some questions concerning infant baptism. Whether children might be baptized when only one parent was Christian ?-16. Whether the children of excommunicated parents might be baptized?-17. Whether exposed children, whose parents were unknown, might be baptized?-18. Whether the children of Jews or heathens might be baptized in any case whatsoever ?— 19. Whether children born while their parents were heathen might be baptized? 498

CHAPTER V.

Of the baptism of adult persons.

SECT. 1. No adult persons to be baptized without previous instruction, to qualify them to answer for themselves.-2. Yet dumb persons allowed to be baptized in some certain cases.-3. And energumens in cases of extremity.-4. No slave to be baptized without the testimony of his master. 5. Yet baptism to be a voluntary act, and no one to be compelled to receive it by force.-6. What persons were rejected from baptism; with a particular account of some certain trades and vocations, which kept men from it. Such were image-making and stage-playing.-7. Gladiators, charioteers, and other gamesters.-8. Astrologers and practisers of such other curious arts.-9. Frequenters of the public games and theatre.-10. In what case the military life might unqualify men for baptism.11. Whether persons might be baptized who lived in the state of concubinage.-12. The peculiar error of the Marcionites in rejecting all married persons from baptism. 509

CHAPTER VI.

Of the time and place of baptism. SECT. 1. Why adult persons sometimes delayed baptism by order of the church.-2. Private reasons for deferring baptism against the rules of the church. First, Supinity and negligence of salvation.-3. Secondly, An unwillingness to renounce the world, and submit to the severities of religion.-4. Thirdly, A fear of falling after baptism.-5. Fourthly, Superstitious fancies in reference to the time, and place, and ministers of baptism.-6. Fifthly, A pretence of following the example of Christ, who was baptized at thirty years of age.-7. The solemn times appointed for baptism by the church, were Easter, Pentecost, and Epiphany.8. And in some places the festivals of the apostles and martyrs, and the anniversary days of the dedication of churches prevailed also.-9. No such stated times in the days of the apostles.-10. How far these rules obliging in future ages.-11. Baptism not confined to any place in the apostolical ages.-12. But in after ages confined to the baptisteries of the church.-13. Except in the case of sickness, or with the bishop's licence to the contrary, upon some special occasions.

CHAPTER VII.

517

Of the renunciations and professions made by all persons immediately before their baptism.

SECT. 1. Three things required of all persons at their baptism. First, to renounce the devil.-2. The form of this renunciation, and the import of it.-3. The antiquity of this renunciation. By some derived from the apostles.-4. This renunciation made by persons standing with their face toward the west. The reason of this practice, with some other ceremonies.-5. Why this renunciation made three times.-6. The second thing required of men at their baptism, was a vow or covenant of obedience to Christ.-7. This vow of obedience made by turning to the east. And why.-8. The third thing required of the party to be baptized,

d

was a profession of faith in the usual words of the creed.-9. This confession made in the most solemn and public manner.-10. With hands and eyes lifted up to heaven.-11. Repeated three times.-12. And subscribed with their own hands in the books of the church, as some think.-13. The use of all these ceremonies and engagements, to make men sensible of their obligation, and stedfast to their profession.-14. Whether public and particular confession of sins was required of men at their baptism. 525

CHAPTER VIII.

Of the use of sponsors or sureties in baptism. SECT. 1. Three sorts of sponsors in the primitive church. First, for children.-2. Parents commonly sponsors for their own children.-3. Other sureties not bound to maintain the children for whom they were sponsors.4. But only to answer for them to the several interrogatories in baptism.-5. And to be guardians of their spiritual life for the future.-6. The second sort of sponsors, for such adult persons as could not answer for themselves.-7. The third sort of sponsors, for all adult persons in general.-8. Whose duty was, not to answer in their names, but only to admonish and instruct them before and after baptism.-9. This office chiefly imposed upon deacons and deaconesses.-10. What persons prohibited from being sponsors.-11. But one sponsor required, and that a man for a man, and a woman for a woman.-12. When first it became a law that sponsors might not marry a spiritual relation.-13. Why the names of the sponsors ordered to be registered in the books of the church.

CHAPTER IX.

533

Of the unction and the sign of the cross in baptism. SECT. 1. Of the first original of unction in baptism.-2. Of the difference between this and chrism in confirmation.-3. The design of this unction, and the reason of it.-4. The sign of the cross frequently used in the ceremonies of baptism. First, in the admission of catechumens; and, secondly, in the time of exorcism. -5. Thirdly, in this unction before baptism.-6. Fourthly, in the unction of confirmation.

