An account of the churches, or places of assembly, of the primitive Christians from the churches of Tyre, Jerusalem, and Constantinople described by Eusebius : and ocular observations of several very ancient edifices of churches yet extant in those parts : with a seasonable application / by Sir George Wheler ...

CHAP. X. The Application to the Church of England.

THis ORDER might with as much Ease be Accom∣modated to Our Church, as it was to the Primitive; since it is so happily Restored to the Purity of the Primitive Doctrine and Government; and not a little Ad∣vanced towards the Ancient Disci∣pline.

For, Blessed be God, we have an Orthodox and Learned Clergy; consisting of Bishops, Presbyters and Deacons: And to these adhere as Pious, Noble, and Well-informed; not to say as Learned a Laity, as any Age of the World can boast of, and few Equal.

Who both Delight and Rejoyce in the Regular Reformation of

Our Catholick, I mean Orthodox Church; who in a Pure Consci∣ence, and Upright Sincerity, em∣brace Her Reverend Form of Wor∣ship, Appointed and Ordained by the Church and State, after ma∣ture Deliberation in divers Synods and Parliaments. That admire the Prudence, Moderation and Tem∣per of Our Reformers, and so fervently Love to perform their Devotions in Sincerity and Truth, accompanied with that Beauty of Holiness that She directs; for the setting forth the Glory of God, and setting forward the Salvation of All Men. These ought to be look'd on as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Faithful, and Perfect of the Ancients; of whom the Scripture speaks, and the Ancients are not silent.

But there are some, who thô they are well Instructed, and Believe well, and Externally con∣form to the Rules of the Church;

yet are highly wanting in the Practice of Holiness of Life and Conversation. These ought (in great Compassion to their Souls) to be made sensible of their Dan∣ger; and for their Recovery ought to be Considered and Intreated as Penitents.

There are yet Others, who acknowledg the same Orthodox Faith that We do, and are (as far as we know) Pious and De∣vout; yet Divide from Us upon the Account of Discipline, and Form of Worship: Who having been Misinformed concerning Us, have thereupon forsaken Our Communion in Prayers and Sa∣craments: Yet I know they would be contented to hear Ser∣mons, and the Holy Scriptures, Read with Us. Therefore why should we not have Our Sermons at such a Convenient time of the Service, as may Invite Them to come and be Our Auditors, for their further Instruction, concern∣ing

both Themselves and Us? Which might in time Reconcile them Entirely to Us; being the Thing We so much wish and de∣sire. This requires but the Alte∣ration of One Indifferent Rule, and no Substantial part of the Liturgy.

And what more Convenient Time than the Beginning, either before Morning or Communion-Service, when Mens Senses are fresh, and open for Instruction?

After These are several Others, as Quakers, &c. who want Instru∣ction; and thô Aged, yet are Children in the Knowledge and Grace of Jesus Christ. These are truly Catechumeni, and are by all means, to be Invited to hear Reason and Religion, and to be instructed in their Dissenting Ar∣ticles of Faith and Good Manners: For whom Sermons and Cateche∣tical Discourses (such as are usu∣ally discoursed to Children, and are most plain and easie) are most

Proper. For to such all Sorts of Mankind might properly come, who may not be Admitted to Holy Mysteries, nor Devotions, without Impiety and Profanation of them. Yet such ought, and perhaps would be willing to hear the Holy Scriptures a Sermon or Catechizing; which might prove for their Edification, and in time their Effectual Conversion. So that if I were worthy to be heard, That Rubrick, and that Part of the Act of Ʋniformity (concerning Sermons) should be the first that I would beseech the Church to alter; as the only ab∣solutely Necessary one, I know, to be Altered in our present Cir∣cumstances; whereby all that are not Reconciled, so as to be in Communion with Us, might have the Liberty orderly to leave the Congregation, when the Sermon or Catechetical Discourse is ended. As to Penitents, They might be Assigned another Time, as the

Synod (with Respect to this Ca∣non, and our Liturgy) might Ad∣vise

But because the mixture of the Assembly makes great Disorder and Confusion in their Leaving the Congregation; therefore it would yet be more commodious, if Dissenters had a particular Place assigned them for that Rea∣son.

It would not be a matter of any great Difficulty, or Charge, to Accommodate Our Churches ac∣cording to the Manner of the Primitive Church: Especially the Cathedrals, where they have Space enough to do this many ways: They being neither Encumbred with Pues, nor otherwise straitned. It is but Removing their Shrines or rather Screens in most of them. And the Holy Table stands where it Anciently did; and setting a Reverend Pulpit, Adorned with the Commandments, in the place of the Throne.

