καὶ πρὸς τοῦτο, ὅτι ὁ μὲν τέλειος, ἀεὶ ἐν τοῖς λόγοις ὢν καὶ τοῖς ἔργοις καὶ τοῖς διανοήμασι τοῦ τῇ φύσει Κυρίου Λόγου Θεοῦ, ἀεί ἐστιν αὐτοῦ ἐν ταῖς ἡμέραις, καὶ ἀεὶ ἄγει κυριακὰς ἡμέρας. Origen. Contr. Cels. viii. § 29. tom. i. p. 758 F. Then he goes on to say that the τέλειος, in like manner, is always keeping Parasceue, always, as passing over from the affairs of this life to God, keeping Passover; and in like manner also, always keeping a Pentecostal season.

Note 125, page 48.

As for the Sabbath,' &c.

Ὡς γὰρ Κύριός ἐστι τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου, καὶ οὐ δοῦλος τοῦ σαββάτου ὡς ὁ λαὸς, οὕτως Κύριός ἐστιν ὁ τὸν νόμον διδοὺς, διδόναι μὲν ἄχρι χρόνου διορθώσεως, καὶ ἀλλάσσειν νόμον· ἐπιστάντος δὲ τοῦ χρόνου τῆς διορθώσεως, καὶ διδόναι μετὰ τὴν προτέραν ὁδὸν καὶ μετὰ τὴν προτέραν καρδίαν, ὁδὸν ἑτέραν καὶ καρδίαν ἑτέραν καιρῷ δεκτῷ καὶ ἡμέρα σωτηρίας.Origen. Comm. in Matt. tom. iii. p. 643 Ε.

Ἐγεννήθη ὁ ̓Ιωάννης ἑτοιμάζων Κυρίῳ λαὸν κατεσκευασμένον, ἐπὶ τέλει τῆς παλαιᾶς γενομένης διαθήκης, ἥ ἐστι σαββατισμοῦ κορωνίς· (extremitas). δι ̓ ὃ οὐ δύναται γεγενῆσθαι ἀπὸ τῆς ἑβδομάδος τοῦ θεοῦ ἡμῶν τὴν μετὰ τὸ σάββατον ἀνάπαυσιν, τοῦ σωτῆρος ἡμῶν κατὰ τὴν ἀνάπαυσιν αὐτοῦ ἐμποιοῦντος τοῖς συμμόρφοις τῷ θανάτῳ αὐτοῦ γεγενημένοις καὶ διὰ τοῦτο καὶ τῆς ἀναστάσεως.Origen, Comm. in Joan. tom. iv. p. 86 C.

66

[In quoting, as Origen's opinion, in the text, " As for the Sabbath, it has passed away as a matter of obligation (as everything else purely Jewish has passed away), though its exemplary and typical lessons are evident still,” I had in my mind his Twenty-third Homily on Numbers, tom. ii. p. 358 seq. I did not cite it in the First and Second Editions, because I conceived it impossible that any one could so før mistake its meaning as to imagine that Origen's words Sabbati Christiani were to be taken as equivalent to what has sometimes been termed the Christian Sabbath, viz. the Lord's Day. But, as this mistake has occurred, I now give a sort of analysis of the Homily. Origen appears in it to be imitating Philo, (de Sept. § § 2-5, mentioned in Note 350), who makes ten Jewish ἑορταὶ, and places first on the list " every day,” πρώτη μὲν, ἣν ἀκούσας θαυμάσαι τις ἂν ἴσως. Αὕτη δέ ἐστιν ἡμέρα πᾶσα. The second is the seventh day Sabbath, and so on. So Origen makes nine Festivitates :-1. Indesinens Festivitas, or every day ; 2. Festivitas Sabbati; 3.Neomenia; 4. Pascha Solennitas; 5. Festivitas Azymorum; 6. Festivitas Novorum or Pentecosté; 7. Festivitas Tubarum; 8. Festivitas Expiationis; 9. Festivitas Scenopegia. Each of these he allegorises in turn, and makes symbolical of the Christian life, much in the way that he has elsewhere allegorised the strictly Christian Festivitates. First comes the Indesinens Festivitas, and he exhausts himself so thoroughly on this, that he has some difficulty in varying his terms in

a!

