institution neither would S. Paul have created Timothie and Titus Bishops the one of Ephesus the other of Crete nor would the spirit of God but have cryed out against it when those seven Churches of Asia were sharply taxed for their faults For certaine it is that albeit they were governed by Bishops yet is there nothing spoken against either their admitting or retaining of such a government Nay let me adde that Philip preached and baptized and converted Samaria but had not the power to ordaine them Pastours and therefore Peter and Iohn are sent to impose hands and give the holy Ghost as in the eighth chapter of the Acts of the Apostles may be read at large And secondly concerning Gods house that it should not be differenced from another place was a long while since the prophane opinion of the Eustasian hereticks and of the Messalians after them But that the streame of this filthy wickednesse might be the better stopped this we know This Councell was in the yeare of our Lord 324. that about 1313 years since at Gangra a towne in Paphlagonia there was a Councell held wherein this heretick was confuted and hee with the rest of his opinion accursed The Fathers of which Councell in their subscription after their Canons among other things have these words Wee honour say they the houses of God and assemblies which are in them as holy and profitable And afterwards in the daies of Charles the great there was a * Viz. Canon 38. To which our 18 Canon well agreeth and both to that of S. Paul in 1 Cor. 11. Canon made in the Councell of Towrs wherein the people were required to behave themselves reverently in Churches And in the next Canon of the said Councell as also in the Councell of Mentz which was celebrated in the same yeare no Iudgement seats might be allowed to be either in Churches or their porches And in the 48 Canon of that at Mentz there was order taken that no wanton songs might bee sung neere unto a Church Canon 52 Nor might any one except a Bishop or worthy Priest or a religious faithfull Laick bee buried in a Church The like things were done at the Councell of Arles so also in the Councell of Starburg Canon 17. which was 86 yeares after it Long before which times of Charles the Emperour Iustinian Evag lib. 4. cap. 17. about the yeare of our Lord God * See Calviius in Chron. 534. would not receive into his Treasurie the vessels of gold which Titus took out of the Temple when it was destroyed but sent them to the Christian Bishops of Ierusalem there to bee disposed of as they themselves thought meete There was a Councell afterwards viz. the third Councell of Bracara * Helvic Alsted in Cronoâ— about the yeare of our Lord 675. which tooke order also concerning holy vessels for in the second Canon of the said Councell it was decreed that Vessels dedicated to God should not be abused nor applyed to secular and humane uses Neither is it but to be admired how zealous the Emperour Constantinus Magnus was Euseb de vita Const libr. 4. cap. 56. Et Socrat lib. 1. cap. 14. for being about to make warre with the Persians hee caused a Tabernacle or moving Temple to be made to carry with him that thereby he might alwayes have a holy place and house for his God sanctified and prepared for religious worship Nor may this seeme strange for as the Iewes had a moving house for their God sutable to their owne condition whilst they lived in their Tents So he being to goe from home provided a Tabernacle to doe his worship in whereas at other times he had standing Temples or Churches and these built even for their forme of fabrick in some sort imitable to their fixed Temple at Ierusalem For the primitive Christians were such followers of Antiquitie rather then incliners unto noveltie that they built their Churches with such distinction of Courts and places although not for the same uses as Salomon did his Temple For as the Iewes had their Atrium exterius their Atrium interius Sanctum and Sanctum Sanctorum so had the first Christians their Locus Poenitentium Auditorium presbyterium and Sacrarium Nay to goe a little higher Euseb lib. 6. cap. 33. when the Emperour Philip favoured the Christians and would have gladly joyned with them hee might not bee permitted suddenly untill hee had first stood in Loco poenitentium because in many things hee was still faultie Nay higher yet for in the dayes of S. Paul when the Corinthians had prophaned the Church which was at Corinth they were reprehended for it 1 Cor. 11.21 22. Shall I praise you in this saith the Apostle I praise you not Howbeit things are now growne to such a passe that if God bee not served slovenly wee are judged to be guiltie of superstition or Idolatrie Or if wee respect the Church as the house of God and will not suffer it to be prophaned nor come into it but with feare and reverence then wee are all for Poperie and I cannot tell what L. Archbish of Canterb. speech in Star-Cham Iune 14. 1637. But I pray God saith our chiefe and reverend Prelate that the time come not upon this Kingdome in which it will be found that no one thing hath advanced or ushered in Poperie so fast as the grosse absurdities even in the worship of God which these men and their like maintaine both in opinion and practise And certainely this is a feare which stands upon too good a ground Slight it not therefore but rather esteeme that to bee a religious care which earnestly desires a timely prevention For as another once also a maine pillar of Gods Church among us hath discovered there is nothing which doth more retaine many in recusancie then want of due reverence in the house of God Bish Andr. in a Sermon upon Philip. 