CONTENTS.

BOOK XIV.

CATE-

OF THAT PART OF DIVINE SERVICE, WHICH THE ANCIENTS

COMPRISED UNDER THE GENERAL NAME OF MISSA

CHUMENORUM, THE SERVICE OF THE CATECHUMENS, OR

ANTE-COMMUNION SERVICE, ON THE LORD'S DAY.

CHAP. 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 appoint-

ed 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 some-

times sung by one Person only.-10. Sometimes by the whole Assembly

joining altogether.-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.

called Ὑπηχεῖν, and Ὑπακέειν. What meant by Diapsalms, Acroteleu-

tics, and Acrostics in Psalmody.-13. An Answer to a Popish Objection

against the People's bearing a Part in Psalmody.-14. Psalmody al-

ways 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 Niceness and Curiosity

in Singing, in Imitation of the Modes and Music of the Theatre.-

19. And, Secondly, pleasing the Ear without Raising the Affections of

the Soul.

VOL, V.

This was

CHAP. 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 Dimillis," 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 an Hymn in the Church.-9. Of the Author and

Original of the Hymn, "Te Deum."-10. Of the Hymns of St. Am-

brose.-11. Of the Hymns of St. Hilary, Claudianus, Mamercus, and

Others.

CHAP. II.

Of the Manner of Reading the Scriptures in the Public Service

of the Church.

SECT. 1. Lessons of the Scriptures 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 Peo-

ple 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 some-

times 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.

CHAP. IV.

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 Pres-

byters, in ordinary Cases, and not of Deacons.-3. The singular Prac-

tice 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 Maries 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 al-

ways 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 shew that they were attentive, and read, and remembered the Scrip-

tures.-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

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.

CHAP. 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. In-

fidels 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 Compe-

tentes 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 Cate-

chumens and Penitents in the Latin Church.

BOOK XV.

OF THE MISSA FIDELIUM, OR COMMUNION-SERVICE.

CHAP. I.

Of the Prayers preceding the Oblation.

SECT. 1. Of the Prayer called Aid Eiwπns, or Silent Prayer.-2. Of the
Prayers called Aià Пpoopwvýtewç, 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.

CHAP. 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 re-

hearsed at the Altar.-5. The Eucharistical Elements usually taken out

of the People's Oblations: and consequently no Use of Wafers or un-

leavened 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 Ad-

ditions to the Elements in the Eucharist.-9. And of others who re-

jected the Use of the Sacrament altogether.