CHAPTER I.

Of the prayers preceding the oblation.

SECT. 1. Of the prayer called did σwns, or silent prayer. -2. Of the prayers called did poopwvnσews, or bidding prayers.-3. The form of this sort of bidding prayers in the Constitutions, compared with the fragments that occur in Chrysostom, and other writers.— 4. Of the invocation, or collect, following the common prayers of the people. 754

CHAPTER II.

Of the oblations of the people, and other things introductory to the consecration of the eucharist.

SECT. 1. Of the customary oblations which the people made at the altar.-2. What persons were allowed to make them, and what not.-3. What oblations might be received at the altar, and what not.-4. The names of such as made oblations of any considerable value rehearsed at the altar.-5. The eucharistical elements usually taken out of the people's oblations: and, consequently, no use of wafers or unleavened bread.-6. The use of wafers instead of bread condemned in their first original.-7. Wine mixed with water commonly used in the ancient church.-8. Of some heretics who made alterations or additions to the elements in the eucharist.-9. And of others who rejected the use of the sacrament altogether. 762

CHAPTER III.

Of the oblation or consecration prayers, and the several parts of them.

SECT. 1. The form of thanksgiving and consecration prayers described out of the Constitutions.-2. This account compared with what is said in other authors. First, as to the form of salutation, "Peace be with you," &c.-3. Of the kiss of peace.-4. Washing the hands before consecration.-5. The deacon's admonition to all non-communicants to withdraw; and to all communicants to come with charity and sincerity.-6. Of the pimídia, or fans to drive away insects.-7. Of the use of the sign of the cross at the Lord's table.8. Of the usual preface, called Sursum corda, Lift up your hearts, or preparation to the great thanksgiving. -9. Of the suxapioría, or great thanksgiving, properly so called.-10. Of the use of the hymn Trisagion, or seraphical hymn, "Holy, holy, holy," in this thanksgiving.-11. A particular thanksgiving for the mercies of God in the redemption of mankind by Christ.-12. The form of consecration always composed of a repetition of the words of institution, and prayer to God to sanctify the gifts by his Holy Spirit.-13. After this followed prayer for the whole catholic church.14. More particularly for the bishops and clergy.—15. For kings and magistrates.-16. For the dead in general. 17. Upon what grounds the ancient church prayed for the dead, saints, martyrs, confessors, as well as all others.-18. A short account of the diptychs, and their use in the ancient church.-19. Next to the dead, prayer made for the living members of that particular church, and every order in it.-20. For those that were in sickness, slavery, banishment, proscription, and all that travelled by sea or land.-21. For enemies and persecutors, heretics and unbelievers.22. For the catechumens, energumens, and penitents.

-23. For healthful and fruitful seasons.-24. For al their absent brethren.-25. Concluding with a doxo logy to the whole Trinity.-26. To which the peopl with one voice answered, Amen.-27. Then followed the creed in such churches as had made it a part o their liturgy.-28. And the Lord's prayer.-29. Ab solution of penitents immediately before the Lord' prayer, with occasional benedictions.-30. Benedic tion after the Lord's prayer.-31. The deacon's bidding prayer after the consecration.-32. Of the form. Sancta Sanctis, and the hymn, Glory be to God or high, hosanna, &c.-33. Of the invitatory psalm sung before the communion.-34. That the consecration anciently was always performed with an audible voice -35. And with the ceremony of breaking of bread to 771 represent our Saviour's passion.

CHAPTER IV.

Of communicants, or persons who were allowed to receive this sacrament, and the manner of receiving it.

