If he does, he must not quarrel with us; and he must know, that in this Sense, the Church of Rome, (before Luther's Difputes) was the Latin Church and more: and if the Church of Chrift be only in one Communion; it both was, and is ftill the Univerfal Church. If he does not; he muft begin again, and Re-State his Cafe. For Rome it felf will tell him, that Men may be faved be-. yond the Alpes; that the Inhabitants of Rome, are a fmall Part of the Catholick Church; that it is not an Article of our Faith, that they are Infallible. And as I cannot but apprehend, that Mr. L. always takes the Church of Rome in this manner: So he puts the Church in Communion with the See of Rome, that is, the Catholick Church, out of any Danger of being hurt with his Argu

ments.

§. V.

What may be alledg'd in Defence of the Church in Communion with the See of ROME

First, Bticular Controverfy, and what will

ESIDES the Arguments of each par

be mention'd hereafter, Sixor Seven things may be offer'd here. First, Notwithstanding the Divifions of Chriftians, which have been extreamly Numerous ever fince the Apostles Time; yet the H. Fathers had never any other Idea of the Church of Chrift, but that it was only in One Communion. So that, if Chrift hath promised to be always with the Pastors of His Church, teaching all Nations; no New-raifed Communion, can be any Part of it.

Secondly,

Secondly, THAT fuch, as either by Obftinacy, or a Criminal Neglect, are hinder'd from being in the out-ward Communion of the visible Church of Christ, cannot be Saved.

Thirdly, THAT Chrift, after his Refurrection, committed the Spiritual Government of his. whole Flock to S. Peter, and to those whom the Church fhould nominate after S. Peter's deceafe, to fucceed him in that great Charge: ar that thefe, de facto, are the Bishops of ROME.

Fourthly, THAT the vifible Church of Christ, in Her Paftors, is the best and fureft living Judge. of Controverfies of Religion: and that according to the Promife of Chrift, She neither bath, nor ever will Err in deciding them.

Fifthly, THAT as the Council, in the Apoftles time, concerning the neceffity of Circumcifion, Act. 15. ver. 28. faid, It feem'd good to the Holy Ghoft, and to Us: So any Lawful Council delivering that Faith, which the Church antecedently held, or afterwards profefles, may truly fay, It feem'd good to the Holy Ghoft, and to Us.

Prote

Sixthly, THAT Proteftants are highly blameable, for renewing Controverfies decided by the ftants bave Catholick Church, many Tears, or Ages before renew'd Luther was born. The Queftion concerning the ControPope's Supremacy, had been decided in the Coun- verfies, cil of Florence, anno 1439. by the jointConfent of decided. long before Greek and Latin Prelates; as well as in the

(1) IV Lateran Council, under Innocent III, Three

(') Anno 1215. Cap. 5. To. 11. Conc. Lab. p. 153. B. C. Sacra univerfali Synodo approbante fancimus, ut poft Romanam Ecclefiam, quæ difponente Domino fuper omnes allas Ordinariæ poteftatis obtinet Principatum, utpote Mater univerforum Chrifti fidelium & Magiftra; Conftantinopolitana primum, c. locum obtineant.

hundred

rine mas

emned

hundred Years before the Difputes of Luther. With the Approbation, fays Innocent III. of the Holy General Council, we Decree, that, after the Roman Church, which by Chrift's difpofal hath the Primacy of an Ordinary Power above all other Churches, as the Mother and Miftrefs of all the Faithful; the Church of Conftantinople, fhall have the firft Place; that of Alexandria, the fecond; that of Antioch, the third; that of Jerufalem, the Fourth.

So the Question of Tranfubftantiation was decided, not only by a Council at Constance, anno 1415. Seff. 8. and by the IVth, now mentioned in the Lateran Palace, anno 1215. cap. 1. but alfo le or his Doc: (when first oppofed by Berengarius) by almost innumerable Councils, above four hundred years before Luther. By a Council at Rome under Leo IX. anno 1050; by a Council at Vercelli, and another at Paris thefame Year; by a Council at Tours; an. 1055; by one at Rome of 113 Bishops, an. 1059; by one at Roan in the prefence of William the Conquerour, anno 1063; by a Council at Poitiers, 1075; by a Council at Rome, anno 1078; and another in the fame City, anno 1079.

