therefore as I have observed it in Ancient Buildings I shall accommodate to Eusebius his Description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To this Porch Eusebius joyns three Doors on the same side one great one in the middle and two lesser on each hand This exactly agrees with that great Building at Troy which has three great Arches remaining at the Front of the Building That in the middle is much bigger than those that are on each hand These three Doors led into three Divisions of the Church made by the two Ranks of Pillars or four great Supporters of the Cupalo in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If I understand this right there were three Cloysters if not four to this Temple One in the Front which he had before described and two others at each side of the Temple one Which must needs make the whole very Magnificent and Glorious yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to me more than on both sides of the Temple I should rather translate it On each side of the whole Temple And then there must be also one at the East end and so the Symetry is full But this would make an extraordinary difference in the Scheme from other Churches that are now extant For if so it might probably have four Doors at East West North and South which none of those Ancient Churches I ever saw yet extant will permit me to be positive in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On high above these Portico's he contrived several Windows to let in much Light into the House c. This shews that these Portico's were of a moderate height so that Windows might be made above them and also that they were on one side contiguous to the Sides of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ipsam verò aedem Regiam The Royal Edifice i. e. The Church For so we shall find the Famous Churches Cathedrals especially often named by Eusebius and others Ensebius gives us not a perfect Platform of this so that we must be forced to Collect from others to make up this Defect Eusebius leaves us at the Entrance of the three great Doors which were it seems at three sides if not four If at four sides then the Platform must be an exact Square with a great Cupalo or Dome in the middle sustained by four great Pilasters as that of Jovian at Corfu which to my best Remembrance hath but four Pilasters sustaining the Cupalo and I think Sancta Sophia at Constantinople hath no more But if it was an oblong Square then I suppose there were more Pillars between those that held up the Cupalo and the great Doors I shall suppose this to be an exact Square because of the equal Number of Cloysters and Doors at each side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Thrones on high or in the highest or chiefest place Where or how these Thrones were placed in this Church Eusebius his Rhetorical Style renders difficult to determine If he means in the Highest or Chiefest place it must be at the Eastern-side of the Church under the half Cupalo making a Semi-circle As there are several in Greece remaining to this Day As at Athens in the Temple of Minerva At Prossia in the great Church turn'd into a Mosque And as Monsieur Grelot describes it in Sancta Sophia at Constantinople But if there were Doors and Cloysters on each of the four Sides this could not be And he must only mean Altissimis Thronis as the Translator understands it If so they must be placed under the Circle of the great Cupalo which was separated from the rest of the Church with Latice work of Wood wrought most curiously with various Figures For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synthronon as it was also called was placed within the Sacred Place towards the Eastern End against the Wall. But here it was placed probably only near the Latice Separation which kept off the People every way and was placed in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c At last he placed the Holy of Holies the Altar in the middle which he made every way inaccessible to the Multitude by a Separation of Wood c. So that if he means by the Middle the middle of the whole Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be about it And as I believe in a Semicircular form as I have seen it only with this difference That in those it is against the Wall at the East End but here a Space was left between it and the East Wall without it as between it and the South North and Western Entrances for the â—ateâ—umenoi to come and hear the Word of God Either at the several great Doors or a little within them So I shall place the Altar in the Middle under the great Cupalo which I conceive was separated from the rest of the Church by Cancelli or open work of Wood curiously carved and wrought in various Figures and Flowers And and at the Eastern side of this Circle I shall place the Thrones or the Synthronon because it was the General use of the Primitive Christians to Worship God towards the East And in figure like that remaining at Athens which is thus Three large Degrees or Steps of White Marble one above another in a Semicircular form high enough to sit upon and broad enough for the Feet of those sitting above and for the Seat of those sitting thereon beneath Upon the uppermost Step is a large Chair of beautiful White Marble in the middle of the Segment alone against the Window which I suppose was for the Archbishop The uppermost Step I suppose was for the Bishop's Collegues when they met upon Consecrations of Bishops Synods c. as the Ancient Canons ordain and the next for the Presbyters For that they use to sit with the Bishops is evident from Zonaras on the LVIII Apostolick Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c For this Reason it is Ordained That the Bishop sit on a Seat on High in the Holy Place to shew the Duty of his Office to look down upon the People committed to their Charge from above and narrowly to watch observe and oversee them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c There also the Presbyters are commanded to assist the Bishop and fit with him that they also from these High Seats may be induced with Prudence to inspect the People and to instruct them as given to be Fellow Labourers to the Bishop From whence we learn not only That the Bishop and Presbyters sate together on High Seats or Thrones but also that this was placed within the Holy Place he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which plainly in this place signifies not the Altar or Holy Table but the Place where it stood Thô sometime it signifieth no more And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius may for ought I see be understood And if so then the placing of it in the Middle of this Church becomes necessary But it must
