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. 16

The exhortation, "Lift up your hearts to God," occurs first in Cyprian, A. D. 250. Justin Martyr, one hundred years earlier, makes no mention of it, though particularly describing the celebration of the Lord's supper. Cyril of Jerusalem, A. D. 350, 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." 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, in connection with the Lord's supper, 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 order. 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 Cæsar'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 toward 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 assemby, "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." The bishop says, "Lift up your hearts on high." "Our heart is unto the Lord." "Let us bless the Lord." "It is meet and right." He then leads the devotions of the church in a prayer which refers to the great events of our Saviour's mission, and particularly to the institution of the Lord's supper, followed by supplications and intercessions, and concluded with a doxology and the Lord's Prayer, as prescribed in the Apostolical Constitutions.

§ 10. OF THE 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. xviii. 22; xix. 27; 2 Chron. xx. 13; 1 Sam. i. 26; Job xxx. 20; Luke xviii. 11, 13; Matt. vi. 5; Mark xi. 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, but an established custom from the earliest ages of Christianity. The Council of Nice, A. D. 325, formally ordered that the churches everywhere should observe the custom of standing in prayer." 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. 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 Pentecost was of apostolic origin, and refers to a passage from Irenæus, which is lost, in proof of the assertion. Epiphanius, Jerome, Augustin, 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.

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

2. Kneeling.-Abundant authority for this is also found in the Scriptures: Gen. xvii. 3, 17; Num. xvi. 22; Josh. v. 14; 2 Chron. xx. 18; Luke xxii. 41; Acts vii. 59, 60; ix. 40; xxi. 5; Eph. iii. 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.

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 their devotions. Even the very heathen, as well as the whole ancient church, might justly rebuke the shameful irreverence of many Christian assemblies in sitting in prayer, a custom alike repugnant to every sentiment of devotion and every dictate of decency and propriety.

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 in lively remembrance Christ crucified.12 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 toward the east, contrary to the custom of the Jews, who prayed toward the west. 1 Kings viii. 4; 2 Chron. xxix. 6; Dan. vi. 10. The altars of the Christian churches were situated toward 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 toward 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 Several other reasons are assigned by Bingham' and Dr. Cave.15

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. 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 prayer five, six, and even seven times a day."

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CHAPTER XVI.

OF THE PSALMODY OF THE CHURCH.

§ 1. OF ORIGINAL AUTHORITIES.

THERE is undeniable evidence that the sacred song has, in the Christian church, ever been a delightful part of social and public worship. At the institution of the Lord's supper, our Saviour and his disciples "sang an hymn;" and repeated reference is made to this devotional exercise in the subsequent writings of the apostles. Acts xvi. 25; Eph. v. 19; Col. iii. 16; James v. 13. Grotius contends that in Acts iv. 24-30, we have the substance of a hymn to Christ, and the first Christian song. Other examples he finds in the Apocalypse, and his views are approved by Augusti.

The earliest historical notices of the psalmody of the church have been collected by writers on this subject, of which the following summary is taken from the author's Apostolical and Primitive Church, to which reference may be had for a fuller consideration of this interesting portion of public worship:

The earliest authentic record on this subject is the celebrated letter from Pliny to Trajan, just at the close of the apostolical age, A. D. 103, 104. In the investigations which he instituted against the Christians of his period, he discovered, among other things, that they were accustomed to meet before day, to offer praise to Christ as God, or as a God, as some contend that it should be rendered.* The expression is somewhat equivocal, and might be used with reference to the ascription of praise in prayer, or in song. But it appears that these Christians rehearsed their carmen, invicem alternately, as if in responsive songs, according to the ancient custom of singing in the Jewish worship. Tertullian's exposition of this passage is, that these Christians met before the dawn of the morning to sing praise to Christ and to God, ad canendum Christi

* Carmen Christo quasi Deo dicere secum invicem.-Epist. lib. x. xcvii.