PROFANO-MASTIX.  
OR, A BRIEF AND Necessary Direction concerning the respects which we own to God, and his House, even in outward worship, and reverend using of Holy Places.  
Showing chief When, and How, we ought to enter; How to behave ourselves being Entered, How to Departed; as also, How to esteem of God's 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, stubbornness, or scrupulosity can purchase for them.  
By JOHN SWAN Curate of Duxford S. Peter.  GEN. 28.17. 
How dreadful 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 sign of the Rainbow in Fleetstreet near the Temple gate. 1639.   

TO The Right Worshipful Mr. ANTHONY TOPHAM, Doctor of Divinity, and Deane of Lincoln, all health and happiness.  
Right reverend Sir,  
IN token of that humble respect which I own to yourself, I am bold to dedicate these poor endeavours to you; hoping that as my studies long ago abetted by your furtherance, so a tribute of their fruits shall be now accepted at your worthy hands: for though I reckon myself 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 chief laboured to cast out that filth and rubbish, wherewith the Philistines have stopped Abraham's wells: for they be not the ancient, but the later times against which we find a just complaint. And I would to God there were no cause: But (alas) 'tis otherwise; insomuch that he now is said to be unsound, who will not side with factious opposites, nor yield to sooth the idle fancies, and needless fears of not a few. But as to a rotten mouth all things relish with a rotten taste, Oris non elementi vitio; so things wholesome and good, appear contrary 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 add more life to the warrantable proceed of him who wisheth both your happiness here and glory hereafter, And shall ever remain at your service to be commanded,  
JOHN SWAN. Novemb. 5. 1638.   

The Epistle to the Reader.  
Gentle Reader,  
I Hope (ere long) to befriend thee with a work of better worth, if this (in the mean time) may find thee courteous in the acceptation. Sure I am, that in it 〈◊〉, it cannot out be judged a necessary labour: For, whilst it seeks the pacification of contentious spirits, by striving to give satisfaction concerning some things now in agitation, it aims at God's glory; the manner of whose worship hath by degrees, grown to such a sordid and homely pass, as Religion hath (now adays) lost much of that bright beauty, which in Ages heretofore she was known 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 days were better than these? for thou dost not inquire wisely concerning this. Which is as if it should be 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 nearer a fountain, the better the water. Stand therefore upon the ways (as the Prophet speaketh;) and consider: ask of the old ways, 
jer. 6.57.  which is the best. And verily, among reformed Churches, there is none desires it more than Ours; and might be happy in it, if we had among us no filthy Vipers. But these as they are enemies to themselves; so also to others: for whilst some do not only disobey, but defend their Disobedience, they poison many more both by their example and Defence. And what though they gain a popular applause in their envious proceed against the Church? this is but to make a bad case worse: For one man of judgement is better by fare, than a numerous multitude of the common sort; whose very wisdom is but as a light feather in matters of this nature, as being too fare 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 be no end of Schism nor Disorder; And so, no quiet to the Church of God here planted among us. I say no more, but wish every society to pray for the peace of their Holy Mother: 
Psal. 122.6.  for (as it is written in the Book of Psalms) They which love her shall prosper.   

PROFANO-MASTIX; OR, A TREATISE FOR DIREction concerning the respects which we own to God and his house, even in outward worship, and reverend using of holy places.  
A Man that hath but an indifferent insight into the poisonsome humours of headstrong Schismaticks, and such as are daily infected by them, may easily discern, that their affectation of parity ends not in persons; but is transferred even to places also: whereupon it comes to pass, that they do as slightly esteem of Churches, as of common and ordinary places; and of things sacred, as of things profane. But they may be ashamed (if any shame at all be left them) thus to revive and foster the condemned heresy of Aenrius on the one side, and of the Eustasians on the other side. For whilst they stand thus affected, they do equally give life and nourishment to the dead spirits of each of those forenamed heretics.  
And first concerning their Parity which they would have among men of the Church, how dissonant it is to Orthodox doctrine, Epiphanius and Saint Austin, in particular, besides the general stream of other Fathers, have sufficiently declared: Insomuch, that if even S. Hierome himself in any of his writings seemeth to say any thing which may be thought not to jump 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 diverse. Minister. gradibus.  Saravia, as a private opinion, wherein he favoured too much, that which was condemned in him already mentioned; I mean Aenrius. Now may a man but appeal from S. Hierom in one place, to S. Hierom in another place: for writing contra Luciferianos, he 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. john and Dionysius, (the scholar of S. Paul) have declared, are terminated in Christ immediately. In a word; as the 70 disciples were inferior to the Apostles; so be ordinary Priests now to the Bishops: for as they succeed the Apostles; so do inferior Priests the 70 disciples. Which if it had been cross to divine institution, neither would S. Paul have created Timothy and Titus Bishops; the one of Ephesus, the other of Crete: nor would the spirit of God but have cried out against it, when those seven Churches of Asia were sharply taxed for their faults: For certain 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 add, that Philip preached, and baptised, and converted Samaria; but had not the power to ordain them Pastors: and therefore Peter and john 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 God's house, that it should not be differenced from another place, was (a long while since) the profane opinion of the Eustasian heretics, and of the Messalians after them. But, that the stream of this filthy wickedness might be the better stopped, this we know, 
This Council was in the year of our Lord 324.  that about 1313 years since, at Gangra, a town in Paphlagonia, there was a Council held; wherein this heretic was confuted, and he, with the rest of his opinion, accursed. The Fathers of which Council, in their subscription after their Canons, among other things, have these words; We honour (say they) the houses of God, and assemblies which are in them, as holy and profitable.  
And afterwards, in the days 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 Council of Towers, wherein the people were required to behave themselves reverently in Churches. And in the next Canon of the said Council (as also in the Council of Mentz, which was celebrated in the same year) no judgement 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 be sung near unto a Church: 
Canon 52:  Nor might any one (except a Bishop or worthy Priest, or a religious faithful Laic) be buried in a Church. The like things were done at the Council of Arles: so also in the Council of Starburg, 
Canon 17.  which was 86 years after it.  
Long before which times of Charles, the Emperor justinian, 
Evag lib. 4. cap. 17.  about the year of our Lord God 
* See Calviius in Chron.  534. would not receive into his Treasury the vessels of gold which Titus took out of the Temple, when it was destroyed; but sent them to the Christian Bishops of jerusalem, there to be disposed of, as they themselves thought meet. There was a Council afterwards, viz. the third Council of Bracara 
* Helvic. & Alsted. in Crono●.  about the year of our Lord 675. which took order also concerning holy vessels: for, in the second Canon of the said Council, it was decreed; that Vessels dedicated to God, should not be abused, nor applied to secular and humane uses.  
Neither is it but to be admired, how zealous the Emperor Constantinus Magnus was: 
Euseb. de vita Const. libr. 4. cap. 56. Et Socrat. lib. 1. cap. 14.  for, being about to make war with the Persians; he caused a Tabernacle or moving Temple to be made to carry with him, that thereby he might always have a holy place, and house for his God, sanctified and prepared for religious worship. Nor may this seem strange: for as the jews had a moving house for their God, suitable to their own condition whilst they lived in their Tents: So he, being to go from home, provided a Tabernacle to do his worship in; whereas, at other times, he had standing Temples, or Churches, and these built (even for their form of fabric) in some sort imitable to their fixed Temple at jerusalem. For the primitive Christians were such followers of Antiquity, rather than incliners unto novelty, that they built their Churches with such distinction of Courts and places (although not for the same uses) as Solomon did his Temple. For as the jews 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 go a little higher; 
Euseb. lib. 6. cap. 33.  when the Emperor Philip favoured the Christians, and would have gladly joined with them, he might not be permitted suddenly, until he had first stood in Loco poenitentium, because in many things he was still faulty.  
Nay, higher yet: for in the days of S. Paul, when the Corinthians had profaned 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 grown to such a pass, that if God be not served slovenly, we are judged to be guilty of superstition, or Idolatry. Or, if we respect the Church as the house of God, and will not suffer it to be profaned, nor come into it but with fear and reverence; then we are all for Popery, and I cannot tell what. 
