A discourse of the forbearance or the penalties which a due reformation requires by H. Thorndike ...

CHAP. XXVI. Of Forbearance, due or not due, in two Instances.

I Have proposed a Conference, I have determined, that all is to be tryed by the agreement of the Catholick Church; But if we stay till the Parties agree to that, there must be no Conference. What have we to overcome this difficulty with? Considering, how the necessity of losing all Religion presses all Parties, and con∣sidering how slight the pretenses of dissa∣tisfaction at the Act of Uniformity are;

though I cannot depart from my claim, that the Reformation cannot duely be made, but by and to that Pattern; yet I see it may be laid aside in the Tryal, not supposing that the Will of God is declared by it. But, if the advantage be not allow∣ed, which the consent of Christendom from the beginning hath, in the judgment of common Reason, above any Opinion of this time, or any Party pretending Reformation; what course can they hold, that have not reasonable Creatures to deal with? For how can they be count∣ed reasonable, that prefer their own Rea∣son, before the Reason of Christendom? Or how shall they distinguish their pri∣vate Spirits, from the Enthusiasms of Fa∣naticks, that insist upon those Interpreta∣tions, and Consequences of Scripture, which, had any man seen before them, the Church had never been as it hath been? In fine, the Case being stated, I see no cause, to apprehend any obstinacy in the Parties, to prefer any faction, or partiality, before Reason so manifested, and so concerning the common Christia∣nity. I will insist upon two Instances. All the World knows, that one of the abuses, which made the necessity of Reformation

most appear, was that of private Masses; where the Eucharist was celebrated, and the people did not communicate. It is as well known, that the Reformation ac∣cording to Calvin contents it self with four Communions a year; but no Assembly without Preaching. The Church of England hath aimed at the Communion every Lords-day and Holy-day; at Ser∣mons, as frequent as can be had, so as to maintain the reverence due to Religion, to Preaching, and to the Church. What question can there be in Religion, that the Eucharist is the principal Office of Re∣ligious Assemblies? What pretense of Reformation, in restoring Preaching, by silencing the Eucharist? It will be said, that there is fear of prophaning so Reli∣gious an Office. But where is Reforma∣tion, if it make not the people fit for it? The Papists say; Private Masses are not commanded; they would have the peo∣ple communicate, and incourage them to it. But what do they do to bring them to it? Surely more then they do, that silence the Eucharist for the Sermon; That are not contented, till so much Preaching be commanded, that they know the Eucharist must be silenced.

Let them think what abilities are requi∣site, to maintain so frequent Preaching, that there shall be no time for the Eucha∣rist; Let them think of the Scandals, that must needs fall out, for want of due abilities; and they will find cause, I doubt not, to prefer the Whole Church, before a late Party: and abate the Ser∣mon, to restore the Eucharist. Especi∣ally, seeing the Law of this Land must be changed, to bear out what others have done; though it is manifest, they never gave any reason for it. They will see cause to think, that the best Preaching is that which may fit the people for the Eu∣charist; by understanding the Covenant of Baptism, and the importance of daily renewing and restoring it, by Communi∣on in the Eucharist. The other Instance shall be the Psalms; that are sung in Ca∣thedral Churches, but allowed to be read where there is not company to sing them. For it is plain enough, what excuses are made, and what indeavours used, to si∣lence this part of Gods Service: and to turn the Psalms; which this Church, with the Whole Church, appointeth for devo∣tion; into Lessons of Instruction only. Hence all the Plea against the Old Trans∣lation

with points; all the indeavors to crowd in the Psalms in Rhime, instead of the Psalter, and all use which the Church hath always made of it. But, did not partiality and faction prevail over that Reason, which all Christendom be∣fore the Reformation hath always owned, there could be no question of using the Psalter of David, for an Instrument to tune the devotion of Christian people, by; transforming the expressions of Da∣vid unto our Lord Christ, in the first place; and, according to the Figure of Christ, to the Whole Church first, and then to every particular member of it. He that hath learnt this from the Whole Church, will never think it reason, to put this part of Gods Service to silence, who∣soever they be, that desire or desing it. He will rather indeavour, to reduce the singing of them into Parish Churches; being evidently so much easier, then the singing of the Psalms in Rhime. But how∣soever, retain the reading of them by Antiphones, and not quench the Spirit of God, which breatheth forth that transfor∣mation whereof I spake. Having thus instanced, I will not propose the Ground, upon which I maintain, that all Reforma∣tion

is to proceed, for the condition of the Conference which I propose. I will think it a point of that Forbearance, which S. Paul commandeth the Romans, not to insist upon those terms, which the Autho∣rity of the Apostles doth inforce. Be∣cause I see him, not insist upon the Autho∣rity of an Apostle, with them; but, ha∣ving infallibly proved his ground, of Ju∣stification by Faith alone, forbear the consequence of it; charging the Ro∣mans, to hold that indifferent, whatsoever his Authority, so grounded, declareth such; yet charging them to forbear those, that, for all his Authority and Reasons, understood it not. For, I believe verily, that his reason and mine is the very same; Namely, to keep both Parties in the Uni∣ty of one Church, a Member of the Whole; Hoping that, by Gods blessing, upon the advantages, which the commu∣nication of the Faithful one with another, and with their Clergy affordeth, those that are now most keenly set against these little things, that are excepted at in the Act of Uniformity, may, by that condescen∣sion, which the Interest of Christianity obliges all Parties to, come to understand the only Principle of Reformation and

Unity both; The Authority of the Ca∣tholick Church, in all things not determi∣ned by Gods Law, which is only the Gos∣pel under this time of Christianity. And I set before them, to that purpose, the example of the Jews; Who, for all the Forbearance commanded by S. Paul, ha∣ving stopped their ears, at all his charms; with the Unity of the Church, have for∣feited the Faith, hitherto irrecoverably. For, being fully perswaded, that with∣out this Principle, it is not possible, either for this Church, or for any part of the Reformation, long to subsist; Can I fear any less, then the utter loss of Religion, for my dearest Country, and for the dearer Church of God in it?