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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

perennes illi gratias agamus In quam sententiam cum dixisset Pontifex dimisit Consistorium cum benedictione LAVS DEO An Oration of Pope Sixtus the fift vpon the death of King Henry the third in Rome in the full assemblie of the Cardinals Considering oftentimes with my selfe and applying my whole vnderstanding vnto these things which now of late by a iust iudgement of God are come to passe I thinke I may with right vse the words of the Prophet Abacuck saying I haue wrought a worke in your daies which no man will beleeue when it shall be told him The French King is slaine by the hands of a Friar for vnto this it may fitly be compared although the Prophet spake of another thing namely of the incarnation of our Lord which exceedeth and surmounteth all other wonders and miracles whatsoeuer as also the Apostle S. Paul referreth the same words vnto the resurrection of Christ When the Prophet sayd a worke his mind was not to signifie by it some common or ordinarie thing but a rare notable matter and a deede worthy ro be remembred as that of the creation of the world The heauens are the works of thine hands And againe He rested the seauenth day of all the works which he had made When he saith I haue wrought with these wordes the holy Scripture is wont to expresse things not come to passe by casualtie fortune or accident but things befallen by the determined prouidence will and ordinance of God as our Sauiour sayd The works which I do ye shall do also and yet greater and many more such like wherewith the holy Scriptures are replenished And that he saith that it is done in times past herein he followeth the vse and order of the other Prophets who for the certainty of the euent are wont to prophesie of things to come as if they were past alreadie For the Philosophers say that things past are of necessitie things present of being and things to come onely of possibilitie For which certaintie the Prophet Isay long before prophesying of the death of Christ hath thus spoken He was led as a sheepe to the slaughter and like a dumbe lambe before his shearer so opened he not his mouth c. And this whereof we speake at this present and which is come to passe in these our dayes is a famous notable and an vncredible thing not done or atchieued without the particular prouidence and disposition of the Almightie A Friar hath kild a King not a painted one or drawne vpon a peece of paper or pictured vpon a wall but the King of France in the midst of his armie compassed and enuironed round about with his Guard and Souldiers which truely is such an act and done in such a manner that none will beleeue it when it shall be told them and perhaps our posterity and the age to come will account and esteeme it but a fable That the king is dead or else slaine it is easily to be beleeued but that he is kild and taken away in this sort is hardly to be credited euen as we presently agree vnto this that Christ is borne of a woman but if we adde vnto it of a woman virgin then following naturall reason we can no in wise assent vnto it Euen so we lightly beleeue that Christ died but that he is risen vp againe from death to life it falleth hard vnto mans vnderstanding and therefore not lightly digested That one is wakened againe out of a sleepe extasie or a sound because it is not against nature we naturally beleeue it but to be risen againe from death it seemeth so vncredible vnto the flesh that S. Paule disputing in Athens of this point was misliked greatly and accused to be a setter forth of new Gods so that many as S. Luke witnesseth did mock him and many for the strangenesse of the doctrine sayd We will heare thee againe of this thing Of such things therefore which befall not according to the lawes of nature and the ordinarie coursse thereof speaketh the Prophet That none shall beleeue it when it shall be told them But we giue credit vnto it by consideration of the omnipotencie of God and by submission of our vnderstanding vnder the obedience of faith and seruice which we owe vnto our Sauiour Christ And by these meanes this that was incredible by nature becometh credible by faith therfore we that beleeue not after the flesh that Christ is borne of a virgine yet when there is added vnto it that this was done supernaturally by operation of the holy Ghost then truly we agree vnto it and faithfully beleeue it So likewise when it is said that Christ is risē againe from the dead as we are flesh onely we beleeue it not but when it is affirmed that this was done by the power of the diuine nature which in him was then without any doubting we beleeue it In the same maner whē it shal be told vs that such a mighty King was kild by a poore simple and a weake Friar euen in the midst of his armie and enuironed with his Guard and Souldiers to our naturall reason and fleshly capacitie it will seeme vncredible yet cōsidering on the other side the great grieuous