TO give a just Account of the Publick Places of God's Worship in the Christian Church, it will be fit to begin our Observations from the Practice of the first Author and Ministers of Christianity.

For thô it be manifest, that GOD is Omnipresent, and the Heaven of Heavens cannot contain him; because he contains both them and the Infinite Abyss of Space; yet, that he appointed the Separation and Consecration of a Peculiar Place, to place his Name there; to be Worshipped and Glorified therein, by those that [Page 2] acknowledged his infinite Power and Authority over them, is so manifest, that it needs not to be more than mentioned.

That This in the time of their Travel to their Promised Country, and whilst their unsettled State of Warfare lasted, was like themselves, moveable and unfixt also.

But so soon as They were arri­ved to a settled State, and to the glory and happiness of the highest Pitch of Empire, They began im­mediately to resolve, to give all possible Glory to GOD, by establishing the Place of His Pub­lick Worship with the greatest Magnificence they were able.

This David made the Subject of his Zeal and Vows, and his Son Solomon, whom he made sole Suc­cessor to his Throne and Piety, accomplished it.

When again this most Glorious Edifice suffered Destruction and Desolation in the Punishment of the King and People for their Sins, [Page 3] it was again Rebuilt by Prophesy, and was honoured with the Glory and Presence of the Eternal High-Priest himself.

Who always performed his Publick and Stated Devotions to his Father and our Father, To his God and our God, There.

And when at last he had offered up the only true and real Propi­tiatory Sacrifice of himself, and was entred into the Real Holy of Holies, with his own Blood, ever to make Intercession for us; Those that he left to be his Successors in the Ministry of Holy things, did not desist from doing their Devo­tions there, so long as It and They continued on Earth.

Besides this, it is observable, That our Saviour and his Apo­stles never forsook the Synagogues, but ever joyned in the External Worship of God, Doctrine and Discipline of their Country, and as oft as occasion offered, taught the People there.

[Page 4] And when afterward (by God's Appointment and the Persecution of their own Countrymen) they were dispersed into all Nations, They still Repaired to the Syna­gogues and Oratories of the Jews, and there first Preached the Gospel.

And when they were no longer suffered to continue their Assem­blies with them,Act. 19. 9. then only we find that they separated the Bre­thren, and taught them in another Place.

Indeed there is no doubt, but in such Cases they still made pro­vision for some other Places, as those Times and Conveniency would permit.

And that There they did their Peculiar Devotions as Christians, to wit, the Celebration of the Lord's Supper.

For we read in the 2d of the Acts, that they which believed were Baptized, continued stedfastly in the Apostles Doctrine, Fellowship, Breaking Bread, and Prayers.

[Page 5] Thô they continued daily in the Temple with one Accord, yet they Brake Bread [...], at Home, or every one at his House; or Domatim in each others House by Turns.

But we find them soon in great Assemblies, which must take up great and large Places. For in the 4th of the Acts, we find them Return from the Council to their own Company; which were As­sembled at a certain Place, which was Shaken upon their Prayer, by the Holy Spirit of God.

And in the 21st of the Acts we find, that such Places were Capa­cious enough to receive the whole Multitude, who (as St Peter tells St. Paul) must needs come together.

Their Assemblies at Troas seem to be at a Stated Place,Act. 20. as well as a Stated Time.

This Place was generally at the House of the Chief and most Pious of the Faithful Believers.

[Page 6] As at James and Mary's at Jerusalem; at the House of Aquila and Priscilla at Philippia. So the Church in Nympha's House at Colossea; and in Philemon's House: Not that their Family was the whole Church of those Places; but that their Houses were the Stated Places of the Meeting of the Congregation of that City.

Whether they set apart any particular Part of those Houses, to the Worship of God and Ser­vice of his Church, the Scripture is silent.

Thô the Recording of Christ's Correction and Correption for the Prophanation of the Temple; His Direction how men ought to Approach to offer their Gifts at God's Altar;1 Cor. 10. 18, 21. And the Apostles opposing the Table of the Lord and the Altar they had,Heb. 13. 10. both to the Jewish and Gentil Altars, doth strongly suppose, That they either had or should have such Separate Places; when they were in Cir­cumstances [Page 7] to do it, where this Table of the Lord or Christian Altar was kept.

