Dial. cum Tryph. § 12, p. 113 A. σεσαββάτικε τὰ τρυφερὰ καὶ ἀληθινὰ σάββατα τοῦ Θεοῦ. The allusion is to Isaiah, e. viii. 13, καλέσεις τὰ σάββατα τρυφερά.-LXX. Compare a similar adaptation of the Scripture phrase by Macarius, quoted in Lecture III. p. 70.

Note 103, page 43. Dion Cassius.' From Dion Cassius we learn the fact given in the text that the hebdomadal division of time had become prevalent; "but, (he adds), it is not long, so to say, since it began." Histor. xxxvii. 18. He then proceeds to explain the reasons why the days were named respectively from the Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn. He says that the Egyptians named them thus, and that the cycle itself came from Egypt. Compare Dr. Whewell's "Elements of Morality," &c. B. IV. c. 16. But see Lecture IV. pp. 104-107. On the whole subject consult Selden, “De Jure Naturali et Gentium;" Greswell's "Fasti Temporis Catholici;" and a learned paper by Archdeacon Hare, "On the Names of the Days of the Week," in the first volume of the Philological Museum.

Note 104, page 44. 'Dionysius.' Valesius, whose version Dr. Routh adopts, translates the passage thus: "Hodie sacrum diem Dominicum transegimus." I am not quite satisfied with this rendering, but cannot suggest any other, except on the supposition that the sentence has lost its apodosis.-Rel. Sacræ, vol. i. p. 180, from Euseb. H. E. iv. 23. Note 105, page 44. 'Melito.'

Τούτων (Melitonis et Apollinaris) εἰς ἡμετέραν γνῶσιν ἀφίκται τὰ ὑποτεταγμένα Μελίτωνος, τὰ περὶ τοῦ πάσχα δύο, καὶ τὰ περὶ πολιτείας καὶ προφητῶν, καὶ ὁ περὶ τῆς ἐκκλησίας, καὶ ὁ περὶ Κυριακῆς λόγος K.T.λ. —Routh,“ Reliq. Sacræ,” vol. i. p. 120, from Euseb. H. E. iv. 26. Note 106, page 44. 'Irenæus.' After speaking of the symbolical character of circumcision, he proceeds :

“Hoc idem de Sabbatis Ezechiel propheta ait: Et Sabbata mea dedi eis, ut sint in signo inter me et ipsos, ut sciant quoniam ego Dominus, qui sanctifico eos. Et in Exodo Deus ait ad Moysem: Et Sabbata mea observabitis; erit enim signum apud me vobis in generationes vestras. In signo ergo data sunt hæc; non autem sine symbolo erant signa, id est, sine argumento, neque otiosa, tanquam quæ a sapiente artifice darentur; sed secundum carnem circumcisio circumcisionem significabat spiritalem. Etenim nos, ait Apostolus, circumcisi sumus circumcisione non manufactâ. Et Propheta ait, Circumcidite duritiam cordis vestri. Sabbata autem perseverantiam totius diei erga Deum deservitionis edocebant. Estimati enim sumus, ait Apostolus Paulus, totâ die ut oves occisionis, scilicet consecrati, et ministrantes omni tempore fidei nostræ, et perseverantes ei, et abstinentes ab omni avaritiâ, non acquirentes, nec possidentes thesauros in terrâ. Manifestabatur autem

et tanquam de iis quæ facta sunt, requietio Dei, hoc est, regnum, in quo requiscens homo ille qui perseveraverit Deo adsistere, participabit de mensâ Dei.

"Et quia non per hoc justificabatur homo, sed in signo data sunt populo, ostendit, quod ipse Abraham sine circumcisione et sine observatione sabbatorum, credidit Deo,et reputatum est illi ad justitiam, et amicus Dei vocatus est."-Iren. Contr. Hær. iv. 16, p. 246, ed. Ben. fol. Par. 1710.

