breaking of bread and preaching intimates.

[2] That there is some observableness in the circumstance, that it was on the first day of the week, and that day is mentioned rather than any of the former six days in which he had been there at Troas, though it’s more than probable they had meetings and preaching on them also. But this is the only and great difference, that their meetings on these days were occasional, and it may be but partial (to speak so) but the solemn chief fixed meeting of all, was usually and ordinarily on the first day.

[3] This coming together on that day for these ends is spoken of, as a thing that was not new, nor occasional; but as their customary, constant, known practice. They came together purposely, to break bread and to wait on other ordinances.

[4] It’s clear, that by special applying of these exercises to that day, and by mentioning of the day for that end, that, that day was their most solemn day, and that the old seventh day was not so (at least necessarily) employed by them.

[5] Neither is it likely, that Paul, who was ready to depart, would have stayed for the first day of the week, if there had not been some solemn worship in that, or that he would have passed the old seventh day Sabbath, especially to the marring of his other occasions, had they been equal, or more sanctification required in it, than in the first day of the week, or that he would have so much insisted in religious public worship on that day, if the former seventh had been employed in that service. But here the church being constituted of believing Gentiles, there is no mention of the old Sabbath, but as of another common day of the week.

Yea [6], Paul’s spending this whole day in that service, and continuing his sermon till midnight (yet accounting it still one day) in solemn meeting, confirms this day to be more than an ordinary day, or than other days of the week, as being specially dedicated to these services and exercises, and totally spent in them.

[7] It’s said that the disciples came together. They were not sent for that day, but they came together being called and accustomed so to do on that day, and as being put to these duties by the day, as the proper exercises in which it is to be spent.

Hence we may argue, if the apostles and primitive Christians did observe the first day of the week, as their prime and chief time for solemn, public worship, and did pass over the old seventh day, then is the day changed from the seventh to the first day of the week. But the first is cleared by the former instances, Ergo, etc.

And if these meetings on that first day were not such as used to be formerly on the seventh day, I desire to know a reason: (1) Why their meetings on that day should be particularly recorded rather than their meetings on any other day. And then (2), why the one is so often mentioned, and the other never, to wit, that they met the second, third day, etc., of the week. Or (3), if their meeting on this first day now (after Christ’s ascension) is not like his going to the Synagogue on the seventh day Sabbath, and doing such and such things on the Sabbath, that day being most frequently mentioned before, whereas now there is deep silence of that day, and the first day is recorded in its room, neither can the Scriptures speaking of the one, and silence in the other be for no purpose, or for any other purpose.

Why Keep A Christian Sabbath Today?

Sun, 24 Feb 2008 18:14:40 GMT

Neh. 13:15: "In those days saw I in Judah some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day; and I testified against them in the day wherein they sold victuals."

Here is a good message on keeping the Christian Sabbath. Click Here

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Bluelaws links to outside items on the Christian Sabbath are for educational purposes only. Linking to an article does not necessarily imply a full endorsement of a church, article or speaker.

Blessings and the Christian Sabbath

Sun, 17 Feb 2008 09:33:35 GMT

"God promises many blessings to those who hallow the sabbath day in soul and body. Regarding this, consider the following two passages:

'Blessed is the man...that keepeth the sabbath from polluting it...For thus saith the LORD unto the eunuchs that keep My sabbaths...even unto them will I give in Mine house and within My walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off...every one that keepeth the sabbath from polluting it, and taketh hold of My covenant; even them will I bring to My holy mountain, and make them joyful in My house of prayer: their burnt offerings and their sacrifices shall be accepted upon Mine alter' (Isa. 56:2, 4-7).

Consider also this passage:

'If thou turn away thy foot fom the sabbath, from doing thy pleasure on My holy day; and call the sabbath a delight, the holy of the LORD, honorable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it' (Isa. 58:13-14).

He who therefore desires all these benefits ought to hallow the sabbath - the promise being that they will be given on this day."

Taken from The Chistian's Reasonable Service by Wilhelmus a Brakel

Conservation & The Sunday Sabbath

Thu, 07 Feb 2008 19:12:41 GMT

Everyone is getting very tired of the politicians who use fruitless rhetoric in regards to the energy crunch. Every time this happens there are new investigations into price gouging, but everything remains the same. Why? Because this issue is based on simply supply and demand. With India, and China increasing their demand for oil there is no doubt, we will continue with high gas prices. The question is really, how do we conserve gas as a society?

When I was a youngster, I remember far less traffic on Sundays. Business were closed, commercial vehicles were off the road, only businesses of necessity, like drug stores were allowed to open. It’s true that the Sunday closing of businesses in the past had more to do with religion then conservation. However it is common sense that with less businesses open, we had less pollution and far less gas was being consumed. If the United States takes one day off per week, they would reduce their demand by 20 million barrels of oil per day (1 billion per year), which would be up to a 14% reduction in oil consumption. It is time we get serious about the gas prices and return to the wisdom of keeping our Sundays as a day of rest for us, our families and even the creation.

