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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14777	A moderate defence of the Oath of Allegiance vvherein the author proueth the said Oath to be most lawful, notwithstanding the Popes breues prohibiting the same; and solueth the chiefest obiections that are vsually made against it; perswading the Catholickes not to resist souerainge authoritie in refusing it. Together with the oration of Sixtus 5. in the Consistory at Rome, vpon the murther of Henrie 3. the French King by a friar. Whereunto also is annexed strange reports or newes from Rome. By William Warmington Catholicke priest, and oblate of the holy congregation of S. Ambrose.	Warmington, William, b. 1555 or 6.; Sixtus V, Pope, 1520-1590. De Henrici Tertii morte sermo. English.	1612 (1612)	STC 25076; ESTC S119569	134,530	184

alone but for the n = * O igen In hunc loc ho. 1 Aug tract vlt. in Ioan. l. 1. d● doct Chr. c. 18. Coster in O. siand c. 4. Church signifying power to be giuen to bind and loose to admit the worthy to the kingdome of heauen and to exclude the vnworthie can any other power be vnderstood then meerely spirituall most certainely there cannot For aske when this promise of our Sauiour was performed No man I thinke will denie but then Christ gaue these keyes when after his resurrection he vsed this ceremonie of breathing on his eleuen Apostles giuing them all like power to forgiue or reteine sinnes by these words Quorum remiseritis peccata c. Whose sinnes you shall forgiue Ioan. 20. they are forgiuen them and whose you shall reteine they are reteined By which words the Fathers often say that the keyes were giuen to all the Apostles If any man so build on that which Christ said to Peter Quodcunque ligaueris super terram c. Whatsoeuer thou shalt bind vpon earth Math. 16. it shal be bound also in the heauens and whatsoeuer thou shalt loose in earth it shall be loosed also in the heauens that Peter and his successors haue power to set vp and plucke downe Kings then must it of necessitie follow See Iansenius Concor c. 72. that the rest of the Apostles had the same because he vsed the like phrase to them also Quaecunque alligaueritis c. Whatsoeuer ye shall bind vpon earth shall be bound in heauen c. And so consequently all Bishops who are appointed gouernours likewise of the Church of God Act. 20. as Saint Paul saith Attendite c. Take heed to your selues and to the whole flock wherin the holy Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood may dethrone Kings if they iudge it expedient which is not to be granted This former interpretatiō of anciēt diuines seemes more agreeable to Christs words as Iansenius noteth to vnderstand by these keyes power to bind and loose because with these two powers as with two keyes the kingdom of heauē is opened to the truly penitēt with the other it is shut against the vnworthy impenitēt sinner then is the interpretatiō of later Diuines who say that Christ meant of the keyes of knowledge of discerning inter leprā lepram who is worthy to be absolued who vnworthie and of power to bind loose Howsoeuer they are to be vnderstood yet therby cannot be gathered power to depose or dispose of temporals Theophylact vpon this place hath thus Claues autē intelligas quaeligant soluunt hoc est delictorū vel indulgentias vel poenas Theoph. in 16. Math. c. And vnderstand keyes which bind and loose that is either pardons or punishments of sinnes For they haue power to remit and to bind who haue attained to the grace of Episcopacie as Peter hath Which power he affirmeth was granted to all the Apostles Quamuis autem soli Petro dictum sit Dabo tibi c. And although saith he it be spoken to Peter alone I will giue thee yet the keyes are granted to all the Apostles When When he said Cap. firmiter de summa Trinit fide Cath. c loquitur 24. q. 1 Vict. de clauibus nu 4. Rabanus Whose sinnes ye remit they are remitted For when he said dabo he signified a time to come to wit after his resurrection So Theophylact. If they were giuen to Peter doth it not follow that the Apostles receiued them of Peter But Victoria teacheth that they receiued them of Christ not of Peter Rabanus likewise Albeit this power of binding and loosing seeme to be giuen onely to Peter yet it is also giuen to the rest of the Apostles and is now likewise to all the Church in Bishops and Priests But therefore Peter specially receiued the keyes of the kingdome of heauen and the principalitie of iudiciarie power that all beleeuers through the world may vnderstand that