Note 305, page 117. 'It was further marked by . . . convocations.' Leviticus xxiii. 3; Isaiah iv. 5. Convocations took place on other days than the actual seventh: see Exod. xii. 16.

Note 306, page 117. Singing praises to God.' Ps. xcii. title. The contents of the Psalm seem to point to meditation on God's works.

Note 307, page 117. 'Gathered not from the Fourth Commandment merely.'

Bp. Jer. Taylor says:

"There is nothing more reasonable than that the commentaries or additional explications of their own prophets and holy men, and the usages of their nation, be taken into the sacredness of the text and the limits of the commandment."-Duct. Dub. vol. xii. p. 358.

Note 308, page 118. 'What Philo says.' 'Elos yàp v, àel μèv katà τὸ παρεῖκον, προηγουμένως δὲ ταῖς ἑβδόμαις, ὡς ἐδήλωσα καὶ πρόσθεν, φιλοσοφεῖν· τοῦ μὲν ἡγεμόνος ὑφηγουμένου, καὶ διδάσκοντος ἅ τε χρὴ πράττειν καὶ λέγειν, τῶν δ ̓ εἰς καλοκαγαθίαν ἐπιδιδόντων, καὶ βελτιουμένων, τά τε ἔθη καὶ τὸν βίον. ἀφ ̓ οὗ καὶ εἰσέτι νῦν φιλοσοφοῦσι ταῖς ἑβδόμαις Ἰουδαῖοι τὴν πάτριον φιλοσοφίαν, τὸν χρόνον ἐκεῖνον ἀναθέντες ἐπιστήμῃ, καὶ θεωρίᾳ τῶν περὶ φύσιν—τὰ γὰρ κατὰ πόλεις προσευκτήρια, τί ἕτερόν ἐστιν Adidaσkadeîa ppovhσews ;—Philon. Opp. p. 685. Paris, 1640. Compare also his book, "De Decalogo," p. 758.

See Bishop Jer. Taylor, "Duct. Dub." vol. xii. p. 425, and Thordike, "on Relig. Assemblies," Works, vol. i. p. 3, Oxf. edit. Note 309, page 118. For what are men,' &c. Tennyson, Morte d'Arthur. Compare Bp. Nicholson, Expos. of the Catech. Fourth Commandment; "Sanctification of the day by the exercise of religious duties [is necessary]: for to rest and not to sanctify, is to keep the Sabbath of an ox or an ass."

Cowper says something of the same sort in his Retirement: "Absence of occupation is not rest:

A mind quite vacant is a mind distressed."

Augustine, in speaking of the eternal Sabbath-keeping of the faithful, (Epist. lv. c. 9), says, "Inest autem in illâ requie non desidiosa segnitia, sed quædam ineffabilis tranquillitas actionis otiosa. Sic enim, ab hujus vitæ operibus in fine requiescitur, ut in alterius vitæ actione gaudeatur." Tom. ii. col. 178.

Note 310, page 119. In Josephus and in the Apocrypha.'

Agatharchides apud Joseph. Contr. Apion. lib. i. c. xxii.; 1 Macc. ii. 38, 41. Compare Hooker, Eccl. Pol. V. 71, 8. For the policy of Pompey, see Josephus, Antiq. Jud. lib. xiv. c. 4, § 3.

Note 311, page 120. A Sabbath-day's journey.'

Michaëlis writes thus, "Commentary on Laws of Moses," Art. 195, vol. iii. p. 162, note: "Moses, in Exodus xvi. 29, commanded the Israelites thus: 'See, for that the Lord hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.' This meant that the Israelites were to stay at home on the Sabbath, and not go out, as on other days, to gather manna. Now the Rabbins, detaching the clause, 'abide ye every man in his place, or, as it strictly means, 'sit every one in his place,' from its connexion with the rest of the passage, insisted that it was a general prohibition against going out of the camp, and that when the Israelites were no longer in a camp, it held in like manner with respect to the city, out of which, of course, no one durst then go; but that as the space of 2,000 cubits round the city belonged thereto, if a person went only that distance from it, he did not go out of it: and his going thus far was lawful, and constituted what they called a Sabbath-day's journey." He refers also to Lightfoot's "Hora Hebraicæ," on Acts i. 12. Selden discusses the subject, and the somewhat varying statements of Origen, Jerom, and others, respecting the exact distance.

