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THE WORKS
OF
THE REV. JOSEPH BINGHAM, M.A.
EDITED BY HIS LINEAL DESCENDANT THE REV. R. BINGHAM, JUN., M.A. FORMERLY OF MAGDALENE HALL, OXFORD,
AND
FOR MANY YEARS CURATE OF TRINITY CHURCH, GOSPORT.
A NEW EDITION, IN TEN VOLUMES.
WrOnk, “TE
OXFORD: AT THE UNIVERSITY PRESS.
M. DCCC, LV.
Digitized by the Internet Archive in 2010 with funding from University of Toronto
https://archive.org/details/worksbingOSbing
C.ONT ENYES
OF THE EIGHTH, NINTH, AND TENTH BOOKS OF
THE ANTIQUITIES OF THE CHRISTIAN CHURCH.
BOOK VIII. AN ACCOUNT OF THE ANCIENT CHURCHES, AND THEIR SEVERAL PARTS, UTENSILS, CONSECRATIONS, IMMUNITIES, We.
CHAPTER I. Of the several names and first original of churches among Christians. Secr. I. Of the name ecclesia, and éexxkAnovaornpiov, 1.—I1. Of the names dominicum and xvpiaxoy, whence comes kyrk and church, and domus columbe, 2.—\I1. Of the distinction between domus Dei, domus divina, and domus ecclesie, 5.—1V. Churches called oratories, or houses of prayer, 6.—V. Why called basilice and dvdxropa, 8.—V1. When first called temples, 9. —VII. Churches sometimes called synodi, concilia, con- ciliabula, conventicula, to.—VII1. Why some churches called martyria, memorie, apostoleia, and propheteia, 13.—1X. Why called cemeteria, mense@, and aree, 15.—X. Why case, tropea, and tituli, 17.—XI. Of tabernacles and minsters, and some other less usual names of churches, 20.—XII. Of the distinction between ecclesia matrix and diwcesana, 22. —XIII. Proofs of churches in the first century, collected by Mr. Mede, 25.—Proofs in the second century, 28.—-XV. Proofs in the third cen- tury, 29.—XVI. The objection from Lactantius and Arnobius an- swered, 32.—XVII. Some additional collections upon this head, 33.
CHAPTER II.
Of the difference between churches in the first ages and those that fol- lowed. And of Heathen temples and Jewish synagogues converted into Christian churches.
Secr. I. The first churches very simple and plain, 39.—II. Reasons for enlarging and altering the state of ecclesiastical structures, 41.—II1I. Particularly the munificence of Christian emperors contributed toward this, 42.—IV. As also their orders for converting Heathen temples into churches, 44.
a 2
Vv CONTENTS OF BOOK VIII.
CHAPTER III.
Of the different forms and parts of the ancient churches. And first of the exterior narthex, or ante-temple.
Secr. [. Churches anciently of different forms, 50.—II. And different situ- ations from one another, 52.—I11. Commonly divided into three parts, and sometitnes into four or five, 54..—IV. And these subdivided into other parts. The exterior narthex, or ante-temple, included first the mpémvdor, or vestibulum, the porch, 55.—V. The atrium, or the area, or court, be- fore the church, surrounded with porticoes or cloisters, 55.—VI. In the middle of which stood a fountain for washing as they entered into the church, called cantharus and phiala in some authors, 56.—VII. Whe- ther the superstitious use of holy water be a corruption of this an- cient custom, 57.—VIII. The atrium and porticoes in the ante-temple, only made use of for burying the dead, 58.
CHAPTER IV. Of the interior narthex, and the parts and uses of it.
Sect. I. Of the lesser zpévXa, or porches, before the doors of the church, 59.—Il. Of the narthex, rpdvaos, or ferula, 60.—III. The use of it for the catechumens and penitents of the second order, 61.—IV. Also for Jews, Heathens, heretics, and schismatics to hear in, 62.—V. This not the place of the font, or baptistery, as in our modern churches, 62.— VI. Why called narthex, and of the different sorts of nartheces in several churches, 63.
CHAPTER V. Of the naos, or nave of the church, and its parts and uses.
Sect. I. Of the beautiful and royal gates. Why so called, 64.—II. The nave of the church usually a square building, called by some the oratory of laymen, 65.—III. In the lowest part of which stood the substratt, or penitents of the third order, 65.—IV. And the ambo or reading-desk, 66.—V. And above this the communicants and fourth order of peni- tents, called consistentes, had their places, 69.—VI. The places of men and women usually separate from each other, 7o.—VII. Why these places of the women were called xatnxotvpeva and tmepoa, 73.—VIII. Private cells for meditation, reading, and prayer, on the back of these, 74.—IX. The place of the virgins and widows distinguished from others, 74.—X. The codeior, or solea, that is, the magistrate’s throne, in this part of the church, 76.
CHAPTER VI.
Of the bema, or third part of the temple, called the altar and the sanctuary,
and the parts and uses of it.
Secr. I. The chancel, anciently called bema, or tribunal, 79.—I1. Also dy.ov, OF iepareioy, and sacrarium, the holy, or the sanctuary, 80.—lII. And @vovacrnpior, the altar-part, 8:.—1V. Presbyterium and diaconicum, 81.—V. Also chorus, or choir, 82.—VI. This place separated from the
CONTENTS OF BOOK YIII. Vv
rest by rails, called cancel, whence comes chancel, 82.—VII. And kept inaccessible to the multitude: whence it was called adyta, 82.— VIII. The holy gates, and veils, or hangings, dividing the chancel from the rest of the church, 84.—IX. The highest part of the chancel called apsis, exedra, or conchula bematis, 86.—X. This anciently the place of the thrones of the bishop and his presbyters, 87.—X{. And of the altar or communion-table, 89.—XII. Both these names indifferentiy used in the Primitive Church, 90.—XIII. In what sense the Ancients say, they had no altars, 92.— XIV. Of the names holy table, mystical table, &e. 93.— XV. Altars generally made of wood till the time of Constantine, 94.— XVI. But one altar anciently in a church, 96— XVII. And sometimes but one in a city, though several churches, according to some authors, 98.—XVIII. Of the ciborium, or canopy of the altar, r100.—XIX. Of the peristerion or columbe, t01.—XX. When first the figure of the cross set upon the altar, 103.-X XI. Of some other ornaments and utensils of the altar, 104.—XXII. Of the oblationarium, or prothesis, 112.— XXIII. Of the scewophylacium, or diaconicum bematis, 115.
CHAPTER VII.
Of the baptistery, and other outer buildings, called the exedre of the church.
Sect. |. Baptisteries anciently buildings distinct from the church, 116. —I]. These very capacious, and why, 119.—III. Why called datiorn- pia, places of illumination, 120.—l1V. Of the difference between a baptistery and a font. And why the font called piscina and xodupSnOpa, 121.—V. How fonts and baptisteries were anciently adorned, 122.—VI. Baptisteries anciently more peculiar to the mother-church, 123.—VII. Of the secretarium, or diaconicum magnum, the vestry, 125.—VU1. Why called receptorium, or salutatorium, 127.—1X. Of the decanica or prisons of the church, 128.—X. Of the mitatorium or metatorium, 129.—XI. Of the gazophylacium and pastophoria, 130.—XII. Of the schools and libraries of the church, 133.—XIII. In what sense dwelling-houses, gardens, and baths, reckoned parts of the church, 136.—X1IV. When organs first came to be used in the church, 137.— XV. Of the original of bells, and how church-assemblies were called before their invention, 141.
CHAPTER VIII.
Of the anathemata, and other ornaments of the ancient churches.
Sect. I. What the Ancients meant by their anathemata in churches, 147. —TII. One particular kind of these, called éxturapara, when first brought into churches, r50.—III. Churches anciently adorned with portions of Scripture written upon the walls, 152.—IV. And with other inscriptions of human composition, 152.—V. Gilding and mosaic work used in the an- cient churches, 154.—VI. No pictures or images allowed in churches for the first three hundred years, 155.—VII. First brought in by Paulinus and his contemporaries privately, and by degrees, in the latter end of the
vl CONTENTS OF BOOK VIII.
fourth century, 161.—VIII. The pictures of kings and bishops brought into the church about the same time, 163.—IX. But neither pictures of the living or dead designed for worship, 165.—X. No images of God or the Trinity allowed in churches till after the second Nicene Council, 166.—XI. Nor usually statues or massy images, but only paintings and pictures, and those symbolical rather than any other, 167.— XII. Of adorning the church with flowers and branches, 169.
CHAPTER IX. Of the consecration of churches.
Secr.1. What the Ancients meant by the consecration of churches,171.—IL. The first authentic accounts of this to be fetched from the fourth century, 172.—III. The bishop in every diocese the ordinary minister of these consecrations, 176.—IV. No ckurch to be built without the bishop’s leave, 177.—V. Nor till the bishop had first made a solemn prayer in the place where it was to be built, 177.—VI. No bishop to consecrate a church in another diocese except necessity required it, 178.—VII. No necessity of a license from the bishop of Rome for a bishop to conse- crate in former ages, 180.—VIII. Churches always dedicated to God and not to saints, though sometimes distinguished by their names for a memorial of them, 181.—IX. Churches sometimes named from their founders or other circumstances in their building, 183.— X. When altars first began to have a particular consecration with new ceremonies dis- tinct from churches, 185.—XI. No church to be built or consecrated before it was endowed, 185.—XII. Yet bishops not to demand any thing for consecration, 186.—XIII. Consecrations performed indif- ferently upon any day, 186.—XIV. The day of consecration usually celebrated among their anniversary festivals, 187.
CHAPTER X.
Of the respect and reverence which the primitive Christians paid to their churches.
Secr. I. Churches never put to any profane use, but only sacred and religious service, 187.—II. The like caution observed about the sacred vessels and utensils of the church, 189.—III. What difference made between churches and private houses, 192.—IV. How some chose rather to die than deliver up churches to be profaned by heretics, 192. —V. The ceremony of washing their hands when they went into church, 194.—VI. The ceremony of putting off their shoes used by some; but this no general custom, 194.—VIi. Whether the Ancients used the ceremony of bowing toward the altar at their entrance into the church, 195-—VIII. Kings laid aside their crowns and guards when they went into the house of the King of kings, 196.—IX. The doors and pillars of the church and altar often kissed and embraced in token of love and respect to them, 197.—X. Churches used for private meditation and prayer, as well as public, 198.—XI. Their public behaviour in the
CONTENTS OF BOOK IX. Vil
church expressive of great reverence, 199.—XII. Churches the safest repository for things of any value, and the best retreat in times of dis- tress, 200.
CHAPTER XI.
Of the first original of asylums, or places of sanctuary and refuge, with the laws relating to them in Christian Churches.
Sect. I. The original of this privilege to be deduced from the time of Constantine, 202.—II. At first only the altar and inner fabric of the ~ church the place of refuge ; but afterwards any outer buildings or pre- cincts of the church invested with the same privilege, 204.—III. What persons allowed to take sanctuary, 206.—IV. What sort of persons and crimes denied this privilege. First, public debtors, 208.—V. Secondly, Jews that pretended to turn Christians only to avoid paying their debts, or suffering legal punishment for their crimes, 209.—VI. Thirdly, heretics and apostates, 210.—VII. Fourthly, slaves that fled from their masters, 211.—VIII. Fifthly, robbers, murderers, conspirators, ravishers of virgins, adulterers, and other criminals of the like nature, 213.—IX. A just reflection upon the great abuse of modern sanctuaries, in ex- empting men from legal punishment, and enervating the force of civil laws, 214.—X. Conditions anciently to be observed by such as fled for sanctuary. First, no one to fly with arms into the church, 215.—XI. Secondly, no one to raise a seditious clamour or tumult, as he fled thither, 216.—XII. ‘Thirdly, no one to eat or lodge in the church, but
to be entertained in some outward building, 217.
BOOK “EX.
A GEOGRAPHICAL DESCRIPTION OF THE ANCIENT CHURCH, OR AN ACCOUNT OF ITS DIVISION INTO PROVINCES, DIOCESES, AND PARISHES: AND OF THE FIRST ORIGINAL OF THESE.
CHAPTER I.
Of the state and division of the Roman Empire, and of the Church’s con- forming to that in modelling her own external polity and government.
Sect. I. The state of the Roman Empire in the days of the Apostles, 218. —II. The state of the Church conformable to it, 219.—III. The division of the Roman Empire into provinces and dioceses, 220.—IV. The same model followed by the Church, 220.—V. This evidenced from the Civil Notitia of the Empire, 221.—VI. Compared with the most ancient accounts of the division of provinces in the Church, 223.—VII. ‘Lhis evidenced further from the rules and canons of the Church, 228.— VIII. Yet the Church not tied precisely to observe this model, but used her liberty in varying from it, 232.—IX. An account of the ecclesie sub- urbicarie in the district of the Roman Church, 233.—X. This most
vill CONTENTS OF BOOK IX.
probably the true ancient limits of the bishop of Rome’s both metro- political and patriarchal jurisdiction, 236.—XI. Some evident proofs of this, 238.—XII. The contrary exceptions of Schelstrate, relating to the Britannic Church, considered, 245.
CHAPTER II.
A more particular account of the number, nature, and extent of dioceses, or episcopal Churches, in Africa, Egypt, and other Eastern provinces.
Sect. I. Dioceses anciently called wapotxiar, parechie, 251.—I1. When the name diocese began first to be used, 253.—III. What meant by the mpoasteva, or suburbs of a city, 254.—1V. Dioceses not generally so large in nations of the first conversion, as in those converted in the middle ages of the Church, 256.—V. A particular account of the dioceses of Afric, 257.—VI. Of the dioceses of Egypt, Libya, and Pen- tapolis, 266.—VII. Of the dioceses of Arabia. And why these more frequently in villages than in other places, 271.—-VIII. Of the diocese of Palestine, or the patriarchate of Jerusalem, 273.—1X. A catalogue of the provinces and dioceses under the Patriarch of Antioch, 281.—X. Observations on the dioceses of Cyprus, 283.—XI. Of the dioceses of Syria, Prima and Secunda, 284.—XII. Of the dioceses of Phenicia, Prima and Secunda or Libani, 286.—XIII. Of Theodorias, 288.—XIV. Of Euphratesia, or Comagene, 288.—XV. Of Osrhoéne and Mesopo- tamia, 290.—XVI. Of Armenia Persica, 291.—XVII. Of Assyria, or Adiabene, and Chaldza, 292.—X VIII. Of the Immireni in Persia, and Homeritz in Arabia Felix, 294.—XI1X. Of bishops among the Saracens in Arabia, 295.—XX. Bishops of the Axumites, or Indians beyond Egypt, 297.
CHAPTER III. A continuation of this account of the provinces of Asia Minor.
Secr. I. Of the extent of Asia Minor and the number of dioceses con- tained therein, 300.—II. Of Cappadocia and Armenia Minor, 303.— III. Of Pontus Polemoniacus, 307—IV. Of Hellenopontus, 308.—V. Of Paphlagonia and Galatia, 309.—VI. Of Honorias, 310.—VII. Of Bithynia, Prima and Secunda, 311.—VIII. Provinces in the Asiatic diocese. Hellespontus, 312.—IX. Asia Lydiana, or Proconsularis, 313. X. Of Caria, 315.—XI. Of Lycia, 316.—XII. Of Pamphylia, Prima and Secunda, 317.—XIII. Of Lycaonia, 318.—XIV. Of Pisidia, 318.—XV. Of Phrygia, Pacatiana and Salutaris, 318.—XVI. Of Isauria and Cilicia, 320.—XVII. Of Lazica, or Colchis, 321.—XVIII. Of the Isle of Lesbos, and the Cyclades, 322.
CHAPTER IV. A continuution of the former account in the European provinces. Sect. I. Of the six provinces of Thrace. And first of Scythia, 323.— II. Of Europa, 323.—III. Of Thracia, 325.—IV. Of Hzmimontis, 325. —V. Of Rhodope, 325.—VI. Of Mesia Secunda, 325.—VII. Provinces
CONTENTS OF BOOK IX. 1X
in the civil diocese of Macedonia. Episcopal dioceses in Macedonia, Prima and Secunda, 326.—VIII. Of Thessalia. 327.—IX. Of Achaia, Peloponnesus, and ! ubcea, 327.—X. Of #pirus Vetus and Epirus Nova, 328.—XI. Of the Isle of Crete, 329.—XII. Of the five provinces in the diocese of Dacia. Of Prevalitana, 329.—XIII. Of Meesia Superior, 329.—XIV. Of Dacia Mediterranea and Dacia Ripensis, 330.—XV. Of Dardania and Gothia, 330. XVI. Ofthe six provinces in the diocese of Illyricum Occidentale. Of Dalmatia, 331.—XVII. Of Savia, 332.— XVIII. Of Pannonia, Superior and Inferior, 332.—XIX. Of Noricum, Mediterraneum and Ripense, 333.
CHAPTER V. A particular account of the dioceses of Italy.
Sect. I. Of the extent of the diocese of the bishop of Rome, 333.—II. Of Tuscia and Umbria, 338 —III. Of the province of Valeria, 344.—IV. Of Picenum Suburbicarium, 347.—V. Of Latium and Campania, 348.— VI. Of Samnium, 353.—VII. of Apulia and Calabria, 354.—VIII. Of Lucania and Brutia, 354.—IX. Of the Isles of Sicily, Melita and Lipara, 356.—X. Of Sardinia and Corsica, 357.—XI. Of Picenum An- nonarium and Flaminia, 358.—XII. Of Aimilia, 358.—XIII. Of Alpes Cottiz, 359.— XIV. Of Liguria, 360.—XV. Of Rhetia, Prima and Secunda, 361.—XVI. Of Venetia and Histria, 362.
CHAPTER VI. Of the dioceses in France, Spain, and the British Isles.
Secr. I. Of the ancient bounds and divisions of Gallia into seventeen pro- vinces, 363.—II. Of the dioceses in the province of Alpes Maritime, 365.—ILI. Alpes Graiz, or Pennine, 365.—IV. Viennensis, Prima and Secunda, 366.—V. Narbonensis, Prima and Secunda, 366.—VI. Of Novempopulania, 366.—VII. Of Aquitania, Prima and Secunda, 367.— VIII. Of Lugdunensis, Prima, Secunda, Tertia, Quarta, and Maxima Sequanorum, 367.—IX. Of Belgica, Prima and Secunda, 368.—X. Of Germanica, Prima and Secunda, 369.—XI. The ancient division of the Spanish provinces, 369.—XII. Of Tarraconensis, 369.—XIII. Of Car- thaginensis, 370.—XIV. Of Beetica, 370.—XV. Of Lusitania, 370.— XVI. Of Gallecia, 370.—XVII. Of the Islands of Majorica, Minorica, and Ebusus, 372.—XVIII. The state of the Spanish Church evidenced from some of her most ancient Councils, 372.—XIX. Of Ireland and Scotland, 373.—XX. Of the British Church in England and Wales, 381. —XXI. The whole account confirmed from some ancient canons of the Church, 386.—XXII. And from the bishop’s obligation to visit his diocese once a year, and confirm, 387.
CHAPTER VII. The Notitia, or Geographical Description of the Bishoprics of the ancient Church, as first made by the order of Leo Sapiens, compared with some others.
x CONTENTS OF BOOK X.
CHAPTER VIII. Of the division of dioceses into parishes, and the first original of them. Secr. I. Of the ancient names of parish-churches, 409.—II. The original of parish-churches owing to necessity, and founded upon the apostolical rules of Christian communion, 411.—III. Some of them probably as ancient as the time of the Apostles, 412.—IV. Some lesser cities had country-parishes even in times of persecution, 413.—V. The city- parishes not always assigned to particular presbyters; but served in common by the clergy of the bishop’s church. This otherwise in country-parishes, 416.—-VI. Settled revenues not immediately fixed upon parishes at their first division, but paid into the common stock, 418. THE CONCLUSION. Wherein is proposed an easy and honourable method for establishing a primitive diocesan Episcopacy, conformable to the model of the smaller sort of ancient dioceses, in all the Protestant Churches, 422.
Appendix on the African provinces, 428. Index of the provinces, 568.
Index of the episcopal sees, 570. Appendix to the Indices, 588.
BOD KX.
OF THE INSTITUTION OF THE CATECHUMENS, AND THE FIRST USE OF THE CREEDS IN THE CHURCH.
CHAPTER I.
Of the several names of the catechumens, and the solemnity that was used in admitting them to that state in the Church. Also of catechizing, and the lime of their continuance in that exercise.
Secr. I. The reason of the names karnyotpevor, novitioli, tyrones, &c., 438.—I1. Imposition of hands and prayer used in the first admission of catechumens, 439.—III. And consignation with the sign of the cross, 442.—IV. At what age persons were admitted to be catechumens, 443. —V. How long they continued in that state, 443.—VI. The substance of the ancient catechisms, and method of instruction, 446.—VII. The catechumens allowed to read the Scriptures, 448.
CHAPTER II. Of the several classes or degrees of catechumens, and the gradual exercises and discipline of every order.
Secr. I. Four orders or degrees of catechumens among the Ancients, 450.—II. First, the e€@@ovjevor, or catechumens privately instructed
CONTENTS OF BOOK X. Xl
without the church, 452.—II1. Secondly, the axpowpevor, audientes, or hearers, 453.—1V. Thirdly, the yovukAivortes, or genuflectentes and sub- strati, the kneelers, 454.—V. Fourthly, the competentes or electi, the immediate candidates of baptism, 455.—VI. How this last order were particularly disciplined and prepared for baptism, 456.—VII. Partly by frequent examinations, from which such as approved themselves had the name of electi, the chosen, 456.—VIII. Partly by exorcism, accom- panied with imposition of hands and the sign of the cross, and insuffla- tion, 457.—IX. Partly by the exercises of fasting and abstinence, and confession and repentance, &c., 460.—X. Partly by learning the words of the Creed and Lord’s Prayer, 462.—XI. And the form of renuncia- tion of the Devil, and covenanting with Christ, with other responses re- lating to their baptism, 464——XII. What meant by the competentes going veiled before baptism, 465.— XIII. Of the ceremony called ephphatha, or opening of the ears of the catechumens, 466.—XIV. Of putting clay upon their eyes, what meant by it, 466.—X V. Whether the catechumens held a lighted taper in their hands in the time of exor- cism, 467.—XVI. What meant by the sacrament of the catechumens, 469.—XVII. How the catechumens were punished if they fell into gross sins, 472.—X VIII. How they were treated by the Church if they died without baptism, 474.—XIX. What opinion the Ancients had of the riecessity of baptism, 475.—XX. The want of baptism supplied by martyrdom, 476.—XXI. And by faith and repentance in such catechu- mens as were piously preparing for baptism, 481.—X XII. The case of heretics returning to the unity of the Church: hew far charity in that case was thought to supply the want of baptism, 483.—XXIII. The case of persons communicating for a long time without baptism : how far that was thought to supply the want of baptism, 485. XXIV. The case of infants dying unbaptized : the opinion of the Ancients concerning it, 488.
CHAPTER III. Of the original, nature, and names of the ancient Creeds of the Church.
Secr. I. Why the Creed called symbolum, 495.—II. Why called canon, and regula fidei, 497.—IIi. Why called mathema, 498.—IV. Why called ypapy and ypaupa, 499.—V. Whether that which is commonly called The Apostles’ Creed was composed by the Apostles in the present form of words, 500.—VI. That probably the Apostles used several creeds, differing in form, not in substance, 504.—VII. What articles were con- tained in the Apostolical Creeds, soz.
CHAPTER IV. A collection of several ancient forms of the Creed out of the primitive records of the Church.
Sect. I. The fragments of the Creed in Irenzus, 511.—II. The Creed of Origen, 514.—III. The fragments of the Creed in Tertullian, 515.— IV. The fragments of the Creed in Cyprian, 518.—V. The Creed of
Xl CONTENTS OF BOOK X.
Gregory Thaumaturgus, 519.—VI. The Creed of Lucian the Martyr, 521.—VII. The Creed of the Apostolical Constitutions, 526.—VIII. The Creed of Jerusalem, 528.—IX. The Creed of Czsarea in Palestine, 530.—X. The Creed of Alexandria, 531.—XI. The Creed of Antioch, 531.—XII. The Roman Creed, commonly called The Apostles’ Creed 532.—XIII. The Creed of Aquileia, 534.—XIV. The Nicene Creed, as first published by the Council of Nice, 535.—XV. The Creeds in Epi- phanius, completing the Nicene Creed, 538.—XVI. The Nicene Creed was completed by the Council of Constantinople anno 381, 541.— XVII. Of the use of the Nicene Creed in the ancient service of the Church: and when it was first taken in to be a part of the Liturgy in the Communion-Office, 542.—X VIII. Of the Athanasian Creed, 546.
CHAPTER V.
Of the original, nature, and reasons of that ancient discipline of concealing the sacred mysteries of the Church from the sight and knowledge of the catechumens.
Sect. I. The errors and pretences of the Romanists upon this point, 550. —II. This discipline not strictly observed in the very first ages of the Church, 552.—III. But introduced about the time of Tertullian, for other reasons than what the Romanists pretend, 554.—IV. This proved from a particular account of the things which they concealed from the catechumens; which were, first, the manner of administering baptism, 555:-—V. Secondly, the manner of administering the holy unction or confirmation, 557.—VI. Thirdly, the ordination of priests, 557.—VII. Fourthly, the liturgy or public prayers of the Church, such as the prayers for the energumens, penitents, and the faithful, 557.—VIII. Fifthly, the manner of celebrating the eucharist, 558.—IX. Sixthly, the mystery of the Trinity, the Creed, and the Lord’s Prayer, from the first sort of catechumens, 562.—X. Reasons for concealing these things from the catechumens. First, that the plainness and simplicity of them might not be contemned, 564.—XI. Secondly, to conciliate a reverence for them, 566.—XII. Thirdly, to make the catechumens more desirous to know them, 566.
THE ANTIQUITIES
Vv
OF THE
CHRISTIAN CHURCH.
BOOK VIII.
AN ACCOUNT OF THE ANCIENT CHURCHES, AND THEIR SEVERAL PARTS, UTENSILS, CONSECRATIONS, IMMUNITIES, ETC.
CHAP. |
Of the several names and first original of churches among Christians.
1. HAVING hitherto given an account of the persons, as well clergy as laity, that made up the great body of the Christian Church, I now proceed to speak of churches in an- other sense: first, as taken for the material buildings, or places of assembly set apart for divine worship; and secondly, as taken for certain divisions or districts of dioceses, provinces, parishes, &c., into which the Church Catholic was divided. In speaking of the first, it will be proper to begin with their names, and make a little inquiry into the first original of churches among Christians.
One of the most common names of churches, as taken for the structures or buildings, is that of ecclesia; which yet among the ancient Greek writers often signifies the assembly or con- vocation of people met together, either upon sacred or civil affairs, and so it is sometimes used in Scripture, Acts 19, 40.
_ BINGHAM, VOL. III. B (5
Of the name ec~ clesia, and e€KKANGLO- oTNplov.
2 Names and original Villa
Matth. 18,17. And so Isidore of Pelusium? uses it likewise, distinguishing thus between éxxAnovaoripiov and éxkAnola: ‘ The exxAnsiatrypiov is the temple or building made of wood and stone, but the éxxAyola is the congregation of souls or people that meet therein.’ And in this sense, as St. Cyril? observes, there is a sort of pheronymy in the name éxxAnofa which is so called a76 rod éxxadeiv, because it is a convocation of men so- lemnly called together. But though this be a very ancient and common signification, yet it not less usually occurs in the other sense, denoting the place or building itself? where the congregation met together; and in this acceptation it is com- monly opposed both to the synagogues of the Jews and the temples of the Gentiles: as appears from that noted passage in the Epistle of Aurelian, the heathen Emperor +, where he chides the senate for demurring about the opening of the Sibylline Books, ‘as if they had been upon a debate in a Christian church, and not in the temple of all the Gods.’ And from an- other passage in St. Ambrose®, where, pleading with Theodo- sius in behalf of a Christian bishop, who had caused a Jewish synagogue to be set on fire, he asks him, ‘ whether it was fit- ting that Christians should be so severely animadyerted on for burning a synagogue, when Jews and Heathens had been spared, who had made havoe of the churches ?’