L. Archbish. of Canterb. speech in Starcham. june 14. 1637.  But I pray God (saith our chief and reverend Prelate) that the time come not upon this Kingdom, in which it will be found, that no one thing hath advanced, or ushered in Popery so fast, as the gross absurdities even in the worship of God, which these men, and their like, maintain both in opinion and practice. And certainly, this is a fear which stands upon too good a ground: 'Slight it not therefore; but rather esteem that to be a religious care, which earnestly desires a timely prevention. For as another (once also a main pillar of God's Church among us) hath discovered, there is nothing which doth more retain many in recusancy, 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 privy (saith he) there is no one thing doth more alien those, that of a simple mind refuse the Church, than this; that they see so unseemly behaviour, so small reverence shown this way. But sure, the Apostle 
* See the 1 Cor. 14.25.  telleth us, our carriage there should be such, so decent, as if a stranger, or unbeliever should come into our assemblies, the very reverence he seethe there should make him fall down and say, Verily God is among us; to see us so respectively bear ourselves, in the manner of our worship. And therefore though 
* He was an Ambassador in the beginning of King James his reign for K. Henry 4. of France. See the Conference at Hampton Court. pag. 38.  marquis Rosney spoke home and fully, in regard of what he saw at the Court and Canterbury (viz. That if the reformed Churches in France had kept the same orders among them that we have, he was assured there would have been in that Country many thousand Protestants at that time more than there were.) Yet had he come into our ordinary parish Churches, he would have surely said, There is much wanting in that reverend behaviour which is required of devout worshippers, and more Protestants might be in England, if all places were alike ordered. Give me 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 Assembly, as when there is.  
The five be these. First, that at the time of public worship, we be not Late comers. Secondly, that we be not Ill Enterers. Thirdly, that our deportment, at the time of our being there, be reverend. Fourthly, that our departure be not till all be ended. And then, last of all, that it be such as becometh those who are going to their own houses from the house of God.  
I shall take them in order. The first concerns our late coming, which is an ill disease, and a sore evil; for they that be backward in their service to God, are a great way behind in the way to heaven; and to prefer their own fancies before godly orders, is to decline the steps of pious leaders. And of this they are guilty, who be dull in their approach to the house of God. 
Psal. 87.2.  For, as the Lord loveth the gates of Zion, more than all the dwellings of jacob; so the Children of God delight to be there, as knowing that than they are come before him, in a more special manner, then when they were at home in their own houses. Yea, and as they do 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 than manifest: and S. john (I do believe) hath an eye thereunto, in that sacred book of the Revelation. Thus it was with David: 
Psal. 42.2.  My soul (saith he) is athirst for God; yea, even for the living God: Oh when shall I come and appear before the presence of God. And in another Psalm; I was glad when they said unto me, Let us go 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 Christ's Church, that many people shall say, 
Esay 2.3.  O come, Let us go up to the mountain of the Lord, to the house of the God of jacob. And in the Proverbs there is a blessing promised to them who seek wisdom early: 
Pro. 8.17 ●●●.  as also to those who watch daily at her gates, and wait at the Posts of her doors. 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 sign of true zeal, but a motive rather to stir up the coactive power of Governors to compel them to come in, when they are called, that God's 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 ancient 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 authority of Cassian, and forty seventh Canon of the Council of Agatha is fitly alleged.  
But besides that sloth, which a slight regard of God's house begets in many (as well Sectaries, as other careless Christians) what do I also hear? 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 be other. 
Chrysost. Hom. 18. in 2 Cor. cap. 8.  Our prayers (saith chrysostom) are common; for all say the same prayer. The reason whereof is given by certain Counsels, Ne fort aliquid contra fidem, vel per ignorantiam, vel per minus studium sit compositum; Lest perchance something might be done through ignorance or earelesnesse, which might be contrary to the faith; as is expressed in the twelfth Canon of the Milevitan Council, in the year of our Lord 402. At which Council S. Austin was present: For among others that subscribed, there was Aurelius Bishop of Carthage, and Augustine Bishop of Hippo. Five years before which, the third Council 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 be used in the Congregations, but such as had been formerly approved. 
See Math. 6.7.8.9. & Math. 23.14.  Neither is all this but agreeable to our Saviour's meaning; who (because he delighted not in vain babble) taught his Disciples to make use, both of a short and set form? And also how unfitting it ever was, to give way to private fancies in a public assembly, S. Paul declareth; For when ye come together, how is it (saith he) that every one hath a Psalm, 
1 Cor. 14.26.  hath a doctrine, hath a tongue, hath a revelation? Let all things be done to edifying: Long before which times, it was the counsel of Solomon, 
Eccles. 5.2.  Let thy words be few: for God regardeth not our prayers according to their length; but according to their strength and pithiness. And indeed to have short forms, and often ejaculations, shows the eagerness of the spirit, and is to be truly instant in prayer; to ask, to seek, to knock.  
Dare any therefore be so bold, as to vilify the short and pithy prayers of the Church, and thereupon persuade the simple that they have just cause to be rardie comers? Dare they affirm that they are but shreds and pieces, and not worthy the name of prayers; and that in the Litany is a kind of conjuring? Profane wretches as they are, to be thus disordered: They might easily perceive, if they were not blind, that the Church goes piously to work, according to the rule of God's 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) than our Saviour blamed the good woman of Canaan, devout Bartimeus, or told us that the humble Publican displeased God, when he said no more but, 
See Math. 15.22.15. Mark, 10.48. Luke 18.13.  God be merciful 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 Book of life; for scorning that Book which contains 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, form, and order thereof, to the forms of the ancient Church; containing things, not only of excellent use, but of absolute necessity. For (that I may the better invite thee) let me plead the cause a little further. Dost thou desire to confess thy sins? there's a form of exquisite confession. Or dost thou desire to be absolved? there's an order how the Priest shall absolve the truly penitent and faithful soul. 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 excels all other in many respects; as being the Gospel's epitome, compiled by wisdom itself: 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 Liturgy. The first, saith Tertullian, as guide to the rest. The most, saith that learned Hooker, as a necessary compliment to supply 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 Litany, at the end of Baptism, at the end of the Communion, and at the end of other sacred actions. Or again, dost thou desire to give public thanks (as a good Christian ought to do) for public benefits, or to be eased from general calamities, or to be secured from common evils? why there, in that book, be forms and patterns for such a purpose, yea, for the ask of those things which be requisite and necessary as well for the body as the soul.  
And will none of these things move thee to come betimes to God's house? I doubt thy sanctity, and suspect thy soundness. The place is holy, the service holy: And therefore let there be so much holiness in thee, as may bring thee cheerfully, early and devoutly to this holy place; and there make thee to be one with the rest in that holy business, which well beseems a holy Christian. For this is certain, that our holiness towards God concerns us one way, in that we are men, and another way, in that we are joined as parts to that visible mystical body, which is his Church. As men we are at our own choice, both for time, and place, and form, according to the exigence of our own occasions in private. But as we be the members of a public body, the service which is to be done of us, must of necessity be public; And so consequently be performed by us on holy days, and in holy places. And thus I have done with the first thing; which is, that we be not late comers.  
The second concerns our Reverence in entering: which, how it ought (of right) to be performed, by degrees shall be declared.  
