a certain Spanish Don P. 7. he treads out the ground measures the length of his Weapon makes a Speech and would tempt a man to think he is resolved to fight but he withdraws safely and calls in two others to engage a desire he has to see the Holy Scriptures and Athanasius his Creed to combat one another for his divertisement Now which of these two he is for he says not nor yet seems to guess which would have the better in case of a Contrast But alass this man mistakes those two are Friends and if there were any difference between that Creed and the Holy Scriptures Athanasius if he were now alive would be the first man to declare against that Creed it is certain he learnt and sounded all his Doctrines upon those no man read them with greater care and attention no man cites them oftner or with greater veneration Whether our Authour knew this or no I cannot tell but after all his preparatory flourishes he gives no more than this dry insipid request to the Fathers of our Church that they would not tell him that every Christian suppose every Baker Shoemaker or Cobler upon a sincere perusal of this Holy Book would certainly have composed the Creed of Athanasius Now this is a thing which never was spoken either by Bishop Presbyter or Deacon or Parish Clerk Can any Reverend Bishop be presumed to think and say that the great Athanasius had not more wit and reason more art more skill in Consequences than every Cobler and Tinker or than this Man 's two Friends Nailor and Muggleton it is prodigious to think how men dote that undertake to write Books against Reason But whatever this Man does or can say most certain it is that if Athanasius was the Composer of this Creed he did it upon a sincere perusal of the Holy Scriptures by the power of a good Reason and by the skill which he had in Consequence As for Authority of Pope or Council he had none for this Composition this Creed lay in obscurity and was unknown in the Church long after the days of Athanasius and as it was composed at first so it was brought into the use of the Church afterwards for some time without any considerable Authority morely by the private reason of some that were little more than private Men. Thirdly In the next place our Authour sets down some matters of Faith great and necessary Articles P. 7. as he calls them and these are the Mystery of the Incarnation the Doctrines of the Trinity Consubstantiality Transubstantiation Predestination and Free-will These he examined by his Reason but he does not tell us what account his Reason gave of them It is possible after a sincere perusal of the Holy Scriptures that he might find great reason to believe the Incarnation of our Lord and the Doctrine of the Trinity and by consequence that of Consubstantiality and something of a Predestination and it is possible that from thence he found no reason to believe the Doctrine of Transubstantiation for herein many other Mens Reasons would agree with His. This he does not tell us but yet this I will presume in favour to him that he does not think that the Fathers in the Council of Nice and those in the after Councils who fixed the Doctrine of the Trinity and Consubstantiality I say he does not think but that they made their Determinations with highest reason I will presume too that he thinks that the Fathers in the Lateran and Tridentine Councils had reason to determine the Doctrine of Transubstantiation for though we think that in these two later Councils the generality acted by false reasons by prejudice and by worldly interest yet we do not doubt but they all and every one of them pretended to act with reason for certain it is that the private reason of any single man is a much better guide than the private Spirit of a Quaker or any other for a Reason may be urged and is upon information to be corrected but the pretence to the Spirit is not But if the majority of those Fathers at the Council of Nice were able by Scripture and Reason to establish those Doctrines of the Trinity and Consubstantiality to be Articles of the Christian Faith I know not why our Authour since he has the same Scripture and like Reason might not have done the same Sure I am that after this Council Athanasius pleaded much in the defence of the truth of these Doctrines and that not from the Authority of the Council but from the true sense and meaning of the several Texts Sozom. lib. 7. cap. 12. the same way of arguing was used in the first Constantinopolitan Council and so it continued till Theodosius by advice of Nectarius which he received from Sisinnius took another method After these doughty performances P. 8. our Authour comes in the next place a little more closely to Scripture or the sacred Records of Christian Religion and sets his reason to search and examine them and if possible to draw from thence a scheme of Christian Doctrine But here it seems his Reason was jaded and tyred out much more than in all the rest of his Disquisitions perhaps he found not there any thing like to the Doctrines that make up the Apostles Creed He does not tell this though he ought to have done it if he had compared his scheme with it But he tells us that he disagreed from all Churches the Church of England in her 39 Articles P. 8. and all the Catechisms of Catholicks Calvinists Lutherans and Socinians I was pleased that in his opinion the Doctrine of the Church of Rome did no more agree with Scripture than that of the Church of England But though I was pleased in this yet I was not