Of the 2. Another common name among the Latins is deminicum, names, do- or ¢omus Dei, God’s house, which answers to the Greek kupla- minicum x 7 ! 5 »
and kupa- xov', Whence with a little variation we have the Saxon name xov (whence . F
ar kyrik or kyrch, and the Scotch and English kirk and church, kyrk and = which are all words of the same import, denoting @ place set church) ; oe
and domus “part for the use and service of God. The name dominicum columbe.
is at least as old as Cyprian, but he applies it not only to the
1 L, 2. ep. 246. (p. 236 c.)”AAAo éoti éxk\nzia Kai GAXo exkAnota- oTnptov’ 7 wev yap €€ auopev Wuyav ouveotnke’ TO Oc amd AiPwy Kai EVA@v oikodopeirat.
2 Catech. 18. n. 11. [al. 24.] p. 270. (p. 296 c.)’ExkAnoia d€ Kadetra depovipas, dia TO mavtas éxKadei- aOat kai 6u0v ovvdyew.
3 Vid. Suicer. voce, ’ExxAnoia. (t. I. p. 1049.) "ExkAnoia dicitur amd TOU exkahelv.
4 Ap. Vopise. Vit. Aurelian. c. 20. (int. August. Hist. Scriptor. p.852.) Miror vos, Patres Sancti, tamdiu de aperiendis Sibyllinis dubitasse Li- bris; perinde quasi in Christiano- rum ecclesia, non in templo Deorum omnium, tractaretis.
5 Ep. 29. [al. 40.] ad Theodos. (t. 2. p.g5oc. et p.g51a.) Synagoga incensa est, perfidiz locus, impie- tatis domus .... ecclesia non vindi- cata est, vindicabitur synagoga ?
§ 2.
of churches. 3
church, but to the Lord’s-supper®, and perhaps the Lord’s-day. For, as the learned editor? and others’ have observed, the word dominicum signifies three things in ancient writers: 1. the Lord’s-day ; 2. the Lord’s-supper; 3. the Lord’s-house. And Cyprian’s words may be construed to either sense ; for he thus addresses himself to a rich matron: ‘Do you think you rightly celebrate the dominicwm, (the Lord’s-day, or the Lord’s- supper,) who have no regard to the corban ? who come into the Lord’s house without any sacrifice, and eat part of the sa- erifice which the poor have offered?’ The same name occurs frequently in other Latin writers, as in Ruffin9, who brings in the bishop who converted the philosopher in the Council of Nice, thus addressing himself to his new convert: ‘ Arise and follow me to the deminicum, and there receive the seal of your faith;’ viz. baptism in the church. And St. Jerom!° tells us that the famous church of Antioch, which was begun by Constantine, and finished and dedicated by Constantius, had the name of Deminicum Aureum, the Golden Dome, for its richness and beauty.
The Greek name xvpiaxov is frequently to be met with in the Councils of Ancyra’! and Neocesarea!? and Laodicea?3, and Eusebius !*, who says the persecuting Emperor Maximinus Dominicum celebrare te credis ?
8 Bona, Rer. Liturg. 1.1. c.3. n. Il. (p.179.) where the words of Cy-
© De Oper. et Eleemos. p. 203. (p. 141.) Locuples et dives es, et do- minicum celebrare te credis, que
corbonam omnino non respicis? que in dominicum sine sacrificio venis ; que partem de sacrificio, quod pau- per obtulit, sumis?
7 Fell, in loc. (p. 141. n.1.) Ob- servandum venit, dominici voce tria significari apud veteres: 1. Diem ipsam; ita habetur Apoc. 1, g, et Ignat. Ep. ad Trallian. 2. Eccle- siam; ita Concil. Neoces. can. 5. ju- bet catechumenum ingredientem és TO Kkuptaxovy, in loco catechume- norum subsistere. Et Hieron. in Chronico sic voce dominici uti- tur. Et in vernaculis nostris lin- guis, nostratium church, et Ger- manorum dohm, ex hoc fonte liquido deducuntur. 3. Ponitur pro myste- riis loco et tempore preedictis cele- brari solitis; ita Kuptakoy Teeiv, est sacris Christianis operart. Et for- tasse huc facit, quod hic dicitur,
prian are cited. See the preceding note.
» Hist. 1.1. [al.10.] ¢.3. (p. 219 b. 5-) Si hee ita esse credis, surge et sequere me ad dominicum, et hujus fidei signaculum suscipe.
10 Chron. Olymp. 276. an. 3. [ Ed. Vallars.. Olymp. 277.] (t. 8. p. 785.) In Antiochia iuancipen quod ap- pellatur Aureum, edificari coeptum.
WY Cte (ters p- 1461 b.) Tlept TOV Siapepdvtav TO KUpLAK®, doa e- TLOKOTFOU ft) bvTos mpeovrepou €To- Angoav, avaBadeicOa TO Kuptakor.
12 C. 5. ibid. p- 1481 c.) Karn- Xovpevos eay eloepxXOpevos eis kKupla-~ KOV, K.T.A.
13 C. 28. (ibid. P- 1501 c.)” Ore ov bei € eV Tots KUPLAKOLs, 7} ev Tais €xkAn- gias, Tas heyouevas aydnas Tovey, KeitogNe
l4L.9. c. 10. (v. I. p. 457+ 36.) B 2
4 Names and original
restored the Christians their churches under that appellation in his edicts. And Constantine having built several churches, gave them all the name of xvpiaka, as being dedicated not to the honour of any man, but Him who is Lord of the universe. This is a plain account of the name; but whether we may hence conclude, with a learned man", that the Greeks and not the Latins were the first planters of Christianity in Britain, be- cause of the near affinity between the names, xvpiaxdv and kyrk, [or kirk,] is what I think not so plain; but I leave it to every reader’s judgment to determine.
Tertullian once uses the name of domus columbe, the house of a dove, for a church. For, writing against the Valentinian heretics, who affected secresy in their doctrines, he compares them to the Eleusinian mysteries, whose temple was so guarded with doors and curtains, that a man must be five years a can- didate before he could be admitted to the adytum of the deity, or secrets of the sanctuary: ‘ Whereas,’ says he!’, ‘ the house of our dove is plain and simple, delights in high and open places, affects the light, loves the figure of the Holy Ghost, (that is, fire and light, as I think Junius rightly interprets it,) and the orient, or morning sun, which is the figure of Christ.’ The house of the dove seems here to be the same as the house of Christ, who is pointed out by the dove, as Tertullian words it in the same place, Christum columba demonstrare solita est ;
‘ ‘ A A ‘ > - a uO eS hig 8 Kuplaka be TA OLKELA OTT MS
Anglie partibus kyrk nobis vulgo,
Vitis
KaTaoKevd(olev, TVyXwpEiTal.
15 De Laud. Constant. c. 17. (ibid. p- 770. 33-) Kara mo)ets Te Kal Ko- pas, ‘xopas TE maoas kal Tas Ta Bap- Bapev epnuovs, iepa kai Tepevn Evi TO mavtav Bacitet Ged, TO OF Kal TOY Chov Seaordtn, Kabtepooba evOev Kat ths Tov Aeométou mpoonyopias néi@ra. Ta KaOvepmpeva’ ovK €& av- Oparev tuxévra THs emkAnoews, €& avtov 6€ Tov Tay 6@y Kupiov" apd kal kuptakav 7)£l@yrat Toy emovULLav.
16 Bevereg. in c. 15 C. Ancyr. (t. 2. append. p.178.) Hance saltem vo- cem |xvptaxdv] ut ecclesiam in ge- nere significantem alii Germani a Grecis mutuati suut, ut docet Wa- lafridus Strabo de Rebus Eccles. c. 7. Sic etiam antiqui Saxones ec- clesiam quamlibet kyrik vocarunt. Unde in Scotia et septemtrionalibus
sed magis corrupto nomine church, dupliciaspirationenuncupatur. Cum autem heec communis fuerit majori- bus nostris ecclesize cujuslibet tem- plive denominatio, veri nobis simil- limum videtur, prima Christiane religionis semina a Grecis hic dis- persa fuisse. Neque enim existi- mandum est, quod Latini Grecuni nomen ecclesiis imponerent.
17 Cont. Valentin. c. 3. (p. 251 a.) Nostre columbe etiam domus sim- plex, [al. domus simplex, etiam] in editis et apertis et ad lucem. Amat figuram Spiritus Sancti, Orientem, Christi figuram, &c. [Others read Amat figura Spiritus Sancti Orien- tem, &c. Semler also (v. 2. p. 111. Hal. Magdeburg. 1827.) has follow- ed the reading of Rigaltius. Vid. Ju- nium in loc. Franequer.1597. Ep.]
. of churches. 5 or else, as Mr. Mede!® explains it, we may take it for the house of the dove-like religion, or the dove-hke disciples of Christ. For every way it will be the name of a church, as Tertullian plainly intended it. 3. There are two other names of near afiinity with the for- Of the dis- mer, which some readers may be apt to mistake for names of Hae
churches, when they are not always so ; and therefore I cannot mus Dei, domus di-
let them pass in this place without taking notice of them. The ying, ana one is domus divina, and the other domus ecclesiw. The ee ec- clesieé.
first of which is of frequent use in the Civil Law, where it sig- nifies not a church, but the Emperor’s palace, or his house and family, according to the style of those times, when every thing belonging to them had the name of divine. As constitutiones divine, divale preceptum, lex divalis, litere sacra, ora- culum celeste, and such other terms, do not signify, as one would hastily imagine, the sacred inspired writings, or the laws and oracles of God, but the edicts and constitutions of the Em- perors, who themselves were called divi, and thence all things relating to them styled divine. Agreeably to this style, when the Emperor, Theodosius Junior, decrees!9 ‘that no one, no not of his own divine house, should receive corn in specie out of the public storehouses, before it was made into bread by the public bakers ;’ it is plain, by Ais own divine house he does not mean the house of God, the church, but his own family of Pa- latins, as Gothofred rightly explains it. The other name, do- mus ecclesic, oixos éxxAnotas, the house of the church, is used by Eusebius in relating the history of the heretic Paulus Sa- mosatensis, who, notwithstanding that he was deposed by the Council of Antioch, would not remove out of the house of the church 2°, and therefore the fathers appealed to the Emperor Aurelian against him, who determined that ‘that party to whom
- 3 ss 2 : MnOapas exotnvar tov IlavXov Tov = > , wt /
THs ekkAnoias oikov OédovTos, Bact- evs evtevx Geis Avpn\avos, aigio-
18 Discourse of Churches. (p. 29. n.b.) 19 Cod. Theodos. 1. 14. tit. 16. De
Frumento Urbis Constantinop. leg. 2.(t.5. p.235-) Nulli, ne divine qui- dem domui nostre, frumentum de horreis publicis pro annona penitus prebeatur, sed, integer canon man- cipibus consignetur, annonam in pane cocto domibus exhibendo.
AE 7. C230. (V. 1. p2Q64,4-) :o-5
Tata mept TOU mpakréov Suet pe* ToUTous veipac Tpoordrrav TOV otkor, ois ay of Kata THY "IraXiay Kal Thy ‘Papaiov Todw ericKkoTrot TOU Odypa- Tos emoTeouev. Otro dra 6 6 mpoon- hodels a avinp, peta THs eoxarns atoxu- uns, urd THS KoopLKHS apxis e&ehavve- Tat THS EKKANCLasS.
6 Names and original VILS
the bishops of Italy and Rome should write, should have the house delivered up to them;’ and so Paul was turned out of the church with great disgrace by the secular power. The question here is, What Eusebius means by the house of the church? Mr, Mede?! takes it for the church itself, and gives a very probable reason for it, because Eusebius expounds himself, when he says, Paul was turned out of the church: and he uses the same ex- pression in another place, where it can signify nothing but the church, or house of sacred assembly. For, speaking of the per- secutor Maximinus, he says 2, ‘ He neither allowed the Christ- ians to hold assemblies, nor build houses of assembly ;’ which evidently refers to the building of churches. But yet in other places domus ecclesie seems to signify no more than the bishop’s house, as in the second Council of Toledo, where it is decreed, ‘that such children, as were dedicated by their pa- rents’in their infancy to a clerical or monastic hfe, should be educated and instructed in the house of the church, under the bishop’s eye, by the provost or governor that was set over them.’ This in other canons is called domus sacerdotalis, the bishop’s house, to distinguish it from the church.
Churches = 4, But to proceed. As the temple of God at Jerusalem is ealled ora- ; : - “ ” tories, or frequently in Scripture styled “the house of prayer ;” so houses of (Christian churches, in regard that prayer was one of the prin- prayer. d
cipal offices performed in them, were usually termed zpoo- evxTpia, and otko. <dxripiot, oratories, or houses ef prayer ;
of which there are innumerable instances in Eusebius24, Socra-
21 Discourse of Churches. (p. rit], [pariter] statuimus observan-
333-) For that by ris exkAnolas oikos is here meant the Christians’ oratory or house of sacred assem- bly, &c.
2 1.9. c.g. (vet. P- 455- 8.) seeets Avro piovov TO dvernpeagrov pw €mL- tperov pudatrea Gat, ov paY avrdbous émikeAevov Troveia Gat, ovS otkous ék- KAnolav oixodope, ov ado Te TeV aunbav npiv ScarparresOar.—Vid. I. 8. c. 13. (ibid. P- 396. 22.) Myre Tay ekkAnotav Tovs otkovs KkaGedov, eit Ns
23 C.1. (t. 4. p. §733- [corrige 1735] a.) De his, quos voluntas pa- rentum a primis infantiz annis in clericatus officio vel monachali po- suit [al. clericatus officio mancipa-
HDS Ty sidine in domo ecclesize sub episcopali presentia a preposito sibi debeant erudiri.
44 L. 10. ¢. 3. (Vv. I. Pp. 463. 36.) "Ent be TOUTOLS, TO WAaTW EvKTALOY H- piv Kat moBowpevov ovexporetro 6e- apa, eykawiay €oprat kata mets, kal TOY Gptt veoTayav TpogevKTNpiay adtepooets.—De Laud. Constant. c. 17. (ibid. p. 770. 11.) Geouayor tives Tponv, TOV avTOV mMpocevkTHpl@y Tas oikodopas..... ex BadOpwv avopvtroy- tes, kaOnpovv.—De Vit. Constant. 1. 3: & 48. (ibid. Pp. 604. 37-) Thy de ¥. eT @VUHLOV avrov Trohkw €&bx@ Tipp yepaipwv, evKtnpiots mreloow edai- Opuve, k.T.A. See s. 8. n. 63, fol- lowing.
of churches. 7
tes?5, Sozomen?®, and other ancient writers. But in some canons the name oratories seems to be restrained to private chapels, or places of worship set up for convenience in private families, still depending upon the parochial churches, and dif- fering from them in this, that they were only places of prayer, but not for celebrating the communion; or if that was at any time allowed there to private families, yet, at least, upon the great and solemn festivals, they were to resort for communion to the parish-churches. Gratian27 cites a canon of the Council of Orleans, which allows such oratories, but forbids any one to celebrate the eucharist there. The same privilege is granted in one of Justinian’s Novels2*, with the same exception. And so I think we are to understand that canon in the Council of Trullo29, which allows the clergy to use the public offices or liturgy in such oratories, provided they did it with the consent and approbation of the bishop of the place. For no mention is made there of administering the sacraments in those places, though the Latin translations put in the word baptizing, which is not in the original#°, and is expressly forbidden in another canon?! of the same Council, requiring all persons to be bap-
tized in the catholic, that is, public churches.
But the Coun-
cil of Agde®?, in France, allows the eucharist to be adminis-
25 L. 1. c. 18. (v. 2. p. 48. 45.) To- covros O€ jv 6 Tov Bacidews Trepi TOV Xprotiavc pov 7600s, ws Kat Teporkod peAXovtos kiveicOar woAeuov, KaTa- okevdoas oKnyipy ek TroLKiAns 686uns, ExKAno las: TUTov drorehovoar, @ oorep Mavons €v Ti) epg TemoujKet, kal TauTHy Peper bar, é iva €xot kaTa Tous Epnuordrous TOTOUS EVKTIPLOY NUTpPE- mopevov.—lbid. c. 19. (p. 50. 26.) Tlapekadet térovs KatahapBavey idi- d{ovras, ent TO Tas Xpioriavixas €k- Teel evxds" KaraSpayd d€ mpoidvros TOU XpOvou, Kal EUKTTpLOY KaTETKEv- ace, &c.
26 L. 2. c.5. (ibid. p.52. 30.) WAei- oTau yap 67 kai @\Aat odes THML- kadra pos Ty Opnoxkeiay nditopoAn- cay" kal avroparot, Baoirews pndev €MLTATTOVTOS, TOUS Trap avTois vaovs kai £oava KaeiNov, kai evktnpiovs ot- Kous @koOounoay.
27 De Consecrat. distinct. 1. ¢.33. {t. 1. p. 1897. 83.) Unicuique fide- hum in domo sua oratorium licet
habere et ibi orare: missas autem ibi celebrare non licet.
28 Novel. 58. (t. 5. p. 299.) Sed si quidem domos ita simpliciter aliqui habere putant oportere in sacris suis, orationis videlicet solius gra- tia, et nullo celebrando penitus ho- rum, que sacri sunt mysterii, hoc els permittimus.
29 C. Bit (t. 6. peides d.) Tous év Tois eUKTN plots olkots Zydov otkias COE xavovot ectoupyodvras [7 Barri¢ov- tas| KAnpixovs, tmd yvaunv TovTO mparrew ToU KaTa TOY TOTOY eTt- oKOTOV.
30 [Labbe reads the passage with the term Bamrifovras, as bracketed in the preceding note. Ep. ]
31 C. 58. al. 59. (ibid. p- 1170 a.) Mnbapas €v evKTNpi@ oik@ evdov oi- Klas TUyXavoyTt Bdarricpa €mLTENEL- oOo, &c.
32 C. 21. (t. 4. p. 1386 d.) Si quis etiam extra parochias, in quibus le- gitimus est ordinariusque conventus,
8 Names and original VIIL. i.
tered in private oratories, except upon Easter-day, or Christ- mas, or Epiphany, or Ascension, or Pentecost, or such other of the greater festivals; and upon these too, if they had the bi- shop’s license and permission for it. So that in those ages an oratory and a catholic church seem to have differed, as now a private chapel and a parochial church, though the first ages made no distinction between them.
Whycalled 5, Another common name of churches is that of basilice ; basie@ which we may English, palaces of the great King. This name KTopa, frequently occurs in St. Ambrose, St. Austin®4, St. Jerom%,
Sidonius Apollinaris®®, and other writers of the fourth and fifth ages, before which time we scarce meet with it in any Christian author. For originally the basiiice among the Romans were the public halls or courts of judicature, where the princes or magistrates sat to hear and determine causes; and other build- ings of public use, such as state-houses, and exchanges for merchants, &c., went by the same name among them. But upon the conyersion of Constantine, many of these were given to the Church, and turned into another use, for Christian as- semblies to meet in; as may be collected from that passage in Ausonius?7, where, speaking to the Emperor Gratian, he tells him, ‘ the basilicw which heretofore were wont to be filled with
oratorium in agro habuerit [al. ha- bere voluerit], reliquis festivitatibus ut ibi missas teneat propter fatiga- tionem familiz justa ordinatione per- mittimus: Pascha vero, Natale Do- mini, Epiphania {Domini,| Ascen- sionem Domini, Pentecostem, et Natale S. Johannis Baptiste, et [al. vel] si qui maximi dies in festivita- tibus habentur, non nisi in civitati- bus aut in parochiis teneant, &c.
33 Ep. 33. [al. 20.] ad Marcellin. de Tradendis Basilicis. (t. 2. p. 852 e.) Nec jam Portiana, hoc est, ex- tramurana basilica petebatur, sed basilica nova, hoc est intramurana, que major est. Conyenerunt me primo principes virtutum viri, comi- tes consistoriani, ut et basilicam tra- derem, et procurarem, ne quid popu- lus turbarum moveret.
34 Serm, 12. de Divers. [al. Serm. 261.] (t. 2. p.1065 c.) Sermo habitus Carthagine in Basilica Fausti.
35 E.7, [al.107.]ad Letam.(t.1.p.
680 b.) Basilicas martyrum et eccle- sias sine matre non adeat.—Ep. 53. [al. 109.] ad Ripar. (ibid. p. 720 b.) .... Et omnium martyrum basilicas ingredimur.
36 L. 5. Ep.17. (p.361.) Convene- ramus ad Sancti Justi sepulcrum, sed tibi infirmitas impedimento, ne tunc adesses: processio fuerat ante- lucana, solemnitas anniversaria, po- pulus ingens sexu ex utroque, quem capacissima basilica non caperet. —Eusebius in his Panegyric, ch. 9, uses the Greek name avaxropov.— De Laud. Constant. c.9.(VeI. P-741. 19.) Eis de 70 avdkropov, eis ayn- xavov emaipev Uipos, € ev OKTa€Opov pev OXNMATL KaTETPOLKUNEV.
87 Gratiar. Actio ad Gratian. pro Consulatu, p. 190. (p. 524.3.) Ba- silica olim negotiis plena, nunc vo- tis, votisque pro tua salute sus- ceptis. [See Ciampini’s Vetera Mo- nimenta, part. 1. c.1. Rome, 1690. p-9. Ep.]
§ 5, 6. of churches. 9
men of business, were now thronged with votaries, praying for his safety.’ By which he must needs mean, that the Roman halls or courts were turned into Christian churches. And hence, I conceive, the name, basilice, came to be a general name for churches in after-ages. Though I know Durantus®* and Bona*? have other reasons beside this for the appellation, as that it was because churches were places where sacrifice was offered to God, the King of all the earth; or because they were only the more stately and magnificent churches which had the title; which is not true in fact, for ever since it came first into use, it appears to have been the common name of all churches.
6. The like observation is to be made upon the name tem- When first ples, which, for the three first ages, is scarce ever?° used by ae oe any Christian writer for a church, but only for the Heathen temples, which were receptacles of idols, and cloisters of their gods. But when idolatry was destroyed, and statues every where demolished, and temples purged and consecrated into Christian churches, then the writers of the following ages make no scruple to give them the name of temples. As when St. Ambrose#! says, ‘he could not deliver up the temple of God,’ he certainly means the church, and not an idol-temple. So does also Lactantius 4? when he says, ‘he taught oratory in Bithynia, when the temple of God was destroyed ;’ meaning the church of Nicomedia, which was the first that was de-
molished in the Diocletian persecution.
38 De Rit. Eccles. 1.1. c.1. n. 9. (p.3-) Ideo autem divina templa, ait Isidorus, 1. 15. c. 4., basilice no- minantur, guia ibi Regi omnium Deo cultus et sacrificia offeruntur.
B2 Rer.. Eitorg: (1..3...¢.. 195 n..4; (p. 221.) ..... Ea vox [basilica] ec- clesiis Christianorum tributa est, vel propter eedificii magnificentiam: vel quod ibi, ut ait Isidorus, l. 15. Ori- gin. c. 4., Regi omnium Deo cultus et sacrificia offeruntur: vel quia pro- fanz basilice in ecclesias Christi converse sunt.
40 Tonatius, Ep. ad Magnes. n. 7. (Cotel. v. 2. p.1g.) once uses the name with some restriction, calling the Church vady Gcov, the temple of God,
Eusebius #3, speaking
41 Ep. 33. [al. 20.] ad Marcellin. (t. 2. p. 853 a.) Respondi quod erat ordinis, templum Dei a sacerdote tradi non posse.
22 Tnistital. Ae. 20. (ts t-ops363.) Ego cum in Bithynia oratorias lite- ras accitus docerem, contigissetque ut eodem tempore Dei templum e- verteretur, &c.
4351 SIO si C342» (v.I - P 403. 18.)
. Tlavta térov tov aa piKpou Tais TOV y Topdvven dvoceBeias 7 npErTr@pe- voy, @oTrep €K jeakpas kal Bavarnps- pov Avpns dvaSiaakovra Gewpevors, veos TE aids ék Babpev eis typos airetpov eyetpopevous, kal TOAD KpetT- Tova THY ayAatay Tay mddat TreTONL- opknpevey atrohapBavoyTas.
10 VIE.
Names and original
of the churches that were rebuilt after that persecution was over, gives them the name of temples; and particularly the church built by Paulinus he calls44 the temple of Tyre. Not to mention other passages of Chrysostom ‘>, Theodoret#®, Pru- dentius ‘7, St. Hilary 48, St. Austin49, and a thousand more to the same purpose, which shew that they had no aversion to the name temple, when they could safely use it without ambiguity, and not be mistaken to mean the temples of the Heathen. But from the name fanum they more religiously abstained, and never used it, unless it were by way of contempt, to signify their resentments against some conventicle of heretics, whom they usually put into the same class with heathens. As we may observe in St. Ambrose°°, who, having occasion to speak of a conventicle of the Valentinians, will not vouchsafe it the name of a temple or a church, but a fanum, a name always appro- priated to the idol-temples of the heathens, with whom he pa- rallels the Valentinians, as no better than a pack of idolatrous Gentiles met together, for they worshipped idols and images as the heathen did.
Churches 7. There is one general name more for churches, which I ti . + = .
eta must not omit, because the ambiguity of the expression has led
ee con- some learned men into strange mistakes about it. Constantine,
cilia, con- . . « °
ciliabula, 1 one of his laws in the Theodosian Code®!, calls the church
conventi-
cula. 44 Thid. c. 4: (p. 465. 4s) vceee 06 [Pass. Hippol. vv. 215. 216.
Ova arovdns 6 6 padiota Toy appt TO Powikoy eOvos Star perev ev Tup@ veos pitotipas émioKkevacTo.
45 Hom. 4. de Verb. Esai. t. 3. P 865. (t. 6. P- 120 e.) Tatra ee del kat Neyov ov mavmopat’ ore eyKa- pov THs Tohews THS NuEeTEepas, OvX Ott ovykAnTov exer, Kal Umdrous a- piOpeiy exouev, ovd’ te adpravras ToAXovs, ovd’ Ste @viwy adOoviar, ovd” Ot. Oéoews emitnderdtnTa’ GAN Gre Sjpov exer iAnkooyv, kal vaovs Geod memAnpa@pevors.
AG DA. (e338) (y-'3. 6408.) . Kai tovs im attovd SounOévtas Kabt- €p@cat ves.
47 Peristeph. H. 2. Pass. Laurent. et Hippol. vv. 161—164. (v. I. p. 188.)
Recenset exin singulos, Scribens viritim nomina, Longo et locatos ordine Astare pro templo jubet.
Stat sed juxta aliud, quod tanta
frequentia templum
Tune adeat, cultu nobile regifico.
Grischov. |
43 In P. 126. n.6. (t. 1. p. 468 a.) Conventus quidem ecclesiarum, sive tum templi, quos ad secretam sacra- mentorum religionem edificiorum septa concludunt, consuetudo nos- tra vel domum Dei solita est nun- cupare, vel templum.
49 De Civitat. Dei, 1.8. c. 27. (t. 6. p. 217 b.) Nec tamen nos eisdem martyribus templa, sacerdotia, sacra et sacrificia constituimus.