Καθώς φησιν ὁ μακάριος Εἰρηναῖος ἐν τῷ περὶ τοῦ Πάσχα λόγῳ, ἐν ᾧ μέμνηται καὶ περὶ τῆς Πεντηκοστῆς, ἐν ᾗ οὐ κλίνομεν γόνυ, ἐπειδὴ ἰσοδυναμεῖ τῇ ἡμέρᾳ τῆς Κυριακῆς, κατὰ τὴν ῥηθεῖσαν περὶ αὐτῆς αἰτίαν.— Fragmentum lib. de Pascha, apud Justin. M. Resp. ad Quæst. 115 ad Orthod. p. 490 B., fol. Par. 1742.

Note 108, page 45. Of Asia Minor, Syria, and Mesopotamia.' Eusebius, Eccl. Hist. V.23, says of Asia. But as Bp. Kaye observes, Asia Minor must be intended, for the orthodox list, (Palestine, Rome, Pontus, Gaul, Osdroene, Corinth, Alexandria), has certain Asiatic Churches in it.

Note 109, page 45. ås av μnd', K.T.λ. This passage is not totidem verbis attributed by Eusebius, Eccl. Hist. V. 23, to the Churches of Gaul; but we are told there by the historian that it was in substance the pos, or determination of the orthodox Churches generally of that day. A little further on, he informs us that an epistle on the subject from the #apoiklai of Gaul, of which Irenæus was bishop, was extant in his day, (φέρεται δ ̓ εἰσέτι νῦν . . . . γραφὴ. . . . . τῶν κατὰ Γαλλίαν παροικιῶν, ἃς Εἰρηναῖος ἐπεσκόπει); and in V. 24, he says, that Irenæus, acting as the representative of the brethren in Gaul, of whom he was the ἡγούμενος, wrote to the same effect, (ἐκ προσώπου ὧν ἡγεῖτο κατὰ τὴν Γαλλίαν ἀδελφῶν ἐπιστείλας, παρίσταται τὸ δεῖν ἐν μόνῃ τῇ τῆς Κυριακῆς ἡμέρᾳ τὸ τῆς τοῦ Κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον.) See Lecture III. p. 68, and compare Thorndike, "Laws of the Church,'" III. xxi. 22.

Note 110, page 45. Clement of Alexandria.' In Strom. V. Clement imagines that he discovers an allusion to the Lord's Day, under the title of the Eighth Day, in the Republic of Plato, B. X. Τὴν δὲ Κυριακὴν ἡμέραν ἐν τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων διὰ τούτων καταμαντεύεται. Plato's words are, Ἐπειδὴ δὲ τοῖς ἐν τῷ λειμῶνι ἑκάστοις ἑπτὰ ἡμέραι γένοιντο, ἀναστάντας ἐντεῦθεν δεῖν τῇ ὀγδόῃ πορεύεσθαι, καὶ ἀφικνεῖσθαι τεταρταίους.) Of course, this is a mere fancy, but it shows the hold that the Kupiah 'Huépa had upon Clement's mind. He next proceeds to produce passages from Greek writers to show that the seventh day was by them considered holy. All that can fairly be

collected from these passages is, that the Greeks attached some particular sanctity to the seventh day of the month, and some peculiar virtue to the number seven; but this they did also to other days and numbers. But see Lecture IV. p. 105.

Note 111, page 45. ἀποδοχῆς, κακῶν. κ.τ.λ.

di'aroxys. This is Sylburgius' reading for Clem. Alex. Strom. IV. § 3, p. 566, ed. Potter, fol. Oxon. 1715. See Bp. Kaye's Clement of Alex. p. 416. Note 112, page 45. éßdoμn Tolvuv, K.T.λ. Clem. Alex. Strom. VI. § 16, p. 810.

[For the sake of those who press the identification of the Sabbath with the Lord's Day from Strom. VI. § 16, I give here some account

of that passage.

