ting leave to play iv raïç ißdóμais, and that of Ælius Lampridius, touching Alexander Severus, using to go unto the capitols and other temples, upon the seventh day. Whereunto we may add those verses of the ancient Greek poets, alleged by Clemens Alexandrinus and Eusebiust, which plainly show that they were not ignorant, that the works of creation were finished on the seventh day, for so much doth that verse of Linus intimate :

Εβδομάτη δὴ οἱ τετελεσμένα πάντα τέτυκται,

And that of Homer:

Εβδομὸν ἦμαρ ἔην, καὶ τῷ τετέλεστο ἅπαντα.

And that of Callimachus :

̔Εβδομάτη δ ̓ ἡοῖ καὶ οἱ τετύκοντο ἅπαντα,

The Israelites, by the law of Moses, were not only to observe their weekly Sabbath every seventh day, but also their feast of weeks once in the year: which although by the vulgar use of the Jewish nation it may now fall upon any day of the week; yet do the Samaritans until this day constantly observe it on the first day of the week, which is our Sunday, for which they produce the letter of the law", where the feast of the first fruits (otherwise called Pentecost, or the feast of weeks) is prescribed to be kept the morrow after the Sabbath: which not they only, but also amongst our Christian interpreters, Isychius and Rupertus do interpret to be the first day of the week. "Planius," saith Isychius, "Legislator intentionem suam demonstrare volens, ab altero die Sabbati memorari præcepit quinquaginta dies: Dominicum diem proculdubio volens intelligi. Hic enim est altera dies Sabbati, (in hac

Lib. 5. Stromat.

"Levit. chap. 23. ver. 15, 16.

Lib. 13. Præparat, evangelic.

* Isych. lib. 6. in Levit. cap. 23. vid. Lidyat. de variis annorum formis,

cap. 5.

enim resurrectio facta est) qua hebdomadæ numerantur septem, usque ad alterum diem expletionis hebdomadæ. Dominica rursus die Pentecostes celebramus festivitatem, in qua Sancti Spiritus adventum meruimus." Where you may observe by the way, that although this author made a little bold to strain'the signification of altera dies Sabbathi, (which in Moses denoteth no more than the morrow after the Sabbath,) yet he maketh no scruple to call the day of Christ's resurrection another Sabbath day, as in the council of Friuli also (if I greatly mistake not the matter) you shall find Saturday called by the name of Sabbatum ultimum, and the Lord's day of Sabbatum primum, (with some allusion perhaps to that of St. Ambrose: "Ubia Dominica dies cœpit præcellere, qua Dominus resurrexit; Sabbatum, quod primum erat secundum haberi cœpit a primo) not much unlike unto that, which Dr. Heylin' himself noteth out of Scaliger of the Ethiopian Christians; that they call both of them by the name of Sabbaths: the one the first, the other the latter Sabbath; or in their own language, the one Sanbath Sachristos, that is, Christ's Sabbath, the other Sanbath Judi, or the Jews' Sabbath.

But touching the old Pentecost it is very considerable, that it is no where in Moses affixed unto any one certain day of the month, as all the rest of the feasts are which is a very great presumption, that it was a moveable feast, and so varied, that it might always fall upon the day immediately following the ordinary Sabbath. And if God so order the matter, that in the celebration of the feast of weeks the seventh day should purposely be passed over, and that solemnity should be kept upon the first: what other thing may we imagine could be præsignified thereby, but that under the state of the Gospel the solemnity of the weekly service should be celebrated upon that day? That on that day the famous Pentecost in the second of the Acts was observed, is in a manner generally acknowledged

y Consecuti sumus, (juxta usum loquendi veterum.)

Concil. Forojuliens. cap. 13.

Part. 2. cap. 2. pag. 191.

a In Psal. 47.

C

Against Doctor Heylin, part. 2.

cap. 1. pag. 14.

by all: wherein the truth of all those that went before being accomplished, we may observe the type and the verity, concurring together in a wonderful manner. At the time of the Passover" Christ our Passover" was slain for us: the whole Sabbath following he rested in the grave. The next day after that Sabbath, the ye, or sheaf of the first fruits of the first (or barley) harvest, was offered unto God; and Christ rose from the dead, and became the "first fruits of them that slept;" 66 manys bodies of the saints that slept" arising likewise after him. From thence was the count taken of the seven Sabbaths; and upon the morrow after the seventh Sabbath (which was our Lord's day) was celebrated the feast of weeks, the day of the first fruits of the second (or wheat) harvest: upon which day the apostles having themselves received the first fruits of the Spirit, begat three thousand souls with the word of truth, and presented them as the first1 fruits of the Christian Church unto God, and unto the Lamb. And from that time forward doth Waldensis note that the Lord's day was observed in the Christian Church in the place of the Sabbath. "Quia inter legalia," saith he, "tunc sublata Sabbati custodia fuit unum, planum est tunc intrasse Dominicam loco ejus: sicut baptisma statim loco circumcisionis. Adhuc enim superstes erat sanctus Johannes, qui diceret: Et fui in spiritu die Dominica, cum de Dominica die ante Christi resurrectionem nulla

prorsus mentio haberetur. Sed statim post missionem Spiritus Sancti, lege nova fulgente, in humano cultu sublatum est Sabbatum; et dies Dominicæ resurrectionis clarescebat Dominica."