50 Ep. 29. [al. 40.] ad Theodos. (t.2. p.951 a.n.16.) Vindicabitur etiam Valentinianorum fanum in- censum? Quid est enim nisi fa- num, in quo est conventus Genti- lium? &c.
51 L. 16. tit. 2. de Episc. leg. 4. (t. 6. p. 23.) Habeat unusque licen-
§ 7.
of churches. 11
Sanctissinum Catholice Concilium, which Alciat, the great lawyer, by mistake interprets an ecclesiastical synod ; whereas indeed, as Gothofred rightly observes, it signifies there the church, as in many other places of the ancient writers. For these words concilium, synodus, conventiculum, conciliabu- lum, and the like, are words of various acceptation. For though they commonly signify ecclesiastical synods and councils, yet sometimes they denote other assemblies, and particularly the ordinary assemblies of the Church for divine service; and thence the name was transferred from the assembly to denote the place of the assembly, or the church, as has been observed before upon the word ecclesia. Thus, when St. Jerom com- mends Nepotian for adorning the conciliabula martyrum with flowers and branches*?, he cannot mean councils of martyrs, but churches called by the names of martyrs. And so again when he says*?, ‘The persecutor’s rage and barbarity was so exceeding fierce against us, that they proceeded to destroy our conciliabula, it is evident he means the Christian churches. As Gaudentius must be understood in one of his Sermons upon the dedication of a church, which is called Concilium Mar- tyrum. The church-assembly itself is often called by the same name, concilium; as in the Passion of Cyprian, written by Pontius, his deacon®>, the Christians are commanded by the Emperor to leave off their conciliabula, or meetings and as- semblies in the cemeteries for the worship of God. So the word is used by St. Jerom*°, speaking of the monks meeting in the church for divine service; and by Tertullian’7 for any
tiam sanctissimo Catholice venera- biligue concilio, decedens, bonorum quod optavit relinquere.
52 Ep. 3. ad Heliodor. Epitaph. Ne- potian. (t. 1. p. 338 d.) Qui basilicas ecclesie et martyrum conciliabula diversis floribus et arborum comis, vitiumque pampinis adumbrarit, &c.
53 In Zechar. c.8. (t.6. p.841 d.) ......In tantam rabiem persecuto- rum feritas excitata est, ut etiam conciliabula nostra destruerent.
54 Serm. 17. (ap. Bibl. Max. t. 5. p- 970 f. 13.)... Hanc ipsam basili- cam eorum [martyrum] meritis de- dicatam Concilium Sanctorum nun-
cupari oportere decernimus.
55 Pass. Cypr. (Vit. praf. Oper. p- 13.) ...... Praeceperunt etiam ut nulla conciliabula faciant, neque cce- meteria ingrediantur.
56 Ep. 22. ad Eustoch. c. 15. [al. 35-] (t 1. p.117e.) Post hoc conci- lium solvitur, et unaqueeque decu- ria cum suo parente pergit ad men- sam.
57 De Pudicit. c. 10. (p. 563 a.) Cederem tibi, si Scriptura Pastoris
... non ab omni concilio ecclesia- rum etiam vestrarum inter apocry- pha et falsa judicaretur.
12 Names and original
church-assembly, when he says, ‘The book of Hermes Pastor was reckoned to be apocryphal by the universal consent of every assembly of the Christian Catholic Churches.’ Now what the Latins call concilia, the Greeks call cévodor, and there- fore it is observable, that the style of the imperial edicts, which in the Passion of Cyprian forbids Christians concilia- bula facere, is in Eusebius °8 ovvddovs tovetoOat, which is a prohibition not of ecclesiastical synods, but of all church-assem- bles. For synodus and ecclesia, as Chrysostom*? observes, are words of the very same import and signification, and there- fore the one may denote a church or church-assembly as well as the other; and because the Latin name conventiculum in its original notation signifies no more than an assembly, it is frequently used by ancient writers for a church. As by Lactan- tius ©, who, speaking of the persecutors in the time of Diocle- tian, says, ‘they were eagerly set upon shedding Christian blood, for one of them, in Phrygia, burned a whole people together with their conventiculum, or church, where they were met together.’ And Arnobius®! expresses himself in the same manner, making a like complaint: ‘ Why did our Bibles deserve to be thrown into the flames? why did our churches (our conventicula) deserve to be so barbarously pulled down?’ By which it appears that the name conventicula was not as yet appropriated to heretical meetings; but when the Ancients had occasion to speak of them, they commonly joined the epi- thet of heretical to them, to distinguish them from the Catholic Churches, as may be seen in several laws of Theodosius, and Arcadius, and Honorius, in the Theodosian Code ®.
Villek
Beech at. (vy. 1. P- 335: 30.).. Ovdapas be eéorat oUTE Upiv ovreE a@AXos tislv, 7) cuvddous troteia Oat, el eis Ta KaAOUpeva KOLUNTHpLa elot- évau.—L. 9. ©. 2. (ibid. P: 441. 30.)
. . parov pev elpyelv nas THs ev Tots Koluntnpiors auvddov dia Tpo- pacews reipara.—C. 9. (ibid. p.455. Q.) OU phy auvddous EmKeAeVOY TroL- cio Oa.
59 Hom. in Ps. 149. t. 3. p. 632. (tas: p- 498 c.) Hori: "Exkhyoia yap ovoTnatos Kal cuvddou eotiv dvoma.
60'Tnstit. 15. c.11./(t.1. Pp: 390.) Aliqui ad occidendum precipites ex-
stiterunt, sicut unus in Phrygia, qui universum populum cum ipso pari- ter conventiculo concremavit.
61 Cont. Gent: 1: 4..p. 2522) (pe
bop Weilcacd Nostra quidem Scripta cur ignibus meruerunt dari? Cur im- maniter conventicula dirui, in qui- bus summus oratur Deus? &c.— Conf. Ambrosiast.in Eph. 4.[11, 12. ] p. 948. (t. 2. append. p. 241 €.)... Ubi omnia loca circumplexa est ec- clesia, conventicula constituta sunt, et rectores et ceetera officia in eccle- slis sunt ordinata.
62 L, 16. tit.5. de Heeret. leg. 10.
of churches. 13 8. All these were general names of churches; but there Why some : . : : churches were some which had particular appellations given them, upon ,.neq Mar-
reasons which could not extend to all. And it will not be amiss “yria, Me- morie, A-
in our passage to take notice of them also. Such as were built poseozeia, over the grave of any martyr, or called by his name to pre- ae serve the memory of him, had usually the distinguishing title
of Martyrium, or Confessio, or Memoria given them for that particular reason. Thus Eusebius® observes of Constantine,
‘that he adorned his new city of Constantinople with many oratories and ample martyries, by which he at once did honour
to the memory of the martyrs, and as it were consecrated his
city to the God of the martyrs.’ And from this time, in all Christian writers of the following ages, a martyry 1s always put
to signify such a church. Socrates® speaks of ‘the Martyry of Thomas, the Apostle,’ at Edessa, and ‘of Peter and Paul’ at Rome; and of ‘the Martyry of Euphemia’ © at Chalcedon, where
the body of that martyr lay buried, which was the church
where the famous Council of Chalcedon was held, whence in
the Acts of that Council it is so often styled, Maprépiov Ev- gnplas, the Martyry of Euphemia. And upon the same rea-
son, because our Saviour Christ was the chief sufferer and
great martyr of his own religion, therefore the church which Constantine built at Mount Golgotha in memory of his passion
and resurrection, is usually by Eusebius® and others styled Martyrium Salvatoris, the Martyry of our Saviour, of which
the reader that pleases may find a more ample account given
(t. 6. p. 125.) A conventiculis suis | hzreticz superstitionis turba] pro- pulsetur.—-L. 16. tit. 4. leg. 4. (ibid. p- 102.) Cuncta officia moneantur, tumultuosis se conventiculis absti- nere.
63 De Vit. Constant. 1. 3. c. 48. (v. 1. p. 604.37.) Thy 6€ éema@rvupov avrov mou e€0x@ Tin yepaipr, edkTnpiots Teioow epaidpuve, pap- Tupiows TE peytorots kal mepupaveora- ToLs olkots* Tots prev m™po TOU doreos® trois & ev ait@ tvyxdvovor Oe épod kat Tas TOV paptupey Eyias eripa, Kal THY avTOU TOALW TO TOV paptupoy Kabtéepou Geo.
64 1. 4. ¢. 18. (Vv. 2. p. 233. 6.) "Ev Tn S€ TH wWodEL wpa Tov ArrooToXov Haptupioy cote Aaumpov Kal mepiba-
VES, TUVEXELS TE ev avT@ ouvages € emrl- TeAovvTa, dua THY Tov Tdémov aytd- TTA. —C. 23- (ibid. p- 242. 2.) "AppO@rLOS, éorus ovT@s ay amrepiepyos, dote €v TH ‘Pon Gua’ APavacio ye- VOHEVOS, pi pndev €Xéa Oat icropnaa Tov epyov THs TOhEws” povoy b¢ ideiy TO Ilerpov kai IlavAov papTuptov.
62 LGxe.6: (ibid. Pu. grGeun \e.22 Tevopevot TE €V TO papTupla, evOa TO OGpa THs paptupos Evpnuias are- KELTO, K.T.
66 L. 4. de Vit. Constant. c. 40. (v. I. p- 648. 12.) Kat 61) tov ev ‘Te- pareneas avT@ ovv rao Proxar orrovdy KaTeupyagpevou papruptou Tpoonkew Thy apiépwow Tromoac Oat, ev €xew eOokinace.
14 Names and original Viti
by the learned Valesius, in a particular Dissertation ® about it, at the end of Eusebius’s Ecclesiastical History. The Latins instead of Martyrium commonly use the name of Memoria Martyrum for such kind of churches. As in that noted passage of St. Austin, where © he says, ‘We do not build temples to our martyrs as gods, but only memorials of them as dead men, whose spirits still live with God; nor do we erect altars to them in those memorials, or offer sacrifice thereon to our mar- tyrs, but to the only God, both theirs and ours.’ So that when St. Austin, in another place®, commends Eradius, his presby- ter, ‘for building a memorial of an holy martyr, at his own ex- pense,’ we are to understand, not a monument or a sepulchre, but a church. And so the name is used by Optatus7° and se- veral others. But if the person, in memory of whom the church was built, was either a Prophet or an Apostle, then the church respectively took the name of ’AzooroAciov, or IIpopyretov. As we may see in Sozomen7!, who speaks of the Apostoleum of Peter in Rome, and again of the Apostolewm of Peter and Paul at Quercus, in the suburbs of Chalcedon, which Ruffin, the great statesman under Arcadius, built to the honour of the Apostles, and called it72 an Apostoleum from them. So in the Council of Constantinople under Mennas, there is mention? made of the Propheteum of St. Esaias, the Prophet; as also in Theodorus Lector74, who says the relics of Samuel, the Pro-
67 Epistola de Anastasi et Mar- TITS. Q: C. LO. (Vs aenipe 376. 21.)
tyrio Hierosolymitano. (v.1. p.785.)
68 De Civitat. Dei, 1. 22. c. 10. (t.7. p. 673 g-) Nos autem martyribus nostris non templa sicut diis, sed memorias sicut hominibus mortuis, quorum apud Deum vivunt spiri- tus, fabricamus: nec ibi erigimus altaria, in quibus sacrificemus mar- tyribus, sed uni Deo et martyrum et nostro, &c.
69 Serm. 50. de Divers.t.10. p.522. [al. Serm.356.] (t. 5. p. 1387 a.) De opera ejus. et expensa pecunia me- moriam sancti martyris habemus.
70 Cont. Parmen. |. 2. (p. 38.) Ecce presentes sunt ibi duorum memo- rie Apostolorum. Dicite si ad has ingredi potuit; ita, ut obtulerit il- lic, ubi sanctorum memorias esse constat.
Eze O€ mad 6 6 BapBapos, kai ofe- porepov emay, ovdev TrA€ov 7 mvve, Bav- pdaoas avtns THY Coppoovrny, iyyayev eis TO Ilerpov amroaroXeiov.
721, 8. c. 19. (ibid. p..947..23))
Xahknddvos d€ TovTo [Apis] _Tpo- doretov, ‘Poudivou TOU brariKov yov ET@VULOV, EV @ Bagihea € €oTt, kal pe- yan exxhyoia, iy avTos ‘Poudivos emt. tym Ilérpou Kat Tlav\ov ray A- TooToA@y €deiato, Kal amooTo\etov €& a’tav @vopace. i 73 Act. 3: (t. 5. P- 67.) Kat pe 6pkov avtot of evhaBeararoe KAnptKot elpnkaow, OTe igpey avtov €xovra mpoaatetov mAnoioy Tod mpodnreiov Tov ayiov ‘Haaiov.
74°15. 2. (vege pe 584. 19.) °Eml tis avtovd Baoteias Kat emt *ATTLKOU Tra- Tpltapxov, eianvexOn ev Kovotayti-
§ 8, 9. 15
phet, were laid up év r@ [Ipopnrei@ airot, in his Propheteum ; which can mean nothing else but churches called by their names, as Valesius rightly expounds it.
9. Much the like account is to be given of two other names, cemeterium and mensa, which we find sometimes used to signify churches. The Christians in times of persecution were used to meet in private vaults or burying-places, and especially at the graves or monuments of their martyrs; as is evident both from the canons of the Council of Eliberis7>°, which was held in the heat of the Diocletian persecution, and often speaks of their assembling in such places; as also from the edicts of the persecuting Emperors, forbidding Christians to hold assem- blies in their cemeteries, as has been noted before7® Now churches were actually
of churches.
Why called cemeteria, mens@,and aree.
when the persecutions were over, erected over the graves of the martyrs, and in the places where the cemeteries were, and so a cemetery or a grave of a martyr came to be used for the name of a church. Thus in the writings of St. Austin there is frequent mention of a church called Mensa Cypriani, where St. Austin preached several of his Sermons’77, This was the place where Cyprian suffered mar- tyrdom ; which being the altar on which Cyprian was offered a sacrifice to God, a church was afterward built there, and an altar or communion-table erected therein for the Christian sa- crifice to be offered to God. And both these being a memorial of Cyprian’s passion, they were jointly called by his name7®,
quisquam persecutionem in Christ-
vouToder Ta Aeiiyava Tov ayiov Sa- lanos instaurare constituisset, ante
oud kal aetéOnoay ev Ta mpodn- ov? noav 2 Tpopy
TEi@ aUTOv.
25.5540) (t.-1: p. 974 d.) Cereos per diem placuit in ceemeteriis non incendi, &c.—C. 35. (ibid.) Placuit prohiberi, ne foeminz in ccemeterio pervigilent, eo quod szpe sub ob- tentu orationis latenter scelera com- mittant.
76 See s. 7. preceding.—Conf. O- nuphrium de Ceemeteriis, c. 11. (p. 26.) Itaque hee ccemeteria erant Christianis (quod et nunc sunt) vei- uti templa et orationum loca in qui- bus episcopi synodos congregabant, sacramenta administrabant, verbum Dei concionabantur. Hine illud sci- tu dignum, quod quum imperator
omnia eos a coemeteriis arcere so- lebat, ne in unum conveniendi eis facultas esset.
77 Serm. 94. de Temp. [al. 13. ]— Serm. 237. de Temp. [al. 49.|— Serm. 26. ex 40 a Sirmondo editis. {al. 305.|—Enarrat in Ps. 38.—All preached ad Mensam Cypriant.
78 Serm. 113. de Divers. [al. 310. ] (t.5. p.1250 a.) Denique sicut nos- tis, quicunque Carthaginem nostis, in eodem loco mensa Deo constructa est, et tamen mensa dicitur Cypriani, non quia ibi est unquam Cyprianus epulatus, sed quia 1bi est immola- tus, et quia ipsa immolatione sua paravit hance mensam, non in qua
16 Names and original
Mensa Cypriani, Cyprian’s Altar, or Ch yprian’s Church. For though it primarily signifies the altar, yet it is plain it was ex- tended to be the name of the church also, where St. Austin preached so many sermons on Cyprian’s day to the people of Carthage. The name cemetery continued also to be used in after-ages for a church; as appears from one of the canons of the Council of Laodicea79, which ‘ forbids Catholics to frequent the cemeteries or martyries of heretics upon pretence of prayer or divine service.’ St. Chrysostom often uses the word raqou paptipwr, sepulchres of martyrs, for churches. As where he says ®°, ‘One might see whole cities running to the monuments of the martyrs.’ And again’!, ‘ We depart not from their se- pulchres: here kings lay aside their crowns, and continue praying for deliverance from dangers, and for victory over their enemies.’ Nay, he triumphs in this both over Jews and Gentiles, that the Apostles in their deaths were more honour- able than the greatest kings upon earth*?; ‘for even at Rome, the royal city, emperors and consuls and generals left all, and ran to the sepulchres of the fisherman and tentmaker; and at Constantinople it was thought honour enough by those that wore the diadem, to lie buried, not with the Apostles, but be- fore their porches, and kings themselves were the fishermen’s
VIL. 1.
doorkeepers.’
pascat sive pascatur, sed in qua sa- crifictum Deo, cui et ipse oblatus est, offeratur.
79, g. (t. I. p. 1497 b.) Hepi TOU BN avyxeope eis Ta KouunTnpia, 7) eis Ta eyopeva paprupia 7 TavT@Y TOV ai- peTtK@p amevat To’s THs EkkKAnGias, evxns 7) Oeparreias Eveka.
Wln Pssare: t. 3. Pp. 404. (t.15. p. 315 a.) Ekorer kai emi [al. mpos | T@V papripoy Tovs tadpovs tas modes ouvTpexoveas.
81 Hom.t. Ps. 48. ibid. p. 812. (t. 5. p- 518 [corrige, 516] a. 3 a aees: OF frakdplo. paptupes emeton) Ta Snes AapBavovtw, ovK dvax@povpey TOU Tacou QUT@V .... -Exet 6 Baordevs pimre: TO drddypa, kal Tapapeve TO Tape Tod apropos, dvc@mar Kal de6- pevos SoOjvat atte AvVow Trav Sewav
In all which places it is evident he means churches by the sepulchres of the Apostles. sius $3 and Socrates and others
And so Athana-
take the word cemetery for a
kal vikny kat €xOpav.
82 Demonstr. quod Christus sit Deus. t. 5. D 830-.(t- a p- 579 ¢.) Oi yap aydpevot kal TrEplayopevol, ot Karappovowpevor kat Seopovpevor, ot Ta pupa mao XovTeEs dewa, TedevTh~ cartes avT@y eiot TOV BaciA€wy THYLt~ @Tepot’ Kal TOs, oKOTeL evTedOev. "Ev Th Baoiwtkoratn woder “Popn, mavTa aguevtes, ext Tovs Taous TOU adiews kal TOU oOknVOTOLOU Tpexovat Kai Ba- oudels Kal rato Kal oTpatnyot kal ev TH Kevotaytwourdhet de ovde mpos Tous "Arroord)ous eyes; adna map aura ra mpobupa e£w ayarnrov eivat evo puray ot ra Svadjpara TEpLKEipEVOL Ta capata avTay karopurrec Out, kal yéyovace Oupwpol Aouroy Tov adéwv ot Baounets.
83 Apol. 2. ap. Socrat. 1. 2. c. 28.
§ 9, To. of churches. 17
church. And perhaps St. Jerom intends the same by the se- pulehres of the martyrs, when he says**, ‘It was his custom, when he was a boy at school in Rome, on Sundays, to go about and visit the sepulchres of the Apostles and Martyrs;’ but I will not be positive of this, because he joins the crypte, or subterraneous vaults, with them, which in his time were not churches: though they were in Tertullian’s time, who calls them aree sepulturarum, telling us*°, ‘that Hilarian, the per- secutor, forbade them to hold assemblies there; but this remarkably punished by the providence of God; for they who denied the Christians the liberty of their arew, had their own aree (meaning their storehouses or barn-floors, which is an- other signification of the word area) taken from them; for they had no harvest that year, by the just judgment of God upon them.’ The reader will meet with the name area for a place of prayer, in the Acts of Purgation of Czecilian®®, bishop of Carthage, and other records*’ of that age of persecutions, when they were forced to fly from their churches above ground to their vaults underneath, and make a sort of tempo-
Was
rary churches of them.
10. Casa is another name in the same Acts of Purgation of Ceeecilian and Felix*’, which I take to be the name of a church also: for though it might be something doubtful from that place alone, yet finding it so used in other authors, I conclude it was one of the ancient names of their churches. For Bede *? tells us, the town of St. Martins in Bernicia, a pro-
Why case, tropea, and tituli.
(v. 2. p. 121. 15.) T7 yap eBdopade pera TY ayiav Tlevrnkooriy, 6 ads ynotevoas cE Oe meph TO KOLLNTNpLoV evEag Bat, dua TO Tavras amoatpede- cba tHv mpos Vewpytov kowwviav.
84 In Ezek. c. 40. (t. 5. p. 468 b.) Dum essem Rome puer, et liberali- bus studiis erudirer, solebam cum ceteris ejusdem etatis et propositi, diebus dominicis, sepulchra Aposto- lorum et Martyrum circuire, crebro- que cryptas ingredi, &c.
85 Ad Scapul. c. 3. (p.70a.)..... Sicut et sub Hilariano presides cum de areis sepulturarum nostrarum ac- clamassent, Arez non sint! arez ip- sorum non fuerunt: messes enim suas non egerunt.
86 Ad calc. Optat. p. 272. (CC. t. BINGHAM, VOL, II.
I. p. 1449 b.) Cives in area marty- rum fuerunt inclusi.—Item, p. 277. (ibid.) Tollat aliquis de vestris in area, ubi orationes facitis.
87 Vid. Acta Concilii Cirtensis ap. Baron. an. 303. n. 25. (t.2. p. 738 e.)
. Cives in area martyrum fuerunt inclusi, &c.—Passio Cypriani. (Vit. preefix. Ed. Amstel. gia p- 15.) Ejus corpus positum est....in areis Ma- crobii Candidi.
88 Ad calc. Optat. p. 272. (CC. t. I. p.1449 b.) Numquid populus Dei ibi fuit? Saturninus dixit, In casa majore fuit inclusus.—Item, p. 274. (ibid. p. 1450 c.)..... Presens cum populo inclusus in casa majore.
59 Hist, 1. 3. c. 4. (p. 106. 27.) Qui locus ad provinciam Berniciorum
Cc
18 Vig
Names and original
vince of Britain, came to be vulgarly called Candida Casa, Whitern, or Whitchurch, from the church of stone which bi- shop Ninyas built in it. And I leave it as a query, whether Case Nigre in Afric, where Donatus was bishop, be not be- holden to some such circumstance for its denomination also? But why churches should be called casw is not very easy to conjecture : till a better reason can be found, let us suppose it to be from the plainness and simplicity of them, of which we shall have something more to say in the next chapter.
Mr. Mede has observed another name for churches, which is not very common, in Caius Romanus, an ancient writer im Eusebius, who uses the term Tropawa Apostolorum, as Mr. Mede”®® conjectures, to denote two churches of St. Peter and St. Paul im Rome. But I confess there is some reason to ques- tion, whether in that place it means churches, and not rather the monuments or sepulchres of those Apostles. For Eusebius is only speaking of their bodies being buried at Rome; to confirm which opinion he quotes that ancient writer in these words9!: ‘We can yet shew the trophies of the Apostles; for whether you go to the Vatican or the Via Ostiensis, you may there see the trophies of those who founded this church ;’ meaning the church of Rome, which was founded by St. Peter and St. Paul, whose sepulchres were then to be seen, the for- mer in the Vatican Hill, and the other in the way from Ostia to Rome. However, in after-ages, when churches were built over their sepulchres, then their trophies became a name for those churches, as we may learn from those words of St. Jerom to Marcella®?, who lived at Rome, ‘ You have there an holy church, you have there the trophies of the Apostles and Mar- tyrs.’ For now it is certain their sepulchres were advanced
pertinens, vulgo vocatur, Ad Candi- dam Casam, eo quod ibi ecclesiam de lapide, insolito Britonibus more, fe- cerit.
90 Discourse of Churches. (note at the foot of p. 328.) Also in this century, &c. S1L, 2. c. 25. (v.1. p. 84.5.) Eyo d€ ra tpdraa tav’ArooTé\ov Exo betEar’ eav yap OeAnons aredGeiv emt tov Batikavov, 7 emt tv Oddy THY ’Qariav, eipnoets TA TPOTaLa TOY Tav- thy ipvcauevay thy exkAnciav.
92 Ep. 18. [al. 46. Paul. et Eu- stoch. ad Marcell. c.11.] (t.1. p. 206 b.) Est quidem tibi sancta ecclesia, sunt tropza Apostolorum et Mar- tyrum.—So Gildas, de Excidio Bri- tannie, (ap. Bibl. Patr. t. 5. p. 676. c. 16.) and Bede, Hist. 1. 1. ¢. 8, (p. 47. 18.) call them signa victricia martyrum.—See also Eusebius, de Laud. Constant. c. 17, (v. I. p. 770. 30.) who terms them rpéraia vikn-
Thpla.
of churches. 19
into churches, and both together called trophies, as being manifest tokens and evidences of the victory which they had gained over their enemies, by resisting unto blood, and tri- umphing after death.
There is yet another name, of which it is not easy to give so exact an account ; that is, why some churches had the name of tituli given them peculiarly in Rome. In the Pontifical, in the Life of Marcellus, it is said of him, that he appomted twenty-five ¢ituli in Rome, for the convenience of baptizing new converts. And in the same place one Lucina, a widow, is said to have dedicated her house9! to be made a titulus, or church, where they worshipped Christ day and night with prayers and hymns, till Maxentius, the tyrant, hearing of it, turned the church into a stable, and forced Marcellus to be the keeper of it. These are supposed to be the same as parish- churches, erected for the convenience of administering divine offices, as the multitude of converts increased in Rome. But why they were called ¢tituli is not exactly agreed among learned men. Baronius? will have them to be so called, be- eause they had the sign of the cross upon them, by which sign or title they were known to belong to Christ, as things which belonged to the Emperor’s exchequer were known to be his by an appendant veil, which had either his image or his name, by way of title, inscribed upon it. But it docs not appear that the sign of the cross was so early fixed upon churches ; or if it were, that it was the peculiar distinction of a parish-church : for no doubt the cathedral, or bishop’s church, had that sign as
93 Pontifical. (CC. t. 1. p. 946 c.)
ecclesias dicimus, a majoribus tituli Hic fecit coemeterium Via Salaria,
dicerentur, paucis aperiendum. A
et viginti quinque titulos in Urbe Roma constituit, quasi dicceses, propter baptismum et pcenitentiam multorum, qui convertebantur ex paganis, et propter sepulturas mar- tyrum.
% Tbid. (ibid. d.) Lucina .... do- mum suam nomine tituli beati Mar- celli dedicavit, ubi die noctuque hymnis et orationibus Domino Jesu Christo confitebantur, &e.—Vid. Pii Ep. 2. [al. 4.] ad Just. See after- wards, s. 14. p. 29. n. 39.
PPAn.0T3. ns p.'(t.2.p.50'e:))225 Unde acciderit, ut domus fidelium in sacrum usum conyers, quas nos
rebus fiscalibus videtur accepta esse nomenclatura : tituli namque impo- sitione rem aliquam sibi fiscus so- litus erat vindicare, atque principi consecrare: ut cum ait imperator, Tituli vero, quorum adjectione pre- dia nostris sunt consecranda sub- stantiis, non nisi publica testifica- tione proponantur. Fuisse hujus- modi titulos vela queedam, que re- glam representarent potestatem, vel Imaginibus imperatorum, vel nomi- nis ipsorum inscriptione insignita, multa sunt, que poterunt demon- strare, &c.
