ceived by other churches. But the use of it was restricted to the fifty days between Easter and Whitsunday.8

In the Greek church it was expressive of grief, sorrow, and penitence. In the Latin, on the contrary, it denoted a joyful spirit— love, praise, thanksgiving, etc.

3. Hosanna. The church, both ancient and modern, have concurred in ascribing to this word, contrary to its original import, a signification similar to that of Hallelujah. The true signification of it is, "Lord, save," Ps. 118: 25, and was so understood by Origen, Jerome, and Theophylact, in their commentaries upon Matt. 21: 15.

Eusebius gives the first instance on record of its use,10 where, at the death of a certain martyr, the multitude are said to have shouted "Hosanna to the Son of David." The use of it is prescribed in the Apostolical Constitutions, lib. 8. c. 13, in connection with a doxology to Christ. The first mention of it in religious worship is found in the Apostolical Constitutions, 8. c. 13. It occurs also in the liturgy of Chrysostom. By the ancients it was uniformly regarded as a doxology.

4. O Lord have mercy,-Kique heroor. There are many authorities, both sacred and profane, from which this phrase may have been adopted.11 According to Augustine, Epist. 178, it was in use both in the Syriac, Armenian, and other Oriental languages. The council of Vaison, A. D. 492, can. 3, ordained that this reponse should be introduced into the morning and evening worship, and into the public religious service. Gregory the Great introduced a threefold form. 1. O Lord. 2. Lord have mercy. 3. Christ have mercy. And each it would seem was to be thrice repeated with reference to the sacred trinity.12

5. Glory; Glory in the highest. This exclamation was in use on certain festive occasions in the fifth century; In the seventh, it had come into general use.13 According to Meratus, the bishops alone were allowed the use of this exclamation.14

6. The Lord be with you; Peace be with you. The council of Braga, A. D. 561, ordained that this should be the uniform salutation both of bishops and presbyters, when addressing the people.15 The last mentioned salutation alone was in use in the Greek church. At first, this salutation was not allowed to excommunicated persons, or to penitents, or even to catechumens; but only to the faithful. Examples of the scrupulous observance of prescribed forms of salutation are cited in the index.16

7. Let us pray; Lift up your hearts, etc.; oremus, δεηθῶμεν ; sur sum corda. In the ancient service of the church, it was the duty of the deacon to summon each class of worshippers separately to engage in prayer by saying, Let us pray.' Whether they were to pray in silence or audibly, they received a similar intimation from the deacon. This was followed by another injunction to kneel; and at the conclusion, he also directed them to arise. There were various forms of announcing the time of prayer besides the one above mentioned, such as 'Give audience;' 'Attend;' 'Lift your hearts on high, pray, pray earnestly,' etc. To which the congregation replied, 'Our heart is unto the Lord,' etc. 17

Cyprian is the first who distinctly mentions this mode of announcing prayer, but he speaks of it as a familiar and established usage.18 Cyril of Jerusalem says, that at this awful summons, the whole soul should be fixed upon God, and no unworthy or earthly thought should be allowed to intrude. Much more to the same effect is said by him, and by the authors quoted in the index.19 During the middle ages, this custom was perverted to the maintenance of the doctrine of transubstantiation, the elevation of the host, etc. In the English church, it continued unchanged until the seventeenth century. In the Lutheran church a similar usage remains to the present time.

"The long prayer which, in the missa fidelium, the service designed for the faithful alone, usually followed the sermon, was introduced as follows. The deacon first commanded silence and attention by exclaiming, 'Let us pray;' the officiating minister then addressed the assembly in these words: The peace of God be with you all;' to which the assembly responded, 'And with thy spirit.' Then said the deacon, 'Salute ye one another with an holy kiss ;' upon which the clergy saluted the bishop, and one another; and the laity of both sexes, saluted those of their own sex. During this time, some of the deacons, and subdeacons are occupied in preserving

One of the latter brings water for the officiating minister to wash his hands in token of the purity of mind which is acceptable to God. The deacon then says, ' Let no catechumen, disciple, or unbeliever, or any of Caesar's party remain; all you who have attended the first service retire; mothers withdraw with your infant children; let no one cherish enmity in his heart towards another; let there be no hypocrisy in any; let us set our hearts with fear and

trembling to bring our offerings.' These offerings are then laid upon the altar by the deacon, while the minister, with the elders, stands before it praying for himself, and with a white cloth, crossing himself upon the breast. After this he says to the assembly, 'The grace of Almighty God, the love of our Lord Jesus Christ, and the fellowship of the Holy Spirit be with you all, Amen ;' to which the people respond, 'And with thy spirit.' He then says, 'Lift up your hearts on high.'"Our heart is unto the Lord." Let us bless the Lord, says the minister. "It is meet and right." He that leads their devotions then prays at great length, and the solemn service is closed by a doxology."