SECT. 1. All persons, except catechumens and penitents, obliged to receive the eucharist.-2. When and how this discipline began first to relax.-3. When first the use of eulogiæ came in, instead of the eucharist, for such as would not communicate.-4. The corruption of private and solitary mass unknown to former ages. -5. Other corruptions countenanced in the Roman church, such as the missa sicca, and nautica, and those called bifaciata and trifaciata, &c.-6. The communion not given to heretics and schismatics, without confession and reconciliation.-7. Yet given to infants and children for several ages.-8. And sent to the absent members of their own and other churches.-9. And to those that were sick, or in prison, or under any confinement, or in penance at the point of death. -10. The eucharist sometimes consecrated in private houses for these purposes.-11. And commonly re served in the church for the same uses.-12. And also for public use upon some days, when they made no new consecration. This called missa præsanctificatorum. Its use and original.-13. The eucharist sometimes reserved in private by private men, for daily participation.-14. Yet this never allowed in the public service.-15. A novel custom noted, of reserving the eucharist for forty days, and the inconveniencies attending it.-16. The eucharist sometimes given to the energumens in the interval of their distemper.-17. All men debarred from it that were guilty of any great or notorious crime, of what rank or degree soever. -18. The question of digamy or second marriage stated. Whether it debarred men at any time from the communion.-19. The corrupt custom of some, who gave the eucharist to the dead, censured by the ancients.-20. Parallel to which is the abuse of burying the eucharist with the dead.-21. The order of communicating.-22. Some rules observed for dis tinction of places in communicating. 801

CHAPTER V.

A resolution of several questions relating further to the manner of communicating in the ancient church. SECT. 1. That the people were always admitted to re ceive the communion in both kinds.-2. That in re ceiving in both kinds they always received the elements distinctly, and not the one dipped in the other.-3

That the ancients received sometimes standing, sometimes kneeling, but never sitting.-4. No elevation of the host for Divine adoration in the ancient church for many ages, till the rise of transubstantiation.-5. No adoration of the host before the twelfth or thirteenth century.-6. The people allowed to receive the eucharist into their own hands.-7. The same custom observed in delivering it to women and children.-8. The eucharist usually delivered to the people with a certain form of words, to which they answered, Amen.-9. How Novatian and others abused the communion to wicked purposes.-10. Proper psalms for the occasion usually sung while the people were communicating. 818

CHAPTER VI.

Of their post-communion service.

SECT. 1. The communion service closed with several sorts of thanksgiving. The deacon's bidding prayer or thanksgiving. · 2. The bishop's thanksgiving, or commendation of the people to God.-3. The bishop's benediction.-4. The deacon's form of dismissing the people with the short prayer, Go in peace.-5. What account we have of these prayers in other writers besides the Constitutions. -6. These thanksgivings always made in the plural number by and for the whole body of communicants. And so they are still remaining in the Roman mass-book, to the reproach of the great abuse of private and solitary mass.

CHAPTER VII.

836

How the remains of the eucharist were disposed of: and of their common entertainment, called agape, or feast of charity.

SECT. 1. Part of the eucharist anciently reserved for particular uses.-2. The rest divided among the communicants.-3. This division of the consecrated elements a distinct thing from the division of the other oblations.-4. The remains of the eucharist sometimes given to innocent children.-5. And sometimes burnt in the fire.-6. Some part of the other oblations disposed of in a feast of charity, which all the ancients reckon an apostolical rite accompanying the communion.-7. Whether this feast was before or after the communion in the apostles' days.-8. How observed in the following ages; when the eucharist was commonly received fasting, and before this feast, except upon some particular occasions.-9. These love-feasts at first held in the church; but afterward forbidden to be kept in the church by orders of councils.—10. How the Christians were at first abused and calumniated by some of the heathen, but admired and envied by others, upon the account of these feasts of charity. 839

CHAPTER VIII.

Of the preparation which the ancients required as necessary in communicants, to qualify them for a worthy reception.

SECT. 1. A general answer to this question, by referring to the professions of repentance, faith, and holy obedience, made by every Christian in baptism; in the observation of which professions every one was presumed to be qualified for the communion.-2. What failings were deemed consistent with these professions, and a state of grace, and a continual preparation for the communion. -3. What repentance required for such failings.-4. What crimes unqualified men absolutely for the communion, and what sort of repentance was required for them.-5. Ministers not to admit scandalous and notorious sinners to the communion, without satisfactory evidences of their repentance, in such cases as subjected them to the public discipline; in other cases, where the public discipline was not concerned, they were only to admonish them to abstain from communion, but not obliged absolutely to repel them from it.-6. Auricular confession of private sins not necessary to be made to the priest, as an indispensable qualification for the communion.-7. That preparation consists not in coming to communion at certain holy seasons, Easter, Christmas, &c., but in sanctity and purity at all times.-8. What faith they required in communicants.-9. What purity of soul by repentance and obedience. How far fasting useful or necessary to this purpose.-10. The necessity of justice and restitution in a worthy communicant.-11. The necessity of peace and unity.-12. The necessity of charity to the poor.-13. The necessity of forgiving enemies, and pardoning offences.-14. What behaviour required in the act of communicating; and what deportment afterwards. 845

CHAPTER IX.