very confident of any advantage from it because our Authour oft queries and seems to doubt whether his Reason does not much differ from other Mens I know that God Almighty has given different Talents to Men for Heads and Brains and Wits as well as Hearts are not alike in every Man I am sure the Ancients by virtue of plain honest reason were able to find the Christian Doctrine in the Holy Scriptures so did St. Irenaeus St. Athanasius St. Hierome St. Chrysostome St. Augustin and the rest This was a light to their feet and a lamp to their paths sufficient to satisfy those good men in matters of Faith and as this Man speaks in the great and necessary Articles But though this Man could not find the Christian Doctrine there yet it seems that he thought that he found something there that pretty well agreed with the dreams of Ebion and Cerinthus and with those of his dear Friends P. 8. Nailor and Muggleton The first of these I am much enclined to believe and if I were as impertinent as He is perhaps I might give some evidence of the second As for Ebion and Cerinthus this Gentleman is too close
comes to the Church of England and demands it there they deny that they have any such Authority Not content with that he puts himself to the trouble to prove it p. 11. he goes to the Church of Rome they say they have it p. 12. and he presently believes them and after a few rubs removed out of his way he reviews Bellarmine's marks and signs of a true Catholick Church and by them endeavours to shew that there is such an unerring Authority and Sovereign Guide in the Church of Rome Now all this is nothing but a plain begging of the Cause or a discovery how little he knows in this Controversie for certain it is that the Church of England and all other Protestant Churches ever since the Reformation have demanded and most earnestly required one plain positive proof that ever God Almighty or our Blessed Lord did ever appoint any such Sovereign Guide and unerring Authority in the Church But they could never receive any plausible Answer to it by all the ways whereby a Negative can be proved they have shewed that there is no such order or appointment in it Nay lately some Writers have asserted with good reason that such a thing is not agreeable to the methods that God has us'd in the Government of the World and that it would not be of any considerable use to the advancement of piety or any eminent vertue amongst men and that the pretence of it serves onely to support an unreasonable Usurpation over the Church of Christ Great Volumes and strong Arguments remain unanswer'd and yet at this time of the day the dull and stale old accompts of it without any new ornaments or new force are sent abroad without any ground or hope of victory to vindicate the interests of it This deserves a sharper Censure than I will give but yet I would have our Authour know that a New Convert to his Old Friends the followers of Ebion and Cerinthus might have alledged in his behalf all that which our Authour here does and that to as much purpose he might have said that he had wished that God had left an unerring Authority in his Church and that God had not left the World without Government and given us Laws without lawfull Judges and Interpreters and that therefore he presumed that such an Authority was somewhere to be sound As for Irenaeus his Church and those in Communion with it they did not in the least pretend to it but the followers of Ebion and Cerinthus did fully and loudly challenge it and therefore his Reverend Fathers Irenaeus and the rest of the Orthodox Bishops must have him excused for he will rather put himself under an unerring Authority than trust to the Guidance of Those that confess themselves to be no more than fallible men But to let that pass P. 13. the next thing we find in our Authour is Bellarmine's Notes of a true Church I suppose he puts them down to encrease the bulk of his Book He could not but know that they are of no Authority with us And Answers are given out to each of them in their Order He might have added strength and force to them whilst they are so briskly attacked but he has no pretence to build upon them or defend himself by them But besides he of all men living has the least right to expect any advantage from them because the chiefest of these Notes are grounded on sayings of the Prophets and he that has so far depreciated the true value of the Five Books of Moses p. 6. will hardly persuade another that he gives any great credit to the writings of the Prophets He there gives us an objection against the Pentateuch P. 6. from the supposed intermedlings of Esdras but does not well reflect that he derives that objection by several Medium's from the Samaritans who were the first and are at this day the chiefest Adversaries and greatest Calumniatours of Esdras Now these very men keep close to the Five Books of Moses and for this they offer some pretences of reason but our Authour without any reason at all would make advantage by the Prophets and throw contempt upon Moses and all this by virtue of the credit which he seems to give to the objections made against Esdras by the Samaritans But Most certainly in this he acts beyond his skill and talks without book for be it what it will Bellarmine's Notes are of no use to him and can do him as little service as that formidable force of Pagans and Turks and I know not how many Nations which he brings in to his assistance p. 11. where he himself says he has no