11. OF THE PSALMODY OF THE CHURCH.1

The sacred canon of the Jews consisted of the Law and the Prophets. The Psalms were a collection of sacred songs, and were used in their temple service, like our modern collections of Psalms and Hymns. The use of sacred music in religious worship was derived from the Jews, and the Psalms of the sacred Scriptures were uniformly used by the primitive Christians as songs to be sung. Some one or more lead the singing, and the whole congregation united their voices in the chorus.2 Sometimes they constituted two divisions, and sung responses to each other, and at other times, it is probable that all sung in unison. Their worship was conducted by the reading of the Scriptures, and singing of the Psalms alternately.3 Certain Psalms were sung also on certain occasions. There were accordingly morning and evening Psalms, and Psalms prescribed by the bishops to be sung on the several religious festivals.4

It is worthy of remark, that the earliest christian fathers make no mention of Psalms and Hymns as a part of religious worship. These were classed with the prayers and thanksgivings of the church. Origen is the first author who distinctly mentions them. "We," says he," sing hymns to God who is over all, and to his only begotten [Son] the Word and God."5+ Eusebius also says that the Psalms and Hymns of the brethren, written at the beginning by the faithful, do set forth the praises of Christ the Word of God, and attribute di

Seigel, Alter. Vol. II. Art. Gebet.

The genuineness of the last phrase, is called in question by some writers.

vinity to him. From all which, we have historical evidence that the divinity of Christ was a doctrine of the primitive church.

The circumstance that none of the Psalms and Hymns of the primitive church have come down to us, may be ascribed to various causes. They were comparatively few in number, consisting only of a few hymns to be committed to memory by the young people, and by all those who could not afford the expense of a manuscript copy. They must have been carefully destroyed in the times of persecution. They were a part of the secret service, which was never taught to any but believers. And the church were greatly divided in opinion respecting this part of their worship, often revising their collections of psalmody. The various sects of heretics especially, adapted their psalmody to their peculiar sentiments; and generally, the ancient psalmody was of a decidedly doctrinal character, subject to change from age to age, with the ever varying sentiments of the church. Like their creeds and catechisms, their psalmody also was expected to contain a summary of the christian faith. The music by which it was accompanied consisted merely of a few easy and simple melodies,

12. ATTITUDE and Gesture in Singing, and in Prayer.1

1. Standing. In the Eastern church it was customary, as it still is with Mohammedans, Arabians, and the Parsees of Persia, to stand in prayer. Many examples of this custom occur also in the Scriptures: Gen. 18: 22. 19: 27. 2 Chron. 20: 13. 1 Sam. 1: 26. Job 30: 20. Luke 18: 11, 13. Matt. 6: 5. Mark 11: 25.3

And from the

writings of Basil, Chrysostom, and the Apostolical Constitutions, it would seem that this was the usual attitude, and not an exception to the general rule, as has often been asserted. To kneel in prayer, during the entire season of pentecost, was expressly forbidden.1 According to Origen, the eyes and the hands should be lifted up to heaven, that the body may indicate the elevation of the soul. But he allows exceptions in case of infirmity, and according to circumstances.5 He also insists that it is necessary for one to kneel when he prays for the forgiveness of his sins. But he is here speaking not of public, but of private prayer. The author of Questions and Answers to the Orthodox, which some erroneously have ascribed to Justin Martyr, asserts that the custom which is observed through the days of pente

cost was of apostolic origin, and refers to a passage from Irenaeus, which is lost, in proof of the assertion. Epiphanius, Jerome, Augustine, and Basil, also concur in sanctioning the custom of standing in prayer. And it is particularly worthy of remark, that penitents were denied this privilege, it being the prerogative and right only of believers and consistent professors of religion.

In singing, this was regarded as the only proper and becoming attitude.8

2. Kneeling. Abundant authority for this is also found in the Scriptures: Gen. 17: 3, 17. Num. 16: 22. Josh. 5: 14. 2 Chron. 20: 18. Luke 22: 41. Acts 7: 59, 60. 9:40. 21: 5. Eph. 3: 14. The act of kneeling was thought peculiarly to indicate humility before God; to exhibit a sinner who had fallen away from him, and in need of divine grace and mercy. Accordingly it was uniformly required of all who had fallen under censure of the church for their offences, as an indispensable condition of their restoration to their former covenant relations. Basil denominates it the less penance, in distinction from prostration, which was called the greater penance.

It must indeed be admitted that it was very common both to kneel and to stand in prayer. But the assertion that kneeling was the uniform posture in prayer, in all acts of worship except on the sabbath and festive occasions, is an unwarranted assumption. The most important authorities from the fathers are given in the index.9

3. Bowing the head. This was a kind of intermediate attitude between standing and kneeling. Occasionally the inclination of the body is also mentioned. The bowing of the head was especially required in connection with intercessory prayers and the receiving of the benediction.10

4. Prostration upon the ground. This is occasionally mentioned, but was not required as a rule of worship. It was chiefly appropriate to deep humiliations and expressions of shame or sorrow upon some very remarkable occasion, but was not the general practice of the church.11

Sitting in prayer, according to Bingham, was never allowed in the ancient church. It was universally regarded as an irreverent and heathenish posture in these devotions.

5. The lifting up of the hands. This was a common rite in pagan worship, but with the christian fathers it was peculiarly significant as an emblem of the cross, designed to assist them in holding