C2
VIIL 1.
20 Names and original
soon as any others. Mr. Mede®® offers two other reasons, and leaves the reader to determine whether they were so called, because by their dedication the name of Christ our Lord was as it were inscribed upon them, as the manner then was to set the names or titles of the owners upon their houses and pos- sessions; and so it would concur in notion with those other names of Kupraxov and Basilica, the Lord’s and the King’s; or whether because they gave a title of cure, or denomination, to the presbyters to whom they were committed. This last I take to be the true reason of the name till one more probable can be thought of. As to the fancy of Onuphrius®%, ‘ that the number of these t2tuli was exactly the same with that of car- dinal-presbyters now, and never exceeding the number of twenty-eight,’ it is an imagination without ground; for Optatus speaks of above forty churches in Rome before the time of the last persecution, as I shall have occasion to shew more fully in the next Book.
Of taberna- 11. There are several other less usual names of churches im ] : : : Sa cles and ancient writers, which I need not stand upon; such as limina and some martyrum, the houses of the martyrs, used by St. Jérom%; other less x , = A .
ay ajkos and réuevos, words of the same import with temple, eet of which we sometimes meet with in Theodoret 9, Synesius!, and churches.
Eyagrius?. In Eusebius®, domus synaxeos sometimes occurs
% Discourse of Churches. (p.328.) Why the Roman Church called such places by the name of tituli, &c.
97 Interpret. Voc. Eccles. p. 13. (ad calc. Platine, Colon. Agripp. 1626, p. 79.) Quum primo infinita Genti- lium multitudo, mox Urbs et Italia omnis, fidem Christi suscepisset, non sufficientibus 15 titulis, nec his, qui in eis residebant, presbyteris, tum ob necessitatem, tum ad Urbis et Romane Ecclesiz ornamentum et majestatem, et titulorum et presby- terorum in wunoquoque numerus auctus est; factique sunt tituli 28; quem numerum numquam exces- sisse usque ad nostra tempora, satis constat,
98 Ep. 15. [al. 24.] ad Marcell. (t. I. p.127e.) Ad martyrum limina pene invyisa properabat.
99 Serm, de Mart. [al. Gree. Af- fect. Curat. disput. 8.] (t. 4. part. 2. 923.) Ta pev yap exeivav ovT@ trav-
teas BtehvOn TeHen, as pnde Tov oXnwaT ov Srapetvar 76 <idos, pnde Tov Ropar tov Toroy Tos viv avOpmrous emiatacOa ai de TOUT@Y tra Kabo-~ owOnoav Tols TOV Ee o7nkots.
] Ep. 58. (p. 203 a. 6.).. Arras avrois iepos Gronceleeaae kal onkos kal TrepiBoXos.
21.1. ¢. 14. (Vv. 3. p. 268. 9.) "E- md0ouv TO TEpEvos ToUTOU O7 TOU ayiou beaoacOa.—L. 6. ¢. 8. (ibid. P- 459 16.)... emwraxe d€ kal Ta moda THs ReNeniaen Ocrpaxivns, kal é mpoo- Gev épapev Vnpiov, kat cvpravta Ta Kadovpeva Bpvola, Kat Ta Tept Tov mavoeTTOV ONKOV THS OEoToKOV, pO- vs Tis féeons oToas Tmapaddges ca-
eons.
219. c. 8. [Vid. 1.8. ¢. 17. (v. 1. P; 404. 30. Rete Kat Tous otkous, €v ols curnyovto, cwvOGow oUTas, K.T.A. —Vid. Gest. Purgat. Cecil. ad cale.
Optat. (CC. t. 1. pp. 1443, seqq.) The citation is indistinct. Ep.]
® 10,11.
of churches. il
in the Rescripts of heathen Emperors for Christian churches, which signifies no more but houses of assembly. Chrysostom + styles them the seat of doctrine, from the exercise of preaching therein. And many such names are to be met with, which need no explication. But there are two names more used by Euse- bius, which some learned men have greatly mistaken. In one place, speaking of the Therapeutew in Egypt, whom he reckons the first Christians converted by St. Mark, and described co- vertly by Philo-Judeeus, he gives their churches the name of ceuveta and povaoripia, which some mistake for monasteries in the modern sense; whereas Eusebius® says expressly it was the name which Philo gave, not to their habitations but their ehurches. ‘For,’ says he, ‘Philo having described their ha- bitations, afterward speaks thus of their churches in that re- gion: “In every one of their dwellings there is a sacred house or chapel, which they call their semnewm and monasteriun, where they perform the religious mysteries proper to their holy life. For hither they bring nothing ever of meat or drink or other bodily necessaries, but only their laws and inspired oracles of their prophets, their hymns, and whatever else tends to augment and consummate a life of piety and knowledge.”’ This is not the description of a monastery in the modern sense, but of a church; and so we see the name was first used, as it is at this day, among the Germans, who hence call some of their churches muzsters, as we do minsters, which were here- tofore collegiate churches and schools of learning, like St. Aus- tin’s monastery-church, of which I have given an account in the former Book®. This is further confirmed, because Eusebius jos the name cepveiov to monastery to explain it, which by the best critics, ancient and modern,—Hesychius, Budeeus, Sui- cerus, and others,—is reckoned to signify a temple, or place of divine service. Eusebius has yet another name for a church, which I mention only because it is liable to the same mistake.
4 Hom. 2. in Joan. [I cannot find the expression referred to according to the author’s citation. But in the opening of Hom. 3. al. 2. in Joan. (t. 8. p. 16 b.) the term 76 mvevpati- Koy tovto Ocatpov occurs. Conf. Hom. t. in init. Ep.]
pain 2 ic! 17. (Vv. I. p. 67. 33.) Bie efi, Tas olknoets avTav Orrotal TLVES joav Siaypawyas, Tept TOv Kata xo- pay exkAnoay tadta dyoiv. *Ev €xd-
otn O€ oikia éorw otknpa lepov, 0 kahetrat wepveiov kal povagTnpiov™ ev @ Hovovpevot Ta TOU Geuvovd iov pvornpla Tehovvrat’ pndev eioKopiCov- TES, [1) TOTOV fA) GLTiOV, PTE TL TOY Mov, 6ga mpos Tas TOU TapaTos xpeias avaykata, ddA vopous Kal Ao- yea dcomBevra dca Tpopytav, kal vpvous, kal T aKa, ois emcornpn Kat evoeBera ouvavéovra kal TeAELovyTat.
6 B.7: ch. 2.8.8: V.2s p: 341.
Of the dis- tinction between ecclesia matrix and dicecesana.
22 Names and original
He gives it the name of tabernacle; which is only a private appellation, belonging peculiarly to moveable or travelling churches. For Eusebius®, speaking of Constantine’s intended expedition against the Persians, says, ‘that among his other preparations for that war, he erected himself a tent, or taber- nacle, in the form of a church, in which he might continually make his supplications to God, the giver of victory, with the bishops and clergy that were to attend him in his expedition.’ Socrates’, speaking of the same thing, compares it to the ta- bernacle that Moses set up in the wilderness, and says Con- stantine did it ‘that he might have a decent and convenient oratory, evKTipiov niTpeTicpevov, in the most desert and bar- barous places through which he was to travel.’ And from this example, as Sozomen® observes, it became a custom throughout the Roman army for every legion to have their tabernacle, and priests and deacons appointed to attend the service of it.
12. Whilst I am upon this head, it will not be amiss to give the reader an account of two other words, which have some relation to this subject, and by their ambiguity are often mis- taken and confounded, that is, ecclesia matrix, and diwce- sana; which seem to be words of the same importance, but are often very different from one another. cclesia matrix, a mother-church, is sometimes taken for an original Church planted immediately by the Apostles, whence others were de- rived and propagated afterward. So Tertullian? calls those Churches, to which the Apostles preached, either viva voce or by their epistles, by which all doctrines are to be judged. And in this sense the Church of Jerusalem is called ‘ the mother of all Churches in the world’ by the second general Council of Constantinople!®; and Arles, the mother-church of France, be-
VILL i
6 De Vit. Constant. 1. 4. c. 56. (v. 7: p. 658. 17.)"Erecra Ty oKnYaY 7 THS ekkKAnoias TXNMATL POs THY €kei- vou Tov Tokeuou Tapataéw ovv TroA- Ay iroriysia Katepyaeto" ev 7 TO Gc, TO THs vikns SotHpL, Tas iketn- pias Gua tois emioKdrols troveto Oat ETTEVOEL.
7L.1.¢c.18. See before, s. 4. p. n. 25. C1SVees px19..38.) Ee
8L.1. , ‘ ‘4 SY € , , KELYOU dé Kat Ta Popaiov Taypata,
é 4 Aa > A ~ Ld > a viv apOpovs Kadovow, exacToy i-
diay oxnvny KatecKevacato, Kai ie- peas, kat Owaxdvous drroveveunuevous Exel. 9 De Prescript. c. 21. (p. 209 a.) . Constat proinde omnem doctri- nam, quze cum illis ecclesiis aposto- licis matricibus et originalibus fidei conspiret, veritati deputandam.
10 Ep. Synodic. ad Damasum, ap. Theodoret. 1. 5: C9. (v. 3- Pp. 207-5.) Ths be YE pNTpOs amag@y TOY €kKK n- oLav THs ev ‘Iepowodvpots Tov .. . Kv- piddXov emiokorroy eivat Be A
§ 12.
of churches. 23
cause supposed to be planted’! by the Apostles’ missionary, Trophimus, first bishop of the place. At other times a mother- church denotes a metropolis, or the principal church of a single province, as in some of the African Canons!2, where matrix is used sometimes for the primate’s see, to which other bishops were to have recourse for judgment and decision of controver- sies. But most commonly it signifies a cathedral, or bishop's church, which was usually termed the great church, and the catholic church, and the principal see, in opposition to the lesser tituli, or parish-churches, committed to single presby- ters. Thus in the African Code the matter is plain: in one canon !3 every bishop is prohibited to alienate or sell the goods of the mother-church, and presbyters the goods belonging to their titles. The Greek translation of this canon is here im- perfect and corrupt, as Suicerus’4 has rightly observed; and by it Cujacius and others have been led into a mistake to ex- pound matrix by matricula, the catalogue, or books of the church, whereas it means the cathedral, or bishop's church. As also in another canon?’, which says, ‘If any bishop is neg- ligent to deal with heretics in the mother-church, he shall be admonished of his fault by the neighbouring bishops, that he may have no excuse.’ The mother-church is here the bishop’s church, or that which required both his care and residence, as the principal church of the diocese. This by Fulgentius Fer- randus!6 is plainly opposed to other inferior churches in the diocese, upon which only presbyters resided, both when he says ‘that the judgment of the mother-church shall be suffi- cient in the election of a bishop ;’ and again, ‘ that the bishop
11 Libellus Precum Episcopor. Cujacius,..... matricem pro matri-=
Gallor. ad Leon. ap. Baron. an. 450. p. 125. (t.6. p. 129 a.) Cujus hono- ris obtentu ecclesiam Arelatensem omnes decessores, praedecessoresque nostri vel ut matrem debito semper honore coluerunt, &c.
12 Cod. Afric. c. 119. al. 120. (t. 2. p.1217¢.)...M7 mpoxpipatia 67 ev TH patpikyn, k.T.A. Non prejudicetur in matrice, &c.
13 C, 33. (ibid. p. 1065 b.) Non habente necessitatem, nec episcopo liceat matricis ccclesiz, nec presby- tero rem tituli sui usurpare.
14 Thes. Eccles. voce, Marpi€. (t. 2. p- 321.) Quo loco perperam magnus
cula, sive catalogo, sive descriptione locorum, ....accepit, &c.
15 C, 123. (ibid. p. 1129 c.) Si in matricibus cathedris episcopus ne- gligens fuerit adversus heereticos, conveniatur a vicinis episcopis, &c.
16 Breviar. c. 11. (ap. Justell. t. 1. p. 448.) Ut ad eligendum episco- pum sufficiat matricis arbitrium. Ex Concilio Septimunicensi et Con- cilio Macrianensi.— Ibid. c. 38. (p. 449.) Ut episcopus matricis non u- surpet quicquid fuerit donatum ec- clesiis, que in diccesi constitute sunt. Ex Concilio Hipponiregiensi.
24 Vili
Names and original
of the mother-:church shall not usurp any thing that is given to the churches in the diocese.’ These churches in the diocese are the same as we now call parish-churches; though they themselves are sometimes termed dioceses in the Pontifical !7 and the African Canons!5; and in some other Canons ecele- sie dicwcesane, diocesan churches, as in the Council of Tar- raco!9, which obliges all bishops to visit their dioceses once a-year, to see that no diocesan church,—that is, no church within the diocese,—was out of repair. So that a mother- church and a diocesan church, in that ancient style, differed as now a cathedral and a parish-church with us. The mother- church being otherwise called2° the principal see, principalis cathedra, where the bishop was obliged continually to reside ; and sometimes the catholic church, as Valesius has observed 2? out of Epiphanius?? and Nicephorus2?, in opposition to the
lesser churches that were subject to it.
before, the Council of Trullo?4
17 Vit. Marcel. (CC. t.1. p. 946 c.) tips viginti quinque titulos in Urbe Roma constituit, quasi dice- ceses, propter baptismum, &c.
18 Cod. Afric. c. ez tot. (ti 2s.p: 1077 a.) Dico, si placet, circa hos, non tantum diceceses non esse ser- vandas, verum et de propria eccle- sia, que illis male faverit, omnimodo Ernnn Geass ut etiam auctoritate publica rejiciantur, atque ab ipsis principalibus cathedris removean- tur. Oportet enim, ut qui universis fratribus ac toto concilio inheserit, non solum suam jure integro, sed et diceceses possideat. At vero, qui sibimet putant plebes suas sufficere, fraterna dilectione contempta, non tantum diceceses amittant, sed, ut dixi, etiam propriis publica careant auctoritate, ut rebelles.—C. 56. (ibid. p- 1080 e.) Audivimus constitutum, ut diceceses non mereantur episco- pos accipere, nisi consensu ejus, sub quo fuerant constitutz: sed in pro- vincia nostra cum aliqui forte in dicecesi, concedente eo episcopo, in cujus potestate fuerant constitute, ordinati sunt episcopi, etiam dice- ceses sibi vindicant, &c.
19 C.8. (t. 4. p.1565 a.). . Reperi- mus nonnullas dicecesanas ecclesias esse destitutas. Ob quam rem hac
Though, as I noted calls every baptismal church @
constitutione decrevimus ut ... an- nuis vicibus ab episcopo diceceses [al. dicecesano] visitentur; et siqua forte basilica reperta fuerit destituta, ordinatione ipsius reparetur.
20 C. Carth. 5. c. 5. (t. 2. p. 1216 b.) Placuit, ut nemini sit facultas, re- licta principali cathedra, ad aliquam ecclesiam in dicecesi constitutam se conferre.
21 In Theodor. Lect. 1. 1. p.553- (v.3. p.566. n. 3.) .. Notandum est, Nicephorum majorem ecclesiam yo- care tiv Ka@dXov" non quod relique ecclesiz, huic subject, non essent catholicze, sed per excellentiam quan- dam major ecclesia patriarchalis di- cebatur Catholica. Sic Epiphanius in Heresi Arianorum, haud procul ab initio, Catholicam Ecclesiam vo- cat majorem ecclesiam urbis Alex- andriz, que subjectas habebat plu- res minores ecclesias.
22 Her. 69. Arian. n. 1. (t.1. p. 927¢.) See b. 7. ch. 2. 8.2. v.25 ps 329; M: 12.
73 L. 15. ¢. 22. (t. 2. p. 623 b. 1.) “Os apa a yever Oa oikovopos, Ta €v éxdoTn TOV exkAnovav mpoarpepopeva, Overvrrou TOUS KaTa TOTOUS kAnptkovs aropéper Oar’ axpis exeivou TavTa THS kaOoXou exkAnoias vouCoperns.
24 C. 59. (t.6. p.1170 a.) Mndapes
m2, 19.
of churches. 25
catholic church, in opposition to private oratories, where bap- tism’ was not allowed to be administered. It was necessary for me to be thus particular about the names
of churches in the entrance upon this Book, because some of
them are curious, and others ambiguous, that the reader might find them explained at once, and not be at a loss about terms upon every occasion in the following discourse.
13. Our next inquiry is into the original of churches; that is, when Christians began to set them apart for divine service.
A very singular paradox has been advanced by some learned men in these last ages, that for the three first ages the Christ- ians had no such distinct places of worship; grounding upon some mistaken passages of Origen, Minucius Felix, Arnobius, and Lactantius, who say ‘ the Christians had no temples, ‘which they take for a denial of their having any churches; which opinion, though advanced with some show of learning by Ve-
delius2®, Suicerus 2°, and others,
€v EVKTNPI® OiK@, Evdoy oikias TuyXa- VOVTL, Banriopa emtteeia Ba 5 Gn’ ot péANovtes a&wovabar Tod aypavTov doricpatos tats KaOohikais mpocep- xecOacav exkAnoiats.
25 Exercit. in Ignat. Ep. ad Mag- nesian. c. 4. n. 2. (p. 68.) At Ignatii tempore, Christiani templa non ha- bebant proprie sic dicta: immo post Ignatii etiam tempora iis carebant aliquamdiu. Origenis tempore, qui post annum 200 scripsit, templis ca- rebant Christiani, ut patet ex libro octavo adversus Celsum; ubi Celsus Christianis exprobrat: ‘ Post hzc Celsus et aras et simulacra et delu- bra nos ait defugere, quo minus fundentur, &c.’ Hoc Origines non negat, sed agnoscit, ‘ Quia,’ inquit, ‘haudquaquam Deum insensibilibus (h. e. inanimatis) templis colendum existimamus.’ Negat autem causam, propter quam Celsus putabat Christ- ianos templa defugere. Putabat Cel- sus id ideo fieri, ut confirmarent in- sensibilis suz et inexplicabilis com- munionis fidem. Sed eam causam Origines negat, et veram adducit. Verba notanda sunt, ex quibus con- stabit, tum noluisse Christianos fun- dare templa, tum cur fundare nolu- erint. ‘Non igitur ad nostra hujus invisibilis et inexplicabilis animorum
is altogether without ground,
conjunctionis et tanti conventus con- firmationem, simulacrorum templo- rumve fundationes defugimus; sed quia per Jesu doctrinam comperi- mus, quemadmodum colendus sit Deus, ea nos evitamus, que sub pi- etatis preetextu et opinatione quadam impios reddant, qui a vero per Je- sum cultu errando falluntur, qui utique solus ad pietatem est via, et in vero illud profatus, Ego sum via, veritas ,et vita.” Eodem tempore vixit Minucius Felix, in cujus Octavio Cecilius idem Christianis objicit, Cur nullas aras habent? templa nul- la? nulla nota simulacra? Hic ex- presse Octavius fatetur: Delubra et aras non habemus. Post hos vixit Arnobius Afer, post annum 300: apud quem rursus Gentiles Christ- ianis templorum defectum objiciunt : 1. 6. adversus Gent. ‘ In hac consu- evistis parte crimen nobis maximum impietatis affigere, quod neque edes sacras venerationis ad officia ex- struamus, non deorum alicujus si- mulacrum constituamus aut for- mam, non altaria fabricemus, non aras.? Ubi etiam agnoscit Arnobius, templa nulla a Christianis exstrui, sed crimen quod in eo collocabant Gentiles amolitur. Circa annum 317 vixit Lactantius, qui, l. 1. de Falsa
Proofs of churches in the first century, collected by Mr. Mede.
26 Names and original Vibe
contradicted by the authors which they allege, and by them- selves who assert and maintain it. Mr. Mede2’ has an elabo- rate discourse in confutation of this opinion, wherein he has learnedly collected the authorities of the Ancients, which for the three first ages prove the being of Christian churches. 1 shall briefly, for the sake of those who have not that author at hand, relate the substance of his proofs, and add some others to his collections.
In the first place he shews that the Ancients, St. Austin2, St. Basil29, and the author under the name of St. Jerom, St. Chrysostom, Sedulius, CEcumenius, and Theophylact, in their comments on that passage of St. Paul, 1 Cor. 11, 22,
Religione, c.2, Gentes accusat, quod templa, aras, simulacra haberent. ‘Cur igitur,’ inquit, ‘oculos in ccelum non tollitis? et, advocatis deorum nominibus, in aperto sacrificia cele- bratis? cur ad parietes, et ligna, et lapides potissimum, quam illo spec- tatis, ubi eos esse creditis? quid sibi templa ? ? quid are volunt? quid ip- sa denique simulacra? &c.’ Quibus verbis etsi idololatrica templa ethni- orum perstringit; tamen haud ob- scure indicat, Christianos etiam tum templa omnia fugisse. Etenim quod Origenes in genere dixerat, Christi- anos, ne in impietatem delaberentur, templis abstinuisse, id Lactantius jam in specie declarat, indicans quid impietatis Christiani evitarint, scili- cet existimasse eos sacrificia in aper- to celebranda: ad parietes non esse spectandum sed in coelum, adeoque quia Deus ubique sit, templis opus non esse. Hic aperte profiteor, me rationes illas propugnare non velle; sufficit enim ostendere, Christiano- rum veterum praxin suis rationibus, qualescumque ez demum fuerint, nixam fuisse. Ex quibus apparet, quandoquidem Lactantii tempore hee opinio Christianorum fuit, sa- cra in aperto celebranda, non ad pa- rietes adorandum Deum; quia ubi- vis sit, templis ethnicorum opus non habere, eos quoque templis tum quoque caruisse. Ex his veterum testimoniis luce clarius meridiana est, veterem ecclesiam, ad predicta usque tempora, templis omnino ca- ruisse.
26 Thes. Eccles. voce, Nads, (t. 2. p- 386.)
27 Discourses and ‘Treatises of Churches, &c. (pp. 319—339-)
28 Quest. 37. in Levit. (t. 3. p. 516 e. f.) Sicut ecclesia dicitur lo- cus, quo ecclesia congregatur. Nam ecclesia homines sunt, de quibus di- citur, Ut exhiberet sibi gloriosam ec- clesiam. Hoc tamen vocari etiam ipsam domum orationum, idem Apo- stolus testis est, ubi ait, Nuwmquid domos non habetis, ad manducan- dum et bibendum? an ecclesiam Dei contemnitis ? Et hoc quotidianus lo- quendi usus obtinuit, ut ad eccle- siam prodire, aut ad ecclesiam con- fugere non dicatur, nisi quod ad lo- cum ipsum parietesque prodierit vel confugerit, quibus ecclesiz oo gatio continetur.
29 Regul.Min. quzst.310. (t. 2.part. 2.p.751 d. * Qomep ovdev Kowvov oKev- A emrurperret 6 Aoyos clopéper Oat cis Ta ayia, oOUT@S ovoe Ta aya eis KOLVOV olkov emuredeio bau’ Ths mahaas dua- Onkns pavepas mpoordypare cov pn- dev tovodroy emitpeTovons yever Oat Tov Kupiou éyovtos, TAetov rod i- epov ade" kal TOU “ArrooToAou Aéyou- TOS, Mn yap, oikias ovK EXETE cis TO éodiew kal TiVvew 5 Tl ciro tpi; émat- vero Dpas; ev TOUT ovK eTrava’ eyo yap mapedoxa t vpiv d Kal mapehafov" kal Ta efi. EE oy madevdpeba, pre TO Kowvov deimvoy € év exkAnoia éobiew kal mivew, panre TO Kuplakoy Setmrvov ev oikia kabuBpi¢ew, exrds ei py ev avaykn emdéénrai Ts kabaporepov TO- Tov, 7) olkov ev Kalp@ evOeT@.
§ 13.
27
of churches.
‘Have ye not houses to eat and drink in? or despise ye the church of God?” took the word church there not for the assembly, but for the place set apart for sacred duties; and that the Apostles always met together in a certain place for prayer and supplication upon Mount Sion, which was the hy- peroon or cenaculum, the upper room, so often mentioned in the Acts of the Apostles; where the Apostles were assembled when the Holy Ghost came upon them. Acts 2. Where our Saviour celebrated his last supper. Where he appeared to his disciples two Sundays, one after another, after his resurrection. John 20. The place where the seven deacons were elected and ordained. Acts 6. And where the first Council of Jerusalem was held. Acts 15. Which place was afterward enclosed with a goodly church, called the Church of Mount Sion, and the upper Church of the Apostles, in the time of Cyril 2°, bishop of Jeru- salem, and St. Jerom3!, That this was the oixos, or house of as- sembly mentioned, Acts 2, 46, where the Apostles continued breaking of bread; that is, celebrating the eucharist after the return from the temple. For he thinks, with many other cri- ties, that the word év ofkw®? is not to be translated from house to house, but in the house, or place where the assembly was
used to meet together. His
30 Catech. 16. n. 2. [al.4.] (p. 245 a.) OlSapev ro Lvedpa 1rd ady.ov TO hadjoay év rpodyrats, kai ev TH Lev- tkooTH KateAOov emi Tovs ’ATooTd- hous ev elder Tupivav yoooar, €v- tavda év TH ‘lepovoadnp, ev TH avo- Tépa Tav AmooTéA@v exkAnoia’ Tav- Tov yap nu éore Ta aéi@pata’ ev- tava Xpictés €& ovpavav KarnOev" evravOa TO Iveta To Gyov €& ovpa- vav katn\Oev.
31 Ep.27.[al.108.] Epitaph. Paul. (t.1. p.691c.) Unde egrediens ascen- dit Sion, que in arcem vel speculam vertitur. Hanc urbem quondam ex- pugnavit et reedificavit David. De expugnata scribitur, Ve tibi civitas Ariel, id est, leo Det et quondam fortissima, quam expugnavit David. De ea, que edificata est, dictum est, Fundamenta ejus in montibus sanctis, diligit Dominus portas Sion, super omnia tabernacula Jacob: non eas portas, quas hodie cernimus in fa- villam et cinerem dissolutas, sed
next argument is drawn from
portas, quibus non prevalet Infer- nus, et per quas credentium ad Christum ingreditur multitudo. Os- tendebatur illi columna ecclesiz por- ticum sustinens, infecta cruore Do- mini, ad quam vinctus dicitur flagel- latus. Monstrabatur locus, ubi su- per centum viginti credentium ani- mas Spiritus Sanctus descendisset, ut Joélis vaticinium compleretur.
32 [The expression (Acts 2, 46.) is not év oik@, but Kar oikov. The Codex Cantabrigiensis reads kar’ ot- kous. The Vulgate reads circa do- mos ; Erasmus, per singulas domos. Beza has domi, and thus defends his rendering (t.3. p. 139. Not. in JOG sare: Accipi kara non tanquam distributivum, sed pro éy preposi- tione, ita ut kar ockxoy nihil aliud declaret quam év oik@, cul oppona- tur év T@ iep@, liquido constat ex a- liis plurimis exemplis, ut Rom. 16, 25; 1 Cor. 16, 19; Col. 4, 15, et Philem. 2, &c. q.v. Ep.]