Clement is discovering manifold mysteries in all sorts of numbers. There is a δεκὰς in heaven, a δεκὰς in earth, a δεκάs in man. There are mysteries in the ark which contained the dexάλoyos, in the two Tables of Commandments, &c.-in fact, every sort of strange fancy that can be brought together is crammed into this strange chapter. Amongst other things, there are mysteries in the gàs, the ßdoμàs, and the oydoάs. Then follows a discussion about the letters used in Greek for cardinal numbers. Then, by the way, (èv Tapéрy), occurs the intimation which I have alluded to at the head of this note and in the text of the Lecture. The Law has indeed its Booμàs, a rest from sin, in type and figure, and so far forth is an ἑβδομὰς οι σάββατον. But ʼn kupiws &ẞdoμàs is the Gospel period, as giving a truer rest than did the Law; though, as it comes in point of time after the other Booμàs (the Law), it may be designated an ỏydoás. In all this I see no more than Bp. Kaye saw, a contrast between the Law and the Gospel, (the Law being the Seventh Day, and the Gospel the Eighth day,) and an allegorizing, of the Law by the Záßßarov which was extinct, of the Gospel by the Kupiakǹ which was ever present to Clement's mind. I have extracted from the passage the only meaning of which it is susceptible, viz. that the Law (or épyáris period, the working period as it might be called, though it had in it an éçàs, and an éßdoμàs Οι σάββατον), is superseded by what may really be called a σάββατον, (term it éẞdouàs or oydoàs, or what you please,) i.e. Christ's Gospel reign, KuρLaкns KAпpovoμlas àváπavtis, inchoate here,completed hereafter.] Note 113, page 45. Clement takes occasion,' &c. àɣalds yàp ŵr, εἰ παύσεταί ποτε ἀγαθοεργῶν, καὶ τοῦ Θεὸς εἶναι παύσεται. Strom. VI. § 16, p. 813. But see Bp. Kaye's Clem. Alex. p. 418, where his paraphrase of the passage about the true Gnostic occurs. False Gnostics are represented as calling themselves Kúpio σaßßáтou, and as perversely interpreting our Lord's words to denote freedom from all restraint.-Strom. III. § 4, p. 525.

Note 114, page 45. Clem. Alex. p. 451.

Note 115, page 46.

'As for Christian days,' &c. Bp. Kaye's

OvTOS, K.T.λ. Clem. Alex. Strom. VII. § 12,

p. 877. [Observe that Clement says, "Makes that day a Lord's Day,"

not the Lord's Day.]

Note 116, page 46. Qui contendit,' &c. Tertull. adv. Judæos, c. 2. Note 117, page 47. Diem solis,' &c. The passage in full is, "Equè si diem solis lætitiæ indulgemus, aliâ longè ratione quam religione Solis; secundo loco ab eis sumus, qui diem Saturni otio et victui decernunt, exorbitantes et ipsi ab Judaico more quem ignorant." Tertull. Apoll. c. 16.

Note 118, page 47. Note 119, page 47. geniculis adorare. usque gaudemus." Note 120, page 47. 'Nos vero,' &c. The passage from which it is taken is in Tertullian de Orat. c. 23, Semler's edit. vol. iv. p. 22. "De genu quoque ponendo varietatem observationis patitur oratio per pauculos quosdam, qui Sabbato abstinent genibus. Quæ dissensio quum maximè apud Ecclesias causam dicat, Dominus dabit gratiam suam, ut aut cedant, aut sine aliorum scandalo sententiâ suâ utantur. Nos verò sicut accepimus, solo die Dominico Resurrectionis non ab isto tantum, sed omni anxietatis* habitu et officio cavere debemus, differentes etiam negotia, ne quem diabolo locum demus. Tantundem et spatio Pentecostes, quæ eadem exultationis solennitas est,† dispungimus. Cæterum omni die quis dubitet prosternere se Deo vel primâ saltem oratione, quâ lucem ingredimur? Jejuniis autem et stationibus nulla oratio sine genu, et reliquo humilitatis more, celebranda est. Non enim oramus tantum, sed et deprecamur, et satis facimus Deo Domino nostro. De temporibus orationis nihil omnino præscriptum est, nisi planè omni in tempore et loco orare."

