ὉΒΆΣΑÎΟΣ ΤΣ ἈΛΗΘΕΊΑΣ OR THE TOUCH-STONE OF TRUTH WHEREIN VERITY by Scripture and Antiquity is plainly confirmed and ERROUR confuted Delivered in certain SERMONS Preached in English by JAMES Le FRANC B.D. and Minister of the French Church in Norwich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen cont Cels lib. 1. Qui veritatem occultat qui mendacium prodit uterque reus est ille quia prodesse non vult Iste quia nocere desiderat August lib. de Agon Christian Ephes 4.25 Putting away lying let every man speak truth CAMBRIDGE Printed by John Field Printer to the University 1662. TO THE Right Honourable and truly Noble HORATIO Lord TOWNSHEND Baron of Linn Regis Lord Lieutenant of the County of Norfolk c. All Prosperity and Peace My Lord HAving not long since undertook to vindicate the eminent and glorious Church of England from the Errors and Superstitions of the Church of Rome to blot out the false aspersions which the Enemies of the Church and Nation put upon the Liturgy and Rights which she observes in the publick and sacred Worship of God I could not choose among the Nobility of this Countrey a fitter Person then your Honour to patronise that Work I know though unknown to you the rare qualities and commendable vertues of your Honour they being scattered abroad by your glorious fame I am not ignorant what a Noble and Loyal Subject the Great though Exiled Monarch of England had in your most generous Person when all things were in confusion amongst us and Subjects rebellious to their King I have often heard that the Sequestred Clergy found a Protection and Refuge under your eminent goodness as your Ancestours as well as your Honourable Person received with all affection strangers nay all those that were faithfull to his Majesty our Gracious Monarch whom God preserve were welcome to your Honour Your Lordship was not afraid to venture both life and Estate to serve so excellent and incomparable a Prince because it was your glory nay more then that the glorious fame of your merits tels me that your care was to preserve the Church as well as the State you did strengthen the afflicted members of the Church of England that they might keep close to their Mother and now the chiefest of your Lordships Enterprises clearly appears to be the bringing of the discontented people of this Nation to a better understanding that they may be united with those that do sincerely honour the King and acknowledge their mother the Church of England under the government of their pious and most reverend Bishops pardon me then my Lord if I have assumed the boldness to present your Honour with a Vindication of the Church our Mother whom to protect was your great ambition from the errours and superstitions of the Church of Rome where I have had my Education for as I am not the first who have adventured a Dedication to so Noble a Person to whom the Authour is unknown so I thought I might do this and perhaps without offence to your Lordship seeing the incomparable goodness of your most Honourable Person assures me of your kinde acceptance and makes me confident that you will not reject a stranger who wisheth you all prosperity and happiness and further demands that favour to be My Lord Your Honours most humble Servant James Le Franc. A Preparatory Advertisement to the READER Courteous Reader WHen I made these Sermons I had no thought to print them not onely because I am a stranger and not well vers'd in the English tongue but because I did judge them not worthy to appear to the publick seeing that my young capacity is but weak and not fit to appear to the eyes of so ingenious and learned a Nation but the urgent request of some of my friends and specially the calumny which some enemies of the truth cast upon the first Sermon which is in vindication of the Church of England from the errours and superstitions of the Church of Rome prevailed so much upon me that I could not but give them to the Press Indeed having such enemies that openly and secretly vilifie my Ministry by reason of that Sermon which I gave to bring the contentious to union I cannot but vindicate my self from their false aspersions for I had no other intention in the Preaching of it then to take away the errours of the common people to bring them to a better understanding and make them leave their blinde and proud leaders that they may come to their mother the Church of England which their divisions had spoiled and most shamefully defiled As for the other Sermons which I caused with the first to be printed by the request of my friends I give them to inform not the learned men but the common people that they may see the spiritual silence by which the sons of God cease from the works of the Prince of darkness the reall presence of Christ in the holy Sacrament against the Transubstantiation of the Church of Rome and Consubstantiation of the Lutherans the spiritual reign of our Saviour against the Millenaries Monarchical Kingdom and the Celestial meat of God that they may seriously consider the great mystery of our Redemption by which their and our sins are blotted out through the precious bloud of Jesus Christ And if any contentious man will critically question or enviously quarrel at my undertaking be you Courteous Reader so far my Advocate as to plead in my behalf that it is not my ambition to be exposed publick to the world being of a mean capacity but to be accepted of my friends and especially as much as lay in my power to procure some good to the Church and Nation of England which I am so much engaged to I know that in this present conjuncture of time the matter treated of in the Sermons I give you is necessary to be known and specially the