towards the holy Table, he turns unto the party offered unto Baptism, and asks him for what cause he cometh; who being taught by his Surety, first making known his ignorance and want of God, desires that he might be admitted to these things which pertain to godliness. The Bishop next letting him know the rules of a Christian life, demandeth if he will conform unto them; the which when he hath promised to do, his name together with his sureties, are en∣rolled in the publick Registers. This done, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bishop saith the holy Prayer, which when the whole Assembly have consented to, by saying Amen, the Deacon doth prepare himself to strip him and disrobe him of his Cloaths, and placing him towards the West with his hands lift up, requireth him to bid defiance unto Satan thrice; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and saying to him the set and solemn words of Abrenuntia∣tion, when he hath thrice repeated them, he is turned towards the East, and willeth him, having both his hands and eyes heaved up to Heaven, to joyn himself to Christ, and Gods holy Word. Which having promised, and thrice made profession of his faith, the Bishop layeth his hand upon him, and prayeth over him. Then being disrobed, the Priests bring the Oyl or chrism, wherewith the Bishop doth thrice sign him with the sign of the Cross, and after deli∣vereth him unto the Priests, who carry him unto the Font, where calling upon God to bless and sanctifie the waters, and singing to the Lord one of the song or Psalms made by the inspiration of the Holy ghost, the party is called by his Name, and thrice dipped in water, one of the persons of the blessed Trinity being particularly named and called upon, at each several dipping or immersion. This done, they cloath him all in white, and bring him back unto the Bishop, who once more anointeth him with the Oyl or Chrism, and so pronounceth him to be from that time forwards a meet partaker of the blessed Eucharist. So far, and to this purpose, Dionysius. But then withal you must observe, that this was in baptismo Adultorum; and that there was not so much ceremony in the Baptism of Infants, although it was the same in both for the main and substance. Now for the Form of Abrenuntiation, we find it thus laid down in the Constitutions ascribed to Clemens; of which it may be said as was before of Dionysius, that though they be not his whose name they carry, yet are they notwithstanding very ancient; and do exceeding well set forth the Forms and usages of the primitive Church. The Form is this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. I forsake the Devil and all his works, his pomps and service, his Angels and inventions, with all things under his command. Which done, he doth rehearse the Articles of his belief in this Form that followeth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I believe in one unbegotten and only true God Almighty, Father of Christ, maker of all things, and in our Lord Jesus Christ, his only begotten Son, &c. Next after followeth a set Form of prayer used by the Bishop, in Consecrating of the Oyl or Chrism, and sanctifying of the Water. And finally this prayer to be said by them who were newly brought into the Church by Baptism. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Almighty God, Father of our Lord Jesus Christ, give me a body undefiled, a pure heart, a watchful mind, knowledge without error, together with the presence of the holy Spirit, that I may both attain and hold fast the truth, without doubt or wavering, through Christ our Lord, with whom be glory unto thee in the Holy Ghost, world without end, Amen. The sum of what is said before in these two last Authors, Clemens I mean, and Dionysius, because the Writings attributed to them, are by the Learned thought to be none of theirs; we shall find pre∣sently confirmed in the words of those who lived shortly after, and are of an unquesti∣oned credit amongst all Divines, both of the Protestant party, and the Church of Rome. In the mean time we will sit down and repose our selves; concluding here so much of the present search, as may be found in any of the Writings of the holy Apostles, or such as claim the reputation of being Apostolical men, the Scholars and Successors of the blessed spirits, though now disclaimed for such by our choicer judgements. And yet before I leave this Age, I will see if any thing occur in St. Ignatius, touching a Form of Common-prayer, or Invocation used by the Christians of his time; who being said to be that Child on whom our Saviour laid his hands, saying, Except ye receive the Kingdom of Heaven as a little Child, &c. But howsoever questionless the A∣postles Scholar, and Successor to S. Peter in the See of Antioch, hath informed us thus, in his Epistle to the Magnesians, of which no scruple hath been raised amongst Learned men, omnes ad orandum in idem loci convenite, una sit communis precatio, una mens, una spes in charitate, &c. By which it seemeth, that as the Magnesians had a Church or meeting place, to which they usually resorted as a House of Prayer, of which more hereafter; so they had also una Communis precatio, one certain Form of Common-prayer, in which they all concurred as if spirited by one soul, and governed by one hope, in charity