IN the Council at Roan, anno 1063. the Definition runs thus: (1) With our Hearts we believe, and with our Tongues we confefs, that the Bread up

(') Edit. Mabil. Corde credimus, & ore profitemur, panem, in menfâ Dominica propofitum, panem tantùm effe ante confecrationem; Sed ipfà confecratione, ineffabili potentia Divinitatis, converti naturam & fubftantiam panis, in naturam & fubftantiam carnis: carnis verò non ullius alterius, fed illius, quæ concepta eft de Spiritu Sancto, nata ex Mariâ Virgine.Similiter vinum, quod aquæ mixtum in Calice fanctificandum proponitur, verè & effentialiter converti in eum fanguinem, qui per lanceam militis de vulnere Dominici lateris, in Redemptio nem mundi, feliciter emanavit,

on

on our Lord's Table, is only Bread before Confecra tion; but that the Nature and Subftance of Bread is, at the very time of Confecration, by the unspeakable power of God, changed into the Nature and Substance of that Flesh, which was born of the Virgin Mary.And that the Wine, which is mixt with Water in the Chalice, is truly and eflentially changed into that Blood, which mercifully flowed for the World's Redemption, from the Side of our B. Saviour, when wounded by the Soldier's Lance.

In the Roman Council, anno 1079, Berengarius thus retracted his Errour. (') I Berengarius with my Heart Believe, and with my Tongue Confefs, that the Bread and Wine, which are placed upon the Altar, are, by the mystical Prayer and Words of our Redeemer, Substantially changed into the true, proper and life-giving Flesh and Blood of our Lord Jefus Chrift.

Laftly, Berengarius's Errour was condemn'd: by a Council at Burdeaux, anno 1080. and by a numerous Council at Placentia, anno 1094. of the Bishops of Italy, Burgundy, France, Bavaria, Germany, and other Places. Wherein it was defined, (2) That Bread and Wine, when they are Confecrar ted upon the Altar; are truly and effentially changed into the Body and Blood of our Lord. And Lan franc (Archbishop of Canterbury) writing at the fame time against Berengarius: Ask, (3) fays, he

(') Ego Berengarius corde credo, & Ore confiteor, panem & vinum, quæ ponuntur in Altari, per myfterium facræ Orationis & verba noftri Redemptoris, Subftantialiter converti in veram, & propriam, & vivificatricem carnem & fanguinem Domini noftri Jefu Chrifti. (2) To. 10. Conc. Lab. p. 502. viz. Quòd panis & vinum, cum inAltari confecrantur, non folùm figuratè, fed etiam verè & effentialiter in Corpus & Sanguinem Domini convertantur. (3) Lib. de Corpore & Sanguine Domini Interroga Græcos, Armenos, cujuflibet Nationis quofcunque Chriftianos homipes, uno ore hanc fidem le teftabuntur habere.

the

the Greeks, the Armenians, or any Christians, of what Nation foever, and they will all with one Voice. Acknowledge, that this is their Faith.

And that Lanfranc here faid nothing but truth of the Greeks, and other Eastern and Southern Churches, plainly appear'd by feveral Inftances, both before the Reformation, and fince. As when the Confeffion of Ausburg,done into Greek by Paulus Dolfcius, was firft fent by the Lutherans to Fofaphat, Patriarch of Constantinople; and in the years 1574, 1575. (in fix Copies more) to Feremie, Patriarch of the fame See: and that Cyrillus Lucaris, by fetting up Calvinism, let them know the Doctrine of the Reformation.

JEREMIE's Anfwer was, (1) The Catholick Church holds, that after Confecration, the Bread is changed into the very Body of Christ, and. the Wine into his very Blood, by the power of the Holy Ghost. And in the Greek Council at ConStantinople, anno 1639. (2) Anathema to Cyrillus, teaching and believing that the Bread andWine, by the Blessing of the Priest and the Holy Ghost, is not chaninefcent the ged into the true Body and Blood of Christ

So the Question of Purgatory, was decided near one hundred years before Luther, by the. Greek and Latin Church, in the Council at (2) Florence. And the Question of Images, in the Second

και

(') Refponf. 1. ad Witembergenfes, Cap. 10. Dodnaθολικὴ ἐκκλησία, ὅτι μετὰ ἢ ἁγιασμὸν ὁ μὺ ἄρτο με ταβάλλει εἰς αὐτὸ τὸ σῶμα το Χεις», ὁ ἢ οἶνΘ εἰς αὐτὸ τὸ αἷμα διὰ πν&μα]Θ ἁγίο. (*) Κυρίλλῳ δογμα τίζοντι και τις δοντι, μὴ μεταβάλλεως * ἐπὶ ἢ προθέσεως ἄρτον καὶ ἔτι ὲ οἶνον, διὰ στὸ Ἱερέως ευλογίας, καὶ πνεύ μα ἁγία επιφοιτήσεως, εἰς ἀληθὲς σῶμα καὶ αἷμα Χει Ανάθεμα. (3) In Definitione Fidei. T. 13. Conc.

pag. 515, B. D.

Council