them, 53. "And with thy spirit," ib. excellent in-
centives to charity, 54.
Lord have mercy, &c. a short Litany, frequently used in
ancient liturgies, 56. seasonably at all parts of the
service, 57. set before the Lord's Prayer; why, 58.
Marriage, three ends of it, 254. contract of marriage
called by St. Augustine votorum solennitas, ib. the
bride given by father or friend, why, 255, &c. the
ring a pledge of fidelity, 256. why upon the fourth
finger of the left hand, ib. "With my body I thee
worship," the meaning of it, 256. Psalm cxxviii. the
epithalamium used by the Jews at nuptials, 259. de-
vout prayer and the holy communion very useful and
highly Christian at marriages, 259. the Jews religious
solemnities at marriages, ib. the primitive Christians
used the like solemnities at marriages which we do,
ib. which the Church received from the Apostles, 260.
Maunday Thursday, dies mandati, why so called, 125.
practice of the Church upon that day, and form of
reconciling penitents, 126.
Missa catechumenorum, 193.
Morning Prayer, Litany, and Communion Service, three
distinct services, 194, &c. the several places and times
of the performance of them, ib. nine in the morning
the usual hour for the communion service, and why,
195. morning and evening prayer to be said daily,
3. public prayers of the Church called the Apostles'
prayers, why, 5.
Octave or utas of high feasts observed by our forefathers,
142. upon which, some part of the service of the
feast, repeated, ib. why eight days allowed at high
feasts, 214. how the prefaces for those eight days can
be properly used on each of them, 215. See Prefaces.
Offerings, Oblations, an high part of God's service, 206.
a duty of the Gospel, proved, 207, 208. &c. when
most necessary, 208, 209.
Offerings at the churching of women, 291.
Ornaments to be used in time of Divine service, why, 310.
Penance for wasting sins, in the Greek Church. See
Communion.
Praying with the Spirit. A inan may safely use David's
forms, as being composed by the Spirit, 29. 30. 31.
donum precum peculiar to the Apostles' times, 75. of
bidding of prayer, 203, 205.
Prefaces proper for some great days, 212. an argument
that the Church intends the prorogation and continu-
ance of those feasts, 213. how this prorogation is to
be understood, 213, 214.
Priests are the Lord's remembrancers, 9, 10. bound to
say daily morning and evening prayer, 3. reason of the
Priests sometimes kneeling and sometimes standing, 61.
giving the blessing, came down from the Altar, why,
228. what the word signifies, 312. it may be applied to
the Ministers of the Gospel, reasons why, 313. not a
Jewish name, why, 316. Ministers of the Gospel called
Priests by the Prophet Isaiah, ib.
Psalms read over every month, why, 27, 28, &c. fit for
every temper and time, 29. sung or said by course, by
Priest and people, why, 31. standing, why, ib. trans-
lation of the Psalms in our English liturgy, 317.
objections against some passages in the translation
of the Psalms, 317, &c.
Remission and Repentance. See Absolution.
Rogation days, service and procession formerly appointed,
147.
Rogation week, why so called, 147. litanies and fasting,
then, ib. the fast then is voluntary, 148. no fast
betwixt Easter aud Whitsunday, ib.
Sanctuary of the Church, what, 302.
Secretæ, what they are; the reason of them, 79.
Sermon, when, 201. usually an exposition of part of the
Epistle or Gospel, &c. of the day, ib. not above an
hour long, 203. preachers in their expositions appointed
to observe the Catholic interpretation of the old doc-
tors, 202. golden canons about preachers, ib. no
prayer before the sermon but the Lord's Prayer, 203
Divine service may be said privately, and the reason
why, 308.
Sunday, Passion, why so called, 123.
Palm, why so called, ib.
Low, why so called, 143.
Rogation, why so called, 147.
Septuagesima, so called, a consequentia nume-
randi, III.
Sundays, Septuagesima, Sexagesima, Quinquagesima, pre-
paratives to Lent; Regulars fasted those weeks, 111,
Surplice used in holy ministrations, 311.
Trinity Sunday, the octave of Pentecost, or dominica
vacans, 165. how ancient, ib. proper lessons, 166. of
the Sundays after Trinity till Advent, 168. the last
Sunday after Trinity, a preparative to Advent, hath
therefore an Epistle purposely chosen out of the Pro-
phet Jeremiah, prophesying of Christ's Advent, 173.
&c.
Venite, an invitatory psalm, 26.
Verses or Versicles and responds; the reason of placing
the verses after the confession, &c. and before the
psalms, 24.
Versicles and answers by Priest and people, a holy emu-
lation, 59. auswers of the people, the benefit of them,
ib. versicles and responds, 289. some of the answers
are not entire sentences, but parts or ends of the fore-
going verses, the reason why, ib.
Vestry, why so called, 305.
Viaticum, applied to more things beside the Eucharist,
267. only the Eucharist is ultimum viaticum, ib.
Vigils turned into fasts, why, 103.
Visitation of the Sick, 262. orders of the Church about
and at it, &c. ib. examination of the faith of the sick
person, 262. and of his life and conversation, 263. no
true repentance without restitution, ib. the sick per-
son to be admonished to settle his estate, 264. and to
be liberal to the poor, 265. sick persons to send for
the Priest, 276. to what purpose, 277. prisoners
anciently visited by the Archdeacon or Bishop, 279.
Whitsunday, 157. appointed of old for solemn baptism,
159. why called Pentecost, ib. and Whitsunday, 160.
and why, ib. Kνрιакǹ λαμжрà, Easter, 161. Whit-
sunday hath proper lessons and psalms, ib. of the an-
tiquity of it, 164.
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