In the Scriptures you know that we read of Moses and Aaron, that they did their reverence at the very door of the Tabernacle, Numb. 20.6. And, take heed to thy foot when thou interest into the house of God, is the wise man's counsel in Eccles. 5.1. He forewarns thee, that he might forearm thee. And good reason that his counsel should be regarded; otherwise the heart that thou bringest with thee, is no better than cor fatui, a fool's heart: enough to make a man be guilty of evil, when he should be 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 judaisme began, jacob acknowledged Bethel, 
Gen. 28.  the house of God, to be a place of fear and reverence. He did no sooner perceive that it was an house of God, but he presently began to be perplexed, for fear he had not behaved himself so in it, as of right he knew he ought to do in all such places. And albeit our Saviour said to the woman of Samaria in the fourth chapter of S. john, that the time was then at hand, that God should not be worshipped either at Jerusalem, or at mount Garazim; but that the true worshippers should worship the Father in spirit and in truth; yet did he not say any thing for the abolishing of public Places, purposely consecrated and set apart for public worship. What then? I answer, that he did declare the cessation of worship to be now at hand, both according to the custom of the jews worshipping at jerusalem, and of the Samaritans worshipping upon the aforesaid Mountain. For all such shadows, types, and figures, as pointed to the Messiah, must cease, the body being come. And in that regard he useth the word Spirit by way of opposition: or as it is set against that commandment, which [in Heb. 7.16.] is called carnal. And so also for the word truth; he speaketh of it, not as we set it against a lie, but as we 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 be further urged, the better to colour men's want of reverence in the house of God; it is again answered, that when outward or corporal worship, proceedeth from spiritual devotion, and is applied thereunto, it is then a Spiritual worship; because, by this rule, it is joined to that, which ought to be the chief and principal 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 soul, how shall he manifest his inward fear and reverence, but by his outward devotion? or shall the soul be subject, and the body free? 'Tis nothing so, he that made both requireth (as the Apostle tells us) that we glorify him in both. And so, outward reverence, as well as inward fear, doth necessarily belong to every Christian. The true worshippers therefore should remember to address 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 down their bodies; not only in token of their, both inward, and outward humiliation; but also in regard of the reverence which they own to God, into whose house, and before whose presence, they are now entered. And indeed it is an humble soul, that is both ready and willing to show and afford due reverence: whereas the proud and haughty will rather kick against the pricks, and (Haman-like) expect, that all should bow the knee to them, but they to none; no not willingly to him, who is the Lord almighty. But is it not written of Solomon, 
1 Kings 2.19.  that when Bathsheba came unto him, notwithstanding in dignity she was his inferior, and then a petitioner to him, that he arose from his throne, and bowed himself unto her? Much more ought we, that are worse than nothing, to show all humility and reverence, when we come before the presence of God. It is also written in the Gospel, that our Saviour would not have his Disciples enter into a man's house without salutation. And shall we not think it to be a part of religious manners to do as much when we come into the house of God? when we do it, it is a kind of dutiful salutation of the divine Majesty. And therefore as we count them to be rude and disobedient, who will not bend their knees to their parents at their first approaches, nor bow their bodies to their betters when they come in place where they are: so be they both rude and disobedient, who will not only refuse, but dispute the case, and scoff against this kind of worship, or bowing of the body at our first enterings into the house of God. It were easy to show, that all Nations and Religions, have been careful to express some reverential gesture at their first approaches into their Temples: and shall Christians now make question of it? We may be too suspicious of superstition, and so be superstitious in avoiding that, which we go about to taxeand condemn in others.  
Nor is it but requisite that I also show, which way our posture be directed. And so much the rather, because (in the opinion not of a few) here resteth that which is the greatest question. For what more frequent in the mouths of many, then that such as worship towards one thing, and place, rather than towards another, are mere Idolaters? But I beseech you condemn not without a cause, nor let your zeal run before your knowledge: For adoration towards the Lords Tables a lawful worship. It can be no Idolatry; because it is no prostration before a false god, but before the true; it being every jot as lawful to make use of the place whither, as of the place where. So that either it must be unlawful to use Oratories or Churches to worship God in, or this must be granted of directing our Aspect rather one way, then another. And why one way rather than another? we shall find it to be, in regard of that which is most sacred, and of most eminent relation to God in the Church. For, as God's house and honour go together; so the chief place must needs invite the worship of God towards it, as to the most presential place: otherwise we should exclude due decency from Religion, and be preposterous in our worship; of which more shall be spoken afterwards.  
Object. Oh but say some, let the matter be palliated how it will; it is but an imitation of the Papists, in their worshipping of Images, who allege for themselves that they do not worship the Image, but God by the Image.  
Answ. To which I answer, that to worship God by an Image, and to worship him towards some place and Monument of his presence, are things of a different nature. The one is absolutely forbidden by the Law of God; the other we find continually practised by his people, with his allowance and approvement. Nor doth it seem to have been any other practice, than what was first done ex more generis humani; as one in his letter to his friend hath truly expressed: Nature having taught them, as in their addresses to men to look unto their faces; So in their addresses to the divine Majesty, to accommodate their posture towards something, where his presence was more declared and manifested, then elsewhere. Thus in the wilderness, without any precept to bind them, they worshipped God toward the Cloud, as the monument of his presence going with them, Exod. 33.10. & 34.5, 8. Then afterwards, when that monument was no longer, they looked towards the Ark of the Covenant, or Mercy seat, both in the Tabernacle, and the Temple. And for this, it was no more commanded than the former. There is indeed, in Exod. 25.22. a promise made to Moses of a presence there; which is enough to signify, that the Lord hath his throne in the places which are set apart and sanctified for his service: But neither was the Tabernacle made, nor did Moses reveal any thing that was told him concerning it, till after such times as we are sure they had worshipped toward the Cloud. Nor last of all when it was erected, can it be any where shown, that there went out a peculiar precept for such a practice: And yet the very saints of God, whilst they were alive (as well as those in heaven who worship towards the Throne) avowed the performance of it; 
Psal. 5.7. Psal. 28.2.99.5.138.2. Jon. 2.4. Mich 6.6. 2 King. 18.22 See also 1 K. 8.44. Dan. 6.10. 2 Chron. 6.20, 21.  as in many places of the Scripture well appeareth, some whereof are noted in the Margin. But among them all I may not forget that godly resolution which was in the Prophet David; whose purpose was so settled concerning this, that let others be never so backward in it, he would be forward; Let others do what they would; he would do what he ought. The most express text of which intent is in the fifth Psalm, at the seventh verse, where his words be these: 
Psal. 5.7.  But as for me, I will come into thine house in the multitude of thy mercies; and in thy fear will I worship towards the Temple of thy holiness. The word translated, I will worship, is in the Hebrew, I will bow; and therefore Tremelius expresseth it by the Latin word, Incurvabo. By which the Prophet meaneth, that for his part, being come into the outward Courts of God's house, into which (and no further) it was lawful for him to enter, he would bow towards the Sanctum sanctorum, or chief place of Majesty, 
Psal. 99.5.  in honour of God, (as he elsewhere showeth) whose house it was in all the parts; but there His in more particular: and therefore called, The Temple of his holiness.  
And may it not from hence be gathered, that they who would have all places in a Church to be alike holy, are greatly wide from the truth of the matter? I do suppose it true: and shall make it more manifest, that they who would have the Belfree as holy as the body of the Church, the body of the Church as holy as the Chancel, the Chancel as holy as the Sacrarium, or Altar-place, are much mistaken. For first, as S. Paul hath said in another case, Doth God take care for oxen? So may I say in this: Doth God take care for Bells? or hath he as much respect to them, as to those things which are more immediately employed in his service? I think him more stupid than a stone, who will believe it. There was a great difference sure between the Ash-pans and the Altars, although both were holy: So also between the Bells and the Chalice. And if so: then also a difference between the Belfree, and the Chancel: For all things and parts are not consecrated to one and the same height; as by and by shall be declared. Secondly, by this their reasoning of a like holiness in every part and corner of the Church, the holiness which they grant to be in Churches, seems in some sort to be, as if it were inherent. But whether that be the consequence, yea or no, I will not stand to argue; for sure I am, that in very deed there is no such thing. 
Aquin. Sum. p. 3. q. 83. art. 3.  Churches (saith Aquinas) and such inanimate things, though they be not capable of grace, yet receive by their consecration a spiritual power, whereby they are fit for divine service.  
