Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. II. Of the New Testament Texts, which prove the observation of the First Day warrantable in Christian Churches.

The first thing to be considered here, is that honourable Title, The Lords Day, Rev. 1. I was in the Spirit on the Lords Day; which Title must either belong to some particular day, or else John must speak out of the reach of all common capacities, and perhaps all other Men, sith he does not at all explain himself. If of any particular day, then either of the First day of the week, or some other: But he can∣not be understood to speak of any other day of the week. Not of the Seventh day (which is pretended by some) because that day had a special Title by which it had been known and honoured among the Jews throughout many Generations, namely the Sabbath day; and fre∣quently known by that name in the Old Testament: and other-whiles by the common Title, the Seventh day. Heb. 4.

Wherefore sith there was no reason for John to speak in a phrase so hard to be understood, had he meant the Seventh day; and so much beside the common usage of the Jews, and much more of the Gen∣tiles; we can with no shew of reason take the Lords day here, to be the same with the Sabbath in the Old Testament. But on the con∣trary,

great reason there is to understand this Title, The Lords Day, to re∣spect that glorious Day on which he triumphed over Death, the Grave, and the Law. And the rather, for that it is affirmed by the Learned, * 1.1 that a certain antient Greek Copy, doth call the First day of the week in 1 Cor. 11. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lords Day. And that the Syriac Transla∣tion tells us, that the Christians meeting together to receive the Lords Supper, 1 Cor. 11. 20. was upon the Lords Day; which passage is much strengthned by the practice of the Church at Troas, Acts, 20. 7. who came together on the First day of the Week to break Bread. I confess, I have not seen that antient Greek Copy, all that I have read, hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per unum Sabbatorum, on the first of the Sabbath, or first day of the week. But this cannot prejudice its be∣ing called the Lords day, any more than to call the Sabbath, sometimes by the name of the Seventh day. And certainly, as we know how to distinguish the holy Table of the Lord, from our Common Suppers and all Legal manducations, and particularly the Passeover by this Epethite, the Lords Supper; even so we may distinguish the day of Christian solemn Services, from our Working days, or the Jewish Festival days, and particularly their Sabbath, which were a shadow of good things to come, but the body is of Christ.

Again, when it is particularly recounted, that on the First day of the week the Disciples came together to break Bread, Act. 20. 7. What can we think less then that it was their use to do so? * 1.2 here∣upon (saith Bucanus) the Antients called this day, Dies Panis, the day of Bread. And without controversie, all such Churches, as by this one president, do meet upon the First day of the week to commemo∣rate the dying of the Lord Jesus, do act very warrantably therein, and consequently may hence justifie their keeping that day holy to the Lord. For when we consider, the solemnity of the Service, the preparation which ought to go before it; it is rational to think, that the Christians at Troas, did not just drop out of their worldly Employments, and out of the Markets, to one of the most Sacred, and significant of the Gospel-Ordinances: especially, considering that the Jews Sabbath was but the day before, and had they thought that day most fit for this Gospel-Service, they would in likelihood have bro∣ken Bread that day. But this they did not, but chose the day fol∣lowing, even the First day of the week, deeming as it seems, that day most fit for that honourable Solemnity.

Some indeed will object, That by breaking Bread, here is meant to eat common meat; or that if it were the Lords Table, yet they did not ce∣lebrate till the next day, &c. But these Objections are of small force. For, if they came to eat common food only, they gave the Apostle slender entertainment, to let him fast till Midnight: otherwise it must be allowed, that they had eaten common food with him before that time of the Night. And though the Apostle preached a long Ser∣mon at that time, yet the Lords Table might be celebrated at, or about Midnight; and so small a variation, upon such a pious occasion, from their usual custom could be no Trespass. However, it is undeniable,

they came together to do that holy Duty upon the First day; which is Argument enough, that either they thought that day most meet for that work, or else it was their custome to celebrate the Lords Table on that day: In which they had the Apostles approbation also Wherefore, unless the Christian Churches be obliged to observe two daies in each week in the publick Service of God (which no body will adventure to affirm, (though some are fallen into such practice) then the First being set apart, (after the example of the Apostle, and the Church at Troas) by any Churches since their times; it will be hard to censure them, though they do not observe the Seventh day according to the Law of Moses.

Of the same consideration is that place, 1 Cor. 16. 2. As I have given order to the Churches in Galatia, so do ye, upon the First day of the week let every one of you lay by himself in store as God hath prospered him, that there be no gathering when I come. For as we find not that the Apostle kept so much as one Seventh-day-Sabbath in the solemn Services of the Christian Church, in any one Church of the Gentiles; so on the other hand we do find, he did keep one First-day holy with the Church at Troas, in those services which concern the Churches more especially. And now in this place, he * 1.3 Ordains, that the Col∣lection for the Poor be made upon the First day of the week. And here the work of the day, and consequently the day it self (being singled out by the Holy Ghost for that purpose) standeth upon Di∣vine Authority; and this Ordinance was also given to the Churches in Galatia.

It is most rational to conceive, that the reason why the Apostle ordains, that Collections be made for the poor Saints in the Churches of Christ upon the First day of the week, was, because he knew they were then met together upon the great concerns of Christian Religi∣on; of which, this of relieving the poor Brethren is not the least.

And this Contribution was to be freely performed, as God had prospered them, or according to the Vulgar, ei bene placuerit, as liketh him best. And where it is said, Let every one lay by himself in store; It cannot intend that they should do this at their own Houses, for so there should be the greatest Collection of all when he came, which he labours to prevent; But the meaning may be this, Let every Man act himself in this work of Charity, let him not be acted by another; But as every man himself is purposed in his heart, so let him give not grudgingly, or of necessity (but cheerfully as God hath prospered him) for God loveth a cheerful giver. I conclude from the Premi∣ses, that ••ll such Churches as come together upon the First day of the week to hear the Word preached, to break Bread, to make Col∣lections for the Poor (which comprehend the whole of that constant Publick Worship which we owe to God in the Gospel) have all the grounds which are necessary to justifie such a Religious Observation of that Day: and much more than can be shewed from the practice of any Church of Christ (when met about Gospel-Services more especially) for the observation of the Jewish Sabbath, and especially in any of the Gentile Churches.

Notes

• * 1.1

  Beza his note; quoted by Mr. Warren.
• * 1.2

  Bucan.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Sic∣ut ordinavi, As I have ordained 1 Cor. 16. 1.