before they were admitted to that sacrament. Tertullians, Cyprian, Ambrose, Basil, Jerome, Cyril of Jerusalem, and many other fathers and doctors of the church during the first four centuries, speak of this renunciation as an established and universal rite.

"

In the fourth century the renunciation was made with great solemnity. Cyril of Jerusalem, speaking to those who had been recently baptized, said, “ First you have entered into the vestibule of the baptistery, and, standing towards the west, you have heard, and been commanded, to stretch forth your hands, and renounce Satan, as if he were present ". This rite of turning to the west at the renunciation of Satan is also spoken of by Jerome, Gregory Nazianzen, and Ambrose; and it was sometimes performed with insufflations and other external signs of enmity to Satan, and rejection of him and his works. To the present day these customs remain in the patriarchate of Constantinople, where the candidates for baptism turn to the west to renounce Satan, stretching forth their hands, and using an

et luxuriæ ejus ac voluptatibus." Ambros. de Initiatis, C. 2. Renuncio tibi Diabolo, et pompæ tuæ et vitiis tuis, et mundo tuo, qui in maligno positus est." Hieronymus, Com. in Matt. xv. 26. Cyril, Catechesis Mystag. 1.

* Εἰσῄειτε πρῶτον εἰς τὸν προαύλιον τοῦ βαπτιστηρίου οἶκον, καὶ πρὸς τὰς δυσμὰς ἑστῶτες ἠκούσατε καὶ προσετάττεσθε ἐκτείνειν τὴν χεῖρα, καὶ ὡς παρόντι ἀπετάττεσθε To Earava. Cyril. Cateches. Myst. 1. p. 278. ed. Milles.

N

insufflation, as a sign of enmity against him". And the Monophysites of Antioch and Jerusalem, Alexandria and Armenia, also retain the custom of renouncing Satan with faces turned to the west ".

GAUL. Abrenuncias Satanæ, pompis seculi, et voluptatibus ejus? Respons. Abrenuncio x.

ROME. Abrenuntias Satanæ ? Resp. Abrenuntio. Et omnibus operibus ejus? Resp. Abrenuntio. Et omnibus pompis ejus? Resp. Abrenuntio y.

CONSTANTINOPLE. ̓Αποτάσσομαι τῷ Σατανᾷ, καὶ πᾶσι τοῖς ἔργοις αὐτοῦ, καὶ πάσῃ τῇ λατρεία αὐτοῦ, καὶ πᾶσι τοῖς ἀγγελοις αὐτ τοῦ, καὶ πάσῃ τῇ πομπῇ αὐτοῦ. They repeat it thrice after the priest, and then he asks them, ̓Απετάξασθε τῷ Σατανᾷ ; they reply, ̓Απεταξάμεθα Ζ.

JERUSALEM. ̓Αποτάσσομαί σοι Σατανᾷ, καὶ πᾶσι τοῖς ἔργοις σου, καὶ πάσῃ τῇ πομπῇ σου, καὶ πάσῃ τῇ λατρείᾳ σου b

z Goar, Rituale Græcum, p. 341.

a Asseman, Codex Liturg. tom. i. p. 237.

b Cyril Hierosolym. Catechesis Mystagog. 1. p. 279, &c. ed. Milles.

omni militiæ tuæ, et omni potestati tui, et reliquis omnibus impietatibus tuis. Ter dicit,

Abrenuncio tibi c.

SECTION III.

THE PROFESSION OF FAITH.

The renunciation of Satan was always followed by a profession of faith in Christ, as it is now in the English ritual. However, different churches adopted different rules as to the time at which this profession was made. In the eastern churches of Constantinople, Antioch, &c. the profession was made immediately after the renunciation, as it is in the English ritual. In the Roman church, according to the sacramentary of Gelasius, the renunciation was made some time before the office of baptism, which only contained the profession. The promise of obedience and faith in Christ was made by the catechumens and sponsors with their faces turned towards the east, as we learn from Cyril of Jerusalem and many other writers.

Tertullian speaks of the profession of faith made at baptism, in the Father, Son, and Holy Spirit, and in the church f. Cyprian mentions the interrogation, "Dost thou believe in eternal life, and remission of sins through the holy church 8. Euse

c Asseman, Codex Liturg. salutis pignerentur, necessario tom. i. p. 158.

d Sacramentar. Gelasii Muratori Lit. Rom. Vet. tom. i.

adjicitur ecclesiæ mentio: quoniam ubi tres, id est, Pater, et Filius, et Spiritus Sanctus, ibi ecclesia, quæ trium corpus est." P. 226.

g" Sed et ipsa interrogatio quæ fit in baptismo, testis est veritatis. Nam cum dicimus, credis in vitam æternam, et

bius and many other Fathers also speak of the profession of faith made at this times; and it is especially noted in the Apostolical Constitutions, which were written in the east at the end of the third, or beginning of the fourth, century h. The profession of faith in the eastern churches has generally been made by the sponsor, or the person to be baptized, not in the form of answers to questions, but by repeating the creed after the priest. In the western churches the immemorial custom has been, for the priest to interrogate the candidate for baptism, or his sponsor, on the principal articles of the Christian faith. The profession was made in this manner in Gaul, as we find by the ancient Gallican missal, which was used before the introduction of the Roman liturgy and offices into France). We also find that it was customary in Africa, by the testimony of Cyprian; and the ancient offices of the Roman church exhibit the same.

dead, and buried; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead?

And dost thou believe in the Holy Ghost; the holy Catholic Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death?

Answer. All this I steadfastly believe.

Item Sacerdos. Credis et in Spiritum Sanctum, sanctam Ecclesiam Catholicam, Sanctorum communionem, Remissionem peccatorum, carnis Resurrectionem, et vitam æternam post mortem ?

Respondeant. Credo k.

SECTION IV.

THE CONCLUDING QUESTIONS AND ANSWERS.

The first interrogation and answer after the profession of faith do not occur, as far as I am aware, in the rituals of any of the eastern churches, but they have long been used in the west. A manuscript of the church of Rheims in France, written a thousand years ago, contains this form, as does

k Manuale Sarisburiens. fol. 43. See also Gelasii Sacram. Muratori, tom. i. p. 570. Many western rituals, however, gave the questions at greater length, including all the articles of the Apostles' Creed; for example, the sacramentary of Bobio, written before the year So0. See Muratori, Liturg. Rom.

Vet. tom. ii. p. 851. See also another sacramentary, 1000 years old, in Martene de Antiq. Eccl. Rit. tom. i. p. 176. The candidates for baptism, or their sponsors, repeat the Constantinopolitan Creed on this occasion in the eastern churches.