I shall therefore amplify that, which I have already touched; namely, that the pre-eminence which we give to one place above another, is only relative; that is, in relation to those holy offices unto which the places consecrate are set apart: as also in relation to the presence of God in places consecrate. For to speak of these things further, according to the Scripture phrase, The face or presence of God, doth in this sense signify [in the general] a peculiar sacred place, where teaching, hearing, praying, sacrificing, and other duties of Gods public worship useth to be performed. Thereby teaching us, that when we come into God's house, we come as into his presence. For instead of that which is said in the 1 Chron. 16.29. Bring an offering and come before him. In Psal. 96.8. it is, Bring an offering and come into his Courts. I speak not therefore of the gracious and comfortable effects of his presence: 
Esay 66.1, 2. Math. 18.20.  For they (according to his promise) are best of all manifested by the sincerity of our decent devotions: But I speak of that high honour, which he himself vouchsafeth to such places, as are dedicated to him for his public worship, viz. that they are accepted as his houses; must be so esteemed; and coming into them, we are come as before his face, or sacred presence, in more special manner then when we were in any place else. For though he be ubique yet he would not have us think, that he is ubique uniformiter, but aliter atque aliter. And in that regard, even in places consecrate, one place may have a more near relation to his presence then another, and carry with it (in particular) a more special sign or demonstration of his residence.  
And therefore, first of all, in case the Act of Consecration be but one, as some object; yet in relation to those holy offices unto which the places consecrate are set apart, it must needs admit of a different degree; because as all places are not for one purpose, no more are all offices of a like eminence; And so, a more awful reverence, both in, and towards one place then another. Yea, so fare were those particular degrees of Consecration evermore extended, that they belonged as well to persons, as to places; both when Moses was upon the Mount, and the people below, the Tabernacle pitched, the Temple built, and the Priests assigned to their several charges.  
And as then, the separation and difference observed redounded more and more to the honour of God; so also now. For as there is no reason that the Lord should lose any part of his honour by sending of his Son: So neither would he that it should be lost. For Christ jesus himself (who came to do his Father's will) in whipping the buyers and fellers out of the very utmost borders of the Sanctuary, shown his zealous forwardness in the preserving of his Father's honour: and, that in future times, it should (of right) be as well regarded as before. For when he laid his hands to the whip, and his tongue to the text, it was no other time then after his Baptism, and at the very 
* viz. In the last week of his ministry, viz. on Sunday and Monday of the said week, as the Harmonists witness.  point of his passion, when he was ready to finish the work of redemption, and when the legal sacrifices, of Oxen, Sheep, and Doves, had 
* Math. 11.13. & Galat. 3.24, 25.  begun (even from the Baptists preaching) to be dead already. Whereby is showed, that that holiness, and honour, which heretofore was due to God's house, and to God in his house, should not die with those ending figures of the Law, but still abide; extending itself, to the praise and glory of God, so fare as the benefit of Christ's baptism and passion did; and should live as long as either praying or preaching remained.  
And secondly, although the Lord would have the whole structure to be accounted as his house, and would (doubtless) that we should thereupon account him more present there, 
Gen. 22.10.  then elsewhere; as Abraham said, In the mountain will the Lord be seen: or, as himself speaketh; 
Psal. 132.15.  Here will I dwell, for I have a delight therein. Yet his very presence there, hath not one and the same degree. For if when we say, Est Dominus in loco hoc? 
Lippom. in Gen. 28. ex August.  We expound it with S. Austin, that it is as if it should be said, Est hic demonstratio domini; non enim Dominus in loco est: than it must needs follow (even in our Churches) that in what part or place, we have the most lively demonstration of his presence, by something which is either done or said there, more than elsewhere, as in a place, 
Aquin. Summ. 1.2. quaest. 10. art. 4.  and at an instrument appropriated for that service, that there (I say) is the very highest degree thereof; and so, the highest Court of (or for) his holiness: which is not unfitly called the place of Majesty, throne, or most presential place in all the Church. And although the particular service be not always there in act, yet the demonstration ceaseth not; because the same place, and things, are reserved still for the same purpose, and Gods relative propriety not abolished: the great sign of his presence still abiding.  
Nor may this seem strange, that in one and the same house there should be such differenced degrees of his Presence: for, besides the reasons alleged, this we also find, that he himself is well pleased to call one part as the place of his Throne; another, as the place for the soles of his feet: as is expressy mentioned in Ezekiel, chapt. 43.7. 
Ezek. 43.7.  And this his old people always marked; keeping their distances, and directing their postures accordingly.  
In imitation whereof, the Primitive Christians ordered to have their Churches built with the like distinction of places; and, that though the distribution of the Sacrament, might be in other parts, yet the Consecration thereof, might be but in one, wherein stood the sacred Altar or holy Table; which was answerable to that Mercy-seat in the division of the Temple: upon which it was a custom to lay the book of the holy Gospels, in stead of the two Tables of the Law; and we have there the holy Eucharist, although the Pot of Manna be not now.  
And well might they imirate such a platform. For as the Christian Religion is come in place of the jewish: so are our Churches come in place of theirs. Their Tabernacle was a pattern 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 john is witness to it: for though the Revelation be very mystical; yet seeing the visions of things appertaining to the Christians, do so frequently allude to the fashions of the jews, it is easy to be gathered, that he insinuates how we are surrogated into their rooms for whom the Temple was built: and so, are to cast the form 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 days, as they did in and upon theirs. I may therefore conclude, that still there ought to be a place of Majesty; which by the Ancients was called either Sacrarium, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The last of which two words, properly signifying a Christian Altar, showeth, that the appellation of the place was derived from thence: that is, the Altar sometimes gave the name to the whole place of Majesty: yea, and sometimes (as some affirm) to the whole Chancel itself, though that only within the Rail were properly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrarium. And as for the Ancients, Ignatius is an early one among them; He lived in the days of Saint john: and writing no Prophecy, might speak that plainly, which Saint john (as 'twas delivered to him) expressed mystically.  
Or if you will that I open the matter more fully, then take it thus, viz. that because Saint john alludeth to the customs of the jews, and delivers his Prophecy to the Christians, and speaks as if his Visions were represented to him in the Heavens; it is as if it should be said, God's Church is in itself but one, though the parts be two, Militant and Triumphant: And therefore, as the Church of the jews 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 days of greatest purity; striving thereby to keep as near a resemblance of the one part of God's Church with the other, as she possibly could; whether in the Heavens, or on the Earth. And in this the 
* At the 35. page of his book.  author of the Holy Table (though perhaps beyond the intention) gives us his voice. For, speaking of the King's Majesties Royal Chapel (which is ordered according to the manner of those forenamed Visions) he hath these words. I hope (saith he) I shall over live and die in an awful and reverend opinion of that Sacred Oratory, the vivest resemblance I know upon the earth of that Harmony of the Cherubins we look for in the Heavens. Thus he: And it was truly spoke. Wherefore it is the more to be admired, that he should east any scorns or slights upon it afterwards, and not rather be delighted to see all other of God's houses ordered according to so good a pattern: for what better Harmony can there be, then that the Church on Earth conform herself to the Church in Heaven. And that thus she hath done, in the days of old, both before and after Christ, shall be declared. As for example: First of all, in the Heavens S. john witnesseth that he saw a Throne, and one that sat upon it: So in the Temple (as formerly in the Tabernacle) was a Mercy seat, the sacred Monument of God's presence there: And in the first Christian Church's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrarium, enclosed with a Rail, for the Holy Table; the sign likewise of his Residence. Secondly, in the Heavens the Presbyters, or 24 Elders had the pre-eminence of coming nearest 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 lawful for any Layman 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 sixth Council of Constantinople. The passages likewise between Saint Ambrose and the Emperor Theodosius, mentioned by Theodoret, in his fifth book, and seventeenth Chapter (besides other testimonies) make it manifest. And last of all, In the Heavens he saw the Elders, and four living creatures fall down and worship before the Throne, Revelat. 19.4. So, in the Tabernacle and Temple, holy men used to worship toward the Mercy seat, 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 Greek 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 days of that Ancient already mentioned: I mean Ignatius, 
Ignat. ad Tarsens. Act. 11.26.  who was made Bishop of Antioch (where the Disciples were first called Christians) not above seven and thirty years after Christ's Passion: he was one of Saint john's scholars, 
Tertul. de Paenit. c. 9  and died a godly Martyr. Tertullian (who was flourishing about 163 years after the said Passion) doth likewise testify, that the Penitents used to fall on their knees before it. But did they therefore worship it? It were a shameful accusation to say they did. A man when he says Grace before his Table, or kneels before his Bed, or other place, when he makes his private prayers, may as well be said to worship either his Table or Bed, as these men be said to worship the Altar. Or thus, Daniel may as well be accused for turning his face towards jerusalem, David for looking towards the Temple of God's Holiness, the People for directing their aspect towards the Cloud; Nay, the very Saints and Angels for falling down before the Throne, as they accused who prostrate or bow before the Altar. For as Daniel being in captivity, although he turned his face towards jerusalem when he prayed, prayed not to it; nor David made the Temple of God's Holiness, the object of his adoration; nor the people in the Wilderness judged the Cloud to be adored; nor the Saints and Angels in Heaven worshipped the Throne, although they fell down before it: So in bowing, or falling down before God's Altar, it is not the Altar, 
Soerat. lib. 1. 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 coming to the Altar, he cast himself on his face, or bowed to the ground before that Holy Table. Or as 
* Viz. He who was the author of the Holy Table, pag. 194. Sozom. lib. 1. cap. 28.  some translate it out of the Greek Copy, He came into the Choir or Chancel, 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 days of the fift general Council, the Archbishop of the foresaid place exhorted the people to do their accustomed reverence, or to adore at the holy Altar. Also, in the days of Saint Ambrose, 
Theod. lib. 5. cap. 17.  the Emperor is put in mind of the difference of places. And again, did not the reverence of Holy Altars prevail so fare with the furious Soldiers, and barbarous Goths, that (as the said Ambrose telleth us) they willingly fell down and kissed them? 