whosoeuer do separate themselues in any sort from the vnitie of his faith and societie that such can neither be absolued from the bonds of sins nor enter into the gate of the kingdome of heauen This he But let it be granted according to the sentēce of many anciēt Fathers that Christ speaking specially to Peter gaue him more ample power then he gaue to the rest of the Apostles yet all was but spirituall as the words import and to a spirituall end in aedificationem non in destructionem to edification not to destruction not tending to deposition or depriuation of the temporall goods of any within his gouernment but to excommunication or separation of certaine obstinate offenders from the common goods of the Church militant and so consequently from the ioyes of the Church triumphant And let it be that Peter receiued the keyes of our Sauior when he said vnto him Pasce oues meas Feed my sheep all was but spirituall Ioan. 21. for the same power is required to feed the flocke of Christ that is to open or shut the kingdome of heauen Vict de clau nu 4. And then was he instituted the Vicar of Christ on earth by whose institution and as he is Bishop or Pastor of the whole Church Card. Bellar. de Ro. Pont. l. 5. c. 10. the most illustrous Card. confesseth that he receiued not power to ouerrule dommari but pascere to feed Which kind of secular domination was forbidden the Apostles and ministration commanded as Saint Bernard saith Bern. de consid l. 2 c. 5. L. 4. c. 4. de consid Who in an other place explicateth what it is to feed Euangelizare pascere est Opus fac euangelistae pastorum opus implesti To euangelize is to feed Do the worke of an Euangelist and thou hast fulfilled the worke of Pastors But some are forced to say that excommunication of the Pope necessarily worketh this temporall effect of deposition for that they know not otherwise how his Holinesse can attaine to such power If this were so then what Bishop soeuer do excommunicate any within his diocesse doth also depose and depriue them of their temporals for what the Pope is in the vniuersall Church such is a Bishop in the particular L. 5. de sum Pont. c. 3. as Cardinall Bellarmine once held though lately in his Recognitions he retracteth it after this manner Whereas I said that a Bishop was the same in a particular Church as the Pope is in the vniuersall it is thus to be taken that as the Pope is the true Pastor and Prince of the Church vniuersall so is a Bishop a true Pastor and Prince of a particular Church not a Vicar or administrator for a certaine time c. Which yet serueth well for our purpose in hand for if a Bishop a spiritual Prince of a particular church cannot by vertue of

world We know well that as he is the Sonne of God he is the King of glory King of kings Lord of heauen and earth and of all things Psal 23. Domini enim est terra plenitudo eius and reigneth with the Father and the holy Ghost for euer but what is this to a temporall kingdome what is this to the imperiall dignitie of secular maiestie Therefore I meane not to stand to confute this opinion of Canonists which hath bene most learnedly confuted by Cardinall Bellarmine Lib. 5. de sum Pont. c. 2. 3 but to let it passe as most absurd that cannot be proued by any sound reason nor ancient authorities either of Scriptures Fathers or Councels but maintained by captious fallacies vnapt similitudes and corrupt interpretations An other opinion there is of Diuines who dislike and with most strong reasons do confute the Canonists positiōs but yet so as they vphold and labour to maintain the Popes temporall power though in other sort then the former that is De Ro. Pont. lib. 5. c. 6. indirectly or casually and by consequence This then they write and namely Cardinall Bellarmine Asserimus Pontificem vt Pontificem et si non habeat vllam merè temporalem potestatem tamen habere in ordine ad bonum spirituale summam potestatem disponendi de temporalibus rebus omnium Christianorum We affirme that the Pope as Pope although he hath not any meerly temporal power yet in order to the spiritual good he hath a supereminent power to dispose of the tēpotall goods of all Christians And againe in the same chapter Quantum ad personas non potest Papa vt Papa ordinariè temporales Principes deponere etiam iusta decausa eo modo quo deponit Episcopos id est tanquam ordinarius iudex c. As touching the persons the Pope as Pope cannot ordinarily depose temporall Princes yea for a iust cause after that sort as he deposeth Bishops that is as an ordinary iudge yet he may change kingdomes