The breaking in upon the supposed precept in any degree seems to have been allowed by the Rabbins because the Jews would have to attend "the holy convocation," at the tabernacle in the midst of the camp. The exact distance is said to have been suggested, partly by Joshua's appointing the space of 2,000 cubits between the ark and the people when they marched into Canaan, Josh. iii. 4; partly by 2,000 cubits being assigned for the suburbs of the cities of the Levites on every side, Numb. xxxv. 5. This, in all probability, was the distance from Mount Olivet to Jerusalem, it being said to be “a Sabbathday's journey."-Jennings, "Jewish Antiq.” vol. ii. p. 154.

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Note 312, page 120. 'Things not to be done on that day.' The instances in the text of the Lecture are given by Jennings, vol. ii. p. 157. More may be seen in that place: in Bingham, Antiq. of Christ. Ch. book xx. c. ii. § 3; and in Bp. Jeremy Taylor, "Ductor Dub.” vol. xii. p. 415. A very curious description of the Sabbath of the modern Jews is quoted in "Time and Faith," vol. i. p. 101, from a work called "The British Jews," by the Rev. John Mills. Note 313, page 120. "The Great Day of Atonement bath.' Lev. xvi. 31.

a Sab

Note 314, page 120. Tacitus.' Hist. v. c. 4, 5. [What is meant by the remark in the text of the Lecture is, that had the Sabbath been a world-wide institution as some have argued, Tacitus could hardly have given so inaccurate an account of it.]

Note 315, page 120.

Note 316, page 121.

Note 317, page 121.
Note 318, page 121.

'Persius.'

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'Suetonius.' In Vitâ Octav. c. lxxvi.
'Justin.' Lib. xxxvi. c. ii. § 14.

Juvenal.' Sat. xiv. 105.

'Martial.' Epigr. iv. 4.

Quod siccæ redolet palus lacunæ,

Quod jejunia Sabbatariorum," &c.

Sat. v. 184. "Recutitaque Sabbata palles.”

'Ovid' Rem, Am. 219.

"Nec te peregrina morentur
Sabbata."

'Petronius,' xxxv. 6.

"Et non jejunâ Sabbata lege premet." Note 319, page 121. The Sabbath was made,' &c.; Mark ii. 27. I have purposely omitted to make references to the numerous places where the Sabbath is touched upon in our Lord's history, considering them to be familiar to all.

Note 320, page 121. 'My Father worketh,' &c. John v. 17.
Note 321, page 121.
'Dean Trench.' "On Miracles."

healing at Bethesda, p. 257.

Note 322, page 122.
are quoted by him.
Note 323, page 122.
Note 324, page 123.
Mark ii. 28; Luke vi. 5.

The

'Stier.' On John v. 17. Braune and Herder

'Bengel.' Gnomon N. T. in John v. 17.

The Son of Man is Lord of the Sabbath.'

[The Codex Bezæ reads verse 5, the verse here quoted, after verse 10 in the same chapter, and inserts in its place the following remarkable words:—τῇ αὐτῇ ἡμέρᾳ θεασάμενός τινα ἐργαζόμενον τῷ σαββάτῳ, εἶπεν αὐτῷ, ̓́Ανθρωπε, εἰ μὲν οἶδας τί ποιεῖς μακάριος εἶ· εἰ δὲ μὴ οἶδας, ἐπικατάρατος καὶ παραβάτης εἶ τοῦ νόμου. It is an obvious interpolation, because it is an anachronism. The Sabbath was not then abolished, and so he who worked on it was a transgressor of the Law. Our Lord, before His resurrection, did not make it a common day, but merely rebuked the superstitious observance of it. After His resurrection, it was a common day, and he would be blessed who knew this, and abandoned it in favour of the more spiritual ordinances of Christianity. Hence it seems to me to be an insertion long after date by some zealous Christian with a view to counteract the Nazarene superstition or the Ebionite heresy. Dean Alford is disposed to believe its genuineness.]

Note 325, page 124. The law of the Sabbath fulfilled by Christ.' Abp. Whately seems to think that Christ broke the law of the Sabbath by desiring the impotent man at Bethesda to take up his bed, in contravention of what is at first sight apparently enjoined by Jeremiah (xvii. 22, 24), and enforced by Nehemiah (xiii. 19). But surely He did

no more than show his contempt for the Pharisaical gloss upon those passages, which, though originally intended to prevent operations of business, had been strained to apply to such trivial and domestic matters as these. See "Thoughts on the Sabbath," pp. 15, 16. In John v. 1, the miracle at Bethesda is said to have taken place simply on an ἑορτή; but in verse 9 it appears that ἦν σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.

