time Justin, in several places, seems distinctly to allude to the Lord's prayer. He speaks of God as the Father av ölov,3 which is of similar import with the expression: "Our Father in heaven."

his arguments against Celsus, according to his power, oon divaμıs (Ibid. lib. i. p. 36), and demonstrate the reasonableness of the christian religion, according to his power, oon dvvaus (Ibid. lib. vi. p. 265), and dispute against Celsus, according to his power, von dvvaus (Ibid. lib. vii. p. 332). Now, whether Origen's defending the power, consisted in a reading, or in a bare transcribing out of a book, the written arguments of other men, or in an employment of his own abilities, inventions, and expressions, is no difficult matter to determine."

"I have not found one place, wherein this phrase of oon duvaus doth not comprehend personal abilities; and several scores more might I cite, where it is so to be understood, which I shall omit, and mention only one more, spoken by Origen with respect to this duty of prayer, where it must of necessity imply personal abilities, and that is in his book De Oratione (§ 2. p. 134), where he prescribes the method and parts of prayer, the first whereof was doxology; wherein, says he, he that prays must bless God according to his power, κατὰ δύναμιν ; where κατὰ δύναμιν must signify the performer's abilities of judgment and expression, because it is not spoken of prescribed words, but of a prescribed method of prayer; as if any one should desire me to inform him how, or in what method, he must pray; I tell him, as Origen doth in this place, that first he must begin with an invocation of God by his titles and attributes; then he must proceed to praise God for his mercies and benefits, confessing withal his ingratitude and unfruitfulness; then beg pardon for past sins, strength against future, and conclude all, with praising God through Christ, and that he must do all this according to the utmost of his ability. What could any one imagine that I should intend by this advice of following this method to the utmost of his power, but the exerting of his own abilities, understanding, memory, invention, expression, and the like, since I direct him not to any prescribed words, but only to the observation of those general heads and parts of prayer?"

"So that the minister's praying on divaus, or according to the utmost of his ability, imports the exerting his gifts and parts in suitable matter and apt expressions; and that the primitive prayers were so, appears yet further from a passage in Origen, who thus explains that verse in Matthew vi: But when ye pray, use not vain repetitions as the heathens do :-' But when we pray, let us not battologise, that is, use not vain repetitions, but theologise : but we battologise, when we do not strictly observe ourselves, or the words of prayer, which we express, when we utter those things which are filthy, either to do, speak, or think, which are vile, worthily reproveable, and alienated from the purity of the Lord. (Αλλὰ προσευχόμενοι, μὴ βαττολογήσωμεν, ἀλλὰ θεολογήσωμεν βαττολογοῦμεν δὲ ὅτε μὴ μωροσκοποῦντες ἑαυτοὺς ἢ τοὺς ἀναπεμπομένους τῆς εὐχῆς λόγους λέγομεν τὰ διεφθαρμένα ἔργα, ἢ

Irenaeus distinctly quotes from our Lord's prayer, but gives no intimation of its being used in public worship; and Clemens Alex

λόγους, ἢ νοήματα ταπεινὰ τυγχάνοντα καὶ ἐπίληπτα, τῆς ἀφθαρσίας αλLóτqia тov nvgiov. De Oratione, § 10.) Surely this caution had been needless, of strictly observing the words that they uttered; and this fear had been groundless, of expressing themselves undecently, or sinfully, if they had a prayer-book to recur to; but that they had no such prayer-bock appears yet more evidently from Tertullian, who, describing their public prayers, says that, looking up to heaven, they spread abroad their hands because innocent; uncovered their heads because not ashamed; and without a monitor, because they prayed from the heart. (Illuc suspicientes Christiani manibus expansis, quia innocuis, capite nudo, quia non erubescimus, denique sine monitore, quia de pectore oramus. Apolog. c. 30, p. 703). Now, what is to be understood by praying from the heart will best appear from inquiring into what is opposed to it, viz., the praying by a monitor. Now, the praying by a monitor, as is acknowledged by all, was praying by a book; but thus Tertullian affirms the primitive Christians prayed not: We do not pray, saith he, with a monitor, reading our prayers out of a book. No, but on the contrary, we pray de pectore, from the heart, our own heart and soul dictating to us what is most proper and suitable to be asked, having no need of any other monitor besides."

