that the same proportion of the Sabbath, on the whole, should be devoted to religious exercises, public and private, as every man would spend on any other day in his ordinary business. The holy work of the Sabbath, like all other work, to be done well, requires intermissions. An entire day is a longer space of time than the human mind can employ with alacrity upon any one subject. The austerity, therefore, of those is little to be commended, who require that all the intervals of public worship, and whatever remains of the day after the public duty is satisfied, should be spent in the closet, in private prayer and retired meditation. Nor are persons in the lower ranks of society to be very severely censured-those especially who are confined in populous cities, where they breathe a noxious atmosphere, and are engaged in unwholesome occupations, from which, with their daily subsistence, they derive daily poison-if they take advantage of the leisure of the day to recruit their wasted strength and harassed spirits by short excursions into the purer air of the adjacent villages, and the innocent recreations of sober society, provided they engage not in schemes of dissipated and tumultuous pleasure, which may disturb the sobriety of their thoughts, and interfere with the duties of the day."
The use of the word Sabbath, and indeed the course of his argument throughout his three Sermons on the subject, show to what school Bp. Horsley belongs. But it is instructive to find him, nevertheless, so practical and so merciful. His own rule, quoted in the text, scarcely does him justice.
Note 522, page 340. High heaven,' &c. Wordsworth's "Eccl. Sonnets," Part 3, xliii.
Note 525, page 341.
lib. xv. c. xviii.
Note 526, page 342.
'Bene præcipiunt.' Cic. "De Offic." i. 9. 'St. Paul.' Rom. xiv. 23.
'Domine Deus,' &c. Augustin. "De Trin.”
'The day which, in our foolishness.' This is in accordance with what has been said all along, that man feels the need of periodic worship of God, but that he is directed to the particular time of it by special external revelations. Such revelation supposed away, as the Jew would not have selected a septenary religious day, the Sabbath, so the Christian would not have selected the Sunday. Though each felt the want, he would not otherwise have met it in that particular way.
N.B.-The simple Numbers refer to the pages in the TEXT of the Lectures, and those between Parentheses to the NOTES. The Scripture Texts are distinguished by Antique Figures, thus: Acts of the Apostles, viii. 14—17; xix. 1—6.
ABBOT, ARCHBISHOP. His refusal to deal harshly with the supporters of Dr. Bownd's opinions, 281. His refusal to allow the Book of Sports to be read during the Church Ser- vice at Croydon, 282. ABRESCH. On Heb. iv. 10, (355). ABSOLUTION. The Doctrine of the
English Church respecting it, 220. ABULENSIS. Quoted by Bp. F. White, (332).
ABYSSINIAN CHURCH, The. Traces of
the existence of the dyára in it, (77). ACTS OF THE APOSTLES, viii. 14-17,
xix. 1-6, 32; xiii. 15, 27, (304); xiii. 42; discussed, (91); xv. 21, (304); xx. 7, 40, 42, (85), 50, 311. Comments of Chrysostom, 104, (211); of Mosheim on it, (413); xx. 16; Chrysostom's comment on it, (92).
ELIUS LAMPRIDIUS. Selden on 8 passage from, (132).
AGAPE. Baxter on the custom of hold-
ing Agapa on the Lord's Day, (74). In the early Church invariably con- nected with the Holy Communion, 40, (77). Fallacy of the arguments upholding their continuance in the Church, 40, &c. Mentioned by S. Jude, 41. Preceded by the Holy Communion. Traces of them in the French, Savoy, Nestorian, and Abyssinian Churches. Tertullian's description of them. Authorities on the subject. Definition of an Agape from the Wesleyan Catechism. The Agape of the Moravians, (77). ALBERT DE BROGLIE. Quoted, 86. ALCUIN. His assertion that the ob-
servance of the Sabbath is trans- ferred to the Lord's Day, 119, (258). His view that the Jews made the Sabbath a day of fasting, (258). ALEXANDER SEVERUS. His ascent,
every seventh day, to the Capitol, (132).
ALFORD, DEAN. Supports the purely Ecclesiastical view of the Lord's Day, (333), (335). His notes on Gal. iv. 10; Col. ii. 16 (333); Rom. xiv. 5, 6, (333), (335); Heb. iv. 10, (354). On the spiritualization of the Fourth Commandment by the Sabbatarians, (359).
