This indeed is obviously S. Clement's meaning: and not to go at any length into the consideration of all the particular forms or ceremonies of the Old dispensation which were perpetuated in the New--as the threefold Ministry deduced by S. Jerome, from the High Priest, Priests, and Levites; the Canonical Hours; the Gospel anciently laid on the altar, answering to the Two Tables, and the like--it will be sufficient to refer once more to the remarkable parallel between a Christian church and the Jewish Temple. [Footnote 24] There can be little doubt that Mede proved his point of the propriety of genuflexion towards the altar. We are contending for a much simpler thing: for no more indeed than the concession of a probability that in the earliest Christian churches there was at least this resemblance to the Temple; that there should be in both a Holy of Holies and an outer-court. Supposing this distinction to have been only made by a curtain, our point is nevertheless gained; and we would rest here on this one particular of resemblance only (though others might be insisted on); because, any one designed parallel being granted, the inference for others is easy. And here it will be enough to observe that the almost constant practice in ancient writers of applying to some one part of a Christian church a name or names derived directly from the _Holy of Holies_ is a strong argument in our favour: though the passages are often too incidental to be adduced as evidence of an intended symbolism. [Footnote 25] But, we repeat, the fact that a particular part of a church--(if we were now arguing for rood screens, we {lxvi} should show that any such distinction of parts made a _screen of some sort_ necessary, even if we did not know what sort of screens really existed)--the fact that a particular part of a church was distinguished by names directly carrying us back to the exactly corresponding particular part in the Temple, shows that in the arrangement at least, if not in the building, of the earliest churches there was, at least in this one point, an intention to produce an antitype to the typical Tabernacle. It is observed in a note to Neander's history [Footnote 26] that if the interpretation of Michaelis be received there is evidence of a Christian church being built at Edessa, A.D. 202, with three parts, expressly after the model of the Temple. [Footnote 24: See this carried out by Durandus. Appendix A.] [Footnote 25: Compare, amongst others, S. Cyprian, Ep. 55; Euseb. x, 4. [Greek text]; Id. vii, 18. [Greek text] (the word used in the lxx for the _Sanctuary_)'. S. Dionys. Areop., Ep. 8, ad Demoph.; S. Athanas., _Edit, Commel._ Tom. ii, p. 255; Theod. H. E. iv, 17, v, 18; Concil. Tours. (A. D. 557). can. 4; S. Germ. Constant. _In Theor. rer. Eccles._; Card. Bona. _Rer Liturg._i, xxv, II; Dionys. _Hierarch._ cap. 2; S. Chrysost. Lib vi, _De Sacerdotio._] [Footnote 26: Rose's Neander, i, 246.]