public worship. This commendable custom is still observed in many Protestant churches. According to the Council of Laodicea, c. 19, a. D. 320-372, prayer was offered immediately after the sermon for catechumens, then for penitents. Then, after the imposition of hands and the benediction, followed the prayers of the believers,—the first in silence; the second and third, audibly. They then exchanged the kiss of charity, during which time their offerings were brought to the altar. The assembly were then dismissed with the benediction, Ite in pace, go in peace.

The primitive church never chanted their prayers, as was the custom of the Jews, and still is of the Mohammedans, as well as of the Roman Catholics, and many of the Protestant churches both in England and on the continent; but reverently addressed the throne of grace in an easy, natural, and subdued tone of voice.

§ 8. OF THE LORD'S PRAYER.1

THE opinions of the learned, even to the present day, are greatly divided respecting the design of our Lord in giving this prayer. Three several theories have been advanced on this subject.

1. That the Lord Jesus did not give this as a prescribed form; but only to illustrate that spirit of filial love and reverence in which all prayers should be offered to God. It was given to teach the nature and appropriate subjects of prayer.

2. That it was a prescribed form, to be used, not only by his disciples, but by believers in every age and country, like the prescribed form in which baptism is to be administered.

3. That it is an epitome of the Jewish liturgy which was at that time extant. The several parts of this prayer are supposed to be the very words in which the several prayers of the Jewish service began; and that the whole was embodied by our Lord as a substitute for so many long and unmeaning prayers.

The historical facts connected with the use of the Lord's prayer, may be stated as follows:

1. It was not in use in the church in the age of the apostles. Not the remotest hint is given in the history of the apostles that this prayer constituted any part of their religious worship. The apostle is silent on this point even in 1 Cor. xiv., where he is treating of their devotions. In the absence of written testimony, we are, indeed, directed to uncertain tradition to supply its place. But in every view of the subject, the assertion that this prayer was

used, either by the apostles or their immediate successors, must be regarded as arbitrary and groundless.

The apostolic fathers make no mention of any prayer which can be referred to the authority of Christ. Justin Martyr, the earliest after the apostolic fathers, in the passage already noticed, distinctly indicates that the clergy, in their public prayers, were directed only by the suggestions of their own hearts and the wants of the worshippers. This freedom in extempore prayer does not, however, of necessity exclude the use of the Lord's prayer, to which he seems in several instances to allude. He speaks of God as the Father, Tav öλav, the import of which is similar to the preface of the Lord's prayer, "Our Father which art in heaven."

*

Irenæus, †A. D. 202, distinctly quotes from our Lord's prayer,' but gives no intimation of its being used in public worship; Clemens Alexandrinus, † A. D. 218, many times alludes to it in like manner.3 The authority of the Apostolical Constitutions is irrelevant, as belonging to a later period.

2. Tertullian, †A. D. 220, Cyprian, † A. D. 258, and Origen, † A. D. 254, 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, brevarium totius evangelii. 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."5 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." Authorities, in great numbers, to the same effect, may be accumulated from writers of the fourth and fifth centuries."

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 catechumens. By Chrysostom it was styled εὐχη τῶν πιστῶν, the prayer of the faithful.

8

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." Another rea

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* In oratione dicere nos docuit: et remitte nobis debita nostra.—Adv. Hæres. lib. V. c. xvii.

son 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.1o

The ancient liturgies of the Greek church connect with the Lord's prayer a doxology, which has been ascribed to Basil and to Chrysostom, recognising 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 for ever, 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." Neither this doxology nor that above mentioned is supposed by writers to have belonged to the original text. Griesbach and Bengel suppose it to have had its origin at Constantinople, about the middle of the fourth century.

Believers were expected to repeat this prayer at least three times daily." They who were baptized were also required to repeat it, together with the creed, immediately upon coming out of the water. 13 It was also repeated in the celebration of baptism and the Lord's supper, marriages, funerals, ordinations, etc.

14

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,15 for candidates for baptism, for penitents," for demoniacs, 18 prayers for them that sleep [in death,]19 morning and evening prayers," and prayers to be used on the sabbath.21

§ 9. 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 devotæ 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. ix. 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." According to Tertullian, none but the faithful were permitted to join in the response.*

In the celebration of the Lord's supper especially, each communicant was required to give this response in a tone of earnest devotion. 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 for ever, 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 Saviour sang with his disciples at the institution of the sacrament. The word itself is an exhortation to praise God, and was so understood by Augustin, Isidorus, and others. The use of this. phrase was first adopted by the church at Jerusalem,' and from this was received by other churches. But the use of it was restricted in the Eastern, but not in the Western church, to the fifty days between Easter and Whitsunday.8

6

In the Greek Church it was subsequently used on occasions of grief, sorrow, and penitence, to indicate that the Christians were in such circumstances bound still to rejoice and praise God. In the Latin, on the contrary, it denoted a joyful spirit-love, praise, thanksgiving, and was omitted on other occasions.

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. cxviii. 25, and was so understood by Origen, Jerome, and Theophylact, in their commentaries upon Matt. xxi. 15.

10

Eusebius gives the first instance on record of its use,1o 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," in connection with a doxology to Christ, and the first mention of it in religious worship is found also in the same work. It occurs also in the liturgy of Chrysostom. By the ancients it was uniformly regarded as a doxology.

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4. O Lord, have mercy, Kúpie 2enσov.-There are many authorities, both sacred and profane, from which this phrase may have been adopted, but it doubtless was derived from the frequent supplications in the Psalms, such as li. 1; cxxiii. 3. Comp. Matt. ix. 27; xv. 23; xx. 30; Mark x. 47. According to Augustin, Epist. clxxxviii., it was in use both in the Syriac, Armenian, and other oriental languages. The Council of Vaison, A. D. 492, c. 3, ordained that this response 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.13

5. Glory; Glory in the highest.-This exclamation was in use, in the beginning of the sixth century, on all Sundays and holidays except Advent, the feast of the Innocents, and the season of Lent. In the seventh, the angelical doxology was used with various modifications.

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.1 During the prevalence of the system of secret instruction, 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.15

7. Let us pray; Lift up your hearts, etc.; dendãμev, oremus; sursum 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