A.

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 ayana 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 Agapæ on the Lord's Day, (74). In the early Church invariably connected with the Holy Communion, 31, (77). Fallacy of the arguments upholding their continuance in the Church, 31, &c. Mentioned by S. Jude, 31. 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, 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 Ecclesiastical view of the Lord's Day, (333), (335). On a passage interpolated by the Codex Beza, Luke vi. 5, (324). His notes on Gal iv. 10; Col. ii. 15 (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, 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, 144, 216, (488). 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 Antinomians that there is no distinction of days under Christianity, 5, 144.

ANTIOCH, The Council of, 52. Excommunicated those who refused to join in the prayers, or the celebration of the Holy Eucharist, then administered every Lord's Day, 81, (227).

APOCRYPHA, The. Spoken of in the Homilies as inspired Scripture, 199, (442). APOSTLES, The. Opinion of Bishop Ironside that they had a threefold inspiration, (75). In what sense their acts were infallible, 28.

Our Lord's appearances to them on the
first day of the week, 29. Descent of the
Holy Ghost upon them on the day of Pen-
tecost, 30. Why they were likely to have
chosen the day of our Lord's resurrection
as a day for religious worship, 30. Ob-
served the Lord's Day as distinct from the
Sabbath, 39. Vide Apostolical. The ob-
servance of the Sabbath by them, 36, 39,
55, (144). Provided for a Church not kаT'
εὐχὴν, but κατὰ τὸ δυνατὸν, 138.
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 Peta-
vius, the only day of which the observance
is of Apostolical authority, (177). Apos-
tolical and Ecclesiastical institutions con-
founded by the Romanists, (241), 85.
APOSTOLICAL CANONS. Rejected as spurious
by Lardner. Various opinions respecting
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, (204). 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 Scrip-
tural Christian festival was beginning to
be obscured by the appointment of festi-
vals co-ordinate with it. Circumscribes
the liberty attached to that day. The
respect paid to the Sabbath in this docu-
ment accounted for, 77, (204). The docu-
ment 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 Eucha-
rist. Two kinds of Aquarii. Cyprian upon
this practice, (513).

AQUINAS, THOMAS. Fitted every Jewish fes-
tival 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, 14.
ARNOLD, DR. His view of the origin and
obligation of the Lord's Day, 9, (24). Dis-
cussed, 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 Peo-
ple's Day" referred to, (429), (508). Quoted,
242, (509).

ARTICLES OF THE CHURCH OF ENGLAND.

xx. 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 cxviii. 24, 69, (170). His mention
of certain Arians who had violated, by
their cruelties, the Lord's Day, 69, (171).
The genuineness of the treatise "De Sab-
batis” 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. 10. 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 institu-
tion, and maintains that Christians do not
observe the times, but what is signified by
them, 75, (199). Asserts the primitive ob-
servance of the Lord's Day, and its con-
nexion 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 genuineness discussed, 76, (202).
His remarks on the observance of the
Sabbath by the Jews, 78, (205). His ex-
planation why the Holy Eucharist, insti-
tuted 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).

B.

BAMPFIELD, T. Almost the last of the Sa-
turday-Sabbatarians, 214, (479), (481).
BAPTISM. Baxter's opinion respecting certain
customs of the ancient Churches at the
celebration of, (74). Low views enter-
tained by several foreign Protestant com-
munities respecting it, 164.

BAPTISM, INFANT. In what sense of Eccle-
siastical origin, 26, &c. In what sense of
Divine origin, 26. No dogmatic statement
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 ascension,
(97).
BARROW, DR. I. Asserts that all the Com-
mandments of the Decalogue, except the
Fourth, are naturally obligatory, (276). On
the existence of a Patriarchal Sabbath,
(282). Supported the Ecclesiastical 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 con-
dition 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 ra
ἄγραφα τῆς ἐκκλησίας μυστήρια, 73, &c.
(189).

His

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 obli-
gation of the Lord's Day and that of certain
customs alleged to be Apostolical institu-
tions. His view that certain Apostolical
institutions were temporary, (74).
criticism upon Heylin's reason why the
Lord's Day was not "born" on the day of
the Holy Ghost's descent upon the Apos-
tles, (76). On the observance of the Sab-
bath by the Apostles, (92). On the edict
of Constantine, (155). On the confusion
by the Romanists of Apostolical and Eccle-
siastical 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 ob-
servance 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). Main-

tained 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 Romanists. 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. Forbade
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 Command-
ment, 89, (259).

