188

account appointed for Leffons, 136
Apostles, others befides the twelve
fo called, 95, 97. Their office not
defigned to be temporary, 96
-their days, why obferved as
festivals,
Afcenfion-day, how early observed,
236. The fervice of that day ex-
plained,
ibid.
Ash-Wednesday, why Lent begins
on that day, 220. Why fo called,
ib. The discipline of the ancient
church on that day, ibid. How
the church of England fupplies
it, 221. The fervice for it, ibid.
St. ATHANASIUS's Creed. See Creed
of ATHANASIUS.
August 1, a Form of Prayer for it,
529

AUGUSTIN, firft Archbishop of Can-
terbury; fome account of him, 64
St. AUGUSTIN, Bifhop of Hippo;
fome account of him,

B.

70

lished, ib. The poverty of the
parties, or their not being fettled
in the place where they are asked,
no reason for prohibiting the
Banns, 404. The penalty of a
Minifter that marries without Li-
cence or Banns,
ibid.
Baptifm, how it typifies a new Birth,
331. Formerly administered only
at Eafter and Whitfuntide, and
why, 232, 339. To be adminifter-
ed now only on Sundays and
Holy-days, except in cafes of ne-
ceffity, ib. The irregularity and
fcandal of adminiftering public
Baptifm at home, 340. Why to be
performed after the fecond Lef-
fon, 344. Perfons dying without
it not capable of Chriftian burial,
477

of Infants, practifed by the
Jews, 334. No alteration intend-
ed by our Saviour, ibid. Express
testimony for it in the New Tef-
tament, 335. Proved from the
writings of the moft ancient Fa-
thers,
337
by Laymen. See Lay-Baptism.
St. BARNABAS, his day, why not for-
merly in the table of holy-days,
189
a remark upon

St. BARTHOLOMEW,
the Gospel appointed for his day,

255
BEDE, fome account of him, 65.
How he got the name of Venera-
ble,
ibid.
BENEDICT, an Abbot; fome ac-
count of him,
60
Bidding of Prayer before Sermon
enjoined by the church ever fince
the Reformation, 276. The con-
trary practice attended with fatal
confequences,
ibid.
Birth-days, the days of the Martyr-
dom of the ancient Chriftians fo
called, and why,

188

Bishops were called Apoftles in the
first age of the church, 98. Those
called Bifhops in Scripture were
probably

58

account of him,
BONIFACE, Bishop of Mentz, and
Martyr; fome account of him, 65
Bread in the Sacrament, whether it
fhould be leavened or unleaven-
ed,
324
Bread and Wine for the Commu-
nion, when, and by whom to be
placed on the table, 280. How
and by whom to be provided,
327. The remainder after the
Communion how to be difpofed
of,
326
Breaking the Bread, a ceremony al-
ways used by the ancient church
in confecrating the Eucharift, 303
Bridemen, their antiquity, 409
BRITIUS, or St. BRICE; fome ac-
count of him,
75
Burial, Christian, the ancient form
of it, 476. To what fort of per-
fons denied, 477. The time when
performed, 483. The manner of
proceffion at Funerals, ib. Rofe-
mary, why given at Funerals, ib.
The Prieft to meet the Corpfe in
his furplice, 484. And to go be-
fore it to the church or grave, ib.
In what places the dead were bu-
ried formerly, 485. The ancient
folemnity of taking leave of the
dead body, 495. The pofition of
the corpfe in the grave, ib. The
throwing earth upon the body, ib.
A Communion at Funerals for-
merly appointed, and why, 498

Canonical hours for celebrating Mar-
riage,
407
Catechifing, what the word fignifies,
381. Of divine inftitution and
univerfal practice, 380. As pro-
per after Baptifm as before, ibid.
How often to be performed, 383.
Why after the fecond Leffon,
384. Who to be catechifed, ibid.
What care to be taken by parents
and masters,
ibid.
CATHERINE, Virgin and Martyr ;
fome account of her,
77
CEDDE, or CHAD, Bifhop of Lich-

field; fome account of him, 59
Chancels, why fo called, 86. Al-
ways ftood at the East end of the
church, ibid. How to remain as
they have done in times paft, 109
Chimere, a Bishop's habit,
Choir, all divine fervice performed

104

there at firft, 107. Till clamoured
against by Bucer, ib. And altered
upon his complaint, ibid. Which
caused great contentions, 108.
Till the old cuftom was revived
by Queen Elizabeth,
ibid.
Chrisom used anciently in Baptism,
360. Why fo called, 361. Was
formerly offered by the woman
at her churching, 508. What the
word fhould fignify in the weekly
bills, 509. See White Garments.
Christmas-day, how early obferved
in the church, 208. The service
for it explained, 209. Why a pre-
scribed time for communicating,