Sunday: a day of meditation

Fri, 01 Feb 2008 06:56:43 GMT

The great relecting pool on the National Mall

Are you spending more time at work and less time with family? You are not alone – in the last two decades people are spending less time with their families and more time at work. Many pressures regarding schedule and finances have splintered the family. In this day when family time is under siege and divorce is high, it is even more important to have a pause during the week from the crazies.

Sunday allows such a pause – and when it is done community wide, it is surreal and rejuvenating. One slow paced day in a week allows time of reflection and thought – it allows a truly enlightened nation time to sit back and consider its course and priorities. Where families spend the day together and instead of worrying about the pressures of work – instead they consider the blessings that God has given them.

~ BMH

Blue Laws: As American as Apple Pie

Mon, 28 Jan 2008 07:30:27 GMT

There are some that seek to re-write history and erroneous teach that early America was founded on anti-religous principles - however nothing is further then the truth. Sunday closing laws were in fact America's first labor laws - which honoured God, protected the family, protected the enviroment and protected the working poor and slaves from being over worked. As you can see from below all thirteen colonies had Sunday Closing laws and even a mention of Sunday observance is found in the Constitution of the United States!

~BMH

Constitution of the United States of America 1776
Article I, Section 7
"If any Bill shall not be returned by the President within ten Days (Sundays excepted) after it shall have been presented to him, the Same shall be a Law, in like Manner as if he had signed it, unless the Congress by their Adjournment prevent its Return, in which Case it shall not be a Law."

My Comment:
The "Sundays excepted" clause served to ensure that the President would not be forced to veto legislation on the Christian Sabbath.

Congress in the 1820's
Congress passed legislation that the United States Postial Service could not deliver mail on Sunday.

Connecticut 1656
Whosoever shall profane the Lord's day, or any part of it, either by sinful servile work, or by unlawful sport, recreation, or otherwise, whether wilfully or in a careless neglect, shall be duly punished by fine, imprisonment, or corporally, according to the nature, and the measure of the sin, and offence.

Delaware 1795
Whereas the penalties which have hitherto been inflicted upon those who profane the Lord's Day, commonly called Sunday, have been found insufficent to deter many persons from such immorality; therefore, Be it enacted ... that if any person or persons, after the passing of this act, shall do or perform any worldly employment, labor or business whatsoever, upon the Lord's Day, commonly called Sunday, (works of necessity and charity only excepted) ... such person or person so offending, for every such offense, shall forfeit the sum of four dollars; and upon the refusal or inablity to pay the said fine and the legal costs, he or she shall be imprisoned in the public goal of the country, for any space of time not exceeding twenty-four hours.

Georgia 1762
Whereas there is nothing more acceptable to God than the true and sincere worship and service, according to his holy will, and that the keeping holy of the Lord's day is a principal part of the true service, according to his holy will, that the keeping holy of the Lord's day is a principal part of the true service of God, which in his province is too much neglected by many .. be in enacted ... that all and every person and persons whatsoever, shall on every Lord's day, apply themselves to the observation of the same, by exercising themselves thereon in the duties of piety and true religion, publicly or privately, or having no reasonable or lawful excuse, on every Lord's day sahll resort to their parish church, or some meeting or assembly or religious worshi, tolerated and allowed by the laws of England, and there shall abide, orderly and soberly, during the time of prayer and preaching, on pain of forfeiture for every neglect of the sume of two shillings and sixpence Sterling.
II. That no tradesman, artificer, workman, laborer, or any person whatsoever, shall do or exercise any worldly labor, business or work or their ordinary callings upon the Lord's day, or any part thereof (works of necessity or charity only excepted) and that every person, being of the age of fifteen years or upwards, offending in the premises, shall, for every such offense, forfeit the sum of ten shillings.

Massachusetts 1797
Whereas the observance of the Lord's day is highly promotive of the welfare of a community, by affording necessary seasons for relaxation from labour and the cares of business; for moral relections and conversations on the duties of life, and the frequent errors of human conduct; for public and private worship of the Maker, Governor and Jundge of the world; and for those acts of charity which support and adorn a Christian society: And whereas some thoughtless and irreligious persons, inattentive to the duties and benefits of the Lord's day, profane the same, by unneccessarily pursuing their worldly business and recreations on that day, to their own great damage of the community, by producting dissipation of manners and immoralities of life: 1. Be in enacted by the Senate and House of Representatives, in General Court Assembled, and by the authority keep opon his, her or their shop, warehouse, or work-house, nor shall, upon land or water, do any manner of labor, business or work (works of necessity and charity only excepted) nor be present at any concert of music, dancing, or public diversion, show or entertainment, nor use any sport, game, play, or recreation, on the Lord's day, or any part thereof, upon penalty of a sum not exceeding twenty shillings, nor less than ten shillings, for every offense.