ALFRED. A law of, in reference to
stealing on Sunday night, &c. (257). The Ten Commandments placed at the beginning of his code of laws, (500).
ALTING. Notice of him, (405). His Jewish prejudices, 237. AMBROSE. Describes the Lord's Day as a Festival, 95, (180). Contrasts the living Lord's Day with the de- funct Sabbath, 95, (181). His refe- rence to the Magnum Sabbatum, i.e. Christ, 95, (182). Speaks meta- phorically of the Lord's Day as a Sabbath, but does not refer to the Fourth Commandment as the ground of its obligation, 95, (183). AMERICA. The Lord's Day in, 251, (425). Septenary division of time unknown to the aborigines of the two Americas, 140.
AMES, WILLIAM. Notice of him, (397).
Maintained Sabbatarian views, 235. AMOS vi. 3-6 (LXX.), 103, (206); vi.
3, (205); vii. 4-6, 103, (206). ANABAPTISTS. The tract of Ockford, an Anabaptist, on the desirability of the observance of Saturday, (5).
Tenet of certain Anabaptists that there is no distinction of days under Christianity, 6, 126, 192, 290, (488). Remarks on them by Jewel, Pri- deaux, and Heylin, (5). ANTHEMIUS, LEO AND. Their law
respecting the celebration of games on the Lord's Day, 110, (236). Their law respecting legal proceed- ings on the Lord's Day, 111, (236). ANTINOMIANS. Tenet of certain Anti- nomians that there is no distinction of days under Christianity, 6,
communicated those who refused to join in the prayers, or the celebra- tion of the Holy Eucharist, then administered every Lord's Day, 108, (227).
APOCRYPHA, The. Spoken of in the Homilies as inspired Scripture, 267, (442).
APOSTLES, The. Opinion of Bishop
Ironside that they had a threefold inspiration, (75). In what sense their acts were infallible, 36. Our Lord's appearances to them on the first day of the week, 38. Descent of the Holy Ghost upon them on the day of Pentecost, 39. Why they were likely to have chosen the day of our Lord's resurrection as a day for religious worship, 39. Ob- served the Lord's Day as distinct from the Sabbath, 51. Vide Apos- tolical. The observance of the Sab- bath by them, 47, 51, 72, (144). Provided for a Church not κar' εὐχὴν, but κατὰ τὸ δυνατὸν, 184. APOSTOLICAL. Vide Lord's Day and
Divine. The Lord's Day is an Apostolical, Scriptural, and Divine ordinance, 13, 31, &c. 51, 84, 177, 190, 207, 303, 241, (413). Bax- ter on certain customs prevalent in the ancient Churches, and as- serted to be Apostolical institu- tions. His opinion that certain Apostolical institutions were tempo- rary, (74). The Lord's Day, accord- ing to Petavius, the only day of which the observance is of Apos- tolical authority, (177). Apostolical and Ecclesiastical institutions con- founded by the Romanists, (241), 113. APOSTOLICAL CANONS.
spurious by Lardner. Various opinions respecting them, (203). APOSTOLICAL CONSTITUTIONS. Referred to by Dr. Hawkins, (73). Referred to, 75. Their assertion that the Sabbath ought to be observed as well as the Lord's Day an argument against their genuineness, 74, (144). Their date, (144), 101, (203). Not written by Clemens Romanus, 101, (203). Various opinions respecting them, (203). Probably belong to the Eastern Church, 102, (204). The value of the document, 101. Its teaching. Does not identify the Lord's Day and the Sabbath. Proves that the singularity of the Lord's Day as the Scriptural Christian fes- tival was beginning to be obscured by the appointment of festivals co- ordinate with it. Circumscribes the liberty attached to that day. The respect paid to the Sab- bath in this document accounted for, 102, (204). The document a proof that a taste for Judaism was insinuating itself into the Church, 103. Its influence upon the Ethio- pian Church, (204).
AQUARII, The. Their practice of using
water only at the celebration of the Holy Eucharist. Two kinds of Aquarii. Cyprian upon this practice, (513).
AQUINAS, THOMAS. Fitted every Jew- ish festival with some that were observed in the Christian Church, 120, (262).