first which I hope will make many confess their errours that caused divisions in the most eminent Church of England whom I wish to stand for ever safe upon the ground and foundation of the Apostles Christ our blessed Lord and Saviour James Le Franc. S. Pauls Reproof OR A Vindication of the Church of England from the Errours and Superstitions of the Church of Rome Delivered in a Sermon preached at Great S. Peters Church in Norwich 1 COR. 11.18 I hear that there be divisions among you WHen I did consider the hard usages and tedious alterations of this Nation where all things were in confusion the right being perverted injustice erected and the Church persecuted I could not but lament such a deplorable condition but when I look upon that happy change which gives a new face unto this people and brings all things to its order I must sincerely confess that it is Gods admirable work for brethren you see that which to me and many others seemed impossible you see our gracious Prince set upon his Throne which his Majesty by the space of
many years could not approach notwithstanding the affection and good will of his faithfull subjects you see the glorious Charles the great Monarch of England in possession of his own Kingdomes and with him peace and quietness for the good of the persecuted Church that after a silence of persecution where she was not seen by the eyes of her afflicted Children she may enjoy the silence of prosperity in all godliness But that great favour of our God is not regarded by many of this Kingdom who so envy its happiness that they seek with their unquiet minde to ruine it they are divided from the rest of their brethren when as they may be united together to the glory of the great God of heaven the God of union the advancing of the Kingdom of Jesus Christ and salvation of their souls Perhaps there are many present that will be offended at my discourse but I will have them know that my intention is not to please some nor offend any for it is onely to shew you what I with orthodox Learned men conceive by the Scripture and Antiquity to be true therefore I exhort you all in the Name of the Almighty God whom you adore and fear that you hear me with attention humility and charity and above all if there be any in this Congregation that are contentious I desire them to hear me without partiality and prejudice that I with the grace of our blessed Saviour may remove the spirit of contention which our grand Apostle Paul blameth in the Corinthians for in the 16 ver speaking to the contentious he saith if they would remain in that humour if any man seem to be contentious we have no such custome neither the Churches of God after which he reproves the Corinthians for their irregularities by which they did prophane the Lords Supper and caused divisions in the Church saying I praise you not that you come together not for the better but for the worse for when you come together in the Church I hear that there be divisions among you which last words I have chosen to entertain you with by the special assistance of the blessed Spirit but that you may have a clear intelligence of them I shall divide my Text into two parts where in the first I shall speak of the divisions and in the second part I shall shew you the causes and ocasions of them as you may see in my Text I hear that there be divisions among you The first part If oppression be a monster with many heads so is division which you cannot look upon without fear and horrour in Kingdomes Families and Churches for you know that there is a civil or political division which ruineth all things in Kingdomes Cities and Villages for by that division Kingdomes are destroyed men slain Virgins defloured women abused children corrupted Cities everted Villages ruined houses by fire consumed Palaces demolished and the most pleasant dwellings wasted nay more then that Emperours and glorious Kings dethroniz'd so that nothing but desolation and ruine appears before our eyes as you your selves lately have seen in this Kingdom but this monster of division is not satisfied to spoil the glorious Kingdomes of the earth it reacheth further unto private families to confound them for there is a domestical division which everteth all oeconomical order and government and procreates confusion and disorder in families for in that fatal division the Father is against the Son the Son against the Father the mother against the daughter the daughter against the mother the husband hates his wife and the wife despiseth her husband nay you see that monster of division go up and down in the house to the ruine and destruction of all things in families for in that division Parents neglect their children with their employments and spend all that they have by profusion and carelesness But me thinks I see this monster of division go yet further and by a damnable presumption endeavour to enter into the Church of God to spoil and defile it me thinks it prevaileth so far that the Church seems rather a chaos or confusion then a distinct fabrick and if that Ecclesiastical monster be not stayed that it go no further it will spoil and ruine the sacred house of the Almighty God which the Apostle Paul did well know for hearing of the Ecclesiastical diuision among the Corinthians he writes unto them to extinguish it saying I hear that there be divisions among you I hear saith the Apostle not by a special revelation as if God should have revealed him that which the Corinthians would not have him know but by letters or rather by some that came from Corinth who informed S. Paul of the disorders of the Corinthians and so writing unto them saith I hear that there be divisions among you as