from the dead." So says Ignatius, "Let us keep the And so says Clemens Alexandrinus: "He that truly observes the Lord's day, glorifies therein the resurrection of the Lord." Justin Martyr relates that "on Sunday the Christians assembled together, because it was the first day of the week, on which God, out of the confused chaos, made the world, and Jesus Christ, our Saviour, arose from the dead; for on Friday he was crucified, and on Sunday he appeared to his apostles and disciples, and taught them those things that the Christians now believe.”d And to the same purpose Origen adviseth his auditors to pray unto Almighty God, " especially on the Lord's day, which is a commemoration of Christ's passion; for the resurrection of Christ is not only celebrated once a year, but every seven days." § 9. From hence it was that the usual appellation of this day both by the Greek and Latin churches was, "the Lord's day.” So it is styled by Clemens Alexandrinus, τὴν Κυριακὴν ἡμέραν, “ the Lord's day,” and amongst the 2 "Αγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ἰησοῦς ἀνέςη ἐκ νεκρῶν. Epist. Catholic. § 11, p. 244. • Κατὰ Κυριακὴν ζωὴν ζῶντες, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δι' αὐτοῦ. Epist. ad Magnes. p. 35. C Κυριακὴν ἐκείνην τὴν ἡμέραν ποιεῖἀνάςασιν δοξάζων. Stromat. lib. 7, p. 535. τὴν ἐν αὐτῇ τοῦ Κυρίου 4 Τὴν δὲ τοῦ ἡλίου ἡμέραν κοινῇ πάντες τὴν συνέλευσιν ποιούμεθα, ἐπειδὴ πρώτη ἐςιν ἡμέρα, ἐν ᾗ ὁ Θεὸς τὸ σκότος καὶ τὴν ὕλην τρέψας, κόσμον ἐποίησε, καὶ Ἰησοῦς Χρισὸς ὁ ἡμέτερος σωτὴρ τῇ αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέςη· τῇ γὰρ πρὸ τῆς Κρονικῆς ἐςαύρωσαν αὐτὸν, καὶ τῇ μετὰ τὴν Κρονικὴν, ἥτις ἐςιν ἡλίου ἡμέρα, φανεὶς τοῖς ἀποςόλοις αὐτου καὶ μαθηταῖς, ἐδίδαξε ταῦτα ἅπερ εἰς ἐπίσκεψιν καὶ ὑμῖν ἀνεδωκαμεν. Apolog. 2, p. 99. e Maximè in dominica die, quæ passionis Christi commemoratrix est: neque enim resurrectio Domini semel in anno, et non semper post septem dies celebratur. In Isaiam, Homil. 5. 1 Stromat. lib. 5, p. 437, and lib. 7, p. 535. с Latins, by Victorinus Petavionensis, dies Dominicus," "the Lord's day." As also by an African synod, and by Tertullian. Sometimes it is simply called, Kupiakǹ, and Dominicus, that is, "the Lord's," without the addition of the word "day," as it is thus called rǹv Kvpiakǹv, by Ignatius, and Dominicus, by Cyprian. e § 10. So that "the Lord's day" was the common and ordinary title of this blessed and glorious day; though sometimes, in compliance with the heathens, that they might know what day they meant thereby, they called it in their phrase Sunday," so termed because dedicated to the sun. Thus Justin Martyr, informing the heathens of the time and manner of the Christians' assemblies, tells them, that "on the day called Sunday they met together for their religious exercises," and that "on Sunday they assembled together." And so Tertullian, upon the same occasion, lets the heathens know that the Christians "indulged themselves on Sunday to mirth and joyfulness."< But though they so far complied with the heathens as to call this Sunday, yet I do not find that they ever so far indulged the Jews as to call it the sabbath day; for through all their writings, as may be especially seen in Tertullian,h and Justin Martyr,i they violently declaim against sabbatizing, or keeping the sabbath day, that is, the Judaical observation of the seventh day, which we must always understand by the word sabbatum in the writings of the ancients, not the observation of the first day, or the Lord's day; for a De Fabric. Mundi apud Dr. Cave, Hist. literar. p. 103. Dies Dominicus. Apud Cyprian. Epist. 53, § 3, p. 164. • Dominicum diem. De Idolol. p. 623. d Ad Magnes. p. 35. e Epist. 33, p. 77. 1 Τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενοντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται—τὴν δὲ τοῦ ἡλίου ἡμέραν. Αpol. 2, pp. 98, and 99. & Diem solis lætitiæ indulgemus. Apolog. cap. 16, p. 688. h Advers. Judæos. i Dialog. cum Tryphon. that was constantly celebrated, as it has been already proved, and by those who condemn the observance of the sabbath day, the sanctification of the Lord's day is approved and recommended, as by Justin Martyr and Tertullian in those passages already cited, unto which we may add that clear passage of Ignatius, "Let us no longer sabbatize, but keep the Lord's day, on which our Life rose."a Or as it is more fully expressed in his interpolated epistle, “Instead of sabbatizing, let every Christian keep the Lord's day, the day on which Christ arose again; the queen of days, on which our Life arose, and death was conquered by Christ." § 11. So that their not sabbatizing did not exclude their keeping of the Lord's day nor the Christian, but only the Judaical observance of the sabbath, or seventh day; for the eastern churches, in compliance with the Jewish converts, who were numerous in those parts, performed