sinnes of this King and the speciall prouidence of the Almightie herein and by what accustomed wonderfull meanes he hath accomplished his most iust will and iudgment against him then most firmely we will beleeue it Therfore this great miraculous worke I may but onely ascribe it vnto the particular prouidence of God not as those that referre all things amisse vnto some ordinarie causes or vnto fortune or such like accidentarie euents but as those who more neere obseruing and looking in the course of the whole matter easily see that here in this befell many things which could in no wise haue bene brought to passe and dispatched without the speciall helpe of God And truely the state of Kings and kingdomes and all other such rare and weightie affaires should not be thought to be gouerned of God rashly and vnaduisedly In the holy Scripture some are of this kind and none of them can be referred vnto any other thing but vnto God the only author thereof yet there are none wherein the celestiall operation more appeareth then in this whereof we speake at this present We reade in the first booke of the Macchab. chap. 6. how Eleazar offered himselfe vnto a certaine death to kill the king that was an enemie and persecutor of the people and children of God For in the battell espying an Elephant more excellent then any of the other beasts whereupon it was like that the king was with a swift course casting himself in the midst of the troups of his enemies here and there making a way perforce came to the beast at last and went vnder her and thrust his sword in her belly and slue her who falling with the great weight of her body prest him to death

man to wake a sleeping Lion or stirre a nest of waspes or hornets whereby he might endanger himselfe to be bitten or stong most grieuously Then how much greater is the follie of such as feare not to irritate or incense a King who naturally desireth nothing more then peace and quietnesse to himselfe and his people We learne in holy writ how dreadfull is the terror of a King in that it is compared to the roaring of a Lion Prou. 20. Sicut rugitus Leonis ita terror Regis qui prouocat eum peccat in animam suam As the roaring of a Lion so is the terrour of a King he that prouoketh him offendeth against his owne life Example we haue of King Dauid who was stirred to wrath by Hanon King of Ammonites vpon ingratitude for his loue and kindnesse For Dauid hearing of his fathers death sent some of his seruants to comfort him Hanon following euill counsell forsooth that Dauid did not send to condole with him and comfort him but to espie the Citie and ouerthrow it Whereupon most vngratefully he euill intreated the embassadours shauing halfe their beards and ignominiously cutting their garments vnto the buttockes King Dauid herewith moued to anger prouided an armie to reuenge this iniurie ouerthrew of the Syrians that assisted the Ammonites seuen thousand chariots and slue forty thousand footmen made hauock of the Ammonites bloud and wasted the cities of King Hanon destroying the people in most rufull maner as you may reade in the second booke of the Kings and Paralipomenon 2. Reg. 10. 1. Paralip 19.20 Consider the imprudence and wickednesse of this king imprudence in not foreseeing what dangers he might cast himselfe into by making his friend his foe and stirring him to ire that sought to liue in peace Wickednesse in rendring euill for good and procuring warres the euent whereof is various which was cause that many innocent persons who were not consenting to Hanons fact nor euer haply wished Dauid hurt were in that fury slaine We reade likewise how this holy king Dauid 1. Reg. 25. being in the desert persecuted by Saul purposed and prepared to reuenge himselfe on malicious Nabal for contemning him and his seruants whom in his distresse he had sent in peaceable and friendly sort for victuals and reliefe saying Who is Dauid and what is the sonne of Isai There are seruants multiplied now a dayes which flie from their maisters Shall I then take my breads and my waters and the flesh of my cattell which I haue killed for my shearers and giue it to men whom I know not whence they are Hereupon Dauid in wrath set forward to be reuenged and purposed not to haue left nor Nabal nor any belonging to him to pisse against a wall had not his wife Abigail by her wisedome preuented the shedding of innocent blood meeting with Dauid and pacifying him with gifts prudent speeches and discreete behauiour In the Ecclesiasticall historie is likewise noted Theod. lib. 5. cap. 17. how that renowmed Emperour Theodosius vpon rage caused many innocents in Thessalonica to be put to death for the murther of one Noble man of his court Many moe examples both sacred and prophane might be here alledged to this purpose but these may suffise to giue vs a taste of the miseries that fal on many yea on such as neuer offended when a Prince is iniured and prouoked to anger Indignatio Regis nuncij mortis Prou. 16. vir sapiens placabit eam