be acknowledged that this place and the Holy Table are indifferently called by the same Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such places as the sence distinguisheth them And this Holy Place was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either from the Steps ascending to it or the Degrees that were placed in it And was ordinarily the most remote place and part of the Church towards the East as I shall shew afterwards But in this Famous Church of Tyre it seems to be placed in the Middle of the Church under the great Cupolo also by its being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way separate from the Vulgar by Latice of Wood. From this Passage of Zonaras we are also inform'd that from hence the Bishop and Presbyters use to Preach and instruct the People which may also be proved by several others as great if not greater Authorities And so the placing of it here in the Middle was most convenient for a great Multitude of Auditors to stand round about him the Faithful nearest and the Katechumenoi and Penitents next to them So therefore I will place it in this Scheme of the Church of Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What these Exhedrae and great Edifices were I find the Learned Valetius is at a stand to determine He supposeth they were the Baptistory or place where they used to Baptize or Secretarium the Vestery Salutatorium or the Place to keep the Sick in an Hospital Indeed in several Ancient Western Churches I have seen the Baptistory by it self a distance from the Churches as at Piza and Spalato but I never saw it in the Eastern Besides Eusebius speaks of them as the two Fountains in the Inner-Court or Cloyster which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Symbols of holy Cleansing or Purifying He also assigns the use of them to wit for Mansions for those who have need of Baptism and those that have need of Expiation to wit the Katechumenoi who staid there for to Study and to have Instruction and the Penitents who staid there to intreat the Church for Absolution and to do the Penance appointed by the Canons of the Church But some of these Buildings indeed might be assigned for Hospitals for the Poor and Sick and especially for Ancient Widows for whom the Ancient Church had all the Care and Veneration imaginable I do not doubt but among these also were Apartments for the Ministers attending the Divine Service and Prayers Night and Day if not for the Bishop himself Such as are mentioned by Eusebius to be annexed to the Portico about the Church of the Apostles at Constantinople to wit Palaces Baths Lodgins for Strangers and several other Necessary places for the use of those that kept the Temple that is the Ministers thereof which were built to the Cloysters The Placing of these as near as I can guess was parallel to the Great Vestibulum or Porch on each side and from thence in a single Row or in two Quadrangles to joyn up to the Basilico or inward Temple For so he makes them on the one part to be joyned to the Basilico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at the other to the Gates of the Middle Edifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made them therefore to fill up the vacant Angles between the Courts on each hand so that they might have Doors into the several Cloysters or Portico's to the Temple as Eusebius seems to intimate before when he saith Those Cloysters were a convenient Habitation for those that yet had need of the first Institution or Instruction Whether the other two Spaces at the East End were filled up with Buildings is not certain but to fill up the Beauteous Symetry he every where expresseth I am apt to believe they were either for Houses for the Ministers or Hospitals for the Poor Sick and Widows And now I think every one must needs confess That they never saw any thing more Beautiful Magnificent and Uniform than this Primitive Cathedral of Tyre which was built immediately as soon as they had either Capacity or Liberty to do it And we read of no Murmurers that envyed the costly Devotion of those Pious Bishops and People bestowed on GOD their Saviour and Mighty Redeemer Nor were they by any charged with Superstition either upon that or any other account in that Glorious Age of the Church The Plane of the Church of the Holy Sepulcher CHAP. IV. Of the Church of the Holy Sepulchre THIS by the Piety of the Emperour Constantine was built over the Place where the Body of our Saviour was laid from the time of his Death to his Resurrection This Place as the most Eminent Monument of the Truth of the Christian Religion the Heathens had defiled covered it all over with Rubbish and Earth and then built a Temple to their most unclean Goddess Venus But the Memory of it being preserved by the Christians this Prophane Temple was demolished and the whole unsanctified Materials quite carried away and cleansed to the Rock by the Command of the Emperour where they found that Venerable Monument entire and perfect after so many years Which gave great Joy to the whole Church and especially the Pious Emperour who resolved there to erect a Glorious Church beyond any extant in any City in the World to be a Triumphant Trophy of the Glorious Victory of Christ over Death the World and the Devil And to that end wrote Letters to Macarius the Bishop of Jerusalem to consult about the Matter and Form of it And to all the Presidents and Governours of those Parts to be assistant with things Necessary and with all the most Precious