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The Disciplina Arcani, which is made to stand for the Skreen, is the term used to designate the practice of the early Church, in withdrawing from public view the Sacraments and higher mysteries of our Religion. These were carefully kept from the knowledge of the unconverted, till they were duly prepared for the reception of them. This primitive custom was probably rather derived than invented. But the reasons given for its observance were partly founded on a reverence for the sacred mysteries themselves; partly as considering it conducive to the advantage of those who were thus excluded. See Bingham's Antiq. b. x. c. 5. and Newman's Arians, c. l. sect. 3.

The Sacramental, or Eucharistic, Hymn, commonly called the Angelical Hymn, or the Great Doxology, has been from an early period used in the Communion Service. See Bingham, xiv. 21. c. 11. sec. 2.

The liberty which has here been taken of introducing Angels, has been partly from the received notion of their being present in Churches. In a Church, says Origen, “there are two assemblies, one of Angels, the other of men.” “The gravest of the ancient Fathers,” says Hooker, “affirm, that the House of Prayer is a Court beautified with the presence of celestial powers: that there we stand, we pray, we sound forth hymns unto God, having his Angels intermingled as our associates.” (Eccl. Pol. b. v. 25.) And partly from this being the Hymn which Angels brought down from Heaven. But chiefly because in these two Hymns, which are used in the Eucharist, the “Gloria in excelsis” and the “Trisagion,” the Church was wont to call upon the heavenly inhabitants to join in giving thanks to God; of which see an interesting account in Bingham, vol. v. b. xv. 10. where, among the passages quoted from the Fathers, are the following. “Heretofore,” says St. Chrysostom, “this hymn was only sung in Heaven, but after that the Lord vouchsafed to come down upon earth, he brought this melody to us also. Therefore the Bishop, when he stands at this holy table to present our rational service, and offer the unbloody sacrifice, does not simply call upon us to join in this glorification, but first naming the Cherubims, and making mention of the Seraphims, he then exhorts us all to send up these tremendous words, and withdrawing our minds from the earth by intimating with what company we make a Choir, he cries out to every man, and says as it were in these words; ‘Thou singest with the Seraphims, stand together with the Seraphims, stretch forth thy wings with them, with them fly round the royal throne.’” In another place says the same ancient writer, “The Seraphims above sing the holy Trisagion Hymn: the holy congregation of men on earth send up the same: the general assembly of celestial and earthly creatures join together: there is one thanksgiving,—μια ευχαριστια,— one exultation, one choir of men and angels in one station rejoicing together.” We have also intimations of the same practice in our own Service, “Therefore with Angels and Archangels, and with all the company of Heaven, we laud and magnify Thy glorious Name; evermore praising Thee, and saying, Holy, Holy, Holy, Lord God of hosts, heaven and earth are full of Thy glory: Glory be to Thee, O Lord Most High. Amen.”