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A50109 The spiritual house in its foundation, materials, officers, and discipline describ'd the nomothetical & coercive power of the King in ecclesiastical affairs asserted the episcopal office and dignity, together with the liturgy of the Church of England vindicated in some sermons preached at St. Clement Danes and St. Gregories neer St. Pauls, London / by Geo. Masterson. Masterson, Geo. (George) 1661 (1661) Wing M1073; ESTC R30518 52,267 136

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grand cases of Blasphemy and Heresy but in those lesser occasions of Errour and Schism he is entrusted with Power to quench the least spark as well as the devouring flame Arius in Alexandria was but a little spark in the beginning but because the Christian Emperour did not timely interpose his Authority for the quenching it Totum orbem ejus flamma depopulata est it became a flame which consumed almost the whole Christian World The Prince's Authority may and ought to be exercised in restraining dangerous Disputations concerning Religion Sozomen l. 7. c. 12. tells us that Constantine enacted a Law against Disputes of the Trinity Nemo Clericorum de summa Trinitate disputet And Marcianus prohibited all Disputes De fide Christiana of the Christian Religion Andronicus the Emperour when his Bishops were disputing curiously and subtilely of those words of Christ Pater major me est My Father is greater then I threatned to cast them into the River Ni tam periculosis sermonibus abstinerent unless they did forbear such dangerous Discourses That of Sisinius to Theodosius being most true Disputando de sacris accendi tantum contentiones that Contentions only are fostered by Disputations Secondly To the second Question How far the Coercive Power of the Prince extends It is acknowledged that his Authority may extend to Imprisonment Confiscation of Goods and Banishment of persons sinning against his Commands but whether it may extend to Life is not so manifest because the Apostle saith onely Haereticum hominem devita Titus 3.10 The Gloss upon Gratian turns the Verb into a Substantive de vita and adds supple Tolle There is not as a learned Gentleman of our Church in His Historical Vindication hath observed any example in History of prosecuting an Heretick further then to avoid him till after God having given peace to his people under Christian Emperours they finding that if the Church were in trouble the State was seldom otherwise provided by Laws to punish Hereticks The Councel of Nice therefore having in the year 325 censured the opinion of Arius for Heretical the Emperour who had formerly granted certain considerable Priviledges to Christians declared in the year following Haereticos atque Schismaticos h● privilegiis alienos that no Heretick or Sch●●smatick should have any part in those Privileges but they rarely proceeded to blood unless perhaps against some seditious Preacher And the Holy men of those times used earnest perswasions to deterr men inclining to that severity from it as not esteeming it to agree with that entire Charity that should be in Christians St. August professeth he had rather be himself slain by them then by detecting the Donatists be any cause they should undergo the punishment of death Ep. 127 This was the Temper of the Christians at least 800. years after Christ But about the year 1000 the Christian World began to punish Miscreants as branches not bearing fruit in Christ by casting them into the fire But the Devout men of those Times did not approve of this rigour St. Bernard explaining those words of Solomon Take us the Foxes the little Foxes that spoil the Vines Cant. 2.15 If saith he according to the Allegory by the Vines we understand the Churches and by the Foxes Heresies or rather Hereticks the meaning is plain that Hereticks be rather taken then driven away Capientur dico non armis sed agrumentis taken I say not by Arms but Arguments whereby their Errours may be refuted and they themselves reconciled if possible to the Catholick Church And that the Holy Ghost intends this is evident saith he because he doth not say simply Take the Foxes sed capite nobis take us the Foxes sibi ergo sponsae suae id est Catholicae jubet acquiri has vulpes cum ait capite eas nobis In Cantic Serm. 64. He commands therefore that they be taken for himself and his Spouse that is the Catholick Church when he saith Take us the Foxes Thus the holy men in that Age in which they first stopped mens mouths not with Arguments but Arms judged of it And indeed we have not many Examples of persons suffering meerly for Conscience till after the year 1216. in which Pope Innocent the Third laid the foundation of that new Court called since the Inquisition who appointed such as should be convicted of Heresie ut vivi in conspectu hominum comburentur to be committed alive to the flames of fire And though such proceedings are not at any good agreement with those rules and examples which Christ hath left us in holy Scripture yet the practise hath been long since taken up in this Kingdom and is in force at this day by the Laws Anno 1166. about thirty Dutch came hither who detested Baptism the Eucharist and other parts of Religion and being by Scripture convicted in an Episcopal Councel called by the King at Oxford they were condemned to be Whipped and burnt in the face and a command given that none should either receive or releive them so that they miserably Perished By the Common-Law that is the Custom of the Realm of England Hereticks are to be Punished by Consuming them with Fire and accordingly there is a Writ De Haeretico comburendo An Apostate Deacon in a Councel held at Oxford by Stephen Langton was first degraded and then by Lay-hands committed to the Fire Bracto l. 3. de Corona c. 9 In Edward the Third's daies about the Year 1347. two Franciscans were Burnt quod de Religione male sentirent because they thought amiss of Religion Pol. Virg. Hist Ang. l. 19. And in the year 1583. Copin and Thacker were hanged at Saint Edmonds-Bury for publishing Brown's Book Cambd. which saith Stow p. 1174 was written against the Common-Prayer Book A Fair warning And thus you see if men will not be Subject to the Higher Powers in matters of Religion for Conscience sake they must be subject because of wrath for the Prince is entrusted with a Coercive Power and bears not the Sword in vain But because it is a thing Morally impossible for one man as the King to Govern the whole Church in his Kingdom Personally by himself He may substitute or delegate others under him to manage all his Power which is communicable in the Government of the Church I say communicable because there are some things inseparable from the Supreme Power as to Correct Alter Ratifie Repeal or Make Null Canons and Constitutions made by any persons under him to reverse or mitigate a Sentence injustly or unduly passed the right of Appeals of nominating Bishops to their respective Sees of translating or deposing them where he seeth cause These and such like are incommunicable unto any inseparable from his Crown But in all other things that are not of this nature he may give Power to others to Govern the Church to whom all persons ow their obedience by virtue of his Delegation as much as to the King himself because it is the King that requires or