Note 326, Evangelical.'

page 125. "The Jewish

Compare Cecil's "Remains," p. 301.

system by no means

"The old dispensation was a dispensation of limits, way-marks, forms, and fashions: everything was weighed and measured. If a man did but gather sticks upon the Sabbath, he was to be stoned without mercy. If a Jew brought an offering, it was of no avail if not presented at the door of the tabernacle. The manner, the time, the circumstances, were all minutely instituted; and no devotion or piety of spirit could exempt a man from the yoke of all these observances, for God had appointed these as the way in which He chose that a devout Jew should express his state of mind."

Of the punishment of the man who was gathering sticks on the Sabbath Day, Chrysostom says, "He was put to death, as adikhoas èv τύπῳ τὴν ἀλήθειαν” (in Joan.).

Note 327, page 126. The Apostles, after the Resurrection.'

Compare Bengel on Col. ii. 16. "Non obscurè Christus, postquam ipse, Sabbati Dominus, venerat, vel ante passionem docuerat libertatem Sabbati: apertius verò, post resurrectionem, per Paulum eam asseruit."

LECTURE V.

Note 328, page 129. So is the continuance of the New-moon Festival.' Bengel on Coloss. ii. 16, says, "Sabbatum est typus rerum etiam æternarum, (Heb. iv. 3, seq.), nec tamen ideo in N. T. durat : alias etiam Novilunia forent retinenda. (Is. lxvi. 22, 23.)”

Note 329, page 130. 'Ezekiel xlvi. 3, 4.'

"Likewise the people of the Lord shall worship at the door of this gate before the Lord, in the Sabbaths and in the new moons. And the burnt offerings that the prince shall offer unto the Lord in the Sabbath day shall be six lambs without blemish, and a ram without blemish." [Isaiah lvi. 1, 4, 6, 7, may also be disposed of in the same way.]

Note 330, page 130. Pray that your flight,' &c.

Compare Chrysostom on St. Matt. xxiv. 20 (tom. vii. p. 732).

Ορᾷς ὅτι πρὸς Ἰουδαίους ὁ λόγος αὐτῷ, καὶ περὶ τῶν ἐκείνους κατα ληψομένων κακῶν διαλέγεται; οὐ γὰρ δὴ οἱ ἀπόστολοι ἔμελλον σάββατον τηρεῖν, ἢ ἐκεῖ ἔσεσθαι, ἡνίκα Ουεσπασιανὸς ταῦτα ἔπραξε, καὶ γὰρ ἔφθασαν προαπελθόντες οἱ πλείους· εἰ δέ τις ἀπελείφθη, ἐν ἄλλοις τῆς οἰκουμένης διέτριβε μέρεσι τότε. διὰ τί δὲ, μὴ χειμῶνος, μηδὲ σαββάτου; χειμῶνος μὲν, διὰ τὴν δυσκολίαν τὴν ἀπὸ τοῦ καιροῦ· σαββάτου δὲ, διὰ τὴν αὐθεντίαν τὴν ἀπὸ τοῦ νόμου. ἐπειδὴ γὰρ φυγῆς χρεία καὶ φυγῆς ταχίστης, οὔτε δὲ ἐν σαββάτῳ Ἰουδαῖοι τότε φεύγειν ἐτόλμων διὰ τὸν νόμον· οὔτε δὲ ἐν χειμῶνι τὸ τοιοῦτον εὔκολον ἦν, διὰ τοῦτο προσεύχεσθέ φησιν. ἔσται γὰρ τότε θλίψις, κ.τ.λ.

Then he goes on to refer his hearers to Josephus, as an unquestionable witness of the tragic scenes that occurred.

Hengstenberg observes very well, that if "Pray that your flight be not on the Sabbath Day," is to be taken as in favor of Sabbatical observance," the Saviour is but helping to build up, what He always aimed to overthrow, the scruples of the Pharisees with regard to the outward observance of the Sabbath.”-On the Lord's Day (Martin's trans.), p. 106.

Note 331, page 130. Note 332, page 131. 'I have only noticed these passages,' &c. The text from Matt. xxiv. 20, was actually brought forward by Brabourne in support of his Saturday-Sabbatarian view, and Bishop

Non monstrare,' &c. Juvenal, xiv. 104.