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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73284	Profano-mastix. Or, a briefe and necessarie direction concerning the respects which wee owe to God, and his house even in outward worship, and reverent using of holy places. Shewing chiefly when, and how, wee ought to enter; how to behave our selves being entred, how to depart; as also, how to esteeme of Gods house at every other time. Written out of a true and sincere intent to reduce the disordered and factious, to a better order then either their neglect, stubbornnesse, or scrupulositie can purchase for them. / By Iohn Swan curate of Duxford S. Peters.	Swan, John, d. 1671.	1639 (1639)	STC 23513; ESTC S106202	33,675	74

c. 25. but God that is worshipped Furthermore Socrates also reporteth that Alexander Bishop of Constantinople Ad Altare progressus humi coram sacra Mensa se in faciem prostravit meaning that comming to the Altar hee cast himselfe on his face or bowed to the ground before that Holy Table Or as * Viz. Hee who was the authour of the Holy Table pag. 194. Sozom. lib. 1. cap. 28. some translate it out of the Greeke Copie Hee came into the Quire or Chancell and bowed before the Holy Table Sozomen makes mention that his prostration was when he came Ad Basin Altaris at the foot of the Altar Ad basin Altaris procidens totam noctem pronus humi jacebat And in the dayes of the fift generall Councel the Archbishop of the foresaid place exhorted the people to doe their accustomed reverence or to adore at the holy Altar Also in the dayes of Saint Ambrose Theod. lib. 5. cap. 17. the Emperour is put in mind of the difference of places And againe did not the reverence of Holy Altars prevaile so farre with the furious Souldiers and barbarous Goths that as the said Ambrose telleth us they willingly fell downe and kissed them Ambr. lib. 5. Epist 33. And if you thinke that this act of their was more then needed I answer that there is an honour due likewise to the very things themselves which consisteth in a Veneration or a reverent using of whatsoever belongeth to Gods House and chiefly of those things which have most relation to his holy worship otherwise wee should bee absolute allowers of prophanation and be in a manner as bad as those whom our Saviour himselfe drove away from out of his Fathers House More testimonies might bee alledged but these are enough and too many perhaps may some man thinke who careth not to tread in the steps of the holy Fathers And yet even the authour of the Holy Table thinketh that they did it decently and devoutly as may bee seene at the 193. page of his booke affirming more fully some certaine * See pag. 99. pages before that although the Canon doth not enjoyne it yet reason pietie and the constant practise of Antiquitie doth That Church-men doe it in Saint Chrysostomes Liturgie and the Lay-men are commanded to doe it in Saint Chrysostomes Homilie bequeathing them to Donatus who can practise all manner of Curtesies for Maskes and Dances but none by any meanes for Christ at their approach to the Holy Table Whereupon hee doth not so much accept against this kind of worship as that the Communion Table should be called by the name of Altar a poore quarrell and such as Antiquitie knowes not how to countenance It had beene good therefore if our Church had never beene troubled with such verball contentions But to give satisfaction in this let us looke among the Antients for our better quiet And first I will begin with the second or as some divide them the third of the Apostles Canons where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Altar is twice used for the Holy Table Ignatius also in his Epistles ad Philadelphenses Trallenses and Ephesies hath the same word for the same thing Iustin Martyr and Irenaeus are well enough knowne to call the Eucharist Iren. lib. 4. c. 20. c. 34. both an oblation and a Sacrifice and therefore not to bee doubted but that they called the place or seate thereof as well as their Predecessours and suecessours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian likewise in that testimonie of his already mentioned as also in * Lib. de Orat in sine other of his writings used the word Altar for the Communion Table And Saint Cyprian in many of his Epistles Viz. Epist 42.55.64.70.73 c. doth the like So also doth Euscbius who lived in the daies of that famous Constantine Ambrose also Ambr. lib. 5. Epist 33. who was in the dayes of Theodosius a second Constantine saith no lesse And in Gregorie Nissen the like phrase is * Viz Serm. de baptismo Quid est Altare niss sedes corporis sanguinis Christi Optat lib. 6. used So also Saint Austin Optatus and generally so many others as cannot without tediousnesse be related Howbeit this must be remembred that as a worthy * Mr. Meade in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Chrysost Hom. Quod Chrislus est Deus authour hath declared Saint Chrysostome affirmes it of our British Ilands saying The Britssh Ilands which lie out of this Sea and are in the Ocean it selfe have felt the power of the Word for even there also Churches and Altars are erected Now if in these testimonies the Apostles Canons bee misliked it cannot bee in respect of the first of them but rather that some other were added to them and continued under the same title still Or if the place of Saint Paul to the Corinthians be objected where hee saith 2 Cor. 10.12 