BEVERIDGE, BISHOP. Οι ἡ Κυριακὴ ἡμέρα,
(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 Command-
ment, 109, (288). His views respecting
the Sabbath and the Lord's Day, 109, 110,
(288), 219.

BEZA. Baxter's apology for the low views
he entertained respecting the Lord's Day,

166, (376). His view substantially the same
as that of Calvin, 171, (385).
BINGHAM. His views respecting the ȧyáraι,
(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).

BÖHMER. His criticism upon Pliny's 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 century.
The view it inculcated carried to Holland,
173. It reduced Sabbatarianism to a sys-
tem. Its main propositions, 205, &c. (460),
&c. Designed to counteract the desecra-
tion of the Lord's Day, 207. Influence of
the book. Condemnation 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, ad-
duced 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 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 existence 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 Convocation to receive the Book
of English Articles. His object in so doing,
218, (491).

BRANDT. His history of the Reformation
in and about the Low Countries quoted
in reference to the proceedings of the
Synod of Dort, (392). Notice of him,
(393).

BRAUNE. On the meaning of the phrase,
"God rested upon the Sabbath," 122,
(322).

BRENTZER. Made the Lord's Day a civil in-
stitution, 166. Notice of him, (373).
BREREWOOD, EDWARD. His two treatises on
the Sabbath, 215, (483).

BROAD, T. His "Tractatus de Sabbato,"
215, (483).

BRUYS, PETER DE. Founder of the sect
called Petrobrussians, 95, (271).

BRYANT. Quoted, 213, (477).
BUCER. On the obligation of the Lord's
Day, &c. 169, (380).

BUDDEUS. Notice of him, (410). Supported
Mayer's view, 178.

BUILDINGS. Comparatively modern invested
with traditions of an early date, 1. First
edifices for Christian worship, according
to Tillemont, built in the time of Alex-
ander Severus. According to Moyle, in
the reign of Gallienus, (139).

BUNSEN. Referred to, (203). On the Lord's
Day as observed by many in the English
and Scottish Churches, 184. His own
view of the Lord's Day and the Sabbath,
185, (420).

BURMANN. Notice of him, (403). Supported
the views of Cocceius, 177. Referred to,
(82), 178.

BURTON, DR. His View of the origin and
obligation of the Lord's Day, 7, (16), 220,
(493). Upon Acts xiii. 42, (91).
BURTON, HENRY. One of the early Sabba-
tarian writers, 215.

BUTLER, BISHOP. Referred to, (276).
BYFIELD, RICHARD. One of the early Sab-
batarian writers, (481).

C.

CALVIN. His view that the Decalogue was
intended to be a synopsis of the whole
law, moral, ceremonial, and political, 108,
152, (358). Proposed to transfer the ob-
servance of the Lord's Day to some other
day, 142, (341), (342), (372), 198. Baxter's
apology for this proposal, 166, (376). On
Heb. iv. 10, (355). His opinions respect-
ing the Sabbath and the Lord's Day, 170,
(383), vide (499). Criticism upon the em-
ployment of the word "Sabbath," in a
letter addressed by Knox and others to
him, 200, (447). His recreation upon Sun-
day, 201, (449).

CANON XIII. On the observance of the
Lord's Day and other Holy days, 195. Ex-
plained by the reply made to the Presby-
terian objectors to the Prayer-Book at the
Savoy Conference, 195. Occasioned by
the language of Dr. Bownd's work in
reference to the Festivals, 207.
CANTERBURY. Succession of the Arch-
bishops of Canterbury from 1559-1633,
(468).

CANUTE. A law of Canute in reference to
stealing on a Sunday night, &c. (257),
(261).

CAPELLUS. Quoted by Dr. Lee, (31).
CARLTON, BISHOP OF LLANDAFF. His re-
marks at the Synod of Dort respecting the
observance of Sunday by the English,
174, (393).

CARTHAGE, The Councils of. The whole
subject of very intricate, (229). Cyprian's
3d Council of. Epistle emanating from on
the subject of the Lord's Day, 49, (128).
The 3d Council of. On the hour of cele-
brating the Holy Eucharist, (513). The

4th Council of. Excommunicated those
who refused to join in the prayers or the
reception of the Holy Eucharist, or who
left church while the Sacerdos was preach-
ing, 82, (229). Discouraged going to the
games, or into the public circus, on the
Lord's Day, 82. Condemned those who
made that day a day of fasting, 82. Some-
times called the "Code of the African
Church," (229).