Materials and ablest Architects and Workmen And this Eusebius describes at length by the Epistle it self and then in the 33d Chapter of his Third Book goes on thus Those things the Emperour wrote and the effect followed immediately after his words for in the very place of our Saviour's Sufferings was built the New Jerusalem over against the Old Famous City Which after the Impious Murther of our LORD suffered the utmost Desolation for the sake of its wicked Inhabitants The Emperour right over against it Erected the Trophy of Our SAVIOUR's Victory over Death adorned with Riches and Beauty And perhaps this was that New Jerusalem spoken of by the Prophets which the Blessed Words in many places in the Spirit of God doth celebrate First he Adorned the Holy Cave as the Chief Head and Principal part of the whole Work to wit the Divine Monument beside which the Angel cloathed with Celestial Light declared the Glad Tidings of Regeneration by our SAVIOUR to all the World. This I say as the Chief of the whole Work His Imperial Majesty adorned with wonderful Pillars with admirable Beauty and with all kind of Ornaments Thence you pass into a vast great Court open to the pure Air curiously Paved with Beautiful Stones encompassed at three Sides with long Portico's Because the Royal Temple was joyned to
Passage of Gregory Thaumaturgus The Place of the Hearers is within the Gates in the Narthex But Balsamon permits them not to come into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Gates of Salvation yet still places them in the Narthex So that either there must be some Separation of Wood between the Station of the Faithful and the Great Doors Or by Narthex must be meant the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps in Lesser Churches where they had not these Outward Porches they made use of some Separation of Wood within instead thereof The Space between which and the Outward Doors they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there probably sometimes they placed the Font or Columbethra Thô Eusebius places it in the Quadrangle of his Cloyster in the open Air. It was in the Porch at Athens and in the Court of Sancta Sophia There are some Passages in their Liturgies and Pontificals which seem to make the whole Body of the Church between the Great Doors and the Chancel to have been called the Narthex as their often coming out of the Holy Doors i. e. from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does imply But I doubt not but this Variety ariseth from more Modern Custom since they retain not those several Stations they had in Old time all Men now mixing together in the Body of the Church and the Women on each side in the Iles. But however that was this is evident that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Learners and the several Degrees of Penitents had their Station at the Entrance of the Church nearer to the Doors than the Faithful and in this order according to the several Degrees of the Penitents which were Four First Those who began their Penance or came first to do their Penanco desiring Pardon of God and his Church who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or those that Wept without the Church and were not yet permitted into any part of it The next Degree were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who had done a certain prescribed time of Penance by the Canons and so were permitted to come and hear the Scriptures The Third Degree were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Substrati Those who were Humbled and had performed their Penance a Degree of time longer and were permitted to stand within the Church some part of Divine Service The Fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were permitted to stay and partake of the Prayers with the Faithful but not to Communicate with them Each of these had a proper Place assigned them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were manifestly without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Outward Court which was not accounted so Holy as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Balsamon observes So then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Porch must remain to some others who we find were either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Learners and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or those Possessed with Evil Spirits Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Substrati For in this Order we find them generally numbred So that counting backward from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were next to the Faithful behind the Pulpit it is evident that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were next to them and next to them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who probably stood as near each other and to the Station of the Faithful to hear the Scriptures c. as the Number of them would permit but so as without confusion either of Sex or of their own Rank So that those that were Women stood in the Station of Women and Men in the Station of Men And so that upon the Notice of the Deacon each of them might go out without Disorder to the rest when their Respective Services and Prayers were performed according to the 19th Canon of the Council of Laodicea Between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Faithful stood the AMBO or Reading Desk It stood opposite to the Holy Doors of the Chancel and the Beautiful Gates of the Entrance So we may suppose it stood about the Middle of the Church and either by some Steps or Separation of Wood distinguisht the Station of the Penitents from the Station of the Faithful viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Station was behind that is Westward This Pulpit or Desk had a double Ascent to it one towards the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other towards the Entrance and therein sometimes the Emperour had a Place I have seen no Marks of this either in the Ancient or Modern Greek Churches for the Ambo is now placed on the North-side of the Nave of the Church nearer to the