(P. 4.) "As the Title of my Book speaks "Good-will to that Order of Men (Priests), I "foresee that many Prejudices will lie against it;

66

yet I will not fo far defpair of the Juftice of "Mankind, as not to believe, that Truth (by "whomfoever offered) will somewhere meet with "Friends; especially when it fhall appear, that "the Dispute is not about the Temporal Rights of "Clergymen, but about Rights of another Kind, "in which the Intereft of our common Christianity "is more directly and immediately concerned."

Now, Doctor, we shall underftand one another prefently You have here unluckily fallen into the fo often exploded Rant of the Gown.If we offer to diminish the Power, or even tear off the Hem of a Clergyman's Garment, it is roundly afferted, that the Church has received a grievous Rent; and, perhaps, the fecular Arm shall be applied to, for Redress of the Grievance.

This Artifice has been already fo frequently decry'd, that I wonder to find it dished out again, even without the leaft Garnish to whet our Appetites: Could the Clergy once bring us seriously to believe, that, by oppofing them, we oppose Christ, their Work were done; and they then may lead or drive us at their Pleasure, according

to

to the pious Endeavours of good Parson Betty, and many other temporally zealous Brethren, who labour for the Glory of God, that themselves may be exalted to a glorious Benefice. The Matter in Difpute furely is no other, than the temporal Rights of Clergymen; fince not one Affertion you undertake to confute, respects the Caufe of Christianity any farther than the Claims of the Clergy are concerned.

(P. 4.) You feem, Doctor, to refent the Afsertion, That the Clergy are mere Creatures of the State: How far it is true, in all fuch of them as have Opportunity to verify it, is too evident at prefent to require Inftances.--But not a little humorous is your telling us, (ibid.) that we might as well fay, the Bible wants the Authority of the Broad Seal to conftitute it fuch; as, that a Bishop stands in need of it to make him one !!! You may well fay, you venture to say it; for I really think it a brave Affertion, and what re quires much more Front than Learning to defend it!—I dare fay, most of the Laity, to whom you addrefs yourself, will own the facred Authority of the Bible, without the Broad-Seal: But, if you will force them by this Parallel to think a Man as fully a Bishop without it, I would be glad to know whence he derives his Authority; or

how

how I fhall know a Bishop from another Prieft? Since I take it to be the A&t (in the present Conftitution of our Church) neceffarily previous to any other Election, Ordination, Confirmation, &c. and the Fountain, whence all his Ecclefiaftical Power fprings: For what avails the mean Evafion of faying, (P. 13.) that ChriftianPrinces never confidered themselves as the Source of Spiritual Power, when the Prince and his Subjects acknowledge no fuch Power in any without his Appointment?

(P. 5.) You tell us, that the Design of your writing was, to lay together a few eafy Ob"fervations, which may ferve to direct plain " and honest Minds, who are not verfed in Con"troverfies of this kind."

This I think well premised: For the less your Reader knows, (not only of this Controversy, but of every thing elfe) the better Chance you have to direct him; fince the less a Man is acquainted with the Road, the glader he is of a feeming Guide, a Will o'th' Wifp, who therefore can more easily mislead or trapan him.

I believe the Gofpel; and therefore, as you own, have a Right to speak of it: But one would wonder

wonder what fome Gentlemen had done to merit the Infinuation of being indecent, the Epithets of Prefumptuous and Ignorant, (P. 6.) till we come to the Bottom of the Page, where we find their Crime is, pretending to understand the Laws of Chrift; and, which is worfe yet, to write down the Powers of the Chriftian Clergy: "Of all "Perfons living, fay you, thefe have the leaft "Reason to expect to be heard or answered."—

Here, Doctor, is the true Spirit of a Priest:Whoever writes against them, their Power or their Money, must not be heard; no, let him fpeak ever fuch evident Truths, he must not be beard:--This, Reverend Doctor, unhappily for your Caufe, happens to be out of your Power to prevent; as the anfwering them is beyond the Capacities of any of your Brethren, who have yet entered the Lifts against them. But a little more (were it but feeming) Moderation, would well enough become a Christian Priest, who is commanded to convince Gainfayers, which cannot well be done without hearing them.

(P. 7.) The Gospel being confidered as the Religion of the Ages after its Commencement, and the Gifts of Infpiration to be ceased, you make the Faithful at a Lofs how to preserve and

4

tranf

transmit the Doctrines of the Apostles, for the Standard of Faith: And, with an Air of Triumph, (P. 8.) after an emphatick Paufe, you break forth: "The Scripture fhews you in what man. "ner the Apoftles themselves fet out. The "Things that thou hast heard of me, the fame "commit thou to faithful Men, who shall be able "to teach others alfo. 2 Tim. ii. 2." And then you cite another Text (which I repeat presently) in which St. Paul bids Titus ordain Elders, or Bishops, or both, out of fuch as were of Holy Lives.

Well, Doctor, what of this? Why this, you fay, teaches us two Things, viz. (P. 9.) That the Apoftles thought the Gospel a Trust they were to hand down to future Generations; and that they chose the most blameless Perfons they could meet with, for this weighty Charge.

This is ftill nothing to the Purpose: For, were they all made Bishops, as you would have i', • you know we can draw no Comparison between either their Character or Office, with thofe of our Time. What were the Elders chofe for? To execute that Part of the Office, which, of all, makes the greatest Figure in a Bishop's Hands now-a-days, viz. to take care of the Temporal Affairs of the Church, that the Bishop might