St. Paul is the most plain con­cerning the Place in 1 Cor. 11. where in the 18th Verse he seems very plainly to have respect to the Place.

[...], When ye come together in the Church. For first otherwise, it would be a Redundancy in words; When you come together, would be enough▪ And next he himself interprets that by the Place, ver. 20. [...], When ye come toge­ther therefore in one Place, or rather In that, or the same Place, with Relation to [...], for so the Particle [...], Therefore, doth joyn them.

And in the 22th Verse he oppo­seth Private Houses to the Church of God which may most properly be interpreted of the Place of the [Page 8] Assembly; because he there men­tions the People Assembled, or at least part of them in the same Period. And so the opposition of Private Houses (in which they had the Liberty to eat and drink any thing at their pleasure, and not in the Church or House of God) is most clear and perspi­cuous.

And thus it is most plain, That these Places set apart for Sacred use, ought not to be profaned by any Vile or Common use.

What, have ye not houses to Eat and to Drink in? or despise ye the Church of God, and shame them that have not?

In the Succeeding Ages imme­diately after the Gospel, there is nothing more plain, than that they had their Certain, Stated and Appointed Places to worship God in.

S. Clemens, who Lived in the Apostles time, and whose Epistle to the Corinthians was anciently [Page 9] Read in the Churches, as part of the Scriptures, tells us plainly, That Christ appointed both the Times when, the Persons by whom, and the Places where God should be solemnly worshiped.

Lucian, thô a Heathen, and what he writes is to expose Chri­stianity; yet we are behold­ing to him for this, That he describes the Christians met in an upper Room, adorned and guilt with Gold.

Justin Martyr lived immediately Succeeding these Times: And he describes, Great Meetings in one place Every Sunday, Apol. 2. from all the Neighbouring Countries to the great Towns and Cities; which must needs suppose a known and usual Place.

It is Evident, That as it was naturally Necessary, that they must needs Meet in some Place, and that known; so it cannot be doubted, but that they were as Great, and as Decent as their Cir­cumstances [Page 10] and the continual Per­secutions they were in would permit.

For Eusebius informs us, That in the beginning of the Reign of the Emperour Dioclesian, That the Concourse to the Churches was so great, that in every City they were not content with their Old Edifices, but built New ones, and greater from the Foundations.

And the Beginning of the Per­secution in this Emperor's Reign, entred with the Destruction of their Churches.

But when Constantine Entred upon the Government, they soon recovered themselves, and then it is hard to describe the Glory, Splendor, and Magnificence, where with he caused the Churches or Houses of God to be Rebuilt, En­dowed and Adorned every where.

Eusebius gives us a Specimen of some of them, which he doubts not to compare with the Temple at Jerusalem.

[Page 11] At the Dedication of that at Tyre, he was present, and made an Oration in Praise of It and Paulinus the Bishop its Founder; and had the Superintendency of the Building of that over the Holy Sepulchre at Jerusalem. Of both which I shall draw you the most exact Platform I can, both from those Lines he hath left us, and what by others I have ob­served.

[...], &c. The Outward Court, in the midst of which the Temple stood. This I suppose was Square or Oblong, according to the form of the rest of the Temple. Whether it was open or to shut, with an Outward Gate or Gates joyned to the Wall, Euse­bius does not mention; but un­doubtedly it was adorned with Entrances proper to the Place, and proportionable to the Magnificence of so great a Work; and was either so Low, or with such open Work, as might give a Prospect of the Front to all that passed by it; i. e. By the Street or High-way; [Page 21] as Eusebius affirms, [...]. Passing by the former Entrances; which the Translator not observing seems to confound them with the Magni­ficent [...], Vestibulum or Porch he speaks of.

[...], &c. This undoubtedly was a Great, High and Magnificent Build­ing, and a considerable distance from the outward Entrance; be­cause he saith expresly, That not only those that were standing afar off might by it behold what was within, but also those that cast but their Eyes that way, as they run by the first Entrances. So there­fore I shall place it in the Scheme or Plane of it, I am to delineate. But with what kind or manner of Architecture it was Built, Beauti­fied and Adorned, Eusebius hath left scope for Phantasie to work, but no Pattern for the present De­scriber to Copy. But as to the Situ­ation [Page 22] it was towards the Sun-Rising, as I take it, to him going towards it.

