PEr legi Tractatum hunc De Templis, in quo nihil reperio sanae fidei, aut bonis moribus contrarium, quo minùs cum utilitate imprimatur.  
Tho: Wykes R.P. Epis: Lond: Cap: domest: Ex aedibus Fulham: April: 13. 1638.   

De Templis, A TREATISE OF TEMPLES: Wherein is discovered the Ancient manner of Building, Consecrating, and Adorning of CHURCHES.  
LONDON, Printed by R. Bishop, for Thomas Alchorn, at the Green Dragon in S. Paul's Churchyard. 1638.   

To the thrice noble and right pious Knights, Sir Paul Pindar, and Sir john Wolstenholme.  
Most Worthy Knights,  
YOur loves to Churches is so great, that I presume this little Treatise, for its argument's sake, will easily find your favourable acceptance. The which I humbly present unto your view: together with my best service to your commands,  
Your humble servant R. T.   

The Contents of the Chapters.  
Chap. 1. 
OF the word Temple, and why not used by the Primitive Christians. pa. 1  Chap. 2. 
Divers names of the Temples of the Gentiles. 7  Chap. 3. 
Divers names of the jewish Temples. 11  Chap. 4. 
Divers names of Christian Temples. 16  Chap. 5. 
The definition of a Temple. 33  Chap. 6. 
Of the form or figure of Temples. 38  Chap. 7. 
Of the parts of Christian Temples. 50  Chap. 8. 
Of the situation of Temples, and why Eastward? 59  Chap. 9 
Of the Rites, and Ceremonies, used at the Dedication of Heathen Temples. 73  Chap. 10. 
Of the Dedication of the jews Temples. 82  Chap. 11. 
Of the Consecration of Christian Temples. 89  Chap. 12. 
Whether yearly Feasts observed upon the days of Dedication of Christian Churches, be lawful? 98  Chap. 13. 
Of the ends, for which Temples were built. 108  Chap. 14. 
How the whole world may be said to be a Temple. 114  Chap. 15. 
How every particular Christian may be said to be the Temple of God. 129  Chap. 16. 
How the Body of Christ, and how the Blessed Virgin Mother, may besaid to be the Temples of God. 134  Chap. 17. 
Of the multitude, and splendour of Heathen Temples. 139  Chap. 18. 
Of the Magnificence of the Jewish Temples. 157  Chap. 19 
Of the Builders of Christian Temples. 169  Chap. 20. 
Of adorning Christian Temples. 176  Chap. 21. 
A decent form of building and adorning a Church. 183  Chap. 22. 
Of Burying in Churches. 204  Chap. 23. 
Of the Privileges and Immunities of Temples. 214  Chap. 24. 
Of the right use of Temples, and how they are abused. 220  Chap. 25. 
Of the rewards which such receive, who built and adorn Churches. 229    

ERRATA.  
Page 3 for id est, r that is, p 17 r locus quo, etc. p 25 r donours p 53 r quo conditur, & quo Ponitur. p 56 r ἐν ἐιρήνῄ, p 76 r Capitolinus, p 96 r celebrandas, 105 r in all time's p 115 r erected, p 116 r opinion, p 120 r which, p 207 & 213 r διδασκαλεῖον.   

A TREATISE OF TEMPLES.  

CHAP. I. Of the word Temple, and why not used by the Primitive Christians.  
TEmpla dicta quasi tecta ampla, so Isidor: Great and ample buildings, are called Temples: according with that of Arnobius, Templum est nescio quid immane, atque amplum. For in old times, only those buildings which were of great, and magnificent structure, were called Temples. So the Capitol at Rome, the Temple of Diana at Ephesus, of Serapis at Alexandria, of Minerva at Athens, were called Temples, being all huge, and stately buildings.  
Rodulphus Agricola derives 
In 2. declam. Seneca.  the word; à templando, because the ancient heathens; before they began to build, templabantur, id est, did curiously view, and observe the auguries of the Soothsayers, that they might more prosperously succeed in the erection.  
Cornelius à Lapide, derives 
In 2. Cor. cap. 6. v. 16.  it à tuendo, and amplifies his derivation, from the double signification of tueri, to see, and defend, Deus enim (says he) & tuetur & intuetur, God hath always an Eye upon his Church, and will surely defend it, from all its enemies.  
The Primitive Christians, are said not to call their Churches, Temples; and Cardinal 
Lib. 3. de cultu Sanctor.  Bellarmine, gives this reason for it; because the Jewish sacrifices offered in their Temple, were as yet fresh in memory, and might with the name seem still to remain: as also because the Gentiles, called the places where they worshipped their Idols by the same names. So that you shall not often find (if I mistake not) in ancient Christian writers, the word Temple, unless signifying the Temples of the heathen, until the time of Constantine the Great, by whose munificent piety, stately, and beanteous Temples were every where erected, the Temples of Idols destroyed, and the Christians enjoyed public liberty, throughout the whole world, than also was the name Priest, more frequently applied to the Christians, as appears in the writings of S. Hilary, S. Ambrose, S. Augustin, and others.  
Laelius Bisciola is of opinion, 
Lib. 17. cap 19  that the Primitive Christians had no Temples, their poverty was not able to erect so stately, and glorious buildings, as were called Temples. Nor if they had been able, would the Gentiles have suffered them, for we read in Ecclesiasticque stories, that they pulled down their humble, and low Oratories: Besides, it was not lawful, for any to build a Temple, unless the ground were first hallowed by the Idolatrous, and superstitious ceremonies, of the Augurs, which the Christians could by no means endure.   

CHAP. II. Divers names of the Temples of the Gentiles.  
DElubra, were sacred structures of the Gentiles, so called (as Isidor saith) à diluendo, for they had fountains belonging to them, in the which they were wont to wash, before they entered into them, for which reason (saith he) well might our Temples be called Delubra, at whose entrance stands the sacred Font, by whose water, we are cleansed in Baptism from our sins. But those Temples have been so polluted, by the sacrilegious Idolatry of the heathens, that all Christian writers, (unless the Poets for verse sake) abhor the very word.  
Fana, were a kind of Temples, so called, à fando, says Festus, from certain words uttered by the Priests, when the bounds of the ground whereon they stood were first limited. Others think they were so called à Faunis, from their Gods Fauni, to whom they were dedicated.  
Saint Paul speaking of 
1 Cor. 8. 10  the Temples of Idols, calls them Idolia, receptacles of vain Idols, and feigned deities, in which they were kept, and worshipped, and in which they kept feasts with the meat which was offered in sacrifice to the Idols, of which kind of feastings, Herodotus speaks, and also Virgil. 
Lib 8. Aeneid.   
The Turks have their Fana, some greater than others, all which in their language are called Moschits or Mosquitas, the greatest of all, is that of Sancta Sophia at Constantinople, of which more hereafter.  
In Japan, the chiefest Temple (they say) of 13000. is called Denix, from the name of their Idol Denichi, which they worship under the form of the Sun, the Moon, and the Elements.   

CHAP. III. Divers names of the jewish Temples.  
THe Jews, before salomon's Temple was built, had their Tabernacle, which they called the house of the Lord. So we read, how that Elcana brought 
1 Sam. 1. 32.  Samuel to the house of the Lord in Silo, where is meant, the Tabernacle, for the Temple was not then built. The word is a diminutive à Tabernâ, which signifies any house, fit for habitation, à tabulis, because they were usually enclosed with boards, but though built of other matter, custom still retained the name.  
The Jews Tabernacle had the form of a Temple, but was made as the Tents and Tabernacles wherein the Jews dwelled at that time when Moses built it.  
The first part of the Tabernacle, in which was the Candlestick, the Table, etc. was called the Sanctuary, and into this first Tabernacle, all the Priests might enter, and at all times, but into the second, which was called Sanctum Sanctorum, might the high Priest only come, and that but once every year, not without blood, which he offered for himself, and for the errors of the people, as we read Hebrews 9 2. A sanguine, from blood, saith Isidor, comes the word Sanctum, for the ancients accounted nothing holy, Nisi quod hostiae sanguine esset consecratum, unless it were hallowed, with the blood of a Sacrifice.  
That most sacred place of the Tabernacle which was called Sanctum Sanctorum, the holiest of holies, because it contained in it, the most holy things which appertained to the Jewish religion, was also called Oraculum, the Oracle, from the Divine answers, which therein were uttered by the voice of an Angel.  
The Jews had also, besides the Temple of Solomon, certain other edifices dedicated to the worship of God, which were called Synagogues, from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assemble or gather together, in these houses it was lawful to pray, to preach, or dispute, but not to offer sacrifices. The Temple was as it were the Cathedral Church, the Synagogues as petty parish Churches belonging to it. The fare distance of the Temple, was the first occasion of building these Synagogues; to which those Jews that dwelled in remote places, might repair in stead of the Temple, like to our Chapels of ease in great Parishes.  
We often read in holy Scriptures the Temple called the house of God, the house of the Lord: and our blessed Saviour, from the chiefest service men do in it, called it Domus Orationis, 
Mat. 21. 13.  the house of prayer.   

