" have enflaved my felf by the narrow rigid Doctrines of it, as much as I have endeavoured to enflave all other Men. Sir, I farther protest to you, that as my Flesh and Blood is of the fame nature with yours; fo I have had, and still have as natural Defires to be as much at liberty from the fevere and sturdy old Principles, as you. Nay, I will farther confefs to you, and all the World, that my first Notions, for want of knowing better, had too much of Latitude in them; and that fince I efpoused the Principles I now defend, the Law in my Members, as the Apoftle calls the Inclinations of Flesh and Blood, would have me throw them off, as fo many Manacles and Fetters; but the Law of my Mind, which I take to be fuperior, will not let me do it, but commands me to go through the ftraight Gate, and walk in the narrow Way to Heaven. This, Sir, is my unfeigned Endeavour upon Conviction, which I cannot overcome; this is my Profeffion, which I must still own, and if you will have it fo, my Craft, my very Prieftcraft, by which I am not yet afhamed to declare, I have, as much as I was able, endeavoured, in your sense, to enslave Mankind, and deceive the People; but in my own Judgment is to fet Men free from Sin, which Heathen, as well as Chriftian Writers have always declared to be the greatest Slavery of Mankind. Pity me therefore, Sir, and all Highflyers, as a fort of poor hide-bound Mortals, that perhaps (by Complexion Complexion, or Education, or I know not what other evil Fate, are made for Slavery,) rather than abufe us. Methinks Men of your Large Souls fhould have more Humanity, more Compaffion for us wretched narrow-foul'd Men, than to expofe us, as you have done throughout your whole Book, to be baited by the People, who, if they could believe the HighChurch Clergy to be fuch, as you have reprefented them to be, muft needs fay of them as the Jews faid of St. PAUL, Away with thefe Fellows from the Earth, it is not fit that they fhould live. Sir, I now take leave of you, not only with as much Refpect as the Church of England can, but any other Church fince the Apoftles time, had you written your Book in it, poffibly could have had for you; with as much refpect as your Father, were he living, would have for you; with as much respect as the most famous University where you were bred; and the flourishing College, in which you have eat fo much Founders Bread, can have for you: In fhort, Sir, I take leave of you with as much refpect as my High-Church Principles will fuffer me to give you, and with all that refpect fubfcribe, Your most faithful Friend, and Servant, Geo. Hickes. The The CONTENTS of the Author for a right and compleat The Author's Method to fatisfy her Request, by fome Questions. At the Lady's defire the Questions Four of the Propofitions fet down at large, being the occafion of the two following Letters writ- The occafion of their now being come abroad, falfely entituled His Blafphemous Charge against The Novelty, Prophaneness, and Folly of his bold Affertions. p.12 An account of a blafpemous Table- Difcourfe, in a Company where- Some Reflections upon the faid and Practices of fuch Men. p. 17 No Dishonour to the Church, that Principles and Piety, when com- Julian's Testimony to the Priest's Office, and his Regard to it as Thu Author might as well charge the Notion of a God, and Chrift's Mediation, to be borrow'd from the Heathen, as the Priesthood, and the Sacerdotal Power. p.25 This Author's Calumnies equally reflect upon the Jewish and Pa- triarchal Priell hood, as upon A farther account of the ensuing Letters, wherein several Autho rities are quoted to prove the Supper a Sacrifice. p. 27, &c. That Author's ridiculing the Holy Sacrament of the Lord's Supper, and its Confecration, reflected The Holy Fathers who liv'd in the the Author of the Rights, upon the account of the Sacraments: According to the arrogant Reason- Blafphemers, Chrift himself is thor calls the Eucharift only the He lays the fame heavy Charge ut Ch A Churches, without distinction. The Impudence of this Author and his fcandalous Club, in deriving All the reproachful Infults they Prieflbood,terminate upon Chrift A Reafon given for the Appendix to the following Letters. p. 51 The Method of placing the Sacra- Reasons given for thefe Remarks. A. Bp. Laud vindicated against the Author of the Rights. p.55,&c. The Name of the Church, as a So The opprobrious Names, which that Author plentifully bestows upon His invidious and unchriftian Char- ges and Cenfures of Synods and Hi falfe way of Reasoning on that By his ridiculing Ecclefiaftical Sy- nods he does in effect libel all Such Authors feem to be acted by The first General Council at Nice vindicated from Marvell's falfe Character, which is maliciously No Innocency canfree the Priesthood His dishonest Method in raking up loofe, defigning, and malicious Men, against the Chriftian Re- ligion, without having any re- The Creeds and the Principle of intolerable Grievance to these The Power of the Keys no Novel Author would falfely infinuate; tient as the Chriftian. p.79,80. The Clergy obliged to maintain this Power, and endeavour toreftore The Abuse of a thing no Argument against the use of it. p. 84.92 Hu Arguments against Church The Effects of Excommunication The like Effects common to all So- His Reflection on the Church's Exe communicating Perfons for tri- fling Causes, difprov'd. p.90,91 The Church (as a Church) disclaims any pretence to Temporal Jurif His Obje&ion against Spiritual Ju- rifdiction, viz. That the fame Perfon is fubject to two Trials, The Fallacy of his Argument, to prove that Magiftrates may de- tranfported him (contrary to his may rebel against their Prince The Falfity of his way of arguing |