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his hopes of having the leaft influence up. on their minds are utterly defeated. They will not fo much as be perfuaded to read what fuch an one, hath advanced: And that He is fuch an one, they are fure; because they have it upon the Word of One, on whom they can fafely depend. This prejudice is propagated from one to another: And fo moft of those, who are chiefly concerned,are perfectly out of the reach of whatever He can propose, and entirely Indifpofed to receive any thing He can advance.

What I have to complain of, under this Head, is, that I find you very free in your Reflexions upon my Temper, and Charity,and Manner of Writing; and giv ing a strange account of my little Regard to Peace and Union: And thefe Reflexions are intermixed with your Reasoning,and fcattered throughout your whole Book. As for your dignifying me with the Contemptuous name of your Catechist, onP. 211. ly because I ask fome very material Que ftions in the Courfe of my Argument; and your ridiculing my Agreement with Mr. Baxter (which, I here give you no tice, fhall be evidently fhewn to be exactly as great as I have expreffed, not

P. 196.

withstanding your Triumphs over me) and other pleafantneffes by which you have endeavoured to give Life to your Caufe; I can easily pass them over; and ascribe them to a fort of Genius unable to bear up under the drynefs of a serious Controverfie, without fuch diverfions. But I will see it more for the advantage of Truth, before I imitate You in thefe Beauties: And, in the mean time, can very easily yeild the Prize. But upon the other things, which I have juft now mentioned, You must give me leave to dwell a little longer. And

1. As to my Temper and Gharity. You obferve p. 183. that many think the Church can never be preferved but in that Veffel they are embarqued in. And you add, that You are forry to find Mr. Hoadly difcovering fo much of fuch a Temper: And that moreCatholick Spirit most certainly muft prevail,before ever our Breaches come to be healed. And again, p. 200. after You have, in your way,expofed my obliging Condef cenfion,in promifing to believe that God approves your irregular Ordinations,if you can Shew any neceffity for them, You add, that when I become more acquainted with a Catholick Spirit,You doubt not but my Brotherly

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Kindness will be more extensive. P. 53, You tell the World, that in the management of this Argument, my Frankness feems more commendable than my Charity. P. 62, Tou are more inclined to wish your Censurers Charity, than to question the grounds You go upon. P. 191, A little more Charity might do him no Diskindness. P. 220, You fay, You are confirmed, by my Reasons for Re-Ordination, in this, that you Dif fenters are not the only Perfons in the World, among whom the Want or Decay of Charity, and Humility, is to be lamented. Neither are you content with this frequent Repetition of your Cenfures throughout your Book, in which only I am concerned: But Your very Poftfcript must not be free from Your feverity; and Mr. Dorrington must be told, that He comes fbort even of Mr.Hoadly's Charity, P. 245. which looks as if my Charity were going into a Proverb amongft You. But before You proceed any farther in this Course, let me beg of You to confider, whether You be not very much mistaken, either in me, or in your notions of Temper and Charity. As for my felf, I thank God, I have as diffufive and extenfive a Charity as can be. I am as ready and as inclined

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to think well of thofe who differ from me, as I am to think well of my felf. I am as willing to believe that they act upon Principles, and are perfectly honeft Men, as I am to believe fo of my self. I can make all the allowances in the World for them: And I am heartily dif pofed to do them all the good Offices that the Chriftian Religion requires from one Man, and one Chriftian to another. And I think, this is a Catholick Temper, and a Catholick Spirit. But then you must par don me, if I cannot efteem it a part of Christian Charity, to frame my Principles fo, as to approve of all the Actions of Honeft and Understanding Men. Certainly, no Confideration in the World, but the apparent Reafon of things,ought to have any hand in the forming our Notions, and fettling our Judgments: And certainly Charity hath nothing to do inmy impartial fearches after Truth, and in my Enquiry after Regular Ordinations. If I think that I find the greatest Reason to judge that Epifcopal Ordination is the Regular Ordination fettled in the Church of Chrift; this may be an Error poffibly, but can never deferve the hard name of Uncharitableness, or be called Want of 4

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Catholick Temper. Thefeare Vices fevere ly cenfured, and condemned by the Chri tian Law: And it is very hard indeed to tax a Man with thefe, because He is ho neft, and judges as He himself fees Reafon; and endeavours to convince others of the Truth of the fame things. Nay, I do not fee that You your felf exceed me very much in this Catholick Spirit, unless it be that I mention it not so often as You do. For,as I fay that Regular Ordination is to be fought for, fo fay Tou. As Ifay,that God doth not approved Irregu lar Urdinations,fo fay Tou. As I fay,thatE, pifcopal Ordination is the Regular Ordination, fo You fay that both Epifcopal and Pres byterian Ordination are Regular. So that, as I come behind Tau in this Catholick Temper; fo Tou, as certainly, come be hind other Perfons, who maintain, that God approves the Miniftrations not only of those who have Epifcopal Ordination, or Presbyterian Ordination; but of thofe alfo who have Popular Ordination without any Ecclefiaftical Officer; and of thofe who have only an Inward Call; and of all who will fet themfelves up for Publick Teachers. And indeed, according to this notion of Charity, I do not fee but that

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