in lively remembrance Christ crucified. Occasionally the hands were clasped together in prayer.

In regard to the covering of the head, the church strictly observed the rule given by the apostle, 1 Cor. xi, requiring the men to be uncovered, and the women to wear their appropriate covering in prayer. In this their custom was directly opposed to that of both Jews and Gentiles. With them, to appear with the head covered, denoted freedom and independence. But the Christian, as the servant of the Lord, appeared uncovered, in token of his humility and dependence.

From the period of the second century it was customary, both in the Eastern and Western church to pray facing towards the east, contrary to the custom of the Jews who prayed towards the west, 1 Kings 8: 4. 2 Chron. 29: 6. Dan. 6: 10. The altars of the christian churches were situated towards the east, and the dead were buried so that the eye might be turned in the same direction. The reason for all this seems to have been derived from the ceremonies of baptism, in which they were accustomed to turn towards the west as the region of darkness, where the prince of darkness might be supposed to dwell and solemnly to renounce the devil and his works; and then to turn about to the east and enter into covenant with Christ. They might, therefore, very naturally suppose that in prayer they ought to direct themselves to God in the same manner in which they first entered into covenant with him.13

Of the time for prayer. Christ and his apostles give no specific instructions, but generally, to pray at all times, and in every place. But it became, in the second and third centuries, a prevalent sentiment in the church, that every Christian ought to pray three times a day; at the third, sixth and ninth hour, corresponding to the hours of nine, twelve and three o'clock. For the observance of these hours they had certain mystical reasons drawn from the doctrine of the trinity. The third being emblematical of the trinity, and the sixth and ninth being formed by repetitions of three.14 But Tertullian and Cyprian both urge the propriety of morning and evening prayer, at the rising and setting of the sun, in remembrance of the sun of righteousness whose absence we have so much occasion to deplore, and in whose light we must rejoice. The Apostolical Constitutions also prescribe the offering of prayers five, six, and even seven times a day.15

As a specimen of the ancient psalmody of the church, the following hymn from Ambrose is inserted, with bishop Mant's version of it.-Opp. T. II. H. 8.

In them the heavens exulting own
The Father's might revealed,
Thy triumph gain'd, begotten Son,
Thy Spirit's influence sealed.

Then to thy Father, and to Thee,

And to thy Spirit blest,

All praise for these thy servants be

By all thy church addrest.

The most ancient hymn of the primitive church extant, is that of Clement of Alexandria, which is given below.

Στόμιον πώλων ἀδαῶν,
Πτερὸν ὀρνίθων ἀπλανῶν,
Οἶας νηπίων ἀτρεκής,
Ποιμὴν ἀρνῶν βασιλικῶν·
Τοὺς σοὺς ἀφελεῖς
Παῖδας ἄγειρον,

Αἰνεῖν ἁγίως,

̔Υμνεῖν ἀδόλως,

Ακάκοις στόμασιν

Παίδων ἡγήτορα Χριστόν.

Βασιλεῦ ἁγίων,

Λόγε πανδαμάτωρ

Πατρὸς ὑψίστου,

Σοφίας πρύτανι,
Στήριγμα πόνων
Αἰωνοχαρές,
Βροτέας γενεάς
Σώτερ Ἰησοῦ,
Ποιμὴν, ἀροτήρ,
Ολαξ, στώμιον,
Πτερὸν οὐράνιον
Παναγούς ποίμνης·
Αλιεν μερόπων
Τῶν σωζομένων,
Πελάγους κακίας
Ἰχθῆς ἁγνοὺς

Κύματος ἐχθροῦ

Fraenum pullorum indocilium,
Penna volucrum non errantium,
Verus clavus infantium,
Pastor agnorum regalium,
Tuos simplices.

Pueros congrega,

Ad sancte laudandum :

Sincere canendum

Ore innoxio

Christum puerorum ducem.

Rex sanctorum,

Verbum, qui domas omnia,

Patris altissimi,

Sapientiae rector,

Laborum sustentaculum,

Aevo gaudens,

Humani generis

Servator Jesu,

Pastor, arator,
Clavus, fraenum,
Penna coelestis
Sanctissimi gregis.
Piscator hominum,
Qui salvi fiunt,
Pelagi vitii

Pisces castos

Unda ex infesta

Θεὸν ὑμνούντων, Χριστὲ Ἰησοῦ, Deum laudantium Christe Jesu:

CHAPTER XI.

THE USE OF THE HOLY SCRIPTURES IN RELIGIOUS WORSHIP.'

1. PRELIMINARY REMARKS.

1

The christian church at first adopted, without essential variation, the Jewish form of worship in the reading of the Scriptures, which, after the Babylonish captivity, constituted an important part of religious service. The books of Moses were divided into fifty-four sections, corresponding to the sabbaths in a year, one being allowed for their intercalated years, in which there might be fifty-four sabbaths. These sections were read successively, one on each sabbath. When a less number of sabbaths occurred in a year, two sections were read together as one on the last sabbath, so that the reading of the whole might be completed every year.

Selections were also made from the historical and prophetical books, which were denominated the Prophets. One of these selections was read every sabbath day in connection with the corresponding portion of the law. This custom originated from the persecution of Antiochus Epiphanes, who forbade the Jews the reading of their law on the sabbath. They accordingly selected from the prophets certain portions which they read successively, in the place of like portions of the law. And after the persecution, they continued to read both in connection. Paul, at Antioch in Pisidia, stood up to preach after the reading of the law and the prophets, Acts 13: 15.

The Psalms and other devotional parts of the Scriptures, which with the Jews constituted a third division, were probably not read at all on the sabbath. They were the Psalter of the Jewish synagogue, and were sung or chanted whenever introduced into religious worship.

Justin Martyr is the first who mentions the reading of the Gospels and of the Acts together with the Scriptures of the Old Testament.2 According to this author, they were read in public assembly on the sabbath, by a reader appointed for the purpose; and after the reading, an exhortation and exposition was delivered by the minister.