reference to the rest. Of the second, the Jewish Sabbath, he speaks thus:-"Secunda ergo festivitas post indesinentis sacrificii festivitatem ponitur Sabbati, et oportet sanctorum quemque, et justum agere etiam Sabbati festivitatem. Quæ est autem festivitas Sabbati nisi illa de quâ Apostolus dicit, 'relinquetur ergo Sabbatismus,' hoc est, sabbati observatio, 'populo Dei?' Relinquentes ergo Judaïcas sabbati observationes, qualis debeat esse Christiano Sabbati observatio, videamus. Die Sabbati nihil ex omnibus mundi actibus oportet operari. Si ergo desinas ab omnibus sæcularibus operibus, et nihil mundanum geras, sed spiritalibus operibus vaces, ad ecclesiam convenias, lectionibus divinis et tractatibus aurem præbeas, et de cœlestibus cogites, de futurâ spe solicitudinem geras, venturum judicium præ oculis habeas, non respicias ad præsentia et visibilia, sed ad invisibilia et futura, hæc est observatio Sabbati Christiani."

It is perfectly evident that Origen is here drawing a transcendental picture of the life of a Christian, which he sets forth under the allegory of the keeping of the Jewish Sabbath. He who lives in the manner which is described realises the Sabbatismus mentioned in the Hebrews, and, by thus embracing the exemplary meaning of the Jewish Sabbath, Christianizes it, or draws a Christian moral from it. So Sabbati Christiani does not mean "Christian Sabbath," or Lord's Day, a phrase not in use until the twelfth century (vide Note 260), but the Jewish Sabbath with a Christian moral or meaning deduced from it. (Conf. supr. qualis debeat esse Christiano Sabbati observatio.) No one who has read the whole of the Homily can attach any other meaning to the passage. I may add that if Origen is not symbolizing the Sabbath, but advocating its literal continuance in the Lord's Day, he must be supposed to be advocating the literal continuance of the other Festivitates also. But what does he say upon them? Let us take his words on the Festivitas Neomeniæ for instance :-" Hæc si secundum literam considerentur, non tam religiosa quam superstitiosa videbuntur; sed sciebat Apostolus Paulus, quia non de iis loquitur lex, nec illum ritum qui a Judæis observari videtur, Spiritus Sanctus præcepit: et ideo ad eos qui fidem Dei susceperunt dicebat: 'Nemo ergo vos judicet in cibo aut potu, aut parte diei festi, aut Neomeniâ, aut Sabbato quæ sunt umbræ futurorum' (Col. ii. 16, 17). Si ergo umbra futurorum est Sabbatum, de quo pro viribus suprà explicuimus, et Neomenia umbra futurorum est, certum est quod et cæteræ festivitates similiter umbræ sunt futurorum."

Another point worth noticing is this, that at the end of the symbolizing of each Festivitas there is a sort of burden like "Sabbati Christiani," for instance, at the end of the Festivitas Tubarum :—

"Sed quis est qui festivitatem gerat memoriæ tubarum, nisi qui potest scripturas propheticas et evangelicas, quæ veluti cœlestis quædam personat tuba, mandare memoriæ, et intra thesaurum cordis recondere ? Qui ergo hæc facit, et in lege Dei meditatur die ac nocte, iste festivitatem gerit memoriæ tubarum. Sed et si quis potest gratias illas sancti Spiritûs promereri quibus inspirati sunt Prophetæ, et psalmis dicere: Canite initium mensis tuba, in die insignis solemnitatis ejus,' et qui scit in psalmis jubilare ei, dignè agit solemnitatem tubarum."

Note 126, page 48.