Adversary It is well for him that that impertinency and this did not come together into his head at the same time for if he had thought but as much of the Pagan as he does of the Atheist and Theist perhaps his reason might have been as favourable to them as it was to those others p. 4. and then if Bellarmine's Notes had come into his way who knows but that the man might have turn'd Convert again and wrote another Book of the motives for his reconciliation to old Paganism for methinks it is very probable that our Authour might have found these amongst the Pagans Vniversality and Visibility Vninterrupted continuance and Succession till the days of Constantine lastly Vnity and Vniformity he might have seen there too that which they call a High-Priest and Holy Altar and a Holy Sacrifice Miracles and Religious Colleges and Abstinence P. 14. and vowed chastity and a great many Doctrines Authoritatively imposed and universally received throughout the World I will presume this Gentleman never read either Pausanias or Zozimus or the Epistles of Symmachus and it is happy for him that he did not I will venture the little skill that I have that any impartial Reader shall find better flourishes sairer turns of the Pen and more appearance of Argument in that Speech which Symmachus makes to the Emperour Valentinian Theodosius and Arcadius in the Name of Rome Pagan than our Authour gives us here against the Church of England to our Bishops Now if these little thoughts governed him in the change of one Religion it is well for him that he never ingaged in the consideration of the other But our Authour has Bellarmine's Notes and he will make something of them by virtue of them he says he sound what he was resolved to find before the true Catholick or one Church that may be said to be true in opposition to all others Now upon this foundation he builds apace P. 15. 1. That this being one Body must have one Head upon Earth and he after our Saviour's Death was St. Peter and after St. Peter's his Successours and they are the Bishops of Rome and those are every one of them in their several times not only Successours to St. Peter P. 16. but Christ's Vicegerents This their Authority he says has been owned
Sticklers for Roman Authority and Infallibility and that in a time when he contended most earnestly to bring in peace and good temper amongst Christians and had endeavoured passionately to persuade men to lay aside ill Language and odious Names such as one Party threw at another all which he says were cast up out of Hell such as these Papists Antichristians Ministers of Satan and on the other side Hereticks Schismaticks Apostates Though he heartily wish'd these Names out of the World yet he could be content that two or three of them were always ready to be thrown in the teeth of such Persons as our Authour would seem to be This remark I give to shew our Authour that I do not set down the Sayings and Opinions of others without considering first what weight and stress is to be laid upon them For I must consess that it is to me a scandal and matter of offence to find this Set of Authorities which our Authour uses in the same order and in the same words in another late Book intitled Pax vobis this seems to speak that the Authours of both these transcribed and never considered what force was in their Citations Is this fair dealing with a Man 's own Conscience or with his Readers when he is weighing of Religions and offering motives of Reconciliation either to himself or to others to act thus supinely This is worse than to take a journey to Edinburgh upon the next Hackney and never consider whether he be a Jade or no. A journey to Heaven is long to be sure of greatest importance He that takes up a new Religion to carry him thither had need use eyes and ears and heart and head too St. Paul had reason when he advised us to work out our Salvation with fear and trembling but all men will not doe this they are in too much haste They that take satisfaction without reason and in spite of reason change their Religion cannot act with that caution which the great Apostle requires If I am not much out in my guess which I must leave to the Reader 's judgment when he has compared this Set of Citations with those in Pax vobis Pag. 70 71. we have here one of the most wretched Pleas that ever was used by a Writer It is not more than this I have met with some sayings of Men whom I care not for when or where or to what end they were spoken I never considered nor yet whether upon second thoughts they did not retract them my judgment concurs with them therefore I have found that lawfull Supreme Authority I searched for and where this Authority is there is Infallibility That is the first Motive to persuade that the Roman Catholick Church has Supreme Authority over all and Infallibility in the exercise of it He should now proceed to a second But instead of that we have Pag. 24 25 26 27. a discourse upon a new Subject so far is our Authour from making these Doctrines to appear reasonable that for so long together he 'll e'en let them shift for themselves his present business is to talk and talk he will of Separation or how the Church of Rome can be said to have separated either from her self or from the Catholick Church either whole or part and where that whole or part remained from whence the Church of Rome separated and then again where she remained and where she may be found and here he is urgent and importunate and will have an answer