CHAP. IU. Divers names of Christian Temples.  
AS Synagoga amongst the Jews, so the word Ecclesia, amongst Orthodox Christian writers, signifies not only the Congregation of the people of God, but the place also where the Assembly meets. Ecclesia dicitur (saith Saint Augustin) quò Ecclesia congregatur, the place where the Catholic Church meets together, is called a Church.  
Basilica, is often read in Saint Angustin, and other Fathers, for a Temple: Bellarmin saith, that 
Lib. 3. cap. 4. the cult. Sanctor.  the same place may be called a Temple, as it is destined to God's worship, and a Basilica, as it is the ornament of some Saint's Sepulchre, and so, is both a Temple to God, and a Tomb to his Martyrs. King's Palaces, were of old called Basilicae, from Βασιλευς, a King, and the sacred Temples, dedicated to the King of Kings, may well be so called. Basilicae were also certain buildings adjoining to Market places, where the Judges sat, and decided Law cases, mentioned by Plinius secundus in one of his Epistles, Descendebam in Basilicam julianam, sedebant judices. etc. I went into the julian Basilica, where the Judges sat. These Basilicae, saith Baronius, were 
Martyrol. Rom.  by a happy Metamorphôsis, changed into Christian Churches, and still retained their old name, as may be gathered by that of Ausonius 
In gratiarum actione pro consolatu.  to Gratian: Basilicae, olim negotiis plenae, nunc votis, votisque pro tuâ salute susceptis: Those Basilicae, which erst while were thronged with public negotiations, are now filled with prayers, and wishes, for your Majesty's prosperity. And the agreement in form of the ancient Christian Churches, with these Basilicae makes the opinion very probable; for the Basilicae were diverse galleries or porticues, joined together, standing upon columns, equally distant, as Vitruvius teaches.  
Churches built in remembrance of some Saint or Martyr, were called Memoriae; Saint Augustin uses this word often, in his book of the City of God, Memoria 
Lib. 22. cap 8.  Martyrum ibi est Mediolanensium, Gervasii, & Protasii: There (saith he) is the Memorial of Gervase and Protase, both Martyrs of Milan. And elsewhere, Nos Martyribus nostris, non Templa sicut Diis, sed Memorias, sicut hominibus mortuis, quorum apud Deum, spiritus vivunt fabricamus: We erect not Temples to our Martyrs, as if we thought them gods, but Memorials, as to men whose souls, we are sure, live with God.  
The same Temples which the Latins call Memoriae, the Greeks' call Martyria, which at first were only those Churches, in which the bodies of holy Martyrs were interred. Afterwards other Churches shared in the name, so that famous Temple of the Resurrection of our Saviour, at Jerusalem, (built by the singular care, and piety of Eustace, a Priest of Constantinople, as Saint Hierome writeth) was called a Martyrie, because is was a Testimonial of our blessed Saviour's Resurrection.  
Christian Churches are also called Tituli, so Prudentius, Parte aliâ titulum Pauli, etc. now the chief Churches only, which in Rome belong to the Lords Cardinals, are called Tituli.  
There are in Rome certain Churches called Diaconiae, Deaconries belonging to the Cardinal Deacons.  
They were at first, houses of public hospitality, having Oratories adjoining to them, in which the Deacons ministered to the necessities of the poor fatherless children, and widows.  
Parochia or rather Paraeciae, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are Parish Churches, ordained for a certain number of neighbouring inhabitants, who are to receive from the Parish Priest, the holy Sacraments, and all things else, needful for the Salvation of souls.  
A little place, ordained only for prayers, is called Oratorium, an Oratory, in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a house of Prayer.  
Oratories adjoining to Temples, are called Cubicula, Closets. Pope Leo is reported by Anastasius, to have ordained diverse Clergy men, to be Cubicularii Keepers, or Clerks of the Closet.  
A Chaunterie so called a Cantando, is a Church or Chapel, endowed with Lands, or other yearly revenues, for the maintenance of one or more Priests daily, to sing Mass for the soul of the donour and such others as they did appoint.  
The heathens had certain sacred places, which they called Sacella, and those little Churches, or rather parts of great Churches, which are divided from the body of the Church, by iron bars, or latices, are by the Christians so called.  
These Sacella are also called Capellae, Chapels, of which Honorius in his Sermon of Saint Martin, saith thus; Sancti Martini Capa, Francorum Regibus ad bella euntibus, pro signo anteferebatur, & per eam hostibus victis, victoria potiebatur, & Custodes illius Capae, usque hodie Capellani appellantur: The French Kings (saith he) had Saint Martin's Cap carried before them to battle, for an ensign; and those clergy men, who carried it, were called Capellani Chaplains, and the place where it was kept, was called Capella.  
The Greeks' call their Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy place, they called it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is God's house where he dwells, though some think rather from the Hebrew word Naghan, which signifies beauty, since nothing ought to be so beautiful, as the Temple, whence that of the Psalmist. That our daughters may be as the corner stones polished after the similitude of a Temple.  
We call our greatest Churches Cathedrals, because they belong ad Cathedram Episcopi, to the Episcopal Seat; they are also called Ecclesiae Episcopales & Baptismales, also Mother Churches. For in the primitive times (either in imitation of Saint john's baptising of Christ in the river Jordan, or rather quia nondum Oratoria vel 
Lib. 2. cap. 14. Eccl. hi.  Baptistoria in ipso exordio nascentis Ecclesiae poterant aedificari; as venerable Bede thinks, because they were unprovided of Fonts and Churches, therefore) the rites of Baptism were performed in rivers and fountains; but afterwards, it was ordered that Baptisterials, or Fonts should be placed in the great Church of every City, wherein the Bishop himself resided, and the right of Baptism belonged to the Cathedral Church only, unless in case of necessity. And these Churches were therefore called Mother Churches. Because that as the people in their mother's womb were borne men, so in the Fonts of Baptism as in the Church's womb, they were borne Christians. In after ages (because of the fare distances of the Cathedral Churches) the right of Baptism was transferred to Parochial Churches; which Churches in regard of the Chapels of ease, and private Oratories belonging to them, may now also be called Baptismal and Mother Churches, to whom only belong the right of Sepulture and Baptism.  
We Englishmen, call the Temple the Church; in the North parts of England the Kyrk, from the Greek word κυριακον, or κυριακη, the Lords house: and Cedrenus speaking of the Emperor Constantin, uses this very word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he makes Temples or Churches, to the honour of God. It is also used by the Laodicean Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not fit to keep feasts in the Churches. And Saint Hierom. often uses the Latin word, Dominicum, or Dominica for the Temple.  
There are certain Churches called Ministers, quasi Monasters à Monasterio, as some think, because the Canons in former times, lived a Monastique life, as appears by their houses, and cloisters, and had all things in common, like as the Primitive Christians had. And hitherto of the names of Temples.   

CHAP. V The definition of a Temple.  
A Temple is by some thus defined, Templum est aedificium Deo consecratum, it is an edifice, consecrated to God. And in this definition is contained the whole nature of any Temple.  
It is an edifice, whether made of wood, or of stone, as marble, Touch, etc. or of metals, as brass, silver, gold, etc. the word signifies, as well poor, and mean buildings, as great, and noble. Ara floribus redimita spelunca frondibus inumbrata: an Altar (saith one) decked with flowers or a cave, or grotto, made of boughs, may be called a Temple.  
It is reported of our own Ancestors the old Saxons, that they used to have public prayers under a Cross, erected in the open fields, which place and structure was to them a Temple. Mosest Saxonicae gentis quod in nonnullis nobilium bonorumque hominum praediis Sanctae Crucis signum Domino dicatum, & cum magno honore in altum erectum ad commodam diurnae orationis sedulitatem solent habere. Hodaperic. Wilibaldi.  
We read also how the holy Patriarch jacob, erected 
Gen. 28. 17.  the stone on which he had slept, for a Temple, and with a seemly reverence pouring oil upon it, said thus. Quàm terribilis est locus iste, etc. How terrible is this place, it is no other than the house of God, the gate of heaven.  
When we say, it is consecrated to God, we not only distinguish it from all profane buildings, but also teach the end, for which it was built. And if by God, we will understand the feigned deities, in this definition may also be comprehended, the Fana and Delubra, of the heathens, as well as the Temples of the Jews, and Christians, or any other, who ignorantly worship the true God; for we read that Saint Paul found an Altar at 
Act. 17. 23.  Athens, with this inscription, Ignoto Deo, To the unknown God, which God (Saint Paul saith) they ignorantly worshipped. Finally, whether you consider the matter, form, figure, situation, etc. of Temples, all are in this definition comprised.   

CHAP. VI Of the form or figure of Temples.  
THe form of a Temple, is twofold, either the external form, which is obvious to every beholder, or the internal form, which bodily eyes, cannot see. That consists in the figure, and outward workmanship: This in the dedication. The external form, of which we intent to speak, depending almost wholly on the fancy of the Architect, has ever been various, and uncertain. The Gentiles commonly fitted their buildings to the nature of their Gods. jupiter Olympius' Temple, was built after the Dorique order, with columns round about the outsides of it; and by jupiter was signified the fire, as by juno the air, whose Temple they builded after the selfsame order, and manner, intending doubtless thereby, to signify, the great strength of the two elements, of fire, and air; as also, the vicinity of the nature of air, in its supreme region to the fire.  
Vitruvius saith, that the Dorique manner of 
Lib. 1. 3. 4.  building, being more strong, doth best beseem the Temple of the more warlike and robustious Gods, as Mars and Hercules, etc. But to Flora, Venus, the Nymphs of the fountains, and the like delicate Goddesses, if you build a Temple, let it be after the Corinthian order, more slender & beautiful, the Capitols & Freezes, graced with curious leaves and carved flowers. To Deities of the middle sort, as juno, Diana, Bacchus, etc. let the Temples be erected after the jonique building, which is the mean betwixt the severe grave Dorique order, and the light slender and effeminate building of Corinth.  
Many of the Temples of the Heathen, in the Apostles times, and in the time of Constantine the great, were converted from Idols, to the worship of the true God, yet still retained their old figure and shape, Alia falsorum Numinum Templa, dirui, alia in meliorem 
Serm. 3 de verb. Apost.  usum commutari consuevere▪ as Saint Augustin tells us.  
Some Temples of the Heathens were converted to the service of the true God: Others were quite demolished. We 
Euseb. de vit. Const. Lib. 3.  read, how that the wicked infidels had erected a Temple, in that very place where our Saviour's Sepulchre was, to their impure Goddess Venus, which Constantin pulled down to the very foundation, commanding also that the stones, timber, and rubbish of it, should be carried fare from that ground.  
Saint Greg. in an Epistle 
Lib. 9 Epist. 71  to Melitus an Abbot, giveth command, that Augustine the Bishop (as I suppose) of Canterbury, and he to whom England owes much for her conversion, should destroy the Idols in England, but suffer their Temples still to stand: Nam Gens illa verum Deum cognoscens (saith he) ad loca quae consuevit familiariùs concurret, and a little after: Duris mentibus omnia abscindere, impossibile esse non dubium est. Qui locum summum ascendere nititur, gradibus vel passibus, non saltibus elevatur, etc. And by this, we may guess at the figure of the Churches, which the primitive Christians first used. The figure most affected by the ancient heathen, was the round, imitating (as it were) thereby the Heavens. Of this figure, was Vesta's Temple, built in Rome by Numa, of this figure was also the famous Pantheon.  
Indeed the Temples which the Christians erected from the very foundation, were of other figure, yet some of them were of the round; such was that stately Temple of Sancta Sophia builded by the Emperor Constantine, of which Phil: Lonicerus hath this 
Tom. 1. Chron. Turc. Par. 2. cap. 1.  description; The Temple of Sancta Sophia at Constantinople, excels all the rest, the roof is vaulted and covered with lead: in figure not unlike the Pantheon in Rome, but much greater, and higher. It stands upon stately Marble and Porphyry pillars, the doors of it are all covered with brass, one of which is said, to have been made of the wood of Noah's Ark. This Temple (saith he) was built by Constantine the great, but now the Turks have thrown down the Altars, paintings, and Images of the Christians, and cast their bells into Ordnance.  
Pet: Gregorius Tolozanus 
Lib. 12. de Rep. cap. 22.  saith, that the Apostles themselves gave order, that the body of the Church should be built long, after the figure of a ship, in which the Bishop should sit as Pilot, the Deacons as Mariners: The Bishop's seat should be placed in the middle; on the one side, should sit the Priests, and Deacons; on the other side the Lay men, and the women should be separated from the men, in a place by themselves.  
Constantine beautified the City Antioch, with a most spacious and saire Church, whose inward part or choir, was of an octangular figure, for the conveniency of many private Oratories belonging to it.  
Divers Churches have many Isles, joined to the body of the Church, like so many boats, or ships, compacted and tied together; and some think that by this figure, the Christian builders did desire to express Saint Peter's boat, warning us, that fail here in this world, amongst so many rocks, and dangers, to be sure we commit ourselves, to a safe bottom, by whose help, we may at last arrive at our blessed haven, for want of which care, many daily make shipwreck of their salvation.  
We see many Churches built after the figure of a Cross, and without doubt, the pious builders, did by that figure desire to resemble the Cross on which CHRIST was Crucified.   

