nave, which separated it from these chambers. The nave was further separated from the sanctuary by a partition of lattice-work, and a curtain which could be drawn so as to screen the sanctuary entirely from the view of the assembly. The sanctuary was usually concealed from the view of the audience except at the celebration of the Lord's supper, or when the sermon was delivered from that place.

The following directions from the Apostolical Constitutions will, perhaps, give the best idea of the internal arrangements of the church, and of the positions of the congregation in public worship:

"And first, indeed, let the building be long, with its head to the east, with its vestries on both sides at the east end; and so it will be like a ship. In the middle, let the bishop's throne be placed; and on each side of him let the presbytery sit down; and let the deacons stand near at hand, in close and small girt garments; for they are like the mariners and managers of the ship. Through the care of these, let the laity sit in the other part, with all quietness and good order; and let the women sit by themselves, keeping silence. In the middle let the reader stand upon some high place. Let him read the books of Moses, of Joshua the son of Nun, of the Judges, and of the Kings, and of the Chronicles, and those written after the return from the captivity; and besides these, the books of Job and of Solomon, and of the sixteen prophets. But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses. Afterward, let our Acts be read, and the Epistles of Paul, our fellow-worker, which he sent to the churches under the guidance of the Holy Spirit; and afterward let a deacon or a presbyter read the gospels, both those which I, Matthew, and John have delivered to you, and those which Luke and Mark, the fellow-workers of Paul, received and left to you.

"And while the gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written, Be silent and hear, O Israel. And again, But do thou stand there and hear. Deut. xxvii. 9; v. 31.

"In the next place, let the presbyters, one by one, not all together, exhort the people, and the bishop in the last place, as being the commander.

"Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at those of the women, like shipmen. For the same description and pattern was both in the

tabernacle of the testimony and in the temple of God. Deut. xxiii. 1. But if any one be found sitting out of his place, let him be rebuked by the deacon, as a messenger of the foreship, and be removed into the place proper for him. For the church is not only like a ship, but also like a sheepfold; for as the shepherds place all the irrational animals distinctly, I mean goats and sheep, according to their kind and age; and still every one runneth together, like to his like; so is it to be in the church. Let the young persons sit by themselves, if there be a place for them; if not, let them stand up. But let those who are already stricken in years sit in order. As to the children that stand, let their fathers and mothers take them to themselves. Let the younger women also sit by themselves, if there be a place for them; but, if there be not, let them stand behind the women. Let those women who are married, and have children, be placed by themselves. But let the virgins, and the widows, and the elder women, stand first of all, or sit; and let the deacon be the disposer of the places, that every one of those that come in may go to his proper place, and may not sit at the entrance. In like manner let the deacon oversee the people, that no one may whisper, nor slumber, nor laugh, nor nod. For in the church all ought to stand wisely, and soberly, and attentively, having their attention fixed upon the word of the Lord.

"After this, let all rise up with one consent, and, looking toward the east, after the catechumens and the penitents are gone out, pray to God eastward, who ascended up to the heaven of heavens to the east, (Psalm lxvii. 39;) remembering also the ancient situation of Paradise in the east, whence the first man, when he had yielded to the persuasion of the serpent, and disobeyed the command of God, was expelled.

"As to the deacons, after the prayer is over, let some of them attend upon the oblation of the eucharist, ministering to the Lord's body. Let others of them watch the multitude, and keep them silent. But let that deacon who is at the high-priest's hand, say to the people, Let no one have any quarrel against another. Let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord's kiss. But let no one do it with deceit, as Judas betrayed the Lord with a kiss.

"After this let the deacon pray for the whole church, for the whole world, and the several parts of it, and the fruits of it; for the priests and the rulers, for the high-priest and the king, and for universal peace. After this, let the high-priest pray for peace upon

the people, and bless them in these words: The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and give thee peace. Num. vi. 24. Let the bishop pray for the people, and say, Save thy people, O Lord, and bless thine inheritance, which thou hast obtained with the precious blood of thy Christ, and hast called a royal priesthood and a holy nation.

"Then let the sacrifice follow, all the people standing, and praying silently; and, when the oblation hath been made, let every rank by itself partake of the Lord's body and precious blood, in order, and approach with reverence and holy fear, as to the body of their King. Let the women approach with their heads covered, as is becoming the order of women. Moreover, let the door be watched, lest there come in any unbeliever, or one not yet initiated."

§ 7. OF THE NARTHEX, OR ANTE-TEMPLE.

THIS was the outer division of the church within the walls. It was called лрóvαos, ante-temple; лрóлνλα, porticus, portico; and νάρθηξ, or ferula, from its oblong or dromical shape. It was an oblong section of the building extending across, and occupying the front part of the interior of the house. It was entered by three doors leading from the outer porch. From the narthex there were also three entrances into the interior of the church. The main entrance was in the middle, directly opposite the altar, and opening immediately into the nave. Two smaller doors upon each side appear to have opened into the eußo2os, or side aisles, from which the nave was entered by doors on the north and the south.

