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pointed, or his Apostles, left any Rule in the sacred Writings for the Deposing á Bifhop?

79 9 XLIV. 2. Whether the Fudging, and Deposing a Bishop, by

Provincial Synods, was not in i be Beginning a mere Prudenrial, and no Divine, Institution ?

80 S XLÝ. 3. Whether it was not a mere Favorir of the forft Chri

Atian Emperors to yield the causes of Bishops as formerly to

Synods? 9 XLVI. 4. Did not the first Christian Emperors, when they

faw Reason, interpose in the Causes of Bishops, and determine

them in another Way from the first Provincial Plan? 9 XLVII. 5. Did not the Emperor Gratian order, by his Civil

. Authority, that Damalus, Bishop of Rome, and Anty five or seven Bishops with bim, should be sufficient to depofe BiPhops

86 9 XLVIII. 6. Was the Church of England Schifmatick under

Queen Elizabeth, when she, in Parliament, deprived leveral Bishops

89 9 XLIX. 3. If Schism renders the Administration of xil Mi

nisterial Offices ineffectual ; and if the Pretenfions of, more than one to a See, makes a Schism, what shall be faid for the

Orders of the English, and indeed of the whole Weftern : Church

94 9 L. 8, There was a Schifm kept up in the Western Church 70 Years. Were the People all this Time, and fince, deprived of all Benefit of Divine Ordinances?

106 9 LI. LIL A general Recapitulation of what has been proved.

114, to 122 5 LIÐI. The Clergy are not proud and ambitious for maintaining

ibis Independency of the Church; but when they do not do it, are unfaithful to their Trut.



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OME Time since, I wrote a

Vindication of myself from the S Charge of Popery, calt upon

me very unjustly by some of

the News-Writers; and tho' I see no Occasion to add any thing more in my own Vindication against that groundless Asper. sion, having there to fully renounced every Article of the Romißb Creed, and fufficiently declard my just Abhorrence of the many Corruptions in that Church, and tho’I do not know that

any one has since pretended to renew that false Ca. lumny against me, yet I think it may be proper to say something more with regard to the DoEtrines I have there also vindicated : Which being ancient Doctrines of the Church, and to which the Practice of the truly Primitive, Catholick and Apoftolick. Church was conform and agreeable, cannot be too frequently inculcated into the Minds of the People, in order to restore the like Practice in the present Age. And those who have opposed these Doctrines as Popish or


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favouring of Popery, according to the Modern Phrase, do not consider what Service they do to Popery by fuch Suggestions: For if the Doctrine and Pra&tice of the Primitive Church be Popery, then is Popery the true Religion ; because, (a) as Tertullian says, That is Truth which is firft : That is falfe which is after, (b) That is the Truer which is former' ; that is the former which is from the Beginning ; that is from the Beginning which is from the Apostles. Agreeable to that of the Prophet, (c) Thus faith the Lord, Stand ye in the Ways, and see, and ask for the OLD Paths, where is the good Way, and walk therein, and ye shall find Refl for your Souls. If therefore Popery be the Did Path, if it be from the Beginning, if it be from the Apostles, then is it the true Chri. ftianity, and not a most corrupt Religion, as we have held it to be ever Gince the Reformation. We should then, for this Reason, take

great Care not to give the Name of Popery to that which is Primitive (forasmuch as what is "truly Primitive is and must be the Truth," whereas by Popery we understand Corruption and Error) left we give great Advantage to the Emissaries of Rome, who having proved fome Doctrines, called Popish, to be indeed Ancient,

(a) Id eft verum quodcunque primum: Id eft adulterum quodcunque pofterius. Tertul. aduers. Prex. prope princip

... (b) Conftar id verius quod prius, id prius quod ab initio, ab initio quod ab Apoftolis. Tersal. adverf. Marcion. Lib.

4. prope princip. (c) Fer, vi. 16.


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Catholick and Apoftolical, may thence take Occasion to persuade those who have not Opportunities and Abilities to examine the Records of the ancient Church (which are much the greatest Number of Men) that even their real Errors and Corruptions are as Ancient, Catho lick and Apoftolical as these. Thus, for InStance, The Independency of the Church upon the

State, as to its pure Spiritual Powers, is a Do&trine which fome have been pleased to charge as Popill. Now this being (as I trust I shall be able to prove) most certainly and evidently a true Christian Doctrine, may not a' Romille Emissary make great Advantage from such an uojuft Charge? You see here, says such an one

to an honest well-meaning Person, how your

Teachers impofe upon you, and affright you ! with a mere Bug. bear Word. They have

trained you up to be afraid of the Name Popery, but if you come to examine what they I mean by that Word, it is plain they only un*derstand something which they do not like, and • which thereforc they would not have you like;

not that the Thing is, in itself, corrupt and erroneous, but they have some Ends to serve

by making you think it is. They tell you, for • Instance, That to believe the Church bas any

Powers independent on the State, is Popery : Upon which you immediately conclude, that it is an abominable, wicked Doctrine, and re

ject it without farther Examination. But now . I will shew you that this is the Doctrine


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of Christ, of his Apostles, and of the whole

Christian Church downwards:' And accordingly plainly shews and convinces the Man that the Thing is fo. And having so convinced him, which may very easily be done even from the Scriptures themselves," he then proceeds and fays, ? You see now how your Goides deceive

you, they have bred you up from your Infancy to an Abhorrence of the Name Popery,

and now you see what they call Popery is no to other than Christianity itself, the very Doctrine ☆ of Christ and his Apostles. . I have shewed

you this in one point, I will now shew it you in others. Then he proceeds to other Points látely charged as Popish, and shews them also to be the Doctrine of Chrift, and his Apostles; and then fays, Will you any longer truft to Guides who have so deceived you?

What shall a plain honest Man do in this Casc? He finds his owo Guides have deceived him, this Romißb Emissary has undeceived him in se veral Points. He has not Time or Opportunity to examine all the Particulars of the Romila Religion, but considers that it is not proper to trust those any longer with the Care of his Soul, who have lo evidently imposed upon his Uno derstanding: And that it will be better for him to be guided by the Man that has undeceived him in so many Particulars, Hereupon he gives himself up to the Guidance of this cunning Emissary, who, by this Means, draws him in to be reconciled to the Roman Communion, and

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