CHAP. VII. Of the parts of Christian Temples.  
BEllarmine observes 
Lib. 3. the cult. Sanctor. cap. 3. , that Christian Temples are built with three parts, after the fashion of salomon's Temple. First there is the porch, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Vestibulum. Secondly, there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ship or body of the Church. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the choir or Chancel, divided from the body of the Church, by an ascent of steps and certain cancelli, latices, bars, or hangings, which part belongs to the Priests only.  
Durandus compares 
Lib. 1. Enchir. cap. 1.  the parts of the Church, to the parts of a man's body; the place where the Altar stands, to the head, the Cross on either side, to his arms, the body of the Church, to the rest of his body.  
Baronius distinguishes 
Anno Christi 57 N. 103.  the Church into four parts. viz. the Portch, the Church itself, the Chancel, and the place most sacred, where the Altar stands.  
There is adjoining also to Churches a little house, or room, in which the Priest prepares himself to do his holy office, called Aedicula Salutatoria, & Sacrarium, the Sacrary, or Vestry.  
Pope Clement is said to have commanded that on either side of Churches, should be built Pastophoria, little chambers or rooms, into which the relics of the holy Eucharist, were carried, and in them the sacred vessels, and vestments were to be kept, Paulinus expresses the use of these places in this distich, 

Hic locus est, veneranda penus 
Epi. 12.  qua conditur, & qua  
Ponitur alma sacri pompa Ministerii.    
The Greeks' agree, much with the Latins, in the figure of their Churches, as appears by that of Simeon Archbishop of Thessalonica, in his book De Templo. Our Temples (saith he) have three parts, viz. the place before the Temple, which we call the Church porch, the Temple itself, and the Chancel. Which threefold division, may put us in mind of the sacred mystery of the blessed Trinity, as also of the threefold order of holy Angels; beside there is on earth a threefold distinction of the elect people of God, who are either Priests, or perfect believers, or public penitents: Further (saith he) the Church Portch, denotes Earth: the Church, Heaven; the Chancel, the things above the Heavens.  
There were in the Greek Churches five places, or stations assigned to the penitents, which were not diverse parts of the Church, but had their denominations from the diverse actions performed in them. The first was without the Church doors, where the Penitents stood weeping and imploring the prayers of those that went in, or out, called in Latin Fletus.  
The second called Auditio, was within the Church doors, where they heard divine service, and the Scriptures expounded.  
The third, Subjectio or Substratio, which was within the body of the Church, behind the seats, from whence they went forth of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chryso. Liturg.  Church, with the Catechumeni, when these words were uttered by the Deacon, Qui Catechumeni sunt, exeant. You that are as yet learning the Principles of Religion, and are not Baptised, go ye forth of the Church.  
The fourth place, was called Consistentia; where having performed Canonical penance, they stood with the rest of the Congregation, and prayed.  
The fift was Participatio; where with the rest of the faithful (having brought forth fruits worthy of Repentance) they received the holy Communion.  
And thus fare of the parts of Christian Temples, which Bellarmine saith, are built after the fashion of salomon's Temple; and some people are so wise, as they fear lest to build a Christian Church so like salomon's Temple, be directly to bring in Judaisme. But wiser men than they, know that all which the Jews did, was not Judaisme, Let them remember that for their comfort.   

CHAP. VIII. Of the situation of Temples, and why Eastward?  
THe situation of Temples, hath respect either to the place on earth, or to the climate of the Heavens. We read of Temples built in sundry places: Some on the shore, to Venus and Neptune; some on the tops of Mountains, called in holy writ, High-Places; some in Valleys, others in Fields, in Cities, in dark Groves, and some under the Earth. But where ever they were built, they all looked towards the East, and received the light of the rising Sun, at their upper end, as diverse Authors testify: Perchance the reason why the Gentiles used this situation was, because they were wont to sing Hymns, and praises to their Idols, at Sunrising. And Plato 
Lib. 10. the legib.  tells us, that as well Greeks, as Barbarians, at the rising, and setting, of the Sun and Moon, used often prostrations and adorations. From which custom of the heathens Clemens takes occasion to blame the laziness of 
2 Consti. c. 64. 10  such Christians as came late to Church.  
The same position and situation of Temples has ever been in use amongst the Christians, as the testimony of ancient Authors, besides experience reach us: Ecclesias Christianorum, 
Lib. con. Valent.  Orientem amare solitas, says Tertulian, Christian Temples have ever born a love towards the East. Some writ, that it was a tradition of the Apostles, that in solemn 
Bellar. de cultu Sancto. lib. 3. cap. 3.  and public prayers, in the Church, all should turn their faces towards the East, and for that reason, all Churches were built Eastward, unless some few, which the inconvenience of the place would not permit to be so built, as that at Antioch, of which Socrates takes special notice, whose Altar was 
Lib. 5. cap. 21.  placed at the West.  
Divers other reasons are given for building Christian Temples Eastward, as because of the early frequenting of Matins by the primitive Christians, which Tertulian, Clemens, Philo, & 
Apol. c. 2. lib. de convit. Lib. 10 Epist. 97  Plinius secundus in one of his Epistles to Trajan, and others report, to have been by them, most exactly and religiously observed. Who when the Sun began to disperse his rays upon the earth, did then begin to pour forth their souls to their God, the very situation of the Temple, as it were teaching them, with what actions they were to begin the day, for no time is so fit to present our prayers and devotions to the divine Majesty, no time so glorious, as the morning, no time of the day so well agreeing with our infirmity.  
Another reason, why rather to the East, than to any other region of the Heavens, may be because it has ever been accounted the most excellent part of the world, from thence the Heavens begin their motions. Thither therefore we turn our faces, in our prayers, rising as it were from the night of sin, and forsaking the works of darkness, we implore the Divine goodness, to show the light of his countenance upon us.  
Saint Augustin gives 
Tom. 4.  this reason, Cum oramus ad Orientem convertimur, non tanquam ibi sit Deus, & quasi caeteras mundi partes deseruerit, qui Majestate potentiae, ubique praesens est; sed ut admoneatur animus, ad excellentiorem se convertere, id est ad Dominum, cum ipsum corpus, quod terrenum, ad corpus excellentius, scilicet coeleste convertitur. We turn our faces (saith he) towards the East, when we pray, not as if we thought God were there only to be found, whose Majesty is every where present, but when we turn our earthly bodies, to that glorious part of the Heavens, our souls may consider the glorious Majesty of that nature, to which we address our petitions.  
Furthermore, God placed the Garden of Paradise in the East; for where the vulgar translation reads, Plantaverat Deus Paradisum, à principio. 
Gen. 2.  The Septuagint better according to the original have it, κατὰ ἀνατολὰς, Eastward, thither therefore we turn our faces, saith Greg: Nyssen, 
Lib. 2. de Ora.  like banished men, toward our own Country.  
Other reasons may be taken from our blessed Saviour, who is called, Lux mundi, and Sol justitiae, 
john 8.  The light of the world, the Sun of righteousness, Cujus nomen est Oriens, Zach. 6. 12. 
S. Hier. transl.  the day spring from above, to him we direct our prayers, from him our souls receive illumination, motion, life, and being, as the whole world from the Eastern Sun, receives its light and heat.  
The Sanctum Sanctorum of the Jewish Temple was built Westward, and when they prayed, they turned their faces that way, Ezechiel 8. 16. Those who contrary to the rites and custom of their Temple, prayed with their faces towards the East, are said to be guilty of an exceeding great abomination. And indeed well might their looks be towards the West, who still even to this day in vain, expect the Messiah, that Sun of righteousness to arise: Well might their faces be Westward, their Church, and Kingdom, being bending to its eternal night. But we Christians, firmly believe that our Saviour is risen from the dark night of the grave, his Church shall for ever endure, of his Kingdom shall be no end.  
When our Redeemer hung dying on the Cross, it is very probable that his face was Westward, and true Christians, saith Damascen, 
Lib. 4. de fide cap. 13.  are drawn Eastward in their prayers (as the needle, by a secret magnetic virtue, is drawn towards the North) as it were beholding the face of their Saviour.  
Furthermore, Christ's Resurrection was in the blushing morning, when the Angels, in stead of wakeful Cocks, saluted that bright following day.  
Lastly, he ascended into Heaven in the East, and from thence we expect his second coming, which as himself has fore▪ told us, shall be 
Mat. 24, 27.  as lightning from the East.  
Surely, they do right piously, who observe this ceremony of turning Eastward, when they pray, with the like devotion, it was first instituted, yet are not Christians so strictly to observe it, in their Churches, as the Turks are bound in their Mosques to turn South, towards their Meccha. It is (as Aquinas teaches) 
Secunda secundae quest. 84 art. 3.  very much conducing, to the decency of public prayer, it is not required of necessity, especially in private devotions, seeing there is no commandment for it. And in public prayers also, in the Temple, if upon good reasons, we turn any other way without contempt of Authority; or suppose the situation of the Church be not Eastward, we may certainly be blameless. For 
Psal. 145. 18  God alike in every place, is near to them that call upon him, to all that call upon him in truth. But surely the former reasons, seriously pondered, may serve to stir up in our souls more fervency and devotion in prayer.   

CHAP. IX. Of the Rites, and Ceremonies, used at the Dedication of Heathen Temples.  
THe Dedication makes the edifice a Temple: many Palaces and profane buildings have the like situation, and figure; yet are not Temples, because not consecrated to God. That we Christians may learn even from the vain superstition of the Heathen, with what reverence the places dedicated to the true God are to be used, we intent first, to speak of the Dedication of Heathen Temples.  
Before they began to build, the limits and bounds of the ground, were determined, and designed, and this they called effari Templum, 
Varro. Fest. Pomp.  vel sistere Fanum, all which was most religiously, and carefully performed by the supestitious ceremonies of the Augurs. After this, they began to build, and when the building was finished, the founders dedicated them to some God, to whom by vow they had formerly bound themselves to erect them. Lastly, followed the Consecration, or Inauguration, by the Soothsayers, after whose auguries, they were accounted most sacred; and unless all their rites and ceremonies had passed, they were not called Temples, and this is the difference made of Templum, and Aedes sacra, in 
Lib. 14. cap. 7.  Aulus Gellius.  
Tacitus hath this relation 
lib 4.  of Jupiter Capitolius Temple, when it was re-edified by Vespasian; The Emperor (saith he) committed the whole care of the business to Lucius Vestinus, a Gentleman in Rome of great note. Vestinus diligently consults the Augurs, they command that all the rubbish of the former Temple, be first carried into the marish grounds, then that the Temple be built in the selfsame limits, in which it formerly had stood, for the Gods (say they) love no new fashions: All this being done, on the eleventh of the Calends of July, being a very fair day, the space of ground, whereon the Temple should stand, was all bedecked, and adorned with garlands, and ribbons; and the Soldiers whose names were accounted fortunate and lucky, entered in upon it, with green boughs in their hands; Then followed the Vestal Nuns, with boys and girls, whose fathers and mothers were then living, and all besprinkled the ground with fair river waters: After these came Plautus Aelian, the high Priest, (whom Helvidius Priscus the Praetor of the City, follwed) and he Consecrated the ground, with Sacrifices of Bulls and Oxen, which he offered on an Altar of green turf, imploring Jupiter, Juno, Pallas, and the other Gods, which were precedents of the Empire, and Tutelar of cheir City, that they would please to prosper their beginnings, and by their divine help, assist the piety of mortal men, in the erection of their own house; then took he a ribbin into his hands, which was tied to a great stone, to which were also fastened many ropes, which the Priests, the Magistrates, Senators, Gentlemen, and diverse of the common people, laying hold on, with great joy, drew the first stone into the foundation, after which they cast many great lumps of untried Gold and Silver, for the Augurs had strictly commanded, that only the Primitiae Metallorum, the oar of metals, which never came in the furnace, should be cast in; lest the work should be profaned by any oblation which had formerly been destined to any other use. Thus fare Tacitus. Divers other Author's report the like solemnities at the Dedication of other 
Lib. 6. cap. 14. Lib. 19  Temples, as Alexander ab Alexandro, Livy, and Dio Cass: who tells of 
Lib. 60  great feasting, when the Temple which Tiberius dedicated to Livia, was Consecrated, Tiberius feasted all the Senators, Livia their wives, and other matrons of Rome. We read also in holy Scripture, with what solemnity the Golden Statue of Nabuchadnezzar 
Dan. 3.  was erected. Others speak of Masques and Plays, and other pompous shows, used by the Heathen, at the Consecration of their Temples. And they are said to have been so strict and curious in observing the rites of Dedication, that they would rather build the Temple anew, than any whit commit an error in the observance of them.   