The revelation' exhibited unto St. John upon the

a 1 Cor. chap. 5. ver. 7.

f 1 Cor. chap. 15. ver. 20.

Matth. chap. 27. ver. 52, 53.

e Levit. chap. 23. ver. 10, 11.

Levit. chap. 23. ver. 15, 16, 17.

h Numb. chap. 28. ver. 26. Exod. chap. 34. ver. 22.

Acts, chap. 2. ver. 1. 4, 5. 41.

ver. 4.

James, chap. 1. ver. 18. Rev. chap. 14.

k Thom. Waldens. doctrinal. tom. 3. tit. 16. cap. 140. Revel. chap. 7. ver. 10.

Lord's day, is by Irenæus (in his fifth book) referred unto the empire of Domitian, or, as St. Hierome in his catalogue more particularly doth express it, to the fourth year of his reign which answereth partly to the forty-ninth, and partly to the ninety-fifth year of our Lord, according to our vulgar computation; and was about eleven or twelve years before the time when Ignatius did write his epistles. Of whom then should we more certainly learn, what the apostle meant by the Lord's day, than from Ignatius ? whom was by the Apostles themselves ordained bishop of that church wherein the disciples were first called Christians; and in his epistle to the Magnesians clearly maketh the Lord's day to be a weekly holyday, observed by Christians, in the room of the abrogated Sabbath of the Jews than which, can we desire more? But here you are to know, beside the common edition, wherein the genuine epistles of Ignatius are foully depraved by a number of beggarly patches, added unto his purple by later hands; there is an ancient Latin translation to be found in the library of Caius college in Cambridge; which, although it be very rude, and corrupt both in many other, and in this very same place also of the epistle to the Magnesians; yet is it free from these additaments, and in many respects to be preferred before the common Greek copy, as well because it agreeth with the citations of Eusebius, Athanasius, and Theodoret, and hath the sentences vouched by them out of Ignatius (and particularly that of the Eucharist, in the epistle to the Smyrnians) which are not all to be found in our Greek; and hath in a manner none of all those places in the true epistles of Ignatius, against which exception hath been taken by our divines which addeth great strength to those exceptions of theirs, and sheweth that they were not made without good cause. Now in this translation there is nothing to be found touching the Sabbath and the Lord's day in the epistle to the Magnesians, but these words only: "Non amplius sabbatizantes, sed secundum Dominicam viventes, in qua et vita nostra orta

Acts. chap. 11. ver. 26.

est;" whereunto these of our common Greek may be made answerable. Μηκέτι οὖν σαββατίζωμεν, ἀλλ ̓ ἑορτάζωμεν τὴν Κυριακὴν, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν. all those other words alleged by Dr. Heylin°, to prove that Ignatius would have both the Sabbath and the Lord's day observed, being afterwards added by some later Grecian; who was afraid that the custom of keeping both days observed in his time should appear otherwise to be directly opposite to the sentence of Ignatius, whereas his main intention was to oppose the Ebionites of his own time: who, as Eusebius witnesseth in the third book of his Ecclesiastical history, did both keep the Sabbath with the Jews, and also ταῖς κυριακαῖς ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην τοῦ σωτηρίου ἀναστάσεως τέλουν. By whose imitation of the Church herein, the antiquity of the observation of the Lord's day may be further confirmed: Ebion being known to have been St. Paul's antagonist; and to have given out of himself, that he was one of those that "brought the prices of their goods, and laid them down at the apostles' feet:" as the universality of the observance may be gathered by the argument drawn from thence by Eusebius (towards the end of his oration of the praises of Constantine) to prove the preeminency of our Saviour Christ, above all the gods of the heathen: because this prescript of his touching the celebration of this day was admitted and submitted unto, not within the dominions of Constantine only, but also throughout the compass of the whole world. "Quis in," saith he, "cunctis totius orbis terrarum incolis, seu terra seu mari illi sint, præscripserit ut singulis septimanis in unum convenientes diem Dominicum

n It may be the three first syllables of this word were wanting in the Greek copy, which the translator used; and thence came his viventes.

o Part. 2. pag. 43.

» Τὶς τοῖς το μέγα στοιχεῖον τῆς γῆς οἰκοῦσι, τοῖς τὲ κατὰ γῆν καὶ τοῖς κατὰ θάλατταν, ἐφ ̓ ἕκαστης ἑβδομάδος τὴν Κυριακὴν χρηματιζούσαν ἡμέραν ἑορτὴν ἄγειν ἐπὶ ταῦτο συνιόντας παραδέδωκε· καὶ αὐτὰ σώματα πιαίνειν, τὰς δὲ ψυχὰς ἐν θέοις παιδεύμασιν, ἀναζωπυρεῖν παρασ

κεύασε.