he had told them in the 2. verse of the first Chapter concerning their contentions about Paul Apollo and Cephas it hath bean declared unto me that there are contentions among you But for a clear intelligence of the Ecclesiastical division of which the Apostle here speaks you must observe that it is vel circa doctrinam vel circa disciplinam vel circa ceremonias Either about the doctrine or about the discipline or about ceremonies where the Ecclesiastical division about the doctrine is that by which the true principles fundamental points of Religion are everted which is such a pernicious division that from thence comes her pestilent daughter heresie the division about discipline is that by which the Ecclesiastical Jurisdiction established for the correction of Christian sinners and preservation of the Church is destroyed which is that division which most shamefully brings forth licentiousness the Ecclesiastical division about Ceremonies is that by which the rights of the Church observed in the outward service of God are most irreverently despised and abolished which is a division from which cometh schisme which the Apostle speaks of when he saith I hear that there be divisions among you for the word of my Text in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schismes which nevertheless may be extended to the division about doctrine and discipline by which the Church is rent as well as by that of Ceremonies and much more Indeed all these divisions were to be found among the Corinthians for among them some there were who would corrupt the doctrine by their erroneous opinions some among the Corinthians did condemn the marriage not as if it were instituted by a wicked God or by the devil as Simon and Saturninus said but as a thing somerhing impure which was not fit for a Christian whose life was to be every way most pure which obliged the Corinthians to write unto the Apostle Paul to have his judgement about it which was that marriage was lawfull for every man as you may see in the 7. Chapter of our Epistle nay honourable in all and the bed undefiled some among the Corinthians being infected with the Sadduces
and ambition did alienate our first Parents from God so pride and ambition makes a division between the Church and her children for you shall often see the children of the Church to be so ambitious that they will esteem themselves above their mother and indeed there is no schismatick much more an heretick but is ambitious and so the Shoolmen speak when they say that a Schismatick is one who retaining the fundamental points of Religion rends impudently the Church by reason of some Rights and Ceremonies which his ambition approves not of but me thinks that the next daughter of hell is envy which seems sad by reason of the union which she fears in this Kingdom for envy loves nothing but division because that vice and immoderate affection of our soul will never permit us to like what is done by those that we do not like or to consent unto these things which we had no hand to in their Institution for in the injunction of such things we are perswaded by that fatal passion that our advantage is hindred or diminished but behold there is another which is covered with a very black garment where you can discern nothing and that is ignorance which cannot inform us of the nature of those things which are imposed upon us by our Superiours for Ignorance makes us esteem the circumstances and garments of Religion to be of as high a nature as the body and substance thereof and by that means we cannot agree nor receive the circumstantial things which our Superiours impose upon us for the good order of the Christian Church but further give me leave to let another monstrous daughter of hell appear with the others that we may eschew the fatal effects thereof in the knowledge of her nature and that is obstinacy which is not content to cause division but will countenance it for obstinacy as every one knows will always have us to defend that which we once have maintained and blame that which we once have declaimed against although we know not any reason for it and so the obstinate men will remain in their errours and entertain division Now if you consider the causes of our divisions without partiality you will confess with me that Pride Envy Ignorance and Obstinacy were those monsters which would not permit as now will not yet suffer the fomenters of division to adhere to those things which their Superiours imposed upon them for otherwise I do verily beleeve that they had not embroyled this Nation with such a cruel war neither had they upon their pretended occasions so violently persecuted the Church for these things which many who agree in the substance of Religion with their mother the Church contended about are harmless and cannot offend moderate and prudent men for not any of the authours of the division of this Kingdom I hope will blame the moderation of the first Reformers of the Church of England who seriously examined the Church of Rome in its Doctrine Discipline and Worship to reject the Errours and Heresies of the Doctrine the Tyranny and oppression of the Discipline and the Superstitions of the Worship and retain that which the Church of Rome had from the Christian Primitive Church nay more then that they took a way the abuse of things indifferent in their nature and reduced them to a lawfull use But for all that some contentious like those that were in Corinth of whom the Apostle speaks when he saith I hear that there be divisions among you would not be satisfied they blamed many things that could be easily passed by as now many of their imitatours do for the white colour of the garments