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"Hence their prayers were suited to their emergencies, and present circumstances, as Tertullian writes, that having premised the Lord's Prayer, we may offer up accidental requests and petitions' (praemissa legitima et ordinaria oratione, accidentium jus est desideriorum. De Orat. p. 659), of which occasional requests we find some instances, as in the 16th epistle of Cyprian, where that father assures Moses and Maximus, two Roman confessors, that he remembered them in his public prayers with his congregation (Et quando in sacrificiis precem cum plurimis facimus. Epist. 16, § 1, p. 44). And in another epistle, when he congratulates Pope Lucius upon his return from banishment, he assures him That he did not cease in his public prayers to bless God for so great mercy, and to pray Him that was perfect to keep and perfect in him the glorious crown of his confession.' (Hic quoque in sacrificiis atque in orationibus nostris non cessantes Deo-gratias agere, et orare pariter, ac petere, ut qui perfectus est atque perficiens, custodiat et perficiat in vobis confessionis vestrae gloriosam coronam. Epist. Iviii. § 2, p. 163) And so, when the Church of Carthage sent a sum of money to the bishops of Numidia for the redemption of some christian captives, they desired those bishops to remember them in their public prayers.' (In mentem babeatis in orationibus vestris et eis vicem boni operis in sacrificiis et precibus repraesentetis. Epist. lx. § 4, p. 167.) So that their prayers could not be stinted, invariable forms, because they could add new petitions, as their occasions and circumstances did require."-KING, Second Part of the Enqui ry into the Constitution, Discipline, Unity, and Worship of the Primitive Church, chap. 2, § 7.

andrinus many times alludes to it in like manner.5 The authority of the Apostolical Constitutions is irrelevant, as belonging to a later period.

2. Tertullian, Cyprian, and Origen, fully concur in testifying to the use of the Lord's prayer in the second and third centuries.

Tertullian declares it to be not only a form prescribed by Christ for all ages, but asserts that it contains the substance of all prayer, and is an epitome of the whole gospel. Cyprian repeats much the same sentiments, acknowledging Tertullian as his guide and instructor, and often explaining more fully the sentiments of that author. He calls the Lord's prayer,' Our public and common prayer." Origen also has a long treatise on the same subject, in which he says that this was a prescribed form containing all that the true Christian ever has occasion to pray for.8 Authorities, without number, to the same effect may be accumulated from writers of the fourth and fifth centuries.9

3. The use of the Lord's prayer in the third, fourth, and fifth centuries was restricted to the faithful only, and was denied to catechu. mens.10 By Chrysostom it was styled sun tv лotor, the prayer of the faithful.

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The reason of this exclusion was, in general, that none but christian believers had the true spirit of adoption, so that they could sincerely say, Our Father which art in Heaven.'11 Another reason was that the petition, 'Give us this day our daily bread,' was understood in a mystical sense, as relating to spiritual gifts, and appropriate. especially to be used in the communion service, at which no catechumen, or profane person, was permitted, under any pretext whatever, to be present.12

The ancient liturgies of the Greek church connect with the Lord's prayer a doxology, which has been ascribed to Basil and to Chrysostom, recognizing the doctrine of the Trinity as implied in the prayer, "Thine is the kingdom, power, and glory, Father, Son, and Holy Spirit, both now and forever, world without end." The doctrine revealed in this doxology, none but the faithful were permitted to know. The doxology which is given in Matthew, at the close of the Lord's prayer, was unknown to Tertullian, Cyprian, Origen, and Cyril of Jerusalem. But it was extant as early as the middle of the fourth century.13 Neither this doxology, nor that

above mentioned is supposed by writers to have belonged to the original text.

Believers were expected to repeat this prayer three times daily.14 They who were baptized were also required to repeat it, together with the creed, immediately upon coming out of the water.15 It was also repeated in the celebration of the Lord's supper,16 and of marriages, funerals, ordinations, etc.

The modern custom of some Protestants, of repeating the Lord's prayer twice in the course of a sermon, has no precedent in the primitive church.

The most ancient prayers of the church which have come down to us are contained in the Apostolical Constitutions. These forms may have been in use as early as the end of the fourth century. Among these are prayers for the catechumens,17 for candidates for baptism,18 for penitents,19 for demoniacs,20 prayers for them that sleep [in death],21 morning and evening prayers,22 and prayers to be used on the sabbath.23

As a single example of these forms of prayer, one is inserted below, which was offered at the conclusion of the Lord's supper:

Δέσποτα ὁ Θεὸς ὁ παντοκράτορ, ὁ πατὴρ τοῦ Χριστοῦ σου τοῦ εἰ λογη τοῦ παιδὸς, ὁ τῶν μετ ̓ εὐθύτητος ἐπικαλουμένων σε ἐπήκοος, ὁ καὶ τῶν σιωπώντων ἐπιστάμενος τὰς ἐντεύξεις· εὐχαριστοῦμέν σοι, ὅτι κατηξίωσας ἡμᾶς μεταλαβεῖν τῶν ἁγίων σου μυστηρίων, ἃ παρέσχου ἡμῖν, εἰς πληρο φορίαν τῶν καλῶς ἐγνωσμένων, εἰς φυλακὴν τῆς εὐσεβείας, εἰς ἄφεσιν πλημμελημάτων· ὅτι τὸ ὄνομα τοῦ Χριστοῦ σου ἐπικέκληται ἐφ' ἡμᾶς, και σοι προσωκειώμεθα. ὁ χωρίσας ἡμᾶς τῆς τῶν ἀσεβῶν κοινωνίας, ἕνωσον ἡμᾶς μετὰ τῶν καθωσιωμένων σοι, στήριξον ἡμᾶς ἐν τῇ ἀληθείᾳ τῇ τοῦ ἁγίου πνεύματος ἐπιφοιτήσει, τὰ ἀγνοούμενα ἀποκάλυψον, τὰ λείποντα προσαναπλήρωσον, τὰ ἐγνωσμένα κράτυνον· τοὺς ἱερεῖς ἀμώμους διαφύ λαξον ἐν τῇ λατρείᾳ σου· τοὺς βασιλεῖς διατήρησον ἐν εἰρήνῃ, τοὺς ἄρχοντας ἐν δικαιοσύνῃ, τοὺς ἀέρας ἐν εὐκρασίᾳ, τοὺς καρποὺς ἐν εὐφορία, τὸν κόσμον ἐν παναλκεῖ προνοίᾳ. τὰ ἔθνη τὰ πολεμικὰ πράϋνον· τὰ πεπλανημένα επίστρεψον, τὸν λαόν σου ἁγίασον. τοὺς ἐν παρθενίᾳ δια τήρησον· τοὺς ἐν γάμῳ διαφύλαξον ἐν πίστει· τοὺς ἐν ἁγνείᾳ ἐνδυνά μωσον· τὰ νήπια ἅδρυνον· τοὺς νεοτελεῖς βεβαίωσον· τοὺς ἐν κατηχήσει παίδευσον, καὶ τῆς μυήσεως ἀξίους ἀνάδειξον· καὶ πάντας ἡμᾶς ἐπισυνά γαγε εἰς τὴν τῶν οὐρανῶν βασιλείαν, ἐν Χριστῷ ̓Ιησοῦ τῷ κυρίῳ ἡμῶν· μεθ ̓ οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ πνεύματι, εἰς τοὺς αἰῶνας. ἀμήν. Const. VIII. 14. 15.

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10. OF THE RESPONSES-AMEN, HALLELUJAH, HOSANNA,1 etc.

These were either short ejaculations to God, or exclamations designed to enkindle the devotions of believers, or an intimation that the prayer of the speaker was heard.

1. Amen. This, in the phraseology of the church, is denominated orationis signaculum, or devotae concionis responsionem, the token for prayer-the response of the worshippers. It intimates that the prayer of the speaker is heard, and approved by him who gives this response. It is also used at the conclusion of a doxology. Rom. 9: 5. Justin Martyr is the first of the fathers who speaks of the use of this response. In speaking of the sacrament he says, that at the close of the benediction and prayer, all the assembly respond, "Amen," which, in the Hebrew tongue is the same as, "So let it be."3 According to Tertullian, none but the faithful were permitted to join in the response.4

In the celebration of the Lord's supper especially, each communicant was required to give this response in a tone of earnest devotion.5 Upon the reception, both of the bread, and of the wine, each uttered a loud 'Amen ;' and, at the close of the consecration by the priest, all joined in shouting a loud AMEN.' But the practice was discontinued after the sixth century.

At the administration of baptism also, the witnesses and sponsors uttered this response in the same manner. In the Greek church, it was customary to repeat this response as follows: "This servant of the Lord is baptized in the name of the Father, Amen; and of the Son, Amen; and of the Holy Ghost, Amen; both now and forever, world without end;' to which the people responded, 'Amen.' This usage is still observed by the Greek church in Russia. The repetitions were given thrice, with reference to the three persons of the Trinity.

2. Hallelujah. This was adopted from the Jewish psalmody, particularly from those psalms (cxiii-cxviii) which were sung at the passover, called the Great Hillel or Hallel. It was this that our Savior sang with his disciples at the institution of the sacrament. The word itself is an exhortation to praise God, and was so understood by Augustine, Isiodorus, and others. The use of this phrase was first adopted by the church at Jerusalem, and from this was re