2.10 and at his holy worship I am privie saith he there is no one thing doth more alien those that of a simple mind refuse the Church then this that they see so unseemly behaviour so small reverence shewed this way But sure the Apostle * See the 1 Cor. 14.25 telleth us our cariage there should be such so decent as if a stranger or unbeleever should come into our assemblies the very reverence hee seeth there should make him fall downe and say Verely God is among us to see us so respectively beare ourselves in the manner of our worship And therefore though * Hee was an Ambassadour in the beginning of King James his raigne for K. Henry 4. of France See the Conference at Hampton Court pag. 38. Marquesse Rosney spoke home and fully in regard of what hee saw at the Court and Canterbury viz. That if the reformed Churches in France had kept the same orders among them that wee have hee was assured there would have beene in that Countrie many
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 nâ—â—â—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 noâ— prescribe beyond his Last nor no man meddle but in his right Vbâ— 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 AeÌ„rius 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 AeÌ„rius 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
at which they might not offer except they were in perfect love and unitie one with another For in that Sermon where this dutie is commanded the Precepts given were not legall but Evangelicall it being a degree above the righteousnesse of the Scribes and Pharisees to seeke such peace as was then preached upon the Mountaine No tradition of the Elders or other Law being knowne to urge any such direction as was there delivered Whereupon considering one thing with another it may bee concluded as in a plaine case that by both names that sacred seate of the body and bloud of our Saviour as Optatus stileth it hath beene promiscuously and indifferently called from the first beginning of the Christian Church They goe wrong therefore who will be led by vulgar opinion and astonished by popular reports of they know not what Rome indeed hath made many things offensive to ignorant eares But it is neither vulgar opinion feare nor heare say that can disprove a truth For as shee seekes no corners so being suffered to display her colours shee cleares her selfe against all sorts of opposites bee their temper what it will To returne then to the matter in hand Antiquitie and that grounded upon Scripture takes from it as well as from what is appendant to it all and every just aspersion of innovation And verily those Sainted times loved the great God of Heaven and Earth too well to love any thing like him They knew him to bee a jealous God and therefore did not adore the thing or place toward which they worshipped but God alone to whom this homage is due Just Mart. ad Orthod quaest 118. See also Terâ—ul Apol. c. 16. Orig sup NuÌ„ Hom. 5. Basil de spirit sanct c. 27. Aug. de Serm. Dom. in Mont. lib. 2. c. 19. cum mulâ—is aliis It cannot bee saith Iustin Martyr that at the time of our Prayer wee should looke at all the parts of heaven at once therefore we worship looking towards one part viz. the East Not that that is only of Gods making or that hee hath chosen that only for his dwelling but because it is the place appointed for that worship and service which wee performe to God Adding moreover that from whom the Church received the custome of praying from them also it received where to pray that is from the Apostles Thus that godly Father and blessed Martyr who was famous about 117 yeares after Christs Passion expresly witnessing that this order came first from the Apostles viz. that Christians direct their aspect towards the East when they pray or worship Tertullian witnesseth the same order and so doth Origen Athanasius Basil Gregorie Nissen Saint Austin Damascen with many others Nor can the Centurie writers but affirme it most of our Churches excepting some of late being built for scituation accordingly From which direction thus delivered was clearely shewed that albeit in the Iewish Tabernacle and Temple the Westerne part thereof was chiefe yet not so in the Christian Churches for in ours the Easterne part must be preferred And as with them the Westerne part was chiefe because the Mercie seate was there so with us the Easterne part because the Holy Table is placed here And for the scituation of both these there was just cause why they should bee rather so then otherwise For the Iewes wee know were in the times of darknesse in comparison of our times of light Their Tabernacle therefore and Temple had the place of highest Majestie in the West towards which they looked for want of the Sunnes appearance Christ was then unborne But wee are in the dayes of a better light the Sunne is risen and visiteth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—s the Day or Easterne light from on high Luke 1.78 Wee therefore in acknowledgement thereof turne our faces toward the East have there the place of highest Majestie and by turning thither professe our times to be the times of light To which may be added that of Damascen Damas de Orthod fid lib. 4. c. 13. affirming that when Christ hanged upon the Crosse hee was placed so as that his face looked into the West and therefore could not be seene but of those whose faces were directed towards the East Which together with the former was also a reason why the Christians had cause to preferre the Easterne part of their Churches before the Westerne and to place the Altar of their commemorative Sacrifice rather there then else-where Yea and further because the Divell is Gods Ape the Pagans looked into the West as well as the Iewes That therefore in opposition to the one as well as the other wee may renounce the Divell whom they served in their heathenish Idolatrie as well as the religion of the Iewes who denie Christ to be come wee turne to the East and so enter a covenant with the Sunne of righteousnesse And of this last Saint Ambrose among other of the Fathers speakes after this manner Thou art turned to the East because hee who renounceth the Divell is converted to Christ and beholds him directo obtuitu with a direct aspect Vnto which custome as is probably supposed Saint Iohn seemeth to allude in Revelat. 