vince our Catholic experimentalists, that their principles, instead of uniting men, do sow the seeds of discord so effectually, that all religion would either demolish itself, or be soon laughed out of the world, if it were to exist in the motley forms of the last century; when all the same pleas which the Presbyterians had used against the church, were turned against themselves, and they had the mortification to hear the Independents publicly praying, that the Presbytery might be removed, that Christ's. kingdom (meaning their own way) might be set up". The dissenters, therefore, if they know their own interest, will think themselves more happy and secure under a toleration, than any part of them could be under an establishment. They may all be tolerated, but they cannot all have the establishment: and an equal claim to it could only set them together by the ears, as it did before; for which themselves could find no remedy but the Re

storation.

Plea VI.

The preface to our Book of Common Prayer declares, that "the parti"cular forms of divine worship, and the rites "and ceremonies appointed to be used therein,

Edwards's Gangr. Part I. p. 35.

G 3

"being

being things in their own nature indifferent "and alterable, and so acknowledged, it is but "reasonable, that upon weighty and important "considerations, according to the various exi"gencies of times and occasions, such changes " and alterations may be made therein, as to "those that are in place and authority should, from time to time, seem either necessary or expedient."

This passage is taken by the Essay-writer in as large and unlimited a sense, as if those pious men, who reviewed our excellent Liturgy, had thereby insinuated a permission to change the essential articles of faith therein contained, according to the various humours of every age; or to alter the doctrine of the Trinity, &c. in such a manner, as that the Liturgy might always wear a garb suitable to the cut of the times. Their concession will not countenance his proposed method of reformation, unless it be made to appear, that by such forms of divine worship, rites, and ceremonies, as are in their own nature indifferent and alterable, they meant Creeds, Articles, and all other essentials of the Liturgy; for these are the points wherein he would contend for an alteration. But this is such an indulgence, as those faithful and judicious

men

men well knew they had neither a right to grant, nor a liberty to accept of; and if they are permitted to speak for themselves, they will soon be cleared of the accusation here brought against them. For nothing can more expressly set aside such a loose acceptation of their words, or more justly characterize all our reforming adventurers, than the lines which immediately follow the above passage, extracted from their Preface to the Book of Common Prayer. Their observation is this:

66

Accordingly we find, that in the reigns of "several princes of blessed memory since the reformation, the church, upon just and "weighty considerations, her thereunto mov

ing, hath yielded to make such alterations "in some particulars, as in their respective "times were thought convenient: yet so, as "that the main body and essentials of it (as "well in the chiefest materials, as in the "frame and order thereof) have still con"tinued the same unto this day; and do yet "stand firm and unshaken, notwithstanding "all the vain attempts, and impetuous as"saults made against it, by such men as are given to change, and have always disco"vered a greater regard to their own private fancies and interests, than to that duty G4

"they

66

"they owe to the public." They likewise. inform us, that after the restoration, divers "pamphlets were published against the Book of Common Prayer, by those who, under "the usurped powers, had made it their busi

ness to render the people disaffected thereunto; the old objections were mustered up, "with the addition of some new ones, to "make the number swell." And that at the time of their review," of the sundry altera"tions proposed to them, they rejected all "such as were either of dangerous conse

quence (as secretly striking at some esta"blished doctrine, or laudable practice of the "church of England, or indeed of the whole "Catholic church of Christ) or else, of no

consequence at all, but utterly frivolous "and vain."

It might have been as prudent, therefore, in the author, not to have meddled with this Preface; which is directed throughout against all such changeable minds," as seek occasion "of cavil, or quarrel against the Liturgy of "the church."

Every reader who hath considered the extravagant latitude of his reasonings against the present establishment of the church, will scarcely believe that he means to stop at Arianism,

8.

Arianism, when he commends that freedom of thinking, which he supposes to have been promoted by the legislature, not only since the reformation, but even since the revolution: and likewise what sort of principles they are, from whence that air of triumph arises wherewith he observes, that the eyes of mankind have (of late) been greatly opened. If their eyes are opened in such a manner, as to make them see nothing but error instead of truth, and to know what God is, better than he himself does; happy would it be for them, if they were still blind. But I have such an opinion of my brethren and countrymen, as to think, that many of them at least, whatever they may be in time to come, are not yet persuaded, that knowledge, and wisdom, and judgment, is to be found no where but amongst those who have forgotten their Catechism; and, that such a suggestion as this may now, and always, be a slander against the greater half of them, is all the harm I wish them.

We are now entering upon the work itself, the Essay on Spirit; which, I presume, is so called by the author, because, in the beginning of this work, he lays down a short system

▾ Ded. p. 63.

z Ibid.

of