Note 200, page 76. Dies tamen Dominicus.' Ep. lv. cap. xxiii. tom. ii. col. 181.

Note 201, page 76. To fast on the Sabbath, (he says).'

:

"Et de die quidem Sabbati facilior causa est,quia et Romana jejunat ecclesia, et aliæ nonnullæ, etiamsi paucæ, sive illi proximæ sive longinquæ die autem Dominico jejunare scandalum est magnum, maximè posteaquam innotuit detestabilis multumque Fidei Catholicæ Scripturisque Divinis apertissimè contraria hæresis Manichæorum, qui suis auditoribus ad jejunandum istum tanquam constituerunt legitimum diem; per quod factum est ut jejunium illius diei horribilius haberetur."-Augustin, Epist. 36, ad Casulanum, cap. 12, tom. ii.

col. 105.

The Manichees denied that Christ had a real body. He was a mere phantom. Hence the weekly joy of the Lord's Day, by which men showed their belief that He rose and took again His body, with everything appertaining to man's nature, was offensive to them. They showed their dissent by fasting upon it.

Note 202, page 76. 'The genuineness of the treatise, "De Tempore," from which,' &c. On this Dr. Pusey remarks:-"The Sermon, formerly attributed to St. Augustine, (Serm. 280, App.), which says, The holy doctors of the Church decreed to transfer all the glory of the Jewish rest (Sabbatismi) to the Lord's Day,' is later than the eighth century, since it incorporates a passage of Alcuin." Note A, ou p. 391, n. e. by the Editor of Morris' "Ephrem Syrus.”

Note 203, page 76. The Apostolical Constitutions.'

On the subject of the genuineness of the Apostolical Constitutions, see Lardner, “Credibility, &c." vol. iv. pp. 194 seq. His own opinion is most strongly against their being an ante-Nicene collection, and he assigns as their probable date that which I have given in the text. In P. 215 he writes as follows:

· Daillé, having summarily enumerated the fasts and feasts of the Constitutions,' and put down the assertion that every one is guilty of sin, who fasts on the Lord's Day, or on the Pentecoste, or, in a word, on any festival of the Lord,' says very well, that the Constitutions' which have distinguished almost every day of the year, either as a fast or as a feast, could not have come from the Apostles of Christ."

And in p. 232, note, he gives an equally unfavourable opinion of another pretentious document, the so-called Apostolical 'Canons.' "These," he says, "which, among other absurdities, attribute the Constitutions' to Clemens Romanus, and consider them to be a part of Canonical Scripture, are a gross imposture: the greater part of them belong probably to the 7th century. Archbishop Ussher

calls their compiler or author, 'bipedum nequissimus, qui Clementis personam, (quinto post excessum ipsius sæculo), induit.' (Usser. Prol. seu Diss. Ign. c. vi. fin.)"

Dr. Pusey, indeed, (Answers 444 and 459, Commission on the Law of Marriage), considers the Apostolic 'Canons' to be an ante-Nicene collection; and whatever can be urged in their favour is found in a work on the subject by Otto Carsten Krabbe, of Hamburg. I believe, however, that the very utmost that can be said of them, and indeed of the Constitutions,' is, that here and there an ancient pos or determination can be detected in them. Bunsen's reconstruction of the 'Constitutions,' as the "Church and House-Book of the early Christians," and of the Canons,' as the " 'Law-book of the ante-Nicene Church," may be consulted by those who are dissatisfied with Lardner's decision, (Hippolytus and his Age, vol. ii.)

Note 204, page 77. Here are some of its expressions:'He that fasts,' &c.

Ενοχος γὰρ ἁμαρτίας ἔσται ὁ τὴν κυριακὴν νηστεύων, ἢ τὴν πεντηκόστην. Lib. v. c. xx. fin. Coteler. tom. i. p. 331.

'Keep as Festivals,' &c.

Τὸ σάββατον μέντοι καὶ τὴν κυριακὴν ἑορτάζετε. Lib. vii. c. xxiii. p. 372.

Πᾶν μέντοι σάββατον, ἄνευ τοῦ ἑνὸς, καὶ πᾶσαν κυριακὴν ἐπιτελοῦντες συνόδους εὐφραίνεσθε. Lib. v. c. xx. p. 331.

'Let the servants work five days,' &c.

Ἐγὼ Πέτρος καὶ ἐγὼ Παῦλος διατασσόμεθα· ἐργαζέσθωσαν οἱ δοῦλοι πέντε ἡμέρας· σάββατον δὲ καὶ κυριακὴν σχολαζέτωσαν ἐν τῇ ἐκκλησίᾳ, διὰ τὴν διδασκαλίαν τῆς εὐσεβείας. Lib. viii. c. xxxiii. p. 419.

