is a great deal to be said on this point, and I do not wonder at ministers feeling this—yet I say, if we can only devise some plan of suitable religious services, especially with regard to the younger children, we shall most unquestionably be solving one of the greatest difficulties of the day; most effectually promoting the religious instruction of the young; and I venture to say, that when those who are now children in our schools are adults, those who follow us will not have to look round upon the empty free seats of our places of worship, and ask despondingly, 'Where are the working classes ?'" See also Dr. Miller's Sermon, "The Dying Judge's Charge,” pp. 26, 27. Note 519, page 252. Let us resolve that we who can rest at other times,' &c.
Fuller speaks on this subject.
"Church History," vol. vi. p. 93: "A worthy doctor (Dr. Paul Micklethwaite), who in his sermons at the Temple no less piously than learnedly handled the point of the Lord's Day, worthily pressed that gentlefolk were obliged to a stricter observation of the Lord's Day than labouring people. The whole have no need of the physician, but those who are sick. Such as are not anni. hilated with labour have no title to be recreated with liberty. Let servants, whose hands are ever working whilst their eyes are waking; let such who all the foregoing week have their cheeks moistened with sweat, and hands hardened with labour; let such have some recreation on the Lord's Day indulged unto them; whilst persons of quality, who may be said to keep Sabbath all the week long, I mean who rest from hard labour, are concerned in conscience to observe the Lord's Day with the greater abstinence from recreation."
Note 520, page 253. 'Suggest principles towards their solution.' The Rev. G. J. Gowring, of Banbury, in a small and unpretending volume, called "Sermons on the Lord's Day," &c. Oxford, 1855, has some valuable remarks on "The Observance of the Lord's Day." See his Twelfth Sermon. The Christian Knowledge Society has a most excellent and cheerful little tract addressed to peasants, and entitled "How to spend Sunday." It is marked No. 731.
Note 521, page 253. Bishop Horsley,' Serm. 23.
"Perhaps a better general rule cannot be laid down than this, 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 well done, 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 253. Sonnets," Part 3, xliii. Note 523, page 254. Note 524, page 254. Note 525, page 254. lib. xv. c. xviii.
Note 526, page 255.
'High heaven,' &c. Wordsworth's "Ecel,
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, 210. His refusal to
allow the Book of Sports to be read
during the Church Service at Croydon,
210.
ABRESCH. On Heb. iv. 10, (355).
ABSOLUTION. The Doctrine of the English
Church respecting it, 165.
ABULENSIS. Quoted by Bp. F. White, (332).
ABYSSINIAN CHURCH, The. Traces of the
existence of the ȧyára in it, (77).
ACTS OF THE APOSTLES, viii. 14-17. xix.
1-6, 24, 25; xiii. 15, 27, (304); xiii. 42;
discussed, (91); xv. 21, (304); xx. 7, 30,
32, (85), 38, 232. Comments of Chrysos-
tom, 78, (211); of Mosheim on it, (413):
XX. 16; Chrysostom's comment on it, (92).
ELIUS LAMPRIDIUS. Selden on a passage
from, (132).
AGAPE. Baxter on the custom of holding
Agape on the Lord's Day, (74). In the
early Church invariably connected with
the Holy Communion, 31, (77). Fallacy
of the arguments upholding their con-
tinuance in the Church, 31, &c. Men-
tioned by S. Jude, 31. Preceded by the
Holy Communion. Traces of them in
the French, Savoy, Nestorian, and
Abyssinian Churches. Tertullian's de-
scription of them. Authorities on the
subject. Definition of an Agape from
the Wesleyan Catechism. The Agapa
of the Moravians, (77).
ALBERT DE BROGLIE. Quoted, 65.
ALCUIN. His assertion that the observ.
ance of the Sabbath is transferred to the
Lord's Day, 89, (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 Eccle
siastical view of the Lord's Day, (333),
(335). On a passage interpolated by the
Codex Bezæ, Luke vi. 5, (324). 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 Com-
mandment 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, 177.
AMBROSE. Describes the Lord's Day as a
Festival, 71, (180). Contrasts the living
Lord's Day with the defunct Sabbath,
71, (181). His reference to the Magnum
Sabbatum, i.e. Christ, 71, (182).__Speaks
metaphorically of the Lord's Day as a
Sabbath, but does not refer to the
Fourth Commandment as the ground
of its obligation, 71, 72, (183).
AMERICA. The Lord's Day in, 187, (425).
Septenary division of time unknown to
the Aborigines of the two Americas, 105.
AMES, WILLIAM. Notice of him, (397.
Maintained Sabbatarian views, 176.