28 Names and original VIEL
what Eusebius °? observes of the Therapeute in Egypt, whe- ther Essenes or Christians, that they had their ceuveia, or places appropriated for divine worship, from the days of St. Mark. And that such places are to be understood in all those passages of St. Paul which salute? the churches in such or such a house,—that 1s, the congregations that met in the houses of such pious Christians as had bestowed some part of their dwellings to be an oratory for the church to assemble in. Such a cenaculum is described by Lucian, or whoever was the au- thor of the Dialogue called Philopatris, about the time of Trajan, where he brings in one Critias tellmg how the Christ- ians carried him into an hyperoon, the place of their assembly, with a design to make him a proselyte to their religion. He argues further from the tradition of the Church, derived from the ancient author of the Recognitions under the name of Cle- mens Romanus#+, which says that Theophilus, to whom St. Luke is supposed to inscribe his Gospel, at Antioch, did convert his house into a church. And the like is reported of the house of Pudens, a Roman senator and martyr, in the Acta Puden- tis, that it was turned into a church after his martyrdom. He concludes this first century with the testimony of Clemens Ro- manus, in his genuine Epistle to the Corinthians®°, which says, ‘that God had ordained as well appropriate places where, as appropriate times and persons when and whereby, he would be solemnly served, that all things might be done religiously and in order.’
Proofs in 14. In the next age he shews that Ignatius, in his Epistle to the second ; BALA sey bape 2 it: Pa [aes the Magnesians °°, exhorts them ‘to meet together in one place,
which he calls rov vadiv Ocod, the temple of God; and, in his
321.2. c.17. See before, s. 11. te mpoogopas kai Netoupylas emre-
Po2iow. 1.
33 See Rom. 16, 3. 5; Coloss. 4, 15; 1 Cor. 16,19; Philem. 1, 2.
34 L.10. n.71.(Cotel. v.1. p.596.) Intra septem dies, plus quam decem millia hominum, credentes Deo, baptizati sunt, et sanctificatione con- secrati; ita ut omni aviditatis desi- derio Theophilus, qui erat cunctis potentibus in ciyitate sublimior, do- mus suze ingentem basilicam eccle- siz nomine consecraret.
35 Ep. 1. ad Cor. n. 4o. (ibid. p.
168.) Kara katpovs tetaypévous tas
NeioOat, Kai ovK eiky 7) GTaKTws eke- ? , > 7 7 cA Aevoey yiverOa, adr’ wpiopevots Kat- pois kal @pas* mov te Kat did Tivev 2 Lal la > A a ~ emtteheiaOar Gedet, ai’tos @pioev TH tmeptatn ad’tod BovAnge’ Wy, doiws Tavra ywopeva ev evdoxnoet, evTpoo- dexta etn TO OeAnpare adrod.
36 N. 7. (Cotel. v. 2. p. 19.) Mnbé meupaonre evoyor | Te paiver Oa idia opi” GN’ ent TO adTo Oe TpOTeUxt, pia b€nors, gis vous, ; . Haves ovv, ws eis, eis Eva vaoy ourrpexere Gcod, k.T.X. [al. os eva vady, kK. T. d.]
of churches. 29
1S, 14, 15.
Epistle to the Philadelphians37, he says ‘there was one altar to every church, and one bishop, with his presbytery and dea- cons.’ The present Greek copies, indeed, read it a little dif- ferent from Mr. Mede, leaving out the word church, but the mentioning one altar is sufficient to intimate they had then a stated place for their ecclesiastical assembly. In the same age, Pius, bishop of Rome, wrote two short Epistles to Justus, bi- shop of Vienna, in France, in the first of which3° one Eu- prepia, a pious matron, is said ‘to have consigned the title of her house over to the church to celebrate divine offices in;’ and in the other? 9, one Pastor, a presbyter, is commended ‘for erect- ing a titulus, that is, a church, before his death.’ Clemens Alexandrinus, toward the end of this century, uses the name ecclesia, for the place of the assembly as well as the congrega- tion. For, speaking of the church, he says?°, ‘I call not now the place, but the congregation of the elect, the church.’ And so in his famous homily, Quis dives salvetur? he brings in the Asian bishop, to whom St. John committed the young man to be tramed up in the Christian discipline, complaining *, ‘that the youth was become a villain and a robber, and now instead of the church had betaken himself to the mountains, with a company hke himself.’ By this it is plain, that m his time the word ecclesia was taken for a place of sacred assem- bly, as well as for the assembly itself.
15. In the third century the testimonies are both more numer- Proofs in ous and plain. Tertullian clearly intimates they had churches, eee when complaining against Christians, who followed the trade of idol-making for the Gentiles, only excusing themselves that they did not Sch them, he says‘, ‘ The zeal of faith cannot but
37 Ep. ad Philadelph. n. 4. (Cotel. ibid. p. 79. “Ev Bvovarry prov [mdon TH exkAnoia | kal eis €mioKoTFOS apa TO mpeaButepio kal TOLS Ovaxovots, K.T. A. 38 Ep. 1. (al. 3.] ad Just. (CC. t.1. p- 576 a.) Soror nostra Euprepia ti- tulum domus suz pauperibus as- signavit; ubi nunc, cum pauperi- bus nostris commorantes, missas a- gimus.
39 Ep. 2. [al.4.] {ibid. p. 577 b.) Presbyter Pastor titulum condidit, et digne in domino obiit.
40 Stromat. 7. (p. 846. 9.) Ov yap vov Tov Tomov, GAda TO GOpoicpa TOY exNeKT@v, EKKANTIav KAO.
41 Ap. Euseb. 1. 3: e217. (v. I. ps 114. 26.) et in Combefis. Auctar. Noviss. (p. 108 a. 5.) Nov avti ths exkAnaias Opos KateiAnpe, K.T-A.
42 De Idolol. ¢.7.(p.88c.) Tota die ad hane partem zelus fidei perora- bit, ingemens Christianum ab idolis in ecclesiam venire, de adversaria officina in domum Dei [venire, | at- tollere ad Deum Patrem manus, matres idolorum, &c.
30 Names and original VIlis2
declaim all the day long upon this point, bewailing that any Christian should come from among his idols into the church ; that he should come into the house of God from the shop of his enemy, and lift up those hands to God the Father which were the mothers or makers of idols.’ In another place‘, he calls the church domus columbe, the house of the dove, meaning either Christ or his dove-like religion, as I have ex- plained it before+*. And again he expressly distinguishes be- tween the baptistery and the church, which in those days were places separate one from another, saying +?‘ When we are come to the water to be baptized, we not only there, but also some- what before in the church, under the hand of the minister, make a public declaration that we renounce the Devil, and his pomp, and his angels.’ Tertullian is followed by Hippolytus *®, who, describing the signs of the coming of Antichrist, says, ‘the temples of God shall be as common houses, the churches shall everywhere be destroyed.’ But I lay no stress upon this passage, because the work is spurious, and of later date than it pretends to be, as Bishop Usher has proved, and Combefis con- fesses as much, who published the genuine piece of Hippolytus De Christo et Antichristo*7, where no such passage is to be found. But we have an authentic testimony in the same age from an heathen author. For Lampridius, in the Life of Alexander Severus *%, reports of him, ‘that there happening a dispute between the Christians and the victuallers about a cer- tain public place, each party challenging it as their own, the Emperor’s rescript determined it thus in favour of the Christ-
43 Adv. Valentin. c. 3. See before, 8.2. pod: 0. 17.
44 See before, t. 2. pp. 4, 5.
45 De Cor. Mil. c. 3. (p. 102 a.) iste Aquam adituri, ibidem, sed et aliquanto prius in ecclesia, sub an- tistitis manu, contestamur nos re- nunciare diabolo, et pompe, et an- ae ejus, &c.
46 De Consummat. Mund. (Bibl. Patr. Gr.-Lat. ‘t. 2. p. 346. 3+) Oi vaol Tov Geov os otkou écovTat, kal karaotpopat TOV EKKANTL@Y TavTaxov yevnoovra.
47 Vid. Combefis. Auctar. Noviss. (p- 57-) Quod Hippolyti nomine o- pus de Antichristo hactenus pluteos
oneraverat, sequioris Greecize monu- mentum est, ac plane stramineum, nihil evi illius sinceritatem redolens, aut venam magni cum simplicitate theologi satisque in Scripturis ver- sati: cujus parens ea ipsa persuasio fuerit, quod scripsisse Hippolytum de Antichristo apud antiquos per- vulgatum sit.
43 C. 49. (int. August. Hist. Scriptor. p. 575.) Cum Christiani quendam locum, qui publicus fu- erat, occupassent, contra popinaril dicerent, sibi eum deberi; rescripsit [ Imperator, ] Melius esse ut quomo- docunque illic Deus colatur, quam popinariis dedatur.
§ 15.
of churches. 3]
ians, that it was better that God should be worshipped there after any manner, than that it should be given up to the vic- tuallers.’ About the middle of this age lived the famous Gre- gory of Neocesarea, surnamed Thaumaturgus, who himself built several churches in Neoczesarea and the adjacent parts of Pontus, as Gregory Nyssen‘9 reports in his Life; and also wrote a Canonical Epistle, wherein are described the several classes or stations°° of penitents in the respective parts of the church. But because some learned men question, whether that part of his Epistle be not rather a comment and addition by some other hand, I lay no greater weight upon it than it will bear, but only observe, that the same classes of penitents may be collected from other canons in that Epistle, which are al- lowed to be genuine. About the same time, St. Cyprian >! speaks of the place of their assembly under the name of Dominicum, the Lord’s-house, as has been noted before; and in another place opposes the Church and the Capitol, the altar of the Lord, and the altars of images and idol-gods, to one another. For speaking against some that had lapsed, and without due penance were for intruding themselves into the Church again, ‘If this were once permitted,’ says he>?, ‘ what then remains but that the Church should give way to the Capitol, and the priests withdraw, and take away the altar of the Lord with them, and let the images and idol-gods with their altars sue-
49. Vit. Greg. Thaumaturg. (t.3. p- 597 c.) Tavrev be kata TOrov TayTa EVKTNpLovs ETLT@ Ovdpatt TOV XpioTod KaTa oTrovdny vaovs aveyetpovTarv, Ou- pos kal pOdvos cioepxerau TO THM Kavita THs apxjs Tov ‘Popatoy ere oTarovyTL.... Kal vopioas Suvarov et €l- var TH Oeia Burduee tH idiav avtiorn- oat mxpiav, kal emiryely plev TOU puaornpiov 76 Knpuypa, karahioat de TOV ekkAnoL@v Ta cvoTnpara, pera- otnoa Se maduy emi Ta €ld@da Tovs TpokeXwpnkotas TO hoy@, K.T.A.
50 Greg. Thaumaturg. Ep. Canon. ee p.'4r. (CC. t. 12) p1842)\¢:) “Hi mpockAavots em THs TUANS TOU €v- Ktnpiov €otiv, €vOa éorata Tov auap- Tavovta xpi) Tay ciaidvT@Y Seta Bae TLTOV, tmep avTov eUxeo Oar" 1) d- Kpéacts evdobe THs ToANS € ev T@ vap- Onxe’ &vOa Ecravar xpy Tov Npapty-
KOTa, EWS TOY KaTNXOUPLEVY, Kal ev- TevOev e&€pxecOar’ dxovov yap, pyc, Tov ypapear, kal ths SackaXias, exBarheo a kal p27) agwovrbe mpoev- xis" 7 Oe irénreots, iva eowbev THs muANns Tou vaou iordpevos, pera TOV KaTnXOUpEvOY e€epxnta 7 ovoracts, iva ovviorarau TOLS TLOTOLS kal it) e&€pxnrat pera TOV KaTNXOUpEvOY® TeAeEUTALoV, 7 pebeEts TOV ay.acpa- TOV.
51 De Oper. et Eleemos. before, s. 2. p. 3. n.6.
82 Ep. 55. [al. 59.] ad Cornel. (p. 268.) Quid superest, quam ut Ec- clesia Capitolio cedat, et recedenti- bus sacerdotibus, ac Domini altare removentibus, in cleri nostri sacrum venerandumque consessum simula- era atque idola cum aris suis trans- eant?
See
32 VIEL
Names and original
ceed and take possession of the sanctuary, where the venerable bench of our clergy sit?” About this time also Dionysius, bi- shop of Alexandria, speaks of churches as appropriate to the service of God, resolving this question®?, Whether a woman in the time of her separation might enter into the house of God ¢ ? It appears further from the Reseript of Gallienus, the emperor, recorded by Eusebius**, where he restores the Christians their churches, under the name of rézou Opnokevouor, worshipping places: and from what has been noted before out of the Letter of Aurelian®, which chides the senate for demurring about opening the Sibylline Books, as if they had been consulting, not in the Capitol, but in a Christian church; as also that other Reseript of his in Eusebius5®, which, at the request of the Council of Antioch, ordered Paulus Samosatensis to be turned out of the house of the church. But the testimony of Euse- bius goes far beyond all others; for speaking of the peaceable times, which the Christians enjoyed from the persecution of Valerian to that of Diocletian, he observes’, ‘ that the num- ber of Christians so grew and multiplied, im that fifty years, that their ancient churches were not large enough to receive them, and therefore they erected from the foundations more ample and spacious ones in every city.’
The Ob- 16. The only objection against all this, made with any jection LOaNes IES 2 : 2 ae 2 58 yom Lac. COlour, is drawn from some of the ancient apologists, Origen °S, tantius Minucius Felix59, Arnobius®, and Lactantius®!, who seem to
53 Ep. Canon. c. 2. (ap. Bevereg. ts 2. part. I. p. 4 &. ) Ilepi tov ev ade- dp@ yuvatkar, ei TpoonKey auras ov- Tw Ovakeyevas eis TOY otkov eiovevat TOU Oeov, TepiTToy Kal TO TuVOave- cba vopico.
54 L. 7. c. 13. (V. 1. p. 340. 7-) TH evepyetay Ths ens Swpeas dia mav- TOs TOU Kécpou exBiBacOjnvar mpoc- éraga’ Gras ard Térev OpnoKevcipwor adToxapnowor.
55 See 8.1. p.2. n. 4.
56 L.7. c.30. See before, s. 3. p. Gah. 20; 71.8. c. 1. (v. 1. p. 376. 14.)
Ilés & a TLS draypaypece Tas pupidy~ Spous ékeivas emeouvayoyas® kal Ta mAnOn TY KaTa Tacay ToAW a- Opoicpdtwv’ tds Te emLanpous ev Tois TpocevkTnpiors ouvdpopas; a@yv 61 €-
veka pnOapas ert Tots Tahatots oiKobo- Lao apKovpevol, evpetas eis 7Ad- Tos ava Tagas Tas TOES EK Oepehion dviot@v éxk\nolas.
58 Cont. Cels. 1. 8. P- 389. (t. I. p- 756 e.) Ei d€ kai vaovs vaois Set mapaBadeiv, iva TapagTno@pery Tois amodexouevors Ta KeéAoov, OTL vews pev idpvecOa Tous TpeTrovTas Tois cipnuevors ayddpact Kai Bopois ov pevyoper™ extpeTopeBa d€ To maons Cans xopnye aypuxous Kal vekpovs oixoSopety VE@s’ GKOVETW@ 6 Bovhope- vOS, Tiva TpOmov SiSacKdpeba,” Ore Ta oapara H@v vaos TOD Geod €ort’ Kal et Tis Ova THS dxohacias 7 7] THS dpap- tias pbeiper Tov vady Tod Ged, otros as a\nOas aceBijs eis TOY GAnOn vadv pbapnoerat.
59 Octav. [c. 10.] p. 29. (p. 61.)
§ 16, 17. of churches. 53
say that the Christians in their time had no temples, nor altars, and Arno- bius an-
nor ought to have any. But as Mr. Mede shews at large, this syerea. is only spoken against such temples as the heathens pleaded for, in the notion of encloistering the Deity by an idol. For otherwise the very authors from whom the objection is drawn must strangely contradict themselves. For Arnobius © owns they had their conventicula, houses of assembly, which he complains were barbarously destroyed in the last persecution. And Lactantius® says the same, giving them also the name of the temples of God, which Diocletian ordered to be demolished, when he taught oratory in Bithynia. And Origen himself speaks of adorning the Christian churches, and altars, in one of his Homilies upon Joshua, translated literally by Ruffin.
17. Thus far Mr. Mede goes in his collections and answer to Some ad-
dit this objection; to which I shall add a few things which he has nee not observed. Lactantius in another place of his Institutions®° aad this ead.
speaks of one of the Christian conventicula in a town in Phrygia, which the Heathen burnt, with the whole assembly
. Cur nullas aras habent, templa nulla, nulla nota simulacra?
60 Cont. Gent. 1. 6. (p. 190.) Quod cum ita se habeat, qui possumus ju- dicari deos habere contemptui? quos nisi sunt recti et magnarum men- tium admiratione laudabiles, deos negamus existere, nec potestatibus posse ccelitibus applicari? Sed tem- pla illis exstruimus nulla, nec eorum effigies adoramus, non mactamus hostias, non tura ac vina libamus. Et quid amplius possumus vel ho- noris eis tribuere vel dignitatis, quam quod eos in ea ponamus parte, qua rerum caput, ac Dominum, sum- mumque ipsum regem, cui debent divina {al. dii una] nobiscum, quod esse se sentiunt, et vitali in sub- stantia contineri? Numquid enim delubris aut templorum eum con- structionibus honoramus?
GPelnstits 1. 2..€.12.-(t.4. ps 116:) Cur ad parietes, et ligna, et lapides potissimum, quam illo spectatis, ubi eos esse creditis? Quid sibi templa? ‘Quid are volunt?
62 Cont. Gent. 1. 4 before, s. 7. p. 12. n. “e
SSinstit: In: c.i2: 8.6. p.Q. n. 42.
BINGHAM, VOL, III.
. p.1s2. See
See before,
64 Hom. ro. in Josh. (t. 2. p. 423 b.) Sunt quidam in ecclesia cre- dentes quidem et habentes fidem in Deum, et acquiescentes in omnibus divinis preceptis; quique etiam erga servos Dei religiosi sunt, et servire eis cupiunt, sed et ad ornatum ec- clesiz vel ministerium satis prompti paratique sunt; in actibus vero suis et conversatione propria obsccenita- tibus et vitiis involuti, nec omnino deponentes veterem hominem cum actibus suis, sed involuti vetustis vitiis et obsccenitatibus suis, sicut et isti pannis et calceamentis vete- ribus obtecti, preter hoc, quod in Deum credunt, et erga servos Dei vel ecclesize cultum videntur esse devoti, nihil adhibent emendationis vel innovationis in moribus. [al. mores. |—Ibid. (d.) Sciendum est. . quod si qui tales sunt in nobis, quo- rum fides hoe tantummodo habet, ut ad ecclesiam veniant, et inclinent caput suum sacerdotibus, officia ex- hibeant, servos Dei honorent, ad ornatum quoque altaris vel ecclesize aliquid conferant, &c.
65) Instit. 1. 5) cor. 8.17 ps t2.n. Go.
See before,
D
34 Names and original VIE
in it. And in his book, De Mortibus Persecutorum, published since Mr. Mede’s death, he gives a more particular account of the destruction of churches throughout the world. For he not only mentions the demolishing the stately church of Nico- media ®, but intimates that the same fate attended the churches over all the world. For even in France, where the mild Con- stantius ruled, the persecution went so far as to pull down the churches °7, though the men, the true temples of God, were spared, and sheltered under his gentle government. Lactan- tius lived in France at this time, being tutor to Crispus, the son of Constantine, and grandson of Constantius, and there- fore he could not be mistaken in his relation. So that we must interpret Eusebius ®* by him, when he says Constantius destroyed no churches; that is, he gave no positive orders, as the other emperors did, to destroy them, but he connived at such as pulled them down, in policy to satisfy the other emperors, and make the walls compound for the life and safety of the persons. However it was, both Eusebius and Lactantius agree in this, that there were churches in France before the last persecution. We have the like account of the churches of Britain given by Gildas ©, who says in general of the last persecution, that it occasioned churches all over the world to be destroyed, and particularly in Britain; for7°
66 De Mort. Persecut. c. 12. (t. 2. p- 199.) Ille dies primus leti primusque malorum causa fuit, que et ipsis et orbi terrarum acciderunt. Qui dies cum illuxisset, agentibus consula- tum senibus ambobus octavum et septimum, repente adhuc dubia luce ad ecclesiam prefectus cum ducibus et tribunis et rationalibus venit; et revulsis foribus simulacrum Dei queritur. Scripture repertz incen- duntur, datur omnibus preda. Ra- pitur, trepidatur, discurritur. psi vero in speculis (in alto enim con- stituta ecclesia ex palatio videbatur) diu inter se concertabant, utrum ignem potius supponi oporteret. Vicit sententia Diocletianus, cavens ne, magno incendio facto, pars ali- qua civitatis arderet. Nam multz ac magne domus ab omni parte cingebant. Veniebant igitur preto- riani, acie structa, cum securibus et aliis ferramentis ; et immissi undique
fanum illud editissimum paucis ho- ris solo adzequarunt.
67 Tbid. c. 15. (p. 202.) Constan- tius, ne dissentire videretur a ma- joribus preceptis, conventicula, id est, parietes, qui restitui- poterant, dirui passus est, verum autem Dei templum, quod est in hominibus, incolume servavit.
68 1.8. C.29.(v- Es p- 396. 22.).. Kal pyre Tav exc ov@v TOUS oixous kabehov, pn erepov Te xa? jay Katvoupynaas, TéXos evddKtpov kal Tptopakaploy ameiAnpe Tov Biov.
69 De Excid. Britann. (Bibl. Magn. t.5. p. 393 d. 13.) Ad persecutionem Diocletiani tyranni novennem, in qua subversz per totum mundum sunt ecclesiz, &c.
7 Ibid. (p. 394. 11.) Renovant ecclesias ad solum usque destructas, basilicas sanctorum martyrum fun- dant, construunt, perficiunt, ac vel- uti victricia signa passim propalant.
§ 17.
of churches. 35
the Christians ‘ built them anew again from the ground when the persecution was over, and founded others beside them, to be as so many public monuments and trophies of their mar- tyrs. Optatus7! takes notice of forty churches in Rome, before the last persecution, which being taken from the Chris- tians, were afterward restored to them by the order of Max- entius, as St. Austin72 more than once informs us. In Afric we read of some churches that were demolished in this per- secution, as at Zama and Furni, mentioned in the Acts of Purgation of Cecilian and Felix7?. Others were taken away, and in the mean time, till they were restored again, both councils and church-assemblies were held in private houses, as Optatus 74 observes of the Council of Cirta; and St. Austin after him, who says7°, ‘It was not to be wondered at, that a few bishops should hold a council in a private house in the heat of persecution, when the martyrs made no scruple, in the like case, to be baptized in prison, and Christians met in prison, to celebrate the sacrament with the martyrs.’
But not to multiply instances of this nature, the very tenour of the imperial edicts, which raised the last persecution, is un- deniable evidence, that the Christians in all parts of the world had then their public churches, to which they resorted so long as they had opportunity to frequent them. For Eusebius” says, ‘the
—Vid. Bede Hist. Eccles. 1. 1. cc. 6. et 8.. who speaks almost in the words of Gildas.
71 L.2. p. 49. (p. 39.) Non enim grex aut populus appellandi fuerant pauci, qui inter quadraginta, et quod excurrit, basilicas, locum ubi colli- gerent, non habebant.
72 Brevic. Collat. die 3. c.18. (t. 9. p. 574 f.)....Gesta alia recitarunt, in quibus legebatur Melchiades mi- sisse diaconos cum literis Maxentii imperatoris et literis preefecti-pre- torio ad prefectum urbis, ut ea reciperent, que tempore persecu- tionis ablata memoratus imperator Christianis jusserat reddi. Et cum his quoque gestis nullum Melchiadis crimen et cognitori et Catholicis de- fensoribus appareret, dixerunt Do- natistz, Stratonem diaconum, quem cum aliis Melchiades ad recipienda loca ecclesiastica miserat, superiori-
bus Gestis recitatum esse traditorem; &c.—Ad Donatist. post Collat. c. 13. (t.9. p.590g.) where the same words are read.
73 Gesta Purgat. ad calc. Optat. p-276. (p.96b.)...Et Zame et Fur- nis dirui basilicas et uri scripturas vidi.
7441.1. p.39. (p.16.) Apud Cir- tam Civitatem, quia basilicee necdum fuerunt restitute, In domum Ur- bani Carisi consederunt, &c.
75 Brevic. Collat. die 3. c.17. (t. 9. p- 574 b, c.) Non esse incredibile, quod in privatam domum pauci illi episcopi persecutionis tempore con- venerunt, ut, fervente persecutione, etiam in carcere doceantur baptizati martyres, et illic a Christianis ce- lebrata sacramenta, ubi Christiani propter eadem sacramenta teneban- tur inclusi.
76 L.8.c. 2. (v.1. p. 377. 30.) Tar
D2
36 Vitike
Names and original
edicts were sent over all the world, commanding the churches to be levelled with the ground, and the bibles to be burnt.’ Which is also noted by Theodoret 77, St. Jerome7s, and the Acts of Purgation of Cecilian and Felix 79, at the end of Optatus. So that a man might as well question whether the Christians had bibles, as whether they had churches before the last persecution. The defenders of the contrary opinion here always give up the cause, and contradict themselves; for when they have urged the authority of Arnobius and Lactan- tius, against Christians having any temples, they are forced to eorifoss from the foresaid eeideacdld that they had churches whilst Arnobius and Lactantius lived, that is, within the third century: which is to grant and deny the same thing, and load both themselves and those ancient authors with a manifest contradiction. To the testimonies cited by Mr. Mede in the middle of the third century, the reader may add that remark- able story told by Eusebius 8°, concerning the martyr Marinus,
pev Tpooevktypioy Tovs olkous €& tous eis edados avtots GepeXiors kaTappurroupevous, Tas de evOeous kal iepas ypapas Kara péoas dyopas Tupl mapadiouevas avtois émeidopev od- Oadp01s.
7 IL, 5. C. 39- (V. 3- P- 239- 15. Ildcas Karadvoew Tas éxehnoias nmeihnoe, Kal ev ToL Kal Tédos er- €Onkev ois nreihnoe.
78 In Zachar. c. 8. (t.6. p. 841 d.) Tn tantam rabiem persecutorum feri- tas excitata est, ut etiam conciliabula nostra destruerent.
79 Gesta Purgat. p. 277. (p. 96 d.) Ubi scripture inveniuntur, ipsa do- mus diruitur.
80 L. 7. €. 15. (Vv. 1. p. 341- 9-) Tey Tis €ore mapa “Popaios TO KAjPAa, OU TOYS TUXOYTas dacly éxa- Tovtapxouvs yiverOa. Todorov oxo- Ad(ovtos, ext TovTO mpokomAs Tov Mapivoy 7 Tod Ba@pov Takis éxa\eu 70n Te wéeAdovTa THs Tumis exer Oar, mapehBov “os ™po Tov Bnuaros, p13) e€elvat pey exeiv@ Tis “Papaioy peré- xew a€ias kata Tovs Tadatovs vopous,
* [Ths xAavidos. insignia militantium .
Lego. THs xAapvdos. . Plerumque tamen pro chlamyde xAavis passivo
Xpioriav@ ye OvTe kal Tois Baovdedor
[) Obovrt, KaTnyoper" avT@ b€ em- Baddew TOY kAnjpov" ep’ 5) Kumbévra TOV SuxaorHy, ” Axauos ovros Vs Tp@- Tov pev pec bar, motas 6 Mapwwos yopns ety; ‘Qs & épohoyowvra Xpuo- TLavov emyoves €@pa, Tpl@vy wpav emovvar auT@ eis emioxeypw dua- otnua’ ekxros Oata yevouevoy avrov Tov Oitkaotnpiov, Oedrexvos 6 THE emioKorros adehet mpooeOory « oe Opi- Aias* Kal THs xetpos AaBav emt THY exkhnotay mpoodyet’ cio TE mpos avT@ oTnoas TO ayidopart, puixpov TE mapavagreiNas avTou THs XAavi- dos * Kai TO mpoonpTnpevov avT@ &i- hos emdeiEas, a Gua Te dytinapariBno
Tpocayayov aita thy Tay Oeiwy ev- ayyeXlov ypapiy” kehevoas tov dvetv éreoBar TO KaTa yuopunv. “Qs & aped- Anti Thy Oe&tay mporeivas edeEato thy Ociav ypapny "Exov Tolvur, Exov, not, mpos avrov 6 Ocdrekvos, TOU Qcod, kal TUXOLS Gv Eihov, Tpos adTod duvapovpevos, kat BadiCe per eipnyns. Evdds exeiGey eave Oovra adrov knpv& €8d6a Kad@y mpd Tod dikactnpiov’ Kat
Chlamys enim et balteus erant
errore scribitur. Vales. in loc.—XAavis was an upper garment of wool, of
finer texture than the xAaiva.