'Assemble yourselves,' &c.

Μάλιστα δὲ ἐν τῇ ἡμέρᾳ τοῦ σαββάτου, καὶ ἐν τῇ τοῦ Κυρίου ἀναστασίμῳ τῇ κυριακῇ, σπουδαιοτέρως ἀπαντᾶτε. Lib. ii. c. 59. p. 270.

How the straitness of some of these injunctions and the very existence of others can be reconciled with anything in the ante-Nicene Church, of the West, or even of the East, I leave to the judgment of the reader. The 'Constitutions,' however, are a document belonging especially to the post-Nicene Eastern Church, in parts of which, at any rate, the spurious honor paid to the Sabbath has resulted in a strange combination of Judaism and Christianity. Here are a few illustrations of this statement, showing how the delusion spread into Ethiopia:

"Scaliger tells us," says Dr. Heylin ("History of the Sabbath,” p. 472), "that the Habassines, or Ethiopian Christians, call both

Saturday and Sunday Sabbaths; the one the Jews' Sabbath, the other Christ's Sabbath."

Thorndike's Oxford Editor annotates on "The Laws of the Church,” B. iii. c. xxi. § 26: "The Ethiopians observed both Sabbath and Lord's Day simultaneously up to (at least) A.D. 1534 : according to Zaga Zabo, an Ethiopian bishop, in his Declar. Fidei et Relig. Æthiop.' addressed to Damian, and Goes, 'De Ethiop. Moribus,' pp. 494, 495; in fin. P. Martyr. 'De Rebus Oceanicis,' 8vo. Col. 1574; and so also Scaliger, 'Computus Eccles. Ethiop.'; ap. Joseph Scalig. De Emend. Temp.' lib. vii. p. 629. Lug. Bat. 1598."

Dr. Heylin adds: "Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions' ascribed to Clemens, which, indeed, do frequently press the observation of that day with no less fervour than the Sunday."

But we get down to the present day in Harris' "Highlands of Ethiopia." He has mentioned in various places the observance of Sunday, but in vol. iii. pp. 150, 151, he writes thus: "The Jewish Sabbath is strictly observed throughout the kingdom. The ox and the ass are at rest. Agricultural pursuits are suspended. Household avocations must be laid aside, and the spirit of idleness reigns throughout the day. By order of the Great Council of Laodicea, the Oriental Churches were freed from this burden; and the industrious gladly availed themselves of the ecclesiastical licence to work on the Satur day. Here, however, the ancient usage agreed too well with a people systematically indolent; and when, a few years ago, one daring spirit presumed, in advance of the age, to burst the fetters of superstition, his Majesty the King of Shoa, stimulated by the advice of besotted monks, issued a proclamation, that whoso violated the Jewish Sabbath should forfeit his property to the royal treasury, and be consigned to the state dungeon." Major Harris mentions many more instances of Judaism.

Another curious exemplification of the intrusion of Judaism into Christianity is supplied by Dr. Grant, in a work of his already quoted (Nestorians, p. 171). "The Sabbath," he says, "is regarded with a sacredness among the mountain tribes which I have seen among no other Christians in the East. I have repeatedly been told by Nestcrians of the plain that their brethren in the mountains would immediately kill a man for travelling or labouring on the Sabbath; and there is abundant reason to believe that this was formerly done, though it has ceased since the people have become acquainted with the practice of Christendom on the subject. While in the mountains I made repeated inquiries concerning the observance of that remarkable statute of the Jews, which required that whosoever doeth any work on the

Sabbath-day, he shall surely be put to death;' and I was everywhere told that this statute had formerly been literally executed. Nor does there appear to be any motive for deception, since the practice is now disapproved of by all. There are said to be Nestorians now in Tiyâry who will not kindle a fire on the Sabbath to cook their food; but their cold winters oblige them to do it for necessary warmth. On the plain there is much desecration of the Lord's Day; but can the execution of the Mosaic ritual regarding the Sabbath by the independent Nestorians, be accounted for in any other way than as a remnant of Judaism? Where, except among God's people, to whom this peculiar law was immediately promulgated, can we find a parallel case? The Nestorians have also the preparation before the Sabbath,' commencing about three hours before sunset on Saturday, when all labour should cease, except what is necessary to prepare for spending a quiet Sabbath. But the rule has in a measure fallen into disuse."