Of frequent communion, and the times of celebrating it in the ancient church.

SECT. 1. All persons, except penitents under censure, obliged anciently to receive the communion every Lord's day, by the canons of the church.-2. This showed to be the constant practice for the three first ages.-3. The eucharist celebrated on other days beside the Lord's day in many churches.-4. And in some places every day.-5. When first it came to be settled to three times a year.-6. And afterwards to once a year by the council of Lateran.-7. What attempt was made to restore frequent and full communions at the Reformation.-8. Wherein this is still deficient; and what seems yet necessary to be done in order to reduce communion to the primitive standard. 859

CHAPTER I.

Of the union and communion observed among catholics in the ancient church.

SECT. 1. Of the fundamental unity of faith and obedience to the laws of Christ.-2. Of the unity of love and charity, as an essential part of Christian obedience.-3. Other sorts of unity necessary to the well

being of the church.-4. Among these was reckoned, first, The necessary use of one baptism, ordinarily to be administered by the hands of a regular ministry. -5. Secondly, Unity of worship, in joining with the church in prayers, and administration of the word and sacraments.-6. Thirdly, The unity of subjection of presbyters and people to their bishop, and obedience to all public orders of the church in matters of an indifferent nature.-7. Fourthly, The unity of submis

sion to the discipline of the church.-8. How different churches maintained communion with one another. First, In the common faith.-9. Secondly, In mutual assistance of each other for defence of the common faith.-10. Thirdly, In joining in communion with each other in all holy offices, as occasion required.11. Fourthly, In mutual consent to ratify all legal acts of discipline, regularly exercised in any church whatsoever. 12. Fifthly, In receiving unanimously the customs of the universal church, and submitting to the decrees of general councils.-13. Sixthly, In submitting to the decrees of national councils.-14. No necessity of a visible head to unite all parts of the catholic church into one communion.-15. Nor any necessity that the whole church should agree in the same rites and ceremonies, which were things of an indifferent nature.-16. What allowance was made for men, who, out of simple ignorance, brake communion with one another.-17. Of different degrees of unity; and that no one was esteemed to be in the perfect unity of the church, who was not in full communion with her. 867

SECT. 1. That the discipline of the church did not consist in cancelling or disannulling any man's baptism. -2. But in excluding men from the common benefits and privileges consequent to baptism.-3. This power originally a mere spiritual power, though in some cases the secular arm was called in to give its assistance.-4. This assistance never required to proceed so far, as for mere error to take away life, or shed blood. -5. The discipline of the church deprived no man of his natural or civil rights; much less the magistrate of his power, or allegiance due to him.-6. But consisted, first, In admonition of the offender.-7. Secondly, In suspension from the communion, called the lesser excommunication.-8. Thirdly, In expulsion from the church, called the greater excommunication, total separation, anathema, and the like.-9. This sort of excommunication commonly notified to other churches.-10. After which he that was excommunicated in one church, was held excommunicate in all churches.-11. And avoided also in civil commerce and outward conversation; and allowed no memorial after death.-12. The grounds and reasons of this practice.-13. No donations or oblations allowed to be received from excommunicate persons.-14. No one to marry with excommunicate heretics, or receive their eulogiæ, or read their books, but burn them.15. What meant by delivering unto Satan.-16. What by anathema maranatha. And whether any such forms were in use in the ancient church.-17. Whether excommunication was ever pronounced with execration, or devoting the sinner to temporal destruction. 890

CHAPTER III.

Of the objects of ecclesiastical censures, or the persons on whom they might be inflicted with a general account of the crimes for which they might be inflicted.