AMOS vi. 3—6 (LXX.), 78, (206); vi. 3, (205);
viii. 4-6, 78, (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,
5, 95, 141, 216, (485). Remarks on them
by Jewel, Prideaux, and Heylin, (5).
ANTHEMIUS, LEO AND. Their law respecting
the celebration of games on the Lord's
Day, 83, (236). Their law respecting legal
proceedings on the Lord's Day, 84,(236).
ANTINOMIANS. Tenet of certain Anti-
nomians that there is no distinction of
days under Christianity, 5, 144.
ANTIOCH, The Council of, 52. Excommuni-
cated those who refused to join in the
prayers, or the celebration of the Holy
Eucharist, then administered every
Lord's Day, 81, (227).
APOCRYPHA, Tue. Spoken of in the
Homilies as inspired Scripture, 199, (442).
APOSTLES, The. Opinion of Bishop Iron-
side that they had a threefold inspira-
tion, (75). In what sense their acts
were infallible, 28. Our Lord's appear-
ances to them on the first day of the
week, 29. Descent of the Holy Ghost
upon them on the day of Pentecost, 30.
Why they were likely to have chosen
the day of our Lord's resurrection as a
day for religious worship, 30. Observed
the Lord's Day as distinct from the
Sabbath, 39. Vide Apostolical. The ob-
servance of the Sabbath by them, 36, 39,
55, (141). Provided for a Church not
κατ ̓ εὐχὴν, but κατὰ τὸ δυνατον, 133.
APOSTOLICAL. Vide Lord's Day and Divine.
The Lord's Day is an Apostolical, Scrip-
tural, and Divine ordinance, 10, 24, &c.
39, 63, 132, 142, 155, 180, 226, (413). Baxter
on certain customs prevalent in the
ancient Churches, and asserted to be
Apostolical institutions. His opinion
that certain Apostolical institutions
were temporary, (74). The Lord's Day,
according to Petavius, the only day of
which the observance is of Apostolical
authority, (177). Apostolical and Eccle-
siastical institutions confounded by the
Romanists, (241), 85.
APOSTOLICAL CANONS. Rejected as spurious
by Lardner. Various opinions respect-
ing them, (203).
APOSTOLICAL CONSTITUTIONS. Referred to
by Dr. Hawkins, (73). Referred to, 57.
Their assertion that the Sabbath ought
to be observed as well as the Lord's Day
an argument against their genuineness,
56, (144). Their date, (144), 76, (203).
Not written by Clemens Romanus, 76,
(203). Various opinions respecting them,
(203). Probably belong to the Eastern
Church, 77, (201). The value of the
document, 76. 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
festival 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 Sabbath in this
document accounted for, 77, (201). The
document a proof that a taste for
Judaism was insinuating itself into the
Church, 77. Its influence upon the
Ethiopian 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 Jewish
festival with some that were observed
in the Christian Church, 90, (262).
ARIANS. Certain Arians who had violated
by their cruelties the Lord's Day, men.
tioned by Athanasius, 69, (171).
ARISTOTLE, Ethics, x. 1. Quotation from,
ARNOLD, DR. His view of the origin and
obligation of the Lord's Day, 9, (24).
Discussed, 140, &c. Protested against
the abolition of the Lord's Day, and
other stated days for religious worship,
143.
ARTHUR, MR. His pamphlet on "The
People's Day" referred to, (4:29), (508),
Quoted, 242, (509).
ARTICLES OF THE CHURCH OF ENGLAND,
IX. xxi. 25; xxv. 32; vii. 149, 150; vide
217.
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,
35, (87), (135).
ATHANASIUS. His distinction between the
Sabbath and the Lord's Day, 68. His
mystical interpretation of the Sabbath,
68, (168). Discovers allusions to the
Lord's Day in the title to Psalm vi., 69,
(169); in Psalm exviii. 24, 69, (170).
His mention of certain Arians who bad
violated, by their cruelties, the Lord's
Day, 69, (171). The genuineness of the
treatise "De Sabbatis" discussed. The
ὁμιλία εἰς τὸν σπόρον ascribed to him
probably spurious, 69. A certain passage
from it discussed, 69, (172). Asserts
that days not really Sabbaths are called
by that name in Scripture, (168).
ATHELSTANE. His law forbidding trading
on the Sunday, 89, (255).
AUGSBURG CONFESSION. Its account of
the origin and obligation of the Lord's
Day, 168, (378). Referred to, 178. The
later edition of it noticed, 169.
AUGUSTI. His remarks on Pliny's letter
to Trajan, (98). On Rev. i. 1o, 181.
AUGUSTINE. On the first day of the week,
32. Spiritualizes the Jewish ordinances,
and amongst them the Sabbath, 75.