You cannot communicate of the Table of the Lord and of the Table of Divels It is answered that there is another place equall to it in Heb. 13.10 where hee also saith Wee have an Altar whereof they have no right to eate who serve the Tabernacle Not that the materials of the Table or Altar can bee eaten but that they who come to the holy Communion participate of that which is there consecrated and from thence distributed And indeed we communicate from the Altar as from an Holy Table of that heavenly banquet which in the Sacrament of the Lords Supper is afforded to us And from the Table as from an holy Altar wee offer unto God the Memorie of that Sacrifice which his dearely beloved Sonne once offered upon the Crosse And so though wee have neither any bloudy Sacrifice as among the Iewes nor any unbloudy propitiatorie Sacrifice offered for the Quick and the Dead as among the Papists yet wee have a commemorative Sacrifice done in remembrance of Christ and of his death and Passion And therefore one and the same thing may bee called both A Table and an Altar A Table for the Lords Supper and an Altar for the Memoriall Sacrifice of our Lords death Or will you have it yet more full and plaine then know that as the Apostle in the one place calls the Altar of the Pagans by the name of Table so in the * Viz. 1 Cor. 10.21 other place hee calls the Table of the Christians by the name of Altar * Viz. Heb. 13.10 For as hee compares cating with eating so also Altar with Altar or Table with Table using the appellation with indifferencie as wee also find in some other places of the Booke of God viz. Ezek. 41.22 and Malach. 1.7 Nor againe if things bee well weighed can it but probably appeare that Christ in Math. 5.23 taught Christians that even in the dayes of the Gospell there should bee something still which should beare the name of Altar in the holy place of their Assemblies

PROFANO-MASTIX OR A BRIEFE AND Necessarie Direction concerning the respects which wee owe to God and his House even in outward worship and reverent using of Holy Places Shewing chiefly When and How wee ought to enter How to behave our selves being Entred How to Depart as also How to esteeme of Gods House at every other time Written out of a true and sincere intent to teduce the Disordered and Factious to a better order then either their neglect stubbornnesse or scrupulositie can purchase for them By IOHN SWAN Curate of Duxford S. Peters GEN. 28.17 How dreadfull is this place This is no other but the House of God and the Gate of Heaven LONDON Printed by I. D. and are to be sold by Daniel Pakeman at the signe of the Raine-bow in Fleet-street neere the Temple gate 1639. TO The Right Worshipfull Mr. ANTHONIE TOPHAM Doctour of Divinitie and Deane of Lincolne all health and happinesse Right reverend Sir IN token of that humble respect which I owe to your selfe I am bold to dedicate these poore endeavours to you hoping that as my studies long agoe abetted by your furtherance so a tribute of their fruits shall bee now accepted at your worthy hands for though I reckon my selfe bound to render more than what 's contained in these few papers yet as Plutarch speaketh non Minus regium summaeque humanitatis parva lubenti facilique suscipere animo quam magna largiri And this I shall the rather hope because herein I have chiefly laboured to cast out that filth and rubbish wherewith the Philistims have stopped Abrahams wells for they bee not the ancient but the later times against which wee find a just complaint And I would to God there were no cause But alasse 't is otherwise insomuch that hee now is said to bee unsound who will not side with factious opposites nor yeeld to soothe the idle fancies and needlesse feares of not a few But as to a rotten mouth all things relish with a rotten tast Oris non elementi vitio so things wholesome and good appeare contrarie to corrupt judgements and therefore it makes not much what such men censure especially the Author being sheltered under the favourable wing of your protection which cannot but adde more life to the warrantable proceedings of him who wisheth both your happinesse here and glorie hereafter And shall ever remaine at your service to be commanded IOHN SWAN Novemb. 5. 1638. The Epistle to the Reader Gentle Reader I Hope ere long to befriend thee with a worke of better worth if this in the meane time may find thee curteous in the acceptation Sure I am that in it 〈◊〉 it cannot out bee judged a n●●●ssarie labour For whilst it seekes the pacification of contentious spirits by striving to give satisfaction concerning some things now in agitation it aymes at Gods glorie the manner of whose worship hath by degrees growne to such a sordid and homely passe as Religion hath now adayes lost much of that bright beautie which in Ages heretofore shee was knowne to have But I remember the words of that wise King Solomon Eccles 7.10 Say not thou What is the cause that the former dayes were better then these for thou dost not enquire wisely concerning this Which is as if it should bee said Late times may be as good as ancient if Men were but willing to tread in the same steps that they have trod for the neerer a fountaine the better the water Stand therefore upon the wayes as the Prophet speaketh and consider aske of the old wayes Ier. 6.57 which is the best And verely among reformed Churches there is none desires it more then Ours and might be happy in it if wee had