7.2 For there the Angell ascends from the East to meet and embrace them that looke towards him and seale them with the safetie of that Sacrament by which Christians seale their service unto him as in Master Yates is well observed Here therefore wee are to seate the Holy Table as in its proper place Nor was it ever otherwise among Christians when they might bee suffered to doe as they would except in some particular Churches which can be no fit president to be opposed against a generall practise And thus as I can see no reason why any should bee offended at a decent and holy reverence when wee come into the House of God which all Religions have beene carefull to performe so much lesse that they should grudge against it when wee doe it towards that place where the high and heavenly Mysteries of our salvation are to be consecrated and celebrated with all the solemnitie and devotion wee can possibly imagine Here it is that wee have our perfectest communion with God It begins indeed in Baptisme but ends in the Lords Supper for higher wee cannot goe till wee come in heaven and they are the best Saints that are admitted to it at the least wee judge them such because such they should be For though all may come to the Word and be present at our ordinarie Service yet when this commeth all but the faithfull must bee gone Ite Missaest was that which was said of old yea and still the unworthy are not to bee admitted but the rest invited to come and draw neere that they may receive this Sacrament to their comfort and have that high advancement of being fed at Gods owne Boord with the body and bloud of his beloved Sonne Say not therefore any longer Why are not the Font Deske or Pulpit
Psallentium multitudine sed delectabilis ex consonantie suavitate which is true both in singing and in other parts of Gods service And verely it was the praise of the Primitive Church in whose steps is the best footing to doe all this joyntly and aloud insomuch that as Saint Hierom speaketh their Amen was like a clap of Thunder as is here signified and their Halleluia as the roring of the Sea I should bee glad therefore to see the people joyne with their Minister both in heart and voyce and to let so cheerefall and so good a light shine forth before men that thereby the forwardnesse and alacritie of one may stirre up the dull drooping soule of another and so all bee as they should in the House and at the services of God And thus much for Deportment being entred Fourthly as wee may not bee Late Commers nor Ill Enterers We must not depart till all be ended nor of Ill Deportment being entred So neither may wee be such giddie-headed Fugitives as to bee gone away before the whole service bee fully ended For in the judgement of S. Chrysostome Chrysost-homde non contemnend Ecclesia Hee is no better then a Fugitive who takes his leave before the time come that hee bee dismissed Nay should hee goe to a Theatre hee would scarce be guiltie of such a quick departure but would first expect his Valete plaudite and then depart And is not the Priests blessing besides the service that he goeth from of a farre greater consequence Prophane men and women thus to dishonour the God of heaven Oh tell it not abroad but to terrifie these idle and wearie worshippers They preferre their owne desires before Gods service and so in effect make any thing else their God rather then the Lord How else could they shew such an irkesome assent to his holy worship But 't is not unknowne what was the censure for this offence in the dayes of old From the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the peoples silent attention was called for untill the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dimissio populi they might not depart it being a censure no lesse then excommunication to bee gone away before the end excepting in cases of extreame necessitie Thus in the Greeke Church And in the Latine there was Ite Missa est twice pronounced by the Deacon once when the Catechumeni were sent away and once at the end of the Communion after the whole Service was fully ended Our * Can. 18. Eccles Anglic. See also Concil 4 Carth. Concil Aurel. Can. 28. Canon therefore doth not ill beseeme us which treads so neere such pious times And seeing it is in the power of the Church to make such Lawes let it bee in the conscience of the officers to see them kept Yea in a word as wee pray that God would heare us and goe not farre from us so by the like relation wee are to bee carefull that wee runne not away from Him For it is but justice that God deale with us as wee with Him And if wee forsake or flie his House on earth no marvell if hee will not suffer us to enjoy the faire beautie of it in the glorions heavens In such a case as this the complaint can bee no sooner taken up Lord why hast thou forsaken us but presently the answer will be as ready Oh wicked and slothfull servant why hast thou forsaken mee Last of all as for Reverence in departure they are ill advised who rush out together like an heard of cattell