CHAP. X. Of the Dedication of the jews Temples.  
THe solemnities used by the Jews, at the Dedication of their Altars, before the written Law, are copiously set down in the sacred Scriptures. In them we also read of the great gifts and oblations offered by the Hebrew Princes under the Law, at the Dedication of their Tabernacle, when it was anointed all over with an ointment of a most fragrant smell.  
In them we read of 
Num. 7  the  offerings, and peace offerings, offered by David on the Altar, which he built unto the Lord, in the threshing floor of Araunah the 
2 San. 24.  Jebusite. Of the great rejoicing that was at the Dedication of the Temple, after it was re-edified by Cyrus, how they kept the day holy, on which it was dedicated, 
Macch. 4.  how they adorned the forefront of the Temple with golden Crowns and Shields, and Judas and his brethren, and the rest of the Congregation ordained, that the days of the Dedication of the Altar, should be kept in their season, from year to year, for the space of eight days, with great mirth, and gladness, which very solemnities were kept, and observed in our Saviour's time, as appears by Saint John's 
john 10. 22.  Gospel.  
But above all, the rites and solemnities used by the Jews, those used by Solomon, at the first Dedication of the Temple, are most remarkable. When the building 
1 Reg 8.  was quite finished, he first assembled the Elders of Israel, and all the heads of the Tribes, the chief of the fathers of the children of Israel, to bring the Ark of the Covenant out of Zion, the City of David. Then the Priests took up the Ark, and brought it, and the Tabernacle, and the holy vessels, into the Temple, with all the religious pomp that might be, and placed the Ark of the Covenant, in the most holy place of the Temple, called the Oracle: King Solomon himself kneeling meekly on his knees, prays to God, before the Altar, beseeching him to remember the word which he spoke to his servant David, that he would dwell on earth with his people. And to hear in Heaven and to forgive the sins of his people Israel, which should pray, and make supplications in that house. After this, he rose up, and spreading forth his hands to Heaven, he stood and blessed all the Congregation. Lastly, he offered, two and twenty thousand Oxen, and an hundred and twenty thousand sheep. And God himself crowned these religious solemnities, with his most sacred presence, in a glorious Cloud. So that the Priest could not stand to minister, because of the Cloud, for the glory of the LORD had filled the house, and this glorious splendour all the people beheld, as 
Serm. in lib. Reg. & Para. lib. 3.  Serrarius upon that place tells us.   

CHAP. XI. Of the Consecration of Christian Temples.  
AS for Christian Temples, it is most certain that the custom of consecrating them, has been used ever since the Apostles times: Saint Clement 
Epist. 2.  in an Epistle to S. James the brother of our Lord, has these words, Ecclesias, per congrna & utilia facite loca, quae divinis precibus sacrare oportet. Build your Churches in decent and convenient places, and Consecrate them with divine prayers.  
Eusebius lib. 10. cap. 3. saith, that no sooner was Constantine created Emperor, but immediately the sacred Temples were from the foundations, raised to an exceeding height. Then, says he, was that long wished for, and much desired sight seen, the celebrating of the Dedication of Churches, The Consecration of Oratories, The meeting together of Bishops, The uniting of the members of Christ, into one Harmony, which had been severed into foreign Countries.  
Pope Sylvester, is said 
Ritual. Roman.  to have instituted these ceremonies of Consecration. First, he ordained that a Cross should be erected to signify, that the place was destined for a Church, and sacred to our blessed Saviour, who was crucified for our sins. Then, that it should be Consecrated by none but a Bishop, who first knocks at the door, after opens it with his Crosiers staff, thereby signifying, that power is given to the Priest, to knock at the doors of our hearts, by the preaching of the Word, and by it to open them, for the receiving of Faith. After that, the Bishop enters the Church and with his staff, on the pavement, which is strewed with ashes for the same purpose, he writes the characters of the Greek and Latin Alphabet, teaching thereby that our hearts being opened, and prepared to receive faith, the Priest as it were writes in them, the Elements and Principles of Christian Faith, and Religion: Next he besprinkles the Church with a brush of Hyssop, dipped in holy water, teaching thereby, that when the grounds of Christian Religion, are perfectly learned, afterwards follows the Sacrament of Baptism. He also ordained that twelve Crosses, should be painted on the wall, signifying the twelve Apostles, who valiantly bore that banner, throughout the world: Twelve Lamps are also lighted, denoting that by their preaching, the whole world was enlightened, which before sat in darkness, and in the shadow of death. And as the liquor of oil, swims above other liquours, so the office of Priesthood, is more sacred than other worldly dignities. Lastly, when the solemnities of Consecration, are quite ended, he ordained, that the rest of the day should be kept holy, with much mirth and rejoicing, and that the mirth and joy of that day, should every year, be celebrated afresh. Thereby teaching, that after this life, piously ended, we shall certainly enter into the joys of Heaven, which are joys without any sorrow, without any fear, without any end.  
And this custom we see is still observed by the practice of Christians, in our yearly feasts, and Wakes, and was also in ancient times, as may appear by the Sermons of holy Fathers, made at the Anniverssaries of the Dedication of Churches. And thus the afore-named Judas Macchabeus, celebrated the Dedication of the Temple yearly. Which Feast 
john 10. 22.  Christ himself honoured with his sacred presence, which gave occasion to Felix Quartus, to write thus to the Bishops of sundry Provinces. Solennitates Dedicationis Ecclesiarum, per singulos annos celebrandos esse ipso Domino exemplum dante▪ qui ad Festum Dedicationis Templi, cum reliquis populis, eandem Festivitatent celebraturus venit. Christ himself, gave us an example of keeping yearly Feasts, who came himself, with the rest of the people, to celebrate the yearly Feast of the Dedication of the Temple, at Jerusalem.   

CHAP. XII. Whether yearly Feasts observed upon the days of Dedication of Christian Churches, be lawful?  
THere are in the World some people, who by no means will allow of these anniversary Feasts, and rejoicings. Nor can the authorities before recited, any more move them, than skilful Music can move a log. So constant are they to their first thoughts, that they deem it impossible for them to think better. They fear, they fear, lest they should be Jews, or Gentiles, or they know not what, because the Jews, and the Gentiles used to rejoice, upon the like occasion. But, Duo cum faciunt 
Ter. Adelph. act. 5. sc. 3.  idem, hoc licet impune facere huic, illi non licet. Two men may do the same thing, the one may be guiltless, the other worthy of blame. The Gentiles and the Christians, may both rejoice, the one at the Dedication of a Temple to Idols, the other at the Consecration of a Church, to the true God; the one does what's good, and just, the other commits an execrable thing, in the sight of God. And it shall far with either's joy, as with the two women, of which Christ speaks (at the Mill about one work both) the one shall be received for pious and religious, the other shall be rejected, as profane, and idolatrous.  
And for Judaisme let them know, that the Feast of Dedication, was none of the ceremonies commanded that Nation to observe, but has its foundation in Nature. Indeed the ceremonies which properly appertain to the Jews, are utterly unlawful for us Christians, to use: As for example, if any man should sacrifice the Paschall Lamb, (as was once commanded the Jews to do) he should make a protestation of a false faith, and by this sacrifice, plainly profess, that he believed not, that Jesus Christ our Saviour was yet come into the world, to save sinners, had not yet suffered death for our sins, nor risen for our justification. But the mirth and anniversary solemn joy, for the dedication of a Temple, is founded in Nature, and not of God's immediate institution; Solomon, Esdras, the Macchahees, by the instruction of Nature deemed it to be meet, and fit, that when the Temple was finished, a public joy should follow, as naturally all men rejoice at the end of any great work, and so oft as they remember it. And since every good subject will rejoice on the birth day, and Coronation day of our Royal King: Why should a true Christian fear to rejoice on that day, when a Temple, a public good was brought forth, when a Church was Consecrated, and made holy.  
But here they make another question, Whether the Church be more holy, than another place? And truly if by holiness, they mean (as mehaps they do) sanctity proceeding from divine grace, and the habit of Charity, etc. We answer, that it is no holier than another place. But if they think it is not therefore holy, because it is Dedicated to the service of God, they are much deceived.  
We read in the books of Leviticus, how that all things which were 
Leu. c. ult.  dedicated to the service of God, are called holy to the Lord.  
And that the Church is dedicated to God, hath been all ready shown. If the tithe of Bullocks and Sheep, Levit 27. 32. be holy to the Lord, because separated from the use and injury of secular persons, and reserved for the peculiar service of the Ministers of God, then certainly those buildings, which by the public consent of all Nations, and in all things have been accounted sacred, and are separated to the peculiar service of God himself, are by us to be esteemed holy and the foppish impiety of those that persuade the contrary, deserves rather severe punishment than pity.  
Besides, the Church being a place in which God is after a more peculiar manner present, may well be called holy, God himself said to Moses, The place where 
Exod. 3  thou standest is holy ground, for God was in that place peculiarly present.  
Further, well may the Church be called holy, it being the place of holy things, in it are the holy Sacraments, to it the Saints on earth frequently resort, and in it we believe that the holy Angels are present.  
Lastly, by the Law of contraries, it will follow, that as the Temples of Devils are to be accounted unholy and profane, as being polluted with the service done in them: So the Temples of the true God are most sacred, and holy, being sanctified by the Word of God and Prayer.   

CHAP. XIII. Of the ends, for which Temples were built.  
IT is most certain, that some Temples were built only to flatter great Kings, with the vain conceit of a Deity. Wherefore Tiberius Caesar strictly forbade, any Temple to be erected to him.  
Other Temples were built to the honour of some famous men, zealous error mistaking them to be Gods. The ends for which they were erected to the true God, may be four.  
First, to offer Sacrifice in them.  
Secondly, to be Sepulchers, and Repositories of the corpse of his blessed Martyrs, until the general Resurrection.  
Thirdly, to offer and present in them Prayers unto Almighty God.  
Fourthly, that Christian people might meet together in one place, to hear the Word of God, and receive the Sacraments. Some add to these a fift, viz. that the Divine Majesty might vouchsafe still to continue with us, and to dwell amongst us. Not as if they thought that the infinite Divine Nature could be contained within the narrow walls of a Church, but according with that which Solomon said, 
1 Kings 8. 13.  when he had finished the Temple; I have surely built thee a house to dwell in, a steadfast place for thee to abide in for ever. God, we piously believe, to be in every place, but we cannot say properly, that he dwells in any place, but in his Temple. There, as in his Court and Palace he distributes his divine gifts and graces, to the hearts of his faithful servants: there we more plainly behold his glory and majesty, in the stateliness, and beauty of the building, in the richness of the sacred vessels and ornaments, the numerous multituds of his Servants, the various fruits of the blessed Sacraments, the dignity, holiness, and sacred pomp of his Ministers.  
Before the Temple was built by Solomon, God was not with his people in any one fixed or settled place. Moses Tabernacle was portable, and carried from one place to another, but when the Temple was built, and the Ark of God placed in it, God began to rest, and dwell amongst them, whence that of the Psalmist, Arise O God into thy rest, 
Psal. 132. 8.  thou, and the Ark of thy strength.  
Saint Hierome calls the Church, Hereditatem Dei, God's portion, or inheritance; nor shall any man escape his vengeance, that shall attempt to dispossess him of it, nor shall their piety be unrewarded which hath merited such an heir.   