CHAPTER X.

539

Of the consecration of the water in baptism. SECT. 1. The consecration of the water made by prayer. -2. An ancient form of this prayer in the Constitutions.-3. The sign of the cross used in this consecration.-4. The effects and change wrought by this consecration, the same as in the bread and wine in the eucharist.-5. How far these prayers of consecration reckoned necessary in the church. 542

CHAPTER XI.

Of the different ways of baptizing, by immersion, trine immersion, and aspersion in the case of clinic baptism.

SECT. 1. All persons anciently divested in order to be baptized.-2. No exception in this case, either with respect to women or children.-3. Yet matters were so ordered, as that no indecency might be committed. -4. Baptism usually performed by immersion.-5. Yet aspersion allowed in some extraordinary cases.— -6. Trine immersion the general practice for several ages. The reasons of this.-7. The original of this practice.-8. When first the church allowed of any alteration in it. 546

CHAPTER I.

Of the time when, and the persons to whom, confirmation was administered.

SECT. 1. Confirmation anciently given immediately after baptism, if the bishop were present.-2. And this as well to infants as adult persons. Which is evidenced, first, from some plain testimonies.-3. And, secondly, from the custom of giving the eucharist to infants for many ages.-4. Whence it appears that confirmation was not esteemed a proper sacrament distinct from baptism.-5. No, not when it was separate from baptism, as in the case of heretics who were baptized out of the church.-6. No necessity of giving confirmation to infants now, any more than the eucharist, from the example of the primitive church.

553

SECT. 1. The consecration of chrism reserved only to the office of bishops by the canons.-2. The use of the chrism divided between the office of bishops and presbyters.-3. The other ceremony of imposition of hands reserved more strictly to the office of bishops.-4. Yet in some special cases presbyters by commission allowed to minister it also. As, first, when bishops particularly required their presbyters to do it to such as were baptized in the church.-5. Secondly, presbyters might administer it to the energumens who were baptized at a distance from the bishop's church.-6. And, thirdly, to such as were baptized in heresy or schism, in case they were in danger of death. 557

CHAPTER III.

Of the manner of administering confirmation, and the ceremonies used in the celebration of it.

SECT. 1. The first ceremony of confirmation was the unction of chrism.-2. The original of this unction.3. The form and manner of administering it, together with the effects of it.-4. The second ceremony of

confirmation was the sign of the cross.-5. The third and most noted ceremony of confirmation, was im position of hands; and the fourth, prayer joined therewith.-6. The original of the ceremony of imposition of hands.-7. What opinion the ancients had of the necessity of confirmation.-8. How they punished those that neglected it. 562

CHAPTER IV.

Of the remaining ceremonies of baptism following confirmation.

SECT. 1. Persons newly baptized, clothed in white garments.-2. These sometimes delivered to them with a solemn form of words.-3. Worn eight days, and then laid up in the church.-4. The ceremony of lights and tapers. What intended by it. And at whose charge both these were provided.-5. The kiss of peace given to persons newly baptized.-6. And a taste of honey and milk, in token of their new birth.-7. Then they were required to repeat the Lord's prayer.-8. And received into the church with psalmody.-9. And admitted immediately to the communion of the altar.10. Of the ceremony of washing the feet, retained in some churches.-11. A general reflection upon the whole preceding discourse, with relation to the practice of the present church.

CHAPTER V.

Of the laws against rebaptization both in church and state.

567

SECT. 1. But one baptism, properly so called, allowed by the church. 2. Only the Marcionites allowed baptism to be thrice repeated.-3. What the church did in doubtful cases, not reckoned a rebaptization.— 4. Nor when she baptized those who had been unduly baptized before in heresy or schism.-5. Apostates never rebaptized in the catholic church.-6. What heretics rebaptized the catholics.-7. What punishments were inflicted on rebaptizers by the laws of church and state. 573

CHAPTER I.

Some necessary remarks upon the ancient names of Divine service, which modern corruptions have rendered ambiguous.