Speaks of the Lord's Day as a Christian
institution, and maintains that Chris-
tians do not observe the times, but
what is signified by them, 75, (199).
Asserts the primitive observance of the
Lord's Day, and its connexion with the
Resurrection of Christ, 76, (200). To
fast on the Sabbath is, he says, excusable,
but to fast on the Lord's Day is a grave
scandal, and savours of Manicheism, 76,
(201). Quotation from the treatise "De
Tempore," ascribed to him. Its genuine.
ness discussed, 76, (202). His remarks
on the observance of the Sabbath by
the Jews, 78, (205). His explanation
why the Holy Eucharist, instituted in
the evening, did not take place in the
evening, (513). Referred to, 52, (276).
Quoted, 55, (142), (145), (177), (309), 177,
196, 254, (525),
AUXERRE, The Council of. Referred to,
(243).
BAMPFIELD, T. Almost the last of the
Saturday-Sabbatarians, 214, (479), (481).
BAPTISM. Baxter's opinion respecting
certain customs of the ancient Churches
at the celebration of, (74). Low views
entertained by several foreign Protestant
communities respecting it, 161.
BAPTISM, INFANT. In what sense of Eccle-
siastical origin, 26, &c. In what sense of
Divine origin, 26. No dogmatic state-
ment in Scripture respecting it, 29.
BARDESANES. His remarks on the Jewish
observance of the Sabbath. On the ob-
servance 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,
41, (97). Inferences drawn from the pas-
sage in reference to our Lord's ascen-
sion, (97).
BARBOW, DR. I. Asserts that all the Com-
mandments of the Decalogue, except the
Fourth, are naturally obligatory, (276).
On the existence of a Patriarchal Sab-
bath, (282). Supported the Ecclesias-
tical view of the Lord's Day, 215.
BASIL. His commendation of the Lord's
Day, 72 (189). It is the first, and yet the
eighth day mentioned in certain titles
of the Psalms, 72. 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
throughout Pentecoste. He mentions
praying towards the east as an ancient
custom. His account of τὰ ἄγραφα τῆς
ἐκκλησίας μυστήρια, 73, &c. (189).
BAXTER, RICHARD. His view of the origin
and obligation of the Lord's Day, 11,
&c. (30), (74), (76), (155), (338), 214. 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 institu-
tions were temporary, (74). His criti-
cism 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
confusion by the Romanists of Aposto-
lical 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, 166, (376). On
the question, at what exact hours does
the Lord's Day commence and conclude,
(482).
BEDE. On Gen. ii. 3, 102, (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, 90, (263), 189. His catechism
still taught to the children of Roman-
ists. Its teaching with reference to
the Lord's Day, 189, (430), vide 32, (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, 89, (251).
BERNARD, Abbot of Clairvaulx. Grounds
the observance of the Lord's Day and
other holy days on the Fourth Com
mandment, 89, (259).
BEVERIDGE, BISHOP. On Kupiakʼn ýμépa,
(83). His argument drawn from the un-
frequent mention of the Sabbath in the
historical parts of Scripture, (135). On
the meaning of the word "remember"
at the beginning of the Fourth Com-
mandment, 109, (288). His views re-
specting the Sabbath and the Lord's
Day, 109, 110, (288), 219.
BEZA. Baster's apology for the low views
be entertained respecting the Lord's
Day, 166, (376). His view substantially
the same as that of Calvin, 171, (385).
BINGHAM. His views respecting the aváral,
(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 Saturday.
Sabbatarians existing amongst them in
Erasmus' time, (479).
BOHMER. His criticism
letter to Trajan, (98).
BowND, DR. N. His views respecting the
Sabbath, 6. His theory vindicated and
explained in a work by D. Cawdrey and
Herbert Palmer, 6. Publication of his
work at the end of the sixteenth cen-
tury. The view it inculcated carried to
Holland, 173. It reduced Sabbatarian-
ism to a system. Its main propositions,
205, &c. (460), &c. Designed to counter-
act the desecration of the Lord's Day,
207. Influence of the book. Condem-
nation of it, 207, (462). Results of it, as
given by Strype, 207, (464). Its history
continued, 209.
BRABOURNE, T. His Saturday-Sabbatarian
theory, 5, 213, (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,
10, &c. (26), 140, 215, 227. On the dit-
ferent 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 exis-
tence of a Patriarchal Sabbath, 101,
(277), 102, (281). On the teaching of the
Homilies in reference to the Lord's Day,
(369), 158. Prevailed on the Irish Con-
vocation to receive the Book of English
Articles. His object in so doing, 218,
(491).
BRANDT. His history of the Reformation
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