CHAP. XIV. How the whole world may be said to be a Temple.  
HItherto of Temples built by men, as well Jew's, and Gentiles, as Christians, all which proclaim the Art, Magnificence, or Piety of the builders. There are also Temples built by the powerful hand of the Almighty Creator, as the vast and the great Universe, what is it, but a Temple, according to which pattern, mortal men have corrected theirs, imitating its figure in their rotundaes, before spoken of. Diogenes says plainly, Mundum 
Laert. in Vit. cjus  esse Dei Templum sanctissimum: The world is the sacred Temple of God.  
And the Persians, who worshipped the Sun for their God, are reported not to have built any Temple for it, saying, Mundum universum esse 
Strabo Lib. 15.  illi Templum; the whole Universe is his Temple.  
The Bythinians, for the same reason offered 
Herodo. lib 1.  their sacrifices on tops of Mountains, instead of Altars.  
And Tacitus writing of the Germans, says, Nec cohiberi parietibus Deos, ex magnitudine Coelestium arbitrabantur. They were of opinions (considering the hugeness of the Heavens) that God could not be contained, within the compass of any walls.  
The old Romans worshipped their God Terminus, and diverse other of their Gods In Temples open roofed, supposing it unfit to straighten their fancied deities within walls.  
The Christians themselves have called the Universe, the Temple of Almighty God, though never guilty of that error (into which some blind Schismatics and Heretics have stumbled) as to think that therefore no Churches ought to be built, and had they power to their blind boldness, would soon pull them down, and keep their conventicles and assemblies in shops and cellars. Melius Graeci nostri, qui ut augurent 
Cicero. de legib.  pietatem in Deum, easdem illum quas nos Vrbes incolere voluerunt: Much better did our forefathers, who for the increase of Piety and Religion, built Houses for God to dwell amongst us. Alas! our memories (especially in good things) are too too weak, nor can we (such is the course of our life here) worship God decently, and duly enough, in every place.  
The Primitive Christians, indeed called the Universe the Temple of God, because the tyrannies of the Gentiles, would not permit them to enjoy any other. Dei Templum est Vniversum, hoc quod cernitur vel quae latiores complectitur ambitus mens humana, nec aliquod his dignius Templum Deo Oped: Max: eirgi potest: The whole Universe (were they wont to say) is our Temple, or rather the soul of every Christian, is the Temple of his God, which is of larger capacity than the whole world: and more glorious Temples than these can no where be builded, to our great and good God.  
And well may the Universe be called a Temple, there has been nothing said of Temples, but may very well be said of it; If they be called Temples, because they be vast, and great structures, is any thing greater than the Universe, which contains all things in its vast capacity. If Basilicae, from their state and majesty, how much better does that name fit the Universe, than with nothing more royal, It has the Firmament for its roof, the Stars for tapers, the Heaven for its Altar, Woods and Groves, instead of Tapestry hangings, and the Earth for its pavement, which God himself besprinkles with the dew of Heaven. If a Temple be rightly defined, Aedificium Deo consecratum: The whole World was created for no other end, but for us, to serve and worship God in it. The Universe, says Lessius, 
Lib. 4. the pers. div. ca 4  is two ways conducing to our good, first it affords us dwelling, and all things necessary for this life, and so it is like a well furnished, and a spacious house, for man consisting of a body, needs a thousand corporeal helps, to the sweet and pleasant leading of his life here.  
Secondly, it is as a Temple to our souls, instructing them, in the knowledge of their Maker, declaring his power, wisdom. beauty, goodness, and other attributes: A humane soul, for whose sake all corporeal things were created, is of the very lowest degree of intellectual creatures, and so weak of understanding, that without the help of our senses we understand nothing, wherefore it desires an union, and conjunction with our bodies, that by the help of our senses understanding sensible things, it may from them by diligent meditation, & serious discourse, come to understand its self, & its Creator. And for this cause, God created not only things necessary for the sustenance of humane life, but innumerable more things, by whose beauty, and splendour, we may in some measure conceive, and know the excellency of our maker, and knowing him, may love, worship, honour, and give thanks unto him. The greatness of the Heavens, the vastness of the seas, and earth, show his power and greatness; the glory and splendour of stars, and precious gems, what do they to a considering soul, but set forth his beauty, and glory? The curious subtlety in forming the limbs of each creature, declares his wisdom and perfection. The sure order, in the Heaven's course, and motion, teaches us his providence. There is indeed nothing in the whole world that doth not mervellously instruct our minds in the knowledge of our Creator: So that whatsoever could be naturally known of God, was certainly known by the ancient Philosophers. For the invisible things of God, are made known unto us, by the visible creatures, and by the means of studious and diligent contemplation, as Saint Paul teaches : Invisibilia 
Rom. 1  enim ipsius, a creatura Mundi, per ea quae facta sunt intellecta, conspiciuntur.  
For this end, therefore did God build this Temple, in it he dwells, Totamque infusa per artus, mens agitat molem: he fills every part of it, and we are continually in his presence. The whole World is a Temple, to those that want a Temple; no man for want of a Church, is excused from serving of God. The holy Hermits of old, spoken of by S. Hierom, viz. S. Anthony, Saint Paul, Hilarion, etc. though they lived in rocks, caves, and solitary places, yet were they never out of the Temple, still praising and worshipping God, and always adoring his infinite Majesty.  
When God had finished this Temple, for sign (as it were) of joy in the perfection of it, he blessed the day next ensuing, and made it an holy day; giving us an example of rejoicing, at the Dedication of ours, every creature now began to worship God, in this Temple, so soon as it was made, only wretched man profaned it.   

CHAP. XV. How every particular Christian may be said to be the Temple of God.  
CLemens Alexandrinus 
Lib 7. ●. Strom.  tells us, that every particular member of the Catholic Church, is a Temple of God built upon the foundation of Faith, Hope and Charity, raised not upon columns of marble, or stone walls, but on fleshy hearts, far excelling that of salomon's, which was both made, and marred by the hands of mortal men.  
Saint Angustin saith, our hearts are Gods Altars, 
Lib. 10. cap. 4. de Civi. Dei.  on which we offer to him bloody sacrifices, when for his truth we suffer martyrdom: we offer sweet incenses to him, when our hearts are inflamed with pure and holy love.  
Whence is that of Lactantius, Quid opus est 
Lib. 1. cap. 20. Inst.  super vacuis extructionibus loca occupare, firmius & incorruptius templum est cor humanum, hoc potius ornetur, hoc veris illis numinibus impleatur. Why do ye (ye vain Gentiles) take such care in building Temples to your false Gods, and neglect the internal virtues, which dight the soul; The soul of man is a most firm, and incorruptible Temple, let that be beautified and adorned with graces: to what purpose are these vast heaps of stone erected, and no room left for God in your souls; these are the true Temples of the living God, which he hath purchased with his most precious blood. Know ye not, saith S. Paul, that ye 
1 Cor. 3. 16. 9  are the Temples of God, & God dwells in ye: and again, Dei aedificatio estis, ye are Gods buildings.  
Saint Bernard teaches 
Serm. 1 de dedi.  at large, how the soul of every Christian may be said to be the Temple of his God. It is dedicated and consecrated in Baptism, it is re-edified by Confirmation and the holy Eucharist, etc. all to teach us how careful we ought to be, lest we pollute and profane it, it behoves us often to remember Saint Paul's, Nescitis, quia Dei Templum estis, know ye not, that ye are the Temples of God, and if any man defiles the Temple of God, him will God destroy; But if there were no other punishment than this, this sure is full of horror, that we expel the holy Spirit out of our hearts, and entertain the foul spirit in his room.   

CHAP. XVI. How the Body of Christ, and how the Blessed Virgin Mother, may be said to be the Temples of God.  
OF all Temples, these two are most transcendent, they are Christ's own words, Destroy this Temple, and in three days I will raise it up again: 
john 2. 19 21.  and he spoke this of his body. In salomon's Temple at Jerusalem, all the while it was building, no saw, normallet was heard in it. And our Saviour is called the stone cut 
Dan. 2. 34.  from the rock without hands. Verè, saith Saint Ambrose, verè Templum 
In Psa. 47.  Dei, est corpus Christi, in quo nostrorum est purificatio peccatorum, verè Templum Dei, caro illa, in qua nullum peccati potuit esse contagium, sed ipsa pro delicto totius Mundi fuit sacrificium. Verè Templum Dei, caro illa, in qua Dei imago fulgebat, & corporaliter plenitudo Divinitatis habitabat: Well, well, might the body of our Saviour Christ, be called a Temple, by which we are cleansed from our sins; well might it be called a Temple, which was polluted with no sin, but was offered a Sacrifice for the sin of the whole world: Well might it be called the Temple of God, in which the very image of God shined so bright, nay in which the fullness of the Deity dwelled bodily.  
The other Temple, which may also be truly called a Temple, dedicated to God, is his most-chaste and immaculate Mother, the blessed Virgin Mary, of whose structure God himself took such care, that some of the Roman Church hold opinion, she was not polluted with any, no not Original sin. Surely this Temple, was richly decked with all beauteous virtues, which God the Father from all eternity elected, and prepared for himself, which was overshaddowed with the power of the Most-high, and in which for the space of nine months, the body of our blessed Saviour, really inhabited. And thus fare of Temples built by the divine Art of the most supreme Architect. Now let us return to Temples built by mortal men: And first we will speak of them, whose founders might have deserved high, and eternal praise, had their knowledge of the true God, been equal to their Art and magnificence, but instead of Dedicating these sumptuous buildings, to the honour of the true God, they most sacrilegiously devoted them to Devils, Idols, Crocodiles, Leeks and Onions, and other most base and contemptible creatures.   