The indignation of a king is messengers of death and a wise man will appease it If king Dauid or Theodosius might pretend iust cause to reuenge their wrongs in such sort by seuere punishment not onely of the offenders but also of the guiltlesse then surely none can deny but king Iames our dread Soueraigne had much more against the conspirators in the notorious gunpowder-treason and many others of the same religion whō he might well suspect to be of the same confederation In this there was not a contempt onely of his seruants nor a shauing of beards or paring their garments to the buttocks nor yet the murthering of one of his Nobles but out alas here was intended a most pitifull slaughter of the Kings owne person the Queene his wife the yong Prince his sonne the Nobilitie and people in great numbers and then eftsoones had followed a finall destruction of infinite soules and bodies and of this whole florishing kingdome as euery one that is but meanely wise must needes know In that his Highnesse then proceeded no further in furie and indignation against Catholickes being by them so incensed but staied his hands by the execution only of a few principals in that actiō must needs be imputed first to the prouidence of Almightie God who guideth the hearts of kings and next to his rare and singular clemency See his Maiesties proclamation who seemed ready to pardon loath to punish by bloud so many as in that conspiracy offended or to vse such seueritie as the crime deserued In punishing some he practised iustice in pardoning others he extended his mercie which two vertues make a Prince renowmed and by which especially mercie or clemency a king is most strongly fortified and preserued according to that of Salomon Misericordia veritas custodiunt regem Prou. 20. roboratur clementia thronus eius Mercie and Truth keepe the king and with Clemencie his throne is strengthned Greatly were it to be wished that this his mercy might not but it is to be feared that through the default of some it may be turned into furie as sometime it happeneth when the clemencie of a Prince is not regarded or abused that no Nabal were to be found so presumptuous hardie as to contemne not the Kings seruants but himselfe in withstanding his will by vndiscreete if not obstinate refusing to take the Oath of allegeance so iust and reasonable made onely for the safety of the King and kingdome and exacted as a note to distinguish friends from foes good subiects from euill affected and to take from Catholicks the heauie imputation of treason and treacherie which hath lien long on their necks A child if he see his father in anger chastising his brother feareth though he offended him not and so doth the scholler in the schoole dread the rod when the maister in rage correcteth one of his fellowes The Lion roareth in the desert and all feare that here the noyse Leo rugiet quis non timebit How much more then is a king to be feared Amos. 3. who vnder God hath power of life and death as Pilate said to our Sauiour Nescis quia potestatem habeo crucifigere te potestatem habeo dimittere Doest thou not know that I haue power to crucifie thee and haue power to let thee go a Aug. Trac 116. parum à medio Tom. 9. Which power was giuen him from aboue as is plaine Consider in what case rich Nabal was when he

not onely that impious opiniō or heresie of Anabaptisme or Brownisme which he held before but also all other heresies as Pelagianisme Arianisme Nestorianisme c. which haply he had alwayes before detested This therefore is but a vaine verball shift of some who not knowing what to say against the maine points of the Oath are driuen out of the profundity of their wits to seeke a knot in a rush to inuent a difficultie where none is therby to intrap the soules of scrupulous consciences and deterre them from performing their dutie to their Prince making no conscience to ouerthrow them also in their temporals If any insift saying that they thinke indeed the doctrine which teacheth it to be no sin to depose or murther a good and lawfull King such a one as gouerneth for the good of the common wealth to be hereticall but if he become a tyrant such a one as hath more care of his owne vtilitie then of the weale publicke and seeketh to subuert the State persecuteth the professours of the true religion and sets vp idolatrie in steed of Christian faith in the iudgement of the people it is not heresie to teach that he may be deposed by the State assembled or lawfully murthered by any man whatsoeuer And is not this pernicious doctrine of many sectaries of this age heresie It being directly repugnant to the doctrine and example of our Sauiour Christ and his Apostles against the law giuen to Moses Thou shalt not kill as also against that saying of our Lord Qui acceperit gladium gladio peribit Whosoeuer shall take the sword to strike withall without authority shal perish with the sword This was that dangerous positiō worthily condēned as heretical in the Councel of Constance Quilibet