among us no filthy Vipers But these as they are enemies to themselves so also to others for whilst some doe not only disobey but defend their Disobedience they poyson many more both by their example and Defence And what though they gaine a popular applause in their envious proceedings against the Church this is but to make a bad case worse For one man of judgement is better by farre then a numerous multitude of the common sort whose very wisdome is but as a light feather in matters of this nature as being too farre above their reach It were good therefore that the Coblar would no● prescribe beyond his Last nor no man meddle but in his right Vb● for till then there will bee no end of Schisme nor Disorder And so no quiet to the Church of God here planted among us I say no more but wish every societie to pray for the peace of their Holy Mother Psal 122.6 for as it is written in the Booke of Psalmes They which love her shall prosper PROFANO-MASTIX OR A TREATISE FOR DIREction concerning the respects which we owe to God and his house even in outward worship and reverent using of holy places A Man that hath but an indifferent insight into the poysonsome humours of head-strong Schismatick's and such as are daily infected by them may easily discerne that their affectation of paritie ends not in persons but is transferred even to places also whereupon it comes to passe that they doe as sleightly esteeme of Churches as of common and ordinary places and of things sacred as of things prophane But they may bee ashamed if any shame at all be left them thus to revive and foster the condemned heresie of Aērius on the one side and of the Eustasians on the other side For whilst they stand thus affected they doe equally give life and nourishment to the dead spirits of each of those forenamed hereticks And first concerning their Paritie which they would have among men of the Church how dissonant it is to Orthodox doctrine Epiphanius and Saint Austin in particular besides the generall streame of other Fathers have sufficiently declared Insomuch that if even S. Hierome himselfe in any of his writings seemeth to say any thing which may bee thought not to jumpe directly with what the other Fathers and Scriptures have taught concerning this it is truly and modestly imputed to him by that learned * Saravia de divers Minister gradibus Saravia as a private opinion wherein hee favoured too much that which was condemned in him already mentioned I meane Aērius Now may a man but appeale from S. Hierom in one place to S. Hierom in another place for writing contra Luciferianos hee affirmeth plainly that the Church of God consisteth of many degrees the highest whereof he makes to rest in the Bishops and they Ignatius Epist ad Smyrn Diony fius eccles Hier. c. 5. as S. Ignatius the disciple of S. Iohn and Dionysius the scholer of S. Paul have declared are terminated in Christ immediately In a word as the 70 disciples were inferiour to the Apostles so bee ordinarie Priests now to the Bishops for as they succeed the Apostles so doe inferiour Priests the 70 disciples Which if it had beene crosse to divine

I may the better invite thee let mee plead the cause a little further Dost thou desire to confesse thy sinnes there 's a forme of exquisite confession Or dost thou desire to bee absolved there 's an order how the Priest shall absolve the truly penitent and faithfull soule Or dost thou desire to praise thy God there 's an heavenly Te Deum for such a purpose or dost thou desire to make an open confession of that faith which the orthodox Christians ever held there be the three Creeds namely that of the Apostles Athanasius and the Niceene Creed the two last of which are received of the Church not as new but as expositions of the first Their foundation is in Scripture and are Regula fidei even as the Decalogue is Regula vitae Or dost thou desire to pray as thy Saviour teacheth there 's the Pater noster * Doctor Boyse in his Post A prayer which excells all other in many respects as being the Gospels epitome compiled by wisdome it selfe so large for matter so short for phrase so sweet for order as that it deserveth worthily to have the First and Most place in all our Liturgie The first saith Tertullian as guide to the rest The most saith that learned Hooker as a necessary complement to supplie whatsoever is wanting in the rest This being tanquam sal as a kind of Salt to season all and every part of the divine service Idem ibid. In which regard saith our English Postiller we use it often as at the end of the Letanie at the end of Baptisme at the end of the Communion and at the end of other sacred actions Or againe dost thou desire to give publike thanks as a good Christian ought to doe for publike benefits or to bee eased from generall calamities or to bee secured from common evils why there in that booke be formes and patternes for such a purpose yea for the asking of those things which bee requisite and necessary as well for the bodie as the soule And will none of these things move thee to come betimes to Gods house I doubt thy sanctitie and suspect thy soundnesse The place is holy the service holy And therefore let there bee so much holinesse in thee as may bring thee cheerefully early and devoutly to this holy place and there make thee to be one with the rest in that holy businesse which well beseemes a holy Christian For this is certaine that our holinesse towards God concernes