CHAP. XVII. Of the multitude, and splendour of Heathen Temples.  
ALl nations, from the beginning of the World, have been naturally inclined, to build and adorn Temples, as if it were impossible for a humane life, to be lead here upon earth, without them: Si terras obeas, invenire possis Vrbes, Muris, Literis, Regibus, Opibus, numismate carentes: Gymnasiorum, & Theatrorum nescias, Vrbem Templis, Diisque carentem, quae praecibus, jurejurando, Oraculo non utatur, non bonorum causa sacrificet, non mala sacris avertat, nemo unquam vidit: If you travail throughout the whole World, says Plutarch, you may chance to come to some Cities, where there is no Learning, no Coin, no Schools, or public theatres, etc. but you shall never in all your travails see a City hat has no God to worship, no kind of Temples, to serve him in: that offers no sacrifice to avert calamities, or thanksgiving for prosperity. Amongst▪ all nations some kind of Temple has been used: The barbarous Scythian is reported to have had a Temple dedicated to Mars, and in it 
Herodo. lib. 4.  they stuck up a javelin, which they worshipped instead of his Image. Never any writ of any Nations, but have been copious in describing their Temples, as who shall read Herodotus, Atheneus, etc. shall find. Reisnerus reports above 
Antiquit. Rom. li. 1. cap. 13.  400. Temples to have stood in old Rome, besides Lararia, and private places, in which they placed Images, sacred to their peculiar Gods. So that when Pyrrhus asked his Ambassadors, what they thought of the City, they answered, that 
Florus. lib. 1. 18  the whole City seemed to them to be but one Temple.  
Japan is said to have 13000 Temples, 3800 of which were built by one King, and 50 in one grove.  
In Grand Cayre, as Ratzvill 
Epist. 3. de sua peregrin Hierosoly.  reports, are 6800 fair and stately Mosques besides such as want turrets and roofs, of which there is no small number. But passing by the number, let's speak of their splendour and riches, to the confusion of such who envy the cost bestowed on Christian Temples, when they shall see how fare the worshippers of Idols have exceeded our times in piety towards their false Gods.  
The Egyptians are 
Herodo. lib 2. N▪ 4.  said to have been the first people in the world who had knowledge of the Gods. From them the Assyrians had their learning, who built the Temple to Hercules, in Tyre, to Venus or Astarta in Phoenicia, both admirable pieces of workmanship, but fare exceeded by that at Hierapolis, sacred to the Syrian goddess Juno, which as Lucian thinks, was built by Deucalion, immediately after the flood; the walls of it were covered with gold, the roof was massy gold, all glorious as the Sun: nor with less splendour were Temples built to Jupiter, Herodotus saith, that in his time there stood a Temple at Babylon, Dedicated to Jupiter Belus, of figure 
Lib. 1. cap. 181.  square, each side containing the length of two furlongs, in the middle of it arose a squaretower, the height of it one furlong, over it were built others less, to the number of eight: They went upon the outsides by an ascent of stairs, to the highest Turret, in which was a little Chapel, in it a bed richly furnished, and a Table of pure gold.  
Memorable also is the glory of that Temple, in one of the Atlantic Islands, built of silver and gold, to the honour of Neptune and Clito. These feigned deities, were thought worthy of gold and silver; but the true God, who gives all beauty and lustre to gold and precious stones is scarcely honoured, somewhere within stone walls.  
Most admirable of all, was the Temple of Diana at Ephesus, it was accounted one of the wonders of the World: All Asia was busied two hundred 
Plin. lib 36. cap. 14.  and twenty years in building of it. It had its foundation laid in a marish ground, the better to endure the injuries of earthquakes, and to make the foundation firm, they first rammed into the ground great quantities of coals, upon which they spread fleeces of wool. It was four hundred twenty five and foot long, two hundred and twenty foot broad, it had a hundred and twenty seven columns, every one of which was the cost of a several King; each column was sixty foot high, thirty six of them were most exquisitely wrought and engraven, whereof one was the handiwork of Scopas, that excellent graver. The roof of it was of Cedar, the doors of Cyprus. This so stately and magnificent edifice, was burnt down by one Herostratus, who was desirous to eternize 
Strabo l. b. 14.  his name, by the infamy of his fact.  
Amongst the Romans, the Capitol was famous, it was begun by Tarqvinius Priscus by reason of a vow, which he made in his wars against the Sabines, and finished by Horatius Pulvillus the Cosul, when the government by Kings was changed: the foundation of it was laid very deep, it was eight acres in circuit, each side was two hundred foot long, and very near as broad, the Southside was encompassed with three ranks of Columns, the other sides with two; within it were three Chapels joined together by each the others walls, all covered with the same roof, the one sacred to Jupiter, the other on each side to Juno and Minerva: Whence that of Ausonius. Trina in Tarpeio fulgent consortia Templo. This Temple was consumed by fire, in the Civil wars, which were in Sulla's time, and after repaired by Vespasian, and Domitian; it was of capacity to contain 8000 or 10000 men, 12000 talents were spent only in guilding of it.  
The Pantheon (though in time, yet) in workmanship, nothing inferior to the Capitol, was built by Agrippa the son in law of Augustus, who had thrice been Consul. It is yet standing in Rome, and though it be spoiled of its ancient ornaments, yet is it highly honoured, in being Dedicated to the true God, and the memory of our blessed Lady, by Boniface the fourth. Such was the ancient beauty of this Temple that Pline 
Lib. 25.  reckons it, inter pulcherima operum, amongst the most beautiful pieces in the whole World. And Sebastian Serly, a man very skilful in Architecture, saith, it is the only choice piece of perfect workmanship, his eyes ever beheld. It was equally as broad as high; In Trajans' time it was fired by lightning, and re-edified by M. Aurelius Antonius.  
We read of diverse other Temples amongst the Romans, of equal beauty and stately structure.  
The great superstitious Temple amongst the Turks, is that at Mecca, famous for Mahomet's Tomb, of which Temple they have this tale in their learning, viz. 
Lonicer li. 1. ca 17.  that God commanded Abraham to build it, and that whosoever should repair to it, confessing, and bawailing their sins, should receive pardon : Abraham straightway designed the plot of it, and drew the limits of its foundation. And immediately the mountains, stones, timber, and all things necessary for the building came together of their own accords, so that the draught and design of it was all the trouble Abram was put to.  
Ratzvill says, that 
Epist. 3.  he viewed all the chief Mosques in Grand Cair, but entered into none, there is one (says he) which they call Giamalassar, much like the Cathedral Churches of the Christians, there the Patriarch of the Turks and the Santons dwell, it has eight courts, and is an Italian mile in compass. 
Masfeius lib 1. hist.   
The Malabars a people of India, worship an Idol which they call Parabramma, and say that he is the eldest God of all and that he has three sons, to whose honour they we are three thirds tied about their necks, they worship also diverse beasts, to whom they build stately Temples, not any whit inferior to (if not exceeding) the magnificence of the ancient Romans. Amongst which there is one dedicated to an Ape, and only Apes are sacrificed in it, for which purpose they have adjoining to it, a Porticu of wondrous length, to keep Apes in for sacrifice. It is supported by 700 marble Columns, equal in greatness to those of Agrippa, in the Pautheon at Rome.   

CHAP. XVIII. Of the Magnificence of the Jewish Temples.  
THe Pagans and Infidels were instructed by Nature, to build Temples, but the Jews were commanded by God, and were not inferior to any Nation, in the glory of their Temple. Solomon was a King so great and wise, as never any before him, nor since him was like unto him. Well might he therefore build the most excellent Temple in the World: It was a true Masterpiece, not made after the manner of any before it, nor could posterity ever equal it. The situation of it, was upon Mount Moria, an exceeding high Mountain, as Ezech. speaks, cha. 40. It had four Porches or Courts, into the first Court might any come, such women only excepted who by their Law were accounted unclean. Into the second, only the Jews might enter; into the third were such males admitted, as were clean; And into the fourth came the Priests only. The structure of it was all of square stone, yet no iron tools, as saw or hammer was heard in it all the while it was in building. For the stones were all hewn, and perfectly fitted in the quarries, before they were brought thither, so that no great noise could be made, some noise though very small, was made in the joining and compacting the stones together, as Vatablas Josephus Hu: Cardinal: Cajetan, and others hold opinion. But that the tools were made of brass, and not of iron, is an opinion fond and ridiculous.  
Infinite sums of Gold and Silver were left by King David, besides materials towards the building, eighty thousand Workmen, which were Proselytes, wrought daily in the quaries, seventy thousand Labourors carried the stones to convenient places; thirty thousand Israelites Carpenters hewed wood in Libanas, besides innumerable multitudes of Tyrians, and by these guess at the vast greatness of this Temple. Yet the time came when this so glorious Temple, had not one stone left upon another, but was quite destroyed, not according to the ordinary course and miserable condition of other humane things, to the greatest of which is denied eternity, but by the most just wrath of God upon that nation.  
In Jerusalem were four hundred & eighty Synagogues besides the Temple. And in other Cities and places also were many, for the Jews had a tradition, that wherever ten men of Israel were, there ought to be built a Synagogue.  
Josephus tells of another 
Bell. jud. l. 7 cap. 30.  Temple, which the Jews had in Egypt, called Onion, from Onia the High Priest, who in the time of Antiochus wars, fled to King Ptolemy, and obtained of him eighty furlongs of ground, at Heliopolis, whereon he built this Temple, in manner of a Castle, with fortifications and bulworks on every side, for defence against the Schism of the other Jews, who dwelled at Jerusalem, and were much offended at the building of this Temple, contrary to their Law. Although the Prophecy of Isaiah was urged for it, viz. That a Temple should be built in Egypt. But after the destruction of Jerusalem, this Egyptian Temple was shut up by the Roman governor, and no man suffered to enter into it.  
Not long after the re-edifying of salomon's Temple, by Esdras, the Samaritans built another Temple, in Mount Garizim, the chiefest Author in the erecting of it, was Manasses, the brother of Jaddi the High Priest, who had married the daughter of Sanaballet, the Prince of the Samaritans, and General of the Persian Kings armies. He built it after the manner of the Temple at Jerusalem, and challenged to himself the honour of a new Priesthood, to whom diverse factious people joined themselves, 
Ioseph. 11. ca 28  many holding to the High Priest at Jerusalem, many to Manasses, whereupon grew a great Schism amongst the Jews. The Samaritans polluted the true worship of God with idolatry. This Temple was afterwards demolished by John son of Simeon, & nephew of Hircanius, who slew the Samaritans who offered sacrifice in it.  
We read of divers other Temples built amongst the Jews, Solomon is said to have built a Temple to the idol of 
3 Reg. cap. 11.  Moab, on a Mountain right against Jerusalem; he built also a Temple to Molech, the idol of the sons of Ammon; nay he built Temples for all his wives, which were of other Nations.  
In the books of the 
1 Mac. i  Macchabees, we read how Antiochus built Temples and Altars in Jerusalem to idols, and many of the Jews consented to him; nay, they not only consented, but plainly betrayed the most sacred Temple, to the gods, or rather devils of the Nations, excluding the true God from amongst them, and thinking his only Son, our blessed Saviour, when he took flesh, and came amongst them, not only unworthy of a Temple, but unworthy whom the earth should bear; for with their grievous sins, they suffered grievous punishments, 
De bello judaico.  and the Temple in which they were wont to glory, was utterly destroyed, nor could ever since be re-edified, though attempted by Julian the Apostata, in dishonour and contempt 
Niceph. lib. 10. cap. 9 Antiqui  of JESUS CHRIST, Anno Christi 363. For fire burst out of the ground, and burned the work men and their tools, and earthquakes fulfilling Christ's prediction, shattered the very foundation of it all to pieces.   

CHAP. XIX. Of the Builders of Christian Temples.  
SAint Ignatius, that Ancient Father, equal in time to the holy Apostles, tells us, that Temples were erected by the Christians, at the very beginning of Christian Religion; and we read in Eusebius, of many Edicts set forth by the 
lib. 8.  Heathen Emperors, for the pulling them down, and till others could be built, the Apostles and primative Christians, were contented with Dining-roomes, in private houses, in stead of Temples.  
Saint Cyrill saith, that 
Catech. 16.  that place was a Church consecrated by the Apostles, in which they were assembled, when the Holy Ghost descended upon them, in the shape of cloven tongues.  
And some think that 
Tursell. lib. 11. annal.  the house in which the blessed Virgin Mother dwelled at Nazareth, was made a Temple, and consecrated by the Apostles: diverse other Temples were built by other primitive Christians.  
The Bishops of Rome, especially of old, having been chief men in maintaining, and propagating Christian Religion, are known to have erected many. There is no Province in the whole Christian World, in which Churches have not been built, by their order and appointment, and by the care and diligence of those Priests whom they sent thither to convert the Infidels.  
And for other Bishops, though we know that all Temples receive their sanctity from them, at the Consecration, and therefore must needs owe their better part to them; For the Architect can make but the walls, and the Bishop only can make the Temple. Yet it is most certain, that in old time, and now also many pious Bishops, and Prelates of the Church, have from the very foundation at their proper costs, and charges erected stately, and beauteous Temples, as sacred Folds to enclose, and feed the flock, committed to their charge.  
The liberality and munificence of Kings, and Princes, in such structures is immense, and admirable, as of Constantine the Great, of Helen his mother, of Caesar, Justinian, and others, who succeeded them, and have shown themselves as well heirs of their virtues, and religion, as of their Crowns and Kingdoms, in not only fairly adorning, but almost filling their Empires and Dominions, with rich Bishoprics, stately Colleges, and most beautiful Temples.  
And not only Kings and Princes, but others also, of more inferior rank, have aspired to such great and sublime designs, and would not by any means be dissuaded from it, well knowing, that they should not lose by it in this world, and in the world to come, should shine like most glorious stars, as having been means by which sinners have been converted unto God. They well considered, that the vanity and splendour of this world, would shortly vanish into nothing, wherefore they employed all their wealth, in such pious, and religious works, and now they enjoy permanent riches, and true honours in Heaven.   