Thus within the Choirs would be sufficiently Capacious for the Faithful, and within the Rails for the Clergy and other Ministers: And then there would be sufficient Place for Dissenters of all Sorts in the Iles, with Liberty to come and go when they think sit; or rather by the Admonition of the Mi∣nister.

Or as it is in some Churches yet: The Sermon might be first Preached in the Body of the Church, according to S. Chrysostom's Way: which prevailed in After-Ages; and then the Clergy and Faithful might retire thence to their Devotions: First to the Choirs for Morning-Service; and then at last within the Chancel, or Rails for the Communion.

The Church of Canterbury (till within this two or three years) had the Morning Prayers at Seven or Eight of the Clock in the Morning; the Sermon at Ten in the Audit house; and then the rest

of the Communion-Service, and Communion, in the Choir.

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

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

of the Body of the Church: So that there only needs a Decent Place, with a Rail to be before it, to place the Communion Table in.

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

The Cathedral at Geneva is just so accommodated (to the best of my Remembrance;) which perhaps was the very same manner with the Ancients, till they had the

Magnificence of the Empire, to accommodate them with Richer Materials, and greater Splendor.

In some of their Churches, I have observed their Communion-Table kept within this; especially at Blois; and, as I am since In∣formed, in several Places. There∣fore, I wonder that their Learned Monsieur Colomiés, should make this a matter of Reproach to them, as therein to dissent from all An∣tiquity. I must needs avow with all the Respect I ought, that that whole first Chapter is a great Mistake: For the French Churches have this Separation from the rest of the Church, for the Ministers and Consistory, which are their Clergy. And Women and Men do not sit promiscuously together, but on Benches by themselves: And in many Churches, in a Part of the Temple by themselves; as at Blois (I remember) the Women sat in the Middle of the Church, and the Men as their Guard round

about them, nearer to the Walls. But he makes the best Amends he can now make, by confessing his Error, and the Juvenility of the Treatise.

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

There is also a Rubrick, Re∣quiring the Men decently to Place themselves at the Right-hand, and the Women at the Left, at the

Celebration of the Lord's Supper, in the first Common-Prayer Book of King Edward the Sixth.

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

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

For the Week-Days, when only the Assembly of the Faithful, or Penitents of our Communion are Expected, I see no just Reason to Alter any thing in Matter or Order, in Morning or Evening Prayer: Only the Penitents, by the Admonition of the Deacon, might Leave the Congregation, if any there, after the Belief.

On Sundays also, when they say the Morning Prayer. Early, between Six and Nine the same Order might well still continue.

But when the Assembly of the whole Congregation is expected, it might well be done in the An∣cient Order, with these few Alte∣rations:

At the Appointed Hour, whilst the Congregation is coming toge∣ther, might be Sung a Psalm in Metre; either out of those al∣ready in use, or rather another better Edition, set forth by Au∣thority, collected out of the best of the Several Editions of them; done by several Hands. As I do not doubt, but there was Autho∣rity for those in use, when first set forth. For not only that at the Front of them testifies as much, in the oldest Editions; but also there is a Form of Prayer and Thanksgiving set forth by Queen Elizabeth, and Her Council,

wherein one of those Psalms are ordered to be Sung, not long after that Edition, in the same Reign in which they came forth.

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

Then might follow the Ser∣mon.

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

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

With the Heart man believeth unto Righteousness, and with the Mouth confession is made unto Sal∣vation.

Let us therefore make Confession of our Christian Faith.

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

Then might follow the Com∣mandments, after some such Sen∣tence of Scripture as this:

Ye say, you believe there is One God; ye do well:

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

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

Let us therefore also keep God's Covenant, and consider his Com∣mandments to do them.

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

I am the Lord thy God &c.

1. Thou shalt have no other Gods but me.

Answ. Lord have mercy, &c.

The Sum of all which is Love.

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

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

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

Then might follow the Litany in the Morning; and Dearly be∣loved Brethren, Confession and Ab∣solution in the Afternoon.

After the Litany, all under Censure might be admonished to Depart.

Then the Exhortation for the Communion. Then when there is, and where there ought to be a Communion, may follow the

Sentences, Collection and Offer∣ing, &c. as Appointed. When there is none; after the Offertory, the Lord's Prayer, the General Prayer, Collects, and General Thanksgiving.