CASSIUS, DION. On the names of the days
of the week, 43, (103).

CATECHISMS. The Catechism of the Church of
England. No mention of the Sabbath or
of the seventh day in it, 150, &c. Ex-
planation of certain phrases in its sum-
mary of our duty towards God, 151. Why
the Decalogue is inserted into the Com-
munion Service and the Catechism, 153,
&c. (360), &c. 156, 193. No mention of
the Lord's Day in it, 193. Arguments
derived from this fact discussed, 193, &c.
The C. of Geneva, vide Geneva. The Heidel-
burg C. On the Fourth Comm. 170, (382).
The Italian C. Quoted 32, (79), 189. Re-
ferred to, (366). Difference between it and
the French metrical version of the Deca-
logue, 185, (423). The Tridentine C., vide
Council of Trent. The Wesleyan C. Defini-
tion of a love-feast from it, (77). The
Westminster Larger and Shorter C., vide
Westminster.

CAWDREY, D. On the theory which abol-
ished all distinction of days under Chris-
tianity. His remarks upon Ockford's
tract, and the Anabaptist theory of Satur-
day-Sabbatarianism, (5). Publishes, in
conjunction with Herbert Palmer, a work
in vindication of Dr. Bownd's theory, 6.
On a passage from the pseudo-Ignatian
Epistles, (144). His opinions respecting
the edict of Constantine, 59, 60. Quota-
tions from his "Series of Analogies," 59,
&c. (147). Mentioned, 215.
CECIL, RICHARD. Quoted, (326). His views
respecting the Sabbath and the Lord's
Day, 221, (495).

CHALMERS, DR. Referred to, (351). His
arguments for the observance of the Lord's
Day stated and criticised, 179, &c. (412).
Endeavoured to modify the strictness of
the Scottish Sunday, 223, (497). Quotation
from his sermon on "the accommodating
spirit of Christian charity," (510).
CHARLEMAGNE. A law passed under his

direction in reference to the Lord's Day, 88.
CHARLES I. Republishes the Book of Sports,
214.

CHARLES II. Sunday in England during
the reign of, 218.

CHARTRES. Erroneous traditions connected
with the cathedral at, (1).

CHEEVER, DR. His work on "The Pilgrim
Fathers" referred to, (473).
CHELMSFORD, LORD. Dangerous tendency
of his bill proposing to legalise Sunday
trading during certain hours, 235, (505).
CHEMNITZ. On the prohibition of labour
on the Lord's Day, 169, (379).

CHICHELE, ARCHBISHOP. Confuses the Lord's
Day with the seventh, 91, (264).
CHINESE, The. Their month, 105.
CHRISTCHURCH PRIORY CHURCH, Hampshire.
Erroneous traditions connected with, (1).
CHRISTIANS. The early Christians reproached
with being a "latebrosa et lucifuga natio,"
(139). In Constantine's time popularly
represented as sun-worshippers, 61, (151).
CHRONICLES II. xxiii. 8, I. ix. 32, Í. xxiii.
31, II. ii. 4, II. viii. 13, II. xxxi. 3, II.
xxxvi. 21, (135); II. xxxvi. 21, (298);
I. xxiii. 25, (353).
CHRYSOSTOM. On the first day of the week,
32. On Acts xx. 16, (92). Mentioned, 52.
His false derivation of marxa, (138). On
the observance of the Sabbath by the Jews,
78, (205). Extracts a spiritual meaning
from the ordinances of the Jewish law, 78,
(209). Warns Christians against Sabba-
tizing with the Jews, 78, (210). His ac-
count of the Lord's Day, 78, (211). Desires
some of his hearers to come to a second
σúvasis on the Lord's Day even after refec-
tion, 78, (212). A passage considered, in
which he refers to God's words at the be-
ginning, as in a figure exhibiting our duty
of consecrating the first day of the week
to Him, 79, (213). Supposes that the Jews
were commanded to do nothing at all on
the Sabbath, (301). On the punishment
of the man who was put to death for
gathering sticks on the Sabbath, (326).
On Matt. xxiv. 20; 130, (330). His scru-
ples in reference to the hour of celebrating
the Holy Eucharist, (513).