tyrannus potest debet licitè meritoriè occidi c. Conc. Constant sell 15. an 1415. Euery tyrant may and ought lawfully and meritoriously to be murthered by any his vassall or subiect wharsoeuer either by close trechery or by smooth practises and insinuations notwithstanding any Oath taken or promise of allegiance made vnto him nay not so much as expecting the sentence or warrant of any Iudge whatsoeuer Against which error this holy Synode endeuoring to arise and vtterly to extinguish the same after mature deliberation doth declare and define that this doctrine erroneous in faith and manners and doth reiect and condemne it as hereticall and scandalous opening a gap to fraude deceipt dissimulation treason and periury It doth moreouer declare and define that they who shall obstinatly maintaine this pernicious doctrine are heretikes and as such to be punished according to the canonicall decrees And that this is the intent and purpose of the Synode Molanus de fide haeret ser lib. 5. c. 6. Molanus sheweth thus Patres indistinctè de quolibet tyranno loquuntur doctrina illa de vtriusque ge●er is tyranno est in fide moribus erronea The Fathers speake indistinctly of euery sort of tyrant and that doctrine of killing a tyrant of either sort is in faith manners erroneous land it giueth way to fraudes deceipts lyings treasons periuries for those things which concerne the commonwealth are not to be handled or accomplished of priuate persons among which is the occision of an inuader Thus farre he This doctrine or position was also long since two yeares before the Councell condemned as impious hereticall and damnable by 141. Diuines of the Faculty or schoole of Paris anno 1413. December 13. and now lately againe by the same facultie anno 1610. since the bloudie parricide of the French king Henry the fourth The decree is this The decree of the Doctors of Sorb as it is set downe in Antimariana Censet seditiosum impium haer eticum esse The sacred Facultie iudgeth or decreeth that it is seditious impious and hereticall for any subiect vassall or stranger vpon what occasion pretence or diuised colour soeuer sacris Regumpersonis vina inferre to do any violence note wel against the sacred persons of Kings Whereunto accordeth S. Thomas that yea a tyrant may not be slain by his subiects otherwise he should be contrary to himselfe for thus he writeth Tho. de regim prin lib. 1. c. 6. Essetmultitudini periculosum eius rectoribus It were dangerous to the people and their gouernours that any should attempt to take away the life of Princes though they were tyrants for commonly not the well disposed but the ill affected men do thrust themselues into that danger And the gouernement of good Kings is as odious to bad men as the rule of tyrants to good people Wherefore the kingdome by this presumption would be rather in danger to forgo a good Prince then a wicked tyrant So S. Thomas By this Catholicke censure of that famous Vniuerfitie and by the definitiue sentence of the generall Councell and the doctrine of S. Thomas you see it to be condemned as hereticall and damnable doctrine that Princes as in our Oath which be excommunicated or tyrants by the Councell may be deposed which cannot be effected without violence to their persons and slaughter of many men by their subiects Nobles or commons or any other whatsoeuer Whereby you may secure your conscience this part of the Oath to be lawfull and may be taken without feare or preiudicating the Popes spirituall authoritie Sir what say you then to the Friars killing his liege Lord Henrie the third of France the mod Christian King supposed to be a tyrant in gouernement and a fauourer of heretikes applauded or allowed of as seemeth to some by Pope Sixtus 5. in his oration made in a secret Consistorie before the Cardinals anone after the certaine newes of the act and the Kings death My opinion is that as the doctrine teaching to be no sinne to kill a tyrant is worthily condemned as impious and hereticall which you haue heard sufficiently proued in the precedent pages so such a fact of such a one in such sort must needs be most impious and damnable yea supposing we should grant that King to haue bene such a one as is aboue said albeit the French know right well he was their true and rightful King and besides liued and died a member of the Catholicke Romane Church And whosoeuer will go about to excuse this inexcusable fact and to say that he did it either out of a great zeale to deliuer the commonwealth from such a supposed wicked and tyrannical King or else that he did it by diuine inspiratiō being ordained and appointed by God so to do Saint Paul teacheth otherwise to wit Non faciamus mala vt veniant bone Let vs not do euill that there may come good And Dauid a man according to Gods owne heart elected to be King of the Iewes both by his example proceeded and in his doctrine taught otherwise For when Dauid persecuted by Saul yea who at that time sought his life came euen to Sauls Tent whilest he was sleeping