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 Nestorians 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. 119. 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. 285.

Note 205, page 103. 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, διαρρηγνύμενοι, τρυφῶντες.—Hom. i. de Lazaro, tom. i. p. 717 A.

'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, ἐφαπτόμενοι σαββάτων ψευδῶν (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. "Apotheos." verse 420, seq. 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 103. See Hosea ii. 11. Amos vi. 3-6, (according to LXX.); viii. 4—6. Isaiah lvi. 1-8; and, by implication, lviii. 13. Ezekiel xx. 10-26; xxii. 8, 26; and, by implication, xliv. 24.

Note 207, page 104. 'The proverbial expression, "Luxus Sabbatarius," which,' &c. "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.

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 maître 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.

Something, however, may be attributable to the animus towards the Jews which was visible even in the times of the Roman satirists. If so, that judgment is strongly confirmed, "They please not God, and are contrary to all men." (1 Thess. ii. 15.) The fierce antipathy which they inspired may have crystallized in this desecration of the word "Sabbath."

In the same way in German, I find in Dr. Hilpert's Dictionary as a figurative sense of the word Sabbat, "The meeting and rejoicings of fabled assemblies of witches, devils, imps, hobgoblins, upon the Blocksberg," &c. "Hier hielten böse Geister ihren Sabbat." Here malignant spirits have held their Sabbath or hellish revelries. The change from "keeping holy-day" into "holiday-making," i. e. merry-making, is somewhat of the same character.

Note 209, page 104.

Chrysostom extracts a spiritual meaning.'

Κύριος γάρ, φησιν, ἐστὶ τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου, περὶ ἑαυτοῦ λέγων. Ὁ δὲ Μάρκος καὶ περὶ τῆς κοινῆς φύσεως αὐτὸν τοῦτο εἰρηκέναι φησίν. ̓́Ελεγε γάρ' τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο, οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον. Τίνος οὖν ἕνεκεν ἐκολάζετο ὁ τὰ ξύλα συνάγων ; ὅτι εἰ ἔμελλον καὶ ἐν ἀρχῇ καταφρονεῖσθαι οἱ νόμοι, σχολῇ γ ̓ ἂν ὕστερον ἐφυλάχθησαν. Καὶ γὰρ πολλὰ ὠφέλει παρὰ τὴν ἀρχὴν τὸ σάββατον καὶ μεγάλα· οἷον, ἡμέ ρους ἐποίει πρὸς τοὺς οἰκείους εἶναι καὶ φιλανθρώπους· ἐδίδασκεν αὐτοὺς τοῦ Θεοῦ τὴν πρόνοιαν καὶ τὴν δημιουργίαν.—Chrysost. in Matt. xii. 8. Hom. xxxix. § 3, tom. vii. p. 434.

And, again

Τί τοίνυν σαββάτου χρεία τῷ διὰ παντὸς ἑορτάζοντι, τῷ πολιτευομένῳ ἐν οὐρανῷ; ἑορτάζωμεν τοίνυν διηνεκῶς, καὶ μηδὲν πονηρὸν πράττωμεν· τοῦτο γὰρ ἑορτή. ̓Αλλ ̓ ἐπιτεινέσθω μὲν τὰ πνευματικά, καὶ παραχωρείτω τὰ ἐπίγεια, καὶ ἀργῶμεν ἀργίαν πνευματικὴν, τὰς χεῖρας ἐκ πλεονεξίας ἀφιστῶντες, τὸ σῶμα τῶν περίττων καὶ ἀνονήτων ἀπαλλάττοντες καμάτων, καὶ ὧν ἐν Αἰγύπτῳ τότε ὑπέμενεν ὁ τῶν ̔Εβραίων δῆμος.—Ibid. p. 435.

Note 210, page 104. He refers to 1 Cor.'

Κατὰ μίαν σαββάτου, τουτέστι κυριακὴν, ἕκαστος ὑμῶν παρ' ἑαυτῷ τιθέτω θησαυρίζων ὅ,τι ἂν εὐοδῶται· ὅρα πῶς καὶ ἀπὸ τοῦ καιροῦ προτρέπει. Καὶ γὰρ ἡ ἡμέρα ἱκανὴ ἦν ἀγαγεῖν εἰς ἐλεημοσύνην ἀναμνήσθητε γάρ, φησι, τίνων ἐτύχετε ἐν τῇ ἡμέρᾳ ταύτῃ.—Id. in 1 Cor. xvi. 2, tom. x. p. 400.

Note 211, page 104. In his eloquent manner.'

Ορα πῶς πάντα πάρεργα ἦν τοῦ κηρύγματος πεντηκοστὴ τότε ἦν, καὶ κυριακὴ ἦν, ὁ δὲ καὶ μέχρι μεσονυκτίου διδασκαλίαν ἐκτείνει οὕτω τῆς μαθητῶν σωτηρίας ἐφίετο, ὅτι οὐδὲ τὴν νύκτα ἐσίγα· ἀλλὰ τότε μᾶλλον διελέγετο, ἅτε ἡσυχίας οὔσης. ὅρα πῶς καὶ πολλὰ διελέγετο, καὶ περὶ αὐτὸν τοῦ δείπνου τὸν καιρόν. ̓Αλλὰ συνετάραξε τὴν ἑορτὴν ὁ διάβολος, οὐ μὴν ἴσχυσε, βαπτίσας τὸν ἀκροατὴν ὕπνῳ, καὶ κατενεγκών.-Id. in Act. xx. 7, tom. ix. p. 325. Note 212, page 104. He desires some of his hearers.' title to Hom. x. on Genesis, tom. iv. p. 71. In the body of the Homily he calls the refection ἡ αἰσθητὴ τράπεζα, and the σύναξις, ἡ πνευματικὴ ἑστίασις.