on the seventh day the same public religious services that they did on the first day, observing both the one and the other as a festival. Whence Origen enumerates " Saturday"c as one of the four feasts solemnized in his time; though, on the contrary, some of the western churches, that they might not seem to Judaize, fasted on Saturday, as Victorinus Petavionensis writes, "We use to fast on the seventh day," and, "it is our custom then to fast, that we may not seem with the Jews to observe the sabbath."a • Μηκέτι σαββατίζοντες, ἀλλὰ κατὰ Κυριακὴν ζωὴν ζῶντες, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δι' αὐτοῦ. Epist. ad Magnes. p. 35. • Κατὰ τὸ σαββατίσαι ἑορταζέτω πᾶς φιλόχριςος την Κυριακὴν, τὴν ἀναςάσιμον, τὴν ὕπατον πασῶν τῶν ἡμερῶν —ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλε, καὶ τοῦ θανάτου γέγονε νίκη ἐν Χρισῷ. Epist. Interpol. ad Magnes. p. 149. с Параσkεvшv. Contra Cels. lib. 8, p. 393. d Die septima-solemus superponere-Parasceve superpositio fiat, ne quod cum Judæis sabbatum observare videatur. De Fabric. Mund. apud D. Cave, p. 103. So that besides the Lord's day, Saturday was a usual season whereon many churches solemnized their religious services. As for those other times in which they publicly assembled for the performance of divine worship, they will fall under the two general heads of Times of Fasting and Times of Feasting, of which in the following chapters. CHAPTER VIII. § 1. Of the primitive fasts, two-fold, occasional and fixed. Of occasional fasts, what they were, and by whom appointed. 2. Of fixed fasts, two-fold, weekly and annual. Wednesdays and Fridays weekly fasts; till what time of the day observed, and why observed. § 3. Qne necessary annual fast, viz., Lent. Why they fasted at Lent, and how long it lasted. § 4. Of the manner of their fasts. Three sorts of fasts, viz., Statio, Jejunium, and Superpositio. What those several kinds were, and at what times observed. 1. In this chapter I shall make an inquiry into the primitive fasts, which may be considered in a two-fold respect, either as occasional, or fixed. Occasional fasts were such as were not determined by any constant fixed period of time, but observed on extraordinary and unusual seasons, according as the variety and necessity of their circumstances did require them. Thus in times of great and imminent danger, either of church or state, when by their sins they had kindled God's wrath and fury against them, that they might divert his vengeance, and appease his offended majesty, they appointed set days and times for the abasing of themselves before the Lord, for the seeking of his face by praying and fasting, abstaining from the food of their bodies, and practising all external acts of humiliation, as so many indications of the internal contrition of their hearts and souls. So Cyprian, in the time of a sharp persecution, advised his flock "to seek to appease and pacify the Lord, not only by prayers, but by fastings, and by tears, and by all kinds of entreaties." And when the same father foresaw an approaching persecution, he wrote to Cornelius, bishop of Rome, "That since God was pleased in his providence to warn them of an approaching fight and trial, they ought, with their whole flocks, diligently to fast, and watch, and pray, to give themselves to continual groans, and frequent prayers; for those are our spiritual arms that make us firmly to stand and persevere."b Tertullian jeers the heathens, "That in time of danger or great necessity, after they had voluptuously and sensually glutted themselves, they then run to the capitol, and with all outward signs of humility, deprecated God's judgments, and implored his mercy, whilst in the mean time they were enemies unto him, but," says he, "we, on such emergencies and occasions, abstain from all things, give ourselves wholly to fasting, roll ourselves in sackcloth and ashes, and thus incline God, as it were, to repent, to have mercy and compassion upon us; for by this way God is honoured."c These occasional fasts were appointed by the bishops 2 Ad placandum atque exorandum Dominum, non voce solâ, sed et jejuniis, et lacrymis, et omni genere deprecationis ingemiscamus. Epist. 8, § 1, p. 22. Quoniam providentia Domini monentis instruimur-appropinquare jam certaminis et agonis nostri diem, jejuniis, vigiliis, orationibus insistere, cum omni plebe non desinamus, incumbamus gemitibus assiduis et deprecationibus crebris: hæc sunt enim nobis arma cœlestia; quæ stare et perseverare fortiter faciunt. Epist. 57, § 3, p. 159. с Denique cum ab imbribus æstiva, hyberna suspendunt, et annus in cura est, vos quidem quotidie pasti, statimque pransuri, balneis et cauponis et lupanaribus operati, aquilicia Jovi immolatis, nudipedalia populo denunciatis, cœlum apud capitolium quæritis, nubila de laquearibus expectatis, aversi ab ipso et Deo et cœlo. Nos vero jejuniis aridi, et |