us one way in that wee are men and another way in that wee are joyned as parts to that visible mysticall body which is his Church As men we are at our owne choyce both for time and place and forme according to the exigence of our owne occasions in private But as we be the members of a publike body the service which is to be done of us must of necessitie be publike And so consequently bee performed by us on holy dayes and in holy places And thus I have done with the first thing which is that wee be not late commers The second concernes our Reverence in entring which how it ought of right to bee performed by degrees shall be declared In the Scriptures you know that wee reade of Moses and Aaron that they did their reverence at the very doore of the Tabernacle Numb 20.6 And take heed to thy foot when thou entrest into the house of God is the wise mans counsell in Eccles 5.1 Hee forewarnes thee that hee might fore-arme thee And good reason that his counsell should bee regarded otherwise the heart that thou bringest with thee is no better then cor fatui a fooles heart enough to make a man be guiltie of evill when hee should bee doing of good It is not sufficient to say that although such outward worship was requisite under the Law yet not now required For before Iudaisme began Iacob acknowledged Bethel Gen. 28. the house of God to bee a place of feare and reverence Hee did no sooner perceive that it was an house of God but hee presently began to bee perplexed for feare he had not behaved himselfe so in it as of right he knew hee ought to doe in all such places And albeit our Saviour said to the woman of Samaria in the fourth chapter of S. Iohn that the time was then at hand that God should not be worshipped either at Hierusalem or at mount Garazim but that the true worshippers should worship the Father in spirit and in truth yet did hee not say any thing for the abolishing of publike Places purposely consecrated and set apart for publike worship What then I answer that hee did declare the cessation of worship to be now at hand both according to the custome of the Iewes worshipping at Ierusalem and of the Samaritans worshipping upon the aforesaid Mountaine For all such shadowes types and figures as pointed to the Messiah must cease the body being come And in that regard hee useth the word Spirit by way of opposition or as it is set against that commandement which in Heb. 7.16 is called carnall And so also for the word truth he speaketh of it not as wee set it against a lie but as wee take it in respect of the outward ceremonies of the Law which did only shadow that which Christ performed in very deed as even the Geneva note observeth Or if that of Spirit and truth bee further urged the better to colour mens want of reverence in the house of God it is againe answered that when outward or corporall worship proceedeth from spirituall devotion and is applied thereunto it is then a Spirituall worship because by this rule it is joyned to that which ought to bee the chiefe and principall mover in all our postures 2.2 q. 84. art 1. Ad primum And so saith Aquinas Quod etiam adoratio corporalis in spiritu fit in quantum ex spirituali devotione procedit adeam orainatur And indeed so long as man hath a body as well as a soule how shall hee manifest his inward feare and reverence but by his outward devotion or shall the soule be subject and the body free 'T is nothing so hee that made both requireth as the Apostle tels us that we glorifie him in both And so outward reverence as well as inward feare doth necessarily belong to every Christian The true worshippers therfore should remember to addresse themselves with dread and horror and enter with preparation as unto God prostrating Eae quae exterius aguntur signa sunt interioris reverentiae Aquin. sum 2.2 q. 84. art 1. or bowing downe their bodies not only in token of their both inward and outward humiliation but also in regard of the reverence which they owe to God into whose house and before whose presence they are now entred And indeed it is an humble soule that is both ready and willing to shew and afford due reverence whereas the proud and haughty will rather kick against

the Consecration thereof might bee but in one wherein stood the sacred Altar or holy Table which was answerable to that Mercie-seate in the division of the Temple upon which it was a custome to lay the booke of the holy Gospels in stead of the two Tables of the Law and wee have there the holy Eucharist although the Pot of Manna be not now And well might they imirate such a platforme For as the Christian Religion is come in place of the Iewish so are our Churches come in place of theirs Their Tabernacle was a patterne of their Temple and their Temple a type of our Churches even as all their service was a type of our Christ as a learned Doctor hath delivered Saint Iohn is witnesse to it for though the Revelation be very misticall yet seeing the visions of things appertaining to the Christians doe so frequently allude to the fashions of the Iewes it is easie to bee gathered that hee insinuates how wee are surrogated into their roomes for whom the Temple was built and so are to cast the forme of our Churches after that fashion yea and setting aside their Types and Figures which were fulfilled in Christ to serve God in our Holy places and upon our Holy dayes as they did in and upon theirs I may therefore conclude that still there ought to be