[...]. But taking a Large Space, as be­tween the Temple and first Entrance. This again the Translator does not express exactly as it should, but by missing [...], and [...], renders the whole ob­scure, and seems to confound the [...], and this inward Cloyster enclosed with a Portico, as fol­lows:

[...]. The Perimeter of which he Adorned Transversis Porticibus, i. e. ad se invicem trans­versis, with Portico's built Cross­ways to each other, so as to enclose the Place in the form of a Square. That is, This Square Court was enclosed at the four Sides with covered Walks, we call a Cloyster.

[Page 23] [...], Inter columnia, as the Translator rightly translateth it; i. e. The Spaces between the Pillars were enclosed with Wood, of a proportionable height, wrought in the form of a Net. That is, a kind of Latice-work to look through into the Court, to have a sight of what was there, without entring into the Place.

[...], &c. Fountains opposite to each other towards the Front of the Temple. These I suppose were two Fonts for Baptism; and were placed at each hand in the open Court, enclosed with the Cloyster, one on the Right hand, and the other on the Left; as one went through the Vestibulum into that Court, to­wards the Church or Temple it self; which must needs look very stately. There are two very fine Fountains placed in this manner in the Court before St. Peter's Church at Rome.

[Page 24] [...]. Pluribus aliis adhuc Porticibus interioribus aditus ad Templum fecit. He made the Entrances into the Tem­ple with yet more inward Porches. I suppose this Cloyster met up to the Front of the Temple, which was Adorn'd, Beautified and En­larged with several other Ranks of Pillars between it and the Doors of the Temple. As that of San­cta Sophia at Constantinople is; and indeed every considerable Church among the Ancients had such a Porch or Pronaos, or [...]. As that at Corfu, built by the Em­peror Jovian: That at Troas, if it was a Church, and at the Covent of St. Luke under the Helicon, built by the Emperor Romanus. Thô they seem to be much lesser than this of Tyre, by Eusebius's Pompous description.

[Page 25] This 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 [Page 26] 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 [Page 27] 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, [Page 28] 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, [Page 29] 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.See Dr. Be­veridg. An­not. in Can. Nicen. XI. sec. 14. 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.

[Page 30] 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 [...]ate [...]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 [Page 31] 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

[Page 32] 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, [Page 33] 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.See Dr. Be­veridg. ibid. N. 12. 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 [...], [Page 34] 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, [Page 35] 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 [Page 36] 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 [Page 37] 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.

[Page 38] 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.

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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 [Page 40] 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:

[...],Cap. 34. Eximiis Co­lumnis. What Figure this Magnificent Structure was built in, Eusebius leaves us to find out some where else; only he saith, It was adorned with fine Pillars.

If the present Building be the same that was built by Constantine (as Eusebius, or by his Mother Helena a [...] Zozomene, and as in all likelyhood this part is, thô not the whole) then it was thus, ac­cording to Mr. Sands's Figure:Sands's Trav. lib. 3. p. 162.

[Page 47] The number of the Pillars, ac­cording to his Platform, is Sixteen, besides those that support a Great Door entring into the Body of the Church.

Between the Upper Story and the Roof is a Border of Niches, containing Figures of Saints in Mosaick Work; which we may suppose of later Date.

The Roof shuts up in a Cupolo, covered within with Beams con­taining whole Bodies of Cedars, so as to leave a Round Hole in the Center on the Top, that lets in both Light and Air; Just under which is the Holy Monument.

[...],Cap. 35. &c. Thence you pass into a vast Great place into the open Air, i. e. Eastward; as he goes on with his Description.

At the East-side there is a great Gate, but now it opens only into the Body of the Church: But in Eusebius's Time it seems there was a great Court between, encom­passed [Page 48] on Three sides with Porti­co's, or Cloysters sustained with Pillars. And the Fourth towards the East, and opposite to the Se­pulchre, was the Front of the Basilica or Church; which accord­ing to his Description was a vast Great Church:Cap. 36. But now must be either much. Bigger than it was then, or it must have been built further Eastwards; but the Rock of Mount Calvary, to the Foot of which this Temple reaches, seems to hinder this: So that where the present Body of the Church is built, I take to be the place where that great Court or Cloyster was.