Ambr. lib. 5. Epist. 33.  And if you think that this act of their was more than needed; I answer, that there is an honour due likewise to the very things themselves: which consisteth in a Veneration, or a reverend using of whatsoever belongeth to God's House; and chief of those things which have most relation to his holy worship: otherwise we should be absolute allowers of profanation, and be (in a manner) as bad as those, whom our Saviour himself drove away from out of his Father's House.  
More testimonies might be alleged, but these are enough; and too many (perhaps) may some man think, who careth not to tread in the steps of the holy Fathers: And yet even the author of the Holy Table thinketh, that they did it decently and devoutly; as may be seen at the 193. page of his book: affirming more fully, some certain 
* See pag. 99  pages before, that although the Canon doth not enjoin it, yet reason, piety, and the constant practice of Antiquity doth. That Churchmen do it in Saint Chrysostom's Liturgy; and the Laymen are commanded to do it in Saint Chrysostom's Homily; bequeathing them to Donatus, who can practise all manner of Courtesies for Masks and Dances, but none (by any means) for Christ, at their approach to the Holy Table. Whereupon he doth not so much accept against this kind of worship, as that the Communion Table should be called by the name of Altar: a poor quarrel; and such as Antiquity knows not how to countenance. It had been good therefore if our Church had never been troubled with such verbal contentions. But to give satisfaction in this, let us look among the Ancients 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.  
justin Martyr and Irenaeus are well enough known to call the Eucharist, 
Iren. lib. 4. c. 20. & c. 34.  both an oblation and a Sacrifice: and therefore not to be doubted, but that they called the place or seat thereof (as well as their Predecessors, and suecessours) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Tertullian likewise, in that testimony 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. etc.  doth the like.  
So also doth Euscbius, who lived in the days of that famous Constantine.  
Ambrose also, 
Ambr. lib. 5. Epist. 33.  who was in the days of Theodosius (a second Constantine) saith no less.  
And in Gregory 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 tediousness be related. Howbeit, this must be remembered; that (as a worthy 
* Mr. Meade in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex Chrysost, Hom. Quod Chrislus est Deus.  author hath declared) Saint chrysostom affirms it of our British Lands; saying, The Britssh Lands, which lie out of this Sea, and are in the Ocean itself, have felt the power of the Word: for even there also Churches and Altars are erected.  
Now if in these testimonies the Apostles Canons be misliked, it cannot be 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 he saith, 
2 Cor. 10.12  You cannot communicate of the Table of the Lord, and of the Table of Devils: It is answered that there is another place equal to it, in Heb. 13.10. where he also saith; We have an Altar whereof they have no right to eat, who serve the Tabernacle. Not that the materials of the Table or Altar can be 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, we offer unto God the Memory of that Sacrifice which his dear beloved Son once offered upon the Cross. And so, though we have neither any bloody Sacrifice, as among the jews; nor any unbloudy propitiatory Sacrifice, offered for the Quick and the Dead, as among the Papists: yet we have a commemorative Sacrifice, done in remembrance of Christ, and of his death and Passion. And therefore one and the same thing may be called both A Table and an Altar. A Table for the Lords Supper: and an Altar for the Memorial Sacrifice of our Lord's death. Or will you have it yet more full and plain? 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, he calls the Table of the Christians by the name of Altar. 
* Viz. Heb. 13.10.  For as he compares cating with eating; so also Altar with Altar, or Table with Table; using the appellation with indifferency, as we also find in some other places of the Book of God, viz. Ezek. 41.22. and Malach. 1.7.  
Nor again, if things be well weighed, can it but probably appear, that Christ [in Math. 5.23.] taught Christians, that even in the days of the Gospel, there should be something still, which should bear the name of Altar, in the holy place of their Assemblies: at which they might not offer, except they were in perfect love and unity one with another. For in that Sermon where this duty is commanded, the Precepts given were not legal, but Evangelicall; it being a degree above the righteousness of the Scribes and Pharisees, to seek such peace as was then preached upon the Mountain: No tradition of the Elders, or other Law, being known to urge any such direction, as was there delivered.  
Whereupon, considering one thing with another, it may be concluded, as in a plain case, that by both names that sacred seat of the body and blood of our Saviour, as Optatus styleth it, hath been promiscuously and indifferently called from the first beginning of the Christian Church.  
They go 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 ears: But it is neither vulgar opinion, fear, nor hear say, that can disprove a truth. For, as she seeks no corners; so, being suffered to display her colours, she clears herself against all sorts of opposites, be their temper what it will.  
To return then to the matter in hand; Antiquity, and that grounded upon Scripture, takes from it (as well as from what is appendent 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 be 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 Ter●ul Apol. c. 16. Orig sup. Num. Hom. 5. Basil de spirit. sanct. c. 27. Aug. de Serm. Dom. in Mont. lib. 2. c. 19 cum mul●is aliis.   
It cannot be (saith justin Martyr) that at the time of our Prayer we should look 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 he hath chosen that only for his dwelling; but because it is the place appointed for that worship and service which we perform to God. Adding moreover, that from whom the Church received the custom 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 years after Christ's Passion: expressly 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, Gregory, Nissen, Saint Austin, Damascen, with many others. Nor can the Centurie writers but affirm it; most of our Churches (excepting some of late) being built for situation accordingly.  
From which direction thus delivered, was clearly showed, that albeit in the jewish Tabernacle and Temple the Western part thereof was chief; yet not so in the Christian Churches: for in ours, the Eastern part must be preferred. And as with them the Western part was chief, because the Mercy seat was there: so with us the Eastern part, because the Holy Table is placed here.  
And for the situation of both these, there was just cause why they should be rather so then otherwise. For the jews we know were in the times of darkness, in comparison of our times of light: Their Tabernacle therefore and Temple had the place of highest Majesty in the West; towards which they looked for want of the Sun's appearance, Christ was then unborn. But we are in the days of a better light, the Sun is risen and visiteth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●s the Day, or Eastern light from on high, Luke 1.78. We therefore, in acknowledgement thereof, turn our faces toward the East, have there the place of highest Majesty, and by turning thither profess 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 Cross, he was placed so as that his face looked into the West; and therefore could not be seen, 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 prefer the Eastern part of their Churches, before the Western, and to place the Altar of their commemorative Sacrifice rather there, then elsewhere.  