Outward Gates than the Bema as I observed in the Temple of Minerva at Athens one yet remaining of white Marble curiously wrought which seems to stand so in the middle of the whole Church that it is as near to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Portico as to the Bema or Chancel Therefore it may be supposed to stand near the Entrance of the Station of the Faithful The principal use of this Ambo was to Read the Scriptures to the People especially the Epistles and Gospels They Read the Gospel there yet and not at the Altar The Singers also were placed there to begin and lead the Tunes of the Psalms St. Chrysostom was the first that Preached to the People from thence as I before observed by reason of the great Number of People that crouded to hear him On the oher side of the Pulpit was the Station of the Faithful which took not only that Space between the Pulpit and Chancel in the middle or Body of the Church which was for the Men but also on eachside in the North and South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sides for the Women Eusebius seems to hint That this was adorned with Seats or Benches in Order all over the Church as the Bema or Chancel was with Thrones for the Bishops and Presbyters But now the Body of the Church among the Greeks is accommodated with Stalls and a Throne for the Bishop at the Right hand at a little distance from the Bema much resembling our Quiers with Doors on each hand into the Iles But the Bishop and Clergy sit or rather stand next to the Bema to Sing and Officiate and in the rest the Laity of better Sort and in the middle the rest as I observed at the Catholicon at Athens as they now call their Cathedral Churches But in the Ancient Church this was the Station of those only who lived a Godly Righteous and Sober Life and therefore were called the Faithful And those who had so long persevered in Repentance that
The Altar From whence the whole place was also Anciently so called and that most frequently It is generally of Stone sustained sometimes by four Small Pillars and sometimes by one in the Middle And it is placed in the middle of this Holy Place as distant or rather more distant from the Eastern-Wall than the Door That at Athens seems to be placed something without this Concave according to the Scheme I then took of it So that there are two Rows of Pillars one on the Western and the other on the Southern side of it This had I know not whether very Anciently or no a Canopy over it sustained by four Pillars At Athens it was sustained by four Beautiful Pillars of Porphyry with Corinthian Capitals of White Marble which were very stately This Canopy was in the shape of a Cupolo or Hemisphere and therefore the Mystiologists compared it to the Heaven and the Table to the Earth in the midst of it figuring our Saviour's Descent and Ascent from Heaven The Vnity of the Altar was Sacred in the Primitive Church and is so to this day in the present Greek Church They never had any more than one Altar in one Church no more than more Bishops than one as S. Ignatius says As there is one Body of the Lord and One Cup for the Vnion of his Blood so there is One Altar and One Bishop They never Crammed their Churches with Altars against every Pillar and Post and in every Corner of the Church dedicated to every Saint and Angel in Heaven and Earth as the Romans do now Beyond this was the Holy Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consistory as I think I may call it This was placed against the Wall of the Semicircular Concave consisting of several Steps or Degrees Semicircular also I remember they are in number Three and of White Marble in that of Athens and Prussia which are so High and Large that they are fit both to sit on and for those that sit a Degree higher to place their Feet on These Degrees were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Top of which was placed a single Seat which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Throne This might well be called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Degrees or Steps but most properly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Tribunal or Judgment Seat It signifies also Surgestum or a Pulpit whence Orators use to plead as Monsieur Goar observes out of Demosthenes who speaks of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as going up into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pulpit to speak an Oration Upon such a high Tribunal or Scaffold we often see the Emperor standing and sometimes sitting in Medals and Ancient Bass-Relieves both in Adlocutions to the Army and in distributing their Bounty to the People But these are of a different Figure from those in the Church for those were Square and these Semicircular This was lookt upon in the Christian Church as the Tribunal or Throne of Christ and his Apostles and as the Mercy Seat of God in the Temple and therefore was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mercy Seat. Codinus informs us That the Emperour Justinian covered this with Gold Thô not as he saith for the Priests to stand upon to Reverence the Table But piously to Adorn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Throne as the Chair of Christ and his Apostles In opposition to the Chair of Moses and conformable to that Glorious Throne or Mercy-Seat erected in the Temple Adorned with Cherubims on each hand as Seraphick Attendants thereon And not to be Worshipped as the late rather Subtil than Ignorant Bishop of Oxon would Insinuate to the World. On this Throne and so on the High Seat was placed the Written Word of God or Bible as Mr. Goar by the Connexion of his Discourse seems to intimate out of Symeon Thessalonicensis And so indeed it was placed in the Holy Council of Nice on a Throne intimating That that was the Law of God whence all true Judgment concerning either Faith or Manners must be taken And according to that we must both be judged by Christ and as his Ministers Judge in the Church of God for Edification and not Destruction On this Throne and Synthronon both the Bishop and his Presbyters use to sit together