SECT. 1. The partition of this work.-2. Of the missa catechumenorum, or ante-communion service, to which all orders of men were admitted.-3. Of the missa fidelium, or communion service, peculiar to communicants only.-4. The true original and meaning of the ancient name missa, the mass, which in its primitive

use denotes every part of Divine service; but no where an expiatory sacrifice for the quick and the dead.-5. In what sense Divine service anciently called sacrifice, sacrificium.-6. And sacramenta.-7. And cursus ecclesiasticus. -8. The names λειτουργία, ἱερουργία, ἱερὰ, and μυσταγωγία, most usual in the Greek church.-9. Liturgies sometimes taken for set forms of prayer.-10. Of litanies. This at first a general name of prayers. How and when it came to be appropriated to certain particular forms of worship, called rogations.-11. Of the distinction between greater and lesser litanies.-12. Of their processions. 577

CHAPTER II.

That the devotions of the ancient church were paid to every person of the blessed Trinity.

SECT. 1. Proofs of the worship of Christ, as the Son of God, or second person of the blessed Trinity, in the first century.-2. Proofs of the same in the second century, from the testimony of Pliny, Ignatius, Polycarp, and the Acts of Polycarp, the epistle of the church of Smyrna, Justin Martyr, Athenagoras, Lucian, Irenæus, Theophilus Antiochenus, Clemens of Alexandria, Athenogenes, the Acts of Andronicus, Tertullian. -3. Proofs of the worship of Christ in the third century, out of Caius Romanus, the council of Antioch, Dionysius of Alexandria, Origen, Novatian, Cyprian, Arnobius, Lactantius, the Acts of the Martyrs in Eusebius, the Acts of Felix, Thelica, Emeritus, Glycerius, Olympius, and many others. The force of this argument to prove the Divinity of Christ upon this Christian principle, That Divine honour was to be given to none but God only.-4. The proofs of the worship of the Holy Ghost, from the testimony of Polycarp, Justin Martyr, Lucian, Theophilus, Clemens of Alexandria, Athenogenes, Origen, the author of the Recognitions, under the name of Clemens Romanus. The ancients charged with tritheism by Praxeas and the Sabellians, upon the account of their worshipping the Holy Trinity. The worship of the Holy Ghost proved further from the testimony of Cyprian, Firmilian, and Gregory Thaumaturgus.-5. In what sense all prayers are ordered to be directed to the Father.

CHAPTER III.

. 586

That in the ancient church religious worship was given to no creature, saint or angel, cross, image, or relic, but to God alone.

SECT. 1. This position proved, first, from their general declarations against giving religious worship to any creature.-2. Secondly, from their denying the worship of saints and angels in particular, and condemning it as idolatry.-3. Thirdly, from their charging the practice of it upon heretics and heathens only. 599

CHAPTER IV.

That anciently Divine service was always performed in the vulgar tongue, understood by the people. SECT. 1. This proved, first, From plain testimonies of the ancients asserting it.-2. Secondly, From the people's joining in psalmody and prayer, and making their proper responses in the liturgy.-3. Thirdly, From the frequent exhortations of the fathers to the people, to hear, and read, and pray with understanding.-4. Fourthly, From the references made by the fathers in their sermons to the prayers and lessons in the service of the church.-5. Fifthly, From the Scriptures being translated into all languages from the first foundation of churches.-6. Sixthly, From the use of the order of interpreters in the church.-7. Seventhly, From the custom of having Bibles laid in churches, for the people to read in private. - 8. Eighthly, From the general allowance granted to all men to have, and read the Scriptures in their mother tongue. Which privilege was never infringed by any but the heathen persecutors. 9. From the liberty granted to children and catechumens to join in the public prayers and read the Scriptures.-10. From the form and tenor of the ordination of readers in the church. . 605

CHAPTER V.

Of the original and use of liturgies, in stated and set forms of prayer, in the primitive church.

SECT. 1. Every bishop at liberty in the first ages to or

der the form of Divine service in his own church.-2. In after ages the churches of a whole province by consent conformed to the liturgy of the metropolitical church.-3. Why none of the ancient liturgies are now remaining perfect and entire as they were in their first original.-4. What forms were used in the apostles' days. Where of the ancient forms used by the Jews in their temple worship and synagogue service. How our Saviour and his apostles complied with the use of them. What new forms were introduced by the apostles into the Christian service.-5. What evidence there is of the use of set forms in the second century, from the testimony of Pliny, Ignatius, Lucian, Justin Martyr, Irenæus, Clemens of Alexandria, Tertullian, and the Acts of St. Perpetua and Felicitas. -6. Evidence of set forms in the third century, from the testimony of Hippolytus, Origen, Cyprian, Firmilian, Gregory Thaumaturgus, the council of Antioch, Caius Romanus, Nepos, Dionysius of Alexandria, Athenogenes, and Cornelius bishop of Rome.-7. Evidences of set forms in the fourth century, from the testimony of Arnobius, Lactantius, Eusebius, the forms of Licinius, and Constantine, Athanasius, Juvencus, Pachomius, Flavian bishop of Antioch, Cyril of Jerusalem, Hilary of Poictiers, the council of Laodicea, Epiphanius, Optatus, Basil, Ephrem Syrus, the practice of Arius and Eunomius, St. Ambrose, St. Jerom and St. Austin, the council of Carthage and Milevis. 612

CHAPTER VI.

