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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	name_n	scripture_n	2,207	5	5.5739	4	false

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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

thousand Protestants at that time more then there were Yet had he come into our ordinary parish Churches hee would have surely said There is much wanting in that reverent behaviour which is required of devout worshippers and more Protestants might bee in England if all places were alike ordered Give mee leave therefore to insist upon five things concerning our assemblies or worshipping of God in his house and one more to be regarded at all times else aswell when there is no Assemblie as when there is The five be these First that at the time of publick worship wee be not Late commers Secondly that we be not Ill Enterers Thirdly that our deportment at the time of our being there be reverent Fourthly that our departure be not till all be ended And then last of all that it be such as becommeth those who are going to their owne houses from the house of God I shall take them in order The first concernes our late comming which is an ill disease and a sore evill for they that bee backward in their service to God are a great way behind in the way to heaven and to preferre their owne fancies before godly orders is to decline the steps of pious leaders And of this they are guiltie who be dull in their approach to the house of God Psal 87.2 For as the Lord loveth the gates of Sion more then all the dwellings of Iacob so the Children of God delight to bee there as knowing that then they are come before him in a more speciall manner then when they were at home in their owne houses Yea and as they doe desire the heaven that is above So also to be one with those in the heaven beneath For that the Congregations of the Church militant is a kind of heaven upon earth is more then manifest and S. Iohn I doe beleeve hath an eye thereunto in that sacred booke of the Revelation Thus it was with David Psal 42.2 My soule saith he is athirst for God yea even for the living God Oh when shall I come and appeare before the presence of God And in another Psalme I was glad when they said unto me Let us goe into the house of the Lord. Psal 122.1 And in the Prophet Esay it is foretold as a token of the flourishing estate of Christs Church that many people shall say Esay 2.3 O come Let us goe up to the mountaine of the Lord to the house of the God of Iacob And in the Proverbs there is a blessing promised to them who seeke wisdome early Pro. 8.17 ●●● as also to those who watch daily at her gates and waite at the Posts of her doores And in the Acts the good Christians were altogether with one accord in one place Acts 2.1 ●● Acts 4 2● The neglect whereof is no signe of true zeale but a motive rather to stirre up the coactive power of Governours to compell them to come in when they are called that Gods house may be filled It was so in the Parable and must be so also in every particular Congregation I find it therefore ordered in the antient Church of Christ that they which came not in the beginning should be subject to censure as well as those who were absent or as they who departed away before all was ended To which purpose the authoritie of Cassian and forty seventh Canon of the Councell of Agatha is fitly alledged But besides that sloth which a slight regard of Gods house begets in many as well Sectaries as other carelesse Christians what doe I also heare Nothing more then that our prayers are common And what of that They are but as they ought The Church of God would never order that they should bee other Chrysost Hom. 18. in 2 Cor. cap. 8. Our prayers saith Chrysostome are common for all say the same prayer The reason whereof is given by certaine Councels Ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum Lest perchance something might bee done through ignorance or earelesnesse which might be contrary to the faith as is expressed in the twelfth Canon of the Milevitan Councell in the yeare of our Lord 402. At which Councell S. Austin was present For among others that subscribed there was Aurelius Bishop of Carthage and Augustine Bishop of Hippo. Five yeares before which the third Councell of Carthage was * Viz. in the ●eare 397. celebrated there also was Augustine and in the 23 Canon thereof it was decreed that not any prayers should bee used in the Congregations but such as had beene formerly approved See Math. 6.7.8.9 Math. 23.14 Neither is all this but agreeable to our Saviours meaning who because hee delighted not in vaine bablings taught his Disciples to make use both of a short and set forme And also how unfitting it ever was to give way to private fancies in a publike assemblie S. Paul declareth For when yee come together how is it saith hee that every one hath a Psalme 1 Cor. 14.26 hath a doctrine hath a tongue hath a revelation Let all things bee done to edifying Long before which times it was the counsell of Solomon Eccles 5.2 Let thy words bee few for God regardeth not our prayers according to their length but according to their strength and pithinesse And indeed to have short formes and often ejaculations shewes the eagernesse of the spirit and is to be truly instant in prayer to aske to seeke to knock Dare any therefore be so bold as to vilifie the short and pithy prayers of the Church and thereupon perswade the simple that they have just cause to bee rardie commers Dare they affirme that they are but shreds and pieces and not worthy the name of prayers and that in the Letanie is a kind of conjuring Prophane wretches as they are to bee thus disordered They might easily perceive if they were not blind that the Church goes piously to worke according to the rule of Gods holy word and may be no more blamed no not for her Lord have mercy on us Christ have mercy on us Lord have mercy on us and the like short eager requests no more I say then our Saviour blamed the good woman of Canaan devout Bartimeus or told us that the humble Publican displeased God when hee said no more but See Math. 15.22.15 Mark 10.48 Luke 18.13 God be mercifull to me a sinner An admonition yet I hope may come in time Let these people therefore take heed that God wipe not out their names out of the Booke of life for scorning that Booke which containes the services of the living God in which I know nothing contrary to his holy Word Nay rather this I know that it well agreeth to the holy Scriptures and in the substance forme and order thereof to the formes of the ancient Church containing things not only of excellent use but of absolute necessitie For that