Yea, and further, because the Devil is God's Ape, the Pagans looked into the West as well as the jews. That therefore, (in opposition to the one as well as the other) we may renounce the Devil whom they served in their heathenish Idolatry, as well as the religion of the jews who deny Christ to be come, we turn to the East, and so enter a covenant with the Sun of righteousness. And of this last, Saint Ambrose (among other of the Fathers) speaks after this manner: Thou art turned to the East, because he who renounceth the Devil, is converted to Christ, and beholds him, directo obtuitu, with a direct aspect. Unto which custom (as is probably supposed) Saint john seemeth to allude, in Revelat. 7.2. For there the Angel ascends from the East, to meet and embrace them that look towards him, and seal them with the safety of that Sacrament by which Christians seal their service unto him; as in Master Yates is well observed. Here therefore we are to seat the Holy Table, as in its proper place. Nor was it ever otherwise among Christians, when they might be suffered to do as they would, except in some particular Churches, which can be no fit precedent to be opposed against a general practice.  
And thus as I can see no reason why any should be offended at a decent and holy reverence when we come into the House of God, which all Religions have been careful to perform: so, much less, that they should grudge against it, when we do it towards that place, where the high and heavenly Mysteries of our salvation are to be consecrated, and celebrated with all the solemnity, and devotion we can possibly imagine. Here it is that we have our perfectest communion with God. It gins indeed in Baptism, but ends in the Lord's Supper; (for higher we cannot go till we come in heaven) and they are the best Saints that are admitted to it; at the least we judge them such, because such they should be. For though all may come to the Word, and be present at our ordinary Service; yet when this cometh, all but the faithful must be gone. Ite, Missaest, was that which was said of old: yea, and still the unworthy are not to be admitted; but the rest invited to come and draw near, that they may receive this Sacrament to their comfort, and have that high advancement of being fed at Gods own Board with the body and blood of his beloved Son.  
Say not therefore any longer, Why are not the Font, Desk, or Pulpit, as holy as the Table: for this is the highest advancement that a Christian hath: and although the Lord be present in all his holy Ordinances; yet here more specially, insomuch that the Holy Table or Altar must upon necessity be evermore taken as the great sign of his presence, as carrying with it the highest relation thereunto. Shall we come into these houses (saith one) and near those places, as we come into a common Inn or Alehouse? is there no respect, no regard to be showed in the one above the other? I think reason and discretion will teach us the contrary. For (as another also speaks) it is just that that place have a pre-eminence above the rest, from which virtue and efficacy is derived to the rest: for all benefits and mercies to be dispensed to us, come from the death of Christ, which (as is most certain) is represented there.  
This place therefore may be well esteemed as a Mercy Seat, where God (according to his being in such holy places) may be said to sit, graciously reconciling a sinner to himself by the blood of his Son. For though in Baptism there be some external resemblance of Christ crucified; yet here more fully: and therefore specially commanded to be done in memory of his Passion. Yea here (I say) the special place of Majesty, and that so, as it may be well esteemed as a Mercy seat. For in brief, (that I may recapitulate the sum of all;) First, as even that thing or place, which is dedicated to the highest office in our worship, or to the most sacred Mystery of our religion, must needs be the Most holy; although not by any internal inherent quality infused, transforming the nature of it: but by an external adherent quality, in relation to the business about which it is used, or for which it is set apart: So also secondly, In what part or place we have the most lively demonstration of his Presence, there must be the very highest degree thereof; and so, the highest Court of (or for) his Holiness: wherein the resemblance or Monument of his Residence standeth, not as an Image, but as a sign or testimony; even as the Ark was the sign of his presence in the Temple. For now the greatest sign of God's residence in his holy place, is the Altar, or Holy Table, (call it which you will;) even as the Ark was heretofore the sign of his presence in the Temple. Toward this part therefore (I say) a more awful reverence is required, then towards, or in any other part beside. For in a word to shut up this, although it were grief enough to the ancient Christians to see any part of their Churches violated or profaned by the Pagans; yet, that they should violate this Holy Place, was a great Cordolium indeed, and did augment their sorrow to the very full. Whereupon Saint chrysostom complains after this manner, writing to Innocent the first Bishop of Rome. Neither was here (saith he) an end of those things: for the Soldiers entered even into the very Sanctuary; Some whereof we know were not so much as initiated in Divine Mysteries: and there they saw those things which were within; Yea, and the most holy blood of Christ was spilt upon the garments of the foresaid Soldiers: as it falleth out in such a tumult. And thus much for Reverence in entering.  
THE next concerns our Deportment being entered, all the time the Service is in doing. Now this must be such as becometh those, who either speak unto God, or have God speaking unto them. For as in hearing God cometh near unto us; so in Prayer we come near unto him. And if so (as so it is) then surely bold and lazy postures are unsufferable; and irreverent gestures more than unseemly. Some may not sit, when others stand; or scorn to bend when others kneel. 
1 Cor. 11. ●  Saint Paul (who would have all things to be done decently and in order) forbids the covering of the head; and would, that he who made the whole man, should be worshipped of the whole. For, as we must show our faith by our works; in like manner our inward humiliation, devotion, and honour to our God, must be sure to appear in our 
* 1 Cor. 6.20.  outward gestures, and comely postures at his holy service. God expects that we serve in both; soul and body. For as the second without the first is a dead oblation; so the first without the second, is but a maimed offering. Which agrees to that of Saint Paul in another place, With the heart man believeth, 
Rom. 10.101  and with the tongue he confesseth. Or more plainly, to that of David, Oh come, 
Psal. 95.6.  let us worship and fall down, and kneel before the Lordour Maker. Or (if you will) to that of Saint Paul yet once again; saying: 
Rom. 12.1.  I beseech you brethren by the mercies of God, that ye give up your body's [as well as your souls] a living sacrifice. The second Precept speaks as much: For, if we may not bow unto an Image, because God is a jealous God; then (without question) we must, in such parts of his service as require it, bow and fall down when we worship Him. Did not the Devil therefore think it a great point of honour to have our Saviour show his worship and reverence towards him, by falling down in worshipping of him? He did not say, It sufficeth if thou wilt but inwardly adore me. 
Math. 4.9.  But, All these will I give thee, if thou wilt fall down and worship me. And in heaven, 
Revel. 4.10.  as Saint john saw it represented to him, is not God worshipped by the bowings (or fall down) of those that be there? Verily (as I have already showed) Heaven is always like itself. The Church Militant is a kind of heaven upon earth: and therefore the Congregations in it, must imitate the Assemblies which are Triumphant.  
Here we must take no knowledge of either Father or Mother, Master or Dame, or other of our Betters, so as we leave God's service, and rise from our knees to honour them. For they that do thus, seem to say to God Almighty; Stay a while, I shall be for thee again anonne: My Master and Mistress are not yet in their seats; I am now standing up unto them, and will by and by kneel down again unto thee. But whoever they be who have used to do thus, must (if they do as they ought) do so no more. For if they do, they prefer the Creature before the Creator, and reverence their Master above their Maker. For 'tis a Rule, that when the duty which we own to God, and the duty which we own to Man, stand in competition both together, we must then leave all, Father and Mother, Master and Mistress, to wait upon God. Have ye not houses to eat and to drinkein; Despise ye the Church of God, saith the Apostle: although in another case. So may I say in this; There be other times and other places to show your duty and respect to Man: But now remember yourselves; you are met together for the service of God. And if so, then in aword, There must be nothing either said or done, which may make us forget the business we come for.  
Object. Oh but do I not hear some object, that these postures or gestures which are used [as bowing, kneeling, and standing up] are but outward Ceremonies, and humane civilities; such as are not seldom applied unto Men: and therefore fare unfit for God, who would have the true worshippers to worship him in spirit and in truth?  