and that very Anciently as S. Ignatius intimates in almost all his Epistles Where he compares the Bishop in the Church to Christ and the Presbyters to the Apostles And Eusebius tells us That the Chair of S. James of Jerusalem wherein he Taught the People was kept till his time But whether the Bishop did always sit in the Highest Seat or Throne or in the middle of the Synthronon may be questioned from that of Balsamon in his Commentary upon the 2d Canon of the Council of Constantinople Wherein he saith It was granted to some Bishops even to sit upon the Throne in the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church committed to his Charge But that They did sit on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together is evident from the LVI Canon of the Council of Laodicea But this was not in Ancient times to make a Vain glorious and Pompous show in the Church but besides the Representation of Christ's Judgment Seat to put the People in mind of the Great Judgment to come it was the Chair of Christ and Seat of the Elders from whence the Bishops and Priests use to Preach to the People in the Name and by the Authority that Christ committed to them So Zonaras tells us That the Bishop was placed in a Seat on high in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Place signiâ—ying That he ought according as the Canon prescribes to take care of the Clergy and teach the People Piety to inspect and diligently to observe the People under him from that Sublime place And that there also the Presbyters are commanded to assist and sit together with the Bishop that they also may be admonished from that High Seat to Teach and Instruct the People in holy Life and Conversation as they are given to be Fellow Labourers to the Bishop Socrates also and Zozomen inform us That this was the Ancient Custom shewing That S. John Chrysostom was the first that Preached in the Ambo or Reading Desk of the Church by Reason of the Multitude of People that Crouded up to Hear him On which Valesius brings us an old Constitution or Law of King Childebert importing the same thing and then sends us to Baronius who shews us That Gregory Nazianzen Preached within the Bema in the same Church that Chrysostom Preached in the Ambo or Pulpit The place he mentions is at the Latter end of his Epistle to the 150 Bishops where he bids all his Church his People and every thing in it Adieu Adieu O my Chair This Envied Height and this
of the Church that Constantine built both for the Memory of the Apostles and his own Monument was the Vestibulum of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I Translate Palaces because it is in the Plural Number and because they were joyned to the other Conveniencs of the Place for those that had the Care and Government of it For there is no likelyhood that there were more Churches than One which was the Famous great Building he is describing Dedicated to the Remembrance of the Apostles and which in the beginning of the Chapter he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thô in the Singular Number it is generally used for a Chief Church to wit a Cathedral or some Great and Magnificent Building These Accommodations in this Church were joyned to the Peribolus or Outward Court and the Cloysters about it And I believe were Houses for the Bishop Presbyters and the other Clergy that had the Government of the Church of Constantinople CHAP. VIII A Description of the Ancient Churches and Assemblies of the Primitive Christians FRom these several Particulars and my own Observations of several Ancient Buildings I think I may now venture to make a General Description of the Ancient Church Of which I shall first Present you with a Scheme of the Prospect and Platform of it and then descend to the Particulars The Church Yard A Plane of the Primitive Churches Fig IIII. A Profâ—â—ect of the Ancient Church Fig V. This Wall had sometimes a Cloyster about it as the Church of the Apostles of Constantinople And to these Cloysters were built Apartments for Various Occasions of those that appertained to the Church as Houses for the Bishop and Presbyters for the Poor Widows c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Entrances of this Outward Court you went strait forward to the Porch or Portico of the Church which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which undoubtedly were very Magnificent both by Eusebius's Description and the Remains and Ancient Ruines of many I have seen That of the Emperor Jovian at Corfu is sustained by Corinthian Pillars of Marble That at Troy with vast Pillars of Marble with all the parts of most Beautiful Architecture to accompany it That of Sancta Sophia at Constantinople is double but seems somewhat Encombred with Modern Buildings of a Little Brick Steeple and others unproportioned to the Magnificence of the rest of the Fabrick The inward Roofs of them are Arched and Encrusted with Mosaick Work in divers Figures and the Ground-work gilded The Reverend and Learned Dr. Beveridge seems to make this distinct from the Three parts that the Ancient Church was divided into according to Simeon Thessalonicensis cited by him And for another Reason the Divine Temple is divided into Three parts To those without or before the Temple the Temple and the Bema or Chancel But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems manifestly to me to point out the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch or Gate of the Temple So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used by the Ancient Greeks to signifie the Porch or Entrance into their Temples and not as a Part within their Temples but the first part at the Entrance This Symeons Periphrasis of it makes manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those without or before the Temple The same also that Zonaras makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without the Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without the Church-Yard and interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 46th Canon of Carthage Balsomon makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the 