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authority_n	basil_n	council_n	sess_n	426	4	16.0712	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96332	A demonstration that the Church of Rome, and her councils have erred by shewing, that the councils of Constance, Basil, and Trent, have, in all their decrees touching communion in one kind, contradicted the received doctrine of the Church of Christ. With an appendix, in answer to the XXI. chapter of the author of A papist misrepresented, and represented.	Whitby, Daniel, 1638-1726.	1688 (1688)	Wing W1721A; ESTC R226161	116,790	130

Lateranensi ultimo Bellar. de Concil l. 1. c 7. de Concil partim Reprobatis and of no Authority Why are they stiled Concilia Reprobata Reprobated Councils by the greatest Part of Roman Catholicks in reference to some of these things which they profess to have decided under this Majestick Character Why is it yet left free for any Romanist to reject their Authority and Decrees in many Matters Moreover if they were true General Councils representing the whole Church and assisted by the Holy Ghost either such Councils must have erred in what they have decreed as matter of Faith and therefore cannot be Infallible and then the whole Church Representative and Councils assisted by the Holy Ghost may erre in matters of Faith or if they did not erre it must be matter of Faith That a General Council is superior to the Pope Secondly That General Councils may infallibly determine matters of Faith without him yea against him Thirdly That the pertiancious Resisters of this Doctrine were Hereticks and therefore that Eugenius the 4th Julius the 2d Leo the 10th and the 5th Lateran Council were Heretical If they did not know the Truth of what they thus assert how shall private Persons be able to discern what such Assemblies and so many Universities and Churches throughout the World consenting with them and owning them as such could not discern That is how shall they know when Councils are truly General when they truly represent the Church Catholick and they are assisted by the Holy Ghost Was not this one of their Decrees That for the future Quilibet in R. Pontificem eligendus Every one that was to be chosen Pope should in the Name of the Father Son and Holy Ghost with Heart and Mouth Profess to God Almighty and to blessed Peter firmy to believe and hold as long as he lived the holy Catholick Faith according to the Traditions of the Apostles the general Councils and in particular of the general Councils of Lateran Lyons Vienna Constance and Basil and to keep that Faith to a tittle unchanged (a) Consil Const Sess 39. Basil Sess 23.37 Et usque ad animam sanguinem confirmare defensare praedicare And to preach confirm and defend it with their Life and Blood Did not the following Popes till after the Time of Eugenius the 4th make this Profession Yea were not the Inquisitors of Hereticks obliged by the Council of Constance to enquire of any who lay under Suspicion of Heresy (b) Vtrum credaet teneat asserat quod quodlibet Concilium Generale etiam Constantinense Vniversalem Ecclesiam repraesentet Item utrum credat quod illud quod Sacrum Concilium Constantienense Vniversalem Ecclesiam Repraesentans approbavit approbat in favorem fidei salutem animarum quod hoc est abuniversis Christi fidelibus approbandum tenendum Et quòd condemnavit condemnat esse fidei bonis moribus contrarium hoc ab eisdem esse tenendum pro condemnato credendum asserendum Sess 45. apud Binium Tom. 7. p. 1124. Whether he believed held and asserted That every general Council and particularly that of Constance represents the Universal Church and whether he believed that what that Council representing the whole Church approved in favour of Faith and the welfare of Souls was to be approved by all the Faithful and what it condemned as contrary to Faith and good Manners was as such to be condemned And after this Profession of these Popes this Inquisition made by all concerned to find out and prosecute Persons suspected of Heresy could they be doubtful whether these Councils were truly General or no Would they condemn Men of Heresy for not believing these Articles if they themselves did not believe them What Hppes can private Persons have that they shall surely know when Councils represent the Church and are accepted by it if the Agreement of so many Nations so many Universities so many Cardinals Arch-Bishops Bishops Divines and Doctors the Profession of so many Popes the Practice of so many Inquisitors do not prove that these Councils were once accepted by the Church Again Was there any Scripture or Tradition of the Church which plainly taught the contrary if not there can be none now and so no Man can hve just Cause from Scripture or Tradition to doubt the Infallibility of these Councils That they represented the whole Church and were assisted by the Holy Ghost That they were above the Pope and Representatives of the Church Catholick without Dependance on him If either plain Scripture or Tradition contradicted these their Assertions and Determinations then must these great Assemblies and all the Universities Nations and