In all this there is not the remotest allusion to the Sabbath being either identical with, or continued in the Lord's Day. The passage is intended to exhibit the form in which the "Sabbatismus" which remaineth for the people of God may be realized here, and, Origen goes on to intimate, will be more perfectly realized hereafter.-"Quod autem diximus vera Sabbata, ultrà hunc mundum est veri Sabbati observatio."] A curious comment.' The passage occurs Contr. Cels. lib. viii. § 23, tom. i. p. 759 D. Note 127, page 48. 'Minucius Felix.' 66 Et de convivio notum est, passim omnes loquuntur. Id etiam Cirtensis nostri testatur oratio. Ad epulas solenni die coeunt, cum omnibus liberis, sororibus, matribus, sexûs omnis homines, et omnis ætatis." Then he goes on to misrepresent the Epulæ.-Octavius, § 9, p. 99, ed. Gronov. 8vo. Lugd. Bat. 1709.

On this Rigaltius remarks, "Plinius Cæcilius quamvis ethnicus ab omni de convivio calumniâ Christianos liberavit apud Trajanum. Etenim scripsit, morem illis fuisse coeundi ad capiendum cibum, promiscuum hunc et innoxium." The true account of the Epula is given in section 31 of Minucius' dialogue.

Dies solennis is a phrase used by the Fourth Council of Carthage, where it includes Sunday. See note to Lecture III. p. 82.

Note 128, page 48. Nam quod,' &c. Cyprian. Epist. LIX. p. 98, ed. Ben. fol. Par. 1726. The title of the Epistle runs thus," Cyprianus et cæteri collegæ qui in concilio lxvi affuerunt, Fido fratri salutem." (This is the third of Cyprian's Councils of Carthage, and is sometimes called Conc. Afric. I.)

6

Note 129, page 49. Commodian.' "De Die Dominicâ quid dicis?" Instruct.adv. Gentium Deos, 985.-Bibl. Patr. apud Galland. tom. iii. p. 644.

Note 130, page 94. 'Victorinus.' "S. Victorini Martyris de Fabricâ Mundi." Cave, Hist. Lit., tom. i. p. 148, quoted by Routh, vol. iii. P. 457.

"Hoc quoque die (he is speaking of Friday) ob passionem Domini Jesu Christi aut stationem Deo, aut jejunium facimus. Die septimo

T

requievit ab omnibus operibus suis, et benedixit eum et sanctificavit. Hoc die solemus superponere: idcirco, ut Die Dominico cum gratiarum actione ad panem exeamus. Et parasceue superpositio fiat, ne quid cum Judæis Sabbatum observare videamur, quod ipse Dominus sabbati Christus per prophetas suos odisse animam suam dicit (Is. i. 13, 14); quod sabbatum corpore suo resolvit (vid. Eph. ii. 14, 15): prius autem, cum ipse Moysi præciperet, ne circumcisio diem octavum præteriret, quæ die Sabbati plerumque incurrit, sicut in Evangelio scriptum legimus (vid. Joann. vii. 22)."

Some curious matter follows in the original, how Joshua broke the Sabbath at the siege of Jericho, and how Matthias broke it by killing the Prefect of Antiochus on that day. Victorinus discovers an intimation of the eighth day in the heading of the sixth Psalm. For further allusion to superpositio, or iπépleσis, see Lecture II. p. 56. And on the Dies stationarii, consult Dr. Routh's notes on this passage, Bishop Kaye's Tertullian, p. 414, and Neander's Church Hist. vol. i. Bohn's edit. p. 409, note. Wednesday and Friday were Dies stationarii. A statio or semi-jejunium concluded at the ninth hour. A jejunium lasted till the evening. The word statio refers to the notion that on these days of fasting accompanied with prayer, Christians were keeping watch (stationem) as soldiers of Christ (milites Christi). The word statio first occurs in this sense in Hermas, 1. iii. Similitud. v. Coteler. tom. i. p. 105, but is often met with in Tertullian. The word superpositio appears in the 26th Canon of the Council of Eliberis, A.D. 305. Note 131, page 49. Peter of Alexandria.'

