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In singing, this was regarded as the only proper and becoming attitude.
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.
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.
In regard to the covering of the head, the church strictly observed the rule given by the apostle, 1 Cor. 11, 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.
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 prayers five, six, and even seven times a day.
As a specimen of the ancient psalmody of the church, the following hymn from Ambrose is inserted, with bishop Mant's version of it. – 0pp. T. II. H. a
Aeterna Clirisli munera Ecclesiarum principes, Terrore victo saeculi Traduntur igni martyres, |
Nudata pendent viscera, Devota sanctorum fides, In his paterna gloria, Te nunc, redemtor, quaesumus, |
Bishop Mantes Version.
Lord, who didst bless thy chosen band.
And forth commissioned send.
To spread thy name from land to land,
To thee our hymns ascend.
The princes of thy church were they.
Chiefs unsubdued by fight.
Soldiers on earth of heaven's array,
The world's renewing light.
Theirs the firm faith of holy birth.
The hope that looks above.
And, trampling on the powers of earth.
Their Saviour's perfect love.
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 add rest.
The most ancient hymn of the primitive church extant, is that of Clement of Alexandria, which is given below.
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 sustentaculunn,
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
Dulei vita Inescans.
Sis dux, ovium
Rational ium pastor:
Sancte, sis dux,
Rex puerorum intactorum.
Vestigia Christi,
Vita coelestis,
Verbum perenne,
Aevum iutiuitum,
Lux aeterna,
Fons misericord iae,
Operatrix virtutis,
Honesta vita,
Deutu laudantium Cbriste Jesu
Lac coelesle
Duicibus uberibus
Nymphae Gratiarum,
Sapientiae tuae expressum,
Infantuli
Ore tenero
Enutriti,
Mammae rational is
Roscido spiritu
Impleti,
Laudes simplices,
Hymnos veraces,
Regi Christo,
Mercedes sanctas
Vitae doctrinae,
Canamus simul.
Canamus simpliciter
Puerum valentem,
Chorus pacis,
Christo geniti,
Populus modestus,
Psallamus simul Deum pacis.*
Paed. Lib. Ill
Joach. Hildebrand, De Precibus veterum Christianorum. Helmst. 1735. 4: De invocatione et precibus. Ibid.: Rituale orantium. Ibid. 1740. 4: Abr. H. Deutchmann, Ritus antiqui precum. Viteb. 1695. 4: Jac. Thomasii, Dissert.de ritu vet. Christianorum precandi versus Orientem. Lips. 1670. 4: Adami Recheuberg, De * orantiutn. Lips. 1688. 4: Chr. Christ. Sturm, De ritu veterum sublatis manibus precandi. Jenae, 1761. 4: Aug. Nath. Hiibner, Disseriat. de genuflexione. Halae, 1711. 4: J. J. Ch-f-g. De crucis signaculo precum christianarum comiie destiuato. Lips. 1759. 4: Godofr. Wegner, De orationibus jaculatoriis. Regiomont. 1708. 4: J. Biirger, De gestibus precantium vet. Christianorum. 1790. 8.
Tertuliian, De Orat. c. 11–23. ed. Oberth. torn. ii. p. 22–39.
Comp. Hug. Grotii adnotat. ad Math. 6: 5.
Tertuliian. De Corona mil. c.3: Concil. Nicaeu. A. D. 325. c.20.
De Orat. c. 31. ed. Oberth. torn. iii. p. 580.
Epist. 119. c. 15.
De Spirit, S. c. 27.
Augustin. 3. in Ps. 36: Jo. Cassian. De instit. rer. lib. ii. c, 12.
Apost. Consiit. lib. viii. c. 9, 10; Hermae Pastor. P. 1. vrs. 1 Clemens Rom. 1 Ep. ad Cor. §48: Tertull. ad Scapul. c. 4 Origen. De Orat. c. 31: Euseb. h. e. lib. ii. c. 23: lib. v. c. 5 De vita Constant. M. lib. iv. c. 61: Chrysostom. Homil. 18. in 2d Epist. ad Cor.: Augustin. De civit. Dei. 22. c. 8: Caesar. Arelat. Homil. 34: Prudent. Cethemer hymn ii.
Chrysostom. Homil. 28, 29: Constit. Apost. lib. viii. c. 6.
Socrat. h. e. lib. iii. c. 13. c. 37: Theodoret. h. e. lib. v. c. 18, 19.
Origen, De Orat. c. 15: Chrysostom. in Ps. 140: Euseb. vit Constant, lib. iv. c. 15.
(No tag #12 appears in Rev. Lyman Coleman's translation.)
Constitut. Apost. lib. vii. c. 44: Cyrill. Hierosol. Catcehes. Mystag. i. c. 2. 4. 9: Bingham, Antiq. vol. v. p. 275–80: Jerome. Comment, in Amos 6:14.
Tertuliian. De Orat. e. 19: De Jejun. c. 10: Cyprian. De Orat. Dom. p. 386 (ed. Oberth.): Chrysostom. Hom. 4: De S. Anna.
Lib. ii. c. 59: lib. viii. c. 34: Jo. Cossian. De Institut. lib. iii. c. 2-4.
(* denotes Greek text in Rev. Lyman Coleman's translation.)
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