MaryLand 1723
Be it enacted, That no person whatsoever shall work or do any bodily labor on the Lord's day, commonly called Sunday, and that no person having children, servants, or slaves shall command, or wittingly or willingly suffer any of them to do any manner of work or labor on the Lord's day, (works of necessity and charity always excepted) nor shall suffer or permit any children, servants, or slaves, to profane the Lord's day by gaming, fishing, fowling, hunting, or unlawful pastimes or recreations; and that every person trangressing this act, and being thereof convict by the oath of one sufficient witness, or confession of the party before a single magistrate, shallforfeit two hundred pounds of tobacco, to be levied and applied as aforesaid.

New Hampshire 1700
That all and every person and persons whatsoever, shall on that day carefully apply themselves to duties of religion and piety, publicly and privately: and that no tradesman, artificer, or other person whatsoever, shall upon land or water, do or exercise, any labor, business, or work of their ordinary calling; nor use any game, sport, play, or recreation on the Lord's day, or any part thereof (works of necessity and mercy only excepted) upon pain that every person so offending shall foreit five shillings ...
And in case any such offender be unable or refused to satisfy such fine, to cause him to be put in the cage, or set in the stocks, not exceeding three hours.

New Jersey 1693
"Whereas, it hath been the practice of all societies of Christian professors to set aside one day in the week for the worship and service of God, and that it hath been and is the ancient law of England, (according to the practice of the primitive Christians) to set apart the first day of the week to that end, and finding by experience that the same good practice and law hath been greatly neglected in this province, to the grief of such as profess the Christian religion, and to the scandal thereof. Be it therefore enacted ... that if any person or persons shall within this province be found doing any unnecessary servile labor, or shall travel upon the Lord's day, or first day (except to some religious service or worship, or otherwise in case of necessity) or shall be found tippling, sporting, or gaming, thereby profaning the Lord's day, or first day, shall, upon conviction thereof before one justice of the peace, forfeit and pay for every such offense six shillings."

New York 1695
Whereas the true and sincere service and worship of God, according to his holy will and commandments, is often profaned and neglected by many of the inhabitants and sojourners within this Province, who do not keep holy the Lord's day, but in a disorderly manner, accustom themselves to travel, laboring, working, shooting, fishing, sporting, playing, horseracing, frequenting of tippling-houses, and the using of many other unlawful exercises and pastimes upon the Lord's day, to the great scandal of the holy Christian faith: Be it therefore enacted ... that there shall be no travelling, servile labloring and working, shooting, fishing, sporting, playing, horse racing, hunting, or frequenting of tippling-houses, or the use of any other unlawful exercises or pastimes, by any of the inhabitants or sojourners within this Proviince, or by any of their slaves or servants, on the premises shall forfet for every offense the sum of six shillings ... and in default of such distress, that the party offending, to be set publicly in the stocks by the space of three hours.

North Carolina 1741
Whereas in well-regulated governments effectual care is always taken that the day set aside for public worship be observed and kept holy; and, to suppress vice and immorality, Wherefore ... be it enacted ... that all and every person and persons whatsoeve shall, on the Lord's Day, commonly called Sunday, carefully apply themselves to the duties of religion and piety; and that no tradesman, artisan, planter, laborer, or other person whatsoever, shall upon the land or water do or exercise any labor, business, or work of their ordinary calling, (works of charity and necessity only excepted) nor employ themselves either in hunting, fishing, or fowling, nor use any game, sport, or play, on the Lord's Day aforesaid, or any part thereof, upon pain that ever person so offending, being of the age of fourteen years and upwards, shall forfeit and pay the sum of ten shilling.

Pennsylvania 1682
But to the end That Looseness, irreligion, and Atheism may not Creep in under the pretense of Conscience in this Province, Be It further Enacted by the Authority aforesaid, That, according to the example of the primitive Christians, and for the ease of the Creation, Every first day of the week, called the Lord's day, People shall abstain from their usual and common toil and labour, That whether Masters, Parents, Children, or Servants, they may the better dispose themselves to read the Scriptures of truth at home, or frequent such meetings of religious worship abroad, as may best sute their respective persuasions.

Rhode Island 1679
Be in enacted by the General Assembly, and by the authority of the same, That no persons within this Colony shall do or exercise any labor or business or work of their ordinary calling, nor use any game, sport, play or recreation on the first day of the week, nor suffer the same to be done by their children, servants or apprentices (works of necessity and charity only excepted), on the penalty of five shillings for every such offense ... together with the reasonable charges accruing thereon; and in the case such offender shall not have sufficient to satisfy the same, then to be set in the stocks by the space of three hours.