[...],Cap. 36. &c. Towards the Sun-Rising; i. e. East­ward from the Sepulchre, on the opposite side of the Court was the Church; which he calls here, [...], The Kingly or Royal Temple.

[Page 49] [...],Cap. 37. &c. About both sides of the Temple were two rows of double Por­tico's, containing an upper and a lower Story or Gallery; to wit, One Row or Gallery even with the Pavement of the Church, and another above that. Like that now about the Sepulchre: And so is Sancta Sophia, and St Lukes.

But I do not know, but that by double Portico's, he may mean below as well as above; like that which Mr Sands describes at Beth­lem, Lib. 3. p. 178. which has two Rows of Beautiful Marble Pillars of one piece, on each side of the Body of the Church: But here is no upper Portico at present.

[...], &c. Three Doors towards the Sun-Rising. I suppose he means in the Front, as they went from the Sepulchre Eastwards by what follows; thô that there were also Doors at the East-End will be manifest by and by.

[Page 50] [...]. Opposite to these, i. e. The Doors and the Portico's, was the Hemi­sphere; i. e. that the Italians call a Cupolo, and the French a Dome.

[...]. Valesius seems much out in this matter, thinking that Eusebius calls this improperly so; and would rather have it a Hemicyclus, or rather a Hemi­cylender: For Eusebius means not that sort of a Quadrant of a Sphere, as is to be seen at the East-End in some Churches; as Sancta Sophia, &c. where the Altar was pla­ced in such Churches; but properly a Cupolo, which is a Hemisphere and was here sustained by Twelve Pil­lars; under it indeed I suppose was the Altar placed in the Center of the Circle; as at that of Tyre: But more plain here, for at the East-End were also Doors to this Church, more evidently than that of Tyre. And in Reality here is yet a great Cupolo standing, as [Page 51] Mr. Sands's Draft describes it, and may be the same Eusebius speaks of, for ought I know. Thô there seem to be many other Alterations now from the Ancient Church.

There is indeed a Semicircle below; but Eusebius speaks of its reaching up to the Summit of the Building, where I doubt not but it was properly a Hemisphere. But I do not think with him, that it was the furthest Eastern part of the Church; but so that there was place to go about it without side, where the two double Portico's met, as the Figure I have made of it, or as it is on the East-End of Westminster-Abby: For,

[...], &c. Thence going forward to the Entrance before the Temple, he placed an open Court.

Thence going forward, shews plainly, That there were Eastern-Gates or Passages that led into a great Court, or Cloyster; which [Page 52] led to outward Gates, and so to the Street and Market in a con­tinued Series. Therefore I take it to be plain. That the Altar was here placed under the Cupolo, but more toward the Eastern-End, than that I described at Tyre; but so with a Semicircle at the bottom, as the Synthronon might there be placed. And by a Walk under the double Portico (on each hand) was a Space both about it, and between it and the Eastern Wall, and there Doors to go out into the Eastern-Cloyster, Gates and Street. The present Platform doth not altogether answer this; for all the Cloysters and Courts are gon, and the Entrance now is only South.

[...], The first Court. I take this to be the same that he calls [...], in the 10th Book of his Description of the Church of Tyre, [...], with a Wall about [Page 53] the whole Circuit of Ground, to be the Fence of the whole; which it seems was also Beautified here with covered Walks or Cloysters, sustained with Pillars, as well as the Inner Courts, he calls here [...], and in the Title [...], as Valesius observes.

[...], Exedrarum. It seems by this Title, there were also Out-houses and Buildings to this as well as to that of the Church of Tyre; thô he describes them not; and we may suppose joyned to the [...], or Out­ward Court; or else to the Out­sides of the other Courts. Things are now so transposed and blended here by the Little Fables, Legends and Superstitions of the Romans, that there is now but a Little of the Ancient Glory, Beauty and Splendor of this Magnificent Edi­fice remaining.

WHat Form or Figure this was built of, Eusebius, gives us no account; only that it was plac'd in the midst of a large Square and open Court, adorn'd and accommodated with a Cloyster on the four Sides, to which were joyned Palaces, Baths, Places to Lodge Strangers, and other Conveniences. But Valesius out of Gregory Nazianzen (In Car­mine de Insomnio Anastatiae) shews us, That the Temple it self was built in form of a Cross.