87th Can. in Trullo Besides I see no part of the Ancient Buildings accommodated to make them distinct no more than the present So that I can no longer doubt but that they were the same Whether there were any other Separation within or no made of Wood I cannot determine perhaps in Lesser Churches where there was no Portico it was divided into Three parts within the Doors as Dr. Beveridge has designed it From this Portico the Entrance into the Church was by Three large Doors the biggest of which was in the middle These were those I suppose that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Doors and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Beautiful Gates But I suspect the Moderns confound those often with those of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chancel which are sometimes called by that name These Doors at the Entrance of the Church Eusebius speaks of in his Church of Tyre and compares the middle Door to a Queen with her two Royal Attendants on each hand These Three Doors led into three General parts of the Church extended in Length from West to East The great Middle Door leads into the Body or Nave of the Church and the two Lesser ones at each Hand into the Iles And now you are entred into the NAOS or CHVRCH properly so called which was variously divided into diversity of Stations according to the different Sex Qualities and Degrees of the Assembly The Men in the Middle or Body of the Church and the Women as to this day on each Hand in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iles The Married Women on one hand and the Virgins on the other And in some places in Galleries over those Iles separated from the View of the Men by a Latice That the Men were Anciently separated from the Women and the Men again Subdivided in the Latin Church also is manifest from that Fragment of an Inscription found at Rome and mentioned by Dr. Cave EX DEXTRA PARTE VIRORUM This Division of the Church appears in all the Ancient Churches I have seen That the Ancient Churches were also divided into diversity of Stations according to the different Christian Qualities or Ecclesiastical Degrees of the Persons is also manifest thô to place each particular Order exactly there is some difficulty I have not observed any Separation in Ancient Churches between the Great Doors and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chancel but those Doors that let into the Chancel Thô undoubtedly as there was a Separation by Cancelli or Open work between the Stations of the Clergy and their holy Ministry from the Laity being the Station of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Faithful So likewise there was a Separation between the Station of the Faithful and the Penitents and Learners And this we find plain That the Penitents and Learners were placed next to the Door the Faithful next to them Eastward and the Clergy in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chancel in the most Eastern part of the Church Eusebius makes none but the Faithful to enter within the Doors and assigns his Portico's and Cloysters for the Learners and Penitents But that some of them if not all were likewise permitted to come within the Church-Doors is also evident by that
Contradiction And concerning the Truth it self Children may but Men will not be forced to learn. Therefore truly since so great a Part of Mankind are and ever will be either Ignorant Prejudiced or Invincibly Obstinate and so very much incapable of Instruction or at least being so perfectly Instructed in the highest Mysteries that they will be hardly Reconciled to what even their true Spiritual Guides and Superiours judge most Agreeable to the Glory of GOD in His Worship and fittest for their Edification Therefore I say it would certainly be very happy for the Christian World That some such Rational Method were Ordered as may with more Ease Lead them into Christ's Flock rather than Drive them For Mankind was ever naturally averse to Force and Violence It is only Force of Argument that can convince the Rational Soul. And what better ORDER can be Invented than this Ancient Tryed Method By which the World was overcome and became Christian For thô we have not the same sorts of Men in all points now-adays now the World is Professedly Christian yet in some sort all are so who are not Reconciled or do not consent to the Universal Doctrine and Practice of Christ in Vnity and Charity who have not attained to the Perfect Building up in the most Holy Faith. Yet so far as they have obtained I am perswaded that this Method would be the best to Incite them to such a Vnity as so far to Walk all by the Same if such a Rule CHAP. X. The Application to the Church of England THis ORDER might with as much Ease be Accommodated to Our Church as it was to the Primitive since it is so happily Restored to the Purity of the Primitive Doctrine and Government and not a little Advanced towards the Ancient Discipline For Blessed be God we have an Orthodox and Learned Clergy consisting of Bishops Presbyters and Deacons And to these adhere as Pious Noble and Well-informed not to say as Learned a Laity as any Age of the World can boast of and few Equal Who both Delight and Rejoyce in the Regular Reformation of Our Catholick I mean Orthodox Church who in a Pure Conscience and Upright Sincerity embrace Her Reverend Form of Worship Appointed and Ordained by the Church and State after mature Deliberation in divers Synods and Parliaments That admire the Prudence Moderation and Temper of Our Reformers and so fervently Love to perform their Devotions in Sincerity and Truth accompanied with that Beauty of Holiness that She directs for the setting forth the Glory of God and setting forward the Salvation of All Men. These ought to be look'd on as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Faithful and Perfect of the Ancients of whom the Scripture speaks and the Ancients are not silent But there are some who thô they are well Instructed and Believe well and Externally conform to the Rules of the Church yet are highly wanting in the