neque domos hæreditant hic, sed semper altari et Deo serviunt.... Et Sacerdotes in Templo sabbatum prophanabant, et rei non erant. Quare ergo rei non erant? Quia cum essent in Templo, non sæcularia sed Dominica perficiebant ministeria, Legem adimplentes, non autem prætereuntes Legem, quemadmodum is qui a semetipso arida ligna attulit in castra Domini; qui et juste lapidatus est. 474 We have various indications of the observance of the Lord’s day in early writers. Thus Ignatius (_Ad Magnes._ 9.) speaks of “the ancient prophets leading lives in harmony with the Lord’s day.” Μηκέτι σαββατίζοντες, ἀλλὰ κατὰ Κυριακὴν ζωὴν ζῶντες, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δι᾽ αὐτοῦ. Here there is an evident allusion to _some_ way in which that day was spent, in contradistinction to the Jewish Sabbath.—The Epistle of Barnabas, written not far from Apostolical times, speaks of it as a festival: Ἀγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ἰησοῦς ἀνέστη ἐκ νεκρῶν.—Justin Martyr, again, (_Apol._ II. 67.) describes the practice of assembling for instruction, worship, and communion on that day, and affirms that our Lord, when he appeared to his disciples on Easter day, taught them to observe the day in this manner. Καὶ τῇ μετὰ τὴν Κρονικὴν, ἥτις ἐστιν Ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ καὶ μαθηταῖς, ἐδίδαξε ταῦτα.—A little later Dionysius of Corinth speaks of “celebrating the Lord’s holy day.” Τὴν σήμερον οὖν Κυριακὴν ἁγίαν ἡμέραν διηγάγομεν.—So Clement, as I showed above (p. 211, note 1), informs us that in his time the Lord’s day appeared likely to be regarded as the proper sabbath.—Further on we find the Council of Laodicea (see p. 213, note 5) directing Christians to rest by preference on the Lord’s day, and not on the Sabbath.—Finally, we may see in Bingham (_Antiq._ XX. ii. 2, 3, 4.) how, as Christianity became established, business, labour, and public sports were forbidden by public authority; which proves of course what had been the practice of Christians themselves before their religion obtained the sanction of the civil power. 475 IV. xxxiv. 4. “Vide enim,” inquit, “quomodo justus perit, et nemo intuetur; et viri justi tolluntur, et nemo excipit corde.” Hæc autem in Abel quidem præmeditabantur, a prophetis vero præconabantur, in Domino autem perficiebantur. 476 Frag. xvii. Ἐν μὲν τῷ Ἰωσὴφ προετυπώθη.