and that from the Bishops themselves for he comes up closely to the beards of them and tells them In good faith Fathers my Salvation is highly concern'd in this question and I must be satisfied He prevents them from giving such and such answers and swaggers it bravely out in these words I 'll sooner suffer my self to be knockt down with a true Protestant Flayl than with such a Protestant Answer and at last he adds from this reasonable and important request you shall never beat me whilst I live The Man grows warm and it is well for some that they are out of his way who knows what he may doe The occasion of all this noise and clamour he gives us in the 24th Page in these words You had often told me that She the Church of Rome had fallen from her primitive purity and separated her self from the one holy Catholick and Apostolick Church Answer to Protestant Queries p. 10. declared also to be Antichristian and the true Church latent and invisible by that famous Napper to King James Brocard Fulk Sebast Francus Hospinian and many others Now what is all this to the Bishops of the Church of England must they answer for every thing that has been said by Fulk and Brocard and Napper or as you call him that famous Napper I pray how famous is he has any of the Bishops of England cited him these forty years does any of this Church reade him or depend upon him if your studies have been upon such Authours the Church of Rome have no great prize of you and these Motives as bad as they are were good enough to make you a Convert But yet there remains one Expression cited out of a little Book which it may be few of the Bishops of England ever saw but yet they must give an accompt of it and all the consequences he can gather from it for he says p. 26. his Salvation is highly concerned in it And it is a reasonable and important request And must the Bishops of England be accomptable for every little writing which they know nothing of would the Bishops of Rome think it fair that all the impertinences of our Authour should be charged upon them certainly no. But he argues that if the Church of Rome was once a pure and uncorrupted Church she remains so still for she can neither separate from her self nor from the Catholick Church Now if this Argument be good he himself is bound to answer for all the consequences that can come from a presumed separation either from it self or from the Catholick Church for we have oft proved and are always ready to prove that the Church of Rome is not the same as to purity and incorruption which it was It is changed it is altered multitudes of Innovations have overspread it and great numbers of Errours by little and little as Cassander says have crept in and prevailed over it But yet for all that we own and assert that there is a Church of Rome as well as a Church of Jerusalem Alexandria and Antioch and that though this as well as they have erred not onely in their living and manner of Ceremonies but also in matters of Faith So speaks the Church of England in her 19th Article And if she be a Church she must be a Member of the Catholick Church for every part must be contained in the whole None of us doubt but that the Church of Rome receives all the Canonical Scriptures that we
Pope's Supremacy In charity I was bound to pity him and tell him something which he did not know and thereby if possible to move him to take more care if ever he writes again I pitied the World too to see it in danger to be abused by such impertinencies at this time of day Onely allow me the favour to acquaint you that Petrus de Marca speaking of those Sardican Canons lib. 7. Petrus de Marca de concord Imper. Sacerdot cap. 15. par 4 5. expresly asserts that they were unknown in Africa and other Provinces till Zosimus his days and withall he shews how the Africans at last came to submit to them and that was upon many and those not commendable reasons the first of which is this Cessere tandem ob pertinaciam sedis Apostolicae Pontificum qui nihil remittere voluerunt ex jure sibi legitimè quaesito in Concilio Generali Occidentis Sardicensi nimirum praesertim cùm possessioni eorum consensissent Africani Episcopi qui ad certum tempus morem gesserant defideriis Summorum Pontificum And the last is from the difficulties which the incursions of the Vandals brought upon them who being Arians made it necessary for the Churches of Africa at any rate to purchase the savour and assistence of the Romans incursio Vandalorum Ariani erant in Africa dominabantur Africanos necessitate adigebat ad arctissimam unionem cum Ecclesia Romanâ It seems then that the Popes after long contests prevailed not by the merits of their Cause but by their stiffness or pertinacious insisting upon demands right or wrong And by making advantages of the necessities of others when Vandals and those too Arian Hereticks had master'd them and lay hard upon them for then those Orthodox Christians were forced to yield up their rights to the Popes before they could obtain necessary reliefs from them Thus said that wise and learned Roman Catholick And he himself in the writing of this gives us cause to believe the truth of this remark for he then found in his own experience the same stiffness and pertinacity and therefore puts in words to please them quite contrary to the design of his Discourse For he shews plainly that they had no right and yet was forced to say they had ex jure legitimè quaesito He shews that the Sardican Fathers who made this Canon