Οὐκ ἐγκαλέσει τις ἡμῖν παρατηρουμένοις τετράδα καὶ παρασκευὴν, ἐν αἷς καὶ νηστεύειν ἡμῖν κατὰ παράδοσιν εὐλόγως προστέτακται· τὴν μὲν τετράδα, διὰ τὸ γενόμενον συμβούλιον ὑπὸ τῶν Ἰουδαίων ἐπὶ τῇ προδοσίᾳ τοῦ Κυρίου, τὴν δὲ παρασκευὴν, διὰ τὸ πεπονθέναι αὐτὸν ὑπὲρ ἡμῶν. Τὴν γὰρ κυριακὴν, χαρμοσύνης ἡμέραν ἄγομεν, διὰ τὸν ἀναστάντα ἐν αὐτῇ, ἐν ᾗ οὐδὲ γόνατα κλίνειν παρειλήφαμεν. Sancti Petri, ἐκ τοῦ λόγου τοῦ εἰς Td пáσxa.-Bibl. Patr. apud Galland. tom. iv. p. 107.

Dr. Routh has a note on the question of standing in prayer on the Lord's Day, vol. iv. p. 45.

Note 132, page 49. 'We have now gone through,' &c.

Another second century authority has recently been brought to light by Dr. Cureton, (Spicilegium Syriacum, pp. 31, 32), in the treatise by Bardesanes, the heretic," on Fate," otherwise called the "Book of the Laws of Countries." The writer, who calls himself a Christian, and no doubt was so in his own estimation, is speaking of the customs of different nations. Of the Jews he says, "All of them, wherever they are, abstain from worshipping idols; and one day in seven they

and their children abstain from all work, and from all building, and from all travelling, and from buying and selling; neither do they kill an animal on the Sabbath day, nor kindle fire, nor judge a cause; and there is not found amongst them a man whom Fortune commands that on the Sabbath day he should either go to law and gain his cause, or go to law and lose it, or should pull down or build up, or do any one of those things which all such men as have not received this law do." Then he passes to the Christians: "What, then, shall we say respecting the new race of ourselves who are Christians, whom, in every country, and in every region the Messiah established at His coming? For, lo! wherever we be, all of us are called by the one name of the Messiah-Christians; and upon one day, which is the first of the week, we assemble ourselves together, and on the appointed days we abstain from food."

Bardesanes composed his work about the middle of the second century, probably soon after the conquest of Arabia by the Romans, which took place under Marcus Aurelius Antoninus, for, as Dr. Cureton observes, he speaks of it as a recent conquest. The translation is given in Dr. Cureton's words.

I have not thought it worth while to introduce into the text a curious passage about Alexander Severus, which occurs in Ælius Lampridius, (one of the Scriptores Histor. August., who lived in the reigns of Diocletian and Constantine), and is thus commented upon and partially quoted by Selden, De Jur. Nat. et Gentium juxta Disc. Ebræor. Lib. III. c. 18 (tom. i. col. 383. Opp. fol. Lond. 1726). “Quod vero ex Lampridio affertur de Alexandri Severi ascensu in Capitolium septimo quoque (nam sic intelligendum) die, cum in urbe esset; dubitandum non videtur quin id spectârit ad animum ejus sive in Judaismum sive in Christianismum propensiorem, adeoque ad diei sive Judæorum sive Christianorum hebdomadici singularem cultum. Nam statim sequitur apud Lampridium, Christo templum facere voluit, eumque inter Deos recipere. Et ante, Quodam tempore festo, ut solent, Antiochenses, Egyptii, Alexandrini lacessiverant cum convitiolis, Syrum archisynagogum eum vocantes et archierea; velut ritibus Judæis utentem. In diis etiam, id est in lararii sui numinibus, Abrahamum eum ac Christum habuisse scribit idem Lampridius. Ita morem ejus septimo die in Capitolium ascendendi non omnino refert ille perinde ac si ex publico aliquo ac veteri Romanis instituto mos ille manâsset." Thus far Selden. But see Gibbon, c. xvi. vol. ii. pp. 209, 210, note. Note 133, page 50. The third, that,' &c. This objection is made in so many words by the late Mr. Baden Powell, "Christianity without Judaism,” Essay III. § 5, p. 161.