It was worn by women as well as by men,
aad was more for ornament than for use. Ep.]|
$17.
of churches. 37
anno 259, in the time of Gallienus. ‘ Marinus, being a can- didate for a Roman office at Caesarea, was informed against as a Christian by an antagonist, who pleaded that he ought not to have the office upon that score: the judge, upon examination, finding it to be so, gives him three hours’ time to consider, whe- ther he would quit his religion or his life. During this space, Theotecnus, bishop of Ceesarea, meets with him, and taking him by the hand, carries him to the church, and sets him by the holy table, then offers him a bible and a sword, and bids him take his choice. He readily, without any demur, lays his hand upon the bible; whereupon the bishop thus bespake him: Adhere, says he, adhere to God, and in his strength enjoy what thou hast chosen, and go in peace! With this he immediately returns from the church to the judge, makes his confession, receives his sentence, and dies a martyr.’ Who that reads this story can question, whether the worship- ping places, which Gallienus is said a little before *! to have restored to the Christians, were properly churches with holy tables or altars in them? To the testimonies cited from Tertullian may be added one more, where he plainly dis- tinguishes the parts of them churches, as the discipline of their penitents then required. For speaking of the unnatural sins of uncleanness, he says §?, ‘ all such monsters were ex- cluded, not only from the nave or body of the church, but from every part of it: they were obliged to stand without door in the open air, and not allowed to come under the roof of it.’ This discipline was in the Church of Antioch, in the time of Babylas, anno 247, when, according to the account given by St. Chrysostom *? and Eusebius 8+, Babylas ‘ excluded the
yap 75n Ta THs mpobecpias TOU xpovou memhnpato" kal 67) mapaoras ™@ ou- kao™pio, kai peiCova tis TigTEws THY mpobvpiay emwdeiEas, evOds €Kel- Gev, as eixev, drrax Gels Thy emi Oavare, TENELOUTAL.
81 Ibid. c.13. See before, s. 15. n. 54> preceding.
2 De Pudicit. c. 4. (p. 556 b.) Reliquas autem libidinum furias im- pias, et in corpora, et in sexus, ultra jura nature, non modo limine, ve- rum omni ecclesiz tecto summove- mus, quia non sunt delicta, sed monstra.
83 Cont. Gentil. t.1. p. 741. [al. De S. Babyla, cont. Julian. et Gen- til.] (t. 2. p. 545.6.) Tov Baowéa Ta THS exkAnoias Tpobvpav eEnhace, x. tT. A.—Vid. ibid. p. 748. (p. 55° a.) Tov Baciea.. . dvardas Tos emunn- davta GON Kal TavTa ovyxé- ovta, KaOarep Twa KUVa Kal oikeTHY dyvopova tav SearrotiKev ameipyoy avhev.
4 L. 6. c. 34. (v. 1. p. 298. 8.) Tovrov [ Pidurror | _Karexet Adyos Xptotiavoy dvra, ev nuepa THs bord- Ts Tov Iacxa mravvuxidos, Tov emt THs ekkAnolas evxav Ta TANOEL pe-
38 Names and original
Emperor Philip from the church, with all his guards about him, on Easter-eve, and would not suffer him to pray with the faithful, till he had set himself in the place of the penitents, (ueravotas xépa Eusebius calls it,) and there made confession of his crimes.’ I stand not now critically to inquire into the truth of this history, which some learned men %> question, and others 8° defend: it is sufficient to our present purpose, that both Eusebius and St. Chrysostom give us such an account of the ancient churches, as necessarily supposes them distinct from common habitations in the middle of the third century. Nay, St. Austin®7, and the author of the Comments, under the name of St. Ambrose*’, say expressly, ‘ that as soon as the religion of Christ was planted in the world, churches were built to pray for kings, and all that are in authority, &c.,’ according to the Apostle’s direction, 1 Tim. 2,1, upon which St. Austin founds the use and building of churches. I lay no stress upon the Martyrologies, nor such writers as Abdias Babylonius, and Anacletus, which speak of churches built in Persia by Simon and Jude, and at Alexandria by St. Mark, and at Rome by St. Peter, because these are late and spurious writings. But yet, if we may judge of the first conversions by those that happened in the time of Constantine, we may conclude, that as soon as any people were converted, they provided themselves churches for divine service. As when Frumentius had converted the Indians, Socrates says %9, he immediately built churches among them; which is confirmed by Ruffin, who not only takes notice of that, but says further, that before he had converted them, meeting with some Roman merchants that were Christians, he ‘ encouraged them to build
Vite
racxeiv €behjnoau’ ov mpdrepov Oe Ud TOU THYUUKade TPOETT@TOS EmLTpaTHVaL eiaBadeiv, 7) e£oportoynoacba, kal Tois €v mapantopaow eCeraCopevots, peTavoias Te X@pay €xovegw, €avTov katanéEa.
85 Cave, Prim. Christ. p. 46. (part. 1. ch. 3. p. 23.) I shall mention but one instance more, &c.
86 Pagi, Crit. in Baron. an. 247. n.6. (non liquet.)—Huet. Origenian. l. 1. c. 3. n. 12 tot. (Oper. Origen. t.1. p. 19 f. 8.) Antiochie preterea contigisse fertur illud, &c.
87 Cont. Faust. 1. 12. c. 36. (t. 8. p- 244 a.) Ex hoe quippe illis cre- dentibns constructa sunt domicilia pacis, basilicee Christianarum con- gregationum, &c.
88 In Eph. 4. See before, s. 7. p- 12. second part of n. 61.
89). .02 c:.19.. (Yeas IPaRee EL) Evxrnpta moda idpver, KT. d.
0, Hist. Lins jalsqnes| yep ate. 225 b. 3.) Coepit monere, ut con- venticula per loca singula facerent, ad que Romano ritu orationis causa confiuerent.
i lt Se i tat ites
of churches. 39
B/17: i, 1.
themselves oratories in all places, whither they might resort for prayer, after the custom of the Romans.’ Theodoret®!, and Socrates 22, and Ruffin 93, observe the same in the conversion of the nation of the Iberians by a captive woman, who taught them to build churches after the Roman form; which they did, and then sent ambassadors to Constantine, (in whose time both these conversions happened,) to desire him to send them priests, to carry on the work they had thus begun, and to minister in their churches. Now we may reasonably conclude, that some such thing was observed in all conversions from the very first, allowing for the difference betwixt times of perse- eution and times of peace. For though they had not such public and stately edifices at some times as they had at others; yet they always had places peculiarly set apart for divine wor- ship before the peaceable reign of Constantine, as the evidences produced above do undeniably prove.
CED A Be. Ul
Of the difference between churches in the first ages and those that followed. And of Heathen temples and Jewish syna- gogues converted into Christian churches. The first churches
very simple and plain.
1. Tue only remaining objection against what has been ad- vanced in the last chapter is taken from a passage or two of the ancients, which seem to imply that there was a great difference between the apostolic age and those that followed, im reference to this business of churches. Isidore of Pelu- sium % treating of this matter says, ‘In the Apostles’ days
pi re: 240° (v.39. ps 56.12!) Kal tyv aéiayactoy ékeivny Kataha-
‘ , / ~ ~ Bay dopiddortor, trapekader SeiEa THs oikodopuias TO oyna’ 6 dé Tov Bece- AenA THs apxireKroviKns godias ey- mAnoas, Kal TavTny n&i@ae yapitos, c A - 4, , \ c @s Tov Oetov diaypayyar vew@v’ Kai 7 prev Steypawev, ot d€ @putréy Te Kai @xkoOdpour, k.T. Xd.
pe edn C2028 (V 0.2551). 9; .F.) c ‘ ‘ x x a“ , O per Baortheds pabay mapa tis aix- Pad@rtov TO oxnpLA TOV Tapa ‘Pwpaio.s €kkAnol@y, EUKTNPLoV oikov ekédevTE yevecOa’ ev0us te mpds oikodopry mpocerakey evtpeviCerGar’ kal 6 otkos > HYyElpeTo.
elie. al. 20.) .¢-.10.. (pot27.a.
8.) Adest captiva, edocet Deum Christum supplicandi ritum vene- randique modum, in quantum de his aperire foemine fas erat, pandit. Fabricari tamen ecclesiam monet, formamque describit: .... cunctis idem volentibus, ecclesia exstruitur instanter, &c.
94, 2. Ep. 246. (p. 236 d.) "Ore pev emt Tov Amootéd@y, OTe 7 EK- kAngia ekéua pev xapiopace mvev- patikois, €8pve de modireia Aayrpa, exkAnotaoTnpia ovK jy" emt Se nav Ta exk\novagTnpia m€ov Tov SeovTos kekoopnrtat, 7) & exkAnoia (adr ovdev Botvdopa Svaxepys eimetv) Kop@det- tat. "Eyo voor, etye aipecis jot mpow-
40
The churches of VIL. ii.
there were no churches, (that is, buildings or temples,) when spiritual gifts abounded, and a holy conversation was the bright ornament of the Church. But in our days the build- ings are adorned more than is necessary, whilst the Church is fallen into disgrace. And therefore, were I at liberty to choose, I should rather have wished to have lived in those days, when there were no such beautified temples, but yet the Church was crowned with divine and heavenly graces, than in these days, when temples are adorned with all kinds of marble, but the Church is deprived of all those spiritual gifts. These words, if they be taken in the strictest sense, may seem to import, that in the age of the Apostles there were no churches built; for beyond the apostolical age he earries not the comparison. But I rather take him to mean, that the Apostles had not such churches as they had in this time, that is, so stately and magnificent, so rich and beautiful, as many in after-ages. Which is certainly true; for in the first conversion of any nation the churches were always answerable to the state and condition the converts were in, which was commonly a state of persecution, when not many rich, not many noble, were called. Nay, even in those places where kings gave encouragement to the propagation of the faith, churches were another thing from what they are now, as we may learn from the history of our own nation. There was a time, Bede tells us, when there was not a stone church in all the land, but the custom was to build them all of wood; and, therefore, when bishop Ninyas built a church of stone, it was such a rarity 9 and unusual thing among the Britons, that they called the place Candida Casa, Whitern, or Whitchureh, upon it. The same author % tells us, ‘that Finan, the second bishop of Lindisfarne, or Holy Island, (since called the Bishopric of Durham,) built a church in the island fit for a cathedral see,
98 Ibid. c. 25. (pp. 13%. 4. et 5.)
KelTO, €iNopny ay ev ToIs Katpois ekel- Finan ... in Insula Lindisfarnensi
vous yeyerjTOan, € ev ois exkAnovag rh pia
Hey OUT@ keKoopnpeva 1) HY, exkAnota dé Oetous Kal ovpaviors Xapionacw eoTeppervn, 7) ev TovTOLS, ev ols Ta pev exkAnotagTypia Travtoios Kekad- A@mioTat pappapots, 1 be exkAnoia T@Y TVEVHATLKOY Xapiopatey ekeivav <pnyn kal yupyn Kabeornke.
2 Hist. 1.3. c.4. See before, ch. 1. &. 10. n. 89, ‘preceding.
fecit ecclesiam episeopali sedi con- gruam. Quam tamen more Scoto- rum, non de lapide, sed de robore secto, totam composuit, _atque arun- dine texit. Sed episcopus loci ipsius [al. illius] Eadbert, ablata arundine plumbi laminis eam totam, hoc est, et tectum et ipsos quoque parietes ejus cooperire curavit.
the first ages. 4
which yet was not of stone, but only timber sawed, and covered with reed; and so it continued, till Eadbert, the seventh bishop, took away the reed, and covered it all over, both roof and sides, with sheets of lead. No one after this will wonder at the account which Sulpicius Severus % gives of the churches of Cyrene, in the deserts of Libya, when he tells us he went with a presbyter into one of them, which was made of small rods interwoven one with another, and not much more stately and ambitious than his own house, in which a man could hardly stand upright. But the men who frequented these churches were men of the golden age and purest morals ; they neither bought nor sold any thing; they knew not what fraud or theft was; they neither had, nor desired to have, silver or gold, which other mortals set such a value upon. ‘For, says he, ‘when I offered the presbyter ten pieces of gold, he refused them, telling me, with some greatness of mind, That the church was not built with gold, but rather unbuilt by it,—Ecclesiam auro non strui, sed potius destrua, altiore consilio protestatus. These instances may serve to explain Isidore’s meaning, when he says %, ‘ the apostolical age had no churches, or not such rich and noble structures as the peace, and affluence, and emulation of after-ages commonly produced.’
2. Indeed there were many visible reasons why the state of Reasons the structures must needs alter in proportion to the advance- He aad ment of the state of religion itself. For times of peace and altering the persecution looked with a very different aspect, and had a very aa different infiuence upon the affairs of the Church. Persecution structures. was always attended with poverty, paucity of believers, and unsettled hopes; so that either they needed not stately and sumptuous buildings, or they were not able to erect them; or, at least, they had no invitation and encouragement to do it,
whilst they were under daily
%4 Dialog. 1. c. 2. (p. 517.) Erat vilibus texta [al. contexta] virgultis, non multo ambitiosior quam nostri hospitis tabernaculum, in quo nisi incurvus quis non poterat consi- stere. Quum hominum mores que- reremus, illud preclarum animad- vertimus, nihil eos eque emere, neque vendere. Quid sit fraus aut
apprehensions of seeing them
furtum, nesciunt. Aurum atque ar- gentum, que prima mortales putant, neque habent, neque habere cupiunt. Nam quum ego presbytero illi decem nummos aureos obtulissem, refugit altiore consilio protestatus, eccle- siam auro non strui, sed _potius destrui. 9 See n.g4. p.39-
42 The churches of VIIL ii.
plundered or demolished almost as soon as they had erected them. But in times of peace great multitudes of converts forsook the temples, and came over to the Church, and those, many times, persons of fortune and quality; and in some of the heathen reigns the Church enjoyed a more serene and uninterrupted gale of tranquillity, as in that happy interval of near fifty years between the death of St. Cyprian and the last persecution. And then there was a necessity to build more ample and stately churches, and they had ability to do it, and were not without hopes of continuing to enjoy their works of piety in a settled and lasting peace. So that then, in that promising interval, as Eusebius 9 observes, when Dio- cletian’s court and family were almost all become Christians, and great multitudes of believers in all cities came over daily to the Faith; their ancient fabrics could not contain them, but they built them more ample and spacious churches in every city from the foundation. And when many of these had been destroyed in the long decennial persecution, they were again rebuilt from the ground, more lofty and beautiful than they were before, as the same Eusebius 9° words it, as soon as Con- stantine had revived the Christians’ hopes, by publishing his edicts in favour of their religion. 3. But now there were two other reasons concurred, after the Emperors were become Christians, which contributed much iene toward the state and magnificence of Christian churches. me ca Which were, first, the great liberality and munificence of the toward this. Emperors themselves, who were at great expense in erecting many noble fabrics in several cities to the honour of Christ; and, secondly, their orders for converting heathen temples into churches. Constantine spared no charge to erect, beautify, and adorn churches in all parts of the East, as at Jerusalem, Antioch, Nicomedia, Mambre, Heliopolis, in Pheenicia, and many other places, of which the reader that pleases may find a
Particular - ly the mu- nificence of
ab Ty. Be: x:
PES iS A palin be % L, 10. c. 2. (v. I. p. 463. 15.)
dvoceBeias NpelT@pevoy, éorep €k paxpas Kat Oavarnpédpov vpns ava- Bi@oKovra Gewpevors, yews TE abbis
See before, ch. 1.
MaXtora & Hpi, rots éxi tov Xpiorov Tov Oeod Tas eAmidas avnptnpevots, @\extos trapny evppocvvn’ Kai tis évOeos dracw énnvOer xapa’ mayta TOTOY TPO puLKPOD Tals T@Y TUpavYeY
€k Babpev eis irpos a arretpov eyerpope- vous, Kal 7oNv kpeirrova THY dyhaiay T@v Tadat TeTo\LopKnEvaY amroAap- Bavortas.
§ 3.
the first ages. 43,
particular account in Eusebius 9% and Socrates. But especially at Constantinople, where, among others, he built the beautiful church called Heclesia Constantiniana, to the memory of the Twelve Apostles; which, as Eusebius? describes it, was vastly high, and yet had all its walls covered with marble, its roof overlaid with gold, and the outside, instead of tiles, covered with gilded brass. He also laid the foundation of the famous temple called Sancta Sophia, and Magna, which was finished and dedicated, thirty-four years after, by his son Constantinus, anno 360, who joined the Temple of Peace to it, (which was another church built by Constantine,) including them both in one, as Socrates! and the author of the Chronicon Alexandri- num? inform us. Constantine’s example was followed by the succeeding Emperors, but more especially by Justinian, who, among many other works of this nature, rebuilt the church of St. Sophia, which had been burnt down in the time of Anasta- tius. And now it became the glory of the world for its great- ness, curious architecture, richness, and beauty; insomuch that Justinian himself, having finished it, was heard to say, ‘ Nevé- Knka o€, LSodopwv, I have outdone thee, Solomon. They who are desirous to read the particular description of this church may find it briefly delineated in Evagrius?, Procopius*, and
7 De Vit. Constant. 1. 3. c.50 tot. (ibid. p. 605.) et c. 51 tot. (p. 606.)
%L.1. cc. 16—18. (v. 2. pp. 45, seqq.)
% De Vit. Constant. 1. 4. c. 58. (v. I. p. 659. 8.)° Ent TOUTOLS ro pap- TUptov €v TH emavipo TOdeEL, el pyN- Pn tov’ Arooto\ov ‘oixodopeiy mape- oKevd(ero. Avros 6€ veo amavta eis vos aarov é eTrapas, Abo mouxiats mayToi@v efaotpanrovta emolet, eis avtoy dpodoy €& edadous makooas* diahaBor Oe Aenrois pavrapace THY oreyny; xpur@ THY macay ekd\uTTev™ avo xakos poe dytt kepdpou, cbuAa- kKiv TO €py@ mpos verav aodadeay mapeixe’ Kat TovToy de mods Tre pt- éXaptre xpuods’ as Happapvyas Tois moppwbev apopact Tais nAiov avyais avravak@pevats € EKTE TEL" dixrvord O€ meprE exvKAov TO Swpdtioy avay- xuda, XGAK@, Kal xpvo@ katTeipyac- peva.
1 L. 2. c.16. (v. 2. p.95. 28.) Kara
be Tov Kalpoy TOUTOY, kal 6 Baovhevs THY peyahyy exkhyotay EKTLCED, TUS
Sodia pev mpooayopeverat yoy" ouv- irra O€ TH eravipo Elpyyn, wy 6 marip TOU Baovdéos, pexpay ovgay TO mporepoy, eis KaAos Kal péyeOos nU- Enoe’ kai viv eicly eis eva TrepiBodor dude épapevat, pas THY TpoTwvuplay €xovoa.
2 Al. Paschale, an. 360. p. 685. [Paris. 1686. p. 294.] (ap. pe zant. Hist. Scriptor. t.4. p. 235b mh ie -) Ent THs avrns ovvddov Tov emo k6- TOV, OU peTa modhas Tuepas Tou ev- OpovcOnvar Tov Evddgtov emigkoTov Kovoraytwourdhews, Ta eyKaina THs preyadns exkAyotas Tis avTHs TOAcws ereheo On, dv ery XO’ puxp@ mpos ad’ ov Oepehious kateBddXeTO Kovotav- Tivos.
3 L. 4. c. 31 tot. (v. 3. p. 41 a
4 De Aldific. Justinian. 1. 1. tot. (ap. Byzant. Hist. Scriptor. é 2. pp- 5, seqq.) De Sancta Sophia.
44 Heathen temples VIL u.
Agathias®; but more fully and exactly by Paulus Silentiarius, and his learned commentator, Du Fresne, whose accurate know- ledge in these matters exceeds all that ever came before him. I have extracted out of him such observations as I thought ne- cessary to my own design; but they that please to peruse the whole may find it at the end of Johannes Cinnamus®, among the Byzantine Historians, published at Paris, 1670.
As also 4. The other reason which I said contributed toward the ee magnificence of Christian churches, was the orders of several ing heathen emperors for converting heathen temples into churches. At bi ls first, indeed, whilst the reformation from heathenism was in churches.
its infancy, no idol-temples were made use of as churches, but they were either permitted to the heathen for some time, or else shut up, or demolished. Tull the twenty-fifth year of Con- stantine, 1. e. anno 333, the temples were in a great measure tolerated ; but in that year he published his Laws, commanding temples, altars, and images to be destroyed; which Laws are sometimes referred to in the Theodosian Code’. And, pursuant to these Laws, a great many temples were defaced in all parts of the world, and their revenues confiscated, as appears not only from the Christian writers, St. Jerom’, and Eusebius 9, and others, but also from the complaints of the heathen writers, Eunapius'®, Libanius!!, and Julian!?. In some of the follow-
5 L.5. sub med. (p. 152 b. c. d.)
, , , apex vopeva, Bacikews Tpootdypatu <Té-
"Ereppovrioto b€ of ev Ta paduota 6 pleytotos TOU Geod vews, k.T.A.
6 [Surnamed the Grammarian. He was secretary to the Emperor Ma- nuel Comnenus, whose life is in- cluded in his History. It is consi- dered the best written of the Byzan- tine series. It forms tome 13, Venet. 1729, according to Mr. Darling’s Cyclopedia Bibliographica, Lond. 1854. part. 1. col. 665. Ev. |
7 L.g. tit.17. de Sepuler. Viola- lat. leg. 2. (t. 3. p. 138.) Sed si et precepto judicium, &c.
8 Chronic. an. 332.—[Ed. Vallars. an. 335-] (t.8. p. 788.) Edicto Con- stantini gentilium templa subversa sunt.
9 De Vit. Constant. 1. 3. c. 54. (v. I. p. 609. 15.) "EvOev eixétas eyupvovtro pev avTois TOY Kata TOALY veov Ta TporUAaa, Oupav epnpa yt-
> ¢ naan - > , 4 cal pov & 1) ent Tots épépos otéyn, Tov kadumTnpav apatpoupevar, epOeipero.
10 Vit. Aidesii. (p. 33-) Tovrav yap ovdey <ixopey dvaypapew, ort TO pev eméKpumTev tows Aibéavos 61a Tovs xpovovs. Kevoraytivos yap eBacideve, Ta TE TOY lepav emupave- oTata KkataotTpépev, Kal Ta Tov Xpioriavay aveyeipev oikjpara.
11 Orat. 26. Apolog. (t. 2. p. 591 b. 11.) Kevoravtioy kal Thy ékeivou Baoielav, 6s mapa Tov ) Tarps ontw- Onpa kaxav deEdpevos eis proya ToA- Any TO Mpaypa mporyayey" 6 fev yap eyvpvece Tou mhovrou Tovs Geovs* 6 6€ katérkae Tovs vaods, Kal TavTa tepov eEadeivas vopov, eOwKev avTov, ois topev.
12 Orat. VE (p. 424. 18.) Tarpoa pev iepa KaterkamTeTo mapa TOV Trai- dav, ohtyopyOevra mporepov Und TOU TaTpos, Kal amoovAnGevta Tay avabn-
a
converted into churches. 45
ing reigns also the same method was taken to shut up or to deface the temples, as is evident from the account which Ruffin 3 gives of the general destruction of them in Egypt by the order of Valentinian. But in the next reign, in the time of Theodosius, another method was taken with some of them. For, as Gothofred 14 observes out of the Chronicon Alexandrinum, anno 379, Theodosius turned the famous tem- ple of Heliopolis, called Balaniwm, into a Christian church,— And about the same time, Socrates'> tells us, that when Valens had banished the two Macaru, the heads of the Egyptian monks, into a pagan island, they converted all the mhabitants, and turned their temple into the form of a church. The like was done by the famous temple of the Dea Celestis, at Carthage, by Aurelius, the bishop, in the time of Honorius, anno 399, which the author of the book, De Predictionibus, under the name of Prosper '®, tells with this remarkable circumstance : ‘ that it had been dedicated before, by one Aurelius, a heathen high- priest, with this inscription, Awrelius Pontifer Dedicavit ; which,’ our author says, ‘ was left in the frontispiece to be read by all the people, because, by God’s providence, it was fulfilled again in Aurelius, the bishop, for whom it served as well as the former Aurelius, when he had once dedicated it
In / oT 3 / 7 lal Ezotnoe av7o éxkAnotavy Xpiotiavor.
to the use and service of the Christian religion,
patayv, ad TébevTo Tapa TOoANGY peEV Kat GAh@v, ovx Kicta O€ TOY Tpo- Tatopov avtov' kabapopevey b€ Tov iep@v, av@xodopetto madaa Kal véa punpara.
oat. [ale P1.| ¢. 28: (p. 258. b. 2.) Per cunctas AXgypti urbes, per castella, per vicos, per omne rus, per ripas fluminis, per eremum quoque, si qua phana vel potius busta reperini potuerunt, instantia uniuscujusque episcopi subruta et ad solum deducta sunt, ita ut denuo rus culturze redderetur, quod injuste fuerat deemonibus deputatum.
14 In Cod. Theod. 1. 16. t. 10. de Pagan. leg. 25. (t. 6. p. 297.) Sic Theodosius Magnus, &c.
19 L. 4. C. 24. (Vv. 2. p. 244. 4.).. Eis TloTw TOU Xpeoriavig pou fiyayov TOV TE iepéa Kal mavras Tous €Kel
and set his
evo.ourras ev TH vnow evOds ovv Ta Bay aydhpara e£<€Badov' TO be oxnpa TOU vaov eis exkAnoias TUTov petorroinoartes, €BamticovTo, K.T. AX.
16 De Promiss. 1.3. c.38. (append. Pe THs Es yee te oe Antistes Aurelius, ceelestis jam patriz civis, cathedram illic loco ceelestis et habuit, et sedit. Ipse tune aderam cum sociis et ami- cis, atque (ut se adolescentium etas impatiens circumquaque vertebat) dum curiosi singula que pro mag- nitudine inspicimus, mirum quod- dam et incredibile nostro se ingessit aspectui, titulus eneis grandiori- busque literis in frontispicio templi conscriptus, AURELIUS PoNTIFEX Depicavit. Hunc legentes populi mirabantur. Presago tunc Spiritu acta, que prescius Dei ordo certo isto fine cencluserat.