Then to Conclude with,

The Peace of God, &c.

At Evening: After a Psalm, as before; or the Psalms, as Ap∣pointed; or both; might follow the Lessons out of the Old and New Testament, as Appointed; the Catechism, and then the Ser∣mon.

Then the Belief, and Com∣mandments, as before; or instead of the Commandments the Com∣mination, as in the 27 th Chapter of Deuteronomy.

Then the Dissenters to De∣part.

And then one or more of the Sentences of Scripture for Re∣pentance. Then the Exhortation, Confession, and Absolution.

Then the Penitents admonished to Depart; And then the Salu∣tation of Peace.

The Lord be with you.

Answ. And with thy Spirit.

Then the rest as follows, and according as it is Appointed.

So you see that the Primitive Order of Divine-Service, might be adapted to our Present Liturgy without altering any thing of the Matter, and not very much of the Manner of it.

Now that such things, for the Glory of God, and the Peace of his Church, may (by the Law∣ful Authority of the Church and State) be Altered, and otherwise Established, Our Church acknow∣ledges in that excellent Preface to the Common-Prayer Book, Con∣cerning Ceremonies; why some be Abolished, and why some are Retained. Which is so Pious,

Discreet, and Rational an Account of those things, that it seems wonderful, that it did not satisfie all Men of either Piety, Learning, or Reason.

And indeed, I see no Reason why Men should fall out at all about Innocent Ceremonies, since we find the Earliest Times of the Universal Church, did not con∣cern themselves about such small Differences in Indifferent Practices of divers particular Churches. As is manifest from that Excel∣lent and Pious Epistle written by S. Irenaeus to Victor Bishop of Rome, touching the Observation of Easter. Wherein he shews va∣rious Uses of divers Provincial Churches, in Fasts, Prayers, Building of Churches, Worship¦ing of God in them, and keeping Easter it self. And yet they did not fall out about that, nor make a Schism in the Church upon such Frivolous Accounts.

I wish our Dissenting Brethren would be followers of that Excel∣lent Example and Temper; and not Divide their own Church upon such Accounts, but strive toge∣ther with Us to keep the Ʋnity •••• the Spirit in Bonds of Peace.

Now lest I should grow Te∣dious about Small Matters, at a time when such great and weighty Concerns are under Consideration in Church and State I will come to a Conclusion; hoping that I shall not be overmuch censured with Impertinency, for spending so much of my own, and the Readers time, on this Subject: Since it was so wise a Man that said,

He that despiseth Small things shall fall by little and little.

Those that consider, that it is about such small things, if the Reverend and Decent Worship of God may be so called, that a very Great part of our Nation have

Separated themselves from the National Church, will be of ano∣ther mind. For if Mediums might be found out, to bring us to such a Right understanding with each other, as would bring us to Agree 〈◊〉〈◊〉 Worship God together, in Ʋnity of the Spirit; in the Bonds of Peace; in Reverence and Godly Fear; in the same Spirit with Truth, without excluding Decency and Comly Order. Certainly, as there is nothing more desirable in this World; so nothing should be more earnestly Endeavoured by those that have the Weighty Charge of Christ's Sheep and Lambs, com∣mitted to their Charge, than to bring them into Christ's Fold; to be at perfect Unity in Faith, and Charity in Doctrine and Pra∣ctice. And I must profess my Ignorance to all the World, of any more Effectual Means, than the Laying before the World, the Pra∣ctice of the Apostolical and Primi∣tive Christians, next to the Scrip∣tures,

concerning these Things, to bring this to pass.

Those certainly are the Aliquod tertium, in which if we could (as we ought) Agree, we might have hopes in a short time to Agree with one another.

Which I beseech God of His Infinite Mercy to grant, for the Healing of Schism, and Preventing of Vain-jangling, Heresie, and the Effusion of Christian Blood in all Lands; through the Merits and Mediation of Jesus Christ, Our Lord and only Saviour.

FINIS.

Notes

• Parallele de la Pra∣ctique de l' Esglise Ancienne, & de celle des Prote∣stans de France, &c.
• Jam. 2. 19,
• ver. 26.
• Psal. 103. ver. 18.
• Euseb. Eccl. Hist. lib. 5. c. 24.
• Socrates, Lib. cap 22. p. 287. D.