Practice of Holiness of Life and Conversation These ought in great Compassion to their Souls to be made sensible of their Danger and for their Recovery ought to be Considered and Intreated as Penitents There are yet Others who acknowledg the same Orthodox Faith that We do and are as far as we know Pious and Devout yet Divide from Us upon the Account of Discipline and Form of Worship Who having been Misinformed concerning Us have thereupon forsaken Our Communion in Prayers and Sacraments Yet I know they would be contented to hear Sermons and the Holy Scriptures Read with Us. Therefore why should we not have Our Sermons at such a Convenient time of the Service as may Invite Them to come and be Our Auditors for their further Instruction concerning both Themselves and Us Which might in time Reconcile them Entirely to Us being the Thing We so much wish and desire This requires but the Alteration of One Indifferent Rule and no Substantial part of the Liturgy And what more Convenient Time than the Beginning either before Morning or Communion-Service when Mens Senses are fresh and open for Instruction After These are several Others as Quakers c. who want Instruction and thô Aged yet are Children in the Knowledge and Grace of Jesus Christ These are truly Catechumeni and are by all means to be Invited to hear Reason and Religion and to be instructed in their Dissenting Articles of Faith and Good Manners For whom Sermons and Catechetical Discourses such as are usually discoursed to Children and are most plain and easie are most Proper For to such all Sorts of Mankind might properly come who may not be Admitted to Holy Mysteries nor Devotions without Impiety and Profanation of them Yet such ought and perhaps would be willing to hear the Holy Scriptures a Sermon or Catechizing which might prove for their Edification and in time their Effectual Conversion So that if I were worthy to be heard That Rubrick and that Part of the Act of Vniformity concerning Sermons should be the first that I would beseech the Church to alter as the only absolutely Necessary one I know to be Altered in our present Circumstances whereby all that are not Reconciled so as to be in Communion with Us might have the Liberty orderly to leave the Congregation when the Sermon or Catechetical Discourse is ended As to Penitents They might be Assigned another Time as the Synod with Respect to this Canon and our Liturgy might Advise But because the mixture of the Assembly makes great Disorder and Confusion in their Leaving the Congregation therefore it would yet be more commodious if Dissenters had a particular Place assigned them for that Reason It would not be a matter of any great Difficulty or Charge to Accommodate Our Churches according to the Manner of the Primitive Church Especially the Cathedrals where they have Space enough to do this many ways They being neither Encumbred with Pues nor otherwise straitned It is but Removing their Shrines or rather Screens in most of them And the Holy Table stands where it Anciently did and setting a Reverend Pulpit Adorned with the Commandments in the place of the Throne Thus within the Choirs would be sufficiently Capacious for the Faithful and within the Rails for the Clergy and other Ministers And then there would be sufficient Place for Dissenters of all Sorts in the Iles with Liberty to come and go when they think sit or rather by the Admonition of the Minister Or as it is in some Churches yet The Sermon might be first Preached in the Body of the Church according to S. Chrysostom's Way which prevailed in After-Ages and then the Clergy and Faithful might retire thence to their Devotions First to the Choirs for Morning-Service and then at last within the Chancel or Rails for the Communion The Church of Canterbury till within this two or three years had the Morning Prayers at Seven or Eight of the Clock in the Morning the Sermon at Ten in the Audit house and then the rest
Litany in the Morning and Dearly beloved Brethren Confession and Absolution in the Afternoon After the Litany all under Censure might be admonished to Depart Then the Exhortation for the Communion Then when there is and where there ought to be a Communion may follow the Sentences Collection and Offering c. as Appointed When there is none after the Offertory the Lord's Prayer the General Prayer Collects and General Thanksgiving Then to Conclude with The Peace of God c. At Evening After a Psalm as before or the Psalms as Appointed or both might follow the Lessons out of the Old and New Testament as Appointed the Catechism and then the Sermon Then the Belief and Commandments as before or instead of the Commandments the Commination as in the 27 th Chapter of Deuteronomy Then the Dissenters to Depart And then one or more of the Sentences of Scripture for Repentance Then the Exhortation Confession and Absolution Then the Penitents admonished to Depart And then the Salutation of Peace The Lord be with you Answ And with thy Spirit Then the rest as follows and according as it is Appointed So you see that the Primitive Order of Divine-Service might be adapted to our Present Liturgy without altering any thing of the Matter and not very much of the Manner of it Now that such things for the Glory of God and the Peace of his Church may by the Lawful Authority of the Church and State be Altered and otherwise Established Our Church acknowledges in that excellent Preface to the Common-Prayer Book Concerning Ceremonies why some be Abolished and why some are Retained Which is so Pious Discreet and Rational an Account of those things that it seems wonderful that it did not satisfie all Men of either Piety Learning or Reason And indeed I see no Reason why Men should fall out at all about Innocent Ceremonies since we find the Earliest Times of the Universal Church did not concern themselves about such small Differences in Indifferent Practices of divers particular Churches As is manifest from that Excellent and Pious Epistle written by S. Irenaeus to Victor Bishop of Rome touching the Observation of Easter Wherein he shews various Uses of divers Provincial