'Nobis, quibus,' &c. Tertull. de Idolol. c. 14. "Die Dominico jejunium nefas ducimus, vel de Eâdem immunitate a die Pascha in Pentecosten Tertull. de Cor. Mil. c. 3.

Tertullian has a curious passage in "De Fugâ in Persecutione," c.14, in which he speaks of celebrating "Dominica Solennia.” I believe from the contiguity of the word "colligemus," which reminds one of the Christian συλλογαὶ, οι συνάξεις, that he refers to the Lord's Day. If he refers to the Lord's Supper, he at any rate shows no hesitation about celebrating it at any time. "Sed quomodo colligemus, inquis, quomodo Dominica Solennia celebrabimus? utique quomodo et Apos

*After habitu is sometimes inserted abstinemus, and for officio is read officia; but with the reading officio, abstinemus is unnecessary.

+ Solennitas est.

Muratori's conjecture for solennitutem. He also conjectures dispun

gimus for dispungimur.

....

toli; fide, non pecuniâ tuti: quæ fides si montem transferre potest, multo magis militem . . . . Postremo si colligere interdiu non potes, habes noctem, luce Christi luminosâ adversus eam. Non potes discurrere per singulos, sit tibi et in tribus ecclesia."

There is a good note in Semler's edition on the word colligere. Cyprian, "De Op. et Eleem." § 15, has a similar phrase. "Locuples es et dives, et Dominicum celebrare te credis, quæ Corbanum omnino non respicis? Quæ in Dominicum sine sacrificio venis, quæ partem de sacrificio, quod pauper obtulit, sumis?" Here the words Corbanum and Sacrificium show clearly that the Lord's Supper, not the Lord's Day, was intended. In fact, Cyprian uses Dominicum celebrare in that sense in Epist. ad Cæcil. § 16.

In a work called "The Sabbath, by a Layman,” (Sir W. Domville), vol. i. pp. 257 seq., there is a very curious discussion of a misquotation by Bp. Andrewes, (Judgment on Traske), from "The Acts of the Martyrs," of the phrase Dominicum servasti? Dr. Heurtley, in his University Sermon on "The Lord's Day," Oxf. 1856, seems to have believed unsuspectingly, on Bp. Andrewes' authority, that the phrase existed, and that it applied to the Lord's Day.

As to the title given to the day at this period, Bp. Kaye writes thus, (Tertullian, p. 408), "Tertullian uses both names; that of Sunday, when addressing the heathens, Apol. c. 16; Ad Nationes, Lib. I. c. 13; that of the Lord's Day, when writing to Christians. De Coronâ, c. 3; De Jejuniis, c. 15; De Idololatriâ, c. 14; De Animâ, c. 9; De Fugâ in Persecutione, c. 14. We are not, however, certain that Tertullian uniformly observes this distinction; Bingham thinks that he does, B. XX. c. 2, § 1."

Note 121, page 47.

vol. i. p. 458.

Canon Robertson.'

66

History of the Church,"

Note 122, page 47. Neander.' "Church History," vol. i. p. 408.

Bohn's edit.

Note 123, page 48.

tom. ii. p. 154 A.

66

Quod si,' &c. 'Origen. Comm. in Exod." After the words in the text occur the following:"Jam tunc indicatum quod in sabbato ipsorum, gratia Dei ad eos de cœlo nulla descenderit, panis cœlestis qui est sermo Dei ad eos nullus venerit. . . . . In nostrâ enim dominicâ die semper Dominus pluit manna de cœlo."

Note 124, page 48. It is one of the marks,' &c. Origen speaks very much after the manner of Tertullian. He argues, first, against Jewish days, and times, and years, and then meets the objection: ἐὰν δέ τις πρὸς ταῦτα ἀνθυποφέρῃ τὰ περὶ τῶν παρ' ἡμῖν κυριακῶν, ἢ παρασκευῶν, ἢ τοῦ πάσχα, ἢ τῆς πεντηκοστῆς δι' ἡμερῶν γινόμενα λεκτέον