South Carolina 1885
"any worldly labor, business, or work of the ordinary callings upon the Lord's Day" is forbidden.

Tennessee 1803
If any person shall be guilty of exercising any of the common vocations of life, or of causing or permitting the same to be done by his children of his servants, acts of real necessity or charity excepted, on Sunday, he shall, on due conviction thereof before any justice of the peace of the county, forfeit and pay ten dollars ($10.00), one half to the person who will sue for the same, the other half for the use of the county.

Texas 1871
Be it enacted by the Legislature of the State of Texas, That any person or persons who shall hereafter labor, or compel, force or oblige his or her employes, workmen or apprentices to labor on the Lord's day, shall be deemed guilty of a mis-demeanor, and upon coniction thereof, shall be fined in a sum of not less than ten, nor more than fifty dollars; provided, that household duties, works of necessity and charity shall not be prohibited by his act; and provided further, than this act shall not apply to any work done on plantations and farms that may be necessary to prevent the loss of any crop or crops.

Texas 1925
Example of certificate of necessity
"I hereby certify that the following item(s) of personal property are needed by me as an emergency for the welfare _______ of human ______ life;
[here follows a space for listing the items purchased]
and that the purchase of each such item is an emergency purchase to protect the welfare _____ of human _______ life, and I have so advised Shoppers World, from whom I have purchased such item(s). Signture

Virginia 1786
If any person on Sunday shall himself be found labouring at his own or any other trade or calling, or shall employ his apprentices, servants or slaves in labour, or other business, except it be in the ordinary household offices of daily necessity, or other work of necessity or charity, he shall forfeit the sum of ten shillings for every such offence, deeming every apprentice, servant or slave so employed, and every day he shall be so employed as constituting a distinct offence.

Call the Sabbath a delight

Sun, 27 Jan 2008 18:03:56 GMT

Bluelaws.NET presents a short quote on Isaiah 58:13, from Professor Joey Pipa's book; The Lord's Day:

"God does not forbid our work or pleasure on the Sabbath because He is opposed to pleasure. Rather, He is called us to turn aside from lesser pleasures in order to seek the greater pleasures He has in store for us in the day. Thus the prophet continues by telling us what to do. Positively, we are to honour and revere the day: 'call the Sabbath a delight, the holy day of the LORD, honorable.' Not only are we to refrain from profaning the day, but also we must honour it and delight in it as God's holy day.

We are to consider the Sabbath a delight. the word 'delight' is a form of the word used in verse 14, 'to delight in God.' As we noted above, the word means 'to take exquisite pleasure'. As we delight in beloved people or beautiful things, so we are to delight in the spiritual exercises of the day. We are to take great pleasure in worship, fellowship, and Christian service. With this command Isaiah begins to attack the formalism alluded to above. Proper worship and Sabbath-keeping spring from an exuberant delight in the spiritual exercises of the day.

Furthermore, we delight in the day as we honour it. Since God has set it aside, we are to honour the day as special, the holy day of the Lord. This is what God means in the forth commandment when He says, 'Remember the Sabbath day, to keep it holy." We remember the Sabbath day by taking exquisite delight in the day and calling it honourable."

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We recommend this book and have a link to it above, because it's an easy read and has some very practical information as to application. Please order this book on Monday-Saturday - NOT on Sunday. Thanks.

~ BMH

Bluelaws.NET web format is being changed

Wed, 23 Jan 2008 07:31:49 GMT

A new day has begun

We are moving from a web server to this blog which we hope will be easier to manage and update. If you are new to bluelaws.NET - we have been around since 2004 educating and promoting the private and public observance of a Sunday rest. While many people run away from the term blue law - we embrace it. You may wonder why? Contrary to public opinion blue laws were not named for the color of the paper used to print the laws of early New England. Instead the origin of connecting the color blue with laws, comes from the scriptures themselves. In an Old Testament passage God instructs Israel to wear a blue border on their garments (Numbers 15:38). When they would look upon this blue border they were to be reminded of the law of God. Biblical scholars believe blue was chosen by God - because of the beauty of the sky, that it is immense and over all men - this matches the characteristics of God's moral law.

From this you find 17th century writers mocking English Puritans as being True Blue or Blue Stocking Presbyterians. That is Christians that desired to keep God law. Truth be told - civil laws against murder, stealing, etc.. are in fact all blue laws. However the purpose of this blog is to focus on one of the most ignored moral law in the Ten Commandments, that is the observance of the Christian Sabbath. Today there are those which still believe that God's moral laws are to still to be followed and that the Christian Sabbath is to be observed. Just like on the Bluelaws.NET website we will present arguments and information as to why such a stand will only bless our nation and how disobedience will only bring God's chastening.

~BMH