aise."--(Ps. c. 2, 4.).

[464:3] See 1 Cor. xiv. 26. See also Euseb. v. 28.

[464:4] At the end of his "Paedagogue." This hymn to the Saviour was
composed by Clement himself.

[465:1] Euseb. vii. 30.

[465:2] See Bingham, i. p. 383. Edit. London, 1840.

[465:3] Chrysostom in Psalm cxlix. See Bingham, ii. 485.

[466:1] [Greek: hose dunamis.] See Origen, "Contra Celsum," iii. 1 and
57; Opera, i. 447, 485.

[466:2] "Apol." ii. p. 98.

[466:3] "Suspicientes Christiani manibus expansis denique sine monitore,
quia de pectore oramus."--_Apol._ c. 30. The omission of a single word,
when repeating the heathen liturgy, was considered a great misfortune.
Chevallier says, speaking of this expression _sine monitore_--"There is
probably an allusion to the persons who were appointed, at the
sacrifices of the Romans, _to prompt the magistrates_, lest they should
incidentally omit _a single word_ in the appropriate formulae, which
would have vitiated the whole proceedings."--_Translation of the
Epistles of Clement_, &c., p. 411, note.

[466:4] Opera, i. 267.

[466:5] See Minucius Felix.

[466:6] Tertullian, "De Oratione," c. 14.

[466:7] See Bingham, iv. 324. In prayer the Christians soon began to
turn the face to the east. See Tertullian, "Apol." c. 16. This custom
appears to have been borrowed from the Eastern nations who worshipped
the sun. See Kaye's "Tertullian," p. 408.

[467:1] Thus Prideaux mentions how the Persian priests, long before the
commencement of our era, approached the sacred fire "to read _the daily
offices of their Liturgy_ before it."--_Connections_, part i., book iv.,
vol. i. p. 218. This liturgy was composed by Zoroaster nearly five
hundred years before Christ's birth.

[467:2] See Clarkson on "Liturgies," and Hartung, "Religion der Romer."
It is remarkable that the old pagan Roman liturgy, in consequence of the
change in the language from the time of its original establishment,
began at length to be almost unintelligible to the people. It thus
resembles the present Romish Liturgy. The pagans believed that their
prayers were more successful when offered up in a barbarous and unknown
language. See Potter's "Antiquities of Greece," i. 288. Edit. Edinburgh,
1818. The Lacedaemonians had a form of prayer from which they never
varied either in public or private. Potter i. 281.

[467:3] "In the persecutions under Diocletian and his associates, though
a strict inquiry was made after the books of Scriptu