Answ. I have in some sort given answer to this already. But that nothing be wanting, it is further answered; namely, that when we apply these gestures unto God, they are changed in their nature from what they were when we applied them unto Men. They were then civil honours; but are now to be accounted acts of holiness. For it is a Rule, that acts are specified according to their object, and end. Now then, in these, the object is God, and his glory their highest end. For albeit the Lord, in respect of himself, stands in no need of this; because of himself he is all glory, to whom no creature can add any thing: yet, in regard of us, it ought to be done; who do thereby acknowledge our own meanness and subjection, and testify that reverend and religious esteem which we have of his divine Majesty; to whom, and not unto ourselves, all the highest degrees of glory that can be imagined, are of all creatures to be ascribed: And so, what Ceremony soever is best able to express this, is the most commendable, and best beseeming us in our Devotions. Nor is it (among true worshippers) but a spiritual, as well as a bodily worship. For (as before was said) Bodily worship is performed in spirit, inasmuch as it proceeds from spiritual Devotion, and is ordered to it. Yea, and being ordered thereunto, it cannot but prove an adjuvant cause to edification: For even by outward ceremonies, and sensible signs, our mind is incited to tend towards the Lord. And therefore, Oh come, Let us worship and fall down, and kneel before the Lord our Maker, is an excellent invitation at the beginning of the public Service.  
But I hasten further, because I desire to explain some other things; as standing up at Gloria Patri, at the Gospel, at the Creed: and shall also speak of Bowing at the name of jesus, and of the Answers required in the Liturgy. For all these things are such, as fall within the compass of this third thing, which concerns our Carriage or Deportment.  
And first of standing at Gloria Patri; it was a long while since observed, and was a general custom to stand up at it, in all the Churches of France: And this, above one thousand and two hundred years from hence. For Cassian, who flourished about the year of our Lord God 
* Helvic. in Chronol.  430, makes 
* Cassiaws Instit. l. 2.  mention of such an order. Where note first of all, that it is no late innovation; but an ancient practice. And secondly, as it is ancient; so also a gesture commendable and pious: for it is a sign that we give small glory to the Trinity, when we do it sitting, and show no more token of reverence to the highest Majesty, then as if we were hail fellow well met, or companions to the God Almighty.  
Nor secondly, is it Popish or superstition, 
Standing at the Gospel.  to rise from our seats at the reading of the Gospel. For it is in regard of the author of the speech, which is our Lord Christ: whom we bless and magnify for his glorious Gospel: giving thankes also to God the Father, for sending of his Son to be the publisher, and declarer, of such good things, as are contained therein; from whom the Ministry thereof is appointed until the end of the world, to bring men out of darkness into light, that they may be saved. Whereupon it is, that we do not only stand up whilst the Priest readeth it, but also use to utter certain words of acclamation; as Glory be to thee O Lord, at the beginning: and at the end, these, or the like words follow; Thanks be to God for his glorious Gospel.  
And why we do not so at the reading of the Lessons, is because the reason of doing thus, holds not so fully there as here. For the Gospels are more select places then the Lessons, and do most commonly declare historically, something or other which our Saviour either spoke, did, or suffered in his own person, for us most miserable sinners. That incomparable Hooker gives the like reasons; as may be better seen in his own writings.  
Now who can find any harm at all in any one of these orders? 
See Polyd. Virg. de invent. lib. 5. c. 8 and Calvis. anno 398.  Is there not rather a great deal of good? The last of which is also very ancient: for I find that there was a Law made concerning it; about the year of our Lord 400. which is now 1237 years since.  
Also, 
Standing at the Creed.  concerning our standing at the Creed; well is it that so we do. For this is a posture which we use in testification of our faith, and allegiance to Christ our General; as our English Postiller hath declared. For as we may know who is the Captain of such or such a Soldier, when we see his Colours: so a Christian, by this authentic Creed, is distinguished from either jew, Turk, Atheist, or Heretic. In token whereof it hath been a long and laudable Custom in the Church of God, to stand up at the rehearfall of it, openly to manifest our faith and allegiance to Christ jesus our General, viz. that we will not shrink back from Him; but stand and acquit ourselves like men, in the defence of that faith, which he hath taught us, in spite of all that shall oppose it.  
And next, 
Bowing at the name of jesus.  as for bowing at the name of jesus; it is no superstition: but (as the seed-plats of the Church, I mean those two famous Lights of our Land, the two Universities have determined) an outward sign of our inward subjection to His divine Majesty, and an apparent token of our devotion. Or thus: It is to testify and declare our submission to jesus Christ in that exaltation wherewith God the Father hath exalted him, as a recompense for that profound humility, and complete obedience, which he shown and performed. For (as the Apostle speaketh in that text, 
Philip. 2.8, 9, 10, 11.  in which this duty is commanded) seeing he humbled himself, and became obedient to the death, even the death of the Cross; therefore hath God also highly exalted him, and given him a name above every name, That at the name of jesus every knee shall bow, etc. So that here it appeareth, that this honour is assigned to him as a part of his reward 
* See Bishop Andrews Serm upon Philip. 2.8, 9, 10.  Propter mortem crucis, for the death of the Cross, For whereas the chief Priests, Scribes, and Elders, at the time of his death 
* Math. 27.37.40.  mocked him (in allusion to his name) saying, He saved others, himself he cannot save: and whereas the jews and wicked Miscreants have always ever since derided the Christians with their crucified jesus; it pleased the Lord in his wisdom to exalt his Name so much the more, by how much it was debased, and vilified by wicked men. And this he would should be expressed by some external gesture, thereby to show the inward obeisance and subjection which is due to Christ.  
Against which whilst some object, that it cannot be meant of any actual bowing of the knee; because Angels, Souls departed, Devils, and damned souls have no knees to bow, they do but deceive themselves. For the Apostle, speaking unto men, speaks after the manner of men; giving us to understand, that as we are to show our reverence and subjection by bowing of the knee; so they, by some such gesture as is truly correspondent to this of ours. We know that in 
* 1 Cor. 13.1  another place, he gives the Angels tongues; And therefore may as well in this place give them knees: They have the one as well as the other; And so in their kind, do what is here commanded us. They their way; we ours: for there be many passages in the 
* Rev. 4.10.2.5.8. etc. 14.7.11. See also Heb. 1.6.  Revelation which may clear this doubt.  
And albeit some of these, of whom the Text speaketh, be of a different quality from the saints and Angels, and are therefore obstinately bend against Christ jesus, and will not for the present do their Reverence, nor be willing to show any outward token of subjection, or obedience; yet, seeing Christ must reign till he have put all his enemies under his feet, 
1 Cor. 15.25.  the time shall be sure to come, when the strongest opposites shall be brought unto it, and (whether they will or no) be made to stoop, and to do open reverence to that blessed name, which hath been so often scorned, and derided by the Devils and wicked. And therefore, let every one that liveth be afraid, even how he leans to perverseness, lest he come at last to be accounted guilty of a desperate evil: For when we have done the best we can, it is no whit more than Christ hath merited. For worthy is the Lamb that was slain to receive power, riches, wisdom, strength, honour, glory, and blessing, Revelat. 5.12.  
Besides, were it so that this were not spoken properly in respect of us, who have knees; it may as well be granted, that neither is it required of us that we should confess: for the one is mentioned in the text of Saint Paul, as well as the other. So that if we take away the propriety of speech from the one, we take it also from the other,; and then, we are as little bound to confess, as to bow: which were a tenet directly opposite to a known truth. For, as with the heart Man believeth, so with the tongue he confesseth; as the Scripture elsewhere speaketh, viz. Rom. 10.9, 10.  
Nor again is there cause to fear, that although we bow at the name of jesus, and not at the name of God, that we do thereby advance the Son above the Father. For first, this honour of Christ gins with the Father: he was the cause of it: by Him was his Son exalted, both in his person and his name, which he would should be acknowledged: and therefore (saith the text) every knee shall bow, and every tongue confess. And secondly, as it began with him, so it ends with Him also: for (saith the text again) It is unto the glory of God the Father. And no marvel: for it redounds much to His glory, that we should thus honour his Son. It is no will-worship taken upon our own heads: but such, as even the Father himself both desireth should be done; and is not only well pleased that it be done, but also glorified in regard that it is done. From whence it appeareth, that this bowing to the Son, is in effect a bowing to the Father also, at whose command, and unto whose glory we do it.  
And although it be in itself a duty of the text, yet hath the Church also interposed her authority for the more strict and decent observation of it. 
Canon 18. Injunct. 52.  In which, neither doth our present Canon, nor that Injunction of Queen Elizabeth, cause more to be done then what had formerly been observed in the Church of God, in those ancient times which had been before. For when they speak of reverence done at the name of jesus, these words are also mentioned, viz. as it hath been accustomed.  