and take from one and giue to an other as the chiefe spirituall Prince if that be necessarie to the health or sauing of soules And in the same booke the first chapter where he putteth downe the Catholicke opinion as he saith he altereth it somewhat in this manner Pontificem vt Pontificem c. That the Pope as Pope Lib. 5. cap. 1. hath not directly and immediatly any temporall power but only spirituall yet by reason of the spirituall he hath at least indirectly a certaine power that chiefe or highest in tēporals You haue here set downe by Cardinall Bellarmine the opinion of Diuines that the Pope as Pope or chiefe Bishop as chiefe Bishop hath not directly and immediatly any temporall power to depose Christian Princes but that indirectly I wot not how he may depose them and dispose of their temporals and so in effect and after a sort agreeeth with the Canonists that indeed such power is rightly in him only he differeth about the manner with a restraint from infidels to Christian Princes But I trust as he in improuing the Canonists assertiō of direct power ouer al the world driueth them to Scriptures or tradition of the Apostles so likewise we may require that he proue his indirect power by one of these two wayes If he cannot as most certainely he cannot then why should men giue more credite to him then to the other they being as Catholike and haply no lesse learned then he Why should his opinion be thought more true then the former To disproue the Canonists thus he writeth Ex Scriptur is nihil habemus Bellar de Ro. Pont l. 5. c. 3. nisi datas Pontifici claues regni coelorum declauibus regni terrarium nulla mention fit Traditionem Apostolicam nullam aduersary proferunt Out of Scriptures we haue nothing but that the keyes of the kingdome of heauen were giuen to the Pope of the keyes of the kingdome of the earth no mention is made at all Apostolical tradition our aduersaries produce none Hereby it seemeth the Cardinall goeth about to proue against his aduersaries that because the keyes of the kingdome of the earth are no where mentioned in the Scripture to be giuen to Peter and his sucsessors therefore the Pope hath not any direct authoritie to depose the Princes of the world nor dispose of their temporals insinuating that the keyes of the kingdome of heauen promised and granted to Peter or to the Church in the person of Peter can worke no such effect nor were granted to depriue Christian Princes or others of their scepters and regall dignities but onely by censures and spirituall authority to exclude vnworthy sinners from eternall felicitie and admit such as are truly penitent to the kingdome of heauen If this argument be good against the Canonists then why is it not also good against Cardinall Bellarmine himselfe when as he can no more produce Apostolicall tradition to confirme his indirect authoritie then the other their direct And of the keyes of the kingdome of the earth required for deposing Princes and disposing of temporals no mention is made in all the Scriptures no not for his indirect or casuall authoritie Consider besides I pray you for it is worth the noting how obscurely and ambiguously he writeth of the Popes power to depose thereby haply intending to seeke some starting hole of equiuocation if occasion serue and meane while leaue his reader doubtfull and still to seeke of his meaning which in my simple Judgement is such as the iudicious wit can hardly conceiue nor tell what he would say As for example that the chiefe Bishop as chiefe Bishop hath not any power meerly temporall c. as is noted before lib. 5. cap. 6. and in the same chapter The Pope as Pope cannot ordinarily note depose c. no not for a iust cause mary as he is the chiefe spirituall Prince he may depose and dispose c. Helpe me good Reader to vnderstand this riddle how these two differ in some essentiall point Pope and chiefe spirituall Prince I must confesse that I vnderstand not how he is the chiefe spirituall Prince but as he is Pope that is the Father of Fathers or chiefe Pastor of soules in the Church of God It is wel knowne that this title Pope or Papa in Latin hath bene attributed to many ancient Patriarchs and Bishops as well as to the Bishop of Rome though principally to him and now is appropriated to him alone and for nought else but for being Bishops and Ecclesiasticall Princes of the Church and for that cause only not for being a temporal Prince Peters successor hath his denomination Which in effect D. Kellison affirmeth saying D. Kellisons Reply to M. Sutel ca. 1. f. 9. Bern. lib. 2. de consid I grant with S. Bernard that the Pope as Pope hath no temporall iurisdiction his power as he is Pope being onely spirituall If then it be so that the Pope as Pope