ARIANS. Certain Arians, who had violated by their cruelties the Lord's Day, mentioned by Athanasius, 91, (171).
ARISTOTLE, Ethics, x. 1. Quotation from, 19.
ARNOLD, DR. His view of the origin and obligation of the Lord's Day, 12, (24). Discussed, 187, &c. Pro- tested against the abolition of the Lord's Day, and other stated days for religious worship, 191. ARTHUR, MR. His pamphlet on
People's Day" referred to, (429), (508). Quoted, 324, (509). ARTICLES OF THE CHURCH OF ENGLAND. xx. xxi. 33; xxv. 42; vii. 199, 200; vide 292.
ASCENSION OF OUR LORD. Inferences drawn from a passage in the Epistle
of the pseudo-Barnabas in reference
to it, (97). ATHALIAH. Dethroned on the Sabbath, 47, (87), (135). ATHANASIUS.
His distinction between the Sabbath and the Lord's Day, 90. His mystical interpretation of the Sabbath, 91, (168). Discovers allusions to the Lord's Day in the title to Psalm vi. 91, (169); in Psalm cxviii. 24, 91, (170). His mention of certain Arians who had violated, by their cruelties, the Lord's Day, 91, (171). The genuineness of the treatise "De Sabbatis" discussed. The ὁμιλία εἰς τὸν σπόρον ascribed to him probably spurious, 92. A certain passage from it discussed, 92, (172). Asserts that days not really Sabbaths are called by that name in Scripture, (168). ATHELSTANE. His law forbidding trading on the Sunday, 118, (255). AUGSBURG CONFESSION. Its account of the origin and obligation of the Lord's Day, 225, (378). Referred to, 238, 239. The later edition of it noticed, 226.
AUGUSTI. His remarks on Pliny's letter
to Trajan, (98). On Rev. i. 10. 242. AUGUSTINE. On the first day of the week, 42. Spiritualizes the Jewish ordinances, and amongst them the Sabbath, 100. Speaks of the Lord's Day as a Christian institution, and maintains that Christians do not observe the times, but what is signified by them, 100, (199). Asserts the primitive observance of the Lord's Day, and its connexion with the Resurrection of Christ, 100, (200). To fast on the Sabbath is, he says, excusable, but to fast on the Lord's Day is a grave scan- dal, and savours of Manicheism, 100, (201). Quotation from the treatise "De Tempore," ascribed to him. Its genuineness discussed, 101, (202). His remarks on the observance of the Sabbath by the Jews, 103, (205). His explanation why the Holy Eu- charist, instituted in the evening, did not take place in the evening, (513). Referred to, 68, (276). Quoted, 73, (142), (145), (177), (309), 236, 264, 341, (525). AUXERRE, The Council of. Referred to, (243).
BAMPFIELD, T. Almost the last of the Saturday-Sabbatarians, 287, (479),
BAPTISM. Baxter's opinion respecting
certain customs of the ancient Churches at the celebration of, (74). Low views entertained by several foreign Protestant communities re- specting it, 219. BAPTISM, INFANT. In what sense of Ecclesiastical origin, 33, &c. In what sense of Divine origin, 34. No dogmatic statement in Scripture respecting it, 38.
BARDESANES. His remarks on the
Jewish observance of the Sabbath. On the observance of the first day of the week by Christians. Notice of him, (132).
BARNABAS. The epistle ascribed to him noticed by Dr. Hawkins, (73). Quoted, 55, (97). Inferences drawn from the passage in reference to our Lord's ascension, (97).
BARROW, DR. I. Asserts that all the Commandments of the Decalogue, except the Fourth, are naturally ob- ligatory, (276). On the existence of a Patriarchal Sabbath, (282). Supported the Ecclesiastical view of the Lord's Day, 289.