Nor was it a late custom among the Papists: for even in the days of Saint Hierom. the Christian Church was careful to observe it. His words be these: 
Hier. in Isa. 45.23.  Moris enim Ecclesiastics est, Christo genuflectere: quod judaei, mentis superbiam demonstrantes, omnino non faciunt. For it is (saith he) the custom of the Church to bow the knee to Christ: which the jews, showing the perverseness of their minds, altogether refuse to do.  
Thus it was then: but how long before, I cannot tell. Only this I observe from hence, that the ancient Church understood that text, where this duty is taught, in the same sense that we understand it now. And therefore, how they can be acquitted from enemies of the Orthodox verity, who fear not to stand against it, no man (I suppose) is able to declare: And sooner by fare may they bring forth an argument of spite, than an evidence of the spirit, who speak against it. 
The people must use the Answers of the Liturgy.   
The next duty that I shall mention, is, that being in God's house, and at his service, care must be had to use all the Answers of the holy Liturgy; and that cheerfully and aloud: not whispering, or between the teeth: nor (as some do) silently, and not at all. For tell me (I beseech you) where is the eagerness of your Prayers and Praises, if in a public Assembly ye be as mute as fishes? 
Revel. 14.2.  I heard a voice from heaven (saith Saint john) as the sound of many waters, and as the sound of a great Thunder and I heard the voice of Harpers harping with their harps. Like unto which should be the voice of the Church on earth, in all her several Congregations, when she uttereth her Prayers and Praises to the God of heaven. For first, we are to come jointly to the place of public meeting, like the concourse of many waters; whose voice stands to signify the voice of a numerous, and full multitude, being met together. Secondly, to be earnest in our devotions, like the sound of a great Thunder. And then thirdly, shall this loud voice of ours be musical, like unto those heavenly Harpers harping with their harps. It may be, Multa vox ex Psallentium multitudine, sed delectabilis ex consonantie suavitate: which is true, both in singing and in other parts of God's service.  
And verily, it was the praise of the Primitive Church (in whose steps is the best footing) to do all this, jointly 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 roaring of the Sea.  
I should be glad therefore to see the people join with their Minister, both in heart and voice; and to let so cheerefall and so good a light shine forth before men, that thereby the forwardness and alacrity of one, may stir up the dull drooping soul of another; and so, all be as they should, in the House, and at the services of God. And thus much for Deportment being entered.  
Fourthly, as we may not be Late Comers, nor Ill Enterers, 
We must not departed till all be ended.  nor of Ill Deportment being entered; So neither may we be such giddy-headed Fugitives, as to be gone away before the whole service be fully ended. For, in the judgement of S. chrysostom, 
Chrysost-homde non contemnend. Ecclesia.  He is no better than a Fugitive, who takes his leave before the time come that he be dismissed. Nay, should he go to a Theatre, he would scarce be guilty of such a quick departure: but would first expect his Valete & plaudite, and then departed. And is not the Priest's blessing (besides the service that he goeth from) of a fare greater consequence? Profane men and women, thus to dishonour the God of heaven! Oh tell it not abroad, but to terrify these idle and weary worshippers. They prefer their own desires before God's service: and so, in effect, make any thing else their God, rather than the Lord: How else could they show such an irksome assent to his holy worship?  
But 'tis not unknown what was the censure for this offence, in the days of old. From the first words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in which the people's silent attention was called for) until the last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Dimissio populi, they might not departed: it being a censure no less than excommunication to be gone away before the end; excepting in cases of extreme necessity. Thus in the Greek Church. And in the Latin 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 beseem us, which treads so near such pious times.  
And seeing it is in the power of the Church to make such Laws, let it be in the conscience of the officers to see them kept. Yea, in a word; as we pray that God would hear us, and go not fare from us: so, by the like relation, we are to be careful that we run not away from Him. For it is but justice, that God deal with us, as we with Him. And if we forsake, or fly his House on earth, no marvel if he will not suffer us to enjoy the fair beauty of it in the glorions heavens. In such a case as this, the complaint can be no sooner taken up; Lord, why hast thou forsaken us? but presently the answer will be as ready; Oh wicked and slothful servant! why hast thou forsaken me?  
Last of all, as for Reverence in departure, they are ill advised who rush out together like an heard of cattles. 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 bear us witness.  
ANd now after all this, there is one thing more would be observed, namely, that we ever remember for whom this House is set apart. If it be once God's House, 'tis always so: as well when no assembly is there present, as when the Service is in doing. For by the relation of divine propriety, as it is always holy; so always His. And this comes to pass in regard of the Dedication or Consecration thereof to the divine Majesty. For when a thing is once dedicated or consecrated to the Lord, the propriety 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 we have sufficient warrant; 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 own, before they had devoted them: but then they nothing appertained to them. Secondly, in the Vessels and Utensils of the Church; as was seen, 
Dan. 5.23. Theod. l. 3. c. 12.13. and Sozom. lib. 5. c. 7. Math. 21.12. joh. 2.14.  not only in that example of Balthasar, but in that also of the wretched Felix, and filthy julian. And last of all, in the very place itself; as our Saviour's act (beside other examples) hath well declared.  
And therefore it is more than manifest, that they are in a great error, who would have Churches holy no longer than the time of divine Service. For, as there is always a great difference between a Priest and a Layman; So always a great difference between a Church and another place.  
Which [to conclude with] affords us these two Lessons. First, that we are at all times so to behave us in God's house, as that we be more reverend there then elsewhere. It is the place where his honour dwelleth: 
Psal. 26.8.  and to be uncovered in the King's presence Chamber, is an usual thing, though the King be not there. It should be as usual to do the like, much rather, in the Houses of God, though the solemnity of service be not then: For there can be but little love to God, when rudeness takes place of reverence, and sequesters our respect from such persons, things, and places, as belong unto Him.  
Secondly, if it be God's house, it cannot be also thine, we may not pervert or turn it to any secular employment. For though the Devil deal cunningly, and persuade (what he can) the contrary; yet let it not be thy fate to be thus dangerously misled by such a Lyar. For, as he deals falsely when he would have us believe, that we may retain God in our hearts together with our sins: So he deals as deceitfully when he would have us think, that God's House may serve for other uses besides his service. Retort it therefore back again; that as God, when he calls to Man for his heart, meaneth not that the World, the Flesh, and the Devil should have one part, and he another: but meaneth that it be all for himself: So, if it be God's house, he must and will have it all alone. Before it was built to be an house to thy God, the ground and cost were thine own, and thou mightest have done with them what thou wouldst; 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. He loves no partner; nor is delighted with the doings of a rude and wicked Profaner: for Holiness becometh thine house for ever; as it is in the 93 Psalm, at the 6 verse.  
Quest. But be 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 mercy, and not sacrifice: but it is not for every one to judge of that. Howbeit, this I may say; that Charity is a main piece of piety: and in that regard, holy things cannot be properly said to be profaned, when we are forced to make them serve to the necessities of our Brethren; as was seen in David [Math. 12.] when he, and they that were with him, went into the house of God, and did eat the Shewbread, as also in that of some of the Fathers, who were necessitated to sell a part of the holy Vessels for the safety of the needy. And in like case, I think, the Church is not profaned, though we be shut up there, for our better safety; if, when we are there, we do not that which may profane it.  
But what's all this to that unsufferable liberty which some men take, either in the making of it a place to teach a School, to lay lumber in, or a place for juries 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 profane Glazier to mend his glass upon the holy Table, or to say (as hath been sometimes) that Plays and Interludes may be acted there? No: These, and the like, are fare from that which may be 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 seats of them that sold Doves: So should every Christian Church, zealously expel all such kinds of profane doings from the Houses of God: For it cannot but be well pleasing to the owner of them, to see his honour thus advanced. And, God be thanked, we have those among us, who are tenderly affected towards it. The Lord make them prosperous: and never let them prevail (oh Lord) whose factious proceed declare too well, that they love to trouble the harmless 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.