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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