These Nestorians, as pictured by Dr. Grant, agree with the Nazarenes in observing the Jewish law in its strictness with regard to the Sabbath, but differ from them, (at least so I gather from the language), in having their Sabbath on the Lord's Day, or Sunday, instead of on Saturday. In this respect, supposing their practice to be ancient, they anticipate the Sunday Sabbatarian view of modern times. "They also have," says Dr. Grant, "the preparation before the Sabbath;" this is the Jewish parasceue, shifted from Friday. Their preparation begins at three o'clock on Saturday. This reminds us of that piece of Ecclesiastical Sabbatarianism in the Church of Rome, which appears in the law of Edgar, that the Lord's Day is to commence at three o'clock in the afternoon on Saturday, and to last until the dawn of Monday.' See Lecture III. p. 89. As to the Jewish severities transferred from the Sabbath to the Lord's Day, Dr. Grant might have found a parallel in the draft of the laws of the colony of Massachusetts. See Lecture VII. p. 212.

66

Note 205, page 78. Augustine.' Sabbatum, in præsenti tempore, otio quodam corporaliter languido et fluxo et luxurioso celebrant Judæi: vacant enim ad nugas; et quum Deus præceperit Sabbatum, illi in his quæ Deus prohibet, exercent Sabbatum. Vacatio nostra à malis operibus; vacatio illorum à bonis operibus est. Melius est enim arare quam saltare. Illi à bono opere vacant; ab opere nugatorio non vacant." In Psalm. xci. tom. vi. col. 235 D.

Chrysostom. Οἱ Ἰουδαῖοι τῶν βιωτικῶν ἀπαλλαγέντες πραγμάτων, τοῖς πνευματικοῖς οὐ προσεῖχον, σωφροσύνῃ, καὶ ἐπιεικείᾳ, καὶ ἀκροάσει θείων λογίων· ἀλλὰ τοὐναντίον ἐποίουν, γαστριζόμενοι, μεθύοντες, διαῤῥηγνύμενοι, TрVOŴYTES.-Hom. i. de Lazaro, tom. i. p. 717 A.

NOTES.

311

Cyril of Alexandria,' and 'Theodoret,' says Bingham, "Christian Antiq." B. XX. 2, 4, apply to the Jews of their day those words in Amos vi. 3, ¿pañtóμevoi σaßßátwv Yevồŵv (LXX. Vers.), and charge them with keeping false Sabbaths; and he quotes from Chrysostom a similar application of the same passage. 'Prudentius' writes severely against the Jews. 420, seq.

"Apotheos." verse

In Sharpe's "History of Egypt," p. 533, mention is made of its being a common custom of the Jews in the time of Cyril of Alexandria to frequent the theatres on the Sabbath to see the dancing. See for his authority, Socrates, Eccl. Hist. B. VII. c. xiii.

Note 206, page 78. to LXX.); viii. 4-6.

See Hosea ii. 11. Amos vi. 3-6, (according Isaiah lvi. 1-8; and, by implication, lviii. 13. Ezekiel xx. 10-26; xxii. 8, 26; and, by implication, xliv. 24. Note 207, page 78. The proverbial expression, "Luxus Sabba"De luxu autem illo Sabbatario, narrationi nec supersedendum est, qui nec latentes potest latere personas." Sidon. Apollin. lib. i. Epist. 2, apud Galland. Bibl. Patr. tom. x. p. 465 A. Note 208, page 78.

tarius," which,' &c.

Sabbat.'

The account of the meanings of Sabbat in Le Dictionnaire de l'Académie Française is curious, as showing how a word originally denoting repose and peacefulness of body and soul, has become a bye-word and a reproach. The article stands thus, only slightly abbreviated.

"SABBAT. Nom donné chez les Juifs au dernier jour de la semaine. Sabbat signifie aussi, L'assemblée nocturne que, suivant l'opinion populaire, les sorciers tiennent pour adorer le diable. Le bruit était que les sorciers tenaient leur sabbat dans cette forêt. Il se dit, figurément et familièrement, d'Un grand bruit qui se fait avec désordre, avec confusion, tel que l'on s'imagine celui du Sabbat des sorciers. Quel sabbat fait-on là haut? Il se dit aussi, figurément et populairement, Des criailleries d'une femme contre son mari, ou d'un maitre contre ses valets. Leur maître leur fit un beau sabbat quand ils revinrent. Il m'a fait un sabbat du diable, un sabbat enragé."

I have little doubt that this change of the meaning of Sabbat from rest to unrest was mainly owing to the Jews' employment of their holy day in the riotous manner described in the Fathers. Their Sabbaths were considered a mockery of religion-and a noisy mockery. From the idea of mockery the word was used to denote the rites of sorcerers, who were supposed to travesty religious offices, and defile holy things; and from the idea of noise, it was transferred ironically to describe a noisy scene, whether abroad or at home, where quiet might have been expected.