The doors consisted of two folding leaves, and, after the eleventh century, were often ornamented with bronze, and with carved and embossed work. Some were even overlaid with silver or with gold. The several classes of worshippers entered the nave at different doors, which were called "the priest's door," "the men's door," etc.

The vestibule, or лрóvaоs, appropriately so called, and situated without the walls, was allotted to the catechumens and penitents. Heretics and unbelievers were also allowed a place here. The Council of Laodicea, c. 57, denied this privilege to heretics and schismatics. But the fourth Council of Carthage, c. 84, directed that no bishop should forbid one, whether Gentile, heretic, or Jew, to attend the first service-usque ad missam catechumenorum.

The portico or outer court, лрóлνλα, included the halls and colonnades which constituted the outer or front part of the narthex,

and was used for various purposes, analogous to those of a modern committee-room and vestry. Here, also, the bodies of the dead were deposited, and vigils kept around them until their interment.

The ancient Christians were accustomed to wash before entering the church, as a symbol of the purity becoming that holy place. For this purpose, in process of time, the vessel, or font of water which was used in this rite, was introduced into the narthex, or porch. Formerly it was situated without. This vessel of water was called κρήνη, φιάλη, φρέαρ, κολυμβεῖον, λεοντάριον, canthæus, mymphacum, etc., and is often mentioned by ancient authors.1 The use of holy water has been improperly derived by some from this usage of the primitive church. This superstition began at some time subsequent to the ninth century, and was derived, like many other rites, in a corrupt age of the church, from an idolatrous usage. Sozomen relates that Julian, on going into a certain temple in Gaul, to offer sacrifice, was, according to pagan custom, sprinkled by a priest, with olive-branches, which had been dipped in water. The use of holy water is only an imitation of this idolatrous rite, and was unknown in the church until the ninth century. The baptismal font came into use on the introduction of infant baptism, as baptisteries fell into disuse, and when the neglect of stated seasons of baptism had rendered the larger baptisteries needless.

§ 8. OF THE OUTER BUILDINGS, OR EXEDRÆ.

UNDER this name were included all the appendages belonging to the church, such as courts, side-buildings, wings, etc., together with all those separate buildings pertaining to the main edifice, which were situated in the enclosure of the churchyard. This enclosure around the church was known by the name of epiẞ0205, and the porticos, cloisters, and colonnades, with which it was surrounded were called στοαὶ, περιστῶον, τετραστῶον, τετράστυλον, ambitus, peristylia, etc. The area between the wall and the church was called atrium, impluvium, aiSpiov, etc.

In this open space stood the demoniacs and the weeping penitents, neither of whom were permitted to enter within the walls of the church.

About the sixth century it became customary to use the churchyard as a burial place. In some instances it was so used as early as the fourth century.

But the most important of the exedræ were the baptisteries,

which were erected adjacent to the cathedral churches, and denominated, for this reason, baptismal and central churches. They must be referred to those times when it was customary for the bishop himself to administer this ordinance only in these churches, and at stated seasons. These baptisteries are spoken of as in general use in the fourth century.' Previous to this time, baptism was administered in private houses, and wherever it was most convenient. From the time of Constantine, separate buildings were erected in connection with cathedral churches for the administration of this ordinance. These structures were, in some instances, attached to the church; in others, they were detached from the main building, and were frequently octagonal; sometimes, quadrangular or cruciform.

The candidates for baptism were accustomed to meet in the baptistery, to receive the instructions requisite for their reception to this ordinance; and, for this purpose, it was divided into separate apartments, for the accommodation of both sexes. Meetings of the whole congregation and of synods could also be held here, from which we may form some idea of the magnitude of these buildings. The font was situated in the rear of the building, of suitable dimensions for the immersion of the candidates. The apartment was richly ornamented, and the image of a dove or a cross was suspended over the font.

The admissions to the church, at this time, were, of necessity, chiefly by baptism of adults converted from paganism to Christianity, but this does not imply the neglect of infant baptism. The ordinance was, in the first centuries of the church, confessedly administered by immersion. So the Greek and Arminian churches, at the present day, baptize by immersion, but they are strictly pædobaptists.

The use of baptisteries was discontinued upon the general prevalence of the Christian religion and of infant baptism. Some remains of these ancient baptisteries are still extant.

There were also several other smaller buildings situated about the church, such as the vestry or repository, diaconicum magnum, in which the sacred utensils, the ornaments, and robes of the clergy were deposited for safe keeping. These were intrusted to the care of the deacons and inferior clergy. It was also called κειμηλιαρχεῖον, γαζοφυλάκιον, σκευοφυλάκιον, vestiarium, mutatorium. Here the clergy were wont to retire for private exercises preparatory to their public performances, and for private