BASIL. His commendation of the Lord's Day, 96, (189). It is the first, and yet the eighth day men- tioned in certain titles of the Psalms, 96. It sets forth the condition of things after this life. It is the day of Christ's resurrection, and of our resurrection with Him. The Church prays standing on it, and through- out Pentecoste. He mentions pray- ing towards the east as an ancient custom. His account of τὰ ἄγραφα τῆς ἐκκλησίας μυστήρια, 96, &c. (189). BAXTER, RICHARD. His view of the
origin and obligation of the Lord's Day, 14, &c. (30), (74), (76), (155), (338), 288. His opinion of Dr. Young's treatise, (72). His opinion respecting the difference between the obligation of the Lord's Day and that of certain customs alleged to be Apostolical institutions. His view that certain Apostolical insti- tutions were temporary, (74). His
criticism upon Heylin's reason why the Lord's Day was not "born' on the day of the Holy Ghost's descent upon the Apostles, (76). On the observance of the Sabbath by the Apostles, (92). On the edict of Constantine, (155). On the con- fusion by the Romanists of Apos- tolical and Ecclesiastical ordinances, (241). On the question how far the Decalogue represents the law of nature, (286). On the multiplicity of festivals, and their effect upon the observance of the Lord's Day, (372). His apology for the low view which Calvin and Beza took of the Lord's Day, 222, (376). On the question, at what exact hours does the Lord's Day commence and conclude, (482).
BEDE. On Gen. ii. 3, 136, (280). BELLARMINE. Referred to (79), (204).
Maintained that the distinction of the Jewish days and festivals was not taken away, but changed by the Christian Church, 120, (263), 253. His catechism still taught to the children of Romanists. Its teaching with reference to the Lord's Day, 253, (430), vide 42, (79).
BENGEL. On Colossians ii. 16, (327), (328).
BERKHAMPSTEAD, The Council of. For-
bade all work on the Lord's Day. Its system of graduated penalties, 118, (251). BERNARD, Abbot of Clairvaulx.
Grounds the observance of the Lord's Day and other holy days on the Fourth Commandment, 119, (259).
BEVERIDGE, BISHOP. On ἡ Κυριακὴ ἡμέρα, (83). His argument drawn from
the unfrequent mention of the Sabbath in the historical parts of Scripture, (135). On the meaning of the word "remember" at the beginning of the Fourth Command- ment, 145, (288). His views re- specting the Sabbath and the Lord's Day, 146, (288), 294. BEZA. Baxter's apology for the low
views he entertained respecting the Lord's Day, 222, (376). His view substantially the same as that of Calvin, 229, (385). BINGHAM. His views respecting the αγάπαι, (77). His criticism upon
Pliny's letter to Trajan, (98). On the titles given to the Lord's Day by Tertullian, (120). Referred to, (312).
BOHEMIANS, The. The sect of Satur-
day-Sabbatarians existing amongst them in Erasmus' time, (479). BÖHMER. His criticism upon Pliny's letter to Trajan, (98). BOWND, DR. N. His views respecting the Sabbath, 7. His theory vindi-
cated and explained in a work by D. Cawdrey and Herbert Palmer, 8. Publication of his work at the end of the sixteenth century. The view it inculcated carried to Hol- land, 232. It reduced Sabbatarian- ism to a system. Its main proposi- tions, 275, &c. (460), &c. Designed to counteract the desecration of the Lord's Day, 277. Influence of the book. Condemnation of it, 278, (462). Results of it, as given by Strype, 278, (464). Its history con- tinued, 281.
BRABOURNE, T. His Saturday-Sabbata- rian theory, 7, 287, (479). Matt.
xxiv. 20. adduced by him in support of it, (332). Notice of him, (479). BRAMHALL, ARCHBISHOP. His view of the origin and obligation of the Lord's Day, 13, &c. (26), 187, 289, 304. On the different senses of "the law of nature" considered in reference to the Sabbath and the Lord's Day. On the senses of the word "moral," (276). On the ex- istence of a Patriarchal Sabbath, 134, (277), 136, (281). On the teaching of the Homilies in refe- rence to the Lord's Day, (369), 211. Prevailed on the Irish Convocation to receive the Book of English Articles. His object in so doing, 293, (491).
BRANDT. His history of the Reforma- tion in and about the Low Countries quoted in reference to the proceed- ings of the Synod of Dort, (392). Notice of him, (393).
BRAUNE. On the meaning of the phrase, "God rested upon the Sab- bath," 163, (322).
BRENTZER. Made the Lord's Day a civil institution, 221. Notice of him, (373).
BREREWOOD, EDWARD. His two trea- tises on the Sabbath, 289, (483).
« PreviousContinue » |