[Page 57] And the Magnificent Temple of Christ's Disciples, divided in four Parts, with Sides in Form of a Cross.

That is, I suppose, Square without, and Divided within into four Parts, in Form of a Cross; as most of the Ancient Churches I have seen in Greece, and now extant, remain to this day: As that of Sancta Sophia, at Constan­tinople; Jovianus at Corfu; of Romanus at S. Luke's Convent un­der the Helicon; that at Hera­clea, &c. Which have a Cupolo raised in the middle; with half Cupolo's joyned to the East, West, North and South; and small Cu­polo's filling up each Corner. Which being covered with Brass, and Gilt with Gold, must needs make a most Splendid show to all that beheld it afar off, and near at hand.

Indeed Mr. Sands gives us a Platform of One built by the same Emperor, or his Mother Helena, [Page 58] much Longer than Broad, and so more like our Western Form of the Cross.

[...]. This Valesius thinks was either the Cupolo, or place for the Altar. I take it to be both, that is, the whole Chancel, from the Top to the Bottom; which was of a Circular Figure, [...], or as I think it should be written [...], Circulari formâ, to wit, a Circle at the Bot­tom, and covered with a Cupolo or Hemisphere on the Top.

[...]. This Net­work round about the [...] was made of Brass and Gold, i. e. Brass gilded. This I take to be the Cancelli, or Separation of the Holy Place or Chancel from the rest of the Church. Of which Net-work Separation he hath spoken in the Church of Tyre, and elsewhere.

[Page 59] [...]. The Perimeter, Round or on every Side, or every way about. This intimates that the Chancel was not against the Eastern-Wall, but had a Space between; as those of Tyre and Ierusalem.

[...], Capsas, quasi sacras Columnas. These Monumental Pillars, I suppose, were such as that of the Emperor Marcianus, remaining now at Constantinople, with a Vessel or Urn on the Top; unless they were the Pillars sustaining the VestiBulum.

In what part of the Church this was placed, Eusebius gives no Ac­count. One would think they were in the Middle under the Great Cupolo, by the placing of Constantine in the Middle, but perhaps in the Body of the Church; because he saith, they were placed six on the one side, and six on the other. [Page 60] Thô S. Chrysostom saith,Chrysost. Hom. 26. in Ep. 2 ad Cor. 7. p. 41 That Constantine was Buried, In Vesti­bulo aedis Apostolorum, quasi Eorum Janitorem, In the Porch of the Church of the Apostles, as their Door-Keeper. If so, then these Monumental Pillars must be pla­ced there also, according to Euse­bius his Description. That which Valesius brings out of Zonaras to reconcile Eusebius and S. Chry­sostom, only proves in my Opi­nion, That this Part 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 [Page 61] 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.

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,Fig. 4, & 5. and then descend to the Particulars.

AS Their CHURCHES were Grave, and yet Mag­nificent: so was the ORDER of their Assemblies managed with great Simplicity, and yet with great Authority and Spiritual Vi­gor; with great Order, yet with useful Plainness. Their Ritual seems to be but short; yet much better than the Great Volumes of Cere­monies, the World has since seen in both the Eastern and Western Churches. The Order of their Assemblies seem to be comprized in that short, but excellent Canon of the Council of Laodicea, Can. 19.

[Page 104] That Men ought first to performConc. Laod. Can. 19. [...] their own Devotions privately, alone, or by himself; After that the Ho­milies of the Bishops, and the Prayers of the Catechists is to be performed: And after the going out of the Catechists, the Prayer of the Penitents is to be performed; and after these are Ministred to, and departed, thus shall the Three Prayers of the Faithful be made: One, to wit, The first in Silence; but the second and third shall be performed with a Loud Voice. After which, thus shall the Peace be given: After the Presbyters have given the Peace to the Bishop, the Laicks shall give the Peace; and so the Holy Offering or Sacrament to be celebrated. And it is fit that only the Clergy should enter in unto the Altar, and there to Communicate.