of the Church of England offend their sight they say that these garments are superstitiously used in the Church of Rome as if in the Church of Rome the Clergy regular secular did not use garments of several other colours as well as white nay more then that those that know the Church of Rome as I have reason to know it having lived among them in their communion 23 or 24 years are not ignorant that she makes use of all sorts of colours so that if we would not use any of those she makes use of we should go all naked so we should prove very fit to be among the Adamites but as S. Jerome saith very well against Pelagius what enmity is it against God if the Bishop Priest and Deacon do go in white vestments when they are to officiate Moreover they will not admit the singing of the Creed nor many pious Songs when other Protestants beyond the Sea whom the contentious approve of sing the Lords Prayer in their temple as the Dutch Churches and those of Hesson or the ten Commandments with that which we call the Song of Simeon as our French Reformed Churches and others do and if they tell me that the Church of England cannot produce any passage of Scripture for the singing of the Creed c. I answer that it is not necessary for circumstantial things and that our Protestants beyond the sea whom the causers of division in this Kingdom do approve of cannot bring any passage of Scripture to prove the singing of the Lords Prayer and the ten Commandments But their contentious humour goes yet further for they will not have the people answer in the celebration of the Divine Service and they are offended at the repetitions which the Church of England makes use of but For the first I say that it is good according to the custome of the Church of England to joyn our selves with the Pastours in the Church as you did this day in the celebration of the Divine Service for it is nothing else but a sacred conceâ—t in imitation of that which the sacred Angels make use of in heaven in their praising of the Lord as you may see in Isa 6. and the Church of England is not the onely Church amongst the Reformed which makes use of answers in the celebration of the Divine Service for the Reformed Churches of Hungaria Transilvania and Lithuania as I am credibly informed make use of some answers in their Divine Service but I need not to pleade in that manner for if in that the Church of England should be alone among the Protestant Churches I would hold it lawfull because it is not against Scripture but rather conformable to it when the blessed spirits and sacred Angels cry or answer one to another Holy Holy Holy is the Lord of Hosts Concerning the repetitions of the Church let me tell you that they are as so many productions of a sacred and vehement affection like unto that of David Lord have mercy upon me Lord have mercy upon me and that of the Angels Holy Holy Holy indeed if the Church of England should make use of her repetitions by number as the Church of Rome doth so that by the repeating of so many times such a prayer she should think to merit something before God as the relaxation
England had taken her Liturgy out of the Mass-book it would not follow that the Liturgy should not be good except they shew me that all which is in the Mass is false and erroneous which cannot be for if it were so the Creed and the Lords Prayer which is said with the Mass should not be good nay should be erroneous but let me tell you that it is a false aspersion and calumny which the contentious of this Nation put upon the Liturgy of the Church of England when they say that it is drawn from the Mass for in the Mass they shall not finde the manner of the confession and absolution of our sins as it is inserted in the Liturgy of the Church of England they shall not finde in the Mass the Te Deum or song of S. Ambrose the Benedicite or Song of the three Children as they are to be found in the English Liturgy they shall not finde in the Mass many prayers that are to be found in the Liturgy of the Church of England nor the Litany which she makes use of they shall not finde in the Mass the ten Commandments nor the Commination or threatning made unto those who persevere in their iniquities nor many other things which are piously and truly set down in the English Liturgy but they shall finde in the Mass the superstitious invocation of creatures of Angels men and women the prayers for the souls of those who as the Church of Rome saith are in Purgatory grounded upon the merits of the Saints or on some bones which they call Reliques and above all they shall finde in the Mass a new sacrifice of Jesus Christ offered unto God the Father for the living and the dead but you shall not finde these things in the Liturgy of the Church of England for the Church of England condemneth all these Superstitions and abominations in 22. and 31. of her Articles Moreover the Liturgy of the Church of England is not onely different from the Mass in its matter and form but also in the manner of its celebration and use of it for the Mass is onely celebrated in the morning and after 12 of the clock there is no Mass private nor soleninal to be said in a Cathedral Roman Church 20. or 30. Masses are sometimes celebrated at the same time in the several Chappels thereof and one Mass being said a Priest cometh in the place of the other that hath finished his Mass to celebrate his having afore confessed some of his sins to another Priest and so sometimes about an hundred Masses will be celebrated in a morning in the same Cathedral In the Mass the Priest begins with a great signe of the Cross upon his forehead his stomack and his shoulders and then joyning his hands afore his breast