after the secessionof the others could not make up any shew of a general Council yet says that right was obtained in Concilio generali Sardicensi nimirum Now Sir if you can think that the Roman Bishops have proceeded in these methods I hope you will hereafter less puzzle your self and your Friends with your Queries concerning the prodigious Power of the Papacy how it could get up at first by such slender pretences and how it could hand with such weak props how men could be so bold as to challenge in behalf of the Roman Bishops so illustrious a Supremacy so unlimited Authority so glorious a Vicegerency as the Vicariatship of Christ himself must speak All these will be much easier to you when you have considered these two things first the mighty effects of a pertinacious stiffness in demands right or wrong and secondly what it is to take all advantages upon the necessities of others especially at such a time when those barbarous People Goths and Vandals and Huns and Saxons had overrun so many parts of the World 2. A second point of Controversie between the Church of Rome and the Church of England which according to our Authour was determined by ancient Councils is that about the Apocryphal Books P. 20. which he says were taken into the Canon of the Old Testament in the Third Council of Carthage signed by St. Augustine Baruch onely not named Canon 47. Now to this it is sufficient to say that the Subject is exhausted and there is nothing left for another Writer to add to it The Learned Dr. Cosens in his Discourse of the Canon of the Scripture parag 82. has said more than enough for the satisfaction of any learned Roman Catholick as well as Protestant and if our Authour would presume to reply it will cost him more pains than the writing of a dozen such Books as these But some small return may be expected He shall therefore have this That the Canon he quotes out of the Council of Carthage Canon 47. apud Binnum Canon 27. in Synodico Bevereg does not provide for the taking of Books into the Canon of Scripture but for throwing of Books out of the Church It says at first that no Books should be read in Churches but these and then it says in the close that they had received from the Fathers that these were there to be read Now our Authour knows that though we call these Books Apocryphal yet we reade them in our Churches and that as much and more than they do in the Church of Rome and that all of them except the two Books of the Maccabees Now as to these Dr. Cosin 's Scholast Hist p. 112 113. they are nt mentioned in any of the Greek Copies of this Canon nor yet in Cresconius his Collection of the African Canons and how they came to be inserted we must remit him to Dionysius Exiguus for his satisfaction But if our Authour had any material doubt concerning the Church of England's Doctrine about Canonical and Apocryphal Books he would have done well to have considered the sentiments of the Doctours of the Roman Church before he had concluded against us Now I believe that Cardinal Cajetan where he endeavours to reconcile the Council of Carthage with Saint Augustine would have given him reason enough never to have used this objection against the Church of England He says indeed against Protestants but not those of the English Communion in fine Commentariorum ad Hist V. N. T. Ne turberis Novitie si alicubi reperias libros istos inter Canonicos supputatos vel in sacris Conciliis vel in sacris Doctoribus libri isti non sunt Canonici ad confirmanda ea quae sunt fidei possunt tamen dici Canonici ad aedificationem fidelium ut pote in Canone Biblii ad hoc recepti autorati Cum hâc distinctione discernere poteris scripta Augustini scripta in provinciali Synodo Carthaginensi Now this agrees well enough with the Doctrine in the Articles and practice prescribed in the Rubrick of the Church of England And besides Can. Apostol 85. this distinction has its foundation in a very venerable Authority for the Apostolick Canons make a great deal of difference and that upon the same ground between some and other Books calling some of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable and holy but then of the Book called the Wisedom of Solomon or the Son of Sirach and that most certainly is the best of the Apocrypha say it is to be learnt by the Young Men or the Catechumens for
pag. 32. he discourses After all this can we believe that the Britains who earnestly contradicted Augustine in these smaller matters and were so tenacious of their own Customs would have silently received so many and incomparably greater points of Faith had they in like manner disagreed from him therein credat Judaeus Apella Here our Authour is much to be blamed because he will not permit us to give him civil Language he does not onely betray his ignorance but what is much worse in this Paragraph he challenges to have skill in Bede and Bede is the man that contradicts him in every thing he says For Bede tells us that the Britains neither received greater points of Faith nor lesser from Augustine the Monk nor his Companions But for more than one hundred years after Augustine's arrival they esteemed all his teachings to be vain and trifling and little better than Paganism He concluded his History in the Year 725. as appears lib. 5. cap. 24. and he himself tells us in his Epitome that Augustine came into England in the Year 597. Yet he says Lib. 2. cap. 20. Cum usque hodiè moris sit Britonum Fidem Religionémque Anglorum pro nihilo habere neque in