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,
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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).
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