he saith Introibo ad altare Dei c. and after the ending of the Introite after the Consiteor to God to the Virgin Mary to Michael the Archangel to John the Baptist to the Apostles Peter and Paul and to all the Saints the Priest goes up to the Altar to perform the Mass speaking sometime in secret sometime with a low voice and sometime with a loud one except it be a solemn Mass where the voice is higher for the most part and the Priest that celebrates it doth many things that are not observed in the private Mass and speaks to the Incense and blesses it in that manner saying be blessed Incense through him in whose honour thou shalt be burned and that in Latine as the rest of the Mass sometimes the Priest turneth himself and shews his face to the people to say Orate fratres Pray ye brethren or Ite missa est go ye this is the leave or dismission at that part of the Mass called the Offertory the young man or childe who answereth to the Priest and serves him in a private Mass or the sub-deacon which serveth the Priest with a Deacon in a solemn Mass goes up to the corner of the Altar where he takes two little bottles in one of which there is wine and the other water he gives them to the Priest that came to him who takes them to pour into the Chalice or cup wine and water after that the Priest draws himself to the middle of the Altar right against an Image of Christ upon the Cross or of some Saint where he makes the Signe of the Cross with the Chalice which he after puts upon the Altar and covers with the cloth called the Corporass then the Priest comes again to him that serveth at the Mass to wash his hands saying when the young man pours water upon his fingers Lovabo manus meas inter innocentes c. I will wash my hands among the innocents c. in the canon of the Mass before the consecration of the Host the Priest makes many signes of the Cross and after the consecration many more that the assaults of the devil may not prevail against it as Innocent the third Pope teaches lib. 2. de Myster Missae cap. 58. towards the ending of the Mass the Priest stretches out to the young man or other that serves him the empty Chalice who pours wine into it where with the Priest washeth his mouth because it is the wine of Purification a little after he washeth his singers wipes them and drinks that washing and then kissing the Altar he bows and inclines his head towards the Cross and turning himself to the people he finisheth the Mass saying Benedicat vos c. except it be a Mass for the dead where the Priest saith in lieu of it Requiescant in pace let them rest in peace As for the Vestments which they use in the Mass they are also different from those of the Church of England they make use of no Surplice in the Mass for when the Priest dresses himself first he puts the Amice which covers the Priests head in the form of a hood after the Amice the Priest puts the Albe which is like a white shirt about the borders whereof there is some light work with green or red silk upon the Albe the Girdle is put which is white and adorned with two tossels of the same colour the Stole comes after which is for the most part very glorious and hangs on the right and on the left hand of the Priest who after the Stole puts the Maniple in the fashion of a napkin upon the left arm and for the last Vestment he takes the Chasuble which is a most rich Vestment that covers all the others that are upon him except the Amice which especially is seen when a Friar celebrates the Mass besides these Vestments when a Bishop of the Church of Rome saith a Mass he hath Sandals which they call Apostolick shoes he hath the Episcopal breeches the Tunique and the Dalmatique he hath also the Episcopal Gloves the Rings and the Cross c. which are as many enigmatical ornaments and of an abstruse intelligence which we
given our Saviour yet we must make it known inwardly and outwardly by an inward and outward reverence and the famous Zanchius acknowledgeth the lawfullness of the bowing at the Name of Jesus in that verse of the Epistle to the Philippians saying whereas before the Name of Jesus was blasphemed by almost all the Jews after his death his Divinity being manifested he is adored of all men so that even at the mentioning of the Name of Jesus they all how their knees to him atque hinc non dubito quin profecta sit illa antiquissima consuetudo in Ecclesus ut cum nominatur Jesus omnes aperiant caput in testimonium reverentiae adorationis and I doubt not but that from thence came that ancient custom used in the Churches that all should uncover their heads at the naming of Jesus in signe of reverence and adoration and that is used not onely in the Reformed Churches of England but also in those of the Palatinate as I have heard of those that came from that place Indeed I must confess that to do it as the Church of Rome doth is a thing superstitious for they place some vertue in the Name of Jesus qua nomen consisting of its two syllables so that they superstitiously worship the word it self nay more then that they say that the Name of Jesus qua nomen is greater holier and more reverent then the Name of God as Cornel. Ã lapide expresses but the Church of England admits no such thing she bows at the Name of Jesus to express a signe of the reverence which she owes not to the word it self but to Christ signified by the word and there is no more superstition in that then there is in the kneeling at these words Et verbum caro factum est and the Word was made flesh but some of the Learned Protestant Doctours conceive no Superstition at the kneeling at these words for as Peter Martyr Coc. com Class 4. cap. 10. sect 50. saith many there be who piously kneel