into surie for oft times patientia laesa specially of a King vertiturin furorē And resist no longer but cōforme your selues to his Maiesties iust demand in this case of the Oath that wherein they that is such as are of a different religion misreport of you as of malefactours by the good workes considering you 1. Pet. 2. they may glorifie God in the day of visitation Also with this blessed Apostle S. Peter I wish you to be subiect to euery humane creature of God whether it be to the King as excelling or to rulers as sent by him to the reuenge of malefactours but to the praise of the good for so note well is the will of God that doing well you may make the ignorāce of vnwise men dumbe I desire likewise with S. Paul that obsecrations prayers ●1 Tim. 2. postulations thankesgiuing be made for all men for Kings all that are in preëminence that we may leade a quiet and peaceable life in all pietie and chastitie If Tertullian were liuing and those ancient Fathers of the primitiue Church Tertul. Apologet c. 50. See master Blackwels letter they would questionlesse following the doctrine and example of the Apostles exhort you likewise to pray for the long life of our Soueraigne no lesse then they did the Christians of those dayes for their Emperours or Kings howsoeuer they differed in religion Finally as Baruch the Prophet wished such Iewes as were left in Ierusalem after the captiuitie Baruch 1. to pray for the life of Nabuchodonozor King of Babylon and for the life of Balthasar his sonne that their dayes might be as the dayes of heauen vpon the earth so do I desire all Catholickes professing with me the Romane faith heartily to pray for the long life and prosperous reigne of King Iames of great Brittaine together with his deare Spouse our most gracious Queene Anne and the hopefull yong Prince Henrie his sonne with the rest of his most roiall issue that in this world they may long continue to the glorie of the eternall God and afer this mortality euer to enioy that felicitie which neuer shall haue end Vui Trinòque Deo omnis honor gloria STRANGE REPORTS OR NEWES FROM ROME THis my discourse of the Oath of Allegiance being fully complete ended written specially for satisfying and perswading such Catholickes of our countrey as thinke it not lawfull to be taken at least by reason of the Popes Breues prohibiting the same behold certaine strange newes diuersly spread aboade from diuers parts and persons haue ministred me occasion to continue on my labour by adding this briefe Treatise following for and in defence of my selfe and some others my brethren Priests who for no crime committed in our iudgements but onely for performing our duties to God and man haue bene and are calumniated to be depriued of all faculties granted by any authoritie from the Sea of Rome whereby we are vtterly disabled to liue for not being any longer regarded but forsaken and in affection abandoned by such as formerly vsed of charitie to releeue vs. Audite ergo coeli quae loquor audiat terra verba oris mei Heare therefore ô ye heauens what I speake let the earth hearken to the words of my mouth For I am to vtter that which to Saint Peter and Saint Paul and to the blessed Apostles and to all glorious Saints will seeme strange and wondrous tidings and whereat all good Christians on earth that shall enter into consideration of the case may stand amazed and posteritie will scarce beleeue when it shall be told them Talking not long since with a friend that came newly from beyond the seas I asked him what newes in those parts and what was said of vs that had taken the Oath of allegiance he told me the report was there that we had lost our faculties but could not tell by what meanes or by whō And here at home in our country the same is bruted abrode by many and in many places but in sundrie manner the reporters disagreeing so much in their tales as no certaine truth can be gathered by thē For some say that fiue Priests onely of the Clinke were by name depriued of their faculties one of which is lately deceassed and maister Blackewell was not mentioned because he was thought to be dead Others haue reported that he alone was named but all other Priests likewise had lost them that did concurre with him Others againe that such were depriued of their faculties that is vnabled to exercise certaine priuiledges granted Priests at their mission