46 Heathen temples VIII. in.
chair in the place of the goddess.’ Not long after this, Honorius, anno 408, published two laws'7 in the Western Em- pire, forbidding the destruction of any more temples in cities, because they might serve for ornament or public use, being once purged of all unlawful furniture, idols, and altars, which he ordered to be destroyed, wherever they were found. These laws, as Gothofred rightly observes, seem to haye been pub- lished at the instance of the African Fathers, who, as appears from one of the canons of the African Code!%, petitioned the Emperor ‘ that such temples as were in the country only, and private places, not serving for any ornament, might be destroyed.’ Arcadius published such another law 19 for the Eastern Empire, which relates only to the destruction of tem- ples in country places and not in cities, where now there was no such danger of superstition, since they might be con- verted to a better use. And upon this ground the author under the name of Prosper 2° commends Honorius for his piety and devotion, ‘because he gave all the temples, with their adjacent places, to the Church, only requiring the idols to be destroyed.’ It is true, indeed, after this we find a law of Theodosius Junior?! commanding all temples to be de- stroyed. But, as Gothofred seems rightly to interpret it, the word destroying in that law is to be understood only of
17 Cod. Theod. 1. 16, tit. 10. de Pagan. leg. 18. (t. 6. p. 287.) Aides illicitis rebus vacuas ..... ne quis conetur evertere. Decernimus enim,
aT@TES, TavTi TpdT@ KehevtO@ct Ka- TaoTpadnvat.
19 Cod. Theod. 1. 16. tit. 10. de Pagan. leg. 16. (t. 6. p. 283.) Si qua
ut edificiorum quidem sit integer status.—Ibid. leg. 19. (p. 288.) di- ficia ipsa templorum, que in civita- tibus vel oppidis, vel extra oppida sunt, ad usum publicum vindicen- By a locis omnibus destruantur.
pis Aa (ee P. 1086 b.) *Qv xdpw poe det Tovs OpnoKetixa- Tatous Bacwels, GoTE TA €yKaTahelp- pata Toy cidmAwy Ta KaTa TAaGaY THY "Adpikhy kehevoat TarTehos avako- mhva* kat yap ev modXois TOrots mapadaracaiors kat Svapdpots KT) veow akpacer € eT THs TAaYNS TavTns 7) ddikia, va mapayyeAOa@or kal avta amahepOnvat, Kai of vaol av’Tav, oi €y Tois aypois Kal ev amroKeKpuppevots Tdrots x@pis twos evKocplas Kabe-
in agris templa sunt, sine turba et tumultu diruantur. His enim de- jectis, omnis superstitionis materia consumetur.
20 De Promiss. 1. 3. c. 38. (ap- pend. p. 185 d. 13.) Honorius..... Christiana religione ac deyotione preeditus, templa omnia cum suis adjacentibus spatiis eccleslis con- tulit; simulque eorum simulacra confringenda in potestatem dedit.
21 Cod. Theod. ib. 25. (t.6. p. 296.) Cuncta eorum fana, templa, delubra, si qua nunc etiam restant integra, preecepto magistratuum destrui, col- locationeque “venerande Christiauze religionis signi expiari precipi- mus.
47
converted into churches.
despoiling them of their superstition, because it follows in the same law that they were to be expiated by placing the sign of the cross upon them, which was a token of their being turned into churches. And his observation may be confirmed further from what Eyagrius?2 reports of Theodosius: that he turned the Tycheum, or Temple of Fortune, at Antioch, into a church, called by the name of Ignatius. The like was done by a great temple at Tanis, in Egypt, as Valesius?® has observed out of the Itinerary of Antoninus, the martyr. Cluver also, in his Description of Italy2‘, takes notice of a place in the Jerusalem Itinerary, called Sacraria, betwixt Fulginum and Spoletum, near the head of the river Clitum- nus, which he thinks was originally no other than the temple of Jupiter Clitumnus: though another learned anti- quary 2° makes it something doubtful as to the present church now standing there. However we have seen instances enough of this practice; and Bede 2° tells us, ‘ that Gregory the Great gave Austin, the monk, instructions of the same nature, about the temples here among the Saxons in Britain,—that if they were well built they should not be destroyed, but only be converted from the worship of devils to the service of the true God;’ and so, he observes, it was done at Rome, where, not long after, Boniface IV. turned the heathen temple, called the
22 LL. 1. c. 16. (v. 3. p. 271. 6.) - Yrroepevov Tov Tavaydabov Gecovd Bemoate: Tov Geodpdpoy peifoor T1- phoa Tipais, tepov Te Tadat Tots Saipoow a dvepevor, Tuxatoy Tols em Xeptors avopnacto, TO abrdopspo kat Haprupt dvabeivar’ Kai _onkos clays, kal TEMEVOS aytov TO "Tyvatio TO maar Tuyxaiov yéeyove, kK. T. d.
23 In Sozom. 1.5. c.21. (v.2. p. 213. n. 2.) Immensum fuit ibi tem- plum, quod modo est ecclesia, etc.
24 Ital. Vet. (p. 702.) Sacraria ista nulla alia fuere, nisi que ab initia ad varios Clitumni fontes variis Jovis Clitumni nominibus numini- busque posita, ea haud dubie postea in Christiane religionis usum con- versa.
29 Holsten. in Cluver. loc. cit. (pp. 123, 124.) Templum sane antiquis- simum, &c..... Hee quoque ejus- dem antiquitatis sunt cum priore,
ut ostendunt fragmenta queedam vetusta parietibus inserta, &c.
26 Hist. 1. r. c. 30. (p. 71.8.) Cum ergo Deus omnipotens vos ad re- verentissimum virum fratrem no- strum Augustinum episcopum per- duxerit, dicite ei, quid diu mecum de causa Anglorum cogitans trac- tavi: videlicet quia fana idolorum destrui in eadem gente minime de- beant: sed ipsa, que in eis sunt idola, destruantur; aqua benedicta fiat, in eisdem fanis aspergatur, altaria construantur, reliquiz po- nantur. Quia si fana eadem bene constructa sunt, necesse est, ut a cultu demonum in obsequio veri Dei debeant commutari; ut dum gens ipsa eadem fana sua non videt destrui, de corde errorem deponat, et, Deum verum cognoscens ac ad- orans, ad loca, que consuevit, fa- miliarius concurrat.
48 Heathen temples VII. uu.
Pantheon, into the church of All Saints27, in the time of the Emperor Phocas. Sometimes the temples were puiled down, and the materials were given to the Church, out of which, new edifices were erected for the service of religion, as Sozomen ?§ and Ruftin29 particularly observe of the temples of Bacchus and Serapis at Alexandria. I have already shewed 2°, out of Ausonius, that the Roman halls, or basilice, were likewise turned into churches. The like is reported of some Jewish synagogues, by the author of the Chrenicon Alexandrinum*', who takes notice particularly of a synagogue of the Sama- ritans, in a place called Gargarida, which Zeno, the Emperor, converted into a large Christian church.
And though it is not agreed by learned men whether the temples said to be built by Hadrian were intended for the worship of himself or the worship of Christ; (for Casaubon 2?
27 Thbid. 1. 2. c. 4. (p. 83.14.) Hic
est Bonifacius, quartus a Beato Gre- gorio Romanz urbis episcopo, qui impetravit a Focate principe donari ecclesie Christi templum Rome, quod Pantheon vocabatur ab anti- quis, quasi simulacrum esset om- nium deorum. In quo ipse, elimi- nata omni spurcitia, fecit ecclesiam sanctz Dei genetricis atque omnium martyrum Christi; ut, exclusa mul- titudine demonum, multitudo ibi sanctorum memoriam haberet.
23 L. 7. €. 15. (v- 2. p.296. 39.) ‘Yro 6€ rovtov Tov xpdvov, ’AdeEav- dpéwy emiokoTros TO Tap aitois Ato- vucou iepov eis exkAnoiav peTeoKevace’ dapov yap ciAnpe TovTo mapa Tou Ree ——Ibid. (p. 298. 19. ) To bev on Zeparov @be Aw, Kal per ov modu eis ekkAnoliay peteckevacbn, ’Apxadiou Tov Baciiéws ema@vupor.
29 L. 2. [al.11.] ¢.27 (p.257b.19.) Flagitiorum caverne ac veternosa busta dejecta sunt, et veri Dei tem- pla ecclesizque celsze constructe.
30 See ch. 5. s. 5. p. 8, preceding.
31 Al, Peeeales an. 10. Zenon. p.
757. (Paris. 1686. p. 327.] (ap. By- zant. Hist. Scriptor. t.4. p- 260b -3-) "Erroince TH cuvayvaryny aQUuTay, THY ovoav eis 70 kahovpevoy Tapyaptény, EVKTNPLOV Oikoy peyar, K.T. A.
32. In Lamprid. Vit. Alexandr.
Sever. p. 179. (int. August. Hist. Scriptor. p. 568. n. 2.) De Tiberio narrant hoc 'Tertullianus et alii Pa- tres Greeci ac Latini; de Hadriano vero nemo illorum, si satis memini, simile quicquam. ..... [Et mirum profecto, tam nobilem historiam tot fidei Christiane propugnatores acerrimos, viros undecunque doc- tissimos, et quorum intererat hoc scire, potuisse fugere. Sed videtur hee de Hadriano suspicio, multo post ejus seculum, hominum men- tes insedisse: quum neque Justinus Martyr, neque Athenagoras, neque Tertullianus, neque Cyprianus, aut omnino quisquam ex illa veterum Patrum manu, vel tenuissimam ejus rel suspicionem fando unquam ac- cepissent. Unde autem vulgo multi seeculo Lampridii hane de Hadriano concepissent opinionem, declarat auctor, quum subjicit; Qui templa in omnibus civitatibus sine simu- lacris jusserat fieri: que hodie id- circo, quia non habent numina, di- cuntur Hadriani, quod tlle ad hoc parasse dicebatur. En fontem et originem hujus opinionis.] Jusserat Hadrianus templa fieri in omnibus civitatibus, suo nomini, sine dubio, consecranda: quod et Spart. in Vita illius testatur; sed mortuo Hadriano prius, quam hee templa absolveren-
converted into churches.
49
and Pagi#? think he designed them for himself; whilst Hue- tius°4 defends Lampridius’s relation, who says he designed them for the honour of Christ;) yet it is certain, that after they had been used to other purposes, they were at last, some of them, turned into Christian churches. For Epiphanius > says there was a great temple at Tiberias, called the Ha- drianum, which the Jews made use of for a bath; but Jose- phus Comes, the converted Jew, in the time of Constantine, turned it into a church. And the like was done by another of them, by Athanasius, at Alexandria, having before been the hall or palace of Licinius, as the same Epiphanius *° informs us. So that now, partly by the munificence of the Emperors, building churches at their own charge, and partly by their orders for conyerting heathen temples into churches, and
tur, mansere pleraque illorum im- perfecta, neque unquam dedicata sunt. Exemplo potest esse illud, quod Tiberiade magnifice inchoa- tum, mox relictum est nec dum absolutum, tandemque in usum bal- nearum a civibus destinatum. Epi- phanius contra Ebionitas: Nads pe- ylotos, k.T. A. (See note 35, follow- ing.) ‘Talia edificia in plerisque civitatibus adhuc Lampridii etate exstabant, inchoata solum, non per- fecta, non dedicata: ac proinde, ut ait ipse, sine numine et simulacro ullo. Eo factum, ut in animum inducerent multi, quibus hic assen- titur Lampridius, non sibi Hadria- num illa templa exstruxisse, verum Christo, &c.
33 Crit. in Baron. an. 134. n. 4. (t.1. p. 130.) Quod ad Lampridium spectat, is de Alexandro Severo in ejus Vita, c. 43. (int. Aug. Hist. Scrip- tor. p. 598.) loquens, ait: Christo templum facere voluit, eumque inter deos recipere; quod et Hadrianus cogitasse fertur, qui templa in omni- bus civitatibus sine simulacris jus- serat fiert: que hodie idcirco, quia non habent numina, dicuntur Ha- driani, que ille ad hoc parasse dice- batur: sed prohibitus est ab iis, qui, consulentes sacra, repererant omnes Christianos futuros, st id optato evenisset, et templa reliqua dese- renda. Sed, ut Casaubonus in notis
BINGHAM, VOL. III.
ad eum locum observat, de Tiberio narrant hoc Tertullianus et alii Pa- tres Greeci ac Latini, &c...... Jus- serat Hadrianus templa fieri in om- nibus civitatibus suo nomine sine dubio consecranda: quod et Spar- tianus in illius Vita testatur.
34 Demonstrat. Evangel. prop. 3. s. 23. (v. 1. p. 65.) Addit Lampri- dius, &e.
39 Her. 30. Ebion. n. 12. (€. 1. p. 136 b.) Naos 6¢ peyloros ey TN ToKEL 7 poUTNpXE, TaXa oipat "Adpud- VEloV TOUTO €xaAouy" arehes Oe TOUTO TO Adpuavetov Stapevoy Taxa ot TOXt- Tat eis Snpdovoy hourpoy emetpavTo emurkevagar” Orrep eUpov 0 ‘loonros, €K ToUTOU THY mpopacw € ET XE, Kal @s non ctpe bua TeTpaTrnx ov AiOov TeE~ Tpamedav, €ws Uyyous TLWOS dveyn- yeppevov, evredder a apxerat mroveta Gat THs EKKANTLas THY eTTeAeLay, K. T. A. Ibid.(p. 137). ) Hodddkis de KakouvT@y TOV avdpa exeivov, els UaTepov epos TL TOU vaov ev TiSepiade oixodopnoas, kal puxpav exkAnotay d7roreheoas, oUTas ekeiOev aveywpnoer.
36 Heer. 69. Arian. n. 2. (t. 1.
p. 728 b.) Eliot roivuy mheious TOY aise ev TH “AdeEavdpeia ov TH vov krigBeion TH Kavoapeia kaNovu- bevy, © mpoTepov “Adptavon & ervyxaven, vorrepov Ackiviavov yeyove yupvacioy, elrouv Bagihevoy’ perérerta bee ev xpo- vots Kwvotavtiov edokey avtiy oika= SopnOnvar éxxAnoiav, kK. T. 2d,
E
50 Forms and parts VIE as partly by the great liberality and zeal of private Christians, in times of peace, churches became another thing from what they were in former ages, that is, more noble and stately edifices, more rich and beautiful, under which advantage we are next to take a view of them in the following part of this
Book.
CELA 4 Lie
Of the different forms and parts of the ancient churches. And first of the exterior narthex, or ante-temple.
Ginirches 1. It may easily be collected from what has been discoursed anciently in the former chapter, that anciently churches were not all of different : ; : . :
forms. built precisely in one form or figure; for since both heathen
temples and public halls were turned into churches, it can hardly be imagined, that all these should happen to be built exactly in the same form. Nor indeed was there any uni- versal rule among Christians about this matter. The author of the Constitutions 34 seems to intimate that they were gene- rally oblong, in the figure of a ship. This figure was other- wise called dromical, dpou.xdv, because, as Leo Allatius 3° and Suicerus 2 after him conjecture, churches built in this form had void spaces for deambulation. And this is said to be the figure of the famous church of Sancta Sophia, at Constan- tinople, by Paulus Silentiarius and other writers. But this figure was not so general but that we meet with churches in other forms; for the church which Constantine built over our Saviour’s sepulchre at Mount Golgotha was round, as we
learn from Eusebius 27 and Walafridus Strabo3s.
34 L. 2. ¢.57- (Cotel. V. 1. p. 261.) Kai mparov pev 6 oikos eoT@ emer KNS; kat avato\as TeTpappEvos® e& éxarépav TOV pEpav Ta macropépta mpos avatoAny, Gates €oLke vn.
35 De Templ. Grecor. (p. 164.) Apopuixa sunt, &c. See the next note.
36 Thes. Eccles. voce, Nads. (t. 2. pp- 389, 390.) Alia [nempe templa] sunt dpouxa, que forma quadrata, lateribus paribus, vel imparibus, substructa sunt; quorum in culmine asseres, seu trabes cantheriis colli- gantur, et tegulis superpositis con- teguntur; adeo ut templi parietes
That which
projecturis asserum tegautur. Cur autem dpou:xa vocentur, explicatu non est facile: si quid tamen con- jecture dandum, videntur a deam- bulatione, qua per tabulas super trabibus expansis a facie templi ad sanctuarlum ipsum progrediuntur, nomen habere: ex iis enim inferius templi spatium universum hac at- que illac percurrebatur. Sic dicta a Spdpuos, quod cursum et pervaga- tionem significat.
37 De Vit. Constant. 1. 3. c. 38. (v. 1. P: 599- 133) To keddatov Tov mavTos nucoarpiou Hv, kK. T. A.
38 De Reb. Eccles. c. 4. (ap. Bibl.
of ancient churches. 51
he built at Antioch, Eusebius says®°, was an octagon; and such was the church of Nazianzum, built by Gregory the father of Gregory Nazianzen, as we find in the son’s Funeral Oration *° upon his father, who describes it as having eight sides equal to one another.
Other churches were built in the form of a cross, as that of Simeon Stylites mentioned by Evagrius*!; and the church of the Apostles, built by Constantine at Constantinople, was in this form likewise, as we learn from Gregory Nazianzen in his Somnium Anastasie, who thus describes it*?:
Sdv Trois Kal peyddavxov &dos Xpistoio Ma@nrav, Tl\cupais cravpotimois TeTpaxa TELVOpEVOY. Among these stood the stately church of the Apostles of Christ, dividing itself into four wings in the form of a cross. These were sometimes made so by the addition of a wing of building on each side, (which wings the Greeks called apsides,) as Cedrenus‘? and Zonaras observe in the Life of Justin Ju- nior, who added two of these apsides to the church of Blacherne, and so made it resemble the form of a cross. Vale- sius‘4 has also observed out of the Itinerary of Antoninus, the martyr, that the church which Constantine built at Mambre was in a quadrangular or square figure, with an open court in the middle, so as one part of it was made use of by the Jews, and the other by the Christians. Some churches were also called
Max. t.15. p.183d.19.) Verissima t.8. p.308c. 3.) Té ¢ éret jpEaro
relatione didicimus in ecclesia, quam apud AZliam Constantinus Imperator, cum matre Helena, super sepul- chrum Domini mire magnitudinis in rotunditate constituit, &c. See n. 51, following.
39 De Vit. Constant. 1.3. c.50. (v.1. p. 605. 40.) . . Tov edxrnptov otkov eis adunxavoyv emdpas vos, ev dxraedpou fey TuUVEoT@TA OXNpaTL.
40 Orat. 19. (t. 1. p. 313 ¢.) "Oxo prey ioomevpors edOeias eis EavTov amavtT@vta, Kidvev b€ Kal cTO@V KdA- Aeor Ov dpdpar, eis vas aipopevoy, K,T. A. aie he C;\ 542. (V¥.:9.5p2 268.155) ‘H 8€ rod vew oikodopia ovykertat bev oravpov Sikny.
42 Carm. 9. (t. 2. p. 79 a.)
43 Vit. Justin. in Compend. Hist. p- 390. (ap. Byzant. Hist. Scriptor.
"Iovativos kritew Tov vaby T@Y ayioy ’ ArroaréA@p Lérpov Kat Llavhov €v co) ’Opdavorpodeio’ mpooeOnke de kal cis Tov vaby Tav BAayepvav Tas Sve ayy i- das, Kal émoinoey adtny oTpeTny. [Sravpwriy, in the margin, which is the reading according to Suicer’s citation, (voce Nads. t.2. p. 389. 2. 3.) who cites Zonaras also, (Annal. 1.14, 10. ap. Byzant. Hist. Scriptor. t.12. p.55 ¢.5-)..» Kat ras awidas ippe TO vag TO év Bhax€pvats Tpoce- Gero ek Kans, ws Elval TOUTOY OTAUpO- eon. Ep. |]
44 Not. in Euseb. de Vit. Con- stant. 1. 3. ¢. 53. (v-1. p- 608. 1.) Est ibi [Mambre] basilica edificata per quadrum, et atrium in medio disco- opertum ; et per medium cancellum ex uno latere intrant Christiani, ex alio vero Judzei, &c.
BK 2
52 Forms and parts VIL. iii
octachora; but, as Valesius rightly observes, those were the same with the octagones, as appears from this ancient inscrip- tion in Gruter#?: Octachoruin sanctos templum surrexit in usus, Octagonus fons est munere dignus eo.
Suicerus and Allatius, [as cited just before,] take notice also of another form of churches, which they call tpovAdwra, Kvdw- dpwrd, Oodwra, and kvxdoeid7, that is, round in the figure of an arch, or a sphere, or a cylinder, or a shield, or a circle, as the Pantheon at Rome was said to be. But this, properly speaking, was not so much the form of a church, as the figure of one part of some churches, as particularly that of Sancta Sophia, the body of which was built in the form of a trudla, that is, a great round arch, or sphere; but yet the whole was oblong, resembling the form of other churches: as the reader may judge by comparing the several figures in the following table, [at the end of this volume of this edition,] whereof one is that of Sancta Sophia, taken from Du Fresne’s Con- stantinopolis Christiana, another from Dr. Beveridge in his Pandects, a third from Leo Allatius, and a fourth from Goar ; all of which being contracted and put together by Schelstrate, in his Concilium Antiochenum Restitutum are here repre- sented from his copy, with the proper names referring to each part of them. To these I have added another figure, representing the stately church of Tyre, built by Paulinus, and described by Eusebius in his panegyrical oration upon the church and the founder of it, which the curious reader may see at large in the tenth Book of his Ecclesiastical History *°. I shall here in a great measure follow his description, as one of the most ancient and authentic that we have, only intermixing such other things as are necessary to explain the forms and parts of other churches, since, as I have observed, they were not all alike, but differed in form, in site, and in several parts from one another.
Anddiffer- 2. To begin with their situation or posture. They were com- pena monly so placed, as that the front or chief entrances were oneano- toward the west, and the sanctuary or altar-part toward the pace east; yet in some churches it was otherwise, as is evident from
44 Thesaur. (p. 1166. n. 8.) this plan also at the end of this 45 C. 4. (v. 1. pp. 464, seqq.) See volume with the others.
of ancient churches. 55 the observation made by Soerates*®, upon the church of An- tioch, that it stood in a different posture from other churches, for the altar did not look toward the east, but toward the west. Which observation is also made by Paulinus Nolanus*7, upon one of his own structures. And the temple of the other Pauli- nus, at Tyre, seems to have stood the same way; for Eusebius + describes the entrance to it, and not the altar-part, as fronting the rising sun. So that though the author of the Constitu- tions49, among other rules of this nature, gives directions for building churches toward the east, yet it appears from these instances that the practice was not so universal but that it ad- mitted of exceptions, as necessity or expediency required. Which observation has been made not only by Bishop Usher°®,
and Cardinal Bona>', Strabo*?, who says,
Sia see 2 25 (vi2. p- 207-10.).. “H exkAnoia dyriatpopon € EXEL THY be. ow, [al. A€acwy] od yap mpos dvaronny TO OvovaaTHpiov adda pds Svowy Opa.
47 Ep. 12. ad Sever. (p. 151.) Pro- spectus vero basilice non, ut usita- tior mos est, Orientem spectat, sed ad domini mei Beati Felicis basili- cam pertinet, memoriam ejus aspi- ciens.
aap. 10, ¢..4. (Vv... p-\472- 50:) IIpérvudoy dé péya Kal eis vos exnp- Hevoy mpos avtas aviaxovtos nXiov aktivas avaretdaoas, k.t.d. Ep. |
49 ue 2. C57. see 8. 5. p..50:
50 Shichi, to Selden. (Works [let. 5I.| v.15. p. 175.) Touching that which you move concerning the si- tuation of churches, &c.
51 Rer. Liturg. 1. 1. c. 20. n. 4. (p. 224.) Quod attinet ad situm, ita e- rant disposita, ut ad ortum solis zequinoctialem verterentur.... Pau- linus tamen Nolanus, Ep.12., asserit, se in basilica, quam eedificavit, hunc morem neglexisse. Prospectus, in- quit, basilice, &c. (See n. 47, pre- ceding.) Quod vero non omnia al- taria, que in eadem ecclesia sunt, ad ortum respiciant, sic excusat Wal- fridus Strabo, c.4. Cognoscimus, non errasse illos vel errare, qui templis vel noviter Deo constructis, vel ab idolorum squalore mundatis propter
n.
but, long before them, by Walafridus ‘the Ancients were not nicely curious
aliquam locorum opportunitatem in diversas plagas altaria statuerunt, quia non est locus, ubi non sit Deus. Verissima enim relatione didicimus, in ecclesia, quam apud Atliam Con- stantinus Imperator cum matre He- lena super sepulchrum Domini mire magnitudinis in rotunditate consti- tuit : itemque Rome in templo, quod ab antiquis Pantheon dictum, a B. Bonifacio Papa, permittente Phoca Imperatore, in honorem omnium San- ctorum consecratum est. In ecclesia quoque B. Petri, principis Apostolo- rum, altaria non tantum ad orien- tem, sed etiam in alias partes esse distributa. Hec cum secundum vo- luntatem vel necessitatem fuerint ita disposita, improbare non audemus. Sed tamen usus frequentior et rationi vicinior habet in ortentem orantes converti, et pluralitatem maximam ecclesiarum eo tenore constitur. Nar- rat Procopius, (l. 1. de Bello Per- sico, c. 37.) Diane et Iphigenia tem- pla in urbe Comana Deo a Christi- anis consecrata fuisse, nihil immu- tata structura: in quibus aliisque similibus necessarium fuit, ad vete- rem situm altaris constructionem ac- commodare.
52 C.4. (ap. Bibl. Max. t.15. p.183 b. 6. et e. 10.) .... Non magnopere curabant illius temporis justi, &c.
. Sed tamen usus frequentior, &c.
54 Forms and parts VIII. ui.
which way their churches stood, but yet the most usual custom was for Christians to pray toward the east, and therefore the greatest part of the churches were built with a respect to that custom.’ But St. Patrick in Ireland, as Bishop Usher* ob- serves out of Jocelin, the writer of his Life, varied from all others; for he built a church in Sabul, hard by Down in Ulster, which fronted neither east nor west, but stood from north to south,—ab aquilonali parte versus meridianam plagam. So that ecclesiastical history affords us instances, if we make a cu- rious inquiry, of churches standing in all postures. ‘ ree on 3. Next to consider the several parts of the ancient churches, three parts, We are to observe, that as in the temple of God, at Jerusalem, pee not only the Holy and the Most Holy were reckoned parts of the or five. | temple. but also the outward courts, and even the court of the Gentiles, which is expressly called the house of God and the house of prayer; so in Christian churches, which were built with some regard to the Jewish temple, the whole ambitus or circumference about them was esteemed in a large sense as part of the church; and accordingly when churches became asylums, or places of refuge, under Christian emperors, not only the inner buildings, but the outer courts and boundaries were reckoned a sufficient sanctuary, as we shall see in the latter part of this Book. Now hence arose a twofold division of churches, as taken in a stricter or a larger sense. In the strictest sense, including only the buildings within the walls, they were commonly divided into three parts: 1. The narthee, or ante-temple, where the penitents and catechumens stood ; 2. The naos, or temple, where the communicants had their re- spective places: and 3. The bema, or sanctuary, where the clergy stood to officiate at the altar. But in a larger sense there was another ante-temple or narthex without the walls, under which was comprised the zpdémvaov, or vestibulum, the outward porch; then the atrium, or area, the court leading from that to the temple, surrounded with porticoes or cloisters, as we shall presently see in the temple of Paulinus. There were also several exedre, such as the baptisterium, the diaconica, the pastophoria, and other adjacent buildings, which were
53 Let. 49, to Selden, (as at n. 50, preceding.) And particularly with us here in Ireland, &c.
55
of ancient churches.
§3,4:5
reckoned to be either without or within the church, according as it was taken in a stricter or a larger acceptation. 4. Eusebius in describing the church of Paulinus takes it in And these
the largest sense, and emtare he begins his description with StPtivided into other
the zep{Bodrov, or wall that enclosed the whole circumference parts. The exterior
of the outward courts, which we may call the ante-temple, or javier, or
exterior narthex, to distinguish it from the narthex within the %e-cemple
church.
at some distance from the church, the first building that pre-
included
In the front of this sacred enclosure toward the east, first the’
mpdmvaror, or vestibu-
sented itself was a great and lofty porch, which Eusebius and Jum, the
other Greek writers call the mpézvAov péya, and the Latins
vestibulum magnum, the great porch, to distinguish it from
the lesser porches, which joined to the church.
also mpoétnv «ctoodov, the first entrance, to distinguish it from the second, which were the gates of the church.