and worship at the hearing of these words of the Gospel and the Word was made flesh and yet it must not be said that these words themselves are worshipped but that which is by them signified then there is no Superstition at the bowing at the Name of Jesus I could raise many other Objections which those make who love division but I will not be tedious it is enough to tell you that that which our divided people enemy of the Episcopal Government and of all the Rights which the Church of England observeth blames is approved of by all the Protestants beyond the Seas as good or esteemed as indifferent which may be enjoyned and made necessary necessitate convenientiae by the Ecclesiastical Superiours and I remember that I heard from a Polander with whom I was sometimes at Paris that in the Reformed Churches of Bohemia and those of little Poland the people kneeling did receive the Sacrament and that these Protestants did celebrate the Feasts of our blessed Saviour of the Virgin Mary mother of Christ and of the Apostles as in all these Churches and others they bury the dead with certain forms which contain Lectures Hymns and Prayers which as in the Church of England shew the desire we Christians ought to have for the enjoying of the eternal felicity and glory both in body and soul with those that are departed this life in the faith of Jesus Christ whereof the Church of Rome superstitiously prays for the dead that they may enjoy an eternal rest and that their souls may be delivered from the flames of Putgatory which is a place which they cannot finde in the Scripture nor in the Writings of the Doctours of the Primitive Church as it appears by some of the Learnedest of our adversaries for Fisher Bishop of Rochester in his Writings egainst Luther says that in the ancient Writers there is little or no mention of Purgatory and Durand doth ingeniously confess that Ambrose Austin Hilary and Jerome do not at all speak of Purgatory as Marous as it is reported Bishop of Ephesus declared in the Councel of Florence that Chrysostome denied it by that then you see that those things which the Church of England observeth are harmless and have nothing of Popery with them which is so evident that some of the most eminent Ministers of the Reformed Churches of France M. du Moulin and the Learned Bochart did in the English Churches follow their customes which they did approve of as good and lawful as it appears by their letters to several Bishops of England for indeed I may say if they had thought that their customes and ceremonies had been sinfull they had not communicated with the Church of England And if you tell me why do not then the Churches of France and others beyond the Seas observe the same Ceremonies I will answer with the Church of England according to the 34. of her Articles that it is not necessary that ceremonies be in all places one and utterly like for at all times saith the Article they have been divers and may be changed according to the diversity of countreys times and mens manners let then those that will not submit to the order of the Church consider these things and I am sure that we shall not have occasion to say with the Apostle I hear that there be divisions among you Indeed brethren not to submit our selves to the customes of the Churches in things which are not contrary to Scripture is a signe of a notable frowardness and a token of an humour which abhorreth tranquillity and concord saith the Learned du Moulin in his Book concerning traditions chap. 24. pag. 346. for we ought to conform our selves to such customes and ceremonies of the Church as Jerome in his Epistle to Lucinius teaches us saying I think that I must tell you that the Ecclesiasticall Traditions specially those that are not contrary to faith ought to be observed as we have received them from our ancestors and so speaks S. Ambrose to S. Austin and S. Austin to Januarius epist 118. saying when I am at Rome I fast on Saturday but when I am at Millan I do not fast so when you come into some Church keep her custom if you will not scandalize any nor be scandalized of any and indeed it is necessary for Christians to submit to customs not necessary in their natures for if the evil be not so great as touching the doctrine it may be very great as touching the manners and disorders which from thence come forth But give me leave to go yet further to take away an errour which is common in this Nation and among the enemies of the Church of England who say that the Liturgy is taken from the Mass nay is nothing but the Mass in English celebrated in the same manner the Church of Rome doth which makes a great impression in the common people To answer unto that I say that although the Church of
shall leave to them by that you see how the Church of England differeth from the Church of Rome the Liturgy from the service of the Mass in its matter form and manner of its celebration But me thinks that I hear some of the factious say whatsoever you say there is something of the Mass in the Liturgy of the Church of England and much of the Breviary which is a Book different from that of the Mass to which I answer that there is nothing of the corrupted service of the Mass and if there be something in the Liturgy which is observed and said with the Mass and read in the Breviary I say that in is what is good and what was observed in the Christian Primitive Church leaving what was not good to the Church of Rome and her superstitious inventions Conclusion and Application Now let us conclude with Application and to remove the divisions which are now in the Land let us be of one minde and of one perswasion that we may see this Kingdom flourish in