aliquo eis magis communicare quà m Paganis That the Britains according to their usual way had no esteem at all for the Faith and Religion of the English and that they would no more communicate with them than with the Pagans And Bede does not onely say that the Britains had so mean an opinion of the Romans Lib. 2. cap. 4. and their Disciples but likewise that the Scots or Irish had the same For where he gives us part of the Letter that Laurentius Mellitus and Justus sent to the Scots He says that when they had tried the Britains they thought the Scots might be better Cognoscentes Brittones Scottos meliores putavimus but yet they found both alike For Dagamus their Bishop would neither eat at the same Table nor in the same House with them Dagamus Episcopus ad nos veniens non solùm cibum nobiscum sed nec in eodem Hospitio quo vescebamur sumere voluit In the same page he says that Laurentius and the rest wrote to the Britains too Sed quantum haec agendo profecerit adhuc praesentia tempora declarant That is that the present opposition which the Britains made against the Romanists in Bede's days sufficiently sheweth that Laurentius his Letter had no effect upon them and that is the same thing which we had before usque hodie that from Augustine the Monk down to Bede's days the Britains had no regard for the Romans teaching of Faith or Religion so far as it differ'd from their own From these two Passages Henry of Huntingdon made the remark which he has lib. 3. Hist Nec Britannos Henr. Huntingd Hist lib. 3. nec Scotos velle communicare cum Anglis eorum Episcopo sancto Augustino magis quam Paganis This is sufficient to shew our Authour's presumption in alledging Bede to patronize his vain Opinations concerning the Britains if we give credit to him the Britains did not receive either so many or so great points of Faith from Augustine the Monk for they received none at all And therefore his Consequence which he draws from thence is like his Premisses good for nought That is this That the Doctrines these two Points excepted their Asiatick Errour and the difference about Baptism which Augustine taught the Saxons had been delivered to the Britains from the Apostles For seeing we have an acknowledged difference in these two Points in Augustin's days and other differences as I shall shew brake out afterwards and we find no manner of agreement between Augustine and the Britains and no communication between his Followers and them for an hundred years after but an extreme aversion and abhorrence of them and their ways he can no more argue for the truth of Augustine's Doctrines from the consent of the Britains than he may for the truth of all the Doctrines which the present Church of Rome teaches from the consent of the present Church of England we oppose them and so did they we and they too reject their Novelties their unjust Usurpations their unreasonable Impositions And though the terms of Communion which they would lay upon us are much harder than those which Augustine offered to the Britains yet we thank God our charity continues towards them we call them Christians and treat them as Christians which the old Britains would not do and with meekness and humility we endeavour to shew them their Errours This is enough to the Case of Augustine and of Bede's Relation of it And enough to the First Part of this Authour July 26. 1687. Sir I am Yours A brief Account of Augustine and the Conversion of the English taken out of Bede 's Ecclesiastical History AVgustine after he had been received gratiously by King Ethelbert knew not what he had to doe He was sent to preach plain Christianity to those that were willing to learn it But he had a mind to doe something else Bede lib. 1. cap. 27. and therefore soon sent to Pope Gregory for his resolution of certain Questions most of which our modern Historians censure as Legal and Levitical and think them all excepting three to be of little use Two of these are remarkable the first concerning his own power which he would have extended not onely over Britain but to France in this latter he was repressed and told that the Pope could not nor ought to grant it because his Predecessours had before setled it on the Bishop of Arles yet over the Bishops of Britain he gives him all the power which he could wish Omnes Episcopos Britanniarum tuae fraternitati committimus Bede lib. 1. cap 27. Resp 9. ut indocti doceantur infirmi persuasione roborentur perversi autoritate corrigantur Now it was unreasonable in Augustine to ask this and injustice in Gregory to grant it For both must needs know that this was an invasion of the Rights of Bishops against the Canons of the Church against the Sixth of the Nicene Council and the Eighth of the Ephesine which says expresly that if the Rites of Churches are taken away and that by any Patriarch whatsoever that Fact should be null and invalid Barnesius Cath-Rom Pacif. p. 60. This Father Barne says gave just cause and reason to the British Bishops to withstand Austin quia videbatur Augustinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agere cum iis cogendo eos ut reciperent eum pro Archiepiscopo mandatis exterorum se subderent Cum antiqui mores Ecclesiae suae postularent ut omnia inter se Synodicè agerent tum pro Episcoporum ordinationibus tum pro aliis negotiis Ecclesiasticis The second considerable Query of Augustine was concerning Rituals Bede lib. 1. cap. 27. Inter. 3. Forms of Worship Missals or Liturgies in this he propos'd how it