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A31089 A treatise of the Pope's supremacy to which is added A discourse concerning the unity of the church / by Isaac Barrow ... Barrow, Isaac, 1630-1677. 1683 (1683) Wing B962; ESTC R16226 478,579 343

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of Rome as obnoxious to imputation of novelty but if it be not consonant to the Scriptures let them confute it or if it be not consentaneous to the Fathers who have preceded or if it be not apt to confute the irreligious c. It was not his judicial authority which they did insist upon to maintain his Epistle but the orthodoxie and intrinsick usefulness of it to confute errours upon which account they did embrace and confirm it by their suffrage XIII If the Pope were a Sovereign of the Church as they make him it were at least expedient that he should be infallible for why otherwise should he undertake confidently to pronounce in all cases to define high and difficult Points to impose his Dictates and require assent from all If he be fallible it is very probable that often he doth obtrude errours upon us for matters of Faith and Practice Wherefore the true fast friends of Papal interest do assert him to be infallible when he dictateth as Pope and setting himself into his Chair doth thence mean to instruct the whole Church And the Pope therefore himself who countenanceth them may be presumed to be of that mind Pighius said bouncingly The judgment of the Apostolick See with a Council of domestick Priests is far more certain than the judgment of an universal Council of the whole earth without the Pope This is the Syllogism we propose The Supreme Judge must be infallible The Pope is not infallible Therefore The Major the Jesuits Canonists and Courtiers are obliged to prove it being their Assertion and they do prove it very wisely and strongly The Minor is asserted by the French Doctours and they do with clear evidence maintain it The Conclusion we leave them to infer who are concerned It is in effect Pope Gregory's Argumentation No Bishop can be Universal Bishop or Universal Pastour and Judge of the Church because no Bishop can be Infallible for that the lapse of such a Pastour would throw down the Church into ruine by errour and impiety Therefore the Vniversal Church which God forbid falls when he falls who is call'd Vniversal The state and order of our Lord's family will decay when that which is required in the body is not to be found in the head But that he is not infallible much Experience and History do abundantly shew The Ancients knew no such pretender to infallibility otherwise they would have left disputing and run to his Oracular Dictates for information They would have onely asserted this point against Hereticks We should have had Testimonies of it innumerable It had been the most famous point of all I will not mention Pope Stephanus universally approving the Baptism of Hereticks against the Decrees of the Synod of Nice and other Synods Nor Pope Liberius complying with Arianism Nor Pope Innocent I. and his followers at least till Pope Gelasius first asserting the Communion of Infants for needfull Nor Pope Vigilius dodging with the Fifth Synod Nor Pope Honorius condemned by so many Councils and Popes for Monothelitism But surely Pope Leo and Pope Gelasius were strangely deceived when they condemned Partaking in one kind Pope Gregory was foully out when he condemned the worship of Images and when he so declaimeth against the title of Vniversal Bishop and when he avowed himself a Subject to the Emperour Mauritius and when he denied the Books of Maccabees to be Canonical and when he asserted the perfection of Holy Scripture Pope Leo II. was mistaken when he did charge his infallible Predecessour Honorius of Monothelitism Pope Nicholas was a little deceived when he determined the attrition of Christ's Body Pope Vrban II. was out when he allowed it lawfull for good Catholicks to commit murther on Persons excommunicate Pope Innocent IV. erred when he called Kings The Pope's Slaves Surely those Popes did err who confirmed the Synods of Constance and Basil not excepting the determinations in favour of General Councils being Superiour to Popes All those Popes have devilishly erred who have pretended to dispose of Kingdoms to depose Princes to absolve Subjects of their Oaths Pope Adrian II. did not take the Pope to be infallible when he said he might not be judged excepting