a place of Majestie which by the Ancients was called either Sacrarium or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last of which two words properly signifying a Christian Altar sheweth that the appellation of the place was derived from thence that is the Altar sometimes gave the name to the whole place of Majestie yea and sometimes as some affirme to the whole Chancell it selfe though that only within the Raile were properly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrarium And as for the Antients Ignatius is an early one among them Hee lived in the dayes of Saint Iohn and writing no Prophesie might speake that plainly which Saint Iohn as 't was delivered to him expressed mystically Or if you will that I open the matter more fully then take it thus viz. that because Saint Iohn alludeth to the customes of the Iewes and delivers his Prophesie to the Christians and speakes as if his Visions were represented to him in the Heavens it is as if it should be said Gods Church is in it selfe but one though the parts bee two Militant and Triumphant And therefore as the Church of the Iewes was ordered according to the manner of these Visions So ought the Church of the Christians in all and every of the Congregations appertaining to her And as it ought so it was in those her dayes of greatest puritie striving thereby to keepe as neere a resemblance of the one part of Gods Church with the other as shee possibly could whether in the Heavens or on the Earth And in this the * At the 35. page of his booke authour of the Holy Table though perhaps beyond the intention gives us his voice For speaking of the Kings Majesties Royall Chappell which is ordered according to the manner of those forenamed Visions hee hath these words I hope saith hee I shall over live and die in an awfull and reverend opinion of that Sacred Oratorie the vivest resemblance I know upon the earth of that Harmonie of the Cherubins wee looke for in the Heavens Thus he And it was truly spoke Wherefore it is the more to bee admired that hee should east any scornes or slights upon it afterwards and not rather bee delighted to see all other of Gods houses ordered according to so good a patterne for what better Harmonie can there bee then that the Church on Earth conforme her selfe to the Church in Heaven And that thus shee hath done in the dayes of old both before and after Christ shall bee declared As for example First of all in the Heavens S. Iohn witnesseth that hee saw a Throne and one that sate upon it So in the Temple as formerly in the Tabernacle was a Mercie seate the sacred Monument of Gods presence there And in the first Christian Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrarium inclosed with a Raile for the Holy Table the signe likewise of his Residence Secondly in the Heavens the Presbyters or 24 Elders had the preheminence of comming neerest to the Throne So in the Tabernacle and Temple as formerly at Mount Sinai the people might not enter into the Courts of the Priests Nor in the Primitive times was it lawfull for any Lay-man to come within the bounds of the Altar Nulli omnium qui sit in Laicorum numero liceat intra sacrum Altare ingredi saith the 96 Canon of the sixt Councell of Constantinople The passages likewise betweene Saint Ambrose and the Emperour Theodosius mentioned by Theodoret in his fifth booke and seventeenth Chapter besides other testimonies make it manifest And last of all In the Heavens hee saw the Elders and foure living creatures fall downe and worship before the Throne Revelat. 19.4 So in the Tabernacle and Temple holy men used to worship toward the Mercie seate as they had done before towards the Cloud Yea and so also in the first Christian Churches they used to worship towards the Altar or Holy Table For the Greeke Liturgies tell us of a threefold prostration that was made before it Nay sooner yet for Reverence done at it may be found by the learned even in the dayes of that Antient already mentioned I meane Ignatius Ignat. ad Tarsens Act. 11.26 who was made Bishop of Antioch where the Disciples were first called Christians not above seven and thirtie yeares after Christs Passion hee was one of Saint Iohns scholars Tertul. de Paenit c. 9. and died a godly Martyr Tertullian who was flourishing about 163 yeares after the said Passion doth likewise testifie that the Penitents used to fall on their knees before it But did they therefore worship it It were a shamefull accusation to say they did A man when hee sayes Grace before his Table or kneeles before his Bed or other place when hee makes his private prayers may as well bee said to worship either his Table or Bed as these men bee said to worship the Altar Or thus Daniel may as well bee accused for turning his face towards Ierusalem David for looking towards the Temple of Gods Holinesse the People for directing their aspect towards the Cloud Nay the very Saints and Angels for falling downe before the Throne as they accused who prostrate or bow before the Altar For as Daniel being in captivitie although hee turned his face towards Ierusalem when hee prayed prayed not to it nor David made the Temple of Gods Holinesse the object of his adoration nor the people in the Wildernesse judged the Cloud to bee adored nor the Saints and Angels in Heaven worshipped the Throne although they fell downe before it So in bowing or falling downe before Gods Altar it is not the Altar Soerat lib. 1.