into England as hauing taken the Oath do constantly persist or perseuere in teaching or allowing the lawfulnesse thereof Now which of these reports so much differing is true for all cannot be true I greatly desire to know but cannot learne any certaintie Then as touching the manner how and by what meanes they be taken away little agreement do I find but such varietie in relation thereof as wise men may well admire to see such proceedings in a matter so important as this is and that some of our owne profession and religion should receiue satisfaction and contentment in beholding our miseries by being in such wise punished who haue as it may seeme long expected and Tantalus like hungred and thirsted after the same First some say that we haue lost them and had long since by vertue of the Archpriests Admonition directed To all the secular Priests of England which anon shall be set downe verbatim that all discreete persons may iudge thereof Another report is that the Cardinals of the Inquisition haue giuen their iudgement and censured our faculties to haue dene lost by the Archpriests Admonition at the first A third report is that the Cardinals of that congregation haue themselues taken them from all such Priests as either haue taken or shall hereafter take our Oath of allegiance From these the fourth sort disagree saying That the Viceprotector of his owne authoritie that he hath ouer our nation in his priuate letters writing to the Archpriest signified his depriuing such of their priuiledges as had taken the said Oath and do persist in defending it Fifthly that indeed he did it but by order from the Popes Holinesse And lastly that the Pope himselfe hath sent to the Archpriest a Breue wherein he commandeth him in virtute obedientiae to depriue all those Priests of their faculties which do concurre with maister Blackwell or else haue taken or shall teach it lawfull to take the Oath of allegiance Yea and in such seuere sort as the like was neuer seen ab initio nascentis Ecclesiae viz. Omniexcusatione posthabita etiam ipsis delinquentibus non admonitis nullo iuris or dine seruato That is all excuse set aside yea the delinquents not admonished and no order of law obserued in proceeding with vs. That this is true by mine owne knowledge I can testifie and proue if need were Which of all these reports deserue

of any lay-mans temporall goods and patrimonie for any cause whatsoeuer yea for heresie it selfe who is not temporally a vassall and subiect to his Holinesse And if his spirituall authoritie giuen him by our Sauiour can worke no such effect much lesse his temporall which was neuer granted by Christ by whom he ought to haue whatsoeuer he hath for the good gouernment of his Church but by holy secular Princes whereof Cardinall Allen writeth thus The chiefe Bishops of Christs Church In his answer to the Eng. iust pag. 144. our supreme Pastors in earth by Gods prouidence and by the graunts of our first most Christian Emperours and Kings and by the humble and zealous deuotion of the faithfull Princes and people afterwards haue their temporall states dominions and patrimonies whereby they most iustly hold and possesse the same and are thereby lawfull Princes temporall and may most rightfully by their soueraigntie make warres in their owne and other mens iust quarell as occasion shall vrge them thereunto This he The like in effect writeth the most excellent lawyer D. Barclai Lib. de potestate Papae ● 15. that the Pope himselfe is no otherwise excluded from temporall subiection to secular Princes then that by the benefite or liberalitie of Kings he was made a King forsooth a politicall Prince acknowledging none for his superiour in temporals And the same doth the most earnest maintainer of the Ecclesiasticall Iurisdiction confesse whom many thinke to be Cardinall Bellarmine Sub nomine Francisci Romuli pag. 114. in his answer to the principall chapters of an Apologie c. Generalis inquit verissima est illa sententia debere omnes omnino superiori potestati obtemperare Sed quia c. It is a generall and most true sentence that all ought to obey higher power but because power is of two sorts spirituall and temporall ecclesiasticall and politicall whereof the one belongeth to Bishops the other to Kings Bishops ought to be subiect to Kings in temporall things and Kings vnto Bishops in spirituals as copiously do dispute Gelasius the first Gelasius Nicolaus in his Epistle to Anastasius and Nicolas the first in his Epistle to Michael But because the Bishop of Rome is not only the chiefe