her daughter Eustochium, where he describes the pilgrim- stations then in use. ^ Epist. Iviii. ad Paulinum (0pp. ed. Vallarsi, torn. i. p. 318; in the Bened. ed. it is Ep. 49; in the older editions, Ep. 13): "Non Jerusolymis fuisse, sed Jerusoly- mis bene vixisse, laudandum est." In the same epistle, p. 319, he commends the blessed monk Eilarion, that, though a Palestinian, he had been only a day in Jerusa- lem, " ut nee contemnere loca sancta propter viciniam, nee rursus Dominum loco claudere videretur." * The Huguenots iu the sixteenth century burnt the bones of St. Martin, as ob- jects of idolatry, and scattered their ashes to the winds. • So Chrysostom relates, Hom. v. de statuis, § 1, tom. ii. f. 69 : Iva. t^jv Kopirlav § 90. PUBLIC WORSHIP OF THE LORD's DAY. 469 secrated by great men or great events, of all meritoriousness and superstitious accessories, and has reduced it to a matter of com- mendable gratitude and devout curiosity. "Within these limits even the evangelical Christian cannot view without emotion and edification the sacred spots of Palestine, the catacombs of Eome, the simple slabs over Luther and Melanchthon in the castle-church of "Wittenberg, the monuments of the English martyrs in Oxford, or the rocky landing-place of the Puritanic pilgrim fathers in Massachusetts. He feels himself nearer to the spirit of the great dead ; but he knows that this spirit con- tinues not in their dust, but lives immortally with God and the saints in heaven. § 90. Public Worship of the Lord's Day. Scripture- Heading and Preaching. J. A. Schmidt : De primitivae ecclesifB lectionibiis. Helmst. 1697. E. Eaxke : Das kircliliche Perikopensystem aus den altesten Urkunden der rom. Liturgie. Berlin, 1847. H. T. Tzschiexee : De claris eccley. vet. oratoribus Comment, i.-ix. Lips. 1817 sqq. K. W. F. Paniel : Pragmatische Geschiclite der cliristl. Beredtsamkeit. Leipz. 1839 ff. The order and particular parts of the ordinary public worship of God remain the same as they were in the previous period. But the strict separation of the service of the Catechu- mens,' consisting of prayer, scripture reading, and preaching, ii'om the service of the faithful,^ consisting of the communion, lost its significance upon the universal prevalence of Christiani- ty and the union of church and state. Since the fifth century the inhabitants of the Roman empire were now considered as Christians at least in name and confession, and could attend even those parts of the worship which were formerly guarded by secrecy against the profanation of pagans. The Greek term liturgy, and the Latin term mass, which is derived from the customary formula of dismission,^ was applied, since the close ' Missa catechumenorum, KuTovpyia tuv KaTrixovixfyoiv. ^ Missa fidelium, X^novpyia rwv Tna-rSiv. ' Missa is equivalent to missio, dismissio, and meant originally the dismission of the congregation after the service by the customary formula : Ite, missa est (eccle- 4:70 THTRD PEKIOD. A.D. 311-590. of the foui'tli centuiy (39S), to tlie communion