An extract of the several parts of the ancient liturgy out of the genuine writings of St. Chrysostom, following the order of his works.

SECT. 1. Parts of the liturgy in the first tome.-2. Parts of the liturgy in the second tome of St. Chrysostom's works.-3. Part of the ancient liturgy in the third tome.-4. Parts of the ancient liturgy in the fourth tome of St. Chrysostom's works.-5. In the fifth tome. -6. In the sixth tome.-7. In the seventh tome of his Homilies on St. Matthew.-8. In the eighth tome on St. John and the Acts of the Apostles.-9. In the ninth tome on Romans, on the First and Second to the Corinthians.-10. In the tenth tome.

CHAPTER VII.

638

Of the use of the Lord's prayer in the liturgy of the ancient church.

SECT. 1. The Lord's prayer esteemed by all the ancients a form given by Christ to be used by all his disciples. -2. Accordingly it was used by the primitive church in all her public offices: particularly in the administration of baptism.-3. And in the celebration of the eucharist.-4. And in their morning and evening prayers.-5. And in their private devotions.-6. Whence it had the name of oratio quotidiana, the Christian's daily prayer.-7. And was used by all heretics and schismatics as well as catholics.-8. That it was esteemed a Divine and spiritual form of prayer.-9. And the use of it esteemed a peculiar privilege, allowed only to communicants and perfect Christians. 649

CHAPTER VIII.

Of the use of habits, and gesture, and other rites and ceremonies in the ancient church.

SECT. 1. No certain evidences for the use of distinct habits in the apostolical age, or the two following ages. -2. What evidence there is for them in the fourth century.-3. Four postures of devotion spoken of by the ancients. First, Standing, which was particularly enjoined on the Lord's day, and all the time between Easter and Pentecost.-4. Secondly, Kneeling at all

other times, especially on the stationary days, and other times of devotion. -5. Thirdly, Bowing down the head, or inclination of the body.-6. Fourthly, Prostration.-7. Sitting not an allowed posture of devotion.-8. Some superstitious practices in devotion noted by Tertullian, as bathing the body, and putting off their cloaks when they went to prayer.-9. That the ancients always prayed uncovered.-10. And lifted up their hands toward heaven, sometimes in the form of a cross.-11. But yet were great enemies to all theatrical gestures.-12. What ceremonies they used at their entrance into the church.-13. That the bishop saluted the people with the form, Pax vobis, at his entrance into the church.-14. And the people gave alms to the poor, who stood before the gates of the church for this purpose.-15. That they worshipped toward the east, with the reasons for this prac

Of the times of their religious assemblies, and the several parts of Divine service performed in them. SECT. 1. No certain rule for meeting in public, except upon the Lord's day, in times of persecution, for the two first ages.-2. The original of the stationary days, or church assemblies on Wednesdays and Fridays, and what Divine service was performed on those days.-3. Saturday or the sabbath anciently observed with great solemnity, as a day of public devotion.-4. How they observed the vigils of the sabbath and Lord's day, and other incidental festivals of martyrs.-5. Of the festivals of martyrs, their original, and what Divine service was performed on those days.-6. Solemn assemblies for preaching and other acts of Divine worship, held every day during the whole forty days of Lent, and the fifty days between Easter and Pentecost.-7. Public prayer morning and evening every day in the third century.-8. The original of the canonical hours of prayer. No notice of them for public prayer, but only for private, in the three first ages.-9. What service was allotted to these canonical hours by the church in the fourth century.-10. Of the matutina, or prima, called the new morning service.-11. Of the tertia, or third hour of prayer.-12. Of the sixth hour, or noon-day service.--13. Of the ninth hour, or three in the afternoon.

664

CHAPTER X.