318

St. CHRYSOSTOм, his prayer, 161.
When first added,
ibid.
Chronicles (the books of) why not
read for leffons
136
Churches, the neceffity of having
appropriate places for public wor-
fhip, 82. The univerfal practice
of Heathens, Jews, Apoftles, and
primitive Chriftians, ibid. The
churches of the ancient Christians
fumptuous and magnificent, 85.
The form of them, 86. Decency

in

200

into fo many fhort Collects, 155.
Why fo called, 156. Whether the
Collect for a Monday festival is to
be used on the Saturday or the
Sunday evening, 194. The week-
day Collects not to be used on
holy-days or their eves, 196. The
antiquity of the Collects for the
Sundays and Holy-days,
COMBER, Dr. his character of our
Liturgy,
34
Commemorations, what they were,
139
Commination, the occafion and de-
fign of the office, 510. How often,
and upon what occafions to be
ufed, 511. To be faid after the
Litany ended, 513. To be faid in
the reading-pew or pulpit, ibid.
The defign of the curfes in this
office, 514. Amen, what it figni-
fies at the end of every curfe, 515
Common Prayer-Book, compiled in
the reign of King Edward VI.
24. And confirmed by Act of Par-
liament, 25. But afterwards fub-
mitted to the cenfure of Bucer
and Martyr, 26. Upon whofe ex-
ceptions it was reviewed and al-

.

2

tered, ib. And again confirmed by
Act of Parliament, ib. Both which
Acts were repealed by Queen
Mary, ib. But the fecond book
of King Edward, with fome few
alterations, again eftablished in
the reign of Queen Elizabeth, 27.
Some other alterations made in it
in the reign of King James I. 28.
And the whole book again re-
viewed after the Restoration, 29.
The names of the commiffioners,
and the manner of their proceed-
ing, ib. Compiled by an ecclefi-
aftical not a civil authority, 31.
A character of it from Dr Com-
ber, 34. See Liturgy of the
Church of England.
Communicants, the Minifters to be
judges of their fitnefs for the
Communion, 260. And have pow-
er to repel fcandalous offenders,
ib. When and how the Commu-
nicants are to be conveniently
placed at the Communion, 291
Communion, in what time of divine

fervice notice of it is to be given,
273. Not to be administered to
fcandalous offenders, 260. Nor to
Schifmatics, 264. Nor to perfons
not confirmed, ib. Nor to ftran-
gers from other parifhes, ibid.
When the Minister is to give no-
tice of it, 273. The care of the
church about frequent Commu-
nions,
318, 322
Double Communions on the fame
day, an ancient practice, 204
Communion, in one kind, examined,

313

Communion Service, defigned to be
ufed at a different time from
Morning Prayer, 259. The order
of it in King Edward's first book,
and the Scotch Common Prayer,
299. Why to be faid on all Sun-
days and Holy-days, 319. To be
faid at the Altar, though there be
no Communion, and why, 321
Communion of the Sick, agreeable

to

to the practice of the primitive
church, 467. Timely notice to be
given to the Curate, 470. How
many required to communicate
with the Sick, ibid. Where the
Sick is hindered from communi-
cating, he is to supply it by faith,
472

Communion Table, how properly
called an Altar, 265. See Altar.
Confeffion, in the Morning and
Evening Prayer, why placed at
the beginning, 114. An objection
against it answered,
ibid.

Of

-(Private) the state of it in the
primitive church, 445. How far
enjoined by the church of Eng-
land, 446. The benefits and ad-
vantages of it,
447
Confirmation, a neceffary qualifica-
tion for the Communion, 264.
Of divine inftitution, 385.
apoftolical practice, 386. Its be-
ing attended at first with miracu-
lous powers no argument that it
was defigned only for a temporary
ordinance, ibid. Administered by
the Apostles not fo much for the
fake of its extraordinary, as of its
ordinary effects, 387. Defigned
for a ftanding and perpetual or-
dinance, ibid. Practifed by the
church in all ages, 388. Of what
ufe and benefit, 389. Not ren-
dered unneceffary by the receiv-
ing the Eucharift, 390. Neceffary
to confirm the benefits of Bap-
tism, 391. At what age persons
are to be confirmed, 392. To be
administered only by Bishops,
394. A godfather or godmother
neceffary to be witness of it, 395.
Impofition of hands an effential
rite in it, 397. But a blow on
the cheek used instead of it by
the church of Rome, 398. Prayer
another effential to it, ib. Unction
in Confirmation, primitive and
catholic, 399. As alfo the fign of
the Crofs,

400

301, &c.

351

314

of the Water in Baptism, an-
cient and decent,
Cope, what fort of habit, 105. By
whom and when to be worn, ib.
Corporal, or Linen Cloth, thrown
over the confecrated Elements at
the Communion,
Coufins, no Coufins prohibited Mar-
riage, 415. Why not, ibid.
Creed (the Apostles) why called
Creed, 146. Why called Symbo-
lum, ib. The antiquity of it, 147.
When first recited publicly, 148.
Why placed between the Leffons
and Prayers, ib. To be repeated
by the whole congregation, why,
ib. To be repeated standing, why,
149. Why with their faces to-
wards the Eaft,
ibid.

(of St. ATHANASIUS) the fcru-
ple which fome make against it
anfwered, 149. Why used on the
days mentioned in the rubric, 151

(Nicene) why placed next after
the Epiftle and Gofpel, 272. An
account of it,
ibid.
CRISPIN, Martyr; some account of
him,
74
Cross (Invention of the) what day
fo called, and why,
63.
-in Baptism, ufed twice by the
primitive Chriftians, 345. The
antiquity and meaning of it, 363.
Why