the case of Heresie and thereby excuseth the Orientals for anathematizing Honorius he being accused of Heresie There is one Heresie of which if all Histories do not lie grievously divers Popes have been guilty a Heresie defined by divers Popes the Heresie of Simony How many such Hereticks have sate in that Chair of which how many Popes are proclaimed guilty with a loud voice in History The hand says St. Bernard does all the Papal business shew me a man in all this greatest City who would admit thee to be Pope without the mediation of a bribe Yea how few for some Ages have been guiltless of this Heresie I may be answered they were no Popes because their Election was null but then the Church hath often and long been without a Head Then numberless Acts have been void and Creations of Cardinals have been null and consequently there hath not probably been any true Pope for a long time In the judgment of so many great Divines which did constitute the Synod of Basil many Popes near all surely have been Hereticks who have followed or countenanced the opinion that Popes are superiour to General Councils the which there is flatly declared Heresie Pope Eugenius by name was there declared a pertinacious Heretick deviating from the faith It often happeneth that the Pope is not skilled in Divinity as Pope Innocent X. was wont to profess concerning himself to wave discourse about Theological points he therefore cannot pronounce in use of ordinary means but onely by miracle as Balaam's Ass. So Pope Innocent X. said that the Vicar of Jesus Christ was not obliged to examine all things by dispute for that the truth of his decrees depended onely on divine Inspiration what is this but downright Quakerism Enthusiasm Imposture Pope Clemens V. did not take himself to be infallible when in his great Synod of Vienna the question whether beside remission of sin also vertue were conferred to Infants he resolved thus very honestly The second opinion which says that informing grace and vertues are in baptism conferred both upon infants and adult persons we think fit with the consent of the holy council to be chosen as being more probable and more consonant and agreeable to the Divinity of the modern Doctours Which of the two Popes were in the right Pope Nicholas IV. who decided that our Lord was so poor that he had right to nothing or Pope John XXII who declared this to be a Heresie charging our Lord with injustice XIV A Sovereign is in Dignity and Authority Superiour to any number of Subjects however conjoined or congregated as a Head is above all the Members however compacted He is not Supreme who is any-wise subject
14. Can. 4. If any shall deny that contrition confession and satisfaction is required to the entire and perfect remission of sin Et qui Hierosolymam proficiscuntur ad Christianam gentem defendendam tyrannidem infidelium debellandum efficaciter auxilium praebuerint quorum peccatorum remissionem concedimus Conc. Lat. 1. Can. 11. And whoever go to Jerusalem and powerfully afford help to defend Christian people and to subdue the tyranny of Infidels to them we grant forgiveness of their sins Rom. 13.1 Tit. 3.1 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Si omnis vestra si quis tentat excipere conatur decipere Bern. Ep. 42. Lex Canonica simpliciter eos eximit Bell. de Cler. cap. 1. Sanè quia Laici quidam Ecclesiastica● personas ipsos etiam Episcopos suo judicio stare compellunt eos qui de caetero id praesumpserint à communione fidelium decernimus segregandos Conc. Lat. III. Can. 14. Con. Lat. II. Can. 15. Steph. VI. Ep. 1. Tom. 1. p. 130. Nichol. 1. Ep. 8. Tom. 6. p. 513. Tertull. Opt. Cyrill c. alibi Greg. Ep. 2.62 Agatho c. 2 Thess. 2.4 Christus beato aeternae vitae Clavigero terreni simul coelestis Imperii jura commisit P. Nich. II. apud Grat. dist 22. cap. 1. Greg. VII Ep. 8.21 Caus. 15. qu. 6. cap. 3. Seculi potestates si fideles sunt Deus Ecclesiae Sacerdotibus voluit esse subjectas Imperatores Christiani subdere debent executiones suas Ecclesiasticis praesulibus non praeferre P. Joh. VIII apud Grat. dist 96. cap. 11. Nos sanctorum Praedecessorum nostrorum Statuta tenentes eos qui excommunicatis Fidelitate aut Sacramento constricti sunt Apostolicâ auctoritate à Sacramento absolvimus nè eis Fidelitatem observent omnibus modis prohibemus quousque ipsi ad satisfactionem veniant Greg. VII in Syn. Rom. Grat. Caus. 15. qu. 6. cap. 4. Fidelitatem enim quam Christiano Principi