Churches in Fasts Prayers Building of Churches Worshiping of God in them and keeping Easter it self And yet they did not fall out about that nor make a Schism in the Church upon such Frivolous Accounts I wish our Dissenting Brethren would be followers of that Excellent Example and Temper and not Divide their own Church upon such Accounts but strive together with Us to keep the Vnity â—â— the Spirit in Bonds of Peace Now lest I should grow Tedious about Small Matters at a time when such great and weighty Concerns are under Consideration in Church and State I will come to a Conclusion hoping that I shall not be overmuch censured with Impertinency for spending so much of my own and the Readers time on this Subject Since it was so wise a Man that said He that despiseth Small things shall fall by little and little Those that consider that it is about such small things if the Reverend and Decent Worship of God may be so called that a very Great part of our Nation have Separated themselves from the National Church will be of another mind For if Mediums might be found out to bring us to such a Right understanding with each other as would bring us to Agree 〈◊〉 Worship God together in Vnity of the Spirit in the Bonds of Peace in Reverence and Godly Fear in the same Spirit with Truth without excluding Decency and Comly Order Certainly as there is nothing more desirable in this World so nothing should be more earnestly Endeavoured by those that have the Weighty Charge of Christ's Sheep and Lambs committed to their Charge than to bring them into Christ's Fold to be at perfect Unity in Faith and Charity in Doctrine and Practice And I must profess my Ignorance to all the World of any more Effectual Means than the Laying before the World the Practice of the Apostolical and Primitive Christians next to the Scriptures concerning these Things to bring this to pass Those certainly are the Aliquod tertium in which if we could as we ought Agree we might have hopes in a short time to Agree with one another Which I beseech God of His Infinite Mercy to grant for the Healing of Schism and Preventing of Vain-jangling Heresie and the Effusion of Christian Blood in all Lands through the Merits and Mediation of Jesus Christ Our Lord and only Saviour FINIS Act. 19. 9. Act. 20. 1 Cor. 10. 18 21. Heb. 13. 10. Apol. 2. Hagg. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Thrones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr. Beveridg Annot in Can. Nicen. XI sec 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr. Beveridg ibid. N. 12. Euseb lib. 3. De vita Const c. 33. How the New Jerusalem and the Church of Our Saviour was built Cap. 34. Of the Building of the Holy Sepulchre Cap. 35. The Description of the Court and Portico's Cap. 36. The Description of Walls c. Cap. 37. The Description of the double Portico c. Cap. 38. The Description of the Hemisphere c. Cap. 39. Description of the Courts c. Cap. 40. Of the Number of the Offerings Cap. 34. Sands's Trav. lib. 3. p. 162. Cap. 35. Cap. 36. Cap. 36. Cap. 37. Fig. 3. Cap. 59. Cap. 60. Chrysost Hom. 26. in Ep. 2 ad Cor. 7. p. 41 Fig. 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. Thess de Templ †See Pausanias Boeot p. 557. Ed. Han. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. in Sophoclen That in the Front of the Temple Virtuvius Lib. 4. c. 4. The Church Doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. de Ob. Cur. Const aut cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Lib. 10. cap. 4. †EFG * N G. NAOS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Eucholog in Ablutione Sacrae mensae * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Thaumaturg Can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bals Syn. Ancyr Can. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol in Ord. S. Minist * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bals in Dionys Alex. cap. 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same is plain by Eusebius in his Description of the Church of the Holy Sepulchre †Vid. Church of Tyre Euseb †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. Hierarch cap. 3. Dionys Areop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bals In Schol. ad 15. Can. Laodic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blast in lit M. Schol. Hermen †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. Thess de Sacram. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. de Off. Cur. Const c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Thau Can. 9. Orig. Tract 26. In Matthaeum †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. ad 150. Episc Eucholog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol in Ord. S. Minist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Typ * It is observable That that of Troy where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at the furthest Eastern side that the Length from East to West is but half so much as it is from North to South undoubtedly for the sake of Hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. Ep. ad Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ign. Ep. ad Magnes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. ad 150. Ep. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 2. Can. Syn. Constantinop ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Lib. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typ Sab. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. Sym. Thess de Temp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 2. Can. Const 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar in Can. Apost 58. Socrat. Lib. 6. c. 5. Zozom Lib. 8. c. 5. Baron An. 407. n. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian Orat. 32. ad CL. Ep. Prudent Peristeph hym 11. de S. Hyppolyr * Math. 26. 59. Mar. 14. 55. †1 Tim. 4. 14. Conc. Laod. Can. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Apol. 2. Parallele de la Practique de l' Esglise Ancienne de celle des Protestans de France c. Jam. 2. 19 ver 26. Psal 103. ver 18. Euseb Eccl. Hist lib. 5. c. 24. * Socrates Lib. cap 22. p. 287. D.