[Page 105] Justin Martyr describes the Christian Assemblies to be held in much the same manner; only he mentions the Reading the Scrip­tures before the Sermon.

On the Day which is called Sun­day, Just. Apol. 2. there is a Meeting together in one place, of all that remain in the Cities and Countries: And there they Read both out of the Apostles, and out of the Writings of the Prophets, so much as is sufficient for the time. Then when the Reader leaves off, the Bishop or President Preaches a Sermon, Exhorting them to the Imitation of those Good things. After which, we usually all stand up and pour forth Prayers: And (as I said before) when we desist from Praying, Bread and Wine, and Water is offered, and the Bishop according to his ability offers Prayers and Thanksgiving, and the People with a chearful Voice say, Amen. Then follows the Giving and Receiving of the Eucharist to Every one; And to those that are [Page 106] not present, it is sent by the Dea­cons. Those that are Rich, and wil­ling, every one, according to his own Pleasure, gives what he pleaseth. What is Collected, is deposited with the Bishop or President, and he dis­spenceth it to the Orphans and Wi­dows, Sick, or those who upon any Account are in want, &c.

This Order seems very natural, proper, and most useful; espe­cially for those Times, when the World was to be taught, and not forced (as by the Romans) to pro­fess what they either cannot un­derstand; or the more they do, they see it to be Error, Nonsense, and 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; [Page 107] 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 [Page 108] 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 Ʋnity 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 Ʋnity, as so far to Walk all by the Same, if such a Rule.

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 [Page 110] 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; [Page 111] 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 [Page 112] 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 [Page 113] 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 Ʋniformity (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 [Page 114] 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.

[Page 115] 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 [Page 116] of the Communion-Service, and Communion, in the Choir.

At Worcester the Morning-Prayer is yet Early; also the Litany at Ten of the Clock, and then, fol­lows the Communion Service; and then the Sermon in the Body of the Church, whence they Return to the Communion in the Choir.

Parish Churches might also (without any great Difficulty or Charge) be in like manner thus Accommodated. The Complaint is now with some Reason. Thar the Choirs are so long and so distant from the Bodies of the Churches, that when the Communion-Service is Celebrated there, it cannot be well heard. Thô indeed for this there is a Remedy provided by the Rubrick; to wit, that the Holy Table shall stand either in the Body of the Church, or in the Chancel: So that no New Rule need be made for this. And in many Churches the Pulpit is alrea­dy thus placed, at the Upper-End [Page 117] of the Body of the Church: So that there only needs a Decent Place, with a Rail to be before it, to place the Communion Table in.

As this is agreeable to the most Ancient manner; so hath it also Modern Example to warrant it: For this was the Form of most of the Protestant Churches beyond the Seas. The Great French Church of Charenton, had the Pulpit (which they properly call the Chaise, or Chair, it being the Chair of Christ, in opposition to that of Moses) placed about a fourth part of the whole Length of the Temple from the East-End, with a Large Square place before it; fenced in by a Low Wenscot, accommodated with Seats about it within for the Mi­nisters, and whole Consistory.

The Cathedral at Geneva is just so accommodated (to the best of my Remembrance;) which perhaps was the very same manner with the Ancients, till they had the [Page 118] Magnificence of the Empire, to accommodate them with Richer Materials, and greater Splendor.

In some of their Churches, I have observed their Communion-Table kept within this; especially at Blois; and, as I am since In­formed, in several Places. There­fore, I wonder that their Learned Monsieur Colomiés, Parallele de la Pra­ctique de l' Esglise Ancienne, & de celle des Prote­stans de France, &c. should make this a matter of Reproach to them, as therein to dissent from all An­tiquity. I must needs avow with all the Respect I ought, that that whole first Chapter is a great Mistake: For the French Churches have this Separation from the rest of the Church, for the Ministers and Consistory, which are their Clergy. And Women and Men do not sit promiscuously together, but on Benches by themselves: And in many Churches, in a Part of the Temple by themselves; as at Blois (I remember) the Women sat in the Middle of the Church, and the Men as their Guard round [Page 119] about them, nearer to the Walls. But he makes the best Amends he can now make, by confessing his Error, and the Juvenility of the Treatise.