The order of their daily morning service. SECT. 1. The order of morning service, as described in the Constitutions. This began with the 63rd Psalm. -2. What notice there is of this morning psalm in other writers. 3. Next to the psalm followed the prayers for the catechumens, energumens, competents, and penitents.-4. Then the prayers for the faithful, the peace of the world, and the whole state of Christ's church.-5. What notice we have of these prayers in other writers. 6. After the general prayer for the whole state of the church, followed a short bidding prayer for preservation in the ensuing day.-7. Then the bishop's commendation or thanksgiving.-8. And his imposition of hands or benediction, with the deacon's dismission of the assembly.-9. Whether the morning hymn was part of the public service every day.-10. Whether the psalms and lessons were read at the daily morning service.-11. The original of the ante-lucan or night assemblies in time of persecution. -12. These continued when the persecutions were over.-13. The order of Divine service, which was performed in them, as described by St. Basil. - 14. The account of them out of Cassian.-15. This morning service much frequented by the laity as well as the clergy. 675

CHAPTER XI.

The order of their daily evening service.

SECT. 1. The evening service in most things conformed to that of the morning.-2. But they differed, first, in that a proper psalm (the 141st) was appointed for the evening service. This psalm called the evening psalm by the author of the Constitutions.-3. This psalm mentioned by Chrysostom and other writers under the same denomination.-4. Secondly, they had proper prayers for the evening service. - 5. The evening hymn.-6. Whether there were any hymns, or psalms, or lessons read in the evening service, beside the 141st Psalm.-7. The Lord's prayer used in many churches, as the conclusion of the daily morning and evening service. 682

CHAPTER I.

Of the psalmody of the ancient church.

-

SECT. 1. That the service of the ancient church on the Lord's day usually began with psalmody.-2. The psalms intermixed with lessons and prayers in some churches. 3. These psalms called by a peculiar name, psalmi responsorii.-4. Some psalms appropriated to particular services. 5. Others sung in the ordinary course as they lay in order, without being appropriated to any time or day.-6. And some appointed occasionally, at the discretion of the bishop or precentor.-7. Prayers in some places between every psalm instead of a lesson.-8. The Gloria Patri added at the end of every psalm in the Western church, but not in the Greek or Oriental church.-9. The psalms sometimes sung by one person only.-10. Sometimes

by the whole assembly joining all together.-11. Sometimes alternately by the congregation divided into two parts, and answering verse for verse to one another.12. Sometimes by a single precentor, repeating the first part of the verse, and the people all joining with him in the close. This was called ὑπηχεῖν, and ὑπακούειν. What meant by diapsalms, acroteleutics, and acrostics in psalmody.-13. An answer to a popish objection against the people's bearing a part in psalmody.-14. Psalmody always performed in the standing posture.-15. Of the use of plain song, and its commendation among the ancients. - 16. Artificial and melodious tuning of the voice allowed in singing, when managed with sobriety and discretion.-17. No objection made against psalms or hymns of human composition, barely as such.-18. But two corruptions severely inveighed against. First, Over-great nice

ness and curiosity in singing, in imitation of the modes and music of the theatre.-19. And secondly, Pleas ing the ear without raising the affections of the soul. 687

CHAPTER II.

A particular account of some of the most noted hymns used in the service of the ancient church.

SECT. 1. Of the lesser doxology, or hymn, "Glory be to the Father," &c.-2. Of the great doxology, "Glory be to God on high," &c.-3. Of the Trisagion, or cherubical hymn, "Holy, holy, holy," &c.-4. Of the Hallelujah, and Halleluiatic psalms.-5. Of the Hosanna, and Evening Hymn, and Nunc Dimittis, or the Song of Simeon.-6. Of the Benedicite, or Song of the three Children.-7. Of the Magnificat, or Song of the Holy Virgin.-8. When first the creed began to be sung as a hymn in the church.-9. Of the author and original of the hymn, Te Deum.-10. Of the hymns of St. Ambrose.-11. Of the hymns of St. Hilary, Claudianus Mamercus, and others. 695

CHAPTER III.

Of the manner of reading the Scriptures in the public service of the church.

