In that memorable building to which reference was just made, influential over the destinies of our race as no other house of man's making ever was, there went on from day to day these two things, psalmody and sacrifice. Peace-offering, burnt-offering, sin-offering, the morning oblation, and the evening oblation--these with other ceremonies of a like character went to make what we know as the sacrificial ritual of the temple. But this was not all. It would appear that there were other services in the temple over and above those that could strictly be called sacrificial. The Hebrew Psalter, the hymn-book of that early day, contains much that was evidently intended by the writers for temple use, and even more that could be easily adapted to such use. And although there is no direct evidence that in Solomon's time forms of prayer other than those associated with sacrificial rites were in use, yet when we find mention in the New Testament of people going up to the temple of those later days "at the hour of prayer," it seems reasonable to infer that the custom was an ancient one, and that from the beginning of the temple's history forms of worship not strictly speaking sacrificial had been a stated feature of the ritual. But whether in the temple or not, certainly in the synagogues, which after the return from the captivity sprang up all over the Jewish world, services composed of prayers, of psalms, and of readings from the law and the prophets were of continual occurrence. Therefore we may safely say that with these two forms of divine service, the sacrificial and the simply devotional and didactic, the apostles, the founders of the Christian Church, had been familiar from their childhood. They were at home in both synagogue and temple. They knew by sight the ritual of the altar, and by ear the ritual of the choir. They were accustomed to the spectacle of the priest offering the victim; they were used to hearing the singers chant the psalms.