For when all was done They bowed themselves and worshipped Their last posture being like their first as the * See 2 Chro. 29.29 Scriptures also beare us witnesse ANd now after all this there is one thing more would be observed namely that wee ever remember for whom this House is set apart If it bee once Gods House 't is alwayes so as well when no assemblie is there present as when the Service is in doing For by the relation of divine proprietie as it is alwayes holy so alwayes His. And this comes to passe in regard of the Dedication or Consecration thereof to the divine Majestie For when a thing is once dedicated or consecrated to the Lord the proprietie thereof becomes so His as it is no longer Ours Yea thus to be Gods is to be His in a peculiar manner and not as other things are And for all this wee have sufficient warant First in the goods of the Church as in that example of Ananias and Saphyra Act. ◠4 in the Acts of the Apostles The goods were their owne before they had devoted them but then they nothing appertained to them Secondly in the Vessels and Vtensils of the Church as was seene Dan. 5.23 Theod. l. 3. c. 12.13 and Sozom. lib. 5. c. 7. Math. 21.12 Ioh. 2.14 not only in that example of Balthasar but in that also of the wretched Felix and filthy Iulian. And last of all in the very place it selfe as our Saviours act beside other examples hath well declared And therefore it is more then manifest that they are in a great errour who would have Churches holy no longer then the time of divine Service For as there is alwayes a great difference betweene a Priest and a Lay-man So alwayes a great difference betweene a Church and another place Which to conclude with affords us these two Lessons First that wee are at all times so to behave us in Gods house as that wee be more reverend there then else-where It is the place where his honour dwelleth Psal 26.8 and to bee uncovered in the Kings presence Chamber is an usuall thing though the King bee not there It should bee as usuall to doe the like much rather in the Houses of God though the solemnitie of service bee not then For there can bee but little love to God when rudenesse takes place of reverence and sequesters our respect from such persons things and places as belong unto Him Secondly if it bee Gods house it cannot bee also thine wee may not pervert or turne it to any secular employment For though the Divel deale cunningly and perswade what hee can the contrarie yet let it not bee thy fate to bee thus dangerously mis-led by such a Lyar. For as hee deales falsely when hee would have us beleeve that wee may retaine God in our hearts together with our sinnes So hee deales as deceitfully when hee would have us thinke that Gods House may serve for other uses besides his service Retort it therefore back againe that as God when hee calls to Man for his heart meaneth not that the World the Flesh and the Divell should have one part and hee another but meaneth that it bee all for himselfe So if it bee Gods house hee must and will have it all alone Before it was built to bee an house to thy God the ground and cost were thine owne and thou mightest have done with them what thou wouldest as in that before of Saint Peter to Ananias But when thou hast once given them to God it is no more Thine but His house Yea and so His as that it be solely His. Hee loves no partner nor is delighted with the doings of a rude and wicked Prophaner for Holinesse becommeth thine house for ever as it is in the 93 Psalme at the 6 verse Quest But bee there no times nor no occasions wherein things sacred may be applied to a common use Answ There be I grant some cases wherein the Lord will have mercie and not sacrifice but it is not for every one to judge of that Howbeit this I may say that Charitie is a maine piece of pietie and in that regard holy things cannot bee properly said to bee prophaned when wee are forced to make them serve to the necessities of our Brethren as was seene in David Math. 12. when hee and they that were with him went into the house of God and did eate the Shewbread as also in that of some of the Fathers who were necessitated to sell a part of the holy Vessels for the safetie of the needie And in like case I thinke the Church is not prophaned though wee be shut up there for our better safetie if when wee are there we doe not that which may prophane it But what 's all this to that unsufferable libertie which some men take either in the making of it a place to teach a Schoole to lay lumber in or a place for Iuries to consult together at their Courts and Leets or a place for neighbours to come and commune in about their Sesses or other compositions or for a prophane Glasier to mend his glasse upon the holy Table or to say as hath been sometimes that Playes and Enterludes may bee acted there No These and the like are farre from that which may bee done in such a place And therefore as Christ whipped the Buyers and sellers from the Temple overthrew the Tables of the money-changers and seates of them that sold Doves So should every Christian Church zealously expell all such kinds of prophane doings from the Houses of God For it cannot but bee well pleasing to the owner of them to see his honour thus advanced And God bee thanked wee have those among us who are tenderly affected towards it The Lord make them prosperous and never let them prevaile oh Lord whose factious proceedings declare too well that they love to trouble the harmlesse peace of their Holy Mother Soli Deo Gloria FINIS Perlegi hunc Tractatum cui titulus Prophano-Mastix dignumque judico quitypis mandetur Tho. Wykes R. P. Episc Lond. Capell domest Octob 17. 1638.