I believe this Division of Sex was formerly in our Churches: For in many Country Churches (where the Grandees have not de­formed them, by making some High and some Low, to be Tene­ments to their whole Families) is yet to be seen not only Dextra & Sinistra Pars virorum; but also the Right and Left-hand Seats for the Women. The Seats for the Men being next to the Chancel, and the Seats for the Women, next from the Middle-Doors to the Bel­fery; with an Alley up to the Middle of the Church, and ano­ther Cross that to the North and South-Doors.

There is also a Rubrick, Re­quiring the Men decently to Place themselves at the Right-hand, and the Women at the Left, at the [Page 120] Celebration of the Lord's Supper, in the first Common-Prayer Book of King Edward the Sixth.

But the General Mixture of all Ages and Sexes, as in most of the London and Westminster Churches, is very Indecent; not to say (as some say, and others make it) Scandalous.

I think it may not be imper­tinent here to give a Specimen, to shew how Our Liturgy might be Accommodated to the Ancient Manner, as it is already to the Ancient Matter of Divine Ser­vice.

For the Week-Days, when only the Assembly of the Faithful, or Penitents of our Communion are Expected, I see no just Reason to Alter any thing in Matter or Order, in Morning or Evening Prayer: Only the Penitents, by the Admonition of the Deacon, might Leave the Congregation, if any there, after the Belief. [Page 121] On Sundays also, when they say the Morning Prayer. Early, between Six and Nine the same Order might well still continue.

But when the Assembly of the whole Congregation is expected, it might well be done in the An­cient Order, with these few Alte­rations:

At the Appointed Hour, whilst the Congregation is coming toge­ther, might be Sung a Psalm in Metre; either out of those al­ready in use, or rather another better Edition, set forth by Au­thority, collected out of the best of the Several Editions of them; done by several Hands. As I do not doubt, but there was Autho­rity for those in use, when first set forth. For not only that at the Front of them testifies as much, in the oldest Editions; but also there is a Form of Prayer and Thanksgiving set forth by Queen Elizabeth, and Her Council, [Page 122] wherein one of those Psalms are ordered to be Sung, not long after that Edition, in the same Reign in which they came forth.

After this might follow a Les­son out of the Old Testament, as Appointed; and then the Epistle and Gospel as Appointed; either from the Pulpit, Reading-Desk, or as in Cathedral Churches.

Then might follow the Ser­mon.

After this, the Minister might Conclude with some such Sentence as This:

He that cometh to God, must Believe that he is; and that he is a Rewarder of all them that dili­gently seek him.

With the Heart man believeth unto Righteousness, and with the Mouth confession is made unto Sal­vation.

Let us therefore make Confession of our Christian Faith.

[Page 123] Then might follow one of the Creeds, either to be said or sung distinctly.

Then might follow the Com­mandments, after some such Sen­tence of Scripture as this:

Ye say,Jam. 2. 19, you believe there is One God; ye do well:

The Devils also believe and Tremble; ver. 26. as the Apostle S. James assures us. And that,

As the Body without the Spirit is dead, so Faith without Works is dead also.

Let us therefore also keep God's Covenant,Psal. 103. ver. 18. and consider his Com­mandments to do them.

Which are the same which God spake in the Twentieth Chapter of Exodus; Saying,

I am the Lord thy God &c.

1. Thou shalt have no other Gods but me.

Answ. Lord have mercy, &c.

The Sum of all which is Love.

[Page 124] Let us therefore Love the Lord, our God, with all our Hearts, with all our Souls, with all our Powers, and with all our Strengths.

And, Let us love our Neighbours as our selves; by doing unto all men, as we would they should do unto us: For on these two depend the whole Law and the Prophets.

Then might follow an Admoni­tion for those that are thus minded to Stay; and for those that are otherwise minded, to Depart and Leave the Congregation in Peace.

Then might follow the 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 [Page 125] 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.

[Page 126] 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, [Page 127] 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 ofEuseb. Eccl. Hist. lib. 5. c. 24. Rome, touching the Observation of Easter. Wherein he shews va­rious Uses of divers Provincial Churches, in Fasts, PrayersSocrates, Lib. cap 22. p. 287. D., 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.

[Page 128] 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 Ʋnity [...] 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 [Page 129] 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 Ʋnity 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, [Page 130] 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.