Ecclesiastical Prince to whom all Christians by the law of God are subiect but is also in his owne Prouinces a temporall Prince neither doth he acknowledge any superiour in temporals as nor other absolute and soueraigne Princes do in their kingdoms and dominions thence it proceedeth that he hath no power aboue him in earth Not then because he is chiefe Bishop and spirituall father of all Christians therefore he is deliuered from temporall subiection but because he enioyeth a temporall principalitie subiect to none In those things therefore which appertaine to the good of the common-wealth and ciuill societie and are not repugnant to the diuine ordinance Clerkes are no lesse bound to obey the soueraigne temporall Prince then other citizens or subiects as Cardinall Bellarmine himselfe verie notably sheweth Quia clerici In lib. de Clericis c. 28. praeterquā quod clerici sunt sunt etiā ciues partes quaedam Reipub. politicae Non sunt exempti clerici vllo modo inquit ab obligatione legum ciuilium quae non repugnant sacris canonibus vel officio clericali That clergie men besides that they are clergie men are also citizens and certaine parts of the politicall commonwealth Clerkes saith he are not exempted by any meanes from the bond of the ciuill lawes which are not repugnant to the sacred canons or their clericall office By this you may see that the Pope hath his temporalities and temporall power not from Christ but from Constantine and other Christian Princes and people and was euer subiect to ciuill gouernment of Emperours till such time as by their graunts he was made a King and temporall Prince and so had no superiour and that Clerks as parts of the political cōmonwealth are bound to obey al iust lawes of the same cōmonwealth no lesse then the Laitie but more of this in another place as occasion shall serue Now to come somewhat nearer the question that I promised and you desire to be resolued on as touching the Popes authoritie to depose Princes of their temporall dominions First you are to note that of this matter there are two opinions much different the one from the other one of the Canonists another of Diuines The Canonists hold it for true doctrine to be maintained Tho. Bozius Carerius D. Marta and others that all power whatsoeuer is in this world either temporall and ciuill or spirituall and ecclesiasticall was giuen directly by Christ to Peter and his successors and what power any Kings or Princes in the whole world either Christians or Infidels haue it all dependeth of the Pope and is deriued from him to them as touching the temporall execution so that as Lord of the world he may depose Princes take away their kingdomes and principalities and giue or dispose them to whom he list though no man know the cause why he doth so if he shall iudge there is sufficient cause to do it If this were true doctrine then woe to all Princes that should at any time yea but breake amitie and friendship with him that sitteth in Peters seate what securitie could they haue of their estates Then might they expect of Princes and rulers to be made priuate men and subiects then may it be granted that our Soueraigne were not vnlike to be depriued of his temporals his subiects to be discharged of their obedience and his territories giuen in prey to his enemies But this opinion is held to be most false by many Diuines because it cannot be proued either by authoritie of Scripture or by tradition of the Apostles or practise of the ancient Church or by the doctrine and testimonies of the ancient Fathers Howbeit Bozius a late writer most stoutly defendeth the same Lib. 2. cap. 11 and greatly blameth many excellent Diuines among whom is renowmed Cardinall Bellarmine and calleth them new diuines saying moreouer that they teach most manifestly false doctrine Lib. 5. cap. vlt. and repugnant to all truth because they say that Christ as man was neuer a temporall king nor had any temporall dominion on earth nor did exercise or practise any regall power for by these assertions the principall foundations of Bozius friuolous arguments are ouerthrowne which as most true they confirme by the testimony of our Sauiour himselfe Math. 8. Luc. 9. Foxes saith he haue holes and the foules of the aire nests but the Sonne of man hath not where to put his head If Christ Iesus as he was the son of mā had not so much in this world as a cottage to rest himself in where I pray you is his kingdome where is his temporall dominion who can conceiue that one can be king and Lord who hath no kingdome or Lordship in the vniuersall