Churches which owned them as true general Councils be accounted ignorant of what plain Scripture or Tradition delivered touching a Matter of Faith of so great Import to the Vnion the Peace and Reformation of the Church and why then may not others be ignorant of other Matters plain in Scripture or Tradition without Peril why may we not suppose or at the least suspect That other Councils less numerous have been so Again These Councils of Constance and Basil have declared and decreed That (a) Concil Basil Sess 2. apud Bin. To. 8. p. 22. Sess 18. p. 55. general Councils have Authority immediately from Christ which every one of whatsoever State or Dignity though it be Papal is obliged to obey in things pertaining to Faith the Extirpation of the said Schism and the general Reformation of the Church in its Head and Members That the Pope himself is bound to stand to the Declaration and Definition of these Councils Whatsoever Christian saith the (b) Sess 45. Council of Constance refuseth to profess That he believes asserts and holds this he shall be proceeded against as one suspected of Heresy This saith the Council of Basil is (c) Sess 33. p. 95. Veritas fidei Catholicae A Truth belonging to the Catholick Faith and whosoever pertinaciously resists it censendus est Haereticus Is to be deemed an Heretick It is an Article of Faith which cannot be neglected say they Sine interitu saluts Without the Loss of Salvation They also decreed That it was not in the Power of the Pope to dissolve prorogue or transfer a general Council to another place without the Consent of the said Council And this Decree is also stiled (a) Ibid. Sess 33. p. 59. Sess 38. p. 101. An Article of Faith which he who pertinaciously doth resist is to be deemed an Heretick They also urge in Confirmation of these Decrees 1. That they were established by Martin the Fifth confirming the Decrees of the Council of Constance and by Eugenius the Fourth confirming that of Basil and particularly that of the Eighth Session That (b) P. 33. during that Council there could be no general Council assembled elsewhere and that if any one presumed to make or erect another Assembly under the Name of a general Council assembled

A DEMONSTRATION THAT THE Church of Rome AND HER COUNCILS HAVE ERRED BY SHEWING That the COUNCILS of Constance Basil and Trent have in all their Decrees touching Communion in one Kind contradicted the Received Doctrine of the Church of Christ WITH AN APPENDIX In ANSWER to The XXI Chapter of the Author of A Papist Misrepresented and Represented LONDON Printed by J. Leake for Awnsham Churchill at the Black-Swan in Ave-Mary-Lane MDCLXXXVIII IMPRIMATUR Apr. 11. 1688. Guil. Needham THE PREFACE TO THE READER The Contents of the Preface This Discourse plainly overthrows all the Foundations of the Romish Faith shewing 1. That the Romish Councils and the Church of Rome cannot be the sole authentick Interpreters of Scripture or the true Judges of Tradition § 1. 2ly That they were not assisted by the Holy Ghost in making this Decree touching Communion in one King § 2. 3ly That the Councils of Constance Basil and Trent were not true General Councils or that such Councils must be subject unto Error § 3. 4ly That there is no Certainty of the Romish Faith by oral Tradition § 4. 5ly That these Councils ridiculously do assert That they made their Decrees touching Communion in one King consulting the Advantage and Salvation of Christian People § 5. 6ly That the Decrees of the Councils of Pisa Constance and Basil concerning the Superiority of a Genral Council over the Pope and their Authority to decree matters of Faith without him must be allowed to be valid or we can have no Assurance of the Validity and Infallibility of any of their Councils § 6. BY way of Preface to this Discourse I shall endeavour briefly and plainly to demonstrate 1. That it plainly overthroweth all the Certainty of the Romish Faith and that if they have made these Definitions and Decrees in opposition to the plain Sence of Scripture and the Interpretations of it by the Holy Fathers and to the full Tradition of the Church in former Ages these their received Councils cannot be by Gods Appointment the Judges of our Controversies the authentick Interpreters of Scripture or assisted by the Holy Ghost in making these Decisions nor can they be Assertors of or Adherers to primitive Tradition but rather plain Desertors of it And First Whereas they challenge as their undoubted Right Authority to be the sole authentick Interpreters of the Sence of Scripture and the true Judges of the Tradition of the Church of Christ Hence we may learn what excellent Interpreters they are of Scripture and Tradition For whereas the Trent Council hath in General defined that it belongeth to the Church alone (a) Sess 4. Judicare de vero sensu interpretatione Sanctarum Scripturarum To judge of the true sence and meaning of the Holy Scriptures And particularly That being taught by the Holy Spirit (b) Sess 21. c. 1. Atque ipsius Ecclesiae judicium consuetudinem secuta And following the Judgment and Custom of the Church she made the forementioned Decrees touching