CICERO DE OFF. I. 9. Quoted, 254, (523).
CIRCUMCISION. A type of Sunday according
to Justin Martyr, 42, (100). And Cyprian,
48, (128). Typical of a spiritual circum-
cision, (106), vide 54. Did not exist before
Abraham's time, 43, (102), 44, (106), 46,
(116). Permitted on the Sabbath, 69, 71,
(178). St. Paul's refusal to circumcise
Titus, 55.

CLEMENS ALEX. His view that the Sabbath
indicates figuratively self-command, 45,
(111). A passage from the Στρωματεῖς
VI. 16, discussed. Discovers mysteries in
numbers, the δεκάς, the ἑξάς, the ἑβδομάς,
the bydoás. Discusses the letters used in.
Greek for the cardinal numbers. The Law
is an ἑβδομάς Οι σάββατον. But the Gos
pel period is ἡ κυρίως ἑβδομὰς or an ὀγδοάς.
In this nothing more is implied than a
contrast between the Law and the Gospel,
and an allegorizing of the Law by the
Záßßaτov which was extinct, and of the
Gospel by the Κυριακή. The Law (or
écɣátis period) superseded by what may
really be called a σάββατον, 45, (112).
His criticism upon Gen. ii. 2, 45. Speaks
of the Lord's Day as a well-known festi-
val, 46, (115). His mystical interpretation
of the name, 46. His description of the
true Gnostic, 46, (113). Of the false Gnos-
tic, (113). His opinion that there is an
allusion to the Lord's Day in Plato, Rep.
x. Passages quoted by him from Greek

authors to prove that the seventh day was
considered holy by that nation, (110).
CLEMENS ROM. A passage apparently refer-
ring to the Lord's Day quoted from him,
(95). Not the author of the so-called
Apostolical Constitutions, 76, (203).
CLOTHAIRE. Prohibits all servile labours
on the Lord's Day, 88, (245).
CLOVISHOFF, The Council of. Forbade tra-
velling on the Lord's Day, 89, (254).
CoCCEIUS. On a passage from Gregory of
Nyssa, 72, (185). Distinguishes the pre-
cept referring to the Sabbath from those
"which if a man do he shall live in them,"
(276). Notice of him, (400). Supported
the purely Ecclesiastical view of the Lord's
Day. His view of the Decalogue, 176.
CŒLIUS SEDULIUS. His verses on the Sab-
bath and the Lord's Day, 81, (223).
CŒENOBITÆ, The Egyptian. Jerom's descrip-
tion of their mode of spending the Lord's
Day, 74, (194).

COLOSSIANS, ii. 16. Quoted and discussed,
37, 133, (333), comments of Origen, (125),
of Bengel, (327), of Bishop J. Taylor, (365),
of Dr. Pusey upon it, (500). ii. 16, 17;
text of Lect. IV. 97.

COMMANDMENT IV. Vide Sabbath, Lord's
Day, Decalogue. Why placed in the Lit-
urgy as explained by the supporters of the
Ecclesiastical view of the Lord's Day, 9,
&c. Charge of the Sabbatarians against
the Dominicals in reference to it, 13. Dr.
Hawkins on the obligation of it, (73). The
observance of the Lord's Day does not
depend upon it, 36. Not mentioned by
any writer of the second or third century
as the ground of the obligation to observe
that day, 54, 203. Nor by any writer or
document of the fourth or fifth century,
86. It probably suggested to the Apostles
various points connected with the Lord's
Day, 39. From the commencement of the
sixth century that day begins to be more
closely associated with it, 87, &c. Not a
natural or moral law, though based on a
natural or moral element, 18, 98, &c. (276),
108, &c. (286), &c. 115, 150, 157, 175. Sel-
den compares it with the Fifth Command-
ment, 109. Bishop Beveridge on the mean-
ing of the word "Remember" at the
beginning of it, 109, (288). Thorndike and
Whately upon the same, (288). The word
really refers to the point of time indicated
by Exodus xvi. 4, 5, 111, (289). Vide Kurtz
on this passage, (291). Vide also 115. Ob-
jection made by the Presbyterians at the
Savoy Conference to the Prayer-Book ver-
sion of the last clause of the Command-
ment, (290). Objection made by the
Presbyterians at the Savoy Conference in
reference to the silence of the Catechism
respecting the Lord's Day, 150, &c. The
Commandment observed by our, Lord till
the Resurrection, 125. Doctrine of the
Church of England in reference to it, 149,
&c. (357), &c. 152. How far binding, 150,
&c. 152, &c. with notes. Necessity of
spiritualizing it, 153. The Tridentine Čate-