SECT. 1. All members of the church, falling into great and scandalous crimes, made liable to ecclesiastical censures without exception.-2. Women as well as men.-3. The rich as well as the poor. No commutation of penance allowed, nor friendship, nor favour.-4. What privilege some claimed upon the intercession of the martyrs in prison for them; and how this was answered by Cyprian.-5. Magistrates and princes subject to ecclesiastical censures as well

as any others.-6. In what cases the greater excommunication was forborne for the good of the church.— 7. The innocent never involved among the guilty in ecclesiastical censures. The original and novelty of popish interdicts.-8. The danger of excommunicating innocent persons.-9. No one to be excommunicated without being first heard, and allowed to speak for himself.-10. Nor without legal conviction, either by his own confession, or credible evidence of witnesses, against whom there was no just exception; or such notoriety of the fact as made a man liable to excommunication ipso facto, without any formal denunciation.-11. Excommunication not ordinarily inflicted on minors, or children under age.-12. How persons were sometimes excommunicated after death. - 13. The censures of the church not to be inflicted for small offences.-14. What the ancients meant by small offences in this matter, and how they distinguished them from the greater.-15. Excommunication not inflicted for temporal causes.-16. No bishop allowed to use it to avenge any private injury done to himself.-17. No man to be excommunicated for sins only in design and intention.-18. Nor for forced or involuntary actions. . 911

CHAPTER IV.

Of

A particular account of those called great crimes. transgressions of the first and second commandment. Of the principal of these, viz. idolatry. Of the several species of idolatry, and degrees of punishment allotted to them according to the proportion and quality of the offences.

SECT. 1. The mistake of some about the number of great crimes, in confining them to idolatry, adultery, and murder.-2. The account given of great crimes in the civil law extended much further.-3. In the ecclesiastical law, the account of great crimes extended to the whole decalogue.-4. A particular enumeration of the great crimes against the first and second commandments. Of idolatry, and the several species or branches of it.-5. Of the sacrificati and thurificati, or such as fell into idolatry by offering incense to idols, or partaking of the sacrifices.-6. Of the libellatici. Wherein their idolatry consisted.-7. Of those who feigned themselves mad to avoid sacrificing.-8. Of contributers to idolatry. Of the flamines, munerarii, and coronati. What they were, and how guilty of idolatry.-9. How the office of the duumvirate made men guilty of idolatry, and how it was punished.-10. How actors, and stage-players, and charioteers, and other gamesters, and frequenters of the theatre and the cirque, were charged with idolatry, and punished for it.-11. Idol-makers, their crime and punishment. -12. The idolatry of building heathen temples and altars.-13. Of merchants selling frankincense to the idol temples; and the buyers and sellers of the pub lic victims.-14. Of eating things offered to idols. How and when it stood chargeable with idolatry.-15. Whether a Christian out of curiosity might be present at an idol sacrifice, not joining in the service.-16. Whether he might eat his own meat in an idol temple. -17. Or feast with the heathen on their idol festivals. -18. Of the idolatry of worshipping angels, saints, martyrs, images, &c.-19. Of encouragers of idolatry and connivers at it. And of the contrary extreme in demolishing idols without sufficient authority to do it. 934

CHAPTER V.

Of the practice of curious and forbidden arts, divination, magic, and enchantment: and of the laws of the church made for the punishment of them. SECT. 1. Of several sorts of divination. Particularly of judicial astrology.-2. Of augury and soothsaying.3. Of divination by lots.-4. Of divination by express

Of apostacy to Judaism, and paganism; of heresy and schism; and of sacrilege and simony.

SECT. 1. Of such as apostatized totally from Christianity to Judaism.-2. Of such as mingled the Jewish religion and the Christian together.-3. Of such as communicated with the Jews in their unlawful rites and practices.-4. Of such as apostatized voluntarily into heathenism.-5. Of heretics and schismatics, and their punishments both ecclesiastical and civil.-6. A particular account of the civil punishments inflicted on them by the laws of the state.-7. How heretics were treated by the discipline of the church. First, they were anathematized, and cast out of the church.-8. Secondly, Debarred from entering the church by some canons, though not by all.-9. Thirdly, No one to encourage heretics and schismatics by frequenting their assemblies.-10. Fourthly, No one to eat or converse with heretics, or receive their presents, or retain their writings, or make marriages with them, &c.— 11. Fifthly, Heretics not allowed to be evidence in any ecclesiastical cause against a catholic.-12. Sixthly, Heretics not allowed to succeed to any paternal inheritance.-13. No heretic to have promotion among the clergy after his return to the church.-14. No one to be ordained, who kept any in his family that were not of the catholic faith.-15. No one to bring his cause before an heretical judge under pain of excommunication.-16. What term of penance imposed upon relenting heretics.-17. How this varied according to the age, and state, and condition of several sorts of heretics.-18. Heresiarchs more severely treated than their followers.-19. And voluntary deserters more severely than they who complied only out of fear.-20. A difference made between such heretics as retained the form of baptism, and such as rejected or corrupted it.-21. No one to be reputed a formal heretic, before he contumaciously resisted the admonition of the church.-22. The like distinctions observed in inflicting the censures of the church upon schismatics, according to the different nature and various degrees of their schism.-23. Of sacrilege. Particularly of diverting things appropriated to sacred uses, to other purposes. -24. Of sacrilege committed in robbing graves.-25. The sacrilege of the ancient traditors, who delivered up their Bibles and sacred utensils to the heathen to be burnt.-26. The sacrilege of profaning the sacraments, and churches, and altars, and the Holy Scriptures, &c.-27. The sacrilege of depriving men of the use of the Scripture, and the word of God, and the sacraments, particularly the cup in the Lord's supper.-28. Of simony in buying and selling spiritual gifts.-29. Of simony in purchasing spiritual preferments.-30. Of simony in ambitious usurpation of holy offices, and intrusion into other men's places and preferments.