Communion in one Kind Secondly Whereas the Council of Constance saith That they made their Decrees concerning the same Matter (c) Sess 13. Plurium doctorum tam divini quam humani juris deliberatione praehabitâ After mature Deliberation had with many Doctors skilful both in divine and humane Laws And lastly whereas the Council of Basil hath declared That they determined the same Matter (d) Sess 30. Post diligentem perscrutationem divinarum Scripturarum sacrorumque Canonum doctrinarum à Sanctis patribus Doctoribus traditarum in hac Synodo longis temporibus habitam After a diligent Search made in this Synod for a long time of holy Scriptures of the sacred Canons and of the Doctrines delivered by the holy Fathers I say Whereas they do expresly and confidently pretend these things I think it will be evident from this Discourse That in those Matters they plainly have decreed against the clear and formerly received Sence of Scriptures against the Doctrines delivered by the Holy Fathers and by the sacred Canons and against the Judgment and Custom of the Church of God in former Ages So that if it belong unto the Church alone to judge of the true Sense and Meaning of the Holy Scriptures these Councils and those Churches which have embraced their Interpretations of the Scriptures concerned in this Dispute could not be the Church Representative or Catholick but falsly did and do pretend to these Titles If it belong unto the Church to teach us what is Tradition they who assert these things as suitable to the Doctrines delivered by the Holy Fathers and to the Judgment of the Church cannot deserve that Title § 2 Again Thirdly Whereas the Trent Council saith That in making these Decrees she was (e) Ipsa Synodus à Spiritu Sancto qui est Spiritus sapientiae intellectus Spiritus consilii pietatis edocta Sess 21. c. 1. Ibid. Instructed by the Holy Ghost who is the Spirit of Wisdom and of Understanding of Counsel and of Pieyt whereas the Council of Constance and of Basil in making their Decrees touching this Article Declare they were a Holy General Synod in Spiritu Sancto legitimè congregata Met rightly together in the holy Ghost Hence it is evident that 1. They falsly pretended to the Assistance of the Holy Spirit who being the spirit of Truth the Inditer of the Sacred Scripture would not assist them to determine contrary to the Truth delivered there and being also the Spirit promised to assist his Church and guide her true and living Members into all saving Truth could not assist them to Decree against the Practice and the Judgment of the Church of Christ for a Thousand years 2. Hence also it must follow that these Councils tho as to these Definitions they are own'd as truly General by the whole Church of Rome were not true General Councils or that true General Councils confirmed by the Pope and owned by the whole Church of Rome may erre in Matters of Faith in the Interpretation of the Holy Scriptures and in their Judgment of Tradition 3. And whereas our late Roman Disputants have laid the whole Certainty of their Faith upon the Infallibility of oral Tradition §. 4. Mr. G. Mr. M. delivering to them the same Doctrine to day which was delivered yesterday and so up to the time of our Saviour it must be as evident they have no Certainty of Roman Faith as it is evident from this and other late Treatises That they have varied from the Tradition of the Church in the Practice of latin Service the Veneration of Images and the Substraction of the Cup and we desire nothing more of the most wavering Persons than that they would not go over to that Church till they see greater Evidence that they have never varied from what was once taught and delivered in the Church of Christ than these Discourses offer to evince that they have actually done it § 5 4. Moreover hence we

561. It is a manifest Error to deliver to the people the Consecrated Bread dipped in the Chalice for a Complement of the Communion as being not agreeable to the Institution and surely for the same reason it must be a more manifest Error to give them the Consecrated Bread alone for a compleat Communion it being more dissonant from the Institution to give only one part than to give both only in another manner than was appointed by the Institution The Blood is well joined to the Flesh saith Paschasius because (f) Nec caro sine sanguine uti nec sanguis sine carne jure communicatur c. Cap. 19. Bis neither the Flesh without the Blood nor the Blood without the Flesh is rightly communicated for the whole Man which consists of Two Substances is redeemed and therefore fed together both with Flesh and Blood. Algerus in answer to the Question Why Bread by it self is Consecrated into the Flesh of Christ and the Wine into his Blood saith That therefore the Blood and Flesh are seen apart in the Sacrament that because Christ dyed for redeeming our Body by his Body and our Soul by his Soul when we had perished both in Body and Soul it might be signified that his Body and Soul were in Death divided (g) Unde ut ait Augustinus nec caro sine sanguine nec sanguis sine carne jure communicatur De Sacr. Euch. l. 2. c. 8. And therefore Austin saith That neither the Flesh without the Blood nor the Blood without the Flesh is rightly Communicated In a word this Constitution thus established for a Law makes it a Sin to obey and comply with the Institution of our Lord by reason of the Laws of Men and whether this be not Erroneous let any reasonable person judge from this Consideration Had our Lord instituted this Sacrament to be Received under the Species of Bread alone and had he so distributed the same to his Disciples none coming after Christ could have thought it lawful to have added Consecrated Wine and to have distributed it after the Bread Therefore by parity of Reason Christ having instituted the Eucharist in both the Species of Bread and Wine and so distributed it no man can rightly think it fawful to Give the Sacrament in Bread alone to persons capable of both Species For confirmation of this Argument let it be considered that the Trent Council declares this power was always in the Church That in the dispensation of the Sacraments (h) Sess 21. c. 2. Salva illorum substantia ea statueret vel mutaret That retaining their substance she may appoint or change those things which she doth judge expedient for the profit of the Receivers If therefore when the Cup was instituted by Christ to be Received she may change so far the Institution as to make a Law it shall not be received by the Laity if it had not been Instituted why might she not appoint it should have been received by them § 3 3. Whereas the Church of Rome by the Authority of her Councils (i) Concil Const Sess 13. commands That they be Excommunicated Who contrary to her Decree Exhort the People to Communicate under both Species of Bread and Wine and who do take upon them so to administer the Sacrament unto the People and doth require that they be treated as Hereticks if they persist without Repentance in so doing The Fathers did not only thus administer the Sacrament in publick for a thousand Years together but also did exhort all Christians so to do (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. Myst 5. p. 245. After the Communion of the Body of Christ come to the Cup saith Cyril of Jerusalem The Priest saith (l) Eccles Hier. c. 3. Dionysius the Areopagite shewing the Consecrated Gifts comes himself to partake of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exhorts others so to do The Gifts he shewed them were the Bread and Cup apart of these he therefore did exhort them to Communicate after the usual manner that is apart From taking of the Blood of this Sacrifice saith (m) Q. 57. in Levit. Austin not only no Man is restrained but All Men are exhorted to drink it who will have life And again They who have no eaten and have no drunk let them being invited make haste to these Banquets (n) Accedite ad carnem domini accedite ad sanguinem domini Serm. 46. de verbo dom cap. 4. Come to the Flesh of the Lord come to the Blood of the Lord. The Deacon saith the Liturgy of St. Chrysostom bowing takes the Cup with reverence and lifting it up he shews it to the People saying (o) Tom. 6. p. 1003. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come to it with the Fear and Love of God. In the Antient Synodal form of Admonition used in the West we find one Admonition to the (p) Omnes fideles ad Communionem corporis fanguinis domini accedere admonete Apud Baluz p. 605. Ad Communionem corporis domini nostri Jesu Christi invitate 16. Not. in Reg. p. 609 p. 613. Priest to call upon all the Faithful to come to the participation of the body and the Blood of Christ Whereas in the Two New Admonitions transcribed by Baluzius from the R. Pontifical the injunction is only to invite them to the Communion of the Body of Christ which alteration seems to be occasioned by the change of the Custom of the Romish Church in this particular The Jews drank of the Rock which followed them and that Rock was Christ (q) Et tu hibe ut te Christus sequatur De Sacr. l. 5. cap. 1. Drink thou also saith the spurious Ambrose that Christ may follow thee The Jews came to Crucify him saith Hincmarus of Remes (r) Tom. 2. p. 94. Let us come to him ut corpus sanguinem ejus accipiamus That we may receive his Body and Blood. (s) Sume vinum de torculari crucis expressum De tribus capitib Take the Wine pressed out of the Fat of the Cross saith Fulbertus of Chartres St. Paul doth in the like manner say Let a Man examine himself and so let him eat of this Bread and drink of this Cup. And a greater than St. Paul saith Drink ye all of this for whom this Blood was shed for this is my Blood of the New Testament shed for many for the Remission of Sins § 4 Lastly Whereas the Councils of Constance and Basil to give the better colour to their absurd Decrees say That this Custom of Communicating under one kind only was ab Ecclesia diutissimè observata observed for a long time in the Church before they had assembled to make this Custom binding by their Laws and Sanctions it is matter of Surprize that two such great and numerous Assemblies should with such confidence assert these things since as Lindanus saith (t) Quod per occidentem fuerit populo utraque administrata