CHAP. XX. Of adorning Christian Temples.  
AS Parents are not contented in the bare having of children, but they bestow costs in clothing, and adorning them, lest their sordidness might be their disgrace: Even so godly Princes and other pious Christians, have not thought their liberal pieties extended fare enough, when the Temples have been brought up to the very roofs, unless they beautified them with all kind of ornaments, that might add glory and grace unto them, as curious paintings, hangings, guilding, sumptuous vestments, rich gifts in money, chalices, plate, farms, lordships, besides great privileges and immunities.  
Some men there are who envy the Ornaments of the Church, and grudge at any cost bestowed upon it, yet we read in holy Scriptures, that God himself dictated to Moses the ornaments of the Tabernacle, etc. And Saint Hierome reckons it not amongst the least of Nepotians 
In Epitaph. Nepoliani. Epist 3. ad Heliod.  praises, that he was solicitous that the Altar shouldlook bright, the walls should be without dust, or cobwebs, the pavement clean swept, and strewed with flowers, the Church porch bedecked with green boughs. Nepotian (saith he) was another Bezaliel, wondrous witty in contriving, what might be graceful and beautiful to the Church. And surely if Wrestlers and Gladiators have their Amphitheatres, and Palesters, if the Senators have their Courts and Capitol, if the Philosophers their Lycea, if mortal Princes have their Palaces, nay if every private man, hath his dwelling house dressed and adorned, with all the sweetness and beauty he can devise, what reason has any man to think, that the Temples of the Eternal God, should be base and sordid, or why should any man (like that traitor Judas) think all lost that is bestowed on 
Mat. 26. 8.  him.  
Herodotus tells of wondrous 
Lib. 1. 2. 8. etc.  rich gifts sent to the Temple at Delphos, by the Gentiles, but compared with the oblations in salomon's Temple, they will seem nothing, for which as Venerable Bede observes; there were in the Temple two Treasuries, the 
In 12. Mat.  one like a Chest, wherein they put the moneys, which were offered for the uses of the Temple, of which Saint Mark speaks, And Jesus sat 
Marc. 12. 41.  over against the Treasury and beheld how the people cast money into the Treasury, and many that were rich, cast in much, etc. The other was built like a great Hal, in the which, offerings of greater bulk were kept, and of this S. John seems to speak; These words spoke JESUS 
john 8. 20.  in the Treasury in the Temple, etc. But neither Jews nor Gentiles have exceeded the Christians in the Ornaments, and Treasure of their Temples; nothing have ever been more glorious than their Altars, than their Vestments, Chalices, and other Ornaments, as who shall read Anastasius, of the 
Anast. in vit. Po. in Silvest.  almost prodigious munificence of Constantine the Great, will confess; and the like incredible liberality of others towards the Church, may 
Niceph. 14. 2.  elsewhere be read.   

CHAP. XXI. A decent form of building and adorning a Church.  
OUr age is very forward to good works (let some men talk what they will to the contrary) and for their piety in building repairing and adorning Churches, may compare almost with any former times, in the memory of man: More Churches have been built, and adorned, in the reign of our King Charles, than in the reign of many Kings before.  
But me thinks as in most of our other good works, so in this also the piety and devotion of well disposed minds, do seem some times to have wanted better directions. We have seen in some places, Churches newly erected, but the parts, form, and situation, have been so uncouth, that there has scarce been any resemblance of a Church, no Religion in the whole fabric. We have seen them painted, I cannot say beautified, but with such gaudy colours as can add no ornament to so solemn & religious a place: For my part, I shall be ever fare from discouraging any, whose minds God hath moved to so holy actions. I intent only to set down what I conceive out of ancient Authors, and other observations, to be most graceful and comely for such an Edifice, ever humbly submitting to the judgement and censure of my betters and those whom it more concerns.  
For the situation Eastward, I shall need say no more, though even in that of late days some have failed; I will only add, that it were very graceful, that there should be an ascent of steps up to the Church. That famous Temple of Saint Peter in Rome, which Sebastian Serly calls a wonderful work, and the fairest in the whole World; you ascend into it by many stairs. Those quindecem Psalmi Graduales, which follow the 119 Psal. are said to have been sung by the Levites, on the steps, as they ascended into the Temple, and thence had their name. And we read, Acts 3. 1. that Saint Peter and John went up together into the Temple at the ninth hour of Prayer.  
For the figure we know that the Ancient Christians, had not always one, but some times varied. Their rotundaes they borrowed from the Heathens, to whose service it was most agreeable, for their Altars were placed in the middle of their Temples, and at their Sacrifices they danced round about them, singing Hymns, and Songs, in praise of their Gods, to whom they sacrificed. The men in the sacrifices to Venus or Astarte, wearing women's garments, and the women at Mars' feasts, putting on men's armour. And this kind of superstitious idolatry was in use amongst the Nations, in Moses' time, and was occasion of that Law, Deut. 22. 5. The woman shall not we are that which pertaineth to the man, neither shall man put on woman's raiment; as Aquinas 2. secundae quest. 102. Art. 6. and Mr. Selden, in his learned Tract de Diis Syris, excellently teaches us: This figure, I say, of Temples, was received by the Christians, in case of necessity, and was after, and may now very well be rejected, as not convenient for our service. Our Communion Tables, being now placed at the East end, close to the wall not to be danced about, as in former times.  
The best and most received figure is the long, and though some may think the broad square, the oval, or round, more convenient (as being of more capacity) to hear Sermons, and Lectures, yet surely the Majesty and reverence of the place appears not so much in them. And the man who enters the West door from fare beholding the Altar where he seriously intends to offer his devotions to his God and Saviour, shall find his devout soul, more rapt with divine awe and reverence, more inflamed with pure and holy zeal, in the delay and late approach unto it, than if at first he had entered upon it.  
Pillars in all other buildings, are very inconvenient in Churches, graceful, stately and necessary, as well for supporting the roof, distinction of the Isles from the body of the Church, and different from profane buildings; besides it has been so received a manner of building, that to leave them out, savours too much of novelty.  
The Chancel or Choir, must be higher than the body of the Church; and in Cathedral Churches, it has been an ancient custom ever since Constantine's time, that vaults should be built under the Choir which were called Cryptae, in remembrance of those vaults, caves, and secret places, under ground, where the Christians in times of persecution, were wont to assemble to serve God; such is St. Faiths under S. Paul's Church in London, which is now converted to a Parish Church.  
The Chancel being divided from the Church by grates of wood, curiously carved, or of iron, or brass cast into comely works, is not only very graceful, but according to the laws and orders of building observed by the primitive Christians.  
The place where the Communion Table stands, aught to be higher than the rest of the Chancel, but all this and more we see duly observed in the structure of Cathedral Churches: For Parish Churches, and private Chapels, it were very meet that they should be built after the manner of Cathedrals, as near as with convenience they may. When there are no Isles adjoining to the body of the Church, Pilasters wrought into the wall, with well framed Capitals, would add much beauty to the fabric, & much strength to the walls, between which would be convenient spaces to beautify the Church, with some excellent paintings of Sacred stories, which may strike into the beholder, religious, and devout Meditations.  
Over the Capitals according to the common rules of Architecture, must run an Architrave freeze, and Coronis, which every workman knows how to adorn with leaves and flowers, etc. according to the order of building. Over these, let the windoores be placed, which because they stand high differ more from profane buildings, keep our thoughts from wand'ring abroad, whilst our eyes have nothing but Heaven, and heavenly objects to behold, and beside cast an excellent light for the paintings on the walls.  
The number of windoores ought to observe the grace of the whole structure, which if they be not of common glass, but painted, adorn the Church with a glorious light, and moderate that bright light, which is a hindrance to devotion. The Utopian Temples, saith Sr T: More, were subobscura, some what dark: Nec id aedificandi inscitiâ factum sed consilio Sacerdotum, quod immodica lux cogitationes dispergit. For devotion requires collected spirits, which light diffuses, as Sir H: Wotton seems to interpret him in his Elements of Architecture. And we find it by experience, that in our light Churches, did not we close our eyes, we could hardly keep our thoughts from distractions till the end of a short collect. And I verily believe that the holy fervour of devotion was more intense in the primitive Christians dark obscure vaults, than hath ever been in our lightsome Churches.  
The roof if it be vaulted, is more agreeable to antiquity, than if flat, it makes the voice more audible; you may adorn it with an azure colour, and gilded stars and then as in figure, so in colour it resembles the Hemisphere of the Heavens; which perhaps gave occasion to S. Chrysost: to call the Church οὐρανὸν ὲπίγειον, an earthly heaven.  
The Chancel, as it has always been divided from the Church, so may the roof of it be of a different height, and more richly adorned, and the windoores of a differing fashion from the Church: That when we shall enter into this place, more holy & divine thoughts may possess our minds, occasioned by the differing structure, and more glorious ornaments.  
But of all parts of the Chancel, that where the Communion Table stands, has ever been accounted most sacred; In adorning that, no cost ought to be thought too much. There we behold the mystery of our Redemption lively expressed. Nor can we make public profession of our Christian faith, hope, and love, any way so well, as being studious in adorning the sacred Altars, did we verily believe Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be truly present with us, so oft as the blessed Sacrament is celebrated (as the ancient 
Liturgi. Chryso.  Greek Church believed, and as he most certainly is, though the manner of his being there, we know not) would Christians be so desperately irreligious, to entertain him, as the Jewish host did at his first coming, within bare walls, and on bare boards, or not rather in the most noble manner we could devise.  
Hither bring your stateliest hangings, and adorn the walls; hither your richest carpets, and bespread the ground; [hither the most glorious silks, and finest linen, to cover the holy Table. The alacrity and ingenious piety of former times, in adorning this sacred place, makes us seem dull, stupid, and irreligious.  
In the French Canon Law. li. 1. cap. 146. Priests were commanded to exhort the women publicly in their Sermons, to bestow fine linen  on the Altar. And truly if Ladies & Gentlewomen, were studious in working holy vestments, etc. as 'tis probable, that the blessed woman Dorcas did, Acts 9 39 how much more acceptable would it be to God, than in wearing those curious needle works, on their own backs? what an honour would it be to themselves? what perfection to their art? and whilst they strove to excel each other, what a godly contention, & happy emulation, would be soon stirred up in the whole sex? and what a religious employment might they have, who now are feign to visit each others, not knowing what else to do?   

