MR. TAYLOR' S SECOND REPLY. 119 



Claudics Rutilius. Jeioish, and Christian authorities examined. 



— and that punishments such as those of the law of Moses, or 

 more — or less severe — sbould be inflicted on those who violate 

 them?'^ (Opera. Cyrlll. advers. Jul. lib. v. 2.) 



Even so late as the fifth century, a considerable time after 

 Christianity had been established bj Constantine as the law of 

 the empire, Claudius Rutilius (a. d. 415), in a poctical 

 account of his travels, indulges in a jeer at *'the Jew — that 

 unsocial animal,'' and "his frigid Sabbaths;" with whom 

 '^every seventh day is condemned to a shameful sloth.'' 

 {Itinerar. lib. i. 383—392.)* 



Such testimonies supply us with the most irresistible con- 

 firmation of the " Proposition" under discussion. Admirably 

 do they illustrate the lamentation of Jeremiah, in the Scripture 

 Record — " The adversaries saw her, aud did mock at her Sah- 

 haths!" {Lament. i. 7.)t Most triumphantly do they over- 

 throw my friend's cherished " fancy" of a Gentile Sabbath. 



Having thus satisfactorily disposed of our " heathen testi- 

 monies," I might readily be excused from noticing the two 

 Jewish, and the two Christian authorities, to which J. N. B. 

 has appealed in addition, in corroboration of his insubstantial 

 theory. Were I inclined to be captious, I might call on him 

 for " chapter and verse," before admitting his quotations in 

 evidence : or were I inclined to be formal, I might at once dis- 

 miss them with the brief answer — 'Mncompetent," as sum- 

 marily as I would the assertions of any modern Sabbatarian. 

 Before accepting their secondary evidence, I might insist on 

 the production of at least some show of original or G-en tile au- 



■^ These authors are accessible to almost every one. They may all 

 be found in the Loganian Department of the Philadelphia Library — 

 a noble foundation, whose volumes not only are freely open to the 

 public for consultation (as in the Philadelphia Library), but may be 

 tåken home for perusal by any one without charge. 



f " The Gentile nations all considered the Jewish Sabbath very 

 absurd, and made it a no less fertile theme for jest, than circumcision 

 itself." Spenger. (Z>e Leg. Htb. Rit. lib. i. cap. iv. sect. 9.) 