5. Between this porch and the church was a large area Theatrium, or square plot of ground, which Eusebius ** calls at@piov, and Paulus Silentiarius adAjv in his Description of Sancta before the
Sophia °°.
The Latins term it atrium and impluvium, be-
cause it was a court open to the air without any covering, save only on each side of the square, which was surrounded with porticoes or cloisters, (croal, Eusebius calls them,) and
these built upon columns ;
whence, as Du Fresne °° observes,
this place is called sometimes rerpdorvAov, and quadriporticus
in modern authors.
In this place stood the first class of
penitents according to Eusebius °7, who says expressly, was the mansion of those, who were not allowed to enter
ae e1. 10; €. 4. (v. 1 P: 473: 17-)
....Méoov aiOpiov ane eis THY TOU ovpavod kdrowu, Aapmpov kat Tais Tov wrds akriow dvewpevoy dépa mapexov.—De Vit. Constant. 1. 3. c. 35: (ibid. p. 598. 3.) AveBauve & €&qs emt tappeyeOn x@pov, cis Kadapov atOp.oy avarrentapevov. 55 Part. 2. v. 174. (ap. Byzant. Hist. Scriptor. t. 13. p. 190 b. 4.) Terpaow aidovonot mepidpopoy oyreat avAnv,
Oy pia pev vapOnke ovvanrera., atye prev GAXat
Tlerrapevat reheOovort modvaxideecor keevOors.
56 In Paul. Silent. 1. c. p. 536. (ibid. p. 204. n. 20.) Ubi observan-
dum, exteriorem vestibuli porticum ad atrii porticus pertinuisse, si non et tertia fuit, quod jam monuimus: alioquin atrium Sophiarum tribus constitisset porticibus, non vero quatuor, proindeque non tetpactv- Aoy fuisset vel quadriporticus sed triporticus, uti ejusmodi atria di- cuntur Anastasio in Hilario PP. Nympheum et triporticum ante ora- torium Sancte Crucis, &c.
OF Be FO: C42 (v. I. p. 473. 23.) Kat mpaorn ev eloudvTov avTn Ova- TpiBn, Koo }Lov pov kal dyhaiav TO mayTl, TOOLS TE TOV TPOT@V cigayayav eTL deopevors, KaTadAAnAov THY jovTy
TapexXopen.
He calls it
porch.
or the area, or court,
church,
s weromedad with porti- coes or cloisters.
56 Forms and parts VII. m:
iurther into the church;’ that is, they stood either in the porch or the porticoes, to beg the prayers of the faithful as they went into the church. Or, perhaps, if they were more notorious criminals, they were cast out of these also, and obliged to wait in the court or open air, and stand there exposed to the weather, as part of their penance: which seems to be intimated by Tertullian °*, when speaking of some monstrous sinners, he says, ‘ they were expelled not only from the doors of the church, but from every place that might afford them any shelter or covering.’ So that the atriwn was always an open place or court before the church; and therefore those authors who confound the atriwm, or vesti- bulum and porticus into one, wholly mistake the form of the ancient churches; for these, as I have shewed, were distinct parts of the ante-temple. Inthe mid- 6. It is further to be noted, that in the middle of the seer each atrium there was commonly a fountain, or a cistern of water, fountain for people to wash them hands and face before they went into for washing x : : Bee as theyen- the church. Eusebius expressly mentions this in the temple oe of Paulinus. He says°9, ‘ In the court over against the church called can- he placed xpyvas, fountains of water, as symbols of purifica- as a tion, for such to wash as entered into the church.’ Paulinus, someau- bishop of Nola, takes notice of the same thing, but gives it am the name of cantharus®©, which signifies any capacious vessel that will hold much water, and sometimes a statue made to spout out water at its mouth: as Du Fresne has observed, that in some places the fountain was surrounded with lions thus spouting out water, whence this place has the name of leontarium in some modern Greek writers. It is also called by some nympheum, €uBarns, and KodAvuBetov, which all signify a fountain. Paulus Silentiarius, in his description of Sancta Sophia, gives it the name of gidAn, phiala, which we may English, the basin. And Socrates calls it ppéap, the spring: for speaking of a skirmish that happened between the Catho- lics and Macedonian heretics in the church of Acacius, at
58 De Pudicit. c.4. See before, iepay emi ra ew Tpoiover Thy amdp- chai: 8.17. p.37- 0-82. ee mapexonevas. Grischov. |
59 [L. 10. c. 4. (ibid. p. 473. 19.) 0 Ep. 12. ad Sever. (p. 153.) ‘Iepav Oe évravéa kabapoiov eri@e. Sancta nitens famulis interluit atria ovpBora’ Kpnvas avtikpus eis Tpdcw- lymphis Tov emurkevatwy TOU veo, TOAA@ TH Cantharus, intrantumque manus la- XEvjLaTL TOD vapaTos, Tots TEpLBOA@Y vat amne ministro.
6, 7.
Constantinople, he says, ‘such a slaughter was made, that the ava (the atrium, or court of the church) was filled with blood, insomuch that the ¢pedp (the fountain, that stood in it) was overflowed therewith, and ran through the adjoining otoa (the portico or cloisters) even into the street.’ St. Chrysostom © also speaks of these fountains, as of things of common use in the atria, or courts before the churches. And frequently in his popular discourses ® alludes to the custom of washing their hands before they went into church. Which is also done by Tertullian ®*, who exposes the absurdity of going to prayers with washed hands, whilst men retained a filthy spirit and polluted soul. In like manner Synesius © speaks of the cisterns or vessels of water set for their ante-temples.
7. The writers of the Church of Rome. Baronius © and Whether others, commonly derive and defend the use of their holy ?.s°Pe-
stitious use water from this ancient custom; but Du Fresne 6 seems to of holy wa-
of ancient churches. 57
washing in
SE 2-16.95. (Vv. 2.145.430.)). Kat yiverat dovos avOparav Trohhov’ dare thy avriyy THs exkAnoias ekeivys atwaros 7ANpN yeveo Oat, Kal TO ev avtn ppeap vmepSdvoar Tou aipatos, expety O€ ToUTO kal eis THY exouevny oToay, axypt THs TAaTElas avTis.
62 Hom. 57. t. 5. Edit. Savil. p. 390. 12. (t.3. p. 298d.) .. . Kpnvas eta ev Tals avAais TOY See er Olk@v vevouioTat, K.T. A.
63 Hom. 52. [al. pi) in Matth. (t. 7. p. 526 b.) Kai yap & [77] exkhyoig TowoUTOY Opapey | éOus Kpa- Tovy Tapa Tots TOANOIs, Kal GTwS pe Ka@apois eloreh Oovev ipatiots orovdd- Covrat, kai Gres Tas xEtpas vivyawTo, x. t.\.—Hom. 72. [al. 73.] in Joan. (He kee Je 433 ¢- ) Etta XEipas yey yur- TopeOa eis exkAnoiay eicovTes, THY Oe kapdiav ovkétt; Eimé pou, dpa av €oto xepoly avintas TH Ovoia Tpoo- eGeiv ; ovK ywye oipar’ aAN ée- Ros dy pnde das mpocedOeiv, 7) pu- mapais xepoiv.—Hom. in Eph. (aT. p: 22 d.) Eimé pow, dpa dy €owo xepolv avirto.s TH Ovoia Tpoc- eAbciv, x... (Conf. ibid. p. 23 d. et f. Ep.|—In Ps. 140. (t. 5. p. 431 d.) Kd@aipe toivuy avras [xeipas éXenpuoovrn, prravéperia, mpooracia deopevav, Kal oUT@s avTas eis evyas
dye. ei yap avinrous avTas ovK €7t- Tperets cis evxnY erraiper Oat, TOG paddov apapthpacw ovK ay eins di kKalos avutas pucaivew* €i TO éattTov dedorkas, TOMO padAov TO peiCov pptEov" TO pev yap avimrots xEpat mpooevxer ba, ou TOG OUTOV aToTrov, Kats Ne 64 De Orat. c. 11. (p.133¢.) Cx- terum que ratio est manibus qui- dem ablutis, spiritu vero sordente, orationem obire? 6 Ep. 121. ad Anastas. (p. 258 b. . Ta €v Tots mporepwiocpace ScouiGen x. tT. A. [Conf. Sy nes. Ca- tastas. (p. 303 b.5.)... Tas mavayeis LATE ae xepviBas. Ep. | 6 An. 57. nn. 107—II1. (t. 1. p. ie c.) Nec vero pretereundum, &c. 67 In Paul. Silent. p. 539. (ubi supr. t.13. p.205. n. 22. ad calc. col. dextr.)... Hz fontium aque quo- tannis in pervigilio sacrorum Theo- phaniorum, interdum in ipso festo die, consecrabantur et benediceban- tur, quarum benedictionis ordo ha- betur in Euchologio: unde vécay ame\aoTikal’ Sapovav uyadeutiKat’ apud Clement. in Constit. Apost. “‘Taparixoy Wuxev Kai coparor, alibi apaptnudareav AuTHpiov, &c. in eodem Euchologio dicuntur. Harum loco
58
Forms and parts VIII. in.
ter beacor- speak more properly when he says, their lustral water rather
ruption of succeeded in its room. For the washing of the Ancients had custom. nothing of expiation in it, but was only an indifferent cere- mony of corporal decency; or, at most, but an admonishing emblem of that purity of soul with which men ought to enter the courts of the most holy God. And therefore any one that compares these matters nicely together, must conclude, that the latter custom is but a fond imitation, or mere corruption, of the former; if it owe not rather its original to a worse fountain, the wepippavrjpia, or sprinkling with holy water, so often spoken of among the Heathen. The things are so like one another, that some modern transcribers of Sozomen have mistaken them for one another. For, whereas, Sozomen ®, speaking of Julian’s going into a temple to sacrifice, in Gaul, with Valentinian to attend him, says, ‘ the priest sprinkled them with water as they went in, according to the heathen custom.’ Valesius ©? has observed, that in some copies it is read, according to ecclesiastical custom, instead of heathen custom, which he imputes to some modern transcribers, who were minded to make church-holy-water of it; whom he in- genuously chastises for their ignorance or impudence in cor- rupting good authors, as they justly deserved. The 8. But to return to the business of the ancient churches. pe 4, Whilst we are speaking of the ante-temple it will not be coes in the improper to observe, that for many years after burying- ay places were allowed in cities, they were still kept out of me eee a that which was strictly and properly called the church, and the dead. Only allowed in those parts of the ante-temple, the atriwm
and porticoes which we have been describing; as appears from a canon of the Council of Nantes7°, anno 658, which
successere, preesertim apud Latinos, que in templorum yalvis exponi solent lustrales unde, uti, qui de ritibus ecclesiasticis scripsere, pri- dem docuerunt.
PE 20 Cs Vei2< D> 220510.) ar.0 ‘O tepets voum “EXAnuiKe Trepteppawe TOvSs €LOLOVTas.
69 [In loc. supr. citat. (ibid. n. 1.) Quod idcirea hic retuli, non quod scripturam eam probem, sed ut stu- diosus lector perspiciat, quam peri-
culosum sit conjecture suze indul- gere. Etenim antiquarius, qui codi- cem illum descripsit, cum asper- sionis aque mentionem fieri videret hoc loco, id more ecclesiastico fac- tum esse credidit. Quasi non et Pagani hujusmodi aspersionibus a-
uz lustralis usi fuerint diu ante
hristianz religionis exordium. No- ta sunt veterum Grecorum srepip- pavtnpia. Grischov. |
70 C. 6. (t.g. p. 470 a.) Ut in ec-
§ 8. iv. I. of ancient churches. 59
prohibits any to be buried in the church, but allows of it in the atrium, or porticus, or exedre, of the church. Which I note, only to shew what use these parts of the ante-temple were put to. But of this more when we come to treat of cemetries and the funeral rites of the ancient
Church.
(ops isl acaia Of the interior narthex, and the parts and uses of it.
1. Havine taken a view of the exterior narthex, or outward Of the ante-temple, we are next led by Eusebius into the interior nar- sand ae thex, or ante-temple within the church. For in such stately porches structures as that of Paulinus was, the narthex, or zpovdos, pee . which I English ante-temple, was a name common to more the church. parts than one. And in some of the most magnificent churches, as that of Sancta Sophia, as Du Fresne has observed, out of Procopius and Paulus Silentiarius, there were no less than four distinct nartheces. The entrance into the énterior narthex, in the church of Paulinus, was out of the porticoes, or cloisters, before the church, by three inner porches, (ra évdordtw mpé- mvAa, Kusebius calls them,) and as many gates, opening out of them, the middle one being the greatest and highest of the three, as we commonly see in our modern cathedrals, only with this difference, that those fronted to the east, and ours to the west. It had also porticoes adjoining on the north and south7?, and as many porches and doors to enter out of them. These porches, in such churches as had no other ante-temple, served to receive the first class of penitents, called the mourners, which otherwise were remitted to the atriwm and porticus be- fore the church, as I have shewed already 72, in the temple of Paulinus. And these things are accurately to be observed by those who would not mistake the Ancients, when they seem to speak differently of the place of mourners. Du Fresne has also
clesia nullatenus sepeliantur, sed Jerusalem. (v.1. p.598. 30.) "Apdi
in atrio, aut [in] porticu, aut in & ékdrepa ta mAevpa Sittdv crow
exedris ecclesiz. [al. extra eccle- dvayelwy re kat katayeiwy didvupor ra-
siam. | paotdades TO pyket TOD vew ouve&erel- 71 See also Euseb. de Vit. Con- vovro.
stant. 1. 3. c. 37. of the Church of 72 See ch.3. s.5. 0.57, preceding.
60 VIII. iv.
Parts and uses of
observed, out of Paulinus Nolanus7?, that these porches and gates are sometimes called arcus, from the manner of their structure, which was arch-work; and apsides for the same rea- son, for apsis denotes any thing that is framed in the figure of an arch or a convex, as the heavens; and therefore he thinks the thirty-second canon of the third Council of Carthage7? is to be understood of this place, when it says, ‘ that such peni- tents as had committed very notorious and scandalous crimes, known to the whole Church, should have imposition of hands before the apsis;’ that 1s, before the porch or doors of the church. Here it was also that the poor of the Church placed themselves, both before and after divine service, to ask alms of such as came from the altar. Which custom is mentioned by Gregory Nazianzen 74 and St. Chrysostom 7°, who elegantly, after his manner, upon this account styles the poor and aged, and the lame and the blind, ‘the guards of the royal palace,’ meaning the church.
Of the 2. Being entered by these gates into the church, the first narthex, 1 be ays ees is th s
npévaos, or Place that occurs to our view 1s the mpovaos, or ante-temple, ferua. within the walls. This in the modern Greek Rituals is always
ealled the narthex, and is peculiarly allotted to the monks or women, and used to perform the offices of rogations, and sup-
72 Ep.12. ad Sever. (p.152.) Alma domus triplici patet ingredientibus arcu. [See Du Fresne himself, Com- ment. in Paul. Silent. p. 537. (ap. aban Hist. Scriptor. t.13. p.204.)
. Cum in Synodo 111 Carthagi- nensi, C. 32, cavetur, ut tis, quorum crimina publica sunt, ante absidem manus imponatur, id videtur intelli- gendum de abside narthecis, ubi consistebant pcenitentes, non vero de absida, seu concha altaris.—It would seem from this that, accord- ing to Du Fresne, absis and absida are not exactly synonymous, as Sui- cer seems to imply, where he states that the Latin fathers always used one or other of those forms. See Thes. Eccles. voce ’Awis. (t. 1. p 612. n. 2.)—See also the Author’s remarks on the same subject in an- other place, b. 19. ch. 2. s.3., toge- ther with the notes thereon. Ep. 7
73 C. 32. (t.2. p. 1171 e.) Cujus-
cunque autem peenitentis publicum et vulgatissimum crimen est, quod universa ecclesia noverit, ante apsi- dem manus ei imponatur.
74 Orat. 16. de Amor. Pauper. (t. Ip: 246 ¢. ) Oi woddoi be avta@v ovde tr aia xuvns Tas mavyyopers pevyou- ow" avTo pev ovv TouvavTiov, eis Tav- tas @OovvrTa dia THY Xpetay, Tavras 8 eyo mavdnpous Kat iepas, ds npeis emt Oeparreig TOY Wuxav e€evpoper, 7] i Kata TE pvaTnptov cuMiovTes, 7) TOIs pdptvar ths addnbcias ravnyupicovres.
75 Hom. to. [Corrige, Hom. 11. in 1 Thess. c. 5; (t. IL. p. 507d.) Aca TovTo yap kat ev rais exkAnoias, kal ev Tots paptupiots mpoxdOnvrat Tov mporruhaiov ol TEevNTES, BOTE Nas €k TS TOUT@Y Geas TrohAny 8exeo Oar THY ae)evav. "Evvdnoov yap, Ort, eis pev Bacrrela Ta emt yns eloepxopevov uav, ovdev ToLouToy eoTiy ide ..... Els 6€ ra évtws Bacideia, THY EKKAN- ciay héyw, k.T.A. Ep.]
61
the inner narthex.
plications, and night-watches in. Here also they placed dead corpses, whilst their funeral rites are performing, as Suicerus7° shews at large out of their Triodion Pentecostarium and Typicum, and other authors. Morinus77 thinks the ancient churches for above five hundred years had no narthex, but were divided only into two parts, the sanectuariwm and aula laicorum, the place of the clergy and the place of the laymen, and that the narthex was first introduced by the Eastern monks in the sixth century. But in this he is evidently mistaken, for though the name, perhaps, be not very ancient, yet the thing itself is; for this was always a distinct and separate part of the church, as any one will easily imagine that considers the an- cient use of it.
3. For the Church, ever since she first divided her catechu- mens and penitents into distinct orders and classes, had also
The use of it for the catechu-
distinct places in the chureh for them. And this lower part of mens and
the church was the place of the energumens, and such of the catechumens and penitents as were Fane called axpodpe- vot, or audientes, that is, hearers; because they were allowed to stand here to hear the Psalms and Scriptures read, and the sermon made by the preacher, after which they were dismissed without any prayers or solemn benediction; as may be seen in the author of the Constitutions7*, and the Canons of St. Basil79, Gregory Nyssen*°, and several others.
76 Thes. Eccles. voce Nap6né. (t. 2. p.391.) Nap@né est locus in eccle- sia, etsi alii extra ecclesiam ponant : cujus frequens mentio in libris ec- clesiasticis Greecorum. ‘Triodion in Sabbato sancto: “H de mpatn apa Wadderar €v TH vapOnxt cpoiws, Kai ai Nowra Aetat WadXovtat 6poiws ev T® vapOnx. Pentecostarium in Do- minica resurrectionis : Kai &epxo- peda dmavres ev TO vapOnke dua Tov Bopeiov HEpous, KpaTouvTes Kal Ta K7)- pla nepeva. Typicum, c. 25. Kai Tovovpey ev TO vapOnxe Travvvxida eis ros KowunOevras.
77 De Peenitent. 1. 6. c. 1. 8. 10. (p. 357 a. 3.) Secundum [est] nus- quam apud antiquos auctores nar- thecis mentionem fieri. Antiqui enim Greci, ut et Latini, ecclesias in duas tantum partes distinxerunt, in au-
lam sive atrium laicorum, et sanctu- arium, in quo consistere episcopis, presbyteris, et diaconis tantum lice- bat. Sanctum non modo iepareiov, sed szpissime Bjpa vocarunt, ut et dywov Tay ayiey, quandoque etiam aduta, avaktopoy, et ikacthpiov. U- surpari ccepit vap@né in ‘Typicis et Euchologiis post annos a Christo nato quingentos. ‘Tum enim orien- tales monachi cceperunt ecclesias in tres partes dividere, iepareiov, vadv, kal vapOnka.
78 L. 8. c.5. (Cotel. v.1. p. 392.) Kal pera tiv avayvecw Tov Népov kal Tav Ipodytav tev Te Exio rod ov nav kat Tov Ipdgewy kai Tov Evayyehiov domacdgGe 6 xetpotovnbeis TH €K- KAnolay .... kal pera Thy Tpocpnow mpoohanodro TO La@ Aédyous mapa- KAnoe@s” Kal mAnpocavros avTov TOY
penitents of the se- cond order.
62 Parts and uses of VIIL. iv. Also for 4. Hither also both Jews and heathens, and heretics and J l wed be Ss > thene, he. Schismatics were sometimes allowed to come, to hear the
dae = Scriptures read, and the sermon preached, because this part to hear in. Of the service was for their edification and instruction. The Council of Laodicea*!, indeed, prohibits heretics to come within the church. But in Afric and other places it was allowed: for in the fourth Council of Carthage S? there is a canon express to this purpose, ‘ that the bishop shall not prohibit any, whether Heathen, Heretic, or Jew, to come into the church, and stay there to hear the word of God, till the time of the dismission of the catechumens.’ And it appears further from several, both of St. Chrysostom’s and St. Austin’s Homilies, that this was the common practice. Now then it is reasonable to suppose, that all these had their station together in the lower part of the church, called the narthex, or what-
This not
the place of the font, or b: the font, or
ever other name it went by.
5. Dr. Beveridge and some others seem here also to place
aptistery, as in our modern churches.
But there
baptistery, is nothing more certain than that, for many ages, the bap-
THs didackahias Adyov .... avaorav- Tay amravrav 6 dudKovos Ee by ov Twos ave Bay Knputrera” Mnres T@v akpo@pever’ pnTis TOV atioTev.
79 C. 75. (Oper. Basil. Ep. 217. Canonic. Tert. | ( (CC. t. 2. p. 1753 b.) ‘0 aden idia ek marépos 7) €k pa- Tépos ovppravOels, ets otkov Y 7 POTEUXT|S uy) emurperrea Oo mapeiwat, €ws ay atro- OTH THS Tmapavewov Kal aOepirov m™pa- Eeas” pera de 7d eNOeiv cis ovvaic6n- ow Hs poBepas dpaptias [€xeivys, | Tpretiay TporkhaeTo, 7H Ovpa T@v EUKTNPLOV | olk@v TapeoTHKas, kal bed- pevos TOU aod gtatdvtos emt Thy TPorevxny, éore Exagrov peTa TUp- madeias t bmep avrov exreveis roveto Oat mpos tov Kupiov Tas Benoers® pera de rovro, a@\Anv Tpreriav cis axpoaow peovnv mapadexOn7, kal adkovov Tar
ypapar [al. tps ypapjs] Kai 7s du- SackaXias exBaddéo8, Kai pa) Ka- raf.ovg bo Tpooevyns* erevra ctmep pera Saxptor eSeCn oer avrny, Kat mpooerere T® Kupio pera TUT PLL prov kapdias kal TATEWMTEDS loxupas, bd608a autre inérrecis ev dors Tpiow erect’ Kol ovTa@s, emeday Tos
Kaprrovs ms peravoias afious emoel- Era, TO dexdt@ ere eis THY TOV Ti- OT@V edxny dexdijra, xepis mpoopo- pas* kat dvo ¢ em ovortas els THY EvxnY Tois TLETOLS, OUT AowTToV KaTa~Lova Ow THs TOU ayabod Kowwvias.
80 Ep. ad Letoium, C. 5. (t. 2. P. 120 b. ) Tperevvea yap ciow evavrol, kad” €kagTov Babpov THs evvados TOV erav optabeions, @ oore ev pev T@ Tav- TeeL apopiope jevvaeri xpovov dva- yeverOa a dmretpyopevov ™s exkhyoias® aia b€ tocatta ern ev TH akpodcer Tapapetvat, povns Tav Odackddwy Kal THs TaYV ypapay akpodoews, kal peta THs TOV aov GvaTacews a€Lovpevor, Kaas
81 C. 6. (t. 1. p. 1497 a. ) Tepi TOU, Ha ovyxeopely ToUs aipercKois elovevar eis Tov oikov TOU Geod, emLpevoytas TH aiperet.
82 C, 84. (t.2. p. 1203 d.) Ut epi- scopus nullum nrghibeas ingredi ec- clesiam, et audire Verbum Dei, sive Gentilem, sive Hereticum, sive Ju- dzum, usque ad Missam Catechu- menorum.
the inner narthex. 63
§ 4,5, 6.
tistery was a distinct place from the body of the church, and reckoned among the exedre, or places adjoming to the church. For which reason I omit speaking any further of it here, in- tending to do it more fully in the latter part of this Book, when I come to the eredre of the church.
6. If it be inquired,—Why this part of the church was called narthex ? I answer, because the figure of it was sup- posed to resemble a ferul/a, which was the Latin name for it, that is, a rod or staf. For any oblong figure, or dromical, as the Greeks called it, was by them called a narthex, as Suicerus and Du Fresne have observed out of Theodosius Zygomala *?. And therefore this part of the church being a long but narrow part, across the front of the church, was termed narthex, or ferula, upon that account. And it is further to be observed, that some churches had three or four nartheces, but those without the walls; for the porticoes or cloisters of such churches as Sancta Sophia, which were built
as in our modern churches.
Why called narthex: and of the different sorts of nartheces in several churches.
to the north, and west, and south of them, were called nar-
theces, as Du Fresne *+ shews
83 Ap. Crucium, Turco-Grec. (p. 201.) Hay Spopixdy vapOn€ kadetrat.
$4 In Paul. Silent. p. 534. (ubi supr. t.13. p. 203.sub calc. col. dextr.) Quatuor porro in Aide Sophiana nartheces statuit Codinus: *Azo rod Bnpatos péexpe Tov Teaodpev vapbn- kov. Ut et Anonymus: Kat ra@v treo- cdpev vapOnkav Katexpvowoe Ta dpopa €& vehivov xpuvcov apumpo- tata. Sed jure addubitari potest, an hoc loco quatuor aliquas por- ticus exteriores innuerit, binas sci- licet ad occidentem, et duas alias ad septemtrionem et meridiem. Quod quidem indicare videtur idem Anonymus, scribens Justinianum statuisse, (an vere, alii viderint,) ut, quisquis pro delictorum modo ar- ceretur a sacris, in his quatuor nar- thecibus staret: quo quidem loco divas nartheces vocat, incomperta mihi ratione, nisi forte quod ad templi ines haberentur porticus iste exteriores. Certe tertium nar- thecem ejusdem Audis Sophianz ob- servare est in Sexta Synodo, Act. 18., ubi dixvpBador ev rpite vapOnke peyaAns ekkAnoias statuitur, nullo
out of Procopius and Paulus
alio indicio: qui quidem tertius nar- thex prima fortassis fuerit e tribus porticibus, quas ad occidentem AXdis Sophiane stetisse scribit Paulus Si- lentiarius, queeque eEaratros vapOn& videtur nuncupari apud eundem Anonymum, p.248. Nam auctor est Goarus, etiamnum Grecis ¢€@vap6n- kas exteriores porticus, ut interiores éowvapOnkas, dici. Porro dcxvpSa- ov, ni fallor, locus est constans duabus trullis, cupBadiceés, seu in modum cymbali, quemadmodum fuit major edis trulla, exstructis. Ita rpixvpBarov tov tlvKanornpiov memorat alicubi Codinus in Orig. Jure igitur Allatius hee verba de narthece infert: Narthex vero extra ecclesiam forte an antiquis tempori- bus fuerit, non disputo. Nam ut nartheces, quod ex predictis satis patet, olim extra ecclesiam, sett po-