Note 213, page 104.

See the

He has a very remarkable passage.' Hom.

x. on Genesis, tom. iv. p. 80.

D D

'Cyril of Alexandria.'

Note 214, page 105. Οὐκοῦν ἀνάπαυσις μὲν ἡ πρώτη τῆς ἑβδομάδος ἡμέρα, τὸν ἐν ἀρχαῖς τοῦ ἀνθρώπου καιρὸν ὑποφαίνουσα· ἀνάπαυσις δὲ ὁμοίως καὶ ἡ ὀγδόη καθ ̓ ἣν ἀνεβίω Χριστὸς, προσηλώσας τῷ ἰδίῳ σταυρῷ τὸ καθ ̓ ἡμῶν χειρόγραφον, καὶ εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα ἡμᾶς θανάτου καὶ ἁμαρτιῶν ἐξελών, ποινῆς ἀπαλλάξῃ καὶ πόνων, καὶ τὴν ἐν ἀρχαῖς ἀνάπαυσιν δι ̓ αὐτοῦ κερδάνωμεν.—Cyril. Alex. de Adorat. in Spir. et Verit. lib. xvii. tom. i. p. 620 B.

And, again

Τοῖς φυλάττουσι τα σάββατα αὐτοῦ, Χριστοῦ δηλονότι· ἕτερα δ' ὡς ἔφην, τὰ αὐτοῦ σάββατα παρὰ τοῦ νόμου. τὰ μὲν γὰρ ἦν ἐν τύποις, τὰ δὲ τῷ τῆς ἀληθείας καταφαιδρύνεται κάλλει. Καὶ ἐπὶ τοῖς ἐπιλεξαμένοις ἃ αὐτὸς βούλεται, καὶ ἀντεχομένοις τῆς διαθήκης αὐτοῦ· βούλεται δὲ Χριστὸς οὐ τὰ ἐν σκιαῖς καὶ γράμμασι νομικῶς, ἀλλὰ καὶ τὰ ἐν τῇ διαθήκῃ τῇ παρ' αὐτοῦ· δῆλον δὲ ὅτι τῇ νέᾳ τε καὶ εὐαγγελικῇ.—Id. in Esaiam, lib. v. tom. ii. p. 790.

Note 215, page 105. 'The Jews were prone.'

Επιλαθόμενοι δὲ τῶν πατρίων ἐθῶν, καὶ τὴν προγονικὴν εὐσέβειαν ἀρνησάμενοι, πρὸς τὰς τῶν ἐπιχωρίων ψευδολατρείας ἐτράποντο.. ἡλίῳ μὲν χρῆναι προσκυνεῖν ὑπελάμβανον, οὐρανῷ δὲ καὶ γῇ, σελήνῃ καὶ ἄστροις, καὶ τίνι γὰρ οὐχὶ τῶν στοιχείων τὴν Θεῷ πρέ πουσαν δόξαν ἀπονέμειν ᾤοντο δεῖν; . . . ἐπειδὴ δέ πως ἐχρῆν καὶ διὰ πράγματος ἐναργοῦς ἐπαναγκάζειν ὥσπερ καὶ οὐχ ἑκόντας ὁμολογεῖν, ὡς πεποίηται μὲν οὐρανὸς, ἥλιος δὲ καὶ σελήνη, καὶ ἄστρα, καὶ γῆ, καὶ ἡ ἄλλη δὲ σύμπασα κτίσις ταῖς τοῦ δημιουργή σαντος τέχναις εἰς τὸ εἶναι κεκίνηται, συσχηματίζεσθαι κελεύει τῷ δημιουργῷ, καὶ καταλύοντας ἐν σαββάτῳ, τῆς ἑορτῆς τὴν αἰτίαν εἰδέναι βούλεται κατέλυσε γὰρ, φησὶν ὁ Θεὸς, ἀπὸ πάντων τῶν ἔργων αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ. Οἱ γὰρ καταλύοντι τῷ δημι ουργῷ συγκαταλύειν σπουδάζοντες, πῶς οὐκ ἂν ὁμολογήσαιεν, καὶ μάλιστα σαφῶς, ὡς πεποίηται μὲν τὰ σύμπαντα, εἷς δὲ ἁπάντων δημιουργὸς, καὶ τεχνίτης ἐστί; Συμβέβηκε τοίνυν, διὰ τῆς κατὰ τὸ σάββατον ἀργίας, καὶ τὸν περὶ τῆς θεότητος εἰσφέρεσθαι λόγον τοῖς ἐξ Ἰσραὴλ, καὶ τὸν ἁπάντων τεχνίτην καὶ δημιουργὸν ἐπιγι νώσκεσθαι φύσιν, καὶ τὴν τῶν ὁρωμένων στοιχείων οὐκ ἀγνοεῖσθαι δουλείαν.—Cyril. Alex. Hom. vi. de Fest. Paschal. tom. v. part 2, p. 76.

Note 216, page 105. 'Theodoret condemns the Ebionites.' He says τὸ μὲν σάββατον κατὰ τὸν Ἰουδαίων τιμῶσι νόμον, τὴν δὲ κυρια