peace and truth for if divisions cause such disorders and confusions in States Families and Churches as you your selves by sad experience know you will confess with me that union cannot but bring peace and procreate good order unto them for union conserveth the kingdoms of the earth keeps families in awe and preserveth the Churches of God from schism licentiousness and heresie you know that the God of heaven is a God of union who hateth division which destroyeth his works of nature and that of his grace in which appeareth an admirable and inexplicable union for by the work of his grace our blessed Saviour united unto God those who were divided from him by their iniquities and by that gracious work earth is united with heaven and men with Angels Then let us all that are here present embrace that vertue and daughter of heaven union which leads us to the God of order all the sacred Scripture preacheth nothing else but union and as our Apostle Paul exhorteth unto it the Corinthians so do I exhort you all unto union and beseech you with him by the name of our Lord Jesus Christ that ye all speak the same things and that there be no divisions among you but that you be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1.10 and do not tell me that your conscience cannot bear with those things which are imposed upon you for if you seriously consider the occasions of our fatal divisions you will finde them to be no sufficient occasions examine without partiality your reasons and I am sure that you will not finde any sufficient argument for your division for all that you can plead will appear to be under some of those monsters pride envy ignorance or obstinacy do not say in your selves I have so much spoken against these circumstantial things that I do not know how I shall submit my self again to these orders and injunctions for besides you have the commandment of an August Parliament which you must submit unto let me tell you that such considerations proceed from the devil the god of this world and the Prince of division who doth what he can to hinder the glorious union which we hope the great God of heaven will give unto this Nation to the glory of his great Name and the advancing of the spiritual kingdom of his Son Jesus Christ Let us repent brethren in the consideration of our sins which brought these disorders in this kingdom it is no shame before God and angels and men but rather a commendation and glory let men say what they will but regard not what they say obey God the King and the Church but let your obedience be sincere and without hypocrisie otherwise you keep the divisions in your hearts which will break out at the first occasion Consider these things with an impartial eye and I am sure that you will endeavour to banish out of this Nation that horrible and bloudy monster of division and that for the circumstances and the garments of Religion you will not embroil this glorious kingdom with new wars and spoil the Church of God to give way to all schismaticks and hereticks who arise from the ruine of the Church I could go yet further in the representation of the disorders which are caused by contentious persons but I will not any longer trespass on your patience for I will finish my discourse at this time desiring that the peace of God which passeth all understanding may keep your hearts and minde from schism licentiousness and heresie Amen TO THE Right Honourable and Vertuous THOMAS Lord RICHARDSON Baron of Cramond c. All happiness and Peace Right Honourable IF Presents ought to be worthy of those to whom we present them I must ingeniously confess that it is in vain for me to offer your Lordship any thing being deprived of that eminent capacity and indeed persons of quality and eminency as your Honour is must not expect such presents from their inferiours yet Noble Sir I hope you will receive that which I present here to your Lordship I confess it is something presumptuous in me to make use of your Name to ennoble my Sermon unto others but I am perswaded that the most excellent courtesie which shineth in your most noble Person will excuse a stranger nay will suffer me to present you with a heavenly silence where you may see the fatal Eclipse of the Church of God under the bloody persecutions of its enemies with her happiness and prosperity at the cessation of her afflictions but specially the great mystery of our redemption that procures unto angels and men a profound silence of admiration for I am not ignorant that your Lordship takes a singular pleasure at such celestial meditations your most vertuous person being perswaded that not onely the poor but the rich also are redeemed by the precious blood of Jesus Christ and obliged to give silence to all the sinfull motions of our corrupted nature and indeed your great charity towards the poor members of our blessed Saviour and singular affection to the Clergy is a sufficient token of that verity nay an example to draw others to the imitation of the noble daughter of heaven vertue and force the most profane to abandon vice that monstrous child of hell I could say much more of the singular vertues which nature and grace have adorned your Lordship with nay of your singular affection to the great Monarch of England and the Church but that would prove needless it being so manifest to all that therefore which I shall say for the present if you will grant me that liberty is that I am My Lord Your Honours most humble Servant James Le Franc. The Churches Spiritual Silence Delivered in a Sermon Preached at the Cathedral in Norwich REVEL 8.1 There was silence in heaven about the space of half an hour AS in difficult and obscure things we do