ing the equality of peace which we shall hereafter en- joy with the angels, and our union with them" (Simeon of Thessalonica, Comm. on Lit. of St. Cliri/sos.'). This hymn formerly concluded with the words " Hosanna in the highest, blessed is He that cometh in the name of the Lord, Hosanna in the highest." This is the case in the liturgies of St. .James, St. Chrysostom, St. Basil, the Malabar, Mozarabic, and Sarum. In that of St. Clement the Samius and Hosanna are separate, and the Mozarabic has the further addition "Ilagios, hagi- os, hagios, Kyrie ho Theos." The prefaces of Ter Sanc- tus are very various, being adapted to different festi- ■fals and seasons. But they invariably end with the doxological form represented by the "Therefore with angels and archangels,"etc., of the Prayer-book. In all liturgies the preface is sung or said by the celebrant alone, the choir and people joining in at the hymn it- self. Hence in the Sarum Missal, followed by the Pray- er-books of 1549 and 1552, the Sanctus is printed as a separate paragra])h. The hymn is also called Trisayi- 011 (q. v.). See Blunt, JJict. of Theol. s. v.
Tersteegen, Gehhard, the mystic and sacred poet, was born at Meurs, on Nov. 25, 1697. He early acquired a thorough knowledge of ancient languages, including the Hebrew, and friends advised his preparation for a learned career; but, his father having died, his mother was induced, from domestic considerations, to choose a mercantile life for him instead. He was apprenticed to his brother-in law at Miilbeim in 1713, and in the fol- lowing year was powerfully wrought upon by the grace of God. jVIiilheim was at that time the scene of an ex- alted and vigorous piety which was kept alive through the holding of weekly convocations, and made itself lelt in all the affairs of life. These convocations became an occasion of offence to the Church at large, and Hoff- mann, the Mulheim pastor, was cited before the Classis of Uuisburg, which decided that he must refrain from holding them in future, and induced the Synod of Cleves to take similar action. Nothing has been found, however, to show that Hoffmann was guilty of hetero- doxy, or that the convocations served any other pur- pose than that of leading many souls to Christ. In spite of these inquisitorial measures, the convocations were obstinately continued at Mulheim, and Terstee- gen, for his part, was alienated from the Church to such a degree as to refrain fnjm participating in the public worship, and particularly in the sacrament of the Lord's supper, of whicli evident sinners were allow- ed to partake. He finished his apprenticeship, but two years afterwards, in 1719, under the impulse of religious sentiment, renounced his business for one of a more re- tired character. He now became a ribbon-weaver and an ascetic. He had no companion save the girl who wound his silk. His clothing was poor, his food scanty and simple; but his charities, whatever might be his income, were numerous. He considered this ascetical, hermit life the ideal condition of a Christian on the earth, and for a time endured its trials and privations with unwavering confidence in the care of his heavenly Father; but gradually he became the prej' of internal anxieties which tortured him during five years with but occasional and transient interventions of hope. But in 1724 that period of suffering came to its close. He cel- ebrated the return of his Saviour's smile in the hymn 117e hist Du mir so innig gut, mein Ilohepriester Du ! and entered into a covenant with his Lord which he signed with his own blood — probably in imitation of the marquis de Eenty, whose life he had treated with great pleasure in his book Lehen heiliger Seelen, i, 3.
With the conclusion of this period of sjiiritual dark- ness bis preparation came to an end. He was thence- forward, though much against his will, thrown among men and obliged to take an active part in the affairs of religion. He resided with his brother, and while em- ployed in the tuition of that brother's children was led to undertake a work which initiated his career as a mystical writer — the Unparteiischer Abriss christlicher
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Grundwalirheiten, a catechetical manual, first printed I in 1801 and again in 1842. In this book he evidently j leaned on the French mystic Pierre I'oiret (q. v.) as re- spects both its arrangement and matter. The first three centuries of the Church are represented as having been pure, and the succeeding ages, from Constantine to the 16th century, as a period of great apostasy. The light broke through with power in the Keformation, but afterwards again declined. Christianity exists more generally in name than in fact. Upon tliis work fol- lowed a number of translations and prefaces, in the preparation of which Tersteegen was accustomed to spend the time after six o'clock in the evening. The list includes Labadie, Manuel de Piete (with preface dated jMlilheim, May 21, 172(i); Jean de Bernieres Lou- vignj-'s Avorks {Das vei-bon/ene Lcben mit Christo in Gott, etc., with preface dated Dec. 18, 172(;) ; Thomas a Kempis, Iinitatio Christi; Gerlach Petersen, Solilo- quia (1727). In 1733 he began the publication of the work entitled Auserlesene Lebensheschr. heil. Seehn, the final (third) volume of which appeared in 1753, follow- ed by a second edition of the whole work in the next year. The saints so commemorated belong altogether to the Roman Catholic communion — a fact which Ter- steegen excused on the ground that others had render- ed a similar service to Protestantism ; but there is sat- isfactory proof that he possessed an especial fondness for the peculiar piet}' cultivated by the mystical ascet- ics of the former Church. In 1749 he published a trans- lation of a poetical composition b}' Madame Guvon il- lustrative of the inner life, and with this work com- pleted the series of his mystical writings. In them all he takes Poiret — sometimes Godfrey Arnold (q. v.) also — for his master. His mystical tendency is sometimes exaggerated into Quietism (q. v.) in them, so that he can speak in glowing terms of approval of a state of perfect rest for the soul which begins and continues through the direct operation of God on the soul with- out any mediation whatever, even though it be that of Scripture or of Christ.