CHAPTER VII.

959

Of sins against the third commandment, blasphemy, profane swearing, perjury, and breach of vows. SECT. 1. The blasphemy of apostates.-2. The blasphemy of heretics and profane Christians.-3. The blasphemy against the Holy Ghost. Where is particularly inquired, What notion the ancients had of it; in what sense they believed it unpardonable; and what censures they inflicted on it.-4. Of profane swearing. All oaths not forbidden.-5. But only the custom of

Of great transgressions against the fifth commandment, viz. disobedience to parents and masters; treason and rebellion against princes; and contempt of the laws of the church.

SECT. 1. Children not to desert their parents under pretence of religion. The censure of such as taught otherwise.-2. Children not to marry without the consent of their parents.-3. Nor slaves without the consent of their masters.-4. The punishment of treason, and disrespect to princes.-5. Contemners of the laws of the church, how censured. 993

CHAPTER X.

Of great transgressions against the sixth commandment; of murder and manslaughter, parricide, selfmurder, dismembering the body, exposing of infants, causing of abortion, &c.

SECT. 1. Murder ever reckoned a capital and unpardonable crime by the laws of the state.-2. How punished by the laws of the church.-3. The heinousness of murder when joined with other crimes, as idolatry, adultery, and magical practices.-4. Causing of abortion condemned and punished as murder.-5. The punishment of parricide.-6. Of self-murder.-7. Of dismembering the body.-8. Of involuntary murder by chance, or manslaughter.-9. False witness against any man's life reputed murder.-10. Informers against the brethren in time of persecution, treated as murderers.-11. Exposing of infants reputed murder.-12. If a virgin defloured by a rape kills herself for grief, the corrupter is reputed guilty of the murder.-13. The lanista, or fencing-masters, reputed accessaries to murder, and their calling condemned.-14. Spectators of the murders committed on the stage, accounted accessaries to murder also.-15. Famishers of the poor and indigent reputed guilty of murder.-16. And all they by whose authority murder was committed.-17. Enmity, and strife, and quarrelling, punished as lower degrees of murder. 997

CHAPTER XI.

Of great transgressions against the seventh commandment; fornication, adultery, incest, polygamy, &c. SECT. 1. The punishment of fornication.-2. Of adultery.-3. Of incest.-4. Whether the marriage of cousin-germans was reckoned incest.-5. Of polygamy and concubinage.-6. Of marrying after unlawful divorce.-7. Of second, third, and fourth marriages. -8. Of ravishment.-9. Of unnatural impurities.10. Of maintaining and allowing harlots.-11. Of writing and reading lascivious books.-12. Frequenting the theatre and stage-plays forbidden upon this

account.-13. As also all excess of riot and intemperance for the same reason.-14. And promiscuous bathing of men and women together.-15. And promiscuous and lascivious dancing, wanton songs, &c. -16. As also promiscuous clothing, or men and women interchanging apparel.-17. And suspected vigils, or pernoctations of women in churches under pretence of devotion. 1004

CHAPTER XII.

Of great transgressions of the eighth commandment, theft, oppression, fraud, &c.