SECT. 1. Lessons of the Scripture sometimes mixed with psalms and hymns, and sometimes read after them.-2. Lessons read both out of the Old and New Testament, except in the church of Rome, where only Epistle and Gospel were read.-3. Proper lessons for certain times and festivals.-4. By whom the Scriptures were anciently read in the church.-5. Whether the Epistle and Gospel were read twice, first to the catechumens, and then to the faithful at the altar.-6. The solemnity and ceremony of reading the lessons. Where first of the salutation, Pax vobis, before reading.-7. This salutation sometimes used by the bishop immediately before the reader began to read.-8. The deacon enjoined silence before the reader began, and required attention: as the reader also did before every lesson, saying, "Thus saith the Lord."-9. At the naming of the Prophet or Epistle the people in some places said, Deo Gratias, and Amen at the end of it. 10. At the reading of the Gospel, all stood up, and said, "Glory be to Thee, O Lord."-11. Lights carried before the Gospel in the Eastern churches.-12. Three or four lessons read out of the Gospels sometimes on the same day. 13. Of longer and shorter lessons, and their distinct use, according to Durantus. -14. What might or might not be read by way of lessons in the church.-15. Those which we now call apocryphal books, were anciently read in some churches, but not in all.-16. And in some churches under the title of canonical Scripture, taking that word in a larger sense.-17. A short account of the translations of Scripture used in the ancient church.

CHAPTER IV.

703

Of preaching, and the usages relating to it in the ancient church.

SECT. 1. All sermons anciently called homilies, disputations, allocutions, tractatus, &c. 2. Preaching the proper office of bishops and presbyters in ordinary cases, and not of deacons.-3. The singular practice of the church of Rome, in having no sermons for several ages, noted out of Sozomen, and Cassiodore, and Valesius. 4. Whether laymen were ever allowed to preach in the ancient church.-5. Women never allowed to preach.-6. Two or three sermons sometimes

in the same assembly.-7. Sermons every day in some times and places.-8. Sermons twice a day in many places.-9. Not so frequent in country villages.-10. Of their different ways of preaching. A character of St. Chrysostom and some other preachers.-11. Extempore discourses frequent among the ancients.-12. What meant by preaching by the Spirit.-13. What sort of prayers they used before, and in, and after sermons.-14. The salutation, Pax vobis, The Lord be with you, commonly used before sermons.-15. But the use of Ave Marias before sermons unknown to the ancients.-16. Sometimes their sermons were prefaced with a benediction.-17. Sometimes preached without any text, and sometimes upon more texts than one.18. Their sermons always upon important subjects. Compared with some of those in the church of Rome. -19. Delivered in a way most affecting and suitable to the capacities of their hearers, with perspicuity, pleasure, and force of argument. This is largely demonstrated out of St. Austin's rules about preaching. -20. That it was no part of the ancient oratory to move the passions by gesticulations and vain images of things, so common in the church of Rome.-21. Of the length of their sermons.-22. Whether every man was obliged to preach his own compositions, or might preach homilies and sermons composed by others.-23 Their sermons commonly concluded with a doxology to the holy Trinity.-24. Their sermons for the most part delivered by the preacher sitting.-25. And heard by the auditors standing in most churches, but not in all.-26. A peculiar custom in the African church, that when the preacher cited any remarkable text, the people repeated it with him, to show that they were attentive, and read and remembered the Scriptures.27. How the people were used to give public applauses and acclamations to the preacher in the church.

28. And, more Christian-like, express their approbation by tears, and groans, and compunction, and obedience. Which is the best commendation of a preacher and his sermon.-29. Sermons anciently penned by the hearers.-30. Two reflections made by the ancients upon some of their corrupt hearers. First, upon the negligent and profane.-31. And secondly, the intemperate zealots, who placed all religion in a sermon.-32. With what candour they treated those who thought their sermons too long. 715

CHAPTER V.

Of the prayers for the catechumens, energumens, competentes, or candidates of baptism, and the penitents.

SECT. 1. That prayers in the ancient church were not before, but after the sermon.-2. Who might, or might not, be present at these prayers. Infidels and mere hearers obliged to withdraw.-3. Of the prayers for the catechumens. The genuine forms of them out of St. Chrysostom and the Constitutions.-4. What meant by their praying for the angel of peace in this form of prayer.-5. Children in some churches appointed to say this prayer with the rest of the people.-6. What notice we have of this prayer in other ancient writings. -7. Of the prayers for the energumens, or persons possessed by evil spirits. The forms of these prayers out of the Constitutions.-8. An account of them out of St. Chrysostom and other writers.-9. Of the prayers for the competentes, or candidates of baptism.

10. Of the prayers for the penitents.-11. What notice we have of these prayers in St. Chrysostom and other writers.-12. In what part of the church these prayers were made.-13. Whether there were any such distinct prayers for the catechumens and penitents in the Latin church.

746