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boing fo reconciled, he then embrates all their corrupt Doctrines without any farther ExamiAation. This is the natural Effect of giving the Name Popery to such Doctrines as are not really so, but are so plainly and evidently the Doctrines of the truly Primitive Church.

Ø II. Whereas on the other hand, would we rightly and truly inform our People what are the Doctrines of the truly Primitive Church, would che Governors of the Church reitore those Parts of the first reform'd Liturgy, ia King Edward the VĮth's Days, which were expung'd chiefly to gratify Foreign Presbyterians, who nevertheless did then, and still do refuse to come into the Episcopal Communion; and which Liturgy was, by the First Ad for Uniformity, declared to have been finffled by the aid of the paly-what; whereof we have no Reason to doubt, since the Compilers of that First Liturgy had so great a Regard to the Holy Scripture, and the Usages of the Primitive Church for the firft Four Centuries of Christianity; all which Time it must be allowed that the Church continued in içs greatest Purity : Would we, in our Sermons and Discourses, shew the People, that what we call Popery is a Corruption and Deviation from these Doctrines and Practices of the Primitive Church, introduced Gnce that Time by the Bishop of Rome and those of his Commu. nion: Would we shew them what these Cor ruptigns are, and how they have been summed up by the Pope himself in the Additional Articles to the Apostles Creed, of which I have given an Account in my Vindication: Would we thus inform the Flocks committed to our Charge what Popery is, and what is true Primitive ChriRiarity, we should certainly deprive the Romifb Emissaries of many Advantages they now have of reducing People to their Communion.

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III. In order therefore to give People right Nocions of these Matters, and as far as lies in me

to deprive the Romish Emissaries of the Advantages they may take from some Peoples calling those Things Popish which really are not fo; fince the giving the Name of Popery to that which is truly Christian and Primitive, may fol naturally give those Emissaries an Handle to represent fuch Guides as Deceivers,

· and thereby to seduce well meaning, but un wary Persons to their abominably corrupt Religion ; as I have, in my Vindication, Mewed

; the World, from the Creed of Pope Pius, what are the corrupt Doctrines of the Romiß Communion, and also that some Doctrines of Pria mitive Christianity, which have' lately been pleaded for, are not Popery nor favouring of Popery, as some would misrepresent them to be I Thali now, in farther Prosecution of the famé Argument, re-consider those Doctrines, more fully prove them to be Primitive and Christian, thew the Usefulness of them, and how all the People may be trained up to the Knowledge and Understanding of them, and thereby be the better secured from che Subtlety of Romilla Emidlaries.

J IV.

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DIV. I shall take them in their Order as they are laid down in (d) my Vindication, adding only two more Particulars which I am sensible are of equal Antiquity and Universality with the

others :, Which are, ist, The mixing Water with the Wine in the Celebration of the Holy Eus charist: And, 2dly, The Practice of Chrism in Confirmation. · And if any other Matters, not yet received or practifed in our Church, should be found to be of equal Antiquity and Univerfality, I declare it to be my hearty Desire that they also may be restored : For I am well aflu red, that from the Beginning of the Gospel of Christ, to the Time of the Council of Nice, and long after, during the Fourth Century, the Catholick Church, all over the World, was united in one Holy Doctrine, Discipline and Manger of Worship. It is certain that the Bishops, who met in that celebrated Council, came from all the known Parts of the Christian World, and were all cocirely of the fame Communion : For although there were cwo or three Arians who differed from the rest in the Sense of an Article of Faith, yet neither then nor after does it appear that they differed in their Manner of Worship; nor, till the Church thought fit to expell them for their Heretical Pravity, did they innovate any thing in the Publick Offices Indeed, during these firit Ages, there was some

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(d) Pag. 22, 23,

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Difference between the Afiaticks and some other Christian Churches, about the Day whereon Easter should be kept ; but even that Difference was adjufted by this Council, and all were brought to an Uniform Practice also in that Point. The Practice of the Church therefore at the Time of the Council of Nice, is certainly best fitted to be the Standard for every Refor. mation of the Church. And when I confider what was done by our Reformers in the firt Liturgy of King Edward VI, I am fully convinced they intended to make the first three or four Centuries the only Pattern for themfelves, and purposed to reform all the corrupt Do&trines and Practices of the Roman Church, to make them agreeable to the Practice of those Ages : But were induced afterwards (as we have Reason to believe) upon Political Reasons, to lay afide divers of those ancient Doctrines and Practices, to gratify Calvin, Bucer, and other Foreign Presbyterians, in order to secure a Party abroad : But that Party abroad, instead of af fifting and defending our Church, which had yielded so much to gratify it, and gain its good Will, on the contrary raised such a Party aç home against our Conftitution, both in Church and State, as once prevailed so far as to overturn both, and have ever since been as Thorns in our Sides, and a Snare unto us.

OV. Since then we have seen and experienced the Folly of deviating so far from the Primitive Plan, to gain those who cannot be gained

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by any thing bqt the utter Extirpation of Epif
copacy and Liturgy, and all that is not accord:
ing to their own Novel Fancies, why should .
we not entirely restore our Liturgy to the Pri:
mitive Standard, and revive those Usages which
were retained by our first Reformers before
they had any Thoughts of gratifying the Calvi.
nian Party ? Which has been so far from being
gained by those unwary Conceffions, that it
has only given them an Opportunity to do us
the greateft Mischief. Bot by returning to
those Usages, we shall plainly lead the Van for
the Introduction of Catholick Unity into the
Church of Chrift: For we shall then want nos
thing (as we now most certainly do) that is
agreeable to the Practice of the Primitive
Church, when a Catholick Uniformity was uni-
versally preserved. Whilft these Doctrines
and Usages I am now pleading for were ob-
served, the Church-Universal was united in
the same Faith, Discipline and Worship. The
laying them aside has been the Cause of
our Dif-union. The only Means to remove
this Dif-union, is by every Church's returning
to a closer Union with the Primitive Church in
Doctrine, Discipline and Worship: For as the
Church never was so ftriatly and firmly united
as in the Primitive Times, and particularly a->
bout the Time when the Council of Nice was
celebrated, because whatever Differences might
then be between particular Churches about tait-
ing upon the Saturday, or any other indiferene
Rite or Custom, yet this made no Differcoce

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