CHAP. XXII. Of Burying in Churches.  
THere is in use amongst Christians, a custom of burying dead bodies within the Churches, and erecting their stately Monuments for them, which is accounted a pious & religious custom, but being better thought on, may perhaps seem by the frequency and community of it, rather an abuse, and pollution of the sacred place.  
The time was, when the corpse of the dead were entombed in their private houses, & thence sprung the religious observations of the Lares, & Penates, 'mongst the heathen, but succeeding ages thought it to be consuetudinem foedam atque tetram, a foul and filthy custom. Nor would they permit any to be buried, so much as within the City walls; Ne sanctis Municipiorum jus polluatur, says the Law of the 12. Tables. And surely if a Corporation may be polluted by burials (either Physically, by the stench and loathsome vapours of the dead carcases infecting the air, or Morally, by the the mixing Mortua Vivis:) any man will easily think that a Temple may.  
The Jews buried their dead without the City, unless their Kings and Prophets, who were buried in the City of David, not in places of public resort, but in private grots, and caves. And whereas we read 1 Sam. 25. 1. that Samuel was buried in his own house at Ramah, the Geneva note tells us plainly it is meant among his own kindred.  
The old Romans and Greeks also, buried without their cities, and there erected their Monuments before the City gates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says S. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That passengers might be put in mind of mortality; as also, that the Citizens might with more enraged courage and alacrity, sally out upon their enemies, that should injure or violate the monuments of their Ancestors.  
No Nation so barbarous as to fill the places where they worshipped, but a feigned divinity, with the carcases of their dead. The Turks are famous in all histories, for keeping their Moschits, free from the least pollution. So free are they from common burials, that it is not lawful, for the Grand Signior himself, to be there interred.  
Abraham buried the holy woman Sara in a field, and was there buried himself, Gen. 25. 9 It was a Cave, where Lazarus was buried, whom Christ so loved, that he wept when he drew near his grave, John 11. 38. The Widow's son was carrying out of the city to burial, Luke 7. 12. Our blessed Saviour himself, was entombed in a Garden, whose sacred corpse, what Temple might not have been proud to have contained.  
Many holy Counsels have forbidden, Ne corpora defunctorum intra Ecclesiam sepeliantur, that none should presume to bury within the Churches. But in process of time, it was indulged to pious Emperors (men that had fought the battles of the Church, and had well deserved of her) to be buried in the Church porch. Afterwards to holy Bishops, & to other Clergy men of eminent, and remarkable sanctity, burial within the Church was permitted. After other men, famous and renowned, who had given great revenues to the church, were also buried in it. Lastly, all were suffered that would pay the fees. And S. Gregory in his Dialogues lib. 4. ca 50. favours the custom very much, supposing that the kindred and friends of the deceased, seeing their Monuments, may be put in mind to pray for their souls departed. And this truly may be a good reason amongst the Papists. But why we, who call our Church the Reformed, and renounce all the errors and superstitions of Rome, should still so frequently, & for people of mean rank or little desert retain this, having no such religious pretence for it, truly I know not: I verily believe, had not custom so fare already prevailed, our Church would not permit it. I am sure that somewhere, great sees are demanded, only to stop the passage from the heady and indiscreet multitude.  
Some men surely, with an honest and good mind, have by this means desired to testify to posterity, their certain hope of a joy full Resurrection; and that as they lived in the unity, and faith of the Church; so neither in death were they divided from her. Others, I fear are too too guilty of pride and vain glory, who care not how much the Majesty of the sacred places suffer, so they may have their Tombs, their Arms & their Banners, (Ensigns, of vanity and pride) erected▪ S. Chrysostome calls the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the school of humility, and are not we mistaken, that think it, the only fit place to display our pride.   

CHAP. XXIII. Of the Privileges and Immunities of Temples.  
THe Privileges, and Immunities that Temples have enjoyed, have added much honour, and ornament to them: amongst others, that they have been places of refuge, which immunity consisteth in this (as Navarre 
Navar. Man. 25. 17. Can. in sum. juris. 3. tit. 42.  and Canisius teach) that any person guilty of any crime, and escaping to the Temple, might not be halled from thence to punishment, or prison. Nay if the offender were in the Officers hands, leading him to punishment, yet escaping to so sacred a place, he might not be carried any further. Heretics, Pagans, Jews, public robbers, and such as committed their offence within the Temple, were not suffered to enjoy these privileges.  
Nor were the Laiety only prohibited, but Clergy men also, by an ancient Council, were forbidden to pollute the holy Temple, by taking their Servants or Scholars from the Church, to which they flew, to escape punishment▪ Quod si fecerit, says the Council, à loco cui honorem non dederit, segregetur, let him be suspended, and cast out from that place, which he so lightly esteemed; and indeed by this, and the like outrages of passionate men, the Majesty of the Sacred Temple, is not alittle violated; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 21. 28.  as the Scripture speaks, to he have yourself in the Church no otherwise than in a common and profane house. Other privileges which Almighty God hath honoured his Church withal, far exceed these; he has pleased to grant to penitent sinners, that come thither, confessing, and bewailing their sins, forgiveness of them, though they come as black as Ravens, they shall return as white as Doves. He hath placed in it his holy Angels to be its guard, and at the ministration of the holy Communion, no man doubteth of their especial attendance. Nay it hath pleased God to honour his Temple with miracles. Gregory Nazienzen tells of one wrought upon his own 
Orat. 2. in lauden Sororis.  sister, who was a woman (says he) so holy as blessed souls departed; she came into the Church, and leaning her head against the Altar, her eyes being full of tears, uttered these words, with a sweet confidence in her God, I will never departed one foot from this place, unless I be healed from my disease: and she was immediately healed; thus he. But we must not therefore expect, the like miracles to be wrought in ours, Divina 
In Epist. ad cler. Hipp.  voluntas, sicut hominibus, ita etiam & locis, pro suo libitu distribuit sanctitates & gratias, says Saint Angustin; God works miracles, when, and where he pleases. He hath blessed our Temples, with what is greater than a miracle; 'tis a harder thing to have the diseases of the soul, than of the body, healed. Repentance is the greatest cure that can be wrought. It is a far greater miracle, for a sinner to be converted, than for water to be turned into wine.   

CHAP. XXIV. Of the right use of Temples, and how they are abused.  
THose men surely make right good use of the Church, who make it the object of their bounty, and munificence in building, repairing, beautifying, or adding any ornament unto it. And the like do they who often frequent it, confessing and bewailing their sins, receive the holy Sacraments, hear the Word of God, or do any other Christian, and religious duty in it: The ancient Christians, when they came to any place, were wont first of all to visit the Churches, into which they entered with all reverend, and decent behaviour, humbly saluting the God of the Temple, by some devout prayer.  
The holy Fathers, held their Counsels and Synods, in the Temples.  
So we read, that the General Nicen Council was held in the chief Temple at Nice, etc. 
Euseb. de vit. Const. lib. 3.   
In them also Kings, and Emperors, receive their Crowns, as it were acknowledging their honour to be immediately received from God.  
But there is nothing so clean, that we have not polluted, nothing so holy that our bold wickedness, hath not violated: The sacred majesty of the Temple hath experience of this truth which is abused and profaned, even by those men who by sacred office, are bound to reprove the abuses offered by others. Such are they, who serve themselves, and not the Altar, who seek riches, honours, ease, and pleasure in it, and not the glory of God, and the salvation of the souls committed to their charge.  
And those who whilst they seem to adorn Churches, do vilely deface them with painting Lions, Unicorns, etc. in such uncivil and unseemly sort, that chaste, and modest eyes, dare scarcely look on them: Mehaps the Homily that speaks against outrageous decking of Churches means this.  
And those also abuse the Temple, who suffer it to be foul and unclean, the sacred vessels to be base and vile; who seldom come thither, as if it were only built for Swallows, & Sparrows to inhabit; who do not seriously confess their sins, and intent to lead a new life, but come to the Church like men that enter into a bath, but wash not, returning fouler than they came, being infected with the soil, & filth of others. Those also are guilty of this sin, who come thither to show their rich & sumptuous apparel, and new fashions, as it were presenting a show, in the theatre: And those who behave not themselves in it, with all lowly reverence, as the holiness and majesty of the place requires, and the examples of blessed Saints teaches us: S. Elizabeth, who was a king's daughter, is reported to have put off her Crown, when she entered into the Temple, saying, it was not decent for her to wear a crown of gold in that place, where her Saviour was presented to her, with a crown of thorns. We read of diverse, whom God hath most severely punished for abusing his Temple: S. Chrysostom 
Orat. in Gentil.  has this story of Julian, and Felix, who sometimes were Christians, but for the favour of Julian the Emperor, forsook Christ. These men by the command of the Emperor, entered the Temple built by Constantine at Antioch: Julian contumeliously polluted the Altar, and with contempt sat down upon the sacred vessels; Felix seeing the rich Ornaments of the Church, look ye (quoth he) with what state Mary's Son is served; But julian's bowels shortly after rotten, and his excrements came forth at his mouth, and Felix miserably died, streams of blood issuing out of his blasphemous mouth. Many other lamentable stories might be recited of others, who have wronged and abused the sacred Temples, or any way violated them, by taking away their possessions. So true is that of the Apostle, 1 Cor. 9 He that destroys the Temple, him will God destroy.   

CHAP. XXV. Of the rewards which such receive, who build and adorn Churches.  
IF that man that for God's sake gives but a cup of cold water, shall receive a reward; Lord! what reward shall they receive whose pious munificence has erected or adorned a Temple? Whilst they live here great honours shall seek and find them; and sacred History shall (for the joy and delight of all future ages) embalm them with the precious ointment of a good name.  
When the royal deeds of our dear Sovereign's blessed reign, shall be delivered to posterity, his magnificent piety, his care and religious diligence in building & adorning sacred Temples, must needs take up a great part in the story.  
Who knows whether this little Treatise, plus uno maneat perenne saeclo, (may after a long and vile neglect) be again brought to light and perpetuate the honourable acts and pious munificence of Sir Paul Pindar, at whose sole costs and charges a great part of that ancient structure dedicated to the memory of S. Paul in London, was repaired, the Choir beautified with guildings, and paintings, and stately adorned with rich hangings. The parish Church where he dwells, and other private Churches, greatly enriched by his bounty. Nor shall the piety of Sr Jo: Wolstenholm, ever be forgotten, who at the pious request of the young Knight his son, hath adorned Stanmore, the place of his birth, with a beautiful, and comely Church, erected from the very foundation, at his great cost.  
Little did that good 
Euseb. 10. c. 4.  Bishop Paulinus, Bishop of Tyre, by whose means and procurement, the famous Temple at Tyre in Phenicia was built; little, I say, did he think, that the whole current of the Oration should be diverted to him, when in the solemn assembly of many other Bishops, the Preacher began thus: O ye friends and Priests of the most high God, which are beautified with holy robes, and the heavenly crown of glory; And thou the ornament of the new and holy Temple, to whom God himself hath granted this great honour, that thou shouldst on earth build his house: well may we call thee another Beseleel chief builder of God's Tabernacle, a Solomon, a new Zerobabel, who hast added greater glory to the Temple than it had before, etc.  
We read of memorable victories obtained by such men, as have been builders of Temples. Justinian the Emperor (as is by some observed) recovered all Asia, formerly lost by the Romans, shortly after he had dedicated a Church, to the memory of our blessed Lady.  
It may seem strange to some, that we should put riches among the rewards which builders receive; for it has ever been a common opinion, that building is the speediest way to wax poor, but it fareth other wise, with such as build Temples, themselves have confessed, that their riches have not decreased, the more they dedicated to God, the richer still they grew.  
The pious Lady Helena, mother to the Emperor Constantine, built many Churches: Yea, even in her old age, she undertook a religious journey to the holy Land for the same purpose, and there erected two Temples, to the honour of God, the one at Bethlem, the other upon the Mount of Olives; & certainly God rewarded her according to her works. She lived always in great happiness and prosperity, to the age of 80 years, and then in the presence of her son, who was the most potent Prince in the whole world; amidst her grandchildren sprung from Royal blood, she expired her blessed soul in such a happy manner, that it could not be esteemed a death, but rather a changing of a frail mutable life, for eternal and celestial glory.  
Many more rewards, do they receive in this world, as health of body, a quiet and happy life, adorned with chastity, and all other virtues, and lastly, a most blessed death, after which they do receive eternal and unspeakable joys.   
THE END.