SECT. 1. The censure of those heretics who taught the doctrine of renunciation, or necessity of having all things common.-2. Of plagiary or man-stealing.-3. Of malicious injustice.-4. Of simple theft.-5. Of detaining lost goods from the true owner.-6. Of refusing to pay just debts.-7. And what men are bound to by the obligation of promise and contract.-8. Of removing bounds and landmarks.-9. Of oppression.-10. Of the exactions and bribery of judges.-11. Of the exactions of publicans, and collectors of the public revenues, and other officers of the Roman empire.-12. Of the exactions of advocates and lawyers, and apparitors of judges.-13. Of griping usury and extortion. -14. Of forgery. - 15. Of calumny with regard to

men's estates and fortunes: and the reverse of i fraud of adulation and flattery.-16. Of deceitf in trust.-17. Of deceitfulness in traffic.-18. Of ting and concealing of robbers; buying stolen g &c.-19. Idleness censured as the mother of rob -20. And gaming as an occasion of fraud, and ru many poor families, who by this means were red to the greatest exigence.

CHAPTER XIII.

Of great transgressions against the ninth comm ment, false accusation, libelling, informing, calu and slander, railing and reviling.

SECT. 1. Of false witness.-2. Of libelling.-3. O traction, whispering, and backbiting.—4. Of ra and reviling, or scurrilous and abusive language, of revealing secrets.-5. Of lying. How far it bro men under the discipline of the church.

CHAPTER XIV.

Of great transgressions against the tenth comm ment, envy, covetousness, &c.

SECT. 1. Whether envy brought men under the d pline of the church.-2. Of pride, ambition, and v glory.-3. Of covetousness.-4. Of carnal lusts.

CHAPTER I.

Of the difference of ecclesiastical censures inflicted on clergymen and laymen.

SECT. 1. The peculiar notion of communion ecclesiastical, and excommunication ecclesiastical, as applied to the clergy.-2. The clergy usually punished by a removal from their office, but not always subjected to public penance, as men wholly cast out of the communion of the church.-3. Yet in some special cases both penalties inflicted.-4. Of suspension from their revenues.-5. Of suspension from their office.-6. Of deposition or degradation. 1038

CHAPTER II.

Of reducing the clergy to the state and communion of laymen, as a punishment for great offences.

SECT. 1. Lay communion not the same as communion in one kind only.-2. Neither does it signify barely communicating among laymen without the rails of the chancel.-3. But a total degradation, or deprivation of orders, and reduction to the state and condition of laymen. 4. Clergymen thus reduced, seldom allowed to recover their ancient station.-5. Notwithstanding the indelible character of ordination.-6. But sometimes excommunicated, as well as deposed, and denied the communion of laymen.-7. Sometimes removed and corrected by the assistance and authority of the secular power.-8. What meant by the punishment called curiæ tradi, or delivering up to the secular 1040

court.

.

CHAPTER III.

Of the punishment called peregrina communio, or reducing clergymen to the communion of strangers. SECT. 1. The several canons wherein this punishment is

mentioned.-2. The communion of strangers not same as lay communion.-3. Nor communion in kind.-4. Nor communion at the hour of death.Nor the communion of such as were enjoined to g pilgrimage on earth, which was a piece of discip unknown to the ancients.-6. Nor any private and culiar oblation for strangers.-7. But communica only as strangers travelling without commendatory ters, who might partake of the church's charity, not of the communion of the altar.-8. This notion o firmed from several parts of ancient history.-9. W sort of penance was necessary to restore such de quent clergymen to their office and station again. 1

CHAPTER IV.

Of some other special and peculiar ways of inflict punishment on the clergy.

SECT. 1. Sometimes the clergy perpetually suspen from their office, yet allowed to retain their title a dignity.-2. Sometimes degraded not totally, but p tially, from one order to another.-3. Sometimes prived of a part of their office, but allowed to exerc the rest.-4. Sometimes deprived of their power o a part of their flock, but allowed it over the rest.Bishops in Africa punished by depriving them of th seniority, and right of succeeding to the primacy, metropolitical power.-6. Also by confining them the communion of their own church.-7. Or by moving them from a greater diocese to a lesser.The clergy in general punished by a loss of th seniority among those of their own order.-9. T inferior clergy punished by rendering them incapal of being promoted to any higher order.-10. T clergy sometimes punished by denying them the pub exercise of their office, whilst they were allowed officiate in private.-11. Of intrusion of offenders ir