Before, however, we enter into the detail of the remnants left us for examination, we may take a
glance over the page of the early history of the church, and trace a little of the origin of those errors which had grown around simple truths, converting them from beautiful realities into monstrous absurdities.
A moment’s reflection may suffice to enable us to believe that the church, as planted by its first head and master, was a seed to be watered and nurtured by the apostles, prophets, and ministers appointed to the work, and intended to have an outward growth of form, as well as inward growth of spirituality. During the early period of its existence, while suffering from the persecution of the Roman emperors, it was impossible that the church could develop itself freely; consequently, we are not surprised to find that “upper chambers,” and afterwards the tombs and sepulchres of their “brethren in the faith,” perhaps, too, of their risen Lord, were the places of meeting of its members. Nor is it difficult to trace from this origin the later superstitious worship at the shrines of the saints.
As early, however, as the peaceful interval under Valerian and Diocletian, when there was rest from persecution, houses were built and exclusively devoted to worship; they were called houses of prayer, and houses of the congregation. And the idea that the Christian church should only be a nobler copy of the Jewish temple was then clearly recognized,
the outline being as nearly as possible preserved, and the inner part of the church, where the table of the Lord’s Supper stood, ever having been inaccessible to the common people; an idea that has in a certain sort of way survived all the reformations, dissolutions, and dissensions of sixteen hundred years; for do we not even yet see the minister and deacons of the most ultra-dissenting meeting-houses appropriating to themselves the table pew? There has always seemed something incongruous in the idea, that the minute instructions which God himself thought it worthy to deliver unto Moses in the mount, for the construction of a “tabernacle for the congregation,” and to contain the ark of the covenant, which also formed a model for the gorgeous temple of Solomon, should be doomed to entire annihilation at any period of the world’s history.
As Jewish sacrifices, laws, and covenants, were types, pictures, of the embodiments to be found in the Christian dispensation, when the anti-type had appeared, surely it is possible that the tabernacle too was a type of a real building of living stones, then to be formed and fitly framed together, and which might have its outward symbol in the edifices of worship in all ages. We may not pause to dwell upon this idea, further than it was recognized by the early Christians, of which clear proof exists.
For the nearest approach to a perfect development
of it, we must look to a later date, when Christianity was first adopted by Constantine, and just prior to its alliance with the state; and although, from the lack of authority in church government, errors had already crept in, and mingled with many of the practices, we believe the modern copyist might find a far more pure and perfect model there, than in the meaningless observances and ornaments of the middle ages.
Churches had then grown large and magnificent; they were divided into three parts, the porch, the nave, and the sanctuary. In the nave stood the pulpit—preaching at that time being considered the invitation, or preparation for the church, whose duty was worship. It was divided from the sanctuary by a lattice work, or screen, behind which was often a veil before the holy table, which answered to the Holy of Holies of the temple, and within it none but the priests entered. The baptistery was usually situated without the church doors, and contained a fount, and a reservoir for washing the hands was always to be found in the outer court that enclosed all the buildings. Some writers have traced this to heathen observances; if so, it without doubt originated in the Jewish practice. The service within the church was conducted with all the means at command for rendering it complete. Music was cultivated—antiphonal singing, or singing in responses,
practised. The clergy wore vestments symbolical of their offices, each form and colour having its significant meaning. Candles were burning continually at the altar, as in the holy place of the temple, symbolising God’s presence in the church. Every part of the building was designed to form a proportionate whole, and the principle of dedicating to the house of God the best works of men’s hands was admitted, the embellishment of His temple being then deemed of superior importance to the decoration of individual dwelling-houses.