jurârunt Deo ejúsque Sanctis adversanti eorum praecepta calcanti nullà cohibentur auctoritate persolvere P. Urb. II. apud Grat. Caus. 15. qu. 6. cap. 5. Ezek. 13.3 c. S●quis autem libros ipsos integros cum suis partibus prout in Ecclesia Catholica legi consueverunt in veteri vulgata Latina Editione habentur pro Sacris Canonicis non susceperit anathema sit Conc. Trid. Sess. 4. But if any shall not receive for Sacred and Canonical those whole Books with the parts of them according as they have been wont to be read in the Catholick Church and are had in the old vulgar Latin Edition let him be Anathema nec non traditiones ipsas continuâ successione in Ecclesia Catholica conservatas pari pietatis affectu ac reverentia suscipit veneratur Syn. Trid. Sess. 4. Caeremonias item adhibuit ut mysticas benedictiones lumina thymiamata vestes aliáque id genus multaex Apostolica disciplina traditione Conc. Trid. Sess. 22. cap. 5.11 de sacrif Miss 2 Tim. 3.15 Rom. 15.4 1 Cor. 9.10.10.11 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.39 Act. 17.11 Psal. 119. Hier. ad Laet. Epitaph Paul Vit. Hilar Chrys. in Colos. Or. 9. Aug. Serm. 55. de temp N. P. Pius IV. did authorize certain rules for prohibition and permission of books in which it is permitted to Bishops to grant a faculty of reading the Scriptures translated but to this rule there is added an observation that this power was taken from Bishops by command of the Roman Vniversal Inquisition Ind. Lib. prohib à Clem. VIII 2 Tim. 3.17 1 Cor. 14.14 Ex hac Pauli doctrina habetur quòd melius est ad Ecclesiae aedificationem orationes publicas quae audiente populo dicuntur dici linguâ communi Clericis populo quàm dici Latiné Cajet in 1 Cor. 14. aut linguâ tantum vulgari Missam celebrari debere anathema sit Sess. 22. Can. 9. A quo tanquam Capite omnis in subjecta membra potest●s authoritas derivetur P. Pius II. in Bull. Retract Definimus Romanum Pontificem verum Christi Vicarium totiúsqùe Ecclesiae caput Defin. Syn. Flor. Matt. 19.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.35 Vid. Tom. 7. Conc. p. 465. Syn. Trid. Sess. 24. de matr Can. 9. Matt. 5.32.19.7 1 Cor. 7.10 Contracta quoque matrimonia ab hujusmodi personis disjungi Conc. Lat. I. cap. 21. Lat. II. Trid. Sess. 24. Can. 9. Si quis dixerit matrimonium ratum non consummatum per solennem religionis professionem alterius conjugum non dirimi anathema sit Sess. 24. Can. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 26.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6.53 Non obstante Conc. Const. Sess. 13. Conc. Trid. Sess. 13. cap. 8. Can. 3. Sess. 21. cap. 4. Can. 3. † This P. Leo I. condemneth De Quadr. Serm. 4. p. 38. Sanguinem redemptionis nostrae haurire declinant P. Gelasius calleth the division of the Sacrament a grand Sacrilege Gratian. in De Consecr dist 2. cap. 12. Conc. Trid. Sess. 21. Can. 3. Sess. 13. Can. 3. Joh. 6.54 Si quis dixerit tantum in usu c. Trid. Conc. Sess. 13. cap. 8. Can. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.26 Theod. Gelas. Si quis dixerit in Sacrosancto Eucharistiae Sacramento remanere substantiam panis vini anathema sit Trid. Conc. de Euch. Sess. 13. Can. 2. Si quis dixerit Missas in quibus sacerdos solus sacramentaliter communicat illicitas esse anathema sit Sess. 22. de sacr Miss Can. 8. Sess. 13. Can. 8. 2 Cor. 5.6 Act. 2.33 Col. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17 Heb. 9.26.10.10 12 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.8 9. Tit. 3.5 Rom. 3.24 Luk. 17.10 Sess. 6. de Justif Can. 32. Orbis terra●um Apostatavit sola remansit Donati Communio Aug. de Vnit. 12. 1 Joh. 4.1 Jer. 29.8 Luk. 11.13 Jam. 1.5 1 Joh. 2.27 Heb. 8.11 Rom. 8.9 Act. 5.32 Aug. Doctr. Christ. Ep. ad Jen. Si Sacramenta essent pauciora magna impietas fuisset superstitio c. Bell. de Sacr. 2.25 If the Sacraments were fewer there would have been great impiety and superstition c. Profiteor quoque septem esse propriè verè Sacramenta Bulla Pii IV. Si quis dixerit esse plura vel pauciora quàm septem anathema sit Syn. Trid. Sess. 7. Can. 1. Haec verò nostra continent gratiam ipsam dignè suscipientibus conferunt P. Eug. in Instr. Arm. Si quis dixerit per ipsa novae legis Sacramenta ex opere operato non conferri gratiam anathema sit Ibid. Can. 8. Si quis dixerit matrimonium non esse verè ac propriè